By Daniel A. Dombrowski
Promotional info/Publisher's precis - "A Platonic Philosophy of faith demanding situations conventional perspectives of Plato's non secular proposal, arguing that those overstate the case for the veneration of Being in preference to turning into. Daniel A. Dombrowski explores how technique or neoclassical views on Plato's view of God were ordinarily ignored, impoverishing either our view of Plato and our view of what could be stated in modern philosophy of faith on a Platonic foundation. taking a look at the principally overlooked later dialogues, Dombrowski unearths a dynamic theism in Plato and offers a brand new and extremely diverse Platonic philosophy of faith. The work's interpretive framework derives from the appliance of strategy philosophy and discusses the continuation of Plato's proposal within the works of Hartshorne and Whitehead."
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Extra info for A Platonic Philosophy of Religion
11 Before moving to some of Whitehead’s interpreters, I want to briefly amplify the above points by appeal to Process and Reality. Whitehead is clear regarding his “principle of relativity” (or again, his “reformed subjectivist principle”) that it belongs to the nature of a being that it is potential for every becoming. In fact, in the “principle of process” itself Whitehead claims that the being of any actual entity is constituted by its becoming and its modifying agency; this is his way of putting Plato’s point that being is power.
The very idea of a cosmos leads to a belief in the cosmic God, the contemplation of which largely constitutes human wisdom; we are constituents of cosmic order. 23 This is a claim that, even if an exaggeration, nonetheless shows how comfortable the ancients were with the World Soul, a comfort matched by modern discomfort. Plato’s attempt to reform religion is initially seen in the effort to define piety (eusebeia) in the Euthyphro, a reform that is intensified in the Republic. One practical result of this reform was a confrontation with the theodicy problem, which is resolved by Plato by noticing the limits of divine power (limits that are perfect in their own way in that they allow creatures selfmotion) and the purity of divine goodness.
Real things are brought into existence by an omnipotent God who creates ex nihilo. Or at least, for Neville, God’s will Being Is Power 43 is omnipotent in the long run. ) It follows from Neville’s line of reasoning that the dynamic power of particular beings is illusory, in that, if God really is omnipotent, then every apparent exercise of finite power is really an exercise of God’s power. 29 Equally problematic as Neville’s view is that of Seth Bernadete in his commentary on the Sophist. 30 This view is implausible due to the logic of dipolar theism, as we will see later.