Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

-----

Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write from the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Showing posts with label Conferences. Show all posts
Showing posts with label Conferences. Show all posts

Tuesday, February 7, 2023

50th Anniversary Conference of the Center for Process Studies


50th Anniversary Conference of
the Center for Process Studies

A 3-day celebration of the 50-year legacy of CPS and its creative transformation in the context of a new generation of process thinkers


Date and time
Wed, Feb 15, 2023, 9:00 AM – Fri, Feb 17, 2023, 6:00 PM PST

Location
Claremont United Church of Christ
233 Harrison Avenue
Claremont, CA 91711

CONFERENCE VISION AND RATIONALE

Founded in 1973 by John B. Cobb Jr. and David Ray Griffin, The Center for Process Studies (CPS) is coming upon its 50-year anniversary as a faculty research center of Claremont School of Theology. Under the leadership of Cobb and Griffin, CPS earned a global reputation as the southern California hub for the study of process philosophy and theology. Through rigorous research, cutting-edge conferences, and academic publications, Cobb and Griffin enacted the mission of CPS to facilitate the development, relevance and application of Whitehead’s philosophy across disciplines. The continued leadership by subsequent co-directors Marjorie Suchocki (1990), Philip Clayton (2003), Roland Faber (2006), Monica Coleman (2008) and others, built upon the foundations of Cobb and Griffin and continued to lead CPS into new generations of research and relevance. Now led by executive director Wm. Andrew Schwartz (2013) and program director Andrew M. Davis (2020), CPS enters its 50th year indebted to the contributions of the past, but looking toward the novelty of the future.

Co-sponsored by The Cobb Institute, The Institute for Ecological Civilization, and the Institute for the Postmodern Development of China, the “50th Anniversary Conference of the Center for Process Studies” celebrates the 50-year legacy of CPS and its creative transformation in the context of a new generation of process thinkers. Three core layers of investigation, each with four respective sessions (A-D), are proposed in light of this purpose:

1. Reenchanting Religion: Process Theology in the 21st Century (Feb 15th)

  • A. Divinity Reimagined: What is novel in the explication and/or reception of a process doctrine (or model) of God over and against its alternatives? Where are challenges and opportunities arising in current debates and conversations?
  • B. Religious Experience and Religious Belonging: What forms of religious experience, intuition and belonging are substantiated and/or produced from within process theology as creatively expressed across ecclesial settings? What does process theology/spirituality look like when lived out communally?
  • C. Panpsychism and Religious Naturalism: In what ways are process conceptions of panpsychism (or panexperientialism) relevant to the re-formulation of central Christian doctrines e.g., creation, Christology and divine action? What is the relationship between panpsychism and affirmations of religious naturalism?
  • D. Beyond Dialogue and Deep Religious Pluralism: Where are new connections being made between process theology and different religious systems and thinkers? In what ways is process theology informing new discussions of religious pluralism and multiplicity?

2. Science and Philosophy: Nature and the Nature of Reality (Feb 16th)

  • A. Facts, Values and Possibilities: How does process thought understand the relationship between facts, values and possibilities as variously expressed from physics to metaphysics? In what ways does process philosophy offer an interpretive metaphysics for the findings of physics?
  • B. New Materialism, Poststructuralism, and Process Philosophy: Where do points of connection lie between process philosophy, new materialism and poststructuralism? What new voices/insights are being integrated and what interdisciplinary insights are emerging?
  • C. Brains, Souls and Self: What new contributions is process thought making to related concerns and questions in neurology, psychology and psychiatry? Where have advances been made with respect to the brain, the mind-body problem, personal identity and the self, and personality growth and transformation?
  • D. Art, Beauty and Creativity: In what ways does process philosophy inform aesthetic experience, theory, and expression? Where are new developments and connections being made across artistic disciplines?

3. Process in Practice: Society, Sustainability and Ecological Civilization (Feb 17th)

  • A. Economies and Communities for the Common Good: In what ways is process thought informing and/or critiquing economic theories, policies and measures? What practical revisions are being proposed and where? To what end are these revisions sought and for which communities?
  • B. Power, Peace and Politics: What resources does process thought sustain in attempts to remedy deepening bifurcations across politics, society, and culture? What extremes does process thought seek to avoid in political theory, governance, and power? How is peace possible given the dysfunctional entanglement of power and politics?
  • C. Process Philosophy and Education: How is process philosophy informing and/or transforming educational theory and practice? Where do theoretical and practical weaknesses lie from grade-school to university settings and beyond? How is process philosophy responding to the crises in education?
  • D. Environmental Ethics and Ecological Civilization: What theoretical and practical ethical measures does process thought support and/or justify in light of the ecological crisis and the quest for an ecological civilization? What requires transformation in our relation to the environment and its human and non-human “others”?

It remains a truly exciting time for the global process movement with a new generation of scholars leading the way. This conference aims not only to celebrate the 50-year legacy of CPS, but also anticipate its continued relevance and creative transformation in the decades still ahead.



Alfred North Whitehead

About The Center for Process Studies

Our Mission

Driven by the principle of relationality and commitment to the common good, the Center for Process Studies (CPS) works on cutting edge discourse across disciplines to promote the exploration of interconnection, change, and intrinsic value as core features of our world.

As a faculty-based research center at Claremont School of Theology (CST), CPS conducts research and develops educational resources that explore the implications of these principles on a range of topics (e.g. science, ecology, culture, philosophy, religion, education, psychology, political theory, etc.) in a unique transdisciplinary style that harmonizes fragmented disciplinary thinking in order to develop integrated and holistic modes of understanding.

The CPS mission is carried out through academic conferences, courses, and seminars, a robust visiting scholars program, the world’s largest library related to process-relational writings, and an array of publications (including a peer-reviewed journal and a number of active books series).


Our History

The Center for Process Studies (CPS) is a faculty-based research center at Claremont School of Theology, in affiliation with Claremont Graduate University. The Center conducts research, publishes scholarly and popular works, organizes courses and conferences, and seeks to promote the common good for our common world by means of the relational approach found in process thought.

Influenced by the work of Alfred North Whitehead and John B. Cobb, Jr., CPS is dedicated to the expansive exploration of ever-new sectors of academia and society through the transformative and ever-transforming tradition of process thinking. Process thinkers engage many different religious traditions and non-religious worldviews, working to both create positive social change and protect the natural environment. Among the Center’s publications are: Process Studies, the leading refereed journal in the field; Process Perspectives, a popular newsmagazine; and multiple series of books and publications stemming from its various projects.

