recently published articles in process thought...
2005
Configurations: A Journal of Literature, Science, and Technology Volume 13, Number 1, Winter 2005.
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The entire issue is dedicated to the thought of Alfred North Whitehead, and is
available online at the Project Muse website, but does require a subscription.
Articles include the following:
- Meyer, Steven, "Introduction"
- Stengers, Isabelle. Whitehead's Account of the Sixth Day
- Halewood, Michael. On Whitehead and Deleuze: The Process of Materiality
- Sha, Xin Wei. Whitehead's Poetical Mathematics
- Byrd, Don, 1944- The Emergence of the Cyborg and the End of the Classical Tradition: The Crisis of Alfred North Whitehead's Process and Reality
- Richardson, Joan, 1946- Recombinant ANW: Appetites of Words
- Bono, James J. (James Joseph) Perception, Living Matter, Cognitive Systems, Immune Networks: A Whiteheadian Future for Science Studies
Click here to
view the articles online. [subscription required]
Alexander, James and Bob Darrell. “Alfred North Whitehead’s Philosophy as a Conceptual Framework for Teacher Education.” In Alfred North Whitehead on Learning and Education: Theory and Application (Newcastle, UK: Cambridge Scholars Press, 2005): 295-322.
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This essay develops A.N. Whitehead"s process philosophy to teacher education by 1) illuminating its relevance for teacher education; 2) applying his three stages of learning (Aims of Education (1967)) to a baccalaureate-granting, college teacher education program; 3) narrating how one college has implemented, developed, and evaluated this structure for more than a decade; 4) outlining a three-level approach to teacher education majors, from entering college through professional teaching careers. Finally, on the basis of benefits and relevance of Whitehead's philosophy and results of one institution's ten-year experience, the authors recommend further studies and implementations.
Allan, George. “Comments on Ferré's The Practicality of Metaphysics.” The Review of Metaphysics 58 (March 2005): 529-532.
__________. Review of Academic Life: Hospitality, Ethics, and Spirituality by John B. Bennett. Process Papers: An Occasional Publication of the Association for Process Philosophy of Education 9 (March 2005): 82-85.
__________. “Whitehead’s Modes of Experience and the Stages of Education.” In Alfred North Whitehead on Learning and Education: Theory and Application (Newcastle, UK: Cambridge Scholars Press, 2005): 59-87.
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This essay explores the homologies between Whitehead's well-known three phases of education - romance, precision, generalization - and the basic features of his epistemology developed in Symbolism: Its Meaning and Effect. Romance is explicated in terms of symbolic reference and the modes of perception. Precision is taken to be the educational analogue to conceptual analysis, which involves the critique of symbolic reference and its enhancement through the development of conceptual schemes of interpretation. Whitehead's notion of symbolically conditioned action is then seen as analogous to generalization in learning, where the focus is upon developing life-defining habits of critiquing the symbols crucial to the meanings that create social solidarity, thereby fashioning a social order of distintive individuals who are able to live in harmony by continually reforming their shared symbols.
Alvarez, Daniel R. "Rupp in Perspective: An Examination of Two Topics in Beyond Existentialism and Zen." Philosophy East & West 55, no. 2 (April 2005): 153-178.
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George Rupp's Beyond Existentialism and Zen, in its typological-structural analysis and model of religious pluralism, proffers an alternative to the dominant Kantian models (e.g., by John Hicks and Sarvepalli Radhakrish nan). The question for Rupp is not which religion is true and how to decide that issueanswered in the Kantian approach in terms of an unknowable Ding an sich that all religions, albeit imperfectly, try to approximate or conceptualize (i.e., God or the Transcendent) but rather how do religions represent, at least in principle, a structural possibility for salvation or human flourishing, however different and incompatible their distinct prima facie truth claims might be. Although the potential for a radically relativistic model is implicit in Rupp's approach, it is argued here that his Hegelian assumptions lead him to accept relativism only in a provisional ("critical") way; for Rupp, under ideal epistemic conditions (e.g., the Peircian "end of inquiry"), one final conceptualization of ultimate reality will emerge as absolute truth. In the final part of this essay a version of the relativistic model implicit in Rupp's approach is defended against both the Kantian model of Hicks et al. and Rupp's Hegelian-Peircian model, which, it is argued, is incompatible certainly with the spirit of his own typological-structural analysis, if not with the letter. In challenging what Rupp calls the truth of Zen, it is further argued that not only is more than one salvific structural possibility available to us through the different world religions but also that realizing these possibilities is principally a human responsibility, and that the cosmos is quite indifferent to and compatible with several possibilities, from the most destructive to the most conducive to human well being and flourishing.
Bain, Jonathan. “Quantum Processes: A Whiteheadian Interpretation of Quantum Field Theory.” Studies in History and Philosophy of Modern Physics 36 (2005): 680-690.
Barbour, Ian G. “Commentary on Theological Resources from the Physical Sciences [1966].” Zygon 40, no. 2 (June, 2005): 503-506.
__________. “Evolution and Process Thought.” Theology and Science Vol. 3, no. 2 (2005) 161-178.
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Five topics arising from evolutionary biology open new possibilities for fruitful dialogue between scientists and proponents of the process philosophy of Alfred North Whitehead. These topics (with the main authors whose views are discussed) are: (1) Contingency and Teleology, Stephen Jay Gould, Simon Conway Morris; (2) The Baldwin Effect and Interiority, Bruce Weber and David DePew, Daniel Dennett, Terrence Deacon, Susan Oyama; (3) Complexity and Design, Michael Behe, David Griffin; (4) Hierarchical Levels and Downward Causation, Theo Meyering, Charles Hartshorne; and (5) Self-organization and Emergence, Terrence Deacon, Philip Clayton. In the final section, I look at the relation of science and metaphysics and ask whether the subjectivity postulated by process philosophy is accessible to scientific investigation.
__________. “Theology and Physics Forty Years Later.” Zygon 40, no. 2 (June 2005): 507-511.
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Almost forty years later I look back on a 1966 article on theology and physics by Sanford Brown and my response published with it. I reflect on his hope that theological seminaries would give attention to the methods used in scientific inquiry. I compare our comments with subsequent thought on three issues: 1. the role of models in science and religion; 2. the relation of wholes to parts in physics and other sciences adn the debate over reductionism and emergence; 3. the implications of quantum physics for theology, including the possibility of divine action at the quantum level.
Behuniak, James Jr. ““Symbolic Reference” and Prognostication in the Yijing.” Journal of Chinese Philosophy 32, no. 2 (June 2005): 223-237.
Berthrong, John. “Inventing Zhi Xi: Process of Principle.” Journal of Chinese Philosophy 32, no. 2 (June 2005): 257-279.
Bickhard, Mark H. “Consciousness and Reflective Consciousness.” Philosophical Psychology 18, No. 2 (April 2005): 205-218.
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An interactive process model of the nature of representation intrinsically accounts for multiple emergent properties of consciousness, such as being a contentful experiential flow, from a situated and embodied point of view. A crucial characteristic of this model is that content is an internally related property of interactive process, rather than an externally related property as in all other contemporary models. Externally related content requires an interpreter, yielding the familiar regress of interpreters, along with a host of additional fatal problems. Further properties of consciousness, such as differential qualities of experience, including qualia, emerge with conscious reflection. In particular, qualia are not constituents or direct properties of consciousness per se. Assuming that they are so is a common and ultimately disastrous misconstrual of the problems of consciousness.
Bolle, Leen De. “Time and Subjectivity in Deleuze’s Transcendental Empiricism.” In Deleuze, Whitehead and the Transformations of Metaphysics. eds. Andre Cloots & Keith A. Robinson. (Belgium: KVAV, 2005), 69-74.
Bracken, Joseph A., “Bodily Resurrection and the Dialectic of Spirit and Matter.” Theological Studies 66 (2005): 770-782.
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Christian belief in bodily resurrection is implicitly challenged by contemporary natural science with its empirical evidence for the interdependence of mental and bodily functions and their effective cessation at the moment of death. The author argues that only a new philosophical understanding of the relation of spirit and matter in which neither is intelligible without the other can render the notion of resurrection rationally plausible to scientists and offer new possibilities to theologians for explaining both eternal life and the new creation predicted in Revelation 21:1.
__________. “The End of Evil.” In World without End. (Grand Rapids & Cambridge: William B. Eerdmans Publishing Company, 2005), 1-11.
__________. “Subjective Immortality in a Neo-Whiteheadian Context” In World without End: Christian Eschatology from a Process Perspective. (Grand Rapids & Cambridge: William B. Eeerdmans Publishing Company, 2005), 72-90.
Brame, Mario Valentino. “Dalla Metafisica alla Fisica: la Relativita di Whitehead.” Isonomia (December 21, 2005): 1-19.
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The Relativity Theory by Alfred North Whitehead has been formulated in 1922. It is an alternative to the Theory of General Relativity by A. Einstein, for it accepts the results of Special Theory of Relativity but denies the possibility to deal with a variable curvature of the space-time. The great appeal of that theory is due to its metaphysical origin, for it directly comes out from Whitehead's process metaphysics. From an experimental point of view, it is worth saying that the Relativity Theory by A. Whitehead hasn't been definitely disconfirmed yet. In this paper we analyze the conceptual aspects of that theory and how the metaphysical thought of A. N. Whitehead comes to produce it.
Breś, Jerzy. "Cierpiacy Bog? (A Suffering God?)." Kwartalnik Filozoficzny 33, no. 2 (2005): 25-35.
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The problem of evil--its manner of existence, God's relation to evil present in the world created by Him--has frequently been considered since antiquity. The problem of theodicy is also sometimes formulated in a manner that highlights its empirical existential dimension. It then takes on the form of a question: if God exists, why is there suffering? In considerations that make reference to ancient Greek thought, not only was God not the cause of evil and suffering, but He himself was not subject to change, passion, or suffering. The Biblical God, however, is a God of mercy and is affected by human suffering. According to modern process philosophy--as represented by Charles Hartshorne, for example--a God who suffers with the world is conceivable.
Brown, Delwin. "Religion and Reverence for Nature: Donald A. Crosby's Religion of Nature." American Journal of Theology & Philosophy 26, no. 3 (September 2005): 171-83.
Cahill, Reginald T. "3-Space In-Flow Theory of Gravity: Boreholes, Blackholes and the Fine Structure Constant." http://arxiv.org/pdf/physics/0512109 (December 13, 2005).
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A theory of 3-space explains the phenomenon of gravity as arising from the time-dependence and inhomogeneity of the differential flow of this 3-space. The emergent theory of gravity has two gravitational constants: G - Newton's constant, and a dimensionless constant - alpha. Various experiments and astronomical observations have shown that alpha is the fine structure constant 1/137. Here we analyse the Greenland Ice Shelf and Nevada Test Site borehole g anomalies, and confirm with increased precision this value of alpha. This and other successful tests of this theory of gravity, including the supermassive black holes in globular clusters and galaxies, and the `dark-matter' effect in spiral galaxies, demonstrates the validity of this theory of gravity. This success implies that Newtonian gravity was fundamentally flawed from the beginning.
