By S. Sia
Charles Hartshorne's substantial writings were influential in contem 1 porary non secular and philosophical concept. not just is he considered as the prime residing consultant of procedure idea in addition to a miles revered interpreter of Whitehead, yet he has additionally verified himself as an unique 2 and artistic philosopher in his personal correct. The literature on his philosophy has been quickly expanding. His suggestion and effect have additionally been the topic three of a few meetings and gatherings of students. one among Hartshorne's so much striking contributions to modern philoso four phy and theology is his suggestion of God. In his writings he has set out "to formulate the assumption of deity with a view to safeguard, possibly bring up, its spiritual price, whereas but heading off the contradictions which look inseparable from the five proposal as commonly defined." the results of his efforts has been the increase ment of the idea that of a "dipolar God" (insofar as contrasting metaphysical predicates, e.g. relative/absolute, contingent/necessary, finite/infinite and so forth, are affirmed as acceptable to God even though constantly in an eminent way). Inasmuch as he has elaborated this idea in shut discussion with classical theism, he additionally refers to it as "neo-classical". due to the emphasis he areas at the fact of swap and changing into in his metaphysics (which regards God because the leader exemplification of metaphysical principles), the time period 6 "process" has likewise been used to explain his idea of God.
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Extra resources for Charles Hartshorne's Concept of God: Philosophical and Theological Responses
If we look also at the general line of reply by Capreolus [141A–144A], we see that he first grants the second premise but rejects the first. In rejecting the first, he explains the way the concept of ens is one and distinct from all others differently from the adversary. He then first replies to the 25 arguments from the “others” [141B–143A], and follows this with very brief replies to the arguments of Scotus [143A–B]. He follows this with some comments on the arguments from Scotus for the second premise [143B– 144A].
The reply is important for our present purposes. We read: To the third it is said that for some things to be primary as to diversity [primo diversa] can happen in two ways. IN ONE WAY, that they agree in DOES BEING HAVE A NATURE? 35 nothing real, nor in any form univocally participated in by them, nor do they have proper differences by which they be distinguished from each other under that [supposed] common [item]; and thus it is conceded that the ten categories are primary as to diversity, as St.
14 We are interested, as was Aristotle in Metaph. 2, in how “being” is said of substance and of accidents. 16 Accordingly, we are interested in what we are getting at with words like “being,” and how there is a multiplicity of notions of being, and whether there is a unity in that multiplicity. This brings me to what I might call my “second theme” today, viz. Thomas’s doctrine of the seed of intellectual knowledge. The intellect is presented as a power of the soul, and, like other powers, it is to be understood DOES BEING HAVE A NATURE?
Charles Hartshorne's Concept of God: Philosophical and Theological Responses by S. Sia