Results found: 2

Search results

Search:
in the keywords: Substance

Sort By:

Limit search:

Revising Whitehead’s Notion of Society in the Light of Contemporary Physics

100%

Pugliese M. A.

Open Theology

2014

vol. 1

issue 1

This article argues that Joseph A. Bracken’s revisions of Alfred North Whitehead’s derivative notion of “society” are plausible in view of developments in physics since Whitehead. In particular, Bracken argues that Whitehead’s derivative notion of “society” should rather be a category of existence equiprimordial with “actual entity,” and that contemporary actual entities in concrescence do influence each other as they directly prehend the society as a nexus. The article begins with Whitehead’s view of the metaphysical project as empirical, tentative, and subject to ongoing revision. Next, the essay explains Whitehead’s view of societies and contemporary actual entities. Following this is a survey of developments in physics since Whitehead that are relevant to his understanding of “society” and contemporary actual entities. The article then explains how Bracken differs from Whitehead on these points and argues that the physics developments corroborate Bracken’s proposed revisions to Whitehead. The essay ends with a restatement of Whitehead’s view of metaphysics as provisional and in need of ongoing revision.

Plotinus on Eternity and Time

88%

Hancock C. L.

Studia Ełckie

2024

vol. 26

issue 4

433-446

Plotinus declares often that Plato’s philosophy is the principal influence on his thought. While Plotinus is an original thinker, his originality primarily consists in his innovative adaptation of Platonism for specific philosophical tasks. His innovation led him to develop a new school of thought, Neoplatonism. Plotinus’ philosophy, replete with Platonic influence, is on display in his treatment of eternity and time, exquisitely expressed in Ennead III 7 (45), “On Eternity and Time”. This treatise relies heavily on Plotinus’ teaching on contemplation, which Plotinus borrows, adapts, and refines from Plato’s late dialogues, especially the Sophist. Plato concluded in that dialogue that his metaphysical dualism was incoherent without including intelligence or contemplation in the intelligible world. Plotinus’ philosophy of eternity and time exploits this Platonic conviction about contemplation, which understood metaphysically represents stages in the emanation of the universe. Essentially, Plotinus’ overarching monism or pantheism provides the context for elaborating eternity and time. This monism and corresponding doctrine of emanation become clear once one recognizes how they are expressions of the key principles of Plotinus’ philosophy: (1) that reality is unity, to be real is to be one (that unreality is disunity or multiplicity); (2) that reality is perfection, to be one is to be good (that unreality is imperfection, to be many is to be evil); and (3) that which is metaphysically prior in the universe is superior to that which is posterior. These principles illuminate how emanation explains the genesis of the universe. The One/Good does not produce the universe freely or providentially. Its products, the totality of beings, are produced out of necessity, by virtue of the unbounded goodness of the One. Its superabundant goodness emanates (or overflows), according to the principle, bonum difusivum sui. This emanation produces a descending hierarchy of beings. This emergence is eternal, without temporal succession, without before and after. The One transcends being because being implies an existent with a determinate nature, differentiated from other beings. Since the One is pure unity, it exists without differentiation (or multiplicity). Hence, the One is not a being and exists “beyond being” (epekeina tes ousias, Republic 509 b). As emanation proceeds, it produces a descending hierarchy of beings. Since greater being implies knowledge and life, Plotinus infers that the uppermost beings are consummate intellects and lives. These are the second and third hypostases “hypostasis” signifying fundamental reality; the One existing transcendently as first hypostasis). They live contemplative lives. The life of the second hypostasis is a life of eternal contemplation. Eternity is the life of this divine Intelligence. The life of the third hypostasis is also contemplative. Because its life is not as perfect, its contemplation is successive and discursive, not eternal or intuitive. This is the life that is time, the third hypostasis, the World Soul of Stoic philosophy.

Refine search results

1 Open Theology

1 Studia Ełckie

1 Hancock C. L.

1 Pugliese M. A.

1 2024

1 2015

Search results

Revising Whitehead’s Notion of Society in the Light of Contemporary Physics

Plotinus on Eternity and Time