__________. "'Dark Matter' as a
Quantum Foam In-Flow Effect." http://www.scieng.flinders.edu.au/cpes/people/cahill_r/processphysics.html (2005).
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The galactic `dark matter' effect is regarded as one of the major problems in fundamental physics. Here it is explained as a self-interaction dynamical effect of space itself, and so is not caused by an unknown form of matter. Because it was based on Kepler's Laws for the motion of the planets in the solar system the Newtonian theory of gravity was too restricted. A reformulation and generalisation of the Newtonian theory of gravity in terms of a velocity in-flow field, representing at a classical level the relative motion of a quantum-foam substructure to space, reveals a key dynamical feature of the phenomenon of gravity, namely the so called `dark matter' effect, which manifests not only in spiral galaxy rotation curves, but also in the borehole g anomaly, globular and galactic black holes, and in ongoing problems in improving the accuracy with which Newton's gravitational constant G is measured. The new theory of gravity involves an additional new dimensionless gravitational constant, and experimental data reveals this to be the fine structure constant. The new theory correctly predicts the globular cluster black hole masses, that the so-called `dark matter' networks revealed via weak gravitational lensing are caused by quantum-foam vortex filaments, and that the `frame-dragging' effect is caused by vorticity in the in-flow. The relationship of the new theory of gravity to General Relativity which, like Newtonian gravity, does not have the `dark matter' dynamics, is explained.
__________. "Dynamical Fractal 3-Space and the Generalised Schrödinger Equation: Equivalence Principle and Vorticity Effects." http://arxiv.org/pdf/physics/0510218. (October 25, 2005).
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The new dynamical `quantum foam' theory of 3-space is described at the classical level by a velocity field. This has been repeatedly detected and for which the dynamical equations are now established. These equations predict 3-space `gravitational wave' effects, and these have been observed, and the 1991 DeWitte data is analysed to reveal the fractal structure of these `gravitational waves'. This velocity field describes the differential motion of 3-space, and the various equations of physics must be generalised to incorporate this 3-space dynamics. Here a new generalised Schrodinger equation is given and analysed. It is shown that from this equation the equivalence principle may be derived as a quantum effect, and that as well this generalised Schrodinger equation determines the effects of vorticity of the 3-space flow, or `frame-dragging', on matter, and which is being studied by the Gravity Probe B (GP-B) satellite gyroscope experiment.
__________. "Engineering the Quantum Foam." http://www.scieng.flinders.edu.au/cpes/people/cahill_r/processphysics.html (2005).
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In 1990 Alcubierre, within the General Relativity model for space-time, proposed a scenario for `warp drive' faster than light travel, in which objects would achieve such speeds by actually being stationary within a bubble of space which itself was moving through space, the idea being that the speed of the bubble was not itself limited by the speed of light. However that scenario required exotic matter to stabilise the boundary of the bubble. Here that proposal is re-examined within the context of the new modelling of space in which space is a quantum system, viz a quantum foam, with on-going classicalisation. This model has lead to the resolution of a number of longstanding problems, including a dynamical explanation for the so-called `dark matterI` effect. It has also given the first evidence of quantum gravity effects, as experimental data has shown that a new dimensionless constant characterising the self-interaction of space is the fine structure constant. The studies here begin the task of examining to what extent the new spatial self-interaction dynamics can play a role in stabilising the boundary without exotic matter, and whether the boundary stabilisation dynamics can be engineered; this would amount to quantum gravity engineering.
__________. "The Michelson and Morley 1887 Experiment and the Discovery of Absolute Motion" Process in Physics 3 (2005): 25-29.
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Physics textbooks assert that in the famous interferometer 1887 experiment to detect absolute motion Michelson and Morley saw no rotation-induced fringe shifts - the signature of absolute motion; it was a null experiment. However this is incorrect. Their published data revealed to them the expected fringe shifts, but that data gave a speed of some 8km/s using a Newtonian theory for the calibration of the interferometer, and so was rejected by them solely because it was less than the 30km/s orbital speed of the earth. A 2002 post relativistic-effects analysis for the operation of the device however gives a different calibration leading to a speed > 300km/s. So this experiment detected both absolute motion and the breakdown of Newtonian physics. So far another six experiments have confirmed this first detection of absolute motion in 1887.
__________. "The Speed of Light and the Einstein Legacy: 1905-2005." http://www.scieng.flinders.edu.au/cpes/people/cahill_r/processphysics.html (2005).
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That the speed of light is always c (approx 300,000 km/s) relative to any observer in nonaccelerating motion is one of the foundational concepts of physics. Experimentally this was supposed to have been first revealed by the 1887 Michelson-Morley experiment, and was made one of EinsteinI`s key postulates of Special Relativity in 1905. However in 2002 the actual 1887 fringe shift data was analysed for the first time with a theory for the Michelson interferometer that used both the Fitzgerald-Lorentz contraction effect, as well as the effect of the air on the speed of light. That analysis showed that the data gave an absolute motion speed in excess of 300 km/s. So far six other experiments have been shown to give the same result. This implies that the foundations of physics require significant revision. As well data shows that both Newtonian gravity and General Relativity are also seriously flawed, and a new theory of gravity is shown to explain various so-called gravitational `anomaliesI`, including the `dark matter' effect. So the centenary of EinsteinI`s Special Relativity turns out to be also its demise. Most importantly absolute motion is now understood to be the cause of the various relativistic effects, in complete contradiction with the Einstein viewpoint, but in accord with the earlier proposal by Lorentz.
Case-Winters, Anna. “Endings and Ends” In World without End: Christian Eschatology from a Process Perspective. (Grand Rapids & Cambridge: William B. Eerdmans Publishing Company, 2005), 177-196.
Cassou-Noguès, Pierre. “The Unity of Events: Whitehead and Two Critics, Russell and Bergson.” The Southern Journal of Philosophy 43 (2005): 545-559.
Chapman, J. Harley. “Engaging Neville’s Symbols of Jesus.” American Journal of Theology and Philosophy 26, no. 1 & 2 (January-May 2005): 60-76.
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In this essay I wish not so much to conduct a theoretical analysis of Robert Cummings Neville's recent Symbols of Jesus: A Christology of Symbolic Engagement as to engage him and what I take to be his position, at least in part. Thus I will forswear the usual scholarly strategy of arguing for a thesis, because I believe that an engagement properly requires conversational give-and-take, the raising of concerns, friendly probing, nudging the other to reconsider certain aspects, and sharign where appropriate one's own experience and perspective.
Cheng, Chung-Ying. “Approaches to Environment Ethics Reconsidered.” Journal of Chinese Philosophy 32, no. 2 (June 2005): 343-348.
Chia, Robert. “A Whiteheadian View of Management Education.” In Alfred North Whitehead on Learning and Education: Theory and Application (Newcastle, UK: Cambridge Scholars Press, 2005) : 215-235.
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The field of professional management practice emerged as a consequence of the gradual separation of ownership from the operational control of production activities in the early part of the twentieth century. As the size and complexity of organizations became more of an issue in terms of effective control of the workforce, owners and shareholders began appointing managers to look after the daily running of their businesses. An elite class of managers was created. One major consequence of this emergence of a class of professionally trained managers is the tendency towards overspecialization. Management education and training via the now universally-accept qualification, the Masters in Business Administration (MBA) has created a distinctive breed of of bright, young, ambitious, and highly specialised individuals for the ever-burgeoning market for qualified managers. The MBA was initially by business schols in the United States (Harvard being the very first to offer this kind of management education in the early 1920's) but now has a world-wide appeal and is currently offered from Beirut to Beijing and St Pauls to St Petersburgh. In britain alone there are some 120 institutions offering one kind of MBA or another. But despite the overwhelming popularity of this specialised training and preparation of managers the actual contribution of such professionalised training and education towards effective management practice remains contestable. Indeed, even within the United States itself, there has been a growing criticism of the adequacy of the MBA in preparing students for the real task of managing. According to one prominent source of criticism, MBA-type education produces 'silo-type' thinking. Each student comes in ostensibly as an 'empty bucket' and is filled with knowledge about the functions of business - marketing, operations, finance and human resources - treated with a diet of artificially-simplified case studies and then let out into the real world of work where they find themselves ill-equipped to deal with the cacophony of problems that confront them. What MBA training tends to do is to create what the philosopher Alfred North Whitehead calls "minds in a groove" (Whitehead, 1985: 245). For Whitehead, this kind of training inclines such individual professionals to live their lives contemplating a given set of abstractions and to actively encourage disconnection with the real world of managerial life. This tendency to produce and reinforce minds in a groove has wide-ranging ramifications for the practice of management. This chapter will this dominant trend in management education, outline its consequences for the preparation of managers for the world of work and explore its implications for the effective and ethical management of enterprises in the twenty-first century.
Christ, Carol P. “Re-imagining the Divine in the World as She Who Changes.” O Imaginário Feminino da Divindade 11, no. 11 (2005): 29-39.
Clayton, Philip. “Eschatology as Metaphysics under the Guise of Hope” In World without End: Christian Eschatology from a Process Perspective. (Grand Rapids & Cambridge: William B. Eerdmans Publishing Company, 2005), 128-149.
__________. “A Mystery of Body and Soul.” The Washington Post, April 3, 2005.
__________. “The Religion-Science Discussion at Forty Years: “Reports of My Death are Premature.” Zygon, 40, no. 1 (March 2005): 23-32.
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The startling success of the religion-science discussion in recent years calls for reflection. Have old walls been broken down, old antagonisms overcome? Have science and religion finally been reconciled? Or is all the activity just so much sound and fury, signifying nothing? Postmodern equations of scientific and religious beliefs disregard a number of enduring differences that help make sense of the continuing tensions. Yet the skepticism of authors such as John Caiazza is also ungrounded. I describe five major types of approaches that are being employed in the recent literature. These methods have led to a deeper understanding of the commonalities between science and religion and have produced new productive partnerships between them.
Cloots, Andre. “Whitehead and Deleuze: Thinking the Event.” In Deleuze, Whitehead and the Transformations of Metaphysics. eds. Andre Cloots & Keith A. Robinson. (Belgium: KVAV, 2005), 29-40.
Cobb, John B., Jr. “Chinese Philosophy and Process Thought.” Journal of Chinese Philosophy 32, no. 2 (June 2005): 163-170.
__________. “Education and the Phases of Concrescence.” In Alfred North Whitehead on Learning and Education: Theory and Application (Newcastle, UK: Cambridge Scholars Press, 2005): 19-33.