Founded in 1973 by John B. Cobb, Jr. and David Ray Griffin as a faculty center of Claremont School of Theology in affiliation with Claremont Graduate University, the Center for Process Studies was established to facilitate the development and application of a relational worldview. Marjorie Hewitt Suchocki became a co-director in 1990. Philip Clayton became a co-director in fall 2003. Roland Faber became a co-director in January 2006, and Monica A. Coleman became a co-director in fall 2008. In fall 2013, Wm Andrew Schwartz (a PhD student at the time) was appointed as Managing Director of CPS. In this capacity, he played a central role in organizing the 2000-person "Seizing Alternative" conference in June 2015. Upon completion of his PhD in fall 2016 Schwartz was appointed as Executive Director of CPS. As of summer of 2020, CPS is affiliated with Willamette University and located in Salem, OR.

Through seminars, conferences, publications, a library/archive, and visiting scholars program, the Center for Process Studies encourages research on the form of process thought which received its primary impetus from philosophers Alfred North Whitehead (1861-1947) and Charles Hartshorne (1897-2000).

CPS contributes to the development of a new cultural paradigm of systematic metaphysics influenced by a relational worldview. As a resource for scholars and professionals, CPS coordinates multidisciplinary and trans-disciplinary research on pressing issues while seeking to avoid the inertia and limitations of segregated university disciplines. Where other new paradigm institutes focus on singular issues—like ecology, agriculture, feminism, race and class, decentralized political economic theory, or appropriate technology—a typical process focus is to integrate these issues through a non-dualistic worldview applicable to a wide range of issues.

Deeply appreciative of the natural sciences, process philosophy uniquely integrates science, religion, ethics, and aesthetics. It portrays the cosmos as an organic whole analyzable into internally related processes. In this way process thought offers a postmodern alternative to the mechanistic model that still influences much scientific work and is presupposed in much humanistic literature. The relational process perspective deals with multicultural, feminist, ecological, inter-religious, political, philosophical, and economic issues. Process thought provides a basis for discussion between Eastern and Western religious and cultural traditions. It offers an agenda on the social, political, and economic order that brings issues of human justice together with a concern for ecology. In these and other ways, process thinkers hope to contribute to those movements that will carry the world beyond war, injustice, and despair.


Saturday, March 5, 2022

Summary of the "International Open & Relational Theology Online Conference," February 2022




Summary of the "International Open &
Relational Theology Online Conference"
February 19, 2022




SUCCESS!
February 19, 2022


More than 150 people attended the International Open and Relational Theology Conference (ORTLine22) in February.

Ten authors -- Sharon Baker Putt, John Cobb, Andrew Davis, Bruce Epperly, Catherine Keller, Matthew Korpman, Rory Randall, John Sanders, Matthew Segall, Andrew Williams -- responded to distinguished panelists and conference participants, with conversation topics ranging widely.

Conference attendees will receive at no extra cost the audio and video files from the sessions. They should look for an email from Jonathan Foster with a link to the webpage with ORTLine22 audio and video files.




Schedule of Speakers

~ This was a paid conference and videos can only
be posted if they are present on YouTube ~

9am Eastern
Rory Randall, An Open Theist Renewal Theology: God’s Love, The Spirit’s Power, and Human Freedom
Hosted by Thomas Jay Oord- Panelists: Joshua Reichard, Steve Harper, Chris Baker, Monte Lee Rice

10am Eastern
Sharon Baker Putt, A Nonviolent Theology of Love: Peacefully Confessing the Apostle’s Creed
Hosted by Thomas Jay Oord - Panelists: Brian Felushko, Deanna Young, Travis Keller, Annie DeRolf


11am Eastern
Matthew Korpman, Saying No to God: A Radical Approach to Reading the Bible Faithfully
Hosted by Brian Felushko- Panelists: Eric Seibert, Scott Spencer, Tammy Wiese

Noon Eastern
John Sanders, Embracing Prodigals: Overcoming Authoritative Religion by Embodying Jesus' Nurturing Grace
Hosted by Brian Felushko - Panelists: Mark Umstot, Ryan Lambros Janna Gonwa, Michael Brennan

1pm Eastern
Andrew Davis, Mind, Value, and Cosmos: On the Relational Nature of Ultimacy
Hosted by Jonathan Foster - Panelists: Andre Rabe, Austin Roberts, Sheri Kling, Fidel Arnecillo

2pm Eastern
Catherine Keller, Facing Apocalypse: Climate, Democracy, and Other Last Chances
Hosted by Jonathan Foster - Panelists: Dhawn Martin, Andrew Schwartz, Elaine Padilla, Jea Sophia Oh

3pm Eastern
Matthew Segall, Physics of the World-Soul: Whitehead’s Adventure in Cosmology
Hosted by Jonathan Foster - Panelists: John Pohl, Tim Miller, Michael Epperson, Tim Eastman

4pm Eastern
Bruce Epperly
, Walking with Francis of Assisi: From Privilege to Activism
Hosted by Brian Felushko - Panelists: Clemette Haskins, Steve Watson, Tim Reddish, Clarence White

5pm Eastern
John Cobb, Salvation: Jesus’s Mission and Ours
Hosted by Brian Felushko - Panelists: Tripp Fuller, Thomas Hermans-Webster, Donna Bowman, Shaleen Kendrick, Krista E. Hughes

6pm Eastern
Andrew Williams, Boundless Love: A Companion to Clark H. Pinnock’s Theology
Hosted by Thomas Jay Oord - Panelists: Chris Fisher, Shawn Ryan, Linda Mercadante, Sharon Harvey



ADDENDUM




Saturday, December 4, 2021

Bill Gates - 2021 Glasgow COP26 Review





Three major shifts in the climate conversation
Nov 8, 2021


In Glasgow, I saw three big shifts
in the climate conversation



A lot has changed in the past six years.


Last week I spent three fantastic days at the global climate summit (known as COP26) in Glasgow, Scotland. My main impression is how much things have changed since the last summit, back in 2015—and I don’t mean because of COVID. The climate conversation has shifted dramatically, and for the better.

