Processual Meaning in Motion:
Frege, Process and Developing
a Living Language
Part 1
Metamodern Theosophy:
Semantic Reinterpretation in Process Philosophy
by R.E. Slater & ChatGPT
move forward to Part 2
move forward to Part 3
Introduction
I.
This dialogue explores the reclamation of theological meaning through the lens of Frege’s triadic semantics - sign, sense, and reference - as reinterpreted within process theology and metamodern philosophy.
Rather than allowing the discipline of theology to determine either the absolute or fluid philosophical categories on it's own apart from any philosophical guidance, we reverse the religious construction by first starting with a dynamic metaphysical framework such as process philosophy that is grounded in dynamic relationality, creativity, and becoming. From this foundation derivative categories such as theology, sociology, science, and ecology may then be birthed and enlivened having established a sufficient structural framework for each to flow and explore within.
II.
Of note is the fact that process philosophy in all its forms is a responsive framework which morphs with acknowledged academic studies so that it keeps its currency. But as a framing conceptual ideology it also guides as well as grows in response to era-specific discovery, need and demand. Thus, process philosophy is a guide as much as it is a companion on the journey of life previously walked by both the ancients and modern society.
This also addresses the question of which comes first, theology or philosophy? Loosely, "Did we think about God before we formed our earliest hominin patterns?" Though each affects the other the proper order is always philosophy first, theology second. And if this is so, then theology, doctrine, denominations, and theologians alike must be built upon a philosophy that is itself worthy and aimed at worthy valuative goals.
Historically, the church has built it's theology upon an eclectic base of philosophies appealing to an admixture of era-specific ideas and principals. In contrast, a rigorous theology is always built upon a rigorous philosophical base and not the other way around. Thus the importance of discovering a worthy philosophical framework so that the subjectivity of a theology is reigned in from excess and abuse.
Without a guiding philosophical reference, a theology, a faith, or a religion, can set it's own tone according to it's own "philosophical bias" so that it is unrestricted to the harm and oppression it can - and most likely will - create upon it's own members and society at large. As example,
today's American "Maga-Christian movement" is a perfect illustration of a faith and a religion gone wrong, though many within it's movement completely assent to its claims, practices, and cultural identity, believing them to be faithful expressions of Christianity, when in fact they reveal the dangers of a theology unmoored from a sound and humane philosophy.”
In counterpoint, process theology is a worthy derivative of process philosophy as it flows in sympathy with an enlivening processual foundation. A foundation as much committed to value, worth and ethic as it is to metaphysical and ontological discussion within process philosophy. Whereas other Western philosophies have subscribed to the goal of "the worthy life" yet in historical reflection this worthy life came to mean separation from the world - and perhaps one's body - for purposes of Christian sanctification and holiness.
In contrast, process theology does not withdraw from the world but embraces it as the very arena of God’s creative becoming. The body, the earth, and history are not obstacles to transcendence but the very mediums through which divine value, worth, and love are made real. In this way, process theology affirms sanctification not as escape from life, but as deeper participation in life’s ongoing renewal.”
In process theology the sanctification and holiness striven for in Christianity is always focused on loving outcome to the other as well as one's self. Hence, the worthy life is a life which loves others and self because of God's love given to mankind and creation at large. To Jesus, the purpose of sanctification and holiness had only one goal which he exemplified - to love one another. In themselves, the pursuit of sanctification and holiness is bankrupt before God. Without meaning. Meaningless. But in context to loving and serving others, one attains sanctification and holiness by one's selfless acts of sacrifice, thoughtfulness, kindness, and gifts of helps.
III.
Theosophy
Metaphorical usage (critical):
Theosophy — a careless mixing of philosophy and theology that results in a diluted or incoherent framework. Like a meal of mismatched ingredients, such “theosophy” may be consumed by culture but lacks the rigor, clarity, and worth of process philosophy and its derivative processual theology.
Historical usage (strict):
Broadly: any mystical or philosophical system that seeks direct insight into the divine through spiritual wisdom; a mystical synthesis or esoteric wisdom tradition that tries to merge philosophy, theology, and spirituality.
