Padiyath The Metaphysics of Becoming

On the Relationship between Creativity and God in Whitehead and Supermind and Sachchidananda in Aurobindo
1. Auflage 2014
ISBN: 978-3-11-034277-2
Verlag: De Gruyter
Format: PDF
Kopierschutz: 1 - PDF Watermark

E-Book, Englisch, Band 25, 462 Seiten

Reihe: Process ThoughtISSN

Autoren/Hrsg.

Padiyath, Thomas

Fachgebiete

• Geisteswissenschaften Philosophie Geschichte der Westlichen Philosophie Westliche Philosophie: 20./21. Jahrhundert
• Geisteswissenschaften Philosophie Metaphysik, Ontologie
• Geisteswissenschaften Philosophie Nicht-Westliche Philosophie Indische & Asiatische Philosophie

Inhaltsverzeichnis

1;Abbreviations;24
2;General Introduction;27
3;Part One: Whitehead’s Metaphysics of Becoming;43
3.1;1 Metaphysics of Becoming: Setting the Context;47
3.1.1;1.1 Greek Philosophy to Scientific Materialism;48
3.1.2;1.2 Whitehead’s Response to the Greek Outlook of Nature;49
3.1.2.1;1.2.1 The Emergence of Materialism in Modernity;51
3.1.2.1.1;1.2.1.1 The Doctrine of Simple Location;54
3.1.2.1.2;1.2.1.2 Whitehead and Classical Physics;55
3.1.2.1.3;1.2.1.3 The Metaphysical Dualism of ‘Res Extensa and Res Cogitans’;57
3.1.2.1.4;1.2.1.4 Newton’s Mechanistic View of the Universe;60
3.1.2.2;1.2.2 Whitehead’s Response to Scientific Materialism;61
3.1.3;1.3 The Positive Influences;64
3.1.3.1;1.3.1 The Re-construction of Physical Sciences;64
3.1.3.2;1.3.2 The Romantic Movement;65
3.1.3.3;1.3.3 An Inevitable Shift in Methodology;67
3.2;2 Whitehead’s Metaphysics of Indefinite Pluralities in Becoming;71
3.2.1;2.1 Being to Beingness in Becoming;71
3.2.1.1;2.1.1 The Fundamental Principle of Becoming;73
3.2.1.2;2.1.2 The Enigma of Becoming;75
3.2.2;2.2 Fundamental Reality in Whitehead;77
3.2.2.1;2.2.1 Actual Occasion: the Dynamic Subject;79
3.2.2.2;2.2.2 The Constitution of an Actual Occasion;80
3.2.2.2.1;2.2.2.1 The Theory of Concrescence;81
3.2.2.2.2;2.2.2.2 The Concept of Prehension;82
3.2.2.2.3;2.2.2.3 Satisfaction;87
3.2.3;2.3 The Characteristics of Actual Occasion;89
3.2.3.1;2.3.1 Actual Occasion: A Unity of the Physical and Mental Poles;90
3.2.3.1.1;2.3.1.1 The Physical Pole;91
3.2.3.1.2;2.3.1.2 The Conceptual Pole;91
3.2.3.2;2.3.2 Actual Occasion: A Self-actualising Concrescence;92
3.2.3.3;2.3.3 Actual Occasion: An Experience of Being Subject-Superject;95
3.2.4;2.4 The Eternal Objects: Pure Potentials for Actual Occasion;96
3.2.4.1;2.4.1 The Ontological Necessity of the Eternal Objects;97
3.2.4.2;2.4.2 The Complimentarity of the Actual and the Eternal;99
3.3;3 Creativity: The Raison d’être of Becoming;101
3.3.1;3.1 The Distinctive Features of Creativity;101
3.3.1.1;3.1.1 The Emergence of the Concept Creativity;102
3.3.1.2;3.1.2 Creativity: The Pure Notion of the Activity;104