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Whitehead's book on education (1967) has been extensively discussed. Interest has centered on his analysis of the three phases of learning: romance, precision, and generalization. There have been useful efforts to correlate what he says on these points with his later technical description of the phases of concrescence of actual occasions. Still more can and should be done along these lines.
I am proposing to supplement this approach by a move in the opposite direction. I want to begin with his discussion of phases of concrescence and move from them to a consideration of teaching and learning. I will focus on what Whitehead says about propositions and propositional feelings, but I will discuss other phases of concrescence also.
It should be recognized at the outset that the phases of concrescence cannot in fact be separated. The physical feelings of the conformal phase, to which I turn first, actually exist only as part of the whole concrescence and its satisfaction. Teaching and learning concern this totality as a totality. Nevertheless, it is possible to accent the contribution to this totality of distinct elements within it. A teacher who is aware of these diverse contributions can direct the learner into activities that emphasize one or another of them.
__________. “Foreword.” In Hard Ball on Holy Ground: The Religious Right v. the Mainline for the Church’s Soul (North Berwick, ME The BW Press, 2005): vii-xiii.
__________. “Is Whitehead Relevant In China Today?” In Whitehead and China: Relevance and Relationship, eds. Wenyu Xie, Zhihe Wang, and George E. Derfer. (Frankfurt, Germany: Ontos Verlag, 2005), 15-24.
__________. Review of Different Paths, Different Summits: A Model for Religious Pluralism by Stephen Kaplan. Philosophy East & West 55, no. 2 (April 2005): 367-370.
__________. Review of In Whom We Live and Move and Have our Being: Panentheistic Reflections on God’s Presence in a Scientific World by Philip Clayton and Arthur Peacocke, editors. Theology and Science Vol. 3, no. 2 (July 2005): 240-242.
Corrie, Daniel. "Death of a Theologian." The Southern Review (June 2005): 562-578.
Corrigan, Kevin. “A New View of Idea, Thought, and Education in Bergson and Whitehead?” Interchange 36, no. 2 (2005): 179-198.
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This paper argues that a view which has come to be accepted in modern times, that ideas or thoughts are discrete items of information or concepts from which all feeling and movement must be radically extirpated, if not exorcized, represents neither some of the more subtle trajectories of earlier thought in the Western world nor, in particular, the dynamic thinking of Bergson and Whitehead. The thought of Bergson and Whitehead plunges one radically into movement, connectedness, newness, and unfinishedness in such a way that Whitehead, for example, proposed an entirely new view of education, according to which the holy engagement of the idea in the tender movement of understanding contrasts sharply with the ritualized mutual slaughter that lurks not so inconspicuously in the shadow-sides of our educational systems.
Corrington, Robert S. “Response to My Critics.” The American Journal of Theology and Philosophy 26, no. 3 (September 2005): 263-272.
Crosby, Donald A. “The Distinctiveness of Religion and Religious Value.” American Journal of Theology & Philosophy 26, no. 3 (September 2005): 199-206.
D’Arcy, Paul W, and Mark R. Dibben. “Whitehead and Management: Learning from Management Practice.” In Alfred North Whitehead on Learning and Education: Theory and Application (Newcastle, UK: Cambridge Scholars Press, 2005): 237-266.
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This chapter offers a practioner account of the influence of process-thinking on both the daily life of business management and the strategic planning of a global corporation. As such it is intended to complement contemorary work in the management literature that uses Whitehead and Bergson to articulate the changefulness of management to an academic audience. The chapter begins with a brief review of the uses of process philosophy in the organization studies, and in particular 'management learning' discourses and suggests these are largely conceptual in nature. This is in contrast to the writings of key process-thinkers on learning and education, which are characterized by their practical focus, offering well-found advice based upon experience. The chapter seeks to revisit this latter approach to the use of process-thinking in education by demonstrating how process-thinking informs the actions of management in business. In so doing, it relies on the senior executive experience of the first author to consider such topics as the treatment of employees, product quality issues, management training and globalization. In the light of this discussion, the chapter revisits conceptual understandings of management learning and develops these further by incorporating certain core principles of process thought such as panexperientialism and the actual occasion to provide a processial description of the management learning experience. The chapter argues that managerial actions such as those outlined are a key mechanism by which learning and knowledge transfer from the senior executive to other managers, and the wider organization in general, and proposes a processual articulation of this transfer in terms of Brackenian event fields. In this way the chapter presents the argument that a Whiteheadian-process-thinking approach to management learning ultimately involves the demonstration of - and thereby a more complete mangerial reconnection with - natural human-life experiences of synthesis.
Daly, Herman E. “Economics in a Full World.” Scientific American 293, no. 3 (September 2005): 100-107.
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The global economy is now so large that society can no longer safely pretend it operates within a limitless ecosystem. Developing an economy that can be sustained within the finite biosphere requires new ways of thinking.
David, Robert. "Du but initial ua but subjectif: la reponse des appeles dans les textes de la Premiere Alliance." Studies in Religion/Sciences Religieuses 34, no. 2 (2005): 197-211.
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The Call Narratives of the Hebrew Bible had been the subject of many commentaries. However, they have never been read from a process theology perspective. The analysis here takes this approach, drawing upon some process concepts such as the initial aim, the subjective aim and the creative advance. Ignoring for the moment the psychological or historical aspects of the narrations, this study attends to the basal lures the authors inscribed in their texts. In them is found a call to leave behind well-established, secure modes of thinking and doing, and replace them, in an act of continuity as well as of rupture, with new ways of interaction and mutual becoming with ourselves, with others and with God.
Dawkins, Richard. “The Illusion of Design.” Natural History (November 2005), 35-37.
Debaise, Didier. “Qu’est-ce qu’une approche speculative des evenements?” In Deleuze, Whitehead and the Transformations of Metaphysics. eds. Andre Cloots & Keith A. Robinson. (Belgium: KVAV, 2005), 21-28.
Delio, Ilia. “Is Creation Eternal?” Theological Studies 66, No. 2 (June, 2005): 279-303.
Derfer, George E. “Education’s Myths and Metaphors: Implications of Process Education for Educational Reform.” In Whitehead and China: Relevance and Relationship, eds. Wenyu Xie, Zhihe Wang, and George E. Derfer. (Frankfurt, Germany: Ontos Verlag, 2005), 77-100.
__________. “Education’s Myths and Metaphors: Processive Educating and the Reform of Education.” Seeking Truth 32, no. 3 (May 2005): 11-15. [In Chinese].
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In the philosophical context of atomism, the educational process is considered as a process of knowledge input. The students are considered to be "studying-machines", teachers as "machine-operators", parents as "machine-mechanics". This understanding of educational process originated from the various myths we created ourselves, while process philosophy and Chinese traditional philosophy will help destroy all these myths.
Dumoncel, Jean-Claude. “Whitehead and Deleuze on Creation and Calculus.” In Deleuze, Whitehead and the Transformations of Metaphysics. eds. Andre Cloots & Keith A. Robinson. (Belgium: KVAV, 2005), 151-164.
Epperson, Michael. Review of Divine Action and Modern Science by Nicholas Saunders. The Journal of Religion 84, no.4 (2005): 648-649.
Estrada, Christelle. “Soulless Standardization and the Future of Public Urban Education.” Process Papers: An Occasional Publication of the Association for Process Philosophy of Education 9 (March 2005): 5-15.
Faber, Roland. “’Insistenz’. Zum ‘Nicht-Sein’ Gottes bei Levinas, Deleuze und Whitehead.” In Das integrale und das gebrochene Gesetz, eds by Y. B. Raynova and S. Moser. Philosophie, Phänomenologie und hermeneutic der Werte, vol. 2. Frankfurt a.M.: Peter Lang, 2005, 131-155.
__________. “God’s Advent/ure: The End of Evil and the Origin of Time” In World Without End: Christian Eschatology from a Process Perspective. (Grand Rapids & Cambridge: William B. Eerdmans Publishing Company, 2005), 91-112.
__________. “Monismus.” In Lexikon neureligiöser Gruppen, Szenen und Weltanschauungen. Herder: Freiburg, 2005, 828-833.
__________. “O bitches of impossibility!”—Programmatic Dysfunction in the Chaosmos of Deleuze and Whitehead.” In Deleuze, Whitehead and the Transformations of Metaphysics. eds. Andre Cloots & Keith A. Robinson. (Belgium: KVAV, 2005), 117-128.
__________. “Transzendenz.” In Lexikon neureligiöser Gruppen, Szenen und Weltanschauungen. Herder: Freiburg, 2005, 1316-1320.
Fan, Meijun and Ronald Phipps. “Process Thought in Chinese Traditional Arts.” In Whitehead and China: Relevance and Relationship, eds. Wenyu Xie, Zhihe Wang, and George E. Derfer. (Frankfurt, Germany: Ontos Verlag, 2005), 51-68.
Ferré, Frederick. "The Practicality of Metaphysics." The Review of Metaphysics 58, (March 2005): 519-28.
Fleener, M. Jayne, Joan K. Smith and Doug Simpson. "Philosophy and Teacher Education: Paradox or Paradigm?" Process Papers: An Occasional Publication of the Association for Process Philosophy of Education 9 (March 2005): 66-79.
Flynn, Mark. “Learning in the Process of Teaching.” In Alfred North Whitehead on Learning and Education: Theory and Application (Newcastle, UK: Cambridge Scholars Press, 2005), 199-210.
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If we regard truth as something handed down by authorities on high, the classroom will look like a dictatorship. If we regard truth as a fiction determined by personal whim, the classroom will look like anarchy. If we regard truth as emerging from a complex process of mutual inquiry, the classroom will look like a resourceful and independent community. Our assumptions about knowing can open up, or shut down, the capacity for connectedness on which good teaching depends (Palmer 1998, 51).
Ford, Lewis S. “An Alternative Theory of Subjective Immortality” In World without End: Christian Eschatology from a Process Perspective. (Grand Rapids & Cambridge: William B. Eerdmans Publishing Company, 2005), 113-127.
Ford, Marcus. “Higher Education in the Context of a Metaphysics of Value.” Seeking Truth 32, no. 3 (May 2005): 16-20. [In Chinese].
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The thesis introduces the four kinds of universities that we have so far: Christian university, civic university, research university and entrepreneurial university. These four kinds of universities represent four different worldviews. Generally speaking, none of these universities has wholly increased the value of the world, which is the goal of the constructive postmodern universities in the late modern era based on the Whiteheadian philosophy.
Fox, Alan. “Process Ecology and the ‘Ideal’ Dao.” Journal of Chinese Philosophy 31, no. 1 (2005): 47-57.
Frankenberry, Nancy. “’Sleepwalking through History’: Reflections on Democracy, Religion, and Pragmatism in a Time of Terror.” American Journal of Theology and Philosophy 26, no. 1 & 2 (January-May 2005): 45-59.
Fraser, Chris. Review of Two Roads to Wisdom? Chinese and Analytic Philosophical Traditions Edited by Bo Mou. Journal of Chinese Philosophy 32, no. 2 (June 2005): 331-339.
