Download Logic, God and Metaphysics by Charles Hartshorne (auth.), James Franklin Harris (eds.) PDF

By Charles Hartshorne (auth.), James Franklin Harris (eds.)

The papers during this quantity are in honor of Bowman L. Clarke. Bowman Clarke earned levels from Millsaps collage, the college of Mississippi, and Emory collage in Atlanta, Georgia, together with the PhD in philosophy from Emory in 1961. He spent so much of his educational profession, a complete of twenty-nine years, as a member of the Philosophy division of the collage of Georgia, Athens, Georgia, from which he retired in 1990. He additionally served as Head of the dept for a number of years. He has held many positions of contrast in specialist societies, together with President of the Georgia Philosophical Society, President of the Society for the Philosophy of faith, and President of the Southern Society for Philosophy and Psychology. He additionally served as Editor-in­ leader of the foreign magazine for the Philosophy of faith from 1975-1989. Professor Clarke is the writer of Language and ordinary Theology (The Hague: Mouton and Co. , 1966) in addition to a variety of articles in expert journals. He has made significant contributions within the components of the philosophy of faith, the research of the philosophy of Alfred North Whitehead, and the advance of the calculus of people. ix J. F. Harris (ed. ), common sense, God and Metaphysics, ix. © 1992 Kluwer educational Publishers. advent The identify for this quantity, common sense, God, and Metaphysics, was once selected very conscientiously and intentionally. The papers during this quantity are directed on the matters and difficulties which lie within the area of the juncture of those 3 assorted parts of philosophical inquiry.

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Whitehead first introduced his "epochal theory of time" in the revisions which he added to the initial Lowell Lectures in Science and the Modern World. There he distinguished between epochal durations 7 or actual occasions 8 on, the one hand, and their succession, on the other. 9 This definition of time illuminates Whitehead's puzzling remark in Process and Reality that the "genetic passage from phase to phase is not in physical time",lO for here the topic is the becoming of a single epoch. , a single term of that relationship, is not in time.

Clarke tries to evade the impossibility by arguing that mutual prehensions are not causal, but presentational. Whitehead does introduce "two types of objectification, namely, (a) 'causal objectification', and (b) 'presentational objectification'" (PR 58/91). By analogy with his words about nexus (PR 24/35), this is convertible to 'causal' and 'presentational prehension', although he never expressly uses this term. The distinction is drawn to parallel the two modes of perception, that of causal efficacy and that of presentational immediacy.

Journal of Religion 48/2 (April 1968): 124-135. The issue of the conservation of energy is more complex, however, and cannot be examined independently of God's relation to creativity. 7. This is summarized in six objections in "God as a Temporally-Ordered Society: Some objections", Tulane Studies in Philosophy 34 (1986): 41-52. I have favored the entitative approach ever since work on "Boethius and Whitehead on Time and Eternity", International Philosophical Quarterly 8/1 (March 1968): 38-67.

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