dunnettreader + whitehead   10

Alfred North Whitehead (Open Library) - Enquiry..natural knowledge and The Concept of Nature
Page of Whitehead works with links to a page for each work - with further links to reading options - from Internet Archive open for download to Internet Archive Borrowing program - with an Open Library card can "check out" book for 2 weeks to read in browser), links to WorldCat for borrowing physical copy, and for some, links to booksellers for new or used purchase
Downloaded via iPhone to DBOX his complementary pair from 1919 - "Enquiry concerning the principles of natural knowledge" and the inaugural Tanner lectures "The Concept of Nature " (published 1920)
Open_Library  Whitehead  books  Internet_Archive  downloaded  metaphysics  etexts  philosophy_of_science  epistemology 
april 2016 by dunnettreader
Lawrence Cahoone - The Modern Intellectual Tradition: From Descartes to Derrida | The Great Courses
Modern Intellectual Tradition: From Descartes to Derrida
Professor of Philosophy at Holy Cross - PhD from SUNY
36 lectures, starting with 17thC scientific revolution
He devotes a lot to the period starting with fin de sciècle (analytic, pragmatism, Whitehead)
- has a whole lecture on Heidegger's rejection of "humanism" after 1 on existentialism and the Frankfurt School
- but entre dieux guerres and post WWII isn't a total downer - an entire lecture on Dewey
- though Derrida sounds like the endpoint, he's more the endpoint of the trend through Heidegger's version of phenomenology
- he then turns to Rorty's "end of philosophy" and says, not so fast
- he works through several themes from earlier that are re-emerging post-postmodern
- he goes back to Cassirer, Whitehead and the pragmatists - different orientations but working within what he terms pragmatic realism - with emergence and complexity part of the realist story
- my main question re that narrative arc is where is Deluze?
- but the whole show gets uniformly rave reviews - except that he works off a teleprompter which some thought was awkward - looks like audio download is the way to go
analytical_philosophy  18thC  Putnam  pragmatism  existentialism  Marxist  Wittgenstein  technology  Quine  mind  Frege  phenomenology  Frankfurt_School  Marx  Habermas  science-and-religion  Romanticism  philosophy_of_history  Spinoza  Husserl  buy  Sartre  epistemology  Hume  Rorty  emergence  neo-Kantian  biocultural_evolution  humanism  intellectual_history  dualism  James_William  Enlightenment_Project  historiography-Marxist  German_Idealism  Enlightenment  17thC  Hegel  Nietzsche  political_philosophy  Logical_Positivism  mind-body  video  Whitehead  individualism  French_Enlightenment  empiricism  modernity  Derrida  ordinary_language_philosophy  anti-foundationalism  20thC  Kierkegaard  philosophy_of_language  Heidegger  human_nature  truth  Descartes  Kant  complexity  philosophy_of_science  Berkeley  postmodern  philosophy_of_religion  21stC  19thC  Cassirer  metaphysics  Dewey  self  audio  anti-humanism  courses  Locke 
april 2016 by dunnettreader
John Sellars - An Ethics of the Event: Deleuze’s Stoicism (2006) | Academia.edu
Angelaki, Journal of the Theoretical Humanities, Vol 11, No. 3, (Dec 2006) -- I may finally start to figure out what Deluze's project was from how Sellars positions him! -- downloaded pdf to Note
article  Academia.edu  intellectual_history  20thC  post-WWII  France  French_intellectuals  Deleuze  Stoicism  empiricism  James_William  Whitehead  Spinoza  Nietzsche  Kierkegaard  style-philosophy  metaphysics  ontology  ethics  bibliography  downloaded 
november 2015 by dunnettreader
Hartshorne: Biography and Psychology of Sensation | Internet Encyclopedia of Philosophy
(..) he insisted that metaphysics and empirical science have different aims and methods, each ensuring in its own way a disciplined objectivity. His “neoclassical” or “process” metaphysics is in the same family of speculative philosophy that one finds in the works of CS Peirce and the later writings of AN Whitehead. Although he did not style himself a disciple of either, he made significant contributions to the study of these philosophers even as he developed his own views. Like them, he endeavored in his own metaphysical thinking to give full weight to the dynamic, relational, temporal, and affective dimensions of the universe. He emphasized, as few before him had, in logic and in the processes of nature, the foundational nature of asymmetrical relations. He was also a theist (...) the revival of the ontological or modal argument for God’s existence...He insisted, however, that it was unavailing to appeal to ...any theistic argument) as support for theism without first rethinking the concept of deity. He argued that thinking about God had been handicapped by lack of attention to the logically possible forms of theism, and in place of the unmoved mover of classical theology, he proposed “the most, and best, moved mover.” He endorsed a “dipolar” version of theism according to which God is both necessary and contingent, but in different respects. He sought a “panentheism” in which God includes the creatures without negating their distinctiveness. -- entry also covers his 1st book on perception -- downloaded pdf to Note