Garland, William J. “The Rhythm of Learning and the Rhythm of Reality.” In Alfred North Whitehead on Learning and Education: Theory and Application (Newcastle, UK: Cambridge Scholars Press, 2005), 35-57.
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Whitehead claims that education must possess a rhythmic character in order to attain its goals effectively. This rhythmic character contains three distinct stages, which he calls romance, precision, and generalization. My essay explores Whitehead's views about the rhythm of learning and examines his claim that we should pattern our educational practices after this rhythm. I show how Whitehead's views about learning reappear in his metaphysical account of the three main phases in the concrescence of actual entities, which constitute his basic units of reality. I argue that the initial phase corresponds to romance, the responsive phase corresponds to precision, and the integrative phase corresponds to generalization. Accordingly, Whitehead's views about education find metaphysical support in his account of the development of actual entities. I use Whitehead's theory of learning to suggest ways to enhance the teaching of introductory philosophy courses, and I raise one critical question about the applicability of his theory to all learning processes.
Garner, Stephen. “Hacking the Divine: A Possible Metaphor for Theology-Technology Engagement.” Virtual Theology Colloquium, February 11-12, 2005 (http://www.greenflame.org/docs/Garner-HackingtheDivine.pdf), August, 24, 2005.
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In this paper the metaphors of 'God as hacker' and human beigns as created co-creators are linked with the narratives of creativity, novelty, and experience that can be seen within contemporary technoculture. This type of approach is envisaged as one of many that might be used to engage with technology theologically. Drawing upon the tradition of God as creator and a functional interpretation of the imago Dei in humans it aims to open up a conversation with technology. This conversation looks to move beyond mere abstraction and into existential questions raised by new technologies together with identifying how to live wisely within the everyday technological world.
Gelwick, Richard. "Michael Polyani's Search for Truth: Michael Polyani's Daring Epistemology and the Hunger for Ideology." Zygon 40, no.1 (March 2005): 63-76.
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The linking of Michael Polanyi's name wiht a center (now changed to another name) at Baylor University that espoused intelligent-design theory calls for examination of Polanyi's teleology. This examination attempts to put Polanyi's epistemology in the perspective of his total philosophical work by looking at the clarification of teleology in philosophy of biology and in the framework of three major features of Polanyi's thought: open and truth-oriented, purposive but open to the truth, and transcendent yet intelligible. The conclusion is that Polanyi would not support intelligent design according to the nature of his own theory.
Goffey, Andrew. “Heterogenesis and the Problems of Metaphysics.” In Deleuze, Whitehead and the Transformations of Metaphysics. eds. Andre Cloots & Keith A. Robinson. (Belgium: KVAV, 2005), 55-68.
Grange, Joseph. “Process Thought and Confucian Values.” In Whitehead and China: Relevance and Relationship, eds. Wenyu Xie, Zhihe Wang, and George E. Derfer. (Frankfurt, Germany: Ontos Verlag, 2005), 69-76.
__________. “Zhuangzi’s Tree.” Journal of Chinese Philosophy 32, no. 2 (June 2005): 171-182.
Griffin, David Ray. “9/11 Commission Report: A 571-Page Lie.” 9/11 Visibility Project (May 22, 2005) http://www.septembereleventh.org/newsarchive/2005-05-22-571pglie.php
__________. “Panentheism’s Significance in the Science-and-Religion Discussion.” Science & Theology News 5, no. 9 (May 2005): 35, 41.
__________. “Whitehead, China, Postmodern Politics, and Global Democracy in the New Millennium.” In Whitehead and China: Relevance and Relationship, eds. Wenyu Xie, Zhihe Wang, and George E. Derfer. (Frankfurt, Germany: Ontos Verlag, 2005), 25-38.
Gu, Linyu. “Dipolarity In Chan Buddhism and the Whiteheadian God.” Journal of Chinese Philosophy 32, no. 2 (June 2005): 211-222.
Gunter, Pete A. Y. “Temporal Hierarchy in Bergson and Whitehead.” Interchange 36, no. 1-2 (2005): 139-57.
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This article attempts to demonstrate the intelligibility of Bergson's philosophy by analyzing his philosophical method and then applying it to the notions of biological time and of temporal hierarchy in biology. Bergson's philosophical method contains three parts: the first is factual and scientific, the second intuitional and reflective, and the third consists in the formalization and application of intuitive insights. Intuition is not a single act, he insists, but a number of acts, each focused on a particular level (breadth) of duration. Such acts, focused on the rhythms of living organisms, can lead to researches in chronobiology like Le Comte du Nouy. Bergson's philosophy, with its diversity of real organisms and levels of process, is more like Whitehead's than has been believed.
__________. “Review: Higher Education in the Making: Pragmatism, Whitehead, and the Canon, by George Allan.” In Process Papers 9 (March 2005): 85-87.
Halewood, Mick. “Becoming Actual—Whitehead and Deleuze on Subjectivity and Materiality.” In Deleuze, Whitehead and the Transformations of Metaphysics. eds. Andre Cloots & Keith A. Robinson. (Belgium: KVAV, 2005), 41-53.
Han, Zhen. “The Value of Adventure in Whiteheadian Thought.” In Whitehead and China: Relevance and Relationship, eds. Wenyu Xie, Zhihe Wang, and George E. Derfer. (Frankfurt, Germany: Ontos Verlag, 2005), 189-96.
Hardwick, Charley D. “The Power of Religious Naturalism in Karl Peters’s Dancing With the Sacred.” In Zygon 40, no. 3 (September 2005) 667-681.
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This essay is an appreciative engagement with Karl Peters's Dancing with the Sacred (2002). Peters achieves a naturalistic theology of great power. Two themes are covered here. The first is how Peters gives ontological footing for a naturalistic conception of God conceived as the process of creativity in nature. Peters achieves this by conceiving creativity in terms of Darwinian random variation and natural selection combined with the notion of nonequilibrium thermodynamics. He gives ontological reference for a conception of God similar to Henry Nelson Wieman's idea of creative transformation. The second theme is how Peters succeeds in translating this nonpersonal conception of God into a powerful view of naturalistic religion that can shape a religious form of life. The key is that Peters's God can be understood as present in experience. Peters provides naturalistic interpretations of grace and the cruciform structure of creativity; the latter addresses the problem of evil in a nuanced fashion. I conclude with three critical comments about Peters's environmental ethics, his use of the notion of mystery, and his failure to have a robust conception of human fault or sin.
Hasker, William. ““The End of Human Life”: Buddhist, Process, and Open Theist Perspectives.” Journal of Chinese Philosophy 32, no. 2 (June 2005): 183-95.
Hattich, Frank. Review of Quantum Mechanics and the Philosophy of Alfred North Whitehead, edited by Michael Epperson. Studies in History and Philosophy of Modern Physics 36B, no. 3 (March 2005): 590.
Haught, John F. “Behind the Veil: Evolutionary Naturalism and the Question of Immortality” In World without End: Christian Eschatology from a Process Perspective. (Grand Rapids & Cambridge: William B. Eerdmans Publishing Company, 2005), 150-176.
__________. “Science and Scientism: the Importance of a Distinction.” Zygon 40, no. 2 (June 2005): 363-368.
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John Caiazza's interesting argument is an important one and deserves a close hearing. However, his article could be more forceful if he would distinguish more carefully between science on the one hand and "scientific secularism" and "materialism" on the other.
Henning, Brian G. “Saving Whitehead’s Universe of Value: An “Ecstatic” Challenge to the Classical Interpretation.” International Philosophical Quarterly 45, no. 4, Issue 180 (December 2005): 447-465.
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While most scholars readily recognize that Alfred North Whitehead had deep and penetrating misgivings about the substantial view of individuality, fewer note that these misgivings stem as much from axiological considerations as ontological ones. I contend that, taken in the context of the "classical interpretation" of his metaphysics, Whitehead's bold affirmation that actuality and value are coextensive introduces a potentially serious problem for the adequacy and applicability of his axiology. For if actuality is coextensive with value but actuality is itself limited to subjects of experience, then the objective world can have no intrinsic value. My aim is to demonstrate that, in order to respond to the very serious challenge which the problem of subjectivism represents and save Whitehead's intended universe of value, we must seek an alternative to the classical interpretation of Whitehead's metaphysics. I refer to this alternative as the ecstatic interpretation.
Hon, Tze-ki. Review of Confucious Analects Translated by Edward Slingerland. Journal of Chinese Philosophy 32, no. 2 (June 2005): 337-339.
Huo, Guihuan. “Can Whiteheadian Process Philosophy Challenge Western Philosophy?” In Whitehead and China: Relevance and Relationship, eds. Wenyu Xie, Zhihe Wang, and George E. Derfer. (Frankfurt, Germany: Ontos Verlag, 2005), 163-72.
Jang, Wang Shik. “The Problem of Transcendence in Chinese Religions: From a Whiteheadian Perspective.” In Whitehead and China: Relevance and Relationship, eds. Wenyu Xie, Zhihe Wang, and George E. Derfer. (Frankfurt, Germany: Ontos Verlag, 2005), 101-12.
Jiang, Tao. "The Problem of Continuity: Nishida Kitaro and Aristotle." Philosophy East & West 55, no. 3 (July 2005): 447-460.
Kadar, Endre E. and Judith A. Effken. “From Discrete Actors to Goal-directed Actions: Toward a Process-based Methodology for Psychology.” Philosophical Psychology 18, No. 3 (June 2005): 353-382.
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Studying social phenomena is often assumed to be inherently different from studying natural science phenomena. In psychology, this assumption has led to a division of the field into social and experimental domains. The same kind of division has carried over into ecological psychology, despite the fact that Gibson clearly intended his theory for both social and natural phenomena. In this paper, we argue that the social/natural science dichotomy can be derived from a distinction between hermeneutics and science that is deeply rooted in the atomistic, structuralist ontological tradition. We show that, from a process-based perspective, the central questions of hermeneutics (action of an individual within a context of possible actions), ecological psychology (behavior of an organism in an ecological niche) and physics (motion of a particle in a field) share a similar structure. Building on these ideas, we propose a comon, process-based methodology for psycholiogy that integrates field theory with insights from quantum mechanics to accommodate traditionally problematic concepts in natural science such as teleology and values. To demonstrate the feasibility of this approach, empirical findings on the paradigmatic problem of prospective control (such as gaze control in automobile driving in relation to perceptual tuning) are presented.
Keller, Catherine. “The Mystery of the Insoluable Evil: Violence and Evil in Marjorie Suchocki” In World without End: Christian Eschatology from a Process Perspective. (Grand Rapids & Cambridge: William B. Eerdmans Publishing Company, 2005), 46-71.
__________. “The Place of Multiple Meanings: The Dragon Daughter Rides Today.” Journal of Chinese Philosophy 32, no. 2 (June 2005): 281-296.
