Konsep Tuhan dan Agama Menurut Alfred North Whitehead

2021 ◽  
Vol 3 (2) ◽  
pp. 173-184
Author(s):  
Agustinus Nicolaus Yokit
Keyword(s):  
Religious Experience ◽  
Religious Life ◽  
Process Philosophy ◽  
Alfred North Whitehead ◽  
Entry Point ◽  
Main Issue ◽  
Concept Of God ◽  
Actual Entity ◽  
Actual Event ◽  
Scientific Materialism

This article discusses the concept of God and religion according to Alfred North Whitehead's process philosophy. The main issue is how to describe Whitehead's concept of God and its implications for religious life. Whitehead's critique of scientific materialism is an entry point to understand the characteristics of his thought. This criticism leads to Whitehead's cosmology in which each actual entity is in the process of becoming. God is not excluded from this cosmological scheme. In this way of thinking, God is the source of eternal objects or values. God experiences every actual event that occurs in the temporal world. Thus, God can be understood from two perspectives: the former refers to a cosmological frame, while the latter refers to religious experience. In Whitehead's language, God has two distinct natures, a primordial nature, and a consequent nature. From the perspective of religious life, Whitehead's concept of God seems to put more emphasis on divine immanence.

Process philosophy

2018 ◽  
Author(s):  
David Ray Griffin
Keyword(s):  
William James ◽  
Science And Religion ◽  
Process Philosophy ◽  
Alfred North Whitehead ◽  
Equal Weight ◽  
Divine Omnipotence ◽  
Self Consistent ◽  
Scientific Materialism ◽  
Charles Hartshorne ◽  
Charles Peirce

In the broad sense, the term ‘process philosophy’ refers to all worldviews holding that process or becoming is more fundamental than unchanging being. For example, an anthology titled Philosophers of Process(1965) includes selections from Samuel Alexander, Henri Bergson, John Dewey, William James, Lloyd Morgan, Charles Peirce and Alfred North Whitehead, with an introduction by Charles HARTSHORNE. Some lists include Hegel and Heraclitus. The term has widely come to refer in particular, however, to the movement inaugurated by Whitehead and extended by Hartshorne. Here, process philosophy is treated in this narrower sense. Philosophy’s central task, process philosophers hold, is to develop a metaphysical cosmology that is self-consistent and adequate to all experienced facts. To be adequate, it cannot be based solely on the natural sciences, but must give equal weight to aesthetic, ethical and religious intuitions. Philosophy’s chief importance, in fact, derives from its integration of science and religion into a rational scheme of thought. This integration is impossible, however, unless exaggerations on both sides are overcome. On the side of science, the main exaggerations involve ‘scientific materialism’ and the ‘sensationalist’ doctrine of perception. On the side of religion, the chief exaggeration has been the idea of divine omnipotence. Process philosophy replaces these ideas with a ‘panexperientialist’ ontology, a doctrine of perception in which nonsensory ‘prehension’ is fundamental, and a doctrine of divine power as persuasive rather than coercive.

Bataille’s Prehistoric Turn: The Case for Heterology

2017 ◽  
Vol 35 (4-5) ◽  
pp. 155-173
Author(s):  
Michèle Richman
Keyword(s):  
Religious Experience ◽  
Entry Point ◽  
Maurice Blanchot ◽  
Final Phase ◽  
The Future ◽  
The Continuum

The contribution of this study to existing scholarship is threefold. First, it extends heterology’s timeline beyond the late 1930s to encompass the final phase of Bataille’s career (1955–62) devoted to prehistory. It argues that heterology’s keyword – the wholly other – furnished an entry point into the prehistoric past marginalized by traditional historiography. Second, it demonstrates that the exemplar of prehistory’s otherness is silence. Along with Maurice Blanchot, Bataille forged a modernist aesthetics that promotes silence as an interruption of speech. It therefore concludes that interruption – frequently dismissed as a sign of Bataille’s deficiencies or in contradiction with his goal of continuity – recaptures the continuum lost when archaic humans invented work, language, and a deferral to the future. With sections on religious experience, markings, eroticism, and the rupture between animals and humans, this study offers an introduction to prehistory in Bataille for specialists and general readers willing to plunge into what scholars now describe as deep history.