Academicians, and culture at large, have often intertwined philosophy with theology creating what we might call a semantic admixture of “theosophy.” But too often this knee-jerk blending produces a sloppy mixture of intellectual goop that society readily consumes at its dining table - however untrue or unhealthy or deadly to it's cultural body.
By contrast, in process philosophy, the soul of its core is already worthy, and for this reason the heart of its derivative process theology also proves worthy. In this mutuality, each nourishes the other in healthy ways, just as our own wise actions nourish body and soul together, shaping the culture in which we live.
This is also why a process form of Christianity can help the Christian faith remain within the bounds of a healthy and healing vision of God and its practices. The theosophic boundaries of process thought, grounded in its very core, always affirm the worth of God and the value of all humanity.
It is important to stress, however, that in using the term theosophy in this shorthand, critical sense, I do not mean in any measure to invoke esoteric mysticism or occult movements. Why? Because processual panpsychism itself provides a more rigorous grounding for spirituality, locating divine connection within human experience and within this world. This framework has already been shown above in relation to sanctification and holiness.
Processual panpsychism, arising from the more disciplined path of process philosophy, thus undergirds process theology in its movement toward divine wisdom and human salvation. It revives religious language with enough depth to meet the reality of human suffering, betrayal, and abandonment in a world saturated with flattened signs and meaningless reference points.
Consequently, this discussion - especially in dialogue with Frege’s analytic focus on language - seeks to integrate poetry, diagrams, and semantic analysis in order to bridge logic and spirit, language and life, theory and beauty. To begin, we now proceed by developing this investigation from the simple to the complex.
Here we go....
Who Is Frege?
I.
Friedrich Ludwig Gottlob Frege was a late 1800s German philosopher, logician, and mathematician, he is considered to be the father of analytic philosophy concentrating of the philosophy of language, logic and mathematics. Introduced to academia by later noted philosophers, Frege became widely considered as the greatest logician since Aristotle, and one of the most profound philosophers of mathematics ever (as noted by Bertrand Russell who, with Alfred North Whitehead, had jointly published Principia Mathematica)
In Frege's 1892 paper, "On Sense and Reference" he explained that expressions of language may have more than one meaning - or, multiple modes of representation - for the same referent. In practice, the one who is communicating may wish to differentiate what is being talked about (qua, refence) from how it's being described (qua, sense).
This is used all the time by artificial intelligence (AI). As example, Google's semantic search relies on Fregean-like logic to understand user queries in terms of sense and referent. If a user states they are going to NYC, AI might determine NYC as referring to New York City or The Big Apple as the user's destination. In law, the sematic frame of a minor may refer to an underage person. This would help in differentiating between intent (sense) from application (reference).
Essentially, a technical communicator may need to clarify intention from meaning so that they are not misunderstood by his audience. This helps in conflict resolution or intercultural communication, so that one might distinguish "how" something is said from "what" is meant.
II.
When coming to philosophical theology Frege's form of semantic communication can be quite helpful in modifying and expanding older descriptions and meanings towards newer descriptions and meanings.
As example, literalist readings of Scripture and doctrinal theology often collapse sense and reference to the modern mind whereas a process-based reading of Scripture or doctrinal theology will often expand traditional / classic sense and meaning.
Hence, Frege's work states that belief is more than just knowing what something refers to, but how it is understood. To say that God exists is not a sufficient explanation of "faith". It also involves "grasping the sense" of the meaning that "God exists". As such, an existent God may suggest that this God is loving, just, triune, incarnational, redemptive, etc.
Philosophical theology is always driving towards clarity while at the same time expanding the referent of its subject beyond the simple "senses" which sects, denominations, creeds, and doctrines have filled it with. In this case, process-based philosophical theology challenges the delimiting views of classical or traditional creeds and doctrines. Since God exists, then why does God exist? For what reason? And if for love, then what does God's love mean, imply, communicate, intends to do?
Earlier beliefs have insisted that God exists to be worshipped but today's progressive faiths wish to error on the pragmatic. The practical. And so they teach that God exists to serve humanity through all human institutions - including the church. That worship alone is not enough. That the church must act in love. Vote in love. Provision in love. Reach out in helps, in aides, in practical means, modes, and methods.
So when using Frege, "worship" may have a reference not only as "adoration of God" but now, in a processual sense, have another meaning, that of "self-sacrificial service."
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