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 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

Thursday, October 5, 2017

Robert B. Mellert - What Is Process Theology: Preface, Chapters 1 & 2



Introduction to Process Theology
by R.E. Slater


The "Process of Theology" is not the same as "Process Theology". In classical terms biblical hermeneutics has always been viewed as working from the original language of the Hebrew or Greek manuscripts outwards to an understanding of God resulting in a faith response from that spiritual understanding. Now, if the derived meaning of one's "understanding" or "interpretation" is "agreed upon" by enough people then religious Christian fellowships will work those thoughts into their teachings, creeds or dogmas of the bible - both biblically and systematically. From this "a faith-action of one kind or another" is subsequently undertaken. Practically speaking, such actions have been as good as they have been bad for humanity. Some actions have given us horrible religious inquisitions, tyrannies and oppression while others have provided a healing unity across societies. Telling us that it is as important to make sure of one's understanding of the spiritual before it is acted upon in resultant faith-actions.

Of course, a religious Christian group's faith-understanding/interpretation of God changes from one era to the next, from circumstance to circumstance, and from situation to situation. Thus identifying a common sense axiom telling us "There are as many variables which might affect a faith-belief as there are processes in which to effectuate that faith-belief." Which is why there are so many different kinds of Christian faiths reflected through thousands of faith-forms and worship-varieties within Christianity. Then, after a little while when some time has passed, some prophet or preacher, or body of "sanctioned interpreters", will come along and declare a past/present faith-understanding either  anathema to the faith or worthy of being followed either in its parts, or its whole, which action then incorporates itself into the hoary traditions of a Christian faith tradition. Some groups may "canonize their faith understanding" through "Catholic Encyclicals" while others may codify them into "Protestant Creedal Confessions." After which these adapted faith-understandings are embedded into the adopting fellowship's ways of thinking and behaving according to their belief systems.

Now with so many variants of Christianity a 21st century Christian might question how one might pick-and-choose between the many strains-and-forms of the Christian faith. Or ask why those forms area the way that they are in their structure-and-content. Or even whether or not those synchretized beliefs hold any validity for today's contemporary societies. As example, consider the commonly accepted orthodox teaching that "God never changes."  It's context can be found in the NT Church's grasp of the Hebrew Scriptures (OT) expressing Greek Hellenistic thought of who or what "The Divine" was or is in His Being.  Many centuries later it became the mantra of the early medieval church when faced with the unsettling ideas arising from science. Today it is used again to disavow any kind of display of humanity to the transgender, homosexual, gay or lesbian. Such rigorous fiats leave no room for interpretative disagreement or culturally benevolent engagement except to engage its declaration flatly in its form of solitary binary thinking common to Cartesian dualistic systems.

However, in deference to such flat fiats, one begins to wonder how older philosophical systems could so strongly "color" our thinking about the character of God as to cause Christian beliefs to react in assertive dogmatic statements with a finality that would bar no trespass to other ideas on this subject. Rightly we may ask, "Are such traditionally accepted faith expressions viable to the Christian faith?" Perhaps God does change. Or perhaps we change. Or perhaps we both change in relation to one another. At which point the "parsing" of God's character begins all over again as to who-is-right and who-is-wrong. In other words, competing religious bodies within Christian orthodoxy begin asking the question whether an understanding/interpretation of Scripture had been rightly understood and is being rightly applied? Or even, was it actually implied in the original autographs of the biblical record as claimed by the various prophets and priests of its day likewise influenced by the epochal philosophies of their day in which they thought and lived within the community's social/cultural restraints, mores and beliefs?

Process Theology then is a way of stepping out of all of this interpretive mileu to ask the larger philosophical questions of Divine engagement (i) with creation, (ii) in relationship to Jesus' Atonement and Reconciliation, and (iii) what Divine engagement might mean to our lives and societies today. It takes the entirety of the "process of theological interpretation outcome" to then rearrange that set of processes within a broader philosophical process known as "Process Theology." Hence, the former is a way of rearranging our understanding of God whereas the latter is a way of rearranging our understanding of our understanding of God.

As such, Process Theology is not a new kind of biblical hermeneutic but rather circumscribes the entirety of theological interpretations from apprehension to outcome. In essence, it is a different way of bringing God into the human psyche of faith and faith-response by asking of our motivations and whether we had considered our living faith when set within a more subtler, more fundamental, process seemingly everywhere present around us except perhaps in our classically-held theologies. This is the value of difference, of questioning, of deconstructing, and reconstructing one's beliefs to be more in accordance with the bedrocks of the Christian faith we would teach rather than the accepted traditional norms of the Christian faith we choose to hold and believe. Process Theology is a philosophical outlook to the kind of theology we think we see in the bible telling us of God. If so, we should know what this kind of theology is and how it may be important to the Christian faith. Let us begin with Mellert's discussion of Process Theology.

Peace,

R.E. Slater
October 5, 2017

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What Is Process Theology?


Dr. Mellert is an assistant professor in the department of theological studies at the University of Dayton.

Published by Paulist Press, New York, Paramus, Toronto, 1975. This material was prepared for Religion Online by Ted and Winnie Brock.

Summary

(ENTIRE BOOK) Dr. Meller writes about Whiteheadian thought, without the jargon and technical intricacies, so that the lay person might have better understanding of the thinking of the founder of process philosophy.

Chapters

Few libraries had any books on Whiteheadian thought in 1947 when he died. Today libraries of all sorts have shelves laden with books trying to explain, interpret and apply his thinking, but these authors are inclined to talk to each other. The author attempts to make process thought understandable to the rest of us.

The core of process thought: Rather than a “substance theology” based on static, spatial models, process thought “switches gears” to a concern with spatial-temporal models such as change in God, Christ becoming divine and the on-going process of revelation.

Some basic Whiteheadian concepts: becoming, actual occasions, eternal objects, prehensions.

The author contrasts Whitehead’s thought with traditional religions which start with proof of God. Whitehead inverts the process, starting with the experience of religion and grasping the truth that there is more at issue in the world than the world itself.

God is constantly changing as he includes more and more reality in his consequent nature. What we do on earth makes a difference in the very reality of God.

Dr. Mellert discusses the relations both of God to the world and the world to God.

Process thought is being compatible with the presumptions of Christian faith and is friendly with Christian ideas regarding body and soul.

Jesus is unique because in his humanity he presents a more perfect model of ideal humanity than has ever existed, or will ever exist. He is divine because of the realization of that divinity within him.