__________. “The Tao of Postmodernity: Process, Deconstruction, and Postcolonial Theory.” In Whitehead and China: Relevance and Relationship, eds. Wenyu Xie, Zhihe Wang, and George E. Derfer. (Frankfurt, Germany: Ontos Verlag, 2005), 39-50.
Kopf, Gereon. “Critical Comments of Nishida’s Use of Chinese Buddhism.” Journal of Chinese Philosophy 32, no. 2 (June 2005): 313-329.
Le Thomas, Nguyet. “Verdict: Religion May Affect Judicial Results.” Science and Theology News 5, no. 6 (February, 2005): 17.
Lee, Sang Bok. "The Psychology of Tao from Clinical Neuroscience and Multicultural Psychology Perspectives: An Exploration of Ecological Order and Cosmos." Pacific Science Review 5 (2005): 230-236.
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After reviewing the literature of Taoism, author presented four hermeneutic approaches of schemes: (1) a holistic approach, (2) a mind-body communication approach, (3) a multicultural model, and (4) an approach of the limbic system (a model of homeostasis). Four approaches are delineated as some integrated models of the psychology of Tao. A mind-body communication approach shows a new paradigm of healing process, including synchronistic, mystical and paradoxical events of healing. A holistic approach discusses central metaphors such as Yin-Yang, polarity and chaos in terms of nonlinear and cyclical process of ecology. In a multicultural approach, the author adopts Taoist's universal ecological principles of harmony and order. In an approach of the limbic system, the function of the limbic system is analogically compared with that of the Tao, which is grounded in the concepts of integration, harmony or homeostasis. The concepts of trauma and spiritual journey were discussed in the terms of clinical implications.
Lee, Sungeun. “The Aim of Education: From Rhythm to Holarchy.” Process Papers: An Occasional Publication of the Association for Process Philosophy of Education 9 (March 2005): 53-65.
Levering, Matthew. Review of Catherine Keller’s Face of the Deep: A Theology of Becoming In Theological Studies 66, no. 4 (December 2005): 905-907.
Li, Shiyan. “Defining Environmental and Resource Protection in Process Philosophy.” In Whitehead and China: Relevance and Relationship, eds. Wenyu Xie, Zhihe Wang, and George E. Derfer. (Frankfurt, Germany: Ontos Verlag, 2005), 197-204.
Livingston, Jame C. Review of The Making of American Liberal Theology: Idealism, Realism, and Modernity by Gary Dorrien. Theological Studies 66, no. 1 (March, 2005): 199-201.
Lodahl, Michael. “Advocating the One in the Theological Many.” Science and Theology News 5, no. 6 (February, 2005): 13.
Losch, Andreas. “Our World is more than Physics: a Constructive-Critical Comment on the Current Science and Theology Debate.” Theology and Science 3, no. 3 (2005): 275-290.
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"Critical realism" is one of the most important positions in the current science and theology debate. An analysis of its origin and meaning leads to the question if this position mostly propagated by physicist-theologians could miss an intrinsic feature of the personal dimension of reality. A deeper meaning of the personal dimension sets human science apart. Taking into account social science's insight that persons responsible for their conclusions and actions drive the process of science, the moral dimension of science has to be emphasized. To integrate these aspects into a coherent position, a more differentiated epistemological model is needed. The solution propsed in this paper is to modify critical realism to constructive-critical realism. Theologically interpreted, constructive-critical realism remembers humankind's purpose to shape nature in cooperation with God and with the means of culture toward increasing realization of freedom in relationship. The argument is widely influenced by an analysis of the works of John Polkinghorne.
Loy, David R. "Evil as the Good? A Reply to Brook Ziporyn." Philosophy East & West 55, no. 2 (April 2005): 348-352.
Manchester R. N., G. B. Hobbs, A. Teoh, and M. Hobbs. "The Australia Telescope National Facility Pulsar Catalogue." The Astronomical Journal 129 (April 2005): 1993-2006.
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We have compiled a new and complete catalog of the main properties of the 1509 pulsars for which published information currently exists. The catalog includes all spin-powered pulsars, as well as anomalous X-ray pulsars and soft gamma-ray repeaters showing coherent pulsed emission, but excludes accretion-powered systems. References are given for all data listed. We have also developed a new World Wide Web interface for accessing and displaying either tabular or plotted data with the option of selecting pulsars to be displayed via logical conditions on parameter expressions. The Web interface has an "expert" mode giving access to a wider range of parameters and allowing the use of custom databases. For users with locally installed software and database on Unix or Linux systems, the catalog may be accessed from a command-line interface. C-language functions to access specified parameters are also available. The catalog is updated from time to time to include new information.
McDaniel, Jay. “Reconnecting the Dots: Science and Nature.” Science & Theology News 5, no. 9 (May 2005): 38-39.
McLachlan, James. Review of Process and Difference: Between Cosmological and Poststructuralist Postmodernism eds, Catherine Keller and Anne Daniell. American Journal of Theology and Philosophy 26, no. 1&2 (January-May, 2005): 162-168.
McTernan, Vaughan. “Intersections of Process and Pragmatism in Dynamic Constructions of God.” American Journal of Theology and Philosophy 26, no. 1&2 (January-May, 2005): 146-159.
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Traditional conceptions of relationships with god are bounded by remote end-goals that locate perfection at a distantly projected endpoint. But remote points of perfection implicitly fail to take into accout human distinctiveness and its effect on our relationship with God. Traditionally, the perfection we attain at an end-time overcomes and discards contingencies such as class, gender, race, and physical limitations. But here I will consider how we might define and construct teleologies in such a way that they embrace and give value to human contingencies. Intersections of process and pragmatist thought suggest ways to approach this task.
Merrell, Floyd. "Cultures, Timespace, and the Border of Borders: Posing as a Theory of Semiosic Processes." Semiotica 154, nos. 1/4 (2005): 287-353.
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This multifaceted essay emerges from a host of sources within diverse academic settings. Its central thesis is guided by physicist John A. Wheeler's thoughts on the quantum enigma. Wheeler concludes, following Niels Bohr, that we are co-participants within the universal self-organizing process. This notion merges with concepts from Peirce's process philosophy, Eastern thought, issues of topology, and border theory in cultural studies and social science, while surrounding itself with such key terms as complementarity, interdependence, interrelatedness, vagueness, generality, incompleteness, inconsistency, and mestizaje. Ultimately, a sense of semiosic process pervades in light of combined homogenous and heterogenous tendencies.
Mesle, C. Robert. “What Shall We Say to the Torturer? Moral Realism, Conscience, and Human Nature.” American Journal Theology and Philosophy 26, no. 1&2 (January-May, 2005): 129-145.
Meyer, Steven. “Distorted Fragments”: Thinking de Man with Whitehead.” In Deleuze, Whitehead and the Transformations of Metaphysics. eds. Andre Cloots & Keith A. Robinson. (Belgium: KVAV, 2005), 137-149.
Moltmann, Jürgen. “‘Deliver Us from Evil’ or Doing Away with Humankind?” In World without End: Christian Eschatology from a Process Perspective. (Grand Rapids & Cambridge: William B. Eerdmans Publishing Company, 2005), 12-27.
Neville, Robert Cummings. “Comments on Nature’s Religion and Robert Corrington’s “Aesthetic Naturalism.”“ The American Journal of Theology and Philosophy 26, no. 3 (September 2005): 254-262.
__________. “Eschatological Visions” In World without End: Christian Eschatology from a Process Perspective. (Grand Rapids & Cambridge: William B. Eerdmans Publishing Company, 2005), 28-45.
__________. “Naturalism and Supernaturalism in American Theology.” American Journal of Theology and Philosophy 26, no 1&2 (January-May 2005): 77-84.
Nobuhara, Tokiyuki. “Buddhist-Christian Apologetics in Seven Stages.” Bulletin of Keiwa College 14 (February, 2005): 41-71.
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My basic intention is to propose and demonstrate that Buddhist-Christian dialogue is theologicaly significant today in that it serves the purpose of centuries old Christian discipline of apologetics afresh precisely by doing justice to and incorporating fully into its core the depth and width of Buddhist wisdom.
Oord, Thomas Jay. “Egocentric altruism may not be a contradiction.” Science & Theology News 5, no. 10 (June, 2005): 33.
__________. “The Love Racket: Defining Love and Agape for the Love-and-Science Research Program.” Zygon 40, no. 4 (December 2005): 919-938.
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Scholars of religion and science have generated remarkable scholarship in recent years in their explorations of love. Exactly how scholars involved in this budding field believe that love and science should relate and/or be integrated varies greatly. What they share in common is the belief that issues of love are of paramount importance and that the various scientific disciplines - whether natural, social, or religious - must be brought to bear upon how best to understand love. I briefly introduce the emergence of the love-and-science research program and note that scholars have not done well defining what they mean by love. I suggest that the present surge in love scholarship will fail to produce the positive results that it otherwise might if love is not defined well. I provide and defend a definition of love adequate for those doing love-and-science research: To love is to act intentionally, in sympathetic response to others (including God), to promote well-being. To explain better what this simple definition entails, I explore its three main phrases. Love is said to have many forms, but agape is the form to which the love-and-science literature most commonly refers. I comment briefly on the debates about how best to understand agape , noting sixteen different definitions proposed by major scholars. I identify weaknesses in many of them and then offer what I argue is a more adequate definition of agape as intentional response to promote well-being when confronted by that which generates ill-being. In short, agape repays evil with good. While research on love and science requires much more than adequate definitions, I believe that the definitions I proffer can prove useful in furthering the love-and-science research program.
Orr, Matthew. "Is Nature Enough? Robert Frost Replies in "The Most of It". Zygon 40, no. 3 (September 2005), 750-767.
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In his poem "The Most of It" Robert Frost explores whether nature alone is sufficient to satisfy human spiritual yearnings. At first pass, the poem reads like a dark statement about the absence of any higher intelligence in the natural world, and it has been interpreted this way by many, including the person who inspired Frost to write it, Wade Van Dore. However, on careful reading Frost's poem also contains a subtle celebration of nature's spiritual assets. By creating a work with two possible meanings, Frost indicates that the answer to whether "nature is enough" is in the eye of the beholder. Because much of the poem's hopeful message resides in its meter, Frost also seems to be saying that nature will be enough for those who appreciate nuance and accept ambiguity. For those so predisposed, a spirituality based in the belief that "nature is enough" requires no unverifiable entity for personal fulfillment and may ameliorate environmental problems that increasingly jeopardize human well-being.
Palin, Isabella. “The Meaning and Use of Abstraction in Whitehead.” In Deleuze, Whitehead and the Transformations of Metaphysics. eds. Andre Cloots & Keith A. Robinson. (Belgium: KVAV, 2005), 81-88.
Pederson, Ann Milliken. “Karl Peters: Theology as a Confessing Discipline.” Zygon 40, no. 3 (September 2005): 683-689.