One big shift is that clean-energy innovation is higher on the agenda than ever. The world needs to get to zero carbon emissions by 2050. As I argue in the book I published this year, accomplishing that will require a green Industrial Revolution in which we decarbonize virtually the entire physical economy: how we make things, generate electricity, move around, grow food, and cool and heat buildings. The world already has some of the tools we’ll need to do that, but we need a huge number of new inventions too.

So at an event like this, one way I measure progress is by the way people are thinking about what it’ll take to reach zero emissions. Do they think we already have all the tools we need to get there? Or is there a nuanced view of the complexity of this problem, and the need for new, affordable clean technology that helps people in low- and middle-income countries raise their standard of living without making climate change worse?

Six years ago, there were more people on the we-have-what-we-need side than on the innovation side. This year, though, innovation was literally on center stage. One session of the World Leaders Summit, where I got to speak, was exclusively about developing and deploying clean technologies faster.

I also helped launch the Net Zero World Initiative, a commitment from the U.S. government to help other countries get to zero by providing funding and—even more important—access to experts throughout the government, including the top minds at America’s world-class national laboratories. These countries will get support with planning the transition to a green economy, piloting new technologies, working with investors, and more.


The second major shift is that the private sector is now playing a central role alongside governments and nonprofits. In Glasgow, I met with leaders in various industries that need to be part of the transition—including shipping, mining, and financial services—who had practical plans to decarbonize and to support innovation. I saw CEOs of international banks really engaging with these issues, whereas many of them wouldn’t even have shown up a few years ago. (It made me wish we could get the same kind of turnout and excitement for conferences on global health!)

I announced that three new partners—Citi, the IKEA Foundation, and State Farm—will be working with Breakthrough Energy Catalyst, a program designed to get the most promising climate technologies to scale much faster than would happen naturally. They’re joining the first round of seven partners we announced in September. It’s amazing to see how much momentum Catalyst has generated in just a few months.

I was also honored to join President Biden and his climate envoy, John Kerry, to announce that Breakthrough Energy will be the primary implementation partner for the First Movers Coalition. It’s a new initiative from the U.S. State Department and the World Economic Forum that will boost demand for emerging climate solutions in some of the sectors where it’ll be especially hard to eliminate emissions: aviation, concrete and steel production, shipping, and more.

The third shift I’m seeing is that there’s even more visibility for climate adaptation. The worst tragedy of rising temperatures is that they will do the most harm to the people who have done the least to cause them. And if we don’t help people in low- and middle-income countries thrive despite the warming that is already under way, the world will lose the fight against extreme poverty.

So it was great to hear President Biden and other leaders repeatedly raising the importance of adaptation. I got to join the president, along with officials from the United Arab Emirates, to launch a program called Agricultural Innovation Mission for Climate. It’s designed to focus some of the world’s innovative IQ on ways to help the poorest people adapt, such as new varieties of crops that can withstand more droughts and floods. More than 30 other countries, as well as dozens of companies and nonprofits (including the Gates Foundation), are already supporting it.

As part of that effort, I joined a coalition of donors that pledged more than half a billion dollars to support the CGIAR’s work to advance climate-smart innovations for smallholder farmers in sub-Saharan Africa and South Asia.

Some people look at the problems that still need to be solved and see the glass as half-empty. I don’t share that view, but this is what I would tell anyone who does: The glass is being filled up faster than ever. If we keep this up—if the world puts even more effort into innovations that reduce the cost of getting to zero and help the poorest people adapt to climate change—then we’ll be able to look back on this summit as an important milestone in avoiding a climate disaster.






Wednesday, April 14, 2021

Thomas Jay Oord: Postmodernism - What Is It?


An Introduction to Postmodernism
by R.E. Slater

I have submitted an older article on postmodernism by a contemporary theologian I have come to respect and appreciate in order to compare its updated self with which we have been working through within the body of this website since the commencement of Relevancy22. It will be curious to compare how a generation ago postmodernism was looked upon in "fear and wonder" as it was slowly becoming recognized by bible colleges across the nation. Especially in how it would affect Christianity's reading of itself, its traditions, dogmas, doctrines, God, church, bible, and beliefs. Most assuredly, postmodernism was believed to be negative in all its many forms to any-and-all of these undertakings.

So that today, in the summer of 2016, postmodernism has both matured and peaked, and is beginning to wane after a nearly 100 year run since the days of the Great Depression (1929 to the early 1940s) and World War 2 (1938-1945). In its place one might say has come the complete end of modernity in all its forms: from Early Modernity (1500-1600s), to the Age of Enlightenment (1700-1800s), and on into Late Modernity (1900s-mid/late 20th century). So that what is now arising continues to build on the movement of the succeeding (post)modern or (late)modern era towards both personal and social conventions of "participatory global communities seeking authenticity with one another." But rather than calling the beginning of this era a "post-postmodernism" we'll be content to recognize it under another moniker when it arises (examples: Age of Participation, or Age of Authenticity). And so, the hallmarks of late modernity's era (postmodernism) are many but have also been commented on many times throughout this website in correspondence to the church or social tradition being discussed.

Consulting Wikipedia comes the following observations:
USES OF THE TERM
Postmodernity is the state or condition of being postmodern – after or in reaction to that which is modern, as in postmodern art (see postmodernism). Modernity is defined as a period or condition loosely identified with the Progressive Era, the Industrial Revolution, or the Enlightenment. In philosophy and critical theory postmodernity refers to the state or condition of society which is said to exist after modernity, a historical condition that marks the reasons for the end of modernity. This usage is ascribed to the philosophers Jean-François Lyotard and Jean Baudrillard.
One "project" of modernity is said by Habermas to have been the fostering of progress by incorporating principles of rationality and hierarchy into public and artistic life. (See also postindustrial, Information Age.) Lyotard understood modernity as a cultural condition characterized by constant change in the pursuit of progress. Postmodernity then represents the culmination of this process where constant change has become the status quo and the notion of progress obsolete. Following Ludwig Wittgenstein's critique of the possibility of absolute and total knowledge Lyotard further argued that the various metanarratives of progress such as positivist science, Marxism, and structuralism were defunct as methods of achieving progress.
The literary critic Fredric Jameson and the geographer David Harvey have identified postmodernity with "late capitalism" or "flexible accumulation", a stage of capitalism following finance capitalism, characterised by highly mobile labor and capital and what Harvey called "time and space compression". They suggest that this coincides with the breakdown of the Bretton Woods system which, they believe, defined the economic order following the Second World War. (See also consumerism, critical theory.)
Those who generally view modernity as obsolete or an outright failure, a flaw in humanity's evolution leading to disasters like Auschwitz and Hiroshima, see postmodernity as a positive development. Many philosophers, particularly those seeing themselves as within the modern project, use postmodernity to imply the presumed results of holding postmodernist ideas. Most prominently Jürgen Habermas and others contend that postmodernity represents a resurgence of long running counter-enlightenment ideas, that the modern project is not finished and that universality cannot be so lightly dispensed with. Postmodernity, the consequence of holding postmodern ideas, is generally a negative term in this context.