3.3.1.3;3.1.3 Creativity: A Meta-theoretical Concept;105
3.3.2;3.2 Creativity: the Metaphysical Ultimate in Whitehead;107
3.3.3;3.3 Different Interpretations of Creativity;109
3.3.3.1;3.3.1 Creativity: The Self-Caused Subjective Feeling;109
3.3.3.2;3.3.2 Creativity: Monistic or Pluralistic?;110
3.3.3.3;3.3.3 Creativity as Eternal Object;112
3.3.3.4;3.3.4 Creativity as Future Becoming;113
3.3.4;3.4 Creativity: The Raison d’être of Becoming;115
3.3.4.1;3.4.1 Creativity: the Innate Nature of Every Actuality;115
3.3.4.2;3.4.2 Creativity: the Principle of Creative Advance;117
3.3.4.3;3.4.3 Creativity: the Principle of Novelty;119
3.4;4 God and the Metaphysics of Becoming;122
3.4.1;4.1 God and the Metaphysical Principles;122
3.4.2;4.2 God and the Metaphysics of Becoming;124
3.4.2.1;4.2.1 God: A Metaphysical Necessity;125
3.4.2.2;4.2.2 God: An Actual Entity;127
3.4.2.3;4.2.3 The Dipolar Nature of God;127
3.4.2.3.1;4.2.3.1 The Primordial Nature of God;129
3.4.2.3.2;4.2.3.2 The Consequent Nature of God;130
3.4.2.4;4.2.4 God: The Principle of Limitation;134
3.4.2.5;4.2.5 The Vindication of the Refuted;136
3.4.3;4.3 God-World Relation in Whitehead’s Metaphysics of Becoming;140
3.4.3.1;4.3.1 God the Creator and the Metaphysics of Becoming;141
3.4.3.2;4.3.2 God: the Reservoir of Potentiality;143
3.4.3.3;4.3.3 God: the Source of Novelty;145
3.4.3.4;4.3.4 God: the Principle of Order and Harmony;146
3.4.3.5;4.3.5 God: the Source of the Initial Aim;147
3.4.4;4.4 The Religious Significance of Whitehead’s God;149
3.4.4.1;4.4.1 The Complexity of the Subject;150
3.4.4.2;4.4.2 The Goodness of God versus the Will of God;153
3.4.4.3;4.4.3 God: the Wisdom that Permeates the Universe;156
3.4.4.4;4.4.4 Metaphysics of Becoming without God;158
4;Part Two: Aurobindo’s Integral Advaita and the Metaphysics of Becoming;163
4.1;5 Integral Advaita: Its Place within the Indian Philosophical Tradition;167
4.1.1;5.1 Fundamental Presuppositions of Aurobindo’s Metaphysics;168
4.1.2;5.2 Aurobindo and Vedanta Philosophy;170
4.1.2.1;5.2.1 Aurobindo and Advaita Philosophy of Shankara;171
4.1.2.1.1;5.2.1.1 Shankara’s Theory of Reality;172
4.1.2.1.2;5.2.1.2 Aurobindo’s Response to Absolute Non-Dualism;175
4.1.2.2;5.2.2 Aurobindo and the Vishishtadvaita of Ramanuja;177
4.1.2.2.1;5.2.2.1 Ramanuja’s Theory of Reality;177
4.1.2.2.2;5.2.2.2 Aurobindo’s Response to Qualified Non-Dualism;180
4.1.2.3;5.2.3 Dvaitavata of Madhva;181
4.1.2.3.1;5.2.3.1 Theory of Difference and Dependence;182
4.1.2.3.2;5.2.3.2 The Ontology of Madhva;183
4.1.2.3.3;5.2.3.3 Aurobindo and Absolute Dualism;184
4.1.3;5.3 Aurobindo and Different Theories of Existence;186
4.1.3.1;5.3.1 The Supracosmic View;186
4.1.3.1.1;5.3.1.1 The Distinctive Nature of the Supracosmic View;187