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Karl Peters's book Dancing with the Sacred brings together his insights from evolutionary biology and ecology, world religions and process thought into an integrated autobiographical reflection on his thoughts, teaching, and life. The book simultaneously engages readers in their own reflections about religion and science and reminds them that their reflections are freighted with moral responsibilty. For Peters, self-understanding correlates with understanding the world. The celebration of diversity coincides with the universal concerns that all face living together on this planet. Our future depends on how we live in the present tense.
Peters, Karl E. “Confessions of a Practicing Naturalistic Theist: A Response to Hardwick, Pederson, and Peterson.” Zygon 40, no. 3 (September 2005): 701-720.
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In my response to the comments of Charley Hardwick, Ann Pederson, and Greg Peterson, I continue the narrative, confessional mode of my writing in Dancing with the Sacred. First, I sketch some methodological decisions underlying my naturalistic, evolutionary, practical theology. I then respond to the encouraging suggestions of my commentators by further developing my ideas about naturalism, mystery, creativity as God, the place of ecological responsibility in my thinking, sin, and eschatology. I offer suggestions as to how I might widen the practical applications of my theology beyond environmental and medical ethics to other areas of moral responsibility in relation to the creative process. I do all this with much appreciation for the care and careful critical reflection that my commentators have devoted to my thinking.
__________. “Reflections of a Naturalistic-Evolutionary-Practical Theologian in Conversation with Gallagher and Pangerl.” American Journal of Theology & Philosophy 26, no. 3 (September 2005): 224-237.
__________. "Dancing with the Sacred: Excerpts." Zygon 40, no. 3 (September 2005), 631-666.
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In excerpts from my Dancing with the Sacred (2002), I use ideas from modern science, our world's religions, and my own experience to highlight three themes of the book. First, working within the framework of a scientific worldview, I develop a concept of the sacred (or God) as the creative activity of nature, human history, and individual life. Second, I offer a relational understanding of human nature that I call our social-ecological selves and suggest some general considerations about what it means to live meaningfully and morally in an evolutionary world. Third, I explore how we might be at home in a universe that is constantly changing and which suffering and death are interwoven with life and new creation.
Peterson, Gregory R. “Dancing With Karl Peters.” Zygon 40, no. 3 (September 2005), 691-699.
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Dancing with the Sacred by Karl Peters provides a coherent and at times moving portrait of the religious naturalist position. I highlight three broad issues that are raised by the kind of religious naturalism that Peters develops: (1) the meaning of the term natural, (2) the nature of God in Peters's naturalistic framework, and (3) the question of eschatology. In each area, I believe that Peters's work raises many questions that need to be addressed and also provides openings for further dialogue.
__________. Review of Deeper Than Darwin: The Prospect for Religion in the Age of Evolution by John F. Haught. Journal of the American Academy of Religion 73, no. 2 (June 2005): 533-536.
Phipps, Ronald P. “A Whiteheadian Theory of Creative, Synthetic Learning and its Relevance to Educational Reform in China.” In Alfred North Whitehead on Learning and Education: Theory and Application (Newcastle, UK: Cambridge Scholars Press, 2005): 159-198.
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The theory of creative synthetic education holds that curiosity should function as the driving force in educational systems. Education must concurrently transfer the knowledge resultant from antecedent processes of discovery and enhance the lure felt by students for future discoveries and innovations.
Educational systems must lead students on journeys of curiosity and develop a passion in students for discovery. To do so, synthetic and relational modes of thought are essential to achieve the generalizations of insights that are the foundation for wisdom. Research processes appropriate to local conditions, interests and abilities must pervade educational processes from primary to secondary to advanced stages of learning. Analytic and synthetic modes of thinking must be integrated and harmonized.
The reform of education systems is vital to China and, moreover, constitutes a task of increasing global importance. Education, as Whitehead stressed, must move beyond passive absorption of inert ideas and facts.
Progressive educational systems must develop forms and modalities to stimulate and nurture the innovative, imaginative and creative capacities and passion of students. These methods and modalities requisite to stimulating creativity and synthetic modes of thought must transcend the limitations inherent in over reliance upon standardized examinations. Only if and when educational systems do so, can education contribute to the vibrant and vigorous advance of human civilization from lower to higher levels. Synthetic creative education guides students and teachers as co-participants on journeys of curiosity amid communities of related problems and related phenomena, which journeys are resolved through adventures of discovery and generalization of insight. Such processes form the foundation of wisdom and provoke the experience and emotion in students of exhilaration for the intrinsic value of learning and discovery.
Pihlstrom, Sami. “Mortality, Individuality, and Pluralism: William James’s Democratic Religion.” American Journal of Theology and Philosophy 26, no. 1&2 (January-May 2005): 96-120.
Poling, James N. "God, Sex and Power." Theology and Sexuality 11, no. 2 (2005): 55-70.
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After twenty years of reform, most church leaders can give an ethical analysis about why clergy sexual abuse is bad. Yet when many churches respond to complaints, committees are frequently inept in holding clergy abusers accountable, and clergy leaders are still likely to abuse their power over others. This article focuses on understanding clergy sexual abuse as a tangle of pathologies of theology, power and sexuality.
Quiring, John. Review of God’s Love, Human Freedom, and Christian Faith, by James J. Gettel. Encounter 66:3 (2005) 289-291.
Rangacharyulu, Chary. “Physics as an Enterprise of Process Philosophy.” Interchange 36, no. 1-2 (2005): 199-207.
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Physics, as a discipline, attempts to discern the mysteries of physical universe and it is also an inspiration for technological innovations which contribute to the good or demise of human civilization. While it continues to have tremendous impact on the technological front, one wonders if physics, as an enterprise engaged in providing a coherent description of dynamics of physical phenomena, has reached the end of the road.
Reeves, Gene. “The Jewel in the Topknot.” Dharma World 32 (January/February 2005): 23-27.
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The Buddha has given many gifts and treasures, many sutras, and many practices, but there is one that stands above all the others--The Lotus Sutra.
Regnier, Robert. “Prophetic Visions for Professional Teachers: A Whiteheadian Perspective on Designing University Courses.” In Alfred North Whitehead on Learning and Education: Theory and Application (Newcastle, UK: Cambridge Scholars Press, 2005): 323-345.
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Besides learning transmitted content, university students develop learning patterns through pedagogical processes designed into the structure of courses. When these courses are shaped within the assumptions of epistemologies and ontologies that only afford narrow learning patterns, they can reinforce processes that eschew learning processes of discernment and valuing. However, university courses can be conceptualized within assumptions that students should experience the freedom to respond to the lure for learning and that students ought to foster the discernment and valuation of importance that makes freedom possible. This paper provides an examination of two Whiteheadian notions upon which the pursuit of truth can become the lure for learning, and it illustrates how these notions can be the bases for liberating pedagogical processes. To do so, it conceptualizes learning as event processes through analysis of Whitehead's concept of event, and it examines learning as achieving strength of beauty in which contrasts are reconciled in patterns through harmonizing contrasts in the subjectivities of students. Through these concepts, the paper illustrates how university courses can be designed as learning events in which students create prophetic visions as a means of achieving strength of beauty.
Riffert, Franz G. “A Whiteheadian Approach to Self-Evaluation in Schools.” In Alfred North Whitehead on Learning and Education: Theory and Application (Newcastle, UK: Cambridge Scholars Press, 2005): 411-433.
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First an overview is given about the actual national and international situation concerning standardized testing. Two reasons are presented why accountability systems based on standardized testing have become so widespread: (1) the missing reliability of teachers' assessment of students' achievement and (2) the important role standardized testing plays for out-put management in educational systems.
On the basis of these considerations Alfred North Whitehead's critical remarks on external standardized testing are presented. Whitehead's main point is that external standardized testing undermines the freedom of teachers to adapt to the complex, situation specific circumstances in order to obtain the maximum of a creative learning process for students who are conceived as 'specialists'. Instead external testing leads to 'teaching to the test'. As a consequence, the attitude of creative, adventurous exploration is undermined and substituted by simple pattern recognition, narrow visions, and even boredom.
Finally the question is raised if there is any possibility to develop a measurement tool which on the one side meets scientific test criteria, and on the other side still is flexible enough to be adapted to needs of single schools and not vice versa, as it is the case at present with external standardized testing. That such a flexible approach to evaluation is possible is demonstrated by the presentation of the basic ideas of the MSS (Module Approach to Self-Evaluation of School Development Projects) which was developed and examined so far in 10 schools by the author and his collaborators.
__________. “The Use and Misuse of Standardized Testing: A Whiteheadian Point of View.” Interchange 36, no. 1-2 (2005): 231-52.
__________. “Whitehead’s Cyclic Theory of Learning and Contemporary Empirical Educational Research.” In Alfred North Whitehead on Learning and Education: Theory and Application (Newcastle, UK: Cambridge Scholars Press, 2005): 89-119.
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Whitehead has outlined a theory of mental development, learning and teaching in several of his articles. This approach, contrary to traditional theories of learning and education, is essentially cyclic and rhythmic. This concept of cycles of rhythm is one of Whitehead's basic intuitions. It plays a central role also in his philosophical approach. A basic learning act is a cycle which consists of three phases: romance, precision and generalization. These basic learning cycles in turn are nested in bigger cycles which again are part of yet wider cycles. The biggest cycle, the life-cycle, can in turn be divided into three major cycles: the cycleof infancy, the language cycle and the science cycle.
Kurt Fischer's Neo-Piagetian skill theory and its methodological equivalent, the micro-developmental approach, illustrated by Nira Granott's empirical research on learning processes are presented and parallels to Whitehead's speculative account of mental development and learning are outlined. It is shown that the two approaches show far-reaching parallels in their basic conceptions. This on the one hand implies an empirical confirmation of Whitehead's speculative approach; on the other hand it opens new developmental possibilities for Fischer's and Granott's theories of mental development and learning which may profit in certain respects from Whitehead's broader philosophical theory.
__________. “Introduction: Via Negativa – Whitehead’s Critique of Traditional Concepts of Learning and Instruction.” In Alfred North Whitehead on Learning and Education: Theory and Application (Newcastle, UK: Cambridge Scholars Press, 2005): 7-14.
Rizvi, Sajjad H. “Mullā Şadrā and Causation: Rethinking a Problem in Later Islamic Philosophy.” Philosophy East & West 55, No. 4 (October 2005): 570-583.
Rose, Philip. "Relational Creativity and the Symmetry of Freedom and Nature." Cosmos and History: The Journal of Natural and Social Philosophy 1, no. 1 (2005): 3-16.