Discussions and Applications

1997 ◽  
pp. 60-106
Author(s):  
Elizabeth M. Kraus
Keyword(s):  
Alfred North Whitehead ◽  
Actual Entity ◽  
Modal Theory ◽  
Real Essence ◽  
The Universe ◽  
The Ideal

This chapter analyzes Part II of Process and Reality. It begins with a discussion of fact and form, and states that for Alfred North Whitehead, to be an actual entity is to be fully formed, fully definite, with no indeterminations left unresolved. From the welter of what it could be, an actual entity decides what it will be: realizing certain potentials and positively excluding others; taking a definite stance with respect to everything in the ideal and actual worlds. Its real essence, structured by its associative hierarchy, comprises the full particularity of its status in the universe and of the universe in it: its unique way of housing and pervading this world populated by these actual entities. The remainder of the chapter explains the extensive continuum; order, society, organisms, and environment; the modal theory of perception; and a theory of judgment.

scholarly journals St. John of the Cross and the Monopolar Concept of God in the Abrahamic Religions in Spain

Religions ◽  
2020 ◽  
Vol 11 (7) ◽  
pp. 372
Author(s):  
Daniel Dombrowski
Keyword(s):  
Religious Experience ◽  
Concept Of God ◽  
Charles Hartshorne ◽  
Abrahamic Religions ◽  
The Cross ◽  
Mystical Theology ◽  
John Of The Cross

The aim of this article is to philosophically explore the tension between “the God of the philosophers” and “the God of religious experience.” This exploration will focus on the mystical theology of the 16th c. Spanish mystic St. John of the Cross. It will be argued that a satisfactory resolution of the aforementioned tension cannot occur on the basis of the monopolar theism that has dominated the Abrahamic religions. That is, a better understanding of mystics in Judaism, Christianity, and Islam can occur via dipolar theism as articulated by contemporary process philosophers in the Abrahamic religions, especially the thought of Charles Hartshorne.

Religious Experience in Lonergan and Whitehead

1980 ◽  
Vol 16 (1) ◽  
pp. 69-79
Author(s):  
Kathleen Fischer
Keyword(s):  
Religious Experience ◽  
Alfred North Whitehead ◽  
Bernard Lonergan ◽  
Process Thought ◽  
Classical Theism ◽  
The Common

This comparison of some aspects of the treatment of religious experience in the writings of Bernard Lonergan and Alfred North Whitehead is intended to be a contribution to the continuing dialogue between process thought and classical theism, especially as the latter is represented in proponents of a newer or renewed Thomism. Continued exchange will hopefully be fruitful for the common theistic task, as well as a source of insight on the problems and limitations faced by each approach.

Immutability, (Im)passibility and Suffering: Steps towards a “Psychological” Ontology of God

2017 ◽  
Vol 59 (1) ◽  
pp. 1-25
Author(s):  
Alexandra Pârvan ◽  
Bruce L. McCormack
Keyword(s):  
Jesus Christ ◽  
Human Relation ◽  
Entry Point ◽  
Second Person ◽  
Individual Life ◽  
Concept Of God ◽  
Doctrine Of Election ◽  
The Individual ◽  
The Trinity ◽  
The Way

SummaryWe call psychological ontology the attempt to think the being of God starting from his self-revelation in the individual life of Jesus Christ. We consider the ontological identity of Jesus Christ and the way the unity of his person is conceived crucial for understanding who this Christian God is, an understanding we take as the entry point into thinking what God is. We start from Augustine’s exegesis of the two names of God and Barth’s doctrine of election, and point out internal tensions in their respective views on divine immutability and (im)passibility, and how these connect with their concept of God and their understanding of the person of Christ. The unresolved problems in both thinkers lead us beyond their ontologies to argue that the divine-human relation that ontologically accounts for Jesus Christ’s unity is from eternity that which gives identity to the second person of the Trinity. Based on this claim we propose a reconceptualization of God’s immutability which is shown to be compatible with divine suffering and passibility.