4.1.3.1.2;5.3.1.2 The Supracosmic View and Integral Advaitism of Aurobindo;188
4.1.3.2;5.3.2 The Cosmic-terrestrial View;189
4.1.3.2.1;5.3.2.1 The Distinctiveness of the Cosmic-terrestrial View;189
4.1.3.2.2;5.3.2.2 The Cosmic-terrestrial View and Integral Advaitism;190
4.1.3.3;5.3.3 The Supraterrestrial View;192
4.1.3.3.1;5.3.3.1 Distinguishing Features of the Supra-terrestrial View;193
4.1.3.3.2;5.3.3.2 Aurobindo’s Response to the Theories of Existence;193
4.2;6 Integral Advaita: A Metaphysics of Becoming;196
4.2.1;6.1 The Integral Advaitic View of Existence;196
4.2.1.1;6.1.1 The Name Integral Advaita;197
4.2.1.2;6.1.2 Distinctiveness of Integral Yoga;199
4.2.2;6.2 Aurobindo’s Interpretation of the Concept of Maya;201
4.2.2.1;6.2.1 Maya: the Power of Becoming in Indian Philosophy;203
4.2.2.2;6.2.2 Maya: The Self’s Experience of Its Being;206
4.2.2.3;6.2.3 Maya: Not a Passive Notion but a Dynamic Notion;207
4.2.3;6.3 Dipolar Nature of the Reality;210
4.2.3.1;6.3.1 Matter as the Foundational Substratum of Existence;211
4.2.3.2;6.3.2 The Relation between Matter and Spirit;212
4.2.3.3;6.3.3 Dipolarity is Not Dichotomy;214
4.2.4;6.4 The Concept of Evolution: A Process Toward Integral Unity;216
4.2.4.1;6.4.1 The Idea of Evolution in Indian Philosophy;216
4.2.4.2;6.4.2 Aurobindo’s Vision of Evolution;217
4.2.4.2.1;6.4.2.1 Distinctiveness of Aurobindo’s Concept of Evolution;218
4.2.4.2.2;6.4.2.2 Teleology Central to Aurobindo’s Concept of Evolution;219
4.2.5;6.5 Cosmic Consciousness: the Locus of Becoming;222
4.2.5.1;6.5.1 The Individual and the Efficacy of Cosmic Consciousness;223
4.2.5.2;6.5.2 Cosmic Consciousness: the Source of Reconciliation;224
4.2.6;6.6 The One and the Many: The Way of Being in Becoming;226
4.2.6.1;6.6.1 The Absolute: Unity Manifesting Multiplicity;226
4.2.6.2;6.6.2 The Infinite: the Locus of Unity;228
4.3;7 Sachchidananda and the Metaphysics of Becoming;231
4.3.1;7.1 The Concept of the Absolute in Philosophy;231
4.3.1.1;7.1.1 Brahman: the Absolute in Indian Philosophy;232
4.3.1.2;7.1.2 Aurobindo’s Understanding of the Absolute;233
4.3.2;7.2 The Understanding of God in Indian Philosophy;236
4.3.2.1;7.2.1 The Subjective Dimension of Brahman;236
4.3.2.2;7.2.2 The Objective Dimension of Brahman;239
4.3.3;7.3 Sachchidananda: The Absolute in Aurobindo;242
4.3.3.1;7.3.1 Sachchidananda: The Greatest Achievement of Vedanta;243
4.3.3.2;7.3.2 The Trinity of Sachchidananda;244
4.3.3.2.1;7.3.2.1 The Absolute as Pure Existence (Sat);245
4.3.3.2.2;7.3.2.2 The Absolute as Consciousness-Force (Cit-Shakti);247
4.3.3.2.3;7.3.2.3 The Absolute as Bliss (Ananda);249
4.3.3.2.4;7.3.2.4 The Inter-dependent Nature of the Trilogy;251
4.3.4;7.4 Sachchidananda and the Metaphysics of Becoming;253
4.3.4.1;7.4.1 The Involution of the Absolute;254