The Church is a process whereby individuals come to believe in Jesus and add the weight of their belief to the furtherance of the process that is the Church. The Church is not a stable, immutable institution that has existed since the time of Jesus.

In the process perspective, each sacramental action is both created by the community and creative of the community. Concrete experiences of the past contribute positively to the present and are immanently incorporated in what the present is becoming.

The new and the old morality are both inadequate. Process thought can make important contributions to the old and new because it is both metaphysical and flexible.

Process theology as a provider of a solid philosophical framework for a great diversity of human experience and belief. It therefore is helpful in synthesizing the diversity of interpretations of immortality.

The notion of relativity that process theology employs is discussed. All reality is inter-related in space and time, and no single real entity has a prior absoluteness that stands outside the process of reality as a whole.


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Preface

During the 1960’s a remarkable revival of the thought of the contemporary American process philosopher, Alfred North Whitehead, took place in the studies and dens of graduate students in philosophy. It was remarkable because, although he died in 1947, Whitehead was only a few cards in the library catalogue until, during the past decade and continuing into the present, literally shelves of books have been written explaining his thought, interpreting it, and applying it to a variety of areas.

One of the most fruitful applications of Whiteheadian thought has been in the area of theology. In fact, the study of "process theology" in departments of religion and theology has perhaps equaled, if not exceeded, the study of process thought in departments of philosophy where it all started. This, despite the fact that Whitehead was no theologian, and indeed, after a short period of curiosity, he sold all his theology books and never returned to the subject.

Today every respectable graduate school of theology has its process theologian, or at least someone able to teach the subject adequately. And consequently, more and more people engaged in religious education — religion teachers, seminarians, catechetics coordinators, clergy, and interested laymen — have heard about process theology and perhaps have seen references to it. But a comfortable familiarity with what it is all about has, for most of them, been an elusive goal.

This little book is written as a reply to my many friends who have asked me, in the midst of conversations going in various directions. "What is process theology?" I have never really known how to respond to that question briefly and politely. Surely there is no way to reply adequately, short of three credit hours or a select bibliography. Now, at least, I can tell them where they might get started.

It is my hope that this volume will help to "bridge the gap" between the professional philosophers and theologians and the many other persons who are looking for a basic familiarity with process theology but who do not have the time to struggle with the complexities of the process system as a whole. There is, I feel, a great need for such a volume. Once process philosophers and theologians have mastered the jargon and technical intricacies of Whitehead’s thought, they generally prefer to share the intellectual excitement of their work with each other, rather than to attempt repeated explanations for the benefit of the uninitiated. Thus, journal articles abound since the early 1960’s, but only fleeting references are found in the more widely circulated religious magazines. Hopefully, the 1970’s will see a better dissemination of this mode of thought to a broader range of interested persons.

There are already indications that this is beginning to take place. Graduate students have received their degrees in Whiteheadian studies and are now teaching undergraduates. Institutes have been conducted to acquaint clergy and laity. And recently two volumes of collected writings have appeared in paperback: Process Philosophy and Christian Thought, edited by Delwin Brown, Ralph James and Gene Reeves,1 and Process Theology, edited by my friend and former teacher, Ewert Cousins.2

My own work here will attempt to simplify as best I can the foundations of process philosophy and to suggest ways in which I find it helpful for explaining Christian thought. My own orientation in Christianity has been in the Roman Catholic tradition, and this may in part determine the topics I choose and the ways in which I treat them. However, this should not dissuade readers of other Christian traditions because the differences are, for the most part, negligible for the beginner in process theology.

A greater danger lies in over-simplification and distortion, and I am very much aware that in "watering down" Whitehead for the popular palate, I may in fact destroy the real flavor of his philosophy. This would be a grave disservice both to Whitehead and to my own conviction that process thought has a very important contribution to make to our age of critical religious rethinking and reconstruction.

Nevertheless, process philosophers and theologians must not be allowed to talk only to each other. Others, too, must be initiated, and they must begin with simpler things. If this book, as a simple thing, spurs someone on toward the greater things, or if it simply convinces someone that there might be greater things than he had previously conceived of in his theology, then I shall have achieved the goal I have set for myself and my efforts will be adequately rewarded.

Finally, I wish to express my gratitude to the numerous persons who have helped me and encouraged me in this work. I wish to mention especially the University of Dayton’s Summer Research Institute, which provided me with a grant to begin this project; Rev. Matthew Kohmescher, S.M., my department chairman; and two personal friends. Sister Carol Gaeke, O.P., and Ellen Simonetti, who graciously read the manuscript and suggested many improvements.


Notes:

1. New York: Bobbs-Merrill, 1971.

2. New York: Newman Press, 1971.

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Chapter 1: Why Something New?

The term “process philosophy” has taken on a special meaning in the past two decades of American thought. Although many philosophers in history have written from a process perspective, the term today is reserved for a particular school of thought centered around the works of Alfred North Whitehead, whose philosophical writings spanned the two decades of the 1920’s and 1930’s and the two countries of England and the United States. From its inception, but especially in the past fifteen years, Whitehead’s process philosophy has been attracting students and scholars at numerous universities to study and elaborate upon his basic insights. Recently a special institute and a professional journal have been established to aid the growth of Whiteheadian studies in this country and abroad.

What are the origins of Whitehead’s thought, and why is he attracting so much attention today? What is his value for theology in this age of radical thinking? Is Whitehead just one more passing fad, or does his philosophy provide a solid, durable basis for understanding and interpreting the Christian faith?

The roots of process thought, like most of Western philosophy, can be traced back to the Greeks. The most ancient of the specifically “process” thinkers is probably Heraclitus. Unfortunately, the ideas of Heraclitus and his contemporary Parmenides are available to us only in a few fragments, and these provide merely a hint of their thought. We are told that Heraclitus once observed that one could never step into the same river twice (because by the time one steps into it the second time the water has already moved downstream), and that the basis of reality was change and flux. This idea was in sharp contrast with Parmenides, who suggested in his poem about nature that “being” was prior to “becoming,” and that underlying every change was some more fundamental reality that endured. By a fateful choice of history, Parmenides became the father of metaphysics and the basis for later Greek philosophy, while Heraclitus was largely ignored. As a result, the thrust of Greek thought, and most of Western thought thereafter, was derived from the static concepts of “being,” “substance,” and “essence,” rather than the more dynamic concepts of “becoming,” “process,” and “evolution.”