POSTMODERNISMMain article: Postmodernism
Postmodernity is a condition or a state of being associated with changes to institutions and creations (Giddens, 1990) and with social and political results and innovations, globally but especially in the West since the 1950s, whereas postmodernism is an aesthetic, literary, political or social philosophy, the "cultural and intellectual phenomenon", especially since the 1920s' new movements in the arts. Both of these terms are used by philosophers, social scientists and social critics to refer to aspects of contemporary culture, economics and society that are the result of features of late 20th century and early 21st century life, including the fragmentation of authority and thecommoditization of knowledge (see "Modernity").
The relationship between postmodernity and critical theory, sociology and philosophy is fiercely contested. The terms "postmodernity" and "postmodernism" are often hard to distinguish, the former being often the result of the latter. The period has had diverse political ramifications: its "anti-ideological ideas" appear to have been associated with the feminist movement, racial equality movements, gay rights movements, most forms of late 20th centuryanarchism and even the peace movement as well as various hybrids of these in the current anti-globalization movement. Though none of these institutions entirely embraces all aspects of the postmodern movement in its most concentrated definition they all reflect, or borrow from, some of its core ideas.
I would like now to transition to Thomas Jay Oord's article immediately below to complete our review of postmodernism. Thank you for your interest.

R.E. Slater
April 14, 2021

* * * * * * * * *


POSTMODERNISM - WHAT IS IT? [1]
http://whdl.org/sites/default/files/Didache%201-2.pdf

By Thomas Jay Oord, Ph.D.
Eastern Nazarene College

January 2002

“The times they are a-changin’,” Bob Dylan sang in 1964. This message is still appropriate today -- at least Dylan apparently thinks so. He included the song on at least three different albums released in the past decade. The deep-seated intuition that change is in the air -- felt by peoples of diverse visions and convictions -- lies at the heart of the contemporary interest in postmodernism.

One might think that the question in this essay’s title, “Postmodernism – What Is It?” would be easy to answer. After all, an excess of materials has been offered -- both to academics and the general public -- under the label “postmodern.” Actually, however, answering the question, “What is postmodernism?” proves to be difficult. The main reason for this difficulty is that some notions flying under the postmodern flag oppose or contradict other notions under the same banner. When opposite or contradictory ideas get proposed as postmodern, how does one decide which is authentic? What is postmodernism?

Exposing what is not meant by postmodernism may be helpful when trying to define this word. Those who speak of “the postmodern era” do not usually mean a future time beyond what is contemporary or immediate. In other words, “modern” and “now” are not synonymous. Postmodernists are not concerned with transcending the temporal present. Rather, “modernity” refers to various ways of existing, assorted ideas and beliefs, or particular paradigms of thought. And “postmodernity” has something to do with getting beyond these modern ways, ideas, and paradigms.[2]

I define postmodernism, then, as the sentiment that the modern paradigm must be transcended. The times they are a-changin’, and, according to postmodernists, a change from modernity is here. Exactly how one should go beyond the modern and what distinguishes modernity from postmodernity, however, is widely disputed.

Some are surprised to find that a variety of postmodernisms currently vie for ascendancy in contemporary culture and scholarship. Unfortunately, individuals often speak of “the” postmodern way of looking at some issue, when, in fact, an assortment of postmodern agendas exists.

Because of this diversity, I will attempt to outline briefly, in the remainder of this essay, what I consider the dominant postmodern ideologies arising from and influencing philosophy and theology. My methodology for differentiating between dominant postmodernisms is rather simple. I will attempt to answer two questions of each postmodern perspective:

(1) “What ideas or practices does this postmodern tradition believe are modern?” and,

(2) “What ideas or practices does this tradition contend are postmodern and should be embraced when overcoming the perceived shortcomings of modernity?”

The listener should beware that, when tackling such a monstrous project in such a brief essay, I will be forced to make generalizations. I believe that my generalizations are essentially accurate, however, and I hope that specialists will momentarily set aside technical quibbling and acknowledge the general validity of my broad-brush strokes.

I should also note that I will not be addressing one particular strand of postmodernism that might be called “popular culture postmodernism.” This form draws from a variety of experiences, social structures, disciplines, and theories, which results in a kaleidoscope of giberishness and incoherence. Popular culture postmodernism’s one distinguishing characteristic, however, is its underlying attraction to novelty. This postmodernism is fascinated with the current, the latest, and the recent. This tradition is actually not postmodern as I have defined postmodernism above, because it equates postmodernity with mere contemporary innovation or with whatever happens to be in vogue. While this preoccupation with novelty affects philosophy and theology to a degree, its affect is minimal.

Deconstructive Postmodernism

Perhaps the most well-known postmodern tradition is the deconstructionist one. Although a variety of ideas and persons get placed under this umbrella, Jacques Derrida’s ideas provide the pulse for deconstructive postmodernism. In fact, no other philosopher’s ideas are as readily recognized as “postmodern.” Many of Derrida’s notions, however, can be correlated with notions proposed more than a century ago by Friedrich Nietzsche.

Among the ideas that Derrida rejects as modern are what he calls “the metaphysics of presence” and “logocentrism.” By these terms, he refers to the modern project of basing knowledge and language upon a certain center or sure epistemological foundation. Modernists are incorrect in supposing the existence of a transcendent center, argues Derrida, there is no certain foundation of Truth.