4.3.4.1.1;7.4.1.1 Why Involution or the Becoming?;255
4.3.4.1.2;7.4.1.2 Involution: The Becoming of the Absolute;258
4.3.4.2;7.4.2 The Effects of Involution;260
4.3.4.2.1;7.4.2.1 Theory of World as the Manifestation;261
4.3.4.2.2;7.4.2.2 Sachchidananda: The Substratum and the Cause of the Universe;264
4.4;8 The Supermind: The Raison d’être of Becoming;267
4.4.1;8.1 The Supermind;267
4.4.1.1;8.1.1 Vedic Roots of the Supermind;268
4.4.1.2;8.1.2 The Distinctive Nature of the Supermind;270
4.4.1.3;8.1.3 The Triple Status of the Supermind;271
4.4.1.3.1;8.1.3.1 Comprehending Consciousness or Transcendent Status;272
4.4.1.3.2;8.1.3.2 The Apprehending Consciousness;273
4.4.1.3.3;8.1.3.3 The Projecting Consciousness;274
4.4.1.3.4;8.1.3.4 Combined Activity – The Way of Being-Becoming;274
4.4.2;8.2 The Mind and the Supermind;276
4.4.2.1;8.2.1 In the Realm of Epistemology;277
4.4.2.2;8.2.2 Spatio-temporal Limitation of the Mind;278
4.4.2.3;8.2.3 Supermind: Identity of the Ideal and Actual;279
4.4.2.4;8.2.4 The Transformative Ascent from Mind to the Supermind;280
4.4.2.4.1;8.2.4.1 The Higher Mind;282
4.4.2.4.2;8.2.4.2 The Illumined Mind;283
4.4.2.4.3;8.2.4.3 The Intuitive Mind;283
4.4.2.4.4;8.2.4.4 The Overmind;285
4.4.2.5;8.2.5 The Supramental Transformation;287
4.4.3;8.3 The Supermind: Its Role, Relevance and Ultimacy;288
4.4.3.1;8.3.1 Supermind: An Onto-logical Necessity;288
4.4.3.2;8.3.2 Supermind: The Intermediate Link;289
4.4.3.3;8.3.3 Supermind: The Creative Principle;291
4.4.3.4;8.3.4 Supermind: Principle of Reconciliation;292
4.4.3.5;8.3.5 Supermind: The Ordering and Harmonising Principle;294
4.4.3.6;8.3.6 Supermind: The Raison d’être of Becoming;297
5;Part Three: On the Relationship between Creativity and God and Supermind and Sachchidananda;303
5.1;9 On the Relationship between God and Creativity in Whitehead and Sachchidananda and Supermind in Aurobindo;307
5.1.1;9.1 The Ultimacy of God and Creativity;308
5.1.1.1;9.1.1 God and Creativity Clearly Distinguished;309
5.1.1.2;9.1.2 Different Approaches and Re-configurings;313
5.1.1.2.1;9.1.2.1 The Identification of Creativity and God;313
5.1.1.2.2;9.1.2.2 God: the Source of Creativity;315
5.1.1.2.3;9.1.2.3 The Immanent Interdependence of God and Creativity;318
5.1.2;9.2 The Ultimacy of Sachchidananda and the Supermind;321
5.1.2.1;9.2.1 One in Essence and Dipolar in Existence;321
5.1.2.2;9.2.2 Supermind: The Icon of Sachchidananda;323
5.1.2.2.1;9.2.2.1 Supermind: The God Aspect of Sachchidananda;324
5.1.2.2.2;9.2.2.2 Supermind: The Truth-Consciousness of Sachchidananda;326
5.1.3;9.3 The Raison d’être for the Distinction of God and Creativity;328
5.1.3.1;9.3.1 On the Demand of the Question of Evil;329
5.1.3.2;9.3.2 On the Demand of Freedom;335
