Does This Bring Us Back to God?

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.

Retinoic Acid Signaling in Vertebrate Hindbrain Segmentation: Evolution and Diversification

In metazoans, Hox genes are key drivers of morphogenesis. In chordates, they play important roles in patterning the antero-posterior (A-P) axis. A crucial aspect of their role in axial patterning is their collinear expression, a process thought to be linked to their response to major signaling pathways such as retinoic acid (RA) signaling. The amplification of Hox genes following major events of genome evolution can contribute to morphological diversity. In vertebrates, RA acts as a key regulator of the gene regulatory network (GRN) underlying hindbrain segmentation, which includes Hox genes. This review investigates how the RA signaling machinery has evolved and diversified and discusses its connection to the hindbrain GRN in relation to diversity. Using non-chordate and chordate deuterostome models, we explore aspects of ancient programs of axial patterning in an attempt to retrace the evolution of the vertebrate hindbrain GRN. In addition, we investigate how the RA signaling machinery has evolved in vertebrates and highlight key examples of regulatory diversification that may have influenced the GRN for hindbrain segmentation. Finally, we describe the value of using lamprey as a model for the early-diverged jawless vertebrate group, to investigate the elaboration of A-P patterning mechanisms in the vertebrate lineage.

Healing the ‘split’: trauma as a dynamic in psychosis

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.

Uexküll and Whitehead on meaning, process and life

The paper approximates Jakob von Uexküll’s theory of meaning and the process-thought in Alfred Whitehead’s philosophy. As the main idea, the paper points at the compatibility of meaning and process according to the perspectives of Uexküll and Whitehead. It suggests that Uexküll’s common meaning rule can describe the processes of novelty in the world as does Whitehead’s principle of creativity. It is also suggested that Uexküll and Whitehead abandon a substantialist view of the organism – the organism means much more process, activity and creation than anything thing-like. In approaching Uexküll’s theory of meaning, a semiotic interpretation of Whitehead’s principle of creativity is proposed in which the concept of the threshold is fundamental to defining the boundary between the semiotic and the non-semiotic areas corresponding to the living (animate) and the non-living (inanimate). In conclusion, the paper suggests that the activity of meaning distinguishes animate entities from inanimate ones in the sense that meaning and life overlap – meaning could not have existed prior to life (and to the contrary).

A Complex Ultimate Reality: The Metaphysics of the Four Yogas

This essay will pose and seek to answer the following question: If, as Swami Vivekananda claims, the four yogas are independent and equally effective paths to God-realization and liberation from the cycle of rebirth, then what must reality be like? What ontology is implied by the claim that the four yogas are all equally effective paths to the supreme goal of religious life? What metaphysical conditions would enable this pluralistic assertion to be true? Swami Vivekananda’s worldview is frequently identified with Advaita Vedānta. We shall see that Vivekananda’s teaching is certainly Advaitic in what could be called a broad sense. As Anantanand Rambachan and others, however, have pointed out, it would be incorrect to identify Swami Vivekananda’s teachings in any rigid or dogmatic sense with the classical Advaita Vedānta of Śaṅkara; this is because Vivekananda’s teaching departs from that of Śaṅkara in some significant ways, not least in his assertion of the independent salvific efficacy of the four yogas. This essay will argue that Swami Vivekananda’s pluralism, based on the concept of the four yogas, is far more akin to the deep religious pluralism that is advocated by contemporary philosophers of religion in the Whiteheadian tradition of process thought like David Ray Griffin and John Cobb, the classical Jain doctrines of relativity (anekāntavāda, nayavāda, and syādvāda), and, most especially, the Vijñāna Vedānta of Vivekananda’s guru, Sri Ramakrishna, than any of these approaches is to the Advaita Vedānta of Śaṅkara. Advaita Vedānta, in Vivekananda’s pluralistic worldview, becomes one valid conceptual matrix among many that bear the ability to support an efficacious path to liberation. This essay is intended not as an historical reconstruction of Vivekananda’s thought, so much as a constructive philosophical contribution to the ongoing scholarly conversations about both religious (and, more broadly, worldview) pluralism and the religious and philosophical legacies of both Sri Ramakrishna and Swami Vivekananda. The former conversation has arrived at something of an impasse (as recounted by Kenneth Rose), while the latter conversation has recently been revived, thanks to the work of Swami Medhananda (formerly Ayon Maharaj) and Arpita Mitra.

Whitehead's God and the Bahἄí Concept of the Manifestation of God

This article continues a long history within process thought of multi-religious engagement and analysis of the concept of God. Specifically, this article will move beyond the classical "big five" religions of Judaism, Christianity, Islam, Hinduism, and Buddhism so as to explore in detail the relationship between Whitehead's philosophy/theology and several thinkers and concepts in the Bahἄí faith, especially the concept of the "Manifestation" of God.

The Process-Oriented Conception of Truth in William James

In this article, I argue that William Jamess concept of truth can be interpreted accurately if we pay attention to the radical empiricism that underlines the notion in all of James's later writings and if we also see radical empiricism as a type of process thought. When we acknowledge these two conditions, we can see how Cheryl Misak is mistaken in reinscribing subjectivism back into Jamess radical empiricism, which attempted to overcome the subject-object distinction in the first place. In reading James through radical empiricism qua process philosophy, then, the background assumptions of James are set into relief yielding a deeper and richer conception of truth.

Prolegomena to Any “Metaphysics of the Future”: A Critical Appraisal of John Haught's Evolutionary Theology

This article examines John Haught's proposal for a “metaphysics of the future” within his program for an evolutionary theology. After offering an overview of Haught's metaphysics and its roots in process thought, it argues that Haught's account undermines his larger goal of dialogue between science and religion by making all knowledge of reality dependent on a prior and explicitly religious experience. This critique is brought into greater relief through a comparison with the thought of Bernard Lonergan, whose epistemology and metaphysics Haught has engaged numerous times throughout his career. The final section suggests one way of reframing Haught's project that avoids these serious issues without jettisoning his important core insights.

Organic Marxism and Process Liberalism

Chapter Abstract: In this chapter the organic Marxism of Philip Clayton and Justin Heinzekehr is examined. The alleged close connection between process thought and Marxism is critiqued. The historical tendency of process thinkers (including Whitehead and Hartshorne) to be political liberals is defended; further, the implicit processuality of political liberalism is made explicit.

Gamwell on ‘The Comprehensive Question’: A Rawlsian Critique

Chapter Abstract: This chapter examines a notable challenge to Rawlsian political liberalism from a thinker who is very well versed in process thought: Franklin Gamwell. The relationship between metaphysics and political philosophy is analyzed in a way that is conducive to the justification and flourishing of politically liberal institutions. Liberal separation of metaphysics and politics is defended, albeit as qualified by the concept of the translation proviso.