A central postmodern category for Derrida, which he uses when talking about the lack of transcendent center, is “differànce.” This word combines two infinitives “to differ” and “to defer.” Derrida contends that words inevitably defer to subversive meanings, because all words possess meanings different from the meanings the author intends. Differànce, which is “the disappearance of any ordinary presence, is at once the condition of possibility and the condition of the impossibility of truth.”[3] Differànce allows one “to think a writing without presence, without absence, without history, without cause, without archia, without telos, a writing that absolutely upsets all dialectics, all theology, all teleology, all ontology.”[4]

Derrida calls the actual practice of deconstructive philosophy “grammatology.” Grammatology is the “vigilant practice of . . . textual division.”[5] In a nutshell, the practice of literary deconstruction involves noting words and phrases in a text that undermine the original author’s intended meaning. As interpretation and reinterpretation occurs, the reader comes to realize that no foundational, final, or fixed interpretation is available. Words refer to other words, those refer to other words, and those refer to still others; the process has no end. Meaning is found in matrices, but these matrices are finally groundless. The practice of grammatology reveals the emptiness of logocentrism by deconstructing all concepts or norms tied to a center.

Deconstructive postmodernism is not interested in replacing an old system with a better one. It is interested in undermining the metaphysical, epistemological, and linguistic centers presupposed by most philosophies. “Deconstruction does not consist in passing from one concept to another,” Derrida says, “but in overturning and displacing a conceptual order, as well as the nonconceptual order with which the conceptual order is articulated.”[6] There is no center for meaning, says Derrida, all is discourse. There is no Truth; instead, a multiplicity of voices ring out.

Proponents of deconstructive postmodernism argue that this contemporary option provides many advantages over modern philosophies. Deconstruction provides the means for affirming radical heterogeneity, as opposed to modernism’s presupposed homogeneity. Deconstructive postmodernism emphasizes plurality; it rejects hierarchical categories. In doing so, this postmodern tradition calls attention to the other; it calls attention to what was previously disregarded because marginal. Deferring to the incomprehensible other provides a methodology that is no methodology.

Deconstructive postmodernism is also radically non- foundationalist, because it avers that knowledge amounts to interpretation and is, therefore, entirely subjective. We have no way of being confident that our language or thought corresponds truly with objects beyond ourselves. One result of this assumption, among others, is that history has no fixed meaning; the past is only what we interpret it to be. When humans realize that systems that subjugate and oppress have been grounded upon that which is itself groundless, they can become free to play in our multifarious world.

Much of what deconstructive postmodernism denies has, in the history of philosophy and theology, been the domain of divinity. While Derrida often implies that God does not exist, it should be noted that he does not finally wish to state this. His assertions are meant to denote the impossibility of speaking of any Absolute. One of Derrida’s foremost interpreters, John D. Caputo, identifies Derrida variously with the prophetic, the apophatic, the messianic, the apocalyptic, negative theology, and atheism.[7] To identify Derrida exclusively with any one of these traditions would miss the mark. But we come closer to grasping what deconstructive theology entails when we consider the traditions typically thought of as contrary to these that Caputo identifies with Derrida. For example, deconstructive theology opts for a negative theology over a positive one, apophatic theology over rational theology, and atheistic theology over traditional theism.

Despite deconstructive postmodernism’s broad appeal, it is not without its share of opponents. Critics contend that deconstruction is inherently negative, and philosophies cannot offer ways to attain well-being without some positive features. Derrida’s typical response to such critics is that their evaluations are based upon the very structures that need displacement (e.g., the valuations of “positive vs. negative”).

Critics also sometimes contend that differànce is the methodological center of Derrida’s own thought, so that not even Derrida can accomplish what he says must be done. Although Derrida and his interpreters argue otherwise, such counter arguments remain unconvincing to critics, because, in their arguments, deconstructionists utilize the very methods they contend are invalid. It should also be noted that relativism and nihilism haunt deconstructive postmodernism. In order for deconstructionists to evade the sting of these charges, they must suppose that which deconstructive postmodernism seeks to discard. The major line of defense deconstructionists take against their critics is the attempt to undermine the categories that lead to charges of relativism and nihilism.

While this deconstructive thought is the most well-known option available flying a postmodern flag, other options exist that attempt to overcome what antagonists argue are deconstructive postmodernism's glaring deficiencies. In many ways, however, those advancing other postmodern options must show how their own thought is preferable to notions made popular by the deconstuctive tradition before they will attract an audience.

Liberationist Postmodernism

The second postmodern tradition that I consider a dominant contemporary option is comprised of diverse groups and individuals, each with diverse agendas. What unites them -- despite this diversity -- is their shared desire for emancipation. I call this postmodern tradition “liberationist,” because each group placed under this umbrella seeks liberation from something they associate with modernity. The three major forms of liberationist postmodernism upon which I will focus are the feminist, ethnic, and ecological.

In general, postmodern feminism places the issue of gender – specifically, the aspects of femininity -- at the forefront of contemporary discourse. Although modern feminism also addressed gender issues, postmodern feminism typically critiques modern feminists for their acquiescence to modern epistemologies that consider detached and disembodied knowing to be superior. Some postmodern feminists believe that modern epistemologies are based upon the notion that abstract and universalistic thought provides the only or best way of knowing. By contrast, postmodern feminist epistemologies emphasize community, relatedness, and what Michael Polanyi calls “tacit knowledge.” In other words, the unique experiences derived from female bodies provide a basis for feminist epistemology.

Drawing upon Jacques Derrida’s discussion of logocentrism’s vacuity, feminists have also claimed that modern philosophies presuppose a hierarchical structure in which male is superior to female. Modern logocentrism is, as Luce Irigaray would say, a form of phallocentrism. Male is preferred over female, and those traits typically identified with masculinity are considered more valuable than those typically identified with femininity.[8]

One reason that males continue to be privileged, says many postmodern feminists, is that Western linguistic modes privilege masculinity. Many postmodern feminists have appropriated Michel Foucault’s work because it highlights this claim. Foucault argues that knowledge and power are linked in modern discourse, which implies that both our knowledge and language can be tyrannical toward women. Language can perpetuate ways of being that imply that women are inferior. Rather than continue the patriarchal ways of modernity, postmodern feminists call upon contemporary people to speak in ways that empower rather than oppress women.

Ethnic postmodernism places culture and race at the forefront of contemporary discourse. Those influenced by this postmodern tradition oppose what they consider modernism’s homogenous view of the human. The modernist position implied that biological similarities provide quality and a sense of value to minority groups. Ethnic postmodernists argue, however, that cultural uniqueness establishes one’s value and this uniqueness is the basis for one’s “voice.”

