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

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Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write off 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 Upcoming Conferences of Note. Show all posts
Showing posts with label Upcoming Conferences of Note. 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.


Friday, January 21, 2022

Registration Notice - SCA "Black History of America"

 

SCA Logo

The Story of US: A Celebration of Black History

Banner Image

Please join SCA as we honor and celebrate Black history. Tune in to hear the personal and collective narratives that help tell the story of our nation's liberation of both country and citizen. Experts will lead us through an exploration of the contributions of Black soldiers and families during the Revolutionary and Civil Wars, as well as current efforts to discover and delight in our shared history.  

Keynote delivered by Alan Spears. Moderated by SCA Chairwoman, Dr. Mamie Parker.

Dr. Mamie Parker: SCA Board Chair

Event Moderator

 

Alan Spears: NPCA, Senior Director for Cultural Resources

Keynote: The Cultural and Historic Preservation of Black History

 

Steve Phan, SCA Partner and NPS Chief of Interpretation, Education, and Visitor Services at Camp Nelson National Monument

Panelist: The Civil War, Our Fight for Emancipation

 

Danielle Rose: SCA Public History Intern at National Parks of Boston

Panelist: The American Revolutionary War, Our Path to Independence 

 

Anjelica Oswald: SCA Public History Intern at National Parks of Boston

Panelist: The American Revolutionary War, Our Path to Independence 

February 24th 12PM ET/9AM PT

Make sure to register online today.

We hope that you will join us for this virtual event!

Sincerely,

The Student Conservation Association

Saturday, September 26, 2020

TheoCon 2020 - Reflections by Tripp Fuller & Sarah Lane






Why TheoCon?

Our moment is one of crisis upon crisis. We are at a turning point historically and while we cannot simply return to ‘normal’, a growing number of people do not want to. For too long, some of the best resources and voices for wrestling with our biggest questions have remained distant from too many. TheoCon intends to address that through an exploratory project in public theology, connecting leading figures within academia with the public. Our goal is not to think for you, but with you, providing intellectual resources from multiple disciplines and then inviting you to engage, contribute, question, and help lead us out of this time.

Think of this as a hybrid style conference. Each of our keynote speakers will be sharing their talk in video and audio for you to engage. Then we will be scheduling live panel discussions in which the speakers and panelists will not only talk to each other, but will respond to your questions and to the responses to their talks. All of the talks and invitations to live sessions will be delivered via email. All you need to do is sign up here, and we will take care of the rest.

TheoCon is hosted by the University of Edinburgh, and is associated with the School of Divinity. The project is made possible by the Rapid Response Impact Grant, College of Arts, Humanities and Social Sciences, University of Edinburgh.



List of 18 Presentations + 9 LiveStreams - https://theologycon.com/latest-episodes/



* * * * * * * * * *


Reflections on TheoCon 2020

by Sarah Lane & Tripp Fuller
September 24, 2020

Sarah and I got to join a wonderful group of phenomenologists and bring this tag-team keynote address. It was part an event hosted by the Society for the Phenomenology of Religious Experience titled (Ir)Rationality and Religiosity During Pandemics: Phenomenological Criticism. We were invited to use the experience of facilitating and hosting TheoCon as a jumping off point for some of our own constructive reflection. It was a blast and honor to participate.


Of Monuments and Matter: Beyond a Return to Normal:
Keynote from Sarah Lane Ritchie & Tripp Fuller
September 23, 2020





Saturday, September 7, 2013

2014 Wesleyan Philosophical Societal Conference Information

 
 
Catherine Keller is the keynote speaker at the
Wesleyan Philosophical Society meeting
in March of 2014, Nampa, Idaho.
 
Paper proposals are due October 1, 2013.
 
Wiki Info - here
 
Net Info - here 
 
 
* * * * * *
 
 
Call for Papers, Wesleyan Philosophical Society
Annual Meeting: March 6, 2014,
Northwest Nazarene University, Nampa, ID
Keynote Speaker:
Catherine Keller, Drew University
 
 
Historically speaking, Western philosophy has focused intently upon the mind. Consistently if not absolutely, philosophy from Plato onward has spent its time dwelling upon ideation, perception, cognition, and recollection, and has pursued, again de facto if not de jure, a duality of mind and body that continues to this day.

Likewise, if perhaps more ironically, some branches of Christianity have understood faith to be a mental assent to certain propositional statements, a mind-oriented decision that involves ideas and beliefs. Even in the Holiness movements of the 19th and 20th century, which emphasize the emotional as well as the rational, the seat of the emotions is still the mind. In spite of the body of Jesus Christ, we have managed oftentimes to advocate for disembodied faith centered upon the soul.

Some orienting questions to consider exploring include:

- What would a philosophy of the body look like from a Christian, and/or Wesleyan context?

- How do we privilege or disenfranchise our bodies as we engage God and the church?

- What do Christian ethics tell us -- via subtext -- about sin and the body?

- How do we account for the body of Christ Jesus in our thinking?

- What can we learn about God, faith, sin, and suffering via the body?

- Do both philosophy and theology need a corrective with regard to mind/body dualism?

- How does contemporary philosophy deal with the legacy of Descartes’s mind/body dualism?

- How does philosophy of mind help identify and explore the relationship between body & mind?

- Do ancient or eastern philosophical traditions offer insight to the issues surrounding bodies?

- In what way does John Wesley appropriate or challenge the Western tradition on these matters?

- How do contemporary neurological studies inform philosophy regarding the mind and body?

Papers that examine the role of the body in philosophy, Christianity, and ethics are welcomed; papers exploring other themes will also be considered.