scholarly journals MEMAHAMI MAKNA RELIGIUSITAS/SPIRITUALITAS PADA INDIVIDU DEWASA MUDA MELALUI PHOTOVOICE

2021 ◽  
Vol 8 (2) ◽  
pp. 61
Author(s):  
Anita Novianty ◽  
Evans Garey
Keyword(s):  
Young Adult ◽  
Older People ◽  
Religious Experience ◽  
Personal Experience ◽  
Nuclear Family ◽  
Early Adulthood ◽  
Religious Life ◽  
Spiritual Experience ◽  
Snowball Sampling ◽  
Self Identity

Early adulthood was indicated by exploring self-identity, including re-questioning the religion belief that was taught by nuclear family since childhood. Most of young adult perceived themselves or by older people as less religious, but spiritual. This study aims to understand the meaning of religiosity/spirituality from a) perspective of their own religion; b) perspective of other religion; and c) their religious experience. Photovoice was applied in this study with various background of participant’s religion including Moslem, Christian, Catholic, Hinduism, Buddhism, and Kong Hu Cu, which selected by snowball sampling. The result showed worship place and activities were mostly chosen as representation of the meaning of religiosity/spirituality from their own religion perspective as well as other religion. Whereas, moment in worship activity and personal experience where they can get through of difficult or unfortunate situation were representation of their religious/spiritual experience. From this study, we can conclude that the institutionalized religion is still play important role in young adult’s spiritual/religious life.

scholarly journals TAREKAT SYEIKH MUHAMMAD ARSYAD AL-BANJARI: TELAAH ATAS KITAB KANZ AL-MA'RIFAH

2017 ◽  
Vol 10 (1) ◽  
Author(s):  
Abdul Hadi
Keyword(s):  
Religious Experience ◽  
Religious Life ◽  
Religious Practice ◽  
Religious Discourse ◽  
Religious Practices ◽  
Religious Institutions ◽  
Diverse Group ◽  
Religious Thought ◽  
Colour Patterns

Development of Sufism in the archipelago is one icon in view of the problems connected with the Sufi. Sufism is the diversity of colour patterns of thought of religious life, while religious practice to be a representation of the diversity of religious thought to be highly variable and often decorated with the interview "controversial" a very sharp. In the context of religious institutions belonging to the tarekat also have a variety of variants, so that a diverse group of tarekat scattered every where and have the characteristics of each in accordance with religious discourse and the "religious experience" developer congregation. In fact there are some "differences" between the executive tarekat in an area with other regions, although with the same tarekat. Sheikh Muhammad Arsyad Al-Banjary as a prolific writer in various fields of Islamic sciences, such as Tawheed, Fiqh and Sufism. Among his works is the Kanz al-patterned ma'rifah Sufism, but in some discussion related to religious practices and traditions of the congregation are very close, but the Sammaniyah tarekat who had been brought closer to the Al-Banjary Arsyad not so visible in Kanz al-Ma 'rifah but Syaziliyah tarekat who are more visible.

Wondering the World Directly – or, How Movement Outruns the Subject

2014 ◽  
Vol 20 (3-4) ◽  
pp. 162-188 ◽  
Author(s):  
Erin Manning
Keyword(s):  
Process Philosophy ◽  
The Body ◽  
Alfred North Whitehead ◽  
The World ◽  
The Subject ◽  
The Moment

Turning to the moment when phenomenology (Maurice Merleau-Ponty) meets process philosophy (Alfred North Whitehead), this article turns around three questions: (a) How does movement produce a body? (b) What kind of subject is introduced in the thought of Merleau-Ponty and how does this subject engage with or interfere with the activity here considered as ‘body’? (c) What happens when phenomenology (Merleau-Ponty) meets process philosophy (Alfred North Whitehead)? and builds around three propositions (a) There is never a body as such: what we know are edgings and contourings, forces and intensities: a body is its movement (b) Movement is not to be reduced to displacement (c) A philosophy of the body never begins with the body: it bodies.

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