Whitehead likewise acknowledged his indebtedness to the Greeks, especially to Plato. Indeed he once remarked that all of Western philosophy is a series of footnotes to Plato. Although Plato is not a process philosopher, his thought can be reconciled with a process perspective. This is exactly what Whitehead did. How he reconciled them is not as important to us here as the knowledge that contemporary process thought, following Whitehead, is both processive in character and Platonic in spirit. When we discuss some of the basic concepts of Whiteheadian philosophy in the next chapter, the implications of these facts will become more clear.

Whitehead’s increasing importance today in America can be attributed to the fact that his philosophy arises out of the Hellenic tradition and emerges in an age of rapid change. Because he is thoroughly a part of our Western tradition, his insights are not alien to our cultural presuppositions. For all the difficulty of understanding his thought, he can be more readily grasped and appreciated by Western man than can, for example, Oriental thought, because Whitehead’s thought is built upon what is already familiar to us in our own Western culture and tradition.

But today there is developing a certain discontent with our culture and its tradition, and a certain suspicion regarding its capacity for radical change. There is the feeling that our institutions, both civil and ecclesiastical, and even the thinking that inspired them, are inadequate and insufficient to meet the future. Doubts of this kind are fundamentally philosophical doubts about the ability of our philosophies to deal with change as a fundamental category of reality. Our philosophical heritage is being questioned in the light of a rapidly changing culture.

One of the reasons for this radical questioning is that the very way in which we perceive reality has been changing. Until very recent times we were quite content and intellectually satisfied with the way Parmenides viewed the universe. There was an underlying stability to our institutions, our culture, and our lives. But in recent years we are being confronted more forcefully with the fact of change, and with the fact that the rate of change is itself increasing.

All of this rapid changing has created for us a new perception of reality. No longer is reality fundamentally stable, with change being merely an accidental alteration of its makeup. Today reality itself is experienced as being in constant flux, so that the basic category of reality is process, not stability. In a more sophisticated way we have returned to the insight of Heraclitus: we cannot step into the same river twice because our world is not the same world twice. Reality is a process.

There is also another way in which our perception of reality has been changing. Because of new means of communication and rapid methods of transportation the world seems much smaller to us now than it did just a couple of generations ago. Today, a political event in the Middle East has instant repercussions on the stock market in New York. thus changing the financial plans of people around the world. Our astronauts, relying on the precision technology of a team of scientists, can travel to the moon and back in half the time it took our grandparents to cross the Atlantic to settle in this country, and the event is seen live on television sets around the world. We experience more than ever before the interrelatedness of the people and things in our universe and the interdependence of reality as a whole.

We experience this relational character of reality also in our heightened sensitivity to the natural environment and to the historical context out of which things emerge. Knowing whether a child comes from the suburbs or the ghetto, from a loving family or a broken home, gives us certain insights into his conduct and suggests certain methods of helping him mature. Or, to use a different example, we learn to understand and interpret certain events in history or expressions in literature according to the context in which they arose. To know something requires knowledge of its environment and context, because nothing exists in isolation. Every bit of reality is essentially related to the totality of reality in its own unique way, and it depends upon the rest of reality for its origin, meaning and value.

Whitehead was very conscious of this interrelatedness of reality, and it is an essential part of his philosophical theory. In fact, he chose to call his philosophy the “philosophy of organism” because he based it upon a theory of the real relatedness of things. That is why his thinking tends toward integrating and synthesizing, rather than individualizing and classifying. Reality is first of all a complex unity, or organism, and each element in that unity is itself an organismic unity. One of his purposes for doing philosophy is to suggest how they all interrelate. The concept of organism provides the model for understanding this relatedness and integration of all reality.

Because Whitehead is a part of Western tradition and takes it into account in the development of his own thought, and because he gives us a philosophical system that is essentially processive in character and relational in structure, his philosophy of process and organism seems more relevant to contemporary needs than any of the “substance philosophies” that are more common in this tradition. This is the basic advantage of Whitehead. Whereas most of Western thought is formulated in static, individuating and non-temporal concepts, Whitehead adds the temporal and integrative dimensions that make his system dynamic, holistic and four-dimensional. This is the reason why he finds it necessary to invent a new vocabulary to explain his philosophical concepts. The next chapter will be devoted to defining and explaining some of the most significant Whiteheadian terms.

The reasons that make Whiteheadian thought important for philosophy also make it relevant for theology. No institutions are more tied to their respective traditions than religious institutions, and nowhere has the accelerating rate of change been more upsetting and misunderstood than in the Christian churches of the last two decades. This has been particularly true in the Catholic Church, which has guarded its individuality more tenaciously than its Protestant brethren, and which is still in the throes of the radical (and reactionary) renovation that Vatican Council II was supposed to have resolved.

There is in many Christian, and especially Catholic circles today a tendency to blame theology for the confusion and to demand a simple, unquestioning act of faith. According to such thinking, any attempt to formulate a theological perspective according to Whiteheadian — or any — thought is to continue the confusion and frustrate the return to a peaceful Christian orthodoxy. But an appeal to faith is not a solution to intellectual problems, and an appeal to orthodoxy is simply an appeal to the expression of faith of the Christians of another era who formulated that orthodoxy. Faith is not a substitute for thought, and orthodoxy is not a substitute for either. Rather, faith is the immediate occasion for challenging and developing thought so that it can better integrate itself with reality as a whole. This is precisely the function of theology. According to the old Latin expression, theology is fides quaerens intellectum (faith seeking understanding). Although this expression goes back to the early traditions of Christian theology, it is still applicable today. Faith does seek understanding; it does not replace understanding. And the understanding it seeks must be discovered in conjunction with the most enlightened perception of reality available to it in a particular historical epoch.

Whitehead is becoming important for Christian theology because he provides us with such an enlightened perception of reality. He sees reality in a way that makes sense to our contemporary mind. Those who, like Whitehead, see reality in terms of process and organism, and who likewise believe in a special revelation that comes to man in the Christian tradition, will seek to integrate what they believe with what they see. This is precisely what Augustine did with the philosophy of Plato and what Thomas Aquinas did with the philosophy of Aristotle. Each sought to integrate his Christian faith with the best available understanding of reality as a whole. This is the fundamental task of theology. It is the immediate task of any believer who thinks about what he believes, and who lives on the basis of his beliefs.

To suggest that we ought to return to the “original faith” and ignore theology is to reject any attempt to think about our faith in our contemporary context or to integrate what we believe with how we live in our contemporary world. To suggest that we ought to return to “orthodoxy” is to suggest that we can best express our faith today by disregarding the development of human philosophy subsequent to the original, or “orthodox” expression of that faith. Such suggestions are blind to the processive and contextual character of reality as a whole, where faith must ultimately find its meaning.