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One of the more important and persistent of problems in speculative philosophy is reconciling the relation between freedom and nature. This is often referred to as the problem of freedom and determinism, but this way of formulating the problem assumes, uncritically, that nature is and must necessarily be a purely deterministic framework. As I hope to show, the so-called problem of freedom and determinism lies precisely in this deterministic assumption. By reorienting the question in terms of the relation between freedom and nature, rather than freedom and determinism, we can better see how the problem of their tension or 'contradiction' only arises if nature itself is defined and characterized in a very limited, purely deterministic way. Once we step outside the deterministic assumption and entertain alternative views of nature, the problem of freedom and determinism does not arise.
Sachdev, Chhavi. “The Hitchhiker’s Guide to Panentheism: Life, the Universe and Everything.” Science & Theology News 5, no. 9 (May, 2005): 36-37.
Salmon, James F. "Teilhard's Law of Complexity-Consciousness." Revista Portuguesa de Filosofia 61 (2005): 185-202.
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Analysis of the long careet of the concept of matter must take into account the shift from static to evolutionary interpretations of nature. Application of Aristotle's description of abstraction permits one to situate the concept of matter in the writings of Teilhard de Chardin within that shift. His observations as a scientist showed him that matter has the property to self-organize, and that consciousness grows in systems of increasing complexity. Analysis of modern concepts of emergence and top-down causation indicate that Teilhard's insight, founded on a concept of matter as spirit-matter and a law of complexity-consciousness, is compatible with modern understanding of the evolutionary process.
Scarfe, Adam. “On Whitehead and Selectivity in Teaching: Toward A Method of Consensual Curriculum Selection in the Emancipatory Interest.” Process Papers: An Occasional Publication of the Association for Process Philosophy of Education 9 (March 2005): 27-45.
__________. “Prehensive Selectivity and the Learning Process.” In Alfred North Whitehead on Learning and Education: Theory and Application (Newcastle, UK: Cambridge Scholars Press, 2005): 123-158.
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This paper comprises a detailed study of the theme of selectivity in Whitehead's theory of prehensions and philosophy of education. Having previously argued that the theory of prehensions is inclusive of, and conducive to a process philosophy of education (Scarfe 2003, 1), here, I fully set forth the analogy between the creative process outlined in Whitehead's theory of prehensions and learning processes. The analogy between the theory of prehensions and learning process is made possible through a non-inclusive interpretation of the term, 'prehending subject' as 'learner'. With clues from The Aims of Education (1967a), the article provides a systematic analysis of the theory of prehensions, as depicting learning processes. I demonstrate how selectivity, via the fluctuating interplay of positive and negative prehensions, is the efficient causal element at work in the learning process. Consequently, as one side of a logical contrast, Whitehead's theory of prehensions can be said to be conducive to a critical, process pedagogy, focusing on the development of consciousness, including the cognitive awareness and judgment of states-of-affairs in the world.
__________. “Selectivity in Learning: A Theme in the Application of Whitehead’s Theory of Prehensions to Education.” Interchange 36, nos. 1-2 (2005): 9-22.
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This paper, which is particularly centered on the student's learning process, is the first half of a detailed study of selectivity in Whitehead's philosophy of education. Here, by setting forth the analogy between the creative process exhibited in Whitehead's Theory of Prehensions and the learning process through an interpretation of the term, 'prehending subject' as 'learner,' I argue that selectivity, via 'negative prehensions,' is the efficient motive power at work in the process of learning. Various concrete classroom examples of selectivity are alluded to, which lend support to this thesis. With clues from the Aims of Education, by reading the theory of prehensions with some conceptual modifications made for the purposes of education, I present the perspective that, as one side of a logical contrast, Whitehead's theory of prehensions can be said to be conducive to a critical pedagogy. Note: Also included in this file is an unpublished version of the paper, originally presented at the International Conference on Process Thought at the University of Saskatchewan, May 29-31, 2003.
Schindler, Stefan. “The Tao of Teaching: Romance and Process.” Process Papers: An Occasional Publication of the Association for Process Philosophy of Education 9 (March 2005): 46-52.
Sherburne, Donald W. “Response to Frederick Ferré's Presidential Address.” The Review of Metaphysics 58 (March 2005): 533-536.
Stengers, Isabelle. “Thinking with Deleuze and Whitehead: a Double Test.” In Deleuze, Whitehead and the Transformations of Metaphysics. eds. Andre Cloots & Keith A. Robinson. (Belgium: KVAV, 2005), 7-19.
Stone, Alison. "Friedrich Schlegel, Romanticism, and the Re-enchantment of Nature.” Inquiry: An Interdisciplinary Journal of Philosophy 48, no. 1 (February 2005): 3-25.
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In this paper I reconstruct Schlegel's idea that romantic poetry can re-enchant nature in a way that is uniquely compatible with modernity's epistemic and political values of criticism, self-criticism, and freedom. I trace several stages in Schlegel's early thinking concerning nature. First, he criticizes modern culture for its analytic, reflective form of rationality which encourages a disenchanting view of nature. Second, he re-evaluates this modern form of rationality as making possible an ironic, romantic, poetry, which portrays natural phenomena as mysterious indications of an underlying reality that transcends knowledge. Yet Schlegel relies here on a contrast between human freedom and natural necessity that reinstates a disenchanting view of nature as fully intelligible and predictable. Third, therefore, he reconceives nature as inherently creative and poetic, rethinking human creativity as consisting in participation in natural creative processes. He replaces his earlier "idealist" view that reality is in itself unknowable with the "idealist realist" view that reality is knowable as creative nature, yet, in its spontaneous creativity, still eludes full comprehension. I argue that Schlegel's third approach to the re-enchantment of nature is his most consistent and satisfactory, and is important for contemporary environmental philosophy in showing how re-enchantment is compatible with modernity.
Suchocki, Marjorie. “Afterwords” In World without End: Christian Eschatology from a Process Perspective. (Grand Rapids & Cambridge: William B. Eerdmans Publishing Company, 2005), 197-218.
Tapp, Robert B. “Donald Crosby’s Religion of Nature: Some Second Thoughts.” American Journal of Theology & Philosophy 26, no. 3 (September 2005): 184-198.
Thompson, H. E. “Education as Process: Why Engaging the Whole Person is Important and How to Do It.” In Alfred North Whitehead on Learning and Education: Theory and Application (Newcastle, UK: Cambridge Scholars Press, 2005): 347-380.
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Part One: The largest goal of teaching is to "grow persons." Learning is a life-altering process, in which the whole person changes, for better or worse. The whole-person student is personally (not just, "intellectually) engaged with the learning process, and thus has all of his resources and energy available for the tasks of learning, and is most likely to put the results to the true benefit of civilization. Education is optimal for both the student and the culture when all of the student's (and teacher's) creative resources are enlisted together. This is why "engagement" is important.
Part Two: I present a detailed "teacher's" narrative of my own five-stage process, showing how engagement can be created, step by step. I also exemplify Whitehead's stages of romance, precision, and generalization. The basic idea is: first, I make an immediate assignment to find/create "your own" views in a task or project (appropriate to the course subject), due a week or so later. Second, I then have them compare their own results with a peer's. Thitd, we will reflect together on what we've learned (about both the subject and learning itself). Fourth, I invite them to use the rest of the course as an opportunity and aid in gradually developing their own personal, yet publicly defensible, view of the course subject. Students frequently tell me this approach has been "life-changing" for them. This process could be adapted or abbreviated for a wide range of courses and purposes.
Part Three: From reflecting on my own struggles to become a better teacher, I make recommendations under a number of headings. 1. Credencing feelings and concrete individuality; 2. Authenticity, mutuality, and trust; 3. Leading responsibly and responsively; 4. Respecting limits and cherishing achievements; 5. Facilitating drama and zest; 6. Adapting to other disciplines and personalities; 7. Proper motivation and reward; 8. Relevance and protecting vulnerability. Ultimately, we must learn all this by doing it, so "eat the meat and throw away the bones".
Towne, Edgar A. "The Variety of Panentheisms." Zygon 40, no. 3 (September 2005): 779-786.
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In this article I review the efforts of eighteen scientists and theologians, recorded in this book (In Whom We Live and Move and Have our Being: Panentheistic Reflections on God's Presence in a Scientific World, eds. Clayton, Philip and Arthur Peacocke) to describe the relation of God to the universe during a conference sponsored by the John Templeton Foundation at Windsor Castle in 2001. Theologians from several branches of Christian faith articulate their understanding of panentheism, revealing a considerable diversity. I deal with each author in relation to six issues: the way God acts, how God's intimate relation to the world is to be described, the relation of God to spacetime, whether God is dependent upon the world, what type of language is used, and the problem of dipolar panentheism. I identify significant differences between these authors, suggest where fruitful dialogue is possible, and distinguish between intelligibility and plausibility in comparing dipolar panentheism with other types.
Vélez de Cea, Abraham. "Emptiness in the Pali Suttas and the Question of Nagarjuna's Orthodoxy." Philosophy East & West 55, no. 4 (October 2005): 507-528.
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This essay attempts to clarify the position of Nagarjuna in the history of Buddhist philosophy by comparing the concept of emptiness in the Pali Nikayas and the Mulamadhyamakakarika. It is argued that the identity of samsara with nirvana, the emptiness of svabh?va of all dharmas, and the equating of emptiness and dependent arising are not revolutionary innovations of Nagarjuna or the second turning of the wheel of Dharma, but orthodox philosophical moves entailed by the teachings of early Buddhism.
Vorenkamp, Dirck. “Reconsidering the Whiteheadian Critique of Huayan Temporal Symmetry in Light of Fazang’s Views.” Journal of Chinese Philosophy 32, no. 2 (June 2005): 197-210.
Wang, Robin R. “Dong Zhongshu's Transformation of Yin-Yang Theory and Contesting of Gender Identity.” Philosohpy East and West 55, no.2 (April 2005): 209-231.
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Dong Zhongshu (Tung Chung-shu) (179-104 B.C.E.) was the first prominent Confucian to integrate yin-yang theory into Confucianism. His constructive effort not only generates a new perspective on yin and yang, it also involves implications beyond its explicit contents. First, Dong changes the natural harmony (he) of yin and yang to an imposed unity (he). Second, he identifies yang with human nature (xing) and benevolence (ren), and yin with emotion (qing) and greed (tan). Taken together, these two novelties grant a philosophical basis for the theory and practice of gender inequality in their specifically Chinese manifestations. An analysis of Dong's work shows that the mere complementarity of yin and yang does not guarantee gender equality; they are not fixed categories, but together form a transformative dynamic harmony.
Walach, Harald and Stefan Schmidt. "Repairing Plato's Life Boat with Ockham's Razor: The Important Function of Research in Anomalies for Consciousness Studies." Journal of Consciouness Studies 12, no. 2 (2005): 52-70.