intellectual_history  20thC  metaphysics  philosophy_of_religion  Peirce  Whitehead  theism  Hartshorne  natural_religion  rational_religion  God-attributes  God-existence  analytical_philosophy  logic  logic-Peirce  process_theology  panentheism  ontological_argument  cosmology  Aristotelian  sensation  perception  empiricism  downloaded 
august 2015 by dunnettreader
Hartshorne, Charles : Dipolar Theism | Internet Encyclopedia of Philosophy
Hartshorne’s views on the existence of a divine reality are treated separately in another article, “Charles Hartshorne: Theistic and Anti-Theistic Arguments.” -- Hartshorne spent much of his career in a philosophical atmosphere in which the question was not so much “Does God exist?” as it was “Does ‘God’ name a coherent idea?” Philosophers from very diverse schools of thought—from Sartre to the Logical Positivists—rejected theism on the basis of alleged inconsistencies in the very idea of deity. Hartshorne himself remarked that there would be fewer atheists if theists had done a better job of making sense of the concept of God. Hartshorne’s response to this situation was to develop his dipolar or neoclassical concept of God. It can plausibly be claimed that Hartshorne accomplished at least two tasks: first, he introduced a sophisticated and religiously important form of theism heretofore unheard of or at least very poorly developed through philosophical argument and, second, he shifted the burden of proof onto those who claim that the concept of God is hopelessly muddled. -- downloaded pdf to Note
philosophy_of_religion  metaphysics  20thC  rational_religion  Whitehead  Hartshorne  God-attributes  analytical_philosophy  Logical_Positivism  existentialism  panentheism  theism  atheism  process_theology  modal_logic  ontological_argument  empiricism  downloaded 
august 2015 by dunnettreader
Hartshorne, Charles: Neoclassical Metaphysics | Internet Encyclopedia of Philosophy - July 2015
Hartshorne (1897-2000) was an intrepid defender of the claims of metaphysics ...While many influential voices were explaining what speculative philosophy could not accomplish or even proclaiming an end to it, Hartshorne was trying to show what speculative philosophy could accomplish. Metaphysics, he said, has a future as well as a past. He believed that the history of philosophy exhibits genuine, albeit halting and uneven, progress towards a comprehensive understanding of the nature of existence. Philosophy was, for him, a dialogue that spans centuries, with partners whose wisdom has a perennial relevance. The 2 philosophers who most influenced him, and in whose work he found the greatest parallels with his own thinking, were Charles Sanders Peirce and Alfred North Whitehead. Hartshorne was co-editor with Paul Weiss of the first comprehensive edition of Peirce’s philosophical papers, and he served as Whitehead’s assistant during the most metaphysically creative period of the Englishman’s career. (...) there remained important differences between the two philosophers [i.e. H & W]. (..) theism was always a central element of Hartshorne’s metaphysics (addressed briefly here, but see “Charles Hartshorne: Dipolar Theism” and “Charles Hartshorne: Theistic and Anti-theistic Arguments”) whereas Whitehead was preoccupied for much of his career with a philosophy of nature and did not introduce God until he developed the speculative philosophy of his later works. -- downloaded pdf to Note
intellectual_history  20thC  metaphysics  philosophy_of_religion  Peirce  Whitehead  theism  Hartshorne  natural_religion  rational_religion  God-attributes  God-existence  analytical_philosophy  logic-Peirce  ontological_argument  modal_logic  Quine  process_theology  panentheism  downloaded 
july 2015 by dunnettreader