What process theologians are attempting to do is essentially the same as what Augustine and Thomas did: to express their Christian faith in the conceptual language of a philosophy that makes sense to their age. But can process theologians actually write a theology in the sense that Augustine and Thomas did? That is, can they truly integrate their philosophy with the beliefs of the Christian community and provide those beliefs with a credible foundation in reason?

To answer such questions, we must do some reflection on what we expect of a theology. First, it must be based upon a conviction that a particular person, event or tradition has a special revelatory significance for man. For Christian theology, that event is the person of Jesus and the tradition that has developed in his Spirit. Second, it must seek to understand that conviction in a coherent, consistent and relevant way. Here the Christian is free to choose whatever philosophical perspective can best integrate his faith with his view of reality as a whole. The perspective that he chooses will determine the way in which he expresses his faith. That is, his choice about a philosophy will determine the shape of his theology. Consequently, there can be many theologies endeavoring to explain the one faith. Unity in faith comes from a common belief in the revelatory significance of Jesus; plurality in theology comes from differing views regarding the nature of reality into which that faith must be integrated.

Process theology is a theology that uses processive and organismic models to explain the faith of Christians in the person of Jesus and the events and traditions that he has inspired. It is still theology in the traditional sense of “faith seeking understanding.” But it is different from traditional theology in that it uses the process philosophy of Alfred North Whitehead (instead of Plato or Aristotle) to express and integrate that belief into our contemporary perception of reality — a perception which is increasingly sensitive to integration and change as the fundamental reality.

It is indeed a difficult task to “switch gears” from a theology based on static, spatial models alone, such as the essence of God, the natures of Christ, and the substance of bread and wine, to a theology that is concerned with spatio-temporal models, such as change in God, Christ becoming divine, and the on-going process of revelation. It is also difficult to change from an analytic approach, where one is constantly distinguishing among essentially different kinds of reality and the individual “beings” in each level of reality, to a more synthetic approach, where everything, including God, is ultimately explainable with one set of categories and is integrated with the reality of the whole. And yet, such concepts are not so strange to one who believes that God is alive and that religion ought to integrate and influence the dynamics of human living. Both Scripture and tradition contain much data to support the use of process models in the development of a Christian theology. Whether such a theology will ultimately find more acceptance among scholars and believers than the “substance theologies” of the past can only be tested by the passage of time.


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Chapter 2 Some Basic Concepts
http://www.religion-online.org/book-chapter/chapter-2-some-basic-concepts/

Alfred North Whitehead was a man of many interests and many talents. Born in England in 1861, he entered the intellectual life before the deluge of scientific knowledge and the age of specialization. As a result, he was able to pursue and develop an expertise in several fields in a way that is perhaps no longer possible for anyone today. His interests first took him into the realm of science, and he made important contributions in both physics and mathematics. Only later did he turn his attention to philosophy. Throughout his life he maintained a lively interest in the literary and the fine arts. In addition, he was always an avid student of history.

Such a broad range of interests gives Whiteheadian philosophy a rare richness. But this richness is the cause of difficulty for the reader of a narrower ken. To master Whitehead is a long, arduous task. Even a comfortable acquaintance can be difficult because of the new terminology that Whitehead formulates and the new meanings he sometimes gives to old terms. Without these precisions of vocabulary, however, his unique insights are in danger of being lost.1

Whitehead’s basic insight is that reality is a series of interrelated becomings. How a thing becomes constitutes what a thing is. The process of becoming is more fundamental than the being that is achieved, and thus it is more important for philosophical study. It is perhaps interesting to note that the term “being” is actually a form of the verb, even though most philosophers use it as a substantive noun. To say that something is a “being” or has “being” is to attribute to it more than static reality. It is to infer a continuous existence in that reality through time. It is a being because it is being. Because this temporal connotation has been lost in speaking philosophically about “beings,” Whitehead prefers to speak philosophically about “becomings.” In this way he wishes to emphasize the fundamental processive character of reality.

This insistence on the temporal dimension of reality requires that Whitehead formulate a vocabulary that can lure us out of our static representations of reality. If, for example, someone were asked to identify the smallest unit of reality, he would probably say “the tiniest bit of matter, an atom, or perhaps an electron.” The problem with this answer is we not generally think of tiny bits of matter as becomings; we think of them as beings. Hence, to use bits of matter as the model for our philosophical understanding of the fundamental elements of reality is to freeze us into a static pattern of philosophical thought. Whitehead frees us from this kind of thinking by coining a new term: the fundamental elements of reality are actual occasions (which he sometimes calls actual entities or occasions of experience).

To enable us to understand what he means by this new term, Whitehead suggests a new model. Instead of bits of matter, we might better think of the basic units of reality as moments of experience. Moments of experience provide a more suitable model for understanding these fundamental elements of reality because they have a temporal thickness to them which bits of matter do not have. Thus, when we think of reality as consisting of moments of experience, we are conscious that reality is always becoming.

Another advantage of the “experience” model is that it demonstrates the essential interrelatedness of reality. A moment of experience cannot be thought of in isolation or as an independent entity. It is always an experience by someone of something, and it always requires antecedent experiences to give it meaning and relative importance. A moment of experience necessarily implies a reference to the world around it. Both process and interrelation are thus built into this model of reality, whereas they were only accidental to the old “bit of matter” model.

The concept of actual occasion is the central notion of Whiteheadian thought. Actual occasions, or “drops of experience,” are the final real things of which the world is made, and there is no going behind them to find anything more real. All of reality, from God to the most trivial puff of existence, is explainable in terms of actual entities, and only in these terms. They are the reasons for things. Outside of actual entities, there is nothing at all.

One clarification may be needed at this point. For Whitehead, experience need not be conscious experience. The latter belongs only to certain kinds of actual entities. Everything experiences: the balloon experiences relative air pressures; rock experiences the earth upon which it rests. Experience is basic to all real things. It is the reason why reality is interrelated as well as processive in character.

