The Active Future as Divine
Normally, activity is regarded as discernible, but according to relativity theory whatever is discernible lies in the past of the discernible. Only the present subjective immediacy is properly active. Subjectivity is properly understood as present becoming; objectivity as past being (so Whitehead). I propose that we extend the domain of subjective immediacy to include the future as well as the present. This future universal activity is pluralized in the present in terms of the many actualities coming into being. Subjectivity is the individualization of becoming, and so can apply to the future as a whole as well as to particular present subjects. The future as divine grows out of Whitehead's revisions of traditional notions of omnipotence and omniscience. But he separates creativity (best understood in terms of Hindu and Buddhist thought) from the God of Western theism. This separation can be overcome if God is future creativity individualized in its own realm, which is the source of the creativity within each of us.
Ordinarily we think of the future as a blank background on which we imaginatively project our plans, hopes and fears. Or we may consider it as a receptacle, passively registering the conditions the present and past lays upon it. Once all these conditions are completed, it comes into being-only then it is no longer future but present. As long as it is still future and still indeterminate, we do not see how it could be active. How could the future actively receive and respond to its world?
Besides the ordinary passive future we are all familiar with, I wish to propose a notion of the future which can serve as the appropriate mode of divine activity. First, I need to show how an active future is possible. Then I must try to show that God can be appropriately conceived as the activity of the future. In this account I shall be relying heavily on the process philosophy of Alfred North Whitehead, primarily as found in his main work, Process and Reality (1929). In part I shall be presenting his ideas, while in part I shall be building on them in ways he did not foresee.
The future is usually considered to be exclusively passive because it lacks any discernible activity. Most deem whatever discernible activity there is to be present, relegating to the past whatever is no longer active. This makes good sense for those who assume that world is constituted out of enduring substances, but it makes less sense if the world is conceived in terms of events.
In this paper, I offer a reconstruction of Aristotle’s argument from Physics Book 2, chapter 8, 199a9. Aristotle in this chapter tries to make an analogy between nature and action to establish that both, nature and action, have an end.
The 'doctrine of recollection' states that all true knowledge exists implicitly within us, and can be brought to consciousness - made explicit - by recollection. Using the Platonic concepts of 'Forms', 'particulars', 'knowledge' and 'true opinion', this essay explains what can or cannot be recollected, why all knowledge is based on recollection, and why the doctrine does not prove the soul to be immortal.
"The modern masters promise very little.. But these philosophers .. have indeed performed miracles.. They penetrate into the recesses of nature and show how she works in her hiding-places. They ascend into the heavens; they have discovered how the blood circulates, and the nature of the air we breath. They have acquired new and almost unlimited powers; they can command the thunders of heaven, mimic the earthquake, and even mock the invisible world of its own shadows"(47).
Compatibilism is the thesis that all events have a cause and are determined but we still have free will or, as Sider states, ‘we can retain both freedom and determinism’ (Sider 2005, 125). Van Inwagen states that ‘we must distinguish between a future’s being “internally” physically possible and its having a physically possible connection with the present’ (van Inwagen 2002, 205). By internally physically possible, van Inwagen means events that can actually happen and are within the laws of nature (van Inwagen 2002, 205). For example, it is internally physically possible that I will buy a packet of crisps for lunch today. By having a physically possible connection with the present, van Inwagen means events that are conceivable and logically possible given the present events (van Inwagen 2002, 206). Van Inwagen argues that the only way in which an internally physically possible future that...
Despite the detail and thought that went into both Pereboom and Kanes’ work, the debate of free will is nowhere near being settled. Regardless, it is the possible ideas and theories such as these that allow us to explore and understand the concepts that make up our universe.
During Fitzgerald's The Great Gatsby, it is apparent to be an absurd time for the wealthy. The shallowness of money, riches, and a place in a higher social class were probably the most important components in most lives at that period of time. This is expressed clearly by Fitzgerald, especially through his characters, which include Myrtle Wilson, Tom and Daisy Buchanan, and of course, Jay Gatsby. This novel was obviously written to criticize and condemn the ethics of the rich.
