By Charles Hartshorne
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Additional info for Aquinas to Whitehead: seven centuries of metaphysics of religion
It is quite clear that James, if (which I doubt) he ever read Fechner's long chapter on "God and the World" in Zendavesta, misunderstood or forgot its message. I say this because Fechner's view meets James's basic requirements that there be an open future for God and that our choices make Page 28 a contingent difference to him. So far from recognizing this common ground James writes as though Fechner's God were simply one more version of "the absolute" for whom the future is a closed book. More recently Berdyaev and Whitehead are similarly on James's side in what mattered most to him, but not only did James die too soon to find this out, but also and more important is the fact that most of those influenced by James, notably John Dewey, never permitted themselves to acknowledge how far theological developments went, early in this century, to provide the values that James sought.
Thomas and Analogy (1941) by Gerald B. , (1892-1965) professor of philosophy, St. Michael's College, Toronto. SBN 87462-105-4 St. , professor emeritus of philosophy, Princeton University. , (1888-1961) University professor, Harvard University. SBN 87462-107-0 The Nature and Origins of Scientism (1944) by John Wellmuth. SBN 87462-108-9 Cicero in the Courtroom of St. Thomas Aquinas (1945) by E. K. , (1871-1945) Pope professor of Latin, emeritus, Harvard University. SBN 87462-109-7 St. , director of the Albert the Great Institute of Mediaeval Studies, University of Montreal.
I agree with him and themwith qualifications. Gilson once wrote that Saint Thomas "never doubted" the axioms of his thinking. " In philosophy no axioms have standing unless and until the possibility has been seriously considered that they are at best merely plausible, rather than genuinely self-evident and certain. We have had too many illustrations of the risks of axiomatic assertion to dispense with caution at this point. I shall now give an example of a seemingly self-evident truth which for two thousand years escaped critical examination, but which proved quite vulnerable once it had been so examined.
Aquinas to Whitehead: seven centuries of metaphysics of religion by Charles Hartshorne