The other fundamental type of entity in Whitehead’s philosophy is called the eternal object. Eternal objects are pure possibilities. They are similar to Aristotle’s universals or Plato’s forms in that they are abstract. But they differ because they do have a real mode of existence in actual entities. They likewise have a reference to other eternal objects, because relatedness is a condition of organism even at the level of abstraction. Examples of eternal objects are colors, sounds, scents and geometric characters. They are required for nature but they do not emerge from it the way actual entities do. They appear and disappear in many different contexts, and yet whenever they appear they are always the same. However, they do not have an independent or ideal existence apart from the actualities in which they are manifested. They are merely possibilities available for actualization. Whitehead defines them as pure potentials for the specific determination of fact.

The way in which every actual occasion is the subject of experiences brings us to the third important concept, prehension. At first glance, this term may look like a misspelling of “apprehension.” The similarity is not accidental. Both are derived from the Latin, meaning “to take.” The word “apprehension” connotes “taking hold of” something, understanding it, and finding its meaning. It is the action of a subject perceiving an object and evaluating its import for the future. However, before a subject can take hold of and understand an object in this sense, it must be relate to that object. The fact of being related to something is more fundamental than a subjective perception of an object. Prehensions, says Whitehead, are the concrete facts of relatedness.

The fact of relatedness has a further implication that is not contained in the word “apprehension,” but which is essential to Whitehead’s notion of “prehension.” A child is related to his parents differently from the way in which his parents are related to him. Whereas parents are only externally influenced by their children, a child’s very existence, his genetic inheritance, and parental influences during early childhood all help to determine how he is to mature and grow. He “takes” from his parents his very reality as an individual person. An emerging entity is similarly related to eternal objects and past actual entities in that these are the elements out of which the new entity is to become. Prehension, therefore, also indicates that the relatedness of these elements to the emerging actual entity is determinative because the relatedness constitutes the entire data available to that entity in its process of becoming. In the language of the Scholastic philosophers, a prehension would be roughly equivalent to a “real relation.” That is, the relation of the things prehended to the subject prehending determines what that subject will become.

Another way of understanding “prehension” is in terms of “feeling.” As an actual occasion or moment of experience emerges, it “feels” all the data available to it in its own universe. These are its prehensions. They can be of two kinds, physical or conceptual. Physical prehensions relate the emerging entity to the actual occasions of the immediate past that are within its scope and enable it to “feel” them. Conceptual prehensions are “feelings” of relevant eternal objects.

Every actual occasion prehends both physically and conceptually during the formation of its own unique synthesis. The more it prehends physically, the more it tends to repeat what it feels from the past; the more it prehends conceptually, the more novelty is introduced. It is important to emphasize again in this context that because a prehension is a determinative relationship, these “feelings” are not accidental additions or modifications of the actual entity (as “apprehension” would imply), but constitutive of it. An actual entity is what it feels.

Because an actual occasion is merely a drop of experience, we are generally conscious only of groups of actual occasions, or nexus (plural of nexus). A nexus is a set of actual occasions experienced as related to each other. Sometimes it is called a society of occasions. The human body is a society of this type because the actual occasions of each part of the body are experienced as being spatially connected in the formation of a single body. An illustration of this kind of nexus might be a loosely crocheted garment, where the knots constitute the actual occasions and the connecting threads their relatedness. Man is, in addition, a serial nexus, i.e., a series of actual occasions, or a stream of personal experiences that can be traced through a definite period of history. A serial nexus might be described as a “motion picture” film, in which a rapid series of individual occasions of experience project movement.

The nexus is the way in which Whitehead explains the real connections of things in space and time. Moments of experience are intrinsically related to each other by prehensions to form nexus. It is the real connections of things that we perceive, not the individual actual occasions. Our experience of reality is in terms of networks and patterns. Nothing is experienced alone. Each nexus is perceived in the context of a wider nexus, just as each element of a nexus emerges out of the environment of that nexus. Every part of reality is as we perceive it — a part of a larger whole.

These four terms — actual occasions, eternal objects, prehensions and nexus — are the most important terms in the Whiteheadian vocabulary. We are now ready to explain how they fit together to form a philosophical perception of reality. The explanation will require the introduction of still more new terminology, but the new terms will be of lesser importance and will be more easily defined.

Each actual occasion emerges at a particular locus in time and space when that locus becomes the center of converging feelings, or prehensions. As it emerges it has its own particular subjective form, which controls the becoming of that subject. This subjective aim is directed toward the particular satisfaction that the actual occasion seeks to achieve. An emerging occasion prehends its relevant data according to its subjective aim and gives it focus according to that satisfaction.

The key to how an actual occasion becomes lies in the interaction that takes place between the subject (actual occasion) prehending and the data (past occasions and/or eternal objects) being prehended. How this interaction takes place is determined by the subjective form, which is the particular mood or attitude by which the subject prehends a particular datum. There are many species of subjective forms. Examples are emotions, valuations, purposes, aversions, aversions and consciousness. While an actual occasion can have only one subjective aim, the subjective forms depend upon its prehensions. One occasion, therefore, can involve a number of subjective forms.

Every act of prehending has its subjective form, but not every prehension contributes its datum to the emerging occasion. This is the reason for distinguishing between positive and negative prehensions. A prehension whose datum is included as a constitutive aspect of the occasion is a positive prehension; one in which the datum is eliminated from feeling is called a negative prehension. This is why the new actual occasion is constituted by its prehensions of the past but it is not necessarily a mere repetition of the past. It can be constituted into a new and novel synthesis because it can prehend the elements of its past in different ways. In one sense, then, the past determines the present moment of experience, in that it is the only data available for the present; in another sense, the present moment of experience is free to determine how it is to become.

And yet, nothing of the past is ever really lost. Every actual occasion lives on, contributing its reality to the occasions that succeed it. This is the meaning of objective immortality. After the actual occasion achieves its subjective aim and reaches its own particular satisfaction, it perishes. That is. it can experience no longer. But it is not lost or annihilated, because it can still be experienced. It becomes an objective datum for future occasions to take account of, positively or negatively, in the continuance of process. As it is prehended, it is immortalized as a constitutive element of the nexus of occasions that continue to “feel” its impact on history.

Because each actual occasion is its own unique synthesis of its past, each contributes its own actualization to the totality of reality. Each becomes part of the many, and adds itself to the complex environment that gives rise to a new occasion. The new occasion emerges by the unique way in which it objectifies, immortalizes and brings to a new unity the elements of its relevant past. When it achieves that satisfaction, it, too, perishes, clearing the way for the process to continue. In Whitehead’s succinct phrase, “The many become one and are increased by one.”2

This is what Whitehead means by creativity. It is the ultimate principle by which the multiplicity of relevant data become one actual occasion, illustrating the fact that it is the nature of things that the many enter into complex unity. The three ultimate notions, then, are creativity, many, and one.

