God the Creator provides a detailed exposition of a conception of God as the creator of everything determinate. It does not defend an established conception such as the Thomist, the Calvinist, or the Process theological idea, but rather elaborates the ancient theme of creation ex nihilo in a new form appropriate to the contemporary world. Part one is a rigorous philosophical development of the idea of God as creator ex nihilo, arguing that an adequate solution to the problem of the one and the many demands such a conception. This part includes a dialectical examination of contemporary and classical theories of being. Part two asks how one can have knowledge of the kind of God described previously; it deals with experience, analogy, and dialectic. Part three applies the conception developed in part one to fundamental religious conceptions such as the object of worship, the nature of religion, and the practices of private and public religious life. It presents theories arising from the conception of creation ex nihilo for the interpretation of religious concern, conversion, faith, certainty, solitude, bliss, service, liturgy, providence, evangelism, dedication, reconciliation, brotherhood, discipline, the integration of public and private religion relative to other dimensions of life, freedom, love, and glory. Though the language arises from the Christian tradition and expresses an orthodox strand of that religion, the argument weaves throughout the concerns of many world religions.
This book recognizes and questions a key assumption about time which is shared by common sense and philosophythe assumption that time, like a single substance or a homogeneous quality, is subject to the law of contradiction. This leads to the logical conclusion that among different and mutually exclusive accounts of time, whether in science, practical action, or fine art, only one can be the right one. Four such accounts are shown here to be internally consistent though mutually incompatible, suggesting that the initial assumption is mistaken, and that in some way each alternative concept of time must be incomplete. Brumbaugh suggests that we must choose the one appropriate to a particular purpose: artistic creation, technological efficiency, discovery of mathematical laws of nature, or work with biological and social phenomena. The selection should allow coherence between that aspect of reality which the selected time concept emphasizes, and the aspect of reality most relevant to a successful execution of our purpose.
This book shows clearly how philosophy can be applied to education in an effective manner. It is applied metaphysics in the fullest sense—a truly practical philosophy book. Robert Brumbaugh shows convincingly how our current educational practices are based on a metaphysics derived from seventeenth-century physics. Our modern understanding of reality implies a very different view of education and very different educational practices. He also shows how and why this new process view of education differs from the "back to basics" diagnosis and prescription.
This is the story of philosophy in ancient and classical Greece. Robert Brumbaugh brings out the intrinsic and current importance in the development of Western philosophy from Thales to Aristotle. He emphasizes the insights and ideas that have proven crucial to later Western thought and reveals the success of the classical thinkers in forming systematic philosophic syntheses. This book is a useful introduction to philosophy. The ancient Greek discoveries led to the major systems used by the West today.
Neville returns eternity to the center of consideration by analyzing the obsessive culture that attempts to get along denying it; and he analyzes the nature of time's flow itself, the nature of divine eternity, and the subtle problems of personal immortality. He argues that time and eternity constitute one topic and that, therefore, time itself is beyond understanding, beyond personal grasp, and beyond civilized orientation without a proper comprehension of eternity.
The second volume in a trilogy advancing a systematic philosophical theology, this book explores the realities of human existence articulated by religion. Religion, writes Robert Cummings Neville, articulates existential predicaments and provides venues for ecstatic fulfillment. Like its companion volumes treating ultimacy and religion, Existence advances a systematic philosophical theology to address first-order questions found in the array of Axial Age religions. Issues arising in the major religious traditions are explored through a complex array of philosophical approaches. This second volume shows religion to be the engagement of ultimate realities common to all human beings. Neville finds five problematics relative to ultimate boundary conditions of the human world: the contingency of existence, living under obligation, the quest for wholeness, engagement with others, and the meaning or value in life. Common to all human beings and hence religion, the engagement with realities is also historically and culturally bound, becoming simultaneously socially constructed religions. Readers will find Nevilles philosophical theology both bold and enlightening, running counter to dominant intellectual trends while richly informed by a long and fruitful engagement with theology, philosophy, and religion, East and West.
Discussions of modernism and postmodernism in philosophy and the arts are usually based on a narrow reading of the Western tradition and are not conscious of the narrowness. The modern period, beginning with the European Renaissance, spawned many developments, not just the modernist one in terms of which the tradition has been read. From the standpoint of the highroad around modernism, both modernism and post-modernism look like nothing more than two late modern movements, perhaps too preoccupied with themselves and their historical place to engage a swiftly changing world containing more than the Western tradition. The Highroad Around Modernism develops and defends an explicitly non-modernist and non-postmodernist extension of modernity applicable to the problems of world-wide cultural interactions.
The world is as we interpret it." Arguing that this assumption is a major and pervasive error, Neville demonstrates that the world is the measure of our interpretations. Distinguishing two traditions of hermeneutics, the continental tradition focusing on the interpretation of texts and the American tradition on the interpretation of nature; Neville argues that, since interpretation itself is part of the natural world, a philosophical vision of nature must be restored to currency in order to provide an interpretive theory of the world that can be a measure of interpretation. The natural world must be construed richly enough to be inclusive of human intention and purpose. By taking the discussion of hermeneutics from the context of textuality and placing it within that of nature, Recovery of the Measure provides a non-modernist and non-postmodernist theory of interpretation. The first four chapters and the last four constitute a hermeneutical theory addressing contemporary problems of interpretation situated in the context of the philosophy of nature. The middle chapters provide a compact philosophy of nature dealing with being, identity, value, space, time, motion, and causation.
This is a philosophic study of theory and practical reason focusing on social obligation and personal responsibility. It draws on Chinese as well as Western Traditions of philosophy.
This collection of original essays pays tribute to the man by exploring topics that have interested him through a long and productive career. Plato’s mathematical imagery, his theory of perception, the role of engineering techne in the origin of Greek science, time and free will in Kant, Whitehead as teacher of teachers, mapping friendships, Kierkegaard and the necessity of forgery. These and other topics are given fresh treatments meant to stimulate further philosophical thinking in the spirit of Brumbaugh himself.
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