James H. Cone’s book, Martin and Malcolm and America: A Dream or a Nightmare, illustrates the difference between a modern and postmodern approach to issues of race, gender, and culture. Martin Luther King, Jr.’s dream of the unification of blacks and whites and the equality of all people illustrates the modernist accent upon that which all humans share in common. Malcolm X’s dream was, by contrast, “a nightmare.” His solution to the Black and White crisis involved an accent upon what was culturally unique to African-Americans, and Malcolm called upon Blacks to withdraw to cultivate African-American identity.[9] One could call Malcolm X’s approach “postmodern,” then, because it accented diversity and plurality rather than uniformity and sameness.

Ecological postmodernism places the issues of environmental well-being at the forefront of contemporary discourse. This postmodern liberationist tradition identifies modernity with philosophies that deemed the world in need of human domination or an object to be abused. Ecologists argue that a postmodern era must be one that moves beyond modernism's anthropocentrism to a postmodern cosmocentrism; it must move beyond modernism’s rampant consumerism to a postmodern era in which humans responsibly nurture the earth and its resources.

As I said in the opening segments of this essay, one of my central agendas is to inquire into theology’s impact upon or contribution to postmodernism. Some who adopt the moniker “postmodernist” have closely identified theology and the dogma of various religious communities with modernism and modernism’s oppressive activity. For example, female experiences have been depreciated in the name of modernity’s Father God; ethnic minorities have been conquered and slaughtered in the name of modernity’s White Man’s God; the earth has been raped and debilitated in the name of the God who placed nonhumans under the dominion of humans. Others, however, have argued that theology and religion provide unique resources by which to establish a postmodern response to modernity’s anti-liberationist tendencies. God is essentially neither male nor female, say these postmodernists; God opposes the oppressor and sides with the oppressed and marginalized; God regards all creatures as intrinsically valuable and expects humans to treat all creation accordingly. One question yet to be decided is this: How much can or should theology and religion be transformed to accommodate these postmodern concerns?

Although liberationist postmodern thought has drawn from a variety of philosophical movements, this tradition has often been attracted to the most well-known form of postmodernism: deconstructive postmodernism. As we noted previously, deconstructive postmodernism undermines those structures that support oppression while calling attention to those residing at societal boundaries. For those consistently marginalized -- which includes minorities of all stripes -- any postmodern philosophy accentuating the value and concerns of those at the margins is initially attractive.

Some liberation postmodernists are finding, however, that deconstructive postmodernism fails to provide any basis for their own liberationist agenda. Derrida’s deconstructive philosophy denies that any values are absolute. The value of liberation, including its theories or practices, cannot then be legitimately privileged when deconstructive postmodern thought is adopted as one’s orienting strategy. Relativism and nihilism subvert attempts to instigate deliverance from oppression. Because of this seemingly insurmountable obstacle, many liberationist postmodernists are looking for alternative postmodern philosophies to give a backbone to their essential concern for emancipation.

Narrative Postmodernism

Whether when sitting with natives around a jungle campfire or lounging comfortably with business executives atop a city skyscraper, we tell stories. The stories that we tell divulge who we are and our perspective on life. The stories we tell and the way in which we tell them arise from a particular point of view. A person’s point of view is fashioned by how that person has been raised, what that person has been taught, and whom that person knows. In fact, it is the particular community in which any person dwells that provides the meanings of life. Because of this, the particular stories people tell are but variations of their community’s overarching narrative. The foregoing provides a nutshell explanation of narrative postmodernism.

The philosopher Ludwig Wittgenstein offers the fundamental notions of narrative postmodernism, and many believe that this postmodern tradition overcomes two forms of modernity. Ironically, Wittgenstein holds the distinction of having his early thought typify one of the modern forms that his later postmodern thought overcomes.

Wittgenstein’s earlier thought inspired a group of modern philosophers called the "logical positivists." These scholars attempted to take philosopher David Hume seriously by stating everything through logical propositions that “picture” the world. Because the positivists assumed that the world is made up of independent elementary facts capable of empirical investigation, they believed that everything meaningful should be expressible in factual language. To say it another way, meaningful language always possesses a logical form that it shares with the world it pictures. Language, sentences, propositions, etc., that do not correspond positively with the pictured world should be discredited as meaningless. Metaphysical, ethical, and theological statements are listed among those things discredited as nonsense; only logic, mathematics, and the natural sciences provide genuine knowledge. This means, among other things, that any talk about God is meaningless, because God cannot be empirically verified, and purely rational arguments for God’s existence (e.g., Anselm’s ontological argument) are nothing more than empty tautologies.

The early Wittgenstein and the logical positivists are considered “modern,” because a driving force of their work was the search for certainty. This quest for certainty is often identified today as “foundationalism.” It was Rene Descartes who sought to tear down everything that could be doubted in order to rebuild again upon indubitable premises. Logical positivists regarded logic, mathematics, and the natural sciences to be the only adequate bricks for a meaningful philosophical structure.

The other modern tradition that narrative postmodern philosophy is said to overcome is actually found both in philosophies labeled “modern” and some philosophies labeled “postmodern.” The way of thinking that needs to be transcended considers meaning and truth to be ultimately relative to the individual and, therefore, should be decided entirely by each person. The relativism that emerges from this form of isolated individualism stands, according to narrative postmodernists, as modernity’s foul invention.

At the heart of Wittgenstein’s later philosophy, which provides the basis for his narrative postmodernism alternative, are concepts he designates “language games” and “forms of life.”[10] Narrative postmodernism argues that many kinds of meaningful sentences exist, but the meaning of these sentences is found in, and arises out of, communal use. In the same way that children’s games have diverse sets of rules with no one rule applicable to every game, so languages have diverse sets of rules with no one rule applicable to all languages. While there is no objective all-encompassing standard by which to judge truth, one can make claims about what is true on the basis of a particular community’s language game. This language game emerges from the community’s form of life, which means that the meaning of a word is found in the way the community uses that word. There is no such thing as a private language, says Wittgenstein; language – including meaning and truth -- is sociologically constructed.

It may now be clearer why narrative postmodernism overcomes both logical positivism and the extreme relativism of philosophies that confine meaning and truth to individual capriciousness. In the first place, this postmodern tradition overcomes logical positivism by grounding epistemology in the community’s story rather than solely in empirical or logical verification. This means that, although metaphysical, ethical, and theological language may not be empirically supportable, this language can continue to have meaning when used in the context out of which it arose. In short, narrative philosophy is postmodern in that it overcomes a narrow modern assumption about what can be rendered meaningful.