During the Victorian Era, society had idealized expectations that all members of their culture were supposedly striving to accomplish. These conditions were partially a result of the development of middle class practices during the “industrial revolution… [which moved] men outside the home… [into] the harsh business and industrial world, [while] women were left in the relatively unvarying and sheltered environments of their homes” (Brannon 161). This division of genders created the ‘Doctrine of Two Spheres’ where men were active in the public Sphere of Influence, and women were limited to the domestic private Sphere of Influence. Both genders endured considerable pressure to conform to the idealized status of becoming either a masculine ‘English Gentleman’ or a feminine ‘True Woman’. The characteristics required women to be “passive, dependent, pure, refined, and delicate; [while] men were active, independent, coarse …strong [and intelligent]” (Brannon 162). Many children's novels utilized these gendere...
In the construction of the Large Hardon Collider, physicists seek and hope to unlock the mysteries of the universe by analyzing the attributes of the most miniscule particles known to man. In the same way, theologians have argued back and forth over the course of human history with regards to the divine attributes of God, seeking and hoping to unlock the mysteries of the metaphysical universe. Although these many attributes, for example omnipresence, could be debated and dissected ad nauseum, it is within the scope of this research paper to focus but on one of them. Of these many divine attributes of God, nothing strikes me as more intriguing than that of God’s omnipotence. It is intriguing to me because the exploration of this subject not only promises an exhilarating exercise in the human faculties of logic, it also offers an explanation into the practical, such as that of the existence of evil, which we live amidst every day. So with both of these elements in hand, I am going to take on the task of digging deeper into the divine attribute of omnipotence in hopes of revealing more of the glory of God, and simultaneously bringing greater humility to the human thinker. In order to gain a better understanding on the subject of divine omnipotence, I am going to analyze four aspects of it. First, I am going to build a working definition of what we mean when we say that God is omnipotent. Second, I am going to discuss the relationship between divine omnipotence and logic. Third, I am going to discuss the relationship between God’s omnipotence and God’s timelessness. Last, I am going to analyze God’s omnipotence in relation to the existence of evil in the world. Through the analysis of these four topics in relation to om...
In essence, Ralph Waldo Emerson and Henry David Thoreau shared a similar view of transcendentalism and both encouraged man’s relationship with nature. In Nature, Emerson used the connection between God and nature in hopes of others appreciating the beauty of nature. In Walden, Thoreau used his many tales from his time in the woods to attempt to explain how to live life to the fullest. Both men encouraged a life of simplicity and a close relationship with nature. In the final analysis, Emerson and Thoreau were two popular transcendentalists who shared similar views on
Several societies place large burdens upon their women whether it is their looks, mothering skills, or other special cases. A special case that is widely known across the world is a practice that done in China several years ago. In China they had a custom where they broke girl’s feet, and tied them down so that their feet would remain unnaturally small. This practice led to the mutilation of thousands of girl’s feet, but if they did not get their feet broken they would not be able to get married. To my knowledge this practice no longer occurs in the twenty-first century, but another practice similar to it does. This practice is called female circumcision and is widely known in the United States as female genital mutilation (FGM). Female circumcision is a practice that is conducted in Ethiopia and Africa; it can have extremely harmful side effects which have led to it being banned in the United States. Anyone found practicing FGM in the United States could face a sentence of five years in prison. FGM is viewed as abuse in the United States even if the female wishes to be circumcised. However, despite the United States obvious views of female circumcision as immoral; some societies view female circumcision as a part of their culture which is why it still occurs today.
In conclusion Emerson and Thoreau compare man and nature to be interrelated but Emerson states that nature should be given more importance than men whereas Thoreau argues that both man and nature are evenly significant.
Lucretius. On the Nature of Things. Trans. Walter Englert. Newburyport, MA: Focus Philosophical Library, 2003.
This essay argues it is possible for objects genuinely to persist, yet change their intrinsic properties. Lewis’s stance of the ‘doctrine of temporal parts’ as an argument for persistence, by perduring, requires us to reduce the authority we give to our intuition in influencing our philosophical view. If one accepts the trade-off, then Lewis’s solution allows for the possibility for objects genuinely to persist yet change their intrinsic, natural properties.
futures. What may happen in the future is controlled by a power far higher than
I don't know what the future holds but I know who holds the future. Days go by and how time flies, seasons always changing. When we contemplate the future we envision mind-warping technology and global warming destroying the Earth. Change is inevitable but it's up to our supremacy what we and our planet Earth change into. Will we help or hinder our future survival? One sentence from America's Declaration of Independence has some relevance to this matter. 'But when a long train of abuses and usurpations, pursuing invariably the same Object, evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security'. In other words if something is wrong, those that have the ability to take action, have the responsibility to take action.