Mark C. Modak-Truran, Mississippi College School of Law -- Two contemporary quandaries in legal theory provide an occasion for a revival of interest in natural law theories of law. First, the debate about legal indeterminacy has made it clear that law cannot function autonomously—as a self-contained set of rules—but requires a normative justification of judges’ decisions in hard cases. In addition, Steven D. Smith has persuasively argued that there is an "ontological gap" between the practice of law, which presupposes a classical or religious ontology, and legal theory, which presupposes a scientific ontology (i.e., scientific materialism) that rejects religious ontology. This article demonstrates how the process philosophy of Alfred North Whitehead and the radical empiricism of William James support a new process theory of natural law. Under this theory, judges resolve legal indeterminacy by determining what maximizes the telos beauty—in accordance with the circumstances of the case and the social perfection possible within that society—rather than by relying on fixed, antiquated natural laws. Process natural law also closes the ontological gap by providing an ontology that unifies the moral insights of religion with the insights of modern science. -- Mark C. Modak-Truran. "PROLEGOMENA TO A PROCESS THEORY OF NATURAL LAW" HANDBOOK OF WHITEHEADIAN PROCESS THOUGHT (1st ed). Ed. Michel Weber and Will Desmond. Frankfurt: Ontos Verlag, 2008. 507-536. -- downloaded pdf to Note
philosophy_of_law  political_philosophy  legal_history  legal_theory  natural_law  foundationalism  anti-foundationalism  social_theory  process_theology  laws_of_nature  divine_command  divine_right  legitimacy  authority  Whitehead  James_William  moral_philosophy  materialism  reductionism  science-and-religion  theology  ancient_philosophy  republics-Ancient_v_Modern  pragmatism  legal_indeterminancy  downloaded  EF-add 
july 2014 by dunnettreader
Val Dusek - Bruno Latour, An Inquiry into Modes of Existence: An Anthropology of the Moderns // Notre Dame Philosophical Reviews // March 2014
The strongest chapter is the one concerning technology. This is an area Latour worked on extensively much earlier. Actor network theory started with technology. Latourcriticizes the identification of technological objects with beings of reproduction (natural objects). He makes use of the need for technological artifacts to be continually maintained and improved. "Sociotechnical systems" designates the heterogeneity of technology, but there is no realm of technology as such. Technology becomes invisible as soon as it is functioning successfully. He plays on Heraclitus with "Technology likes to hide." The language of form fitted to function is, according to Latour, as misleading as the correspondence between thought and things in reference. During a breakdown the extreme heterogeneity is most manifest. Latour identifies technology not with the artifacts but with the activity of technologizing. Technology is properly referred to not with a noun, but with an adjective or an adverb, and less commonly a verb. Technology is not an object, but the gaps of alterity in the network of tinkering. -- A problem for philosophies that make massive claims that our ordinary views are illusory is the explanation of why the illusion exists and persists. Latour as an anthropologist claims that moderns are no more different from non-moderns than any other group or culture is from another. However, it seems that neither Trobriand Islanders nor any other non-modern group have such illusory values and ideals impossible to live by as do the moderns. It would seem moderns really are different from peoples of other cultures for Latour, but not in the way in which moderns represent their own special nature in terms of the triumph of science and reason. Why the moderns are in this supposedly deplorable situation is never really explained.
books  reviews  kindle-available  21stC  modernity  anthropology  metaphysics  ontology  ontology-social  epistemology  mind  mind-body  perception  James_William  Whitehead  sociology_of_knowledge  sociology-process  sociology_of_religion  Cartesian  technology  science-and-religion  scientific_culture  Latour 
march 2014 by dunnettreader
Tyron Inbody - RELIGIOUS EMPIRICISM AND THE PROBLEM OF EVIL | JSTOR: American Journal of Theology & Philosophy, Vol. 12, No. 1 (January, 1991), pp. 35-48
Focus on various process theologies with different definitions of God's attributes and standards for evaluating types of evils - one stream he sees from James and Dewey radical empiricism and their redefinition of experience -- looks like could be used for lit survey -- didn't download
article  jstor  philosophy_of_religion  theology  process_theology  empiricism  James  Dewey  Whitehead  theodicy  EF-add 
february 2014 by dunnettreader

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