Jean Francois Lyotard has been particularly instrumental in identifying how, in the second place, Wittgenstein’s narrative philosophy is postmodern. Lyotard argues that the myths (narrative discourse) we tell are not legitimated in something outside the myths themselves. Instead, authority is found in telling myths in the social setting (language game or form of life) in which they are meant to be told. There are no grand narratives or metaphysical schemes that account for all our stories; there are no certain foundations from which to build one’s outlook on life. Rather, the culture-specific myths themselves define what is right and true.[11] This postmodern notion, then, places authority in the community, not in the individual. Narrative postmodernism overcomes individualism’s epistemological and ethical relativism by placing truth in the traditions of various communities.

George Lindbeck, in The Nature of Doctrine, utilizes Wittgenstein’s narrative philosophy for a theological agenda. Lindbeck describes Christianity as a cultural-linguistic system that, at its core, is absolutely unchanging -- despite appearances to the contrary. To be a Christian, he argues, is to become a part of a community formed by the Christian socio-linguistic system.[12] This narrative understanding of the faith affords adherents the advantage of evading criticism by those outside the Christian community. Christians can evade this criticism because outsiders have not themselves been fashioned by the Christian cultural linguistic system and, therefore, cannot understand its distinctive truthfulness.

Although narrative postmodernism has found a prominent place in philosophical and theological circles, it is not without its critics. Opponents point out, first of all, that such an approach to language and custom allows no genuine space for criticism and reexamination of what has been “handed down by the saints.” For instance, if a philosophical or theological tradition has supported patriarchy, anti-Semitism, or ecological recklessness, there exists no transcendent standard by which to seek this tradition’s transformation. Because there can be no reference to an authority that transcends the community’s particular language game, say critics, it would illegitimate to appeal to universal truths or a Being who ubiquitously reveals (e.g., God). Interfaith dialogue also has no authentic basis if religious communities find meaning exclusively in their own linguistic tradition.

Secondly, critics of narrative postmodernism are often dissatisfied with the narrative model, or lack thereof, for how one should understand the person, human self, soul, or individual. While it may be true that modernism’s emphasis upon the unrelated and essentially autonomous individual undermines ethical norms, a model that allows no room for some measure of independence seems no better. Stifling communitarianism can be even more devastating than uninhibited individualism.

We began our discussion of narrative postmodernism by speaking about stories. Individual stories are fashioned from community stories, it was argued. Narrative postmodernists call attention to the communally derived status of the stories we tell. One way to transition into discussing the final form of postmodernism addressed in this essay is to ask this question: Is there a story big enough to be told by everybody?

Revisionary Postmodernism

The final postmodernism explored in this essay is less well-known. The thought of philosophers Alfred North Whitehead, C. S. Pierce, Henri Bergson, Charles Hartshorne, and William James provide the fundamental notions of revisionary postmodernism. The postmodern status of this tradition has been raised to consciousness primarily through the work of David Ray Griffin. Whitehead’s thought overcomes what this postmodern tradition believes is modernity’s unnatural fragmentation and compartmentalization of knowledge. This fragmentation and compartmentalization has resulted in the loss of a holistic perspective on reality. Whitehead’s postmodernism returns to holism and interdisciplinarity by affirming a speculative metaphysics.

In everyday language, the task of metaphysics is about figuring out how things work. The metaphysician attempts to construct an all-embracing hypothesis in order to explain the wide diversity of life’s experiences. Unfortunately, metaphysicians in the past have either failed to consider the experiences of those at the margins (e.g., women, minorities, nonhumans) or believed that, once a metaphysical scheme had been provided, reconsideration of that scheme was needless. By contrast, Whitehead argues that metaphysicians must always be prepared to “amplify, recast, generalize, and adapt, so as to absorb into one system all sources of experience.”[13] In light of this, Whitehead self-consciously attempted to construct a metaphysical hypothesis that was coherent, logical, applicable, and adequate. He hoped that this scheme would bear in itself “its own warrant of universality throughout all experience.”[14] This valuing of diverse experiences provides this postmodern tradition with a crucial link with liberationist postmodernism.

The task of constructing an adequate metaphysics is closely tied with what has come to be called “worldview construction.” Revisionary postmodernism overcomes the modern worldview by offering what it considers the most viable worldview for our time. This worldview accounts for a variety of sensibilities, including religious, scientific, ecological, liberationist, economic, and aesthetic. By contrast, deconstructive postmodernism overcomes the modern worldview through an antiworldview. Revisionary postmodernist David Griffin argues that deconstructive postmodernism “deconstructs or eliminates the ingredients necessary for a worldview, such as God, self, purpose, meaning, a real world, and truth as correspondence. . . .this type of postmodern thought [results] in relativism, even nihilism.”[15]

Another characteristic of modernity that this revisionary postmodernism overcomes is the modern claim that one’s knowledge about the external world can only be gained through sensory perception. Because many modernists discounted knowledge said to be gained any other way, fundamental notions like causation, love, value, and God were considered by these modernists as either unintelligible or unreal. Whitehead’s revisionary postmodernism speculates that perception is not limited to one’s five senses; nonsensory perception occurs all the time. Memory is a chief example of how knowledge can be gained through nonsensory perception, because the mind recalls events from the past without using one’s sensory organs. Dreaming is also an example of nonsensory perceiving. Revisionary postmodernists speculate that such nonsensory perception occurs even at less complex levels. Because of nonsensory perception, our awareness of value, love, causation, and deity, among other things, is possible.

The importance of nonsensory perception for theology is especially great. Although God, as spirit, is not perceptible to the senses, revisionary postmodernists can claim that creatures have direct experiences of God through nonsensory perception. Modern thought could only infer that God exists based upon indirect experience of what was considered the work of deity. Revisionary postmodernism also provides a means by which to account for our awareness of moral norms, standards of truth, and aesthetic intuitions, because this awareness is available to us through nonsensory perception. This revisionary postmodernism, then, provides an intellectually viable way to speak of the Spirit at work in all of creation.

