Evil, Omnipotence, and Process Thought

2016 ◽  
pp. 301-326
Author(s):  
BRUCE R. REICHENBACH
Keyword(s):  
2005 ◽  
Vol 129 (4) ◽  
pp. 516-519
Author(s):  
Mohammed Akhtar ◽  
Muhammed Aslam ◽  
Hadeel Al-Mana ◽  
Hana Bamefleh ◽  
Sultan S. Al-Khateeb ◽  
...  

Abstract Intravascular papillary endothelial hyperplasia is a benign intravascular process thought to arise from an organizing thrombus. The lesion may present clinically as an abnormal mass and, depending on the location, may be confused with benign or malignant neoplasms. It has been described in a variety of locations. Involvement of the renal vein by papillary endothelial hyperplasia is extremely rare, with only 4 cases reported in the literature. We describe 2 additional cases. In both cases, the radiologic examination revealed a well-circumscribed mass in the hilar region of the kidney, which was considered to be a renal neoplasm. Nephrectomy specimen in each case revealed characteristic features of intravascular papillary endothelial hyperplasia. It is suggested that intravascular papillary endothelial hyperplasia should be included in the differential diagnosis of a hilar renal mass.


1969 ◽  
Vol 30 (4) ◽  
pp. 726-728
Author(s):  
James W. Thomasson

2001 ◽  
Vol 28 (4) ◽  
pp. 357-369
Author(s):  
Rissho Kosei-Kai
Keyword(s):  

Author(s):  
Lucia Franco ◽  
Lindsey Nicholls

In this article, the first author uses an autobiographical account of a trauma she experienced and shows how, in her understanding, this led to her developing what was diagnosed as paranoid schizophrenia. The trauma forced her to accept a distortion of her understanding of reality, which, she explains, caused a split in her ego between the inner truth of the event and the imposed distortion. She considers Freud’s theory of how trauma develops and looks at how it applies to her case. Using Winnicott’s theory of there being a ‘false self’ in psychosis, she shows how a false self was formed out of the distortion. Bion’s understanding of the development of thought applied to trauma is used to give insight into how the mind finds it difficult to process thought when a trauma occurs and, using Brown’s understanding, she indicates how this is similar to what happens in psychosis. She utilizes Winnicott’s explanation of there being a trauma not lived through, as if not experienced, being present in psychosis and how the need to experience, ‘remember’, this trauma is for healing to take place. In conclusion, she argues how the reaching and establishing of the inner truth is what is needed for recovery to happen and for the split in the ego to heal.


2021 ◽  
pp. 181-192
Author(s):  
Bruce Ledewitz

The book returns to the question of God within the world of the yes. The reader is given tools to continue the investigation, but no final conclusion is reached on the question of God. David Griffin’s process thought is naturalistic and panentheistic. This view of God shares attributes of traditional theism. But in process thought, God does not create ex nihilo, does not coerce, and remains within the causal structure of nature. Griffin argues that God is a necessary feature of process thought and its endorsement of enduring meaning. Donald Sherburne offers a different view, called “Whitehead Without God.” The book concludes that process thought without God can still renew public life. It remains for us in the future to investigate the mystery of holiness in the universe.


2000 ◽  
Vol 10 (4) ◽  
pp. 845-884 ◽  
Author(s):  
Dennis J. Moberg ◽  
Mark A. Seabright

Abstract:Moral imagination is a reasoning process thought to counter the organizational factors that corrupt ethical judgment. We describe the psychology of moral imagination as composed of the four decision processes identified by Rest (1986), i.e., moral sensitivity, moral judgment, moral intention, and moral behavior. We examine each process in depth, distilling extant psychological research and indicating organizational implications. The conclusion offers suggestions for future research.The majority of men are subjective toward themselves and objective toward all others—terribly objective sometimes—but the real task is in fact to be objective toward one’s self and subjective toward all others.


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