5.1.4;9.4 The Sine qua non for the Interdependence of Sachchidananda and Supermind;337
5.1.4.1;9.4.1 On the Ground of Theism and Monism;338
5.1.4.2;9.4.2 The Problem of Evil;340
5.1.4.2.1;9.4.2.1 The Complexity of the Problem;341
5.1.4.2.2;9.4.2.2 God the Creator and the Enigma of Evil;342
5.1.4.2.3;9.4.2.3 Evil and Divine Bliss;344
5.1.4.2.4;9.4.2.4 The Interplay of Good and Evil;346
5.1.4.2.5;9.4.2.5 Evil and Divine Economy;347
5.2;10 Toward an East-West Intermediation in the Metaphysics of Becoming in the Context of the Distinction between Metaphysics and Religion;350
5.2.1;10.1 The Distinctiveness of the West in Doing Philosophy;351
5.2.1.1;10.1.1 Reason: Central to Western Philosophy;352
5.2.1.2;10.1.2 Medieval Philosophy: A Combination of Faith and Reason;356
5.2.2;10.2 The Influence of the Enlightenment and Modernity;358
5.2.2.1;10.2.1 Modernity and Rationality;360
5.2.2.1.1;10.2.1.1 Modernity and the Question of Transcendence;361
5.2.2.1.2;10.2.1.2 The Emergence of Immanent Transcendence;364
5.2.2.2;10.2.2 The Separation of Metaphysics and Religion in the West;367
5.2.3;10.3 Whitehead’s Distance from Modernity;372
5.2.3.1;10.3.1 Religious and Metaphysical Ultimate as Distinct;372
5.2.3.2;10.3.2 The Metaphysical and the Religious Ultimate are Different;377
5.2.4;10.4 The Way of Doing Philosophy in the East;380
5.2.4.1;10.4.1 The Distinctiveness of the East;381
5.2.4.1.1;10.4.1.1 Darsna Versus Weltanschauung;382
5.2.4.1.2;10.4.1.2 Existence Is Value;384
5.2.4.1.3;10.4.1.3 Sense of Transcendence;387
5.2.4.2;10.4.2 Religion and Philosophy: Two Modes of Expressions;389
5.2.4.2.1;10.4.2.1 Religion, Philosophy and Freedom;391
5.2.4.2.2;10.4.2.2 Philosophy and Religion: Distinct but not Separate;391
5.2.4.3;10.4.3 The Complimentarity of Faith and Reason;395
5.2.4.3.1;10.4.3.1 The Role and the Limitations of Reason;396
5.2.4.3.2;10.4.3.2 Human Reason: A Mediator not an Angel;398
5.2.4.3.3;10.4.3.3 Reason Transcending to the Realm of Intuition;400
5.2.5;10.5 The Middle Way of Whitehead and Aurobindo;403
5.3;11 General Conclusion;406
5.3.1;11.1 Resumé;406
5.3.2;11.2 Whitehead and Aurobindo and East-West Dialogue;409
5.3.2.1;11.2.1 Being and Becoming: an Attempt to Think them Together;409
5.3.2.2;11.2.2 A Synthetic Approach to Matter and Spirit;417
5.3.2.3;11.2.3 The Realism of Whitehead and Aurobindo;419
5.3.2.4;11.2.4 Teleology and Purpose versus Nihilism;421
5.3.2.5;11.2.5 Religion and Philosophy: Distinction Versus Separation;424
5.3.2.6;11.2.6 Reason and Intuition: Two Sources of Philosophy;426
5.3.2.7;11.2.7 Reason and Experience Combined: A New Paradigm;428
5.3.3;11.3 An Attitude of Engagement Rather than Estrangement;437
6;References;444

Über Autor(innen)

Thomas Padiyath, Good Shepherd Major Seminary Kunnoth, Iritty, Kannur, India.