Modernity, as revisionary postmodernists understand it, is also characterized by what might be called the mechanization of nature. Modernists considered living things to be nothing more than mindless machines; humans are only the most advanced of these purposeless mechanisms. By contrast, this revisionary postmodernism conceives of the structures of existence in organic categories. These categories provide a means to talk realistically about creaturely freedom and intentionality, two vital aspects of purposiveness. Furthermore, organismic philosophies emphasize the pervasiveness of experience. The revisionary postmodern doctrine of panexperientialism forwards the speculative hypothesis that, as Griffin puts it, “nature is actual and that the ultimate units of nature are not vacuous but are something for themselves in the sense of having experience, however slight.”[16] Although the hypothesis that things experience other things is speculative, the idea that they are devoid of experience is doubly speculative. After all, given our knowledge of ourselves, we know that it is possible for actual beings to have experience. However, we have no similar knowledge as to the possibility of actual beings that are without experience.

Finally, revisionary postmodernists agree with narrative postmodernists that creatures are not isolated individuals. Postmodernists of the revisionary stripe go further than narrative postmodernists, however, in affirming that all individuals, both human and nonhuman, are essentially interrelated. This interrelatedness provides a key insight and justification for the deep convictions of ecologists and environmentalists. The radical relationality of revisionary postmodernism provides a means for overcoming the dualisms of modernity originally established by Neo-platonic and Kantian philosophies.

The claim that creatures are interrelated should not, according to revisionary postmodernists, be equated with extreme relativism. Modern and deconstructive postmodern traditions do result in extreme relativism, because these traditions deny that there is any basis for holding that one system of beliefs corresponds to reality better than others. By contrast, revisionary postmodernism claims that those beliefs that we inevitably presuppose in practice, even if we deny them verbally, should be privileged. Whitehead formulated this principle as “the metaphysical rule of evidence: that we must bow to those presumptions, which, in despite of criticism, we still employ for the regulation of our lives.”[17] This points to a bottom layer of experience that is common to all humanity. “If we cannot help presupposing these notions in practice,” Griffin argues, “we are guilty of self-contradiction if our theory denies these notions. And the first rule of reason, including scientific reason, should be that two mutually contradictory propositions cannot both be true.”[18] This means that “any scientific, philosophical, or theological theory is irrational... to the extent that it contradicts whatever notions we inevitably presuppose in practice.”[19]

So what do the critics have to say about this revisionary postmodernism? Unfortunately, this postmodern tradition has not received widespread philosophical analysis. Theological critiques tend to offer two main objections, however. One objection is that this revisionary postmodernism conceives of God as essentially relational: God has always been related to a world. This form of relationality runs contrary to classical theologies, and it strikes some contemporary theologians as resulting in an overly dependent deity. Critics object to this revisionary postmodernism, secondly, because many revisionary postmodernists also conceive of divine power in relational categories. This conception imparts a doctrine of divine power involving the claim that God cannot entirely override or withdraw the freedom of creatures. The hypothesis that God cannot entirely override or withdraw creaturely freedom allows one to offer a solution to the problem of evil by affirming divine love unequivocally, and it also provides a basis for affirming theistic evolution. But some critics believe it also presents God as stunted or weak.

Conclusion

The times they are a-changin’. What the future course of life on this planet will entail is unclear. Which postmodern tradition will dominate and how its domination will affect life on planet earth is yet to be decided. Perhaps it would be good to close with a question, which postmodernism would you want to provide the vision for today and tomorrow?

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[1]  This essay was originally written for my philosophy students at Eastern Nazarene College.

[2]  Some are inclined to distinguish between early and late modernity. Although I believe this approach has some validity, I will not be exploring this distinction explicitly in this essay.

[3]  Jacques Derrida, Dissemination (Chicago: University of Chicago Press, 1981), 168.

[4]  Jacques Derrida, Margins of Philosophy, trans. Alan Bass (Chicago: University of Chicago Press, 1982), 67.

[5]  Jacques Derrida, Positions, trans. Alan Bass (Chicago: University of Chicago Press, 1981), 36.

[6]  Jacques Derrida, “Signature, Event, Context” From Plato to Derrida, ed. Forrest E. Baird and Walter Kaufmann, 3rd ed. (Upper Saddle River, N.J.: Prentice Hall, 2000), 1197.

[7]  John Caputo, The Prayers and Tears of Jacques Derrida: Religion Without Religion (Bloomington, Ind.: Indiana University Press, 1997).

[8]  Luce Irigaray, “The Sex Which is Not One,” trans. Claudia Reeder, in New French Feminisms, ed. Elaine Marks and Isabelle de Courtivron (New York: Schoken, 1981), 99-106.

[9]  James H. Cone, Martin and Malcolm and America: A Dream or a Nightmare (Maryknoll, N.Y.: Orbis, 1991).

[10]  Ludwig Wittgenstein, Philosophical Investigations, 3rd ed. trans. G.E.M. Anscombe (New York: Macmillan, 1953).

[11]  Jean-Francois Lyotard, The Postmodern Condition: A Report on Knowledge, trans. Geoff Bennington and Brian Massumi (Minneapolis: University of Minnesota Press, 1984).

[12]  George Lindbeck, The Nature of Doctrine: Religion and Theology in a Postliberal Age (Philadelphia: Westminster, 1984).

[13]  Alfred North Whitehead, Religion in the Making (New York: Macmillan, 1926; New York: Fordham University Press, 1996), 149.

[14]  Alfred North Whitehead, Process and Reality: An Essay in Cosmology, corrected edition, ed. David Ray Griffin and Donald W. Sherburne (New York: Free Press, 1978; orig. ed., 1929), 3-4.

[15]  David Ray Griffin, Founders of Constructive Postmodern Philosophy: Pierce, James,
Bergson, Whitehead, and Hartshorne, with John B. Cobb, Jr., Marcus Ford, Pete A. Y. Gunter, and Peter Ochs (Albany, N.Y.: SUNY, 1993), viii.

[16]  Ibid., 3.

[17]  Whitehead, Adventures of Ideas (New York: Free Press, 1968; Macmillan, 1933), 223.

[18]  Griffin, Unsnarling the World-Knot: Freedom, Consciousness, and the Mind-Body Problem (Berkeley Calif.: University of California Press, 1998), 21.

[19]  Griffin, Reenchantment Without Supernaturalism: A Process Philosophy of Religion (Ithaca, N.Y.: Cornell University Press, 2001), 36.