The above description of the process by which an actual entity becomes explains both the processive character of reality and the essential integration of reality as a whole. It should be noted that at every level of Whiteheadian thought we are dealing with unities of pluralities in dynamic inter-relation. In the above analysis of actual occasions as moments of experience, we have been discussing reality at its smallest, or microscopic level. Even at ‘this level the actual occasion, which is the smallest reality considered in process thought, is the unity of many prehensions. That is why actual occasions must themselves be understood as organisms.

In this point Whitehead’s thought is essentially different from those philosophical traditions where the miscroscopic elements are bits of matter. The presupposition in the latter is that every unity can be further broken down into its components, which are also real. One finally arrives at an ultimate unit of reality — an electron, for example — which can then be described abstractly in terms of locus, function, quality and quantity, etc. For Whitehead, there are no such fundamental units of reality because reality is composed of moments of experience and not bits of matter. When a moment of experience is analyzed into its components, these components (prehensions) are not real apart from the moment of experience, or actual occasion itself, even though they contribute reality to that occasion. Actual occasions, which are the final real things of the universe, are thus unities, not units of reality. Hence, ultimate reality is organismic reality. It cannot be broken down for further analysis except by forsaking the realm of real things for the realm of abstraction.

By analogy, nexus, or societies of actual occasions, are also organisms, because they are unities of more fundamental elements. Larger organisms are complex unities of smaller organisms. At the largest, or macroscopic level of reality the same pattern obtains. Reality as a whole is a complex unity of pluralities. Here, too. Whitehead’s central notion is manifested. The many become one and are increased by one. Each group of smaller unities that occasions the emergence of a larger, more comprehensive unity adds to the total sum of organisms in reality and thus adds to reality itself. For this reason, the whole is greater than the sum of its parts because the whole is itself a new reality beyond the parts. Therefore, both in its processive character and in its relational structure, creativity is achieved when multiplicities give rise to new unities and are thereby increased by those unities.

This, in very brief outline, is the basic structure of Whitehead’s thought. There are many other terms and concepts which have been purposely eliminated for the sake of simplicity. There are also many controversies regarding various aspects of the interpretation presented here, and these, too, have been set aside. Our main purpose has been merely to introduce the reader to what is fundamental in process philosophy so that the theological chapters which follow can be more fully and positively prehended.


Notes:

1. The discussion in this chapter is based upon Whitehead’s “Categorial Scheme.” as outlined in Process and Reality (New York: The Macmillan Company, Free Press Paperback edition, 1969), pp. 22-35.

2. Ibid., p. 26.


Wednesday, October 4, 2017

Jay McDaniel - 20 Key Ideas in Process Thought



Twenty Key Ideas in Process Thought

Scroll down for Chinese Version

by Jay McDaniel

Process thinking is an attitude toward life emphasizing respect and care for the community of life.

It is concerned with the well-being of individuals and also with the common good of the world, understood as a community of communities of communities.

It sees the world as a process of becoming and the universe as a vast network of inter-becomings. It sees each living being on our planet as worthy of respect and care.

People influenced by process thinking seek to live lightly on the earth and gently with others, sensitive to the interconnectedness of all things and delighted by the differences.

They believe that there are many ways of knowing the world -- verbal, mathematical, aesthetic, empathic, bodily, and practical - and that education should foster creativity and compassion as well as literacy.

Process thinkers belong to many different cultures and live in many different regions of the world: Africa, Asia, Latin America, Europe, North America, and Oceania. They include teenagers, parents, grandparents, store-clerks, accountants, farmers, musicians, artists, and philosophers.

Many of the scholars in the movement are influenced by the perspective of the late philosopher and mathematician, Alfred North Whitehead. His thinking embodies the leading edge of the intellectual side of process thinking.

Nevertheless, a mastery of his ideas is not necessary to be a process thinker. Ultimately process thinking is an attitude and outlook on life, and a way of interacting with the world. It is not so much a rigidly-defined worldview as it is a way of feeling the presence of the world and responding with creativity and compassion.


The tradition of process thinking can be compared to a growing and vibrant tree, with blossoms yet to unfold.

The roots of the tree are the many ideas developed by Whitehead in his mature philosophy. They were articulated most systematically in his book Process and Reality: An Essay in Cosmology.

The trunk consists of more general ideas which have been developed by subsequent thinkers from different cultures, adding creativity of their own. These general ideas flow from Whitehead's philosophy, but are less technical in tone.

The branches consist of the many ways in which these ideas are being applied to daily life and community development. The branches include applications to a wide array of topics, ranging from art and music to education and ecology.

Much of this website -- Jesus, Jazz, and Buddhism -- is devoted to the trunk and branches. For those interested in gaining knowledge of the roots, we have created a free course of short videos which provides an introduction to Alfred North Whitehead's organic philosophy and serves as a guiding companion to Whitehead's seminal work, Process and Reality. These twenty six-minute videos can be viewed in sequence or in parts, depending on your interests. If you would like to get started on this short course to better understand the roots of process thinking, go to What is Process Thought?


The ideas below represent the twenty key ideas in the trunk.

1. Process: The universe is an ongoing process of development and change, never quite the same at any two moments. Every entity in the universe is best understood as a process of becoming that emerges through its interactions with others. The beings of the world are becomings.

2. Interconnectedness: The universe as a whole is a seamless web of interconnected events, none of which can be completely separated from the others. Everything is connected to everything else and contained in everything else. As Buddhists put it, the universe is a network of inter-being.

3. Continuous Creativity: The universe exhibits a continuous creativity on the basis of which new events come into existence over time which did not exist beforehand. This continuous creativity is the ultimate reality of the universe. Everywhere we look we see it. Even God is an expression of Creativity.

4. Nature as Alive: The natural world has value in itself and all living beings are worthy of respect and care. Rocks and trees, hills and rivers are not simply facts in the world; they are also acts of self-realization. The whole of nature is alive with value. We humans dwell within, not apart from, the Ten Thousand Things. We, too, have value.

5. Ethics: Humans find their fulfillment in living in harmony with the earth and compassionately with each other. The ethical life lies in living with respect and care for other people and the larger community of life. Justice is fidelity to the bonds of relationship. A just society is also a free and peaceful society. It is creative, compassionate, participatory, ecologically wise, and spiritually satisfying - with no one left behind.