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Scientific progress is achieved not only by continuous accumulation of knowledge but also by paradigm shifts. These shifts are often necessitated by anomalous findings that cannot be incorporated in accepted models. Two important methodological principles regulate this process and complement each other: Ockham's Razor as the principle of parsimony and Plato's Life Boat as the principle of the necessity to 'save the appearances' and thus incorporate conflicting phenomenological data into theories. We review empirical data which are in conflict with some presuppositions of accepted mainstream science: Clinical and experimental effects of prayer and healing intention, data from telepathy, psychokinesis experiments and precognition, and anecdotal reports of macro-psychokinesis. Taken together, the now well documented possibility of these events suggests that such phenomena are anomalies that challenge some widely held beliefs in mainstream science. On the other hand, scientists often fear that by accepting the reality of these phenomena they also have to subscribe to world-models invoking ontological dualism or idealism. We suggest accepting the phenomena as real, but without questionable ontologies commonly associated with them. We outline how this might work.
Wall, John. “The Creative Imperative: Religious Ethics and the Formation of Life in Common. ” Journal of Religious Ethics 33, no. 1 (2005): 45-64.
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Challenging a long-standing assumption of the separation of ethical from poetic activity, this essay develops the basis for a theory of moral life as inherently and radically creative. A range of contemporary post-Kantian ethicists-including Ricoeur, Nussbaum, Kearney, and Gutierrez-are employed to make the argument that moral practice requires a fundamental capability for creative transformation, imagination, and social renewal. In addition, this poetic moral capability can finally be understood only from the primordial religious point of view of the mystery of Creation as such. Humanity as an image of its Creator is called to the endless impossible possibility of the re-creation of its own complex plural, and fallen social world. Such a perspective is opposed to views of moral life as the application of law-like principles or the recovery of past moral histories. Without a better understanding of moral life's radically creative imperative, we miss a vital element of social relations' distinctive humanity.
Wambacq, Judith. “Deleuze’s Concept of ‘A life’ Illustrating his Philosophy of Immanence.” In Deleuze, Whitehead and the Transformations of Metaphysics. eds. Andre Cloots & Keith A. Robinson. (Belgium: KVAV, 2005), 75-80.
Wang, Zhihe. “The Postmodern Dimension of Whitehead’s Philosophy and its Relevance.” In Whitehead and China: Relevance and Relationship, eds. Wenyu Xie, Zhihe Wang, and George E. Derfer. (Frankfurt, Germany: Ontos Verlag, 2005), 173-88.
Weber, Michel. “Concepts of Creation and Pragmatic of Creativity.” In Whitehead and China: Relevance and Relationship, eds. Wenyu Xie, Zhihe Wang, and George E. Derfer. (Frankfurt, Germany: Ontos Verlag, 2005), 137-49.
__________. "The Hyperdialectics of Religiousness and Religion." Aletheia (January 2005): 119-140.
Wei, Sha Xin. “Whitehead and Poetical Mathematics.” In Deleuze, Whitehead and the Transformations of Metaphysics. eds. Andre Cloots & Keith A. Robinson. (Belgium: KVAV, 2005), 107-116.
Weinmayr, Elmar. "Thinking in Transition: Nishida Kitaro and Martin Heidegger." Philosophy East & West 55, no. 2 (April 2005): 232-256.
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Two major philosophers of the twentieth century, the German existential phenomenologist Martin Heidegger and the seminal Japanese Kyoto School philosopher Nishida Kitar are examined here in an attempt to discern to what extent their ideas may converge. Both are viewed as expressing, each through the lens of his own tradition, a world in transition with the rise of modernity in the West and its subsequent globalization. The popularity of Heidegger's thought among Japanese philosophers, despite its own admitted limitation to the Western "history of being," is connected to Nishida's opening of a uniquely Japanese path in its confrontation with Western philosophy. The focus is primarily on their later works (the post-Kehre Heidegger and the works of Nishida that have been designated "Nishida philosophy"), in which each in his own way attempts to overcome the subject-object dichotomy inherited from the tradition of Western metaphysics by looking to a deeper structure from out of which both subjectivity and objectivity are derived and which embraces both. For Heidegger, the answer lies in being as the opening of unconcealment, from out of which beings emerge, and for Nishida, it is the place of nothingness within which beings are co-determined in their oppositions and relations. Concepts such as Nishida's "discontinuous continuity," "absolutely self-contradictory identity" (between one and many, whole and part, world and things), the mutual interdependence of individuals, and the self-determination of the world through the co-relative self-determination of individuals, and Heidegger's "simultaneity" (zugleich) and "within one another" (ineinander) (of unconcealment and concealment, presencing and absencing), and their "between" (Zwischen) and "jointure" (Fuge) are examined. Through a discussion of these ideas, the suggestion is made of a possible "transition" (Übergang) of both Western and Eastern thinking, in their mutual encounter, both in relation to each other and each in relation to its own past history, leading to both a self-discovery in the other and to a simultaneous self-reconstitution.
Williams, James. “Deleuze and Whitehead: The Concept of Reciprocal Determination.” In Deleuze, Whitehead and the Transformations of Metaphysics. eds. Andre Cloots & Keith A. Robinson. (Belgium: KVAV, 2005), 89-105.
Winchester, Ian. “Who was Whitehead?” Interchange 36, no. 1-2 (2005): 1-3.
Wood, Martin. “Process and Reality in Leadership Research and Development.” In Alfred North Whitehead on Learning and Education: Theory and Application (Newcastle, UK: Cambridge Scholars Press, 2005): 267-292.
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Recent years have seen considerable industry in the area of leadership research and development. The leadership literature typically talks about the discrete individuality of its subject and particularly the personal qualities and cpabilities of a few key people occupying top positions in a hierarchy. Current leadership research has now begun to generate new knowledge about leadership practice in relations of interpersonal exchange. Nevertheless, there is an urgent need for for the implications of this insight to be developed more fully. The current discussion explores how a perspective of process studies challenges the dominance of the field by both self-identical individualism and discrete schemes of relations. Its aims are twofold. First, it will show how both of these latter epistemologies are lacking and suggest that current leadership research and development activities must rise to the ontological challenge of processes rather than things. Second, it looks at some methodological implications of this way of thinking as a productive incitement to future leadership research and development.
Woodhouse, Howard. “A Process-Approach to Community-Based Education: The People’s Free University of Saskatchewan.” Interchange 36, no. 1-2 (2005): 121-38.
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On the basis of insights provided by Whitehead and John Cobb, I show how the People's Free University of Saskatchewan (PFU) is a working model of free, open, community-based education that embodies several characteristics of Whitehead's philosophy of education. Formed in opposition to the growing commercialization at the original "people's university," (the University of Saskatchewan) the PFU reflects Whitehead's belief in the importance of shared knowledge fostered by community-based education, the value of abstract and practical knowledge, and the power of the imagination to establish a community of learners capable of acting freely together.
__________. “Evaluating University Teaching and Learning: Taking a Whiteheadian Turn.” In Alfred North Whitehead on Learning and Education: Theory and Application (Newcastle, UK: Cambridge Scholars Press, 2005): 383-409.
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In this chapter I examine some of the evidence concerning student evaluations of teaching (SETS) based on research conducted with faculty and students at the University of Saskatchewan, Canada. My qualitative methodology emphasizes the need to avoid the 'Fallacy of Misplaced Concreteness'. The views of those interviewed are analyzed concerning the effectiveness of SETS, the extent to which they strengthen the ideology of 'students as customers', and the ways in which this undermines the goals of education. The skepticism of faculty and students towards SETS is supported by the literature, which I consider in depth. I conclude with suggestions about how teaching and learning could be evaluated from a Whiteheadian perspective that recognizes the dipolar nature of the process.
Xie, Wenyu. “Non-sensuous Perception and its Philosophical Analysis.” In Whitehead and China: Relevance and Relationship, eds. Wenyu Xie, Zhihe Wang, and George E. Derfer. (Frankfurt, Germany: Ontos Verlag, 2005), 153-62.
Yamada, Masahiko. “Any Instructions Found on Students’ Voluntary Submission: Referring to the Notion of “Studenting” by D.B. Gowin.” Process Papers: An Occasional Publication of the Association for Process Philosophy of Education 9 (March 2005): 16-26.
Yao, Xinzhong. “Knowledge and Interpretation: A Hermeneutical Study of Wisdom in Early Confucian and Israelite Traditions.” Journal of Chinese Philosophy 32, no. 2 (June 2005): 297-311.
Yasuo, Yuasa. "Image-Thinking and the Understanding of "Being": The Psychological Basis of Linguistic Expression." Philosophy East & West 55, no. 2 (April 2005): 179-208.
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This essay investigates why and how East Asian thought, particularly Chinese thoughts, has traditionally developed differently from that of Western philosophy by examining the linguistic differences discerned in the Chinese language and Western languages. To accomplish this task, it focuses on the understanding of "being" that relates to the theoretical thinking of the West and the image-thinking of East Asia, while providing a psychological basis for the latter.
Yu, Yih-Hsien. “Two Chinese Philosophers and Whitehead Encountered.” Journal of Chinese Philosophy 32, no. 2 (June 2005): 239-55.
Zhang, Nini. “Towards a Whiteheadian Ecofeminism.” In Whitehead and China: Relevance and Relationship, eds. Wenyu Xie, Zhihe Wang, and George E. Derfer. (Frankfurt, Germany: Ontos Verlag, 2005), 205-13.
Ziporyn, Brook. "Hitler, the Holocaust, and the Tiantai Doctrine of Evil as the Good: A Response to David R. Loy." Philosophy East & West 55, no. 2 (April 2005): 329-347.
__________. “Whitehead and Tiantai: Eternal Objects and the ‘Twofold Three Thousand.’” In Whitehead and China: Relevance and Relationship, eds. Wenyu Xie, Zhihe Wang, and George E. Derfer. (Frankfurt, Germany: Ontos Verlag, 2005), 113-36.
Zycinski, Joseph M. "Christian Theism and the Philosophical Meaning of Cosmic Evolution." Revista Porluguesa de Filosofia 61 (2005): 211-223.
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Interpreting John Paul II's message to the Pontifical Academy of Sciences in the context of the new scientific discoveries concerning the mitochondrial DNA, one can argue that the human species emerged in Africa some 200,000 years ago. The very problem of the emergence of the human soul in the process of biological evolution presents a subject outside the cognitive competence of science. Attempts can be undertaken to explain this issue in the epistemological perspective of philosophy and theology. In traditional versions of evolutionary theism, God's interaction in nature was interpreted in causal categores when deterministic dependences were stressed in the process of evolutionary growth. In new proposals, God's presence in an evolving nature has been explained in categories of potentialities and propensities built by God into an evolving Nature. Consequently, in this approach God could be conceived not as a Paleyan designer but rather as a composer unfolding the possibilities hidden in His creation. The future of the evolutionary process depends not only on cosmic physical determinism; it depends to a lage extent on th equality of cooperation of human actions with the influence of the Divine Creator. Accordingly, the shape of human cultures, as well as the state of moral consciousness of Homo sapiens, should be taken into consideration to discuss the future evolution of the human species.