6. Novelty: Humans find their fulfillment in being open to new ideas, insights, and experiences that may have no parallel in the past. Even as we learn from the past, we must be open to the future. God is present in the world, among other ways, through novel possibilities. Human happiness is found, not only in wisdom and compassion, but also in creativity.

7. Thinking and Feeling: The human mind is not limited to reasoning but also includes feeling, intuiting, imagining; all of these activities can work together toward understanding. Even reasoning is a form of feeling: that is, feeling the presence of ideas and responding to them. There are many forms of wisdom: mathematical, spatial, verbal, kinesthetic, empathic, logical, and spiritual.

8. The Self as Person-in-Community: Human beings are not skin-encapsulated egos cut off from the world by the boundaries of the skin, but persons-in-community whose interactions with others are partly definitive of their own internal existence. We depend for our existence on friends, family, and mentors; on food and clothing and shelter; on cultural traditions and the natural world. The communitarians are right: there is no "self" apart from connections with others. The individualists are right, too. Each person is unique, deserving of respect and care. Other animals deserve respect and care, too.

9. Complementary Thinking: The rational life consists not only of identifying facts and appealing to evidence, but taking apparent conflicting ideas and showing how they can be woven into wholes, with each side contributing to the other. In Whitehead’s thought these wholes are called contrasts. To be "reasonable" is to be empirical but also imaginative: exploring new ideas and seeing how they might fit together, complementing one another.

10. Theory and Practice: Theory affects practice and practice affects theory; a dichotomy between the two is false. What people do affects how they think and how they think affects what they do. Learning can occur from body to mind: that is, by doing things; and not simply from mind to body.

11. The Primacy of Persuasion over Coercion: There are two kinds of power – coercive power and persuasive power – and the latter is to be preferred over the former. Coercive power is the power of force and violence; persuasive power is the power of invitation and moral example.

12. Relational Power: This is the power that is experienced when people dwell in mutually enhancing relations, such that both are “empowered” through their relations with one another. In international relations, this would be the kind of empowerment that occurs when governments enter into trade relations that are mutually beneficial and serve the wider society; in parenting, this would be the power that parents and children enjoy when, even amid a hierarchical relationship, there is respect on both sides and the relationship strengthens parents and children.

13. The Primacy of Particularity: There is a difference between abstract ideas that are abstracted from concrete events in the world, and the events themselves. The fallacy of misplaced concreteness lies in confusing the abstractions with the concrete events and focusing more on the abstract than the particular.

14. Experience in the Mode of Causal Efficacy: Human experience is not restricted to acting on things or actively interpreting a passive world. It begins by a conscious and unconscious receiving of events into life and being causally affected or influenced by what is received. This occurs through the mediation of the body but can also occur through a reception of the moods and feelings of other people (and animals).

15. Concern for the Vulnerable: Humans are gathered together in a web of felt connections, such that they share in one another’s sufferings and are responsible to one another. Humans can share feelings and be affected by one another’s feelings in a spirit of mutual sympathy. The measure of a society does not lie in questions of appearance, affluence, and marketable achievement, but in how it treats those whom Jesus called "the least of these" -- the neglected, the powerless, the marginalized, the otherwise forgotten.

16. Evil: “Evil” is a name for debilitating suffering from which humans and other living beings suffer, and also for the missed potential from which they suffer. Evil is powerful and real; it is not merely the absence of good. “Harm” is a name for activities, undertaken by human beings, which inflict such suffering on others and themselves, and which cut off their potential. Evil can be structural as well as personal. Systems -- not simply people -- can be conduits for harm.

17. Education as a Lifelong Process: Human life is itself a journey from birth (and perhaps before) to death (and perhaps after) and the journey is itself a process of character development over time. Formal education in the classroom is a context to facilitate the process, but the process continues throughout a lifetime. Education requires romance, precision, and generalization. Learning is best when people want to learn.

18. Religion and Science: Religion and Science are both human activities, evolving over time, which can be attuned to the depths of reality. Science focuses on forms of energy which are subject to replicable experiments and which can be rendered into mathematical terms; religion begins with awe at the beauty of the universe, awakens to the interconnections of things, and helps people discover the norms which are part of the very make-up of the universe itself.

19. God: The universe unfolds within a larger life – a love supreme – who is continuously present within each actuality as a lure toward wholeness relevant to the situation at hand. In human life we experience this reality as an inner calling toward wisdom, compassion, and creativity. Whenever we see these three realities in human life we see the presence of this love, thus named or not. This love is the Soul of the universe and we are small but included in its life not unlike the way in which embryos dwell within a womb, or fish swim within an ocean, or stars travel throught the sky. This Soul can be addressed in many ways, and one of the most important words for addressing the Soul is "God." The stars and galaxies are the body of God and any forms of life which exist on other planets are enfolded in the life of God, as is life on earth. God is a circle whose center is everywhere and circumference nowhere. As God beckons human beings toward wisdom, compassion, and creativity, God does not know the outcome of the beckoning in advance, because the future does not exist to be known. But God is steadfast in love; a friend to the friendless; and a source of inner peace. God can be conceived as "father" or "mother" or "lover" or "friend." God is love.

20. Faith: Faith is not intellectual assent to creeds or doctrines but rather trust in divine love. To trust in love is to trust in the availability of fresh possibilities relative to each situation; to trust that love is ultimately more powerful than violence; to trust that even the galaxies and planets are drawn by a loving presence; and to trust that, no matter what happens, all things are somehow gathered into a wider beauty. This beauty is the Adventure of the Universe as One.

- Jay

A Tree Trunk


* * * * * * *


A Version of the Twenty Key Ideas in Chinese
(Simplified)

1. 过程:宇宙是一个不断发展和变化的过程,在任意两个不同的时刻绝不可能完全相同。宇宙中的每一个实体最好被理解为一个生成的过程,产生于它与其他实体的相互作用之中。世界上的存在都是生成。

2. 相互关联:宇宙作为一个整体是一个由相互关联的事件构成的无缝的网络,其中没有一个事件可以与其他事件完全分离。所有的事物都与所有其他的事物相关联,并在所有其他的事物之中。正如佛教徒所说的那样,宇宙是一个交互存在的网络。

3. 持续的创造性:宇宙呈现一种持续的创造性,在此基础上,以前不存在的新事件随着时间的推移而产生。这种持续的创造性是宇宙的终极实在。环顾四周,我们都能看到它。即使上帝也是创造性的一种表达。

4. 万物:自然界有它自身的价值,一切众生都值得尊重和关爱。岩石和树木、山脉与河流并不仅仅是世界上的事实,它们也是自我实现的行为。整个自然界都充满生命,富于价值。我们人类居于万物之中,而不是与之脱离。我们也具有价值。

5. 伦理:通过与地球和谐共生、相互同情,人类可以找到完满。伦理的生命在于尊重和关爱他人和更大的生命团体。公正就是忠诚于纽带关系。一个公正的社会也是一个自由、和平的社会。它具有创造性、慈悲心、参与性和生态智慧,令人得到精神上的满足——不落下任何人。

6. 新颖性:通过对不同于过去的新的思想、见解和经验开放,人类可以找到完满。即使在学习过去的经验时,我们也必须向未来开放。上帝存在于世界上,在其他的方式之中,通过新的可能性。人类的幸福不仅在于智慧和慈悲,还在于创造性。

7. 思维与感受:人的大脑不仅局限于推理,也包括感受、直觉、想象;所有这些活动可以共同协作,达成理解。即使推理也是感受的一种形式:也就是说,感受到观念的在场并对它们作出回应。有许多种形式的智慧:数学的、空间的、语言的、动觉的、移情的、逻辑的以及精神的。

8. 作为社会人的自我:人类不是以皮肤为边界而与世隔绝的裹在皮囊中的自我,而是社会中的人,其与他人的互动部分地决定了他们自己内在的存在。我们自己的存在取决于朋友、家人和师长;取决于食品、衣物和住房;取决于文化传统和自然界。提倡共产主义社会者是正确的:离开与他人的联系就没有“自我”。个人主义者也是正确的。每个人都是独特的,值得尊重和关爱。其他动物也值得尊重和关爱。

9. 互补思维。理性的生活不仅包括查明事实和诉诸证据,而且包括采纳明显冲突的观念并显示如何将它们编织成一个整体,各方都为对方做出贡献。在怀特海的思想中这些整体被称为对比。要“合理”就是既要凭经验,又要富有想象力:探索新的理念,研究它们可能如何组合到一起,互相补充。

10. 理论与实践:理论影响实践,实践也影响理论;将两者二分对立是错误的。人们的行为会影响他们的想法,他们的想法也会影响他们的行为。学习的发生可以是从身体到心灵:即在做中学;而不仅仅是从心灵到身体。

11. 说服先于强制:有两种力量——强制力和说服力——后者应优先于前者。强制力是武力和暴力的力量;说服力是邀请和道德榜样的力量。

12. 关系的力量:这是人们在致力于促进相互关系时所体验到的力量,双方都通过这样的相互关系获得“授权”。在国际关系中,这种赋权会发生在政府间建立贸易关系时,互惠互利,并服务于更大的社会群体;就为人父母而言,这种力量指父母和孩子共同享有的一种亲子双方相互尊重的关系,而这种关系能加强亲子双方的力量,即便是在一种有(长幼)等级的关系之中。

13. 个体特殊性优先:从世界上的具体事件中抽象出来的抽象概念与事件本身这两者之间是有区别的。误置具体性谬误在于混淆抽象概念与具体事件,更多地关注抽象而不是(关注)个体特殊性。

14. 因果效应模式中的经验。人类的经验并不局限于对事物发生作用或主动诠释被动世界。它始于有意无意地将事件接受到生活中并因此而受到所接受的事物的影响。这可以以身体为媒介而发生,但也可以通过接受其他的人(或动物)的情绪和感受而发生。

15. 关怀弱者:人类共聚在一个可以感受到联系的网络之中,这样,他们分担彼此的痛苦,对彼此负有责任。人类可以分享感情,并通过一种彼此同情的精神而相互受情感的影响。对一个社会的衡量不在于它如何对待那些被耶稣称为“最卑微的一族”的人——被忽视者,弱者,被边缘化者,在其他方面被遗忘者。

16. 恶”是一个人类和其他生物所遭受的使其衰竭的痛苦的名称,也是一个他们因错失潜在性而遭受的痛苦的名称。

17. 教育是一个终生的过程:人生本身就是一个从出生(也许还在这之前)到死亡(也许还延续到这之后)的旅程,而这一旅程本身就是一个性格随着时间的推移而发展的过程。在课堂上接受的正规教育是一种促进这一过程的环境,但这一过程会持续终生。教育要求有浪漫、精确和综合。在人想要学习时学习得最好。

18. 宗教与科学:宗教和科学两者都是人类的活动,随着时间的推移不断变化,可以切合于现实的深度。科学侧重关注可以在试验中复现、可以用数学语言表述的各种能量;宗教始于对宇宙之美的敬畏,认识到事物之间的相互联系,并帮助人们发现规范,这些规范是宇宙本身的构成的一部分。

19. 上帝:宇宙展现在一种更大的生命环境——一种至高无上的爱——之中,它作为一种与眼前的情景相关的整体的诱惑而持续地存在于每一个现实体之中。在人类生活中,我们能体验到这种作为内心呼唤的实在,它呼唤智慧、慈悲和创造性。每当我们在人类生活中看到这三种现实时,我们就看到这种爱,无论是否这样称呼它。这种爱是宇宙的“灵魂”,我们很渺小,被包含在其中,与胎儿居于子宫、鱼儿畅游于海洋、星体穿梭于天空没有什么不同。可以有许多种方式称呼这一“灵魂”,其中对这一“灵魂”最重要的一种称谓是“上帝”。 星星和星系是上帝的身体,正如地球上的生命一样,存在于其他行星上的任何生命形式都被环抱在上帝的生命之中。上帝是个圆,圆心无处不在,圆周无边无际。当上帝召唤人类走向智慧、慈悲和创造性时,上帝事先并不知道这种召唤的结果,因为未来并不存在,无从知晓。但上帝坚信爱;是无依无靠者的朋友;是内心平静的源泉。上帝可以被看作是“父亲”、“母亲”、“情人”或“朋友”。上帝就是爱。

20. 信仰:信仰不是在理智上赞同某些信条或教义,而是相信神圣的爱。相信爱就是相信与每一种情景相关的新的可能性的可实现性;相信爱终究会比暴力更有威力;相信即使是星系和星星也受到一种在场的爱的吸引;相信,无论发生什么,一切事物都会以某种方式汇集到一种更广泛的美之中。这种美就是“宇宙作为一的探险”。

( 请读者注意:如果您对这二十个理念有任何问题或意见,请随时在论坛上发帖子。我们乐意回应,根据要求提供更详细的阐述,也愿意与您一起讨论,分享您的观点. )

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