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Genellikle bütün teist anlayışlarda mükemmel bir varlık anlayışının en temel esasını, “Yaratıcı Tanrı” düşüncesi oluşturur. Yaratma kavramı, “gerçekleştirmek, ortaya çıkarmak, varlığa getirmek,” anlamında kullanılmaktadır. Varlığa getirmek anlamında yaratma genelde iki şekilde meydana gelmektedir; Tanrı, her şeyi yoktan varlığa getirmiştir ya da bir bina gibi önceden bulunan bir materyal vasıtası ile varlığa getirmiştir. İşte bu noktada Whitehead, yaratma kavramını klasik düşünceden farklı anlamda kullanmaktadır. O, yaratma kavramını, Tanrı kavramından daha geniş tutmaktadır. Şöyle ki bütün kararlar Tanrı tarafından verilmiş kararlar değildir. Bu çalışmada Whitehead’in klasik anlayışlardan farklı olarak yaratmayı nasıl anladığını ve hangi noktalarda ayrıldığını göstermeye çalışacağız

Alfred North Whitehead, özgün fikirleri ile modern felsefede büyük öneme sahip sistematik bir filozoftur. Yaşadığı dönemdeki bilimsel gelişmelere paralel olarak, gerçekliğin açıklanması noktasında yeni bir metafizik sistem geliştirmiştir. Whitehead‟e göre alemde var olan her şey ikili bir yapıya süreklilik-değişme sahiptir ve var olan her şey birbiri ile karşılıklı ilişkiye sahiptir. Aynı şekilde Tanrı da bu ilişkiye dahildir. İşte bu durum metafiziğin dikkate alması gereken en önemli noktasıdır. O halde alemde var olan her şeyin ikili bir yapıya sahip olması ve birbirleriyle ilişkisi ve Tanrı‟nın da bu ilişkiye dahil olması Whitehead „in metafizik anlayışının merkezini oluşturmaktadır. Biz bu araştırmamızda Whitehead‟in metafizik düşüncesinin çerçevesini ortaya koymaya çalışacağız

In the late twentieth century, interreligious education emerged as a way to transform one’s attitude toward other religions and reduce religious prejudice. This article addresses the philosophical aspects of this practice, in particular the problems that arise when an essentialist approach is accommodated. The problems include the why (philosophical rationale), the who (subject and participant), the what (content), and the future (purpose). In response, the author explores how a relational approach grounded in a Whiteheadian philosophy of multiplicity would allow us to understand interreligious education differently. The article finds that a relational approach can help us imagine and embody interreligious education in a more humanizing, inclusive, and transformative way.

In 2016 and 2017, Colson Whitehead’s The Underground Railroad and Jesmyn Ward’s Sing, Unburied, Sing both won the National Book Award for fiction, the first time that two African-American writers have won the award in consecutive years. This article argues that both novels invoke African-based spirituality in order to create literary sites of resistance both within the narrative of the respective novels, but also within American culture at large. By drawing on a tradition of authors using African-based spiritual practices, particularly Voodoo, hoodoo, conjure and rootwork, Whitehead and Ward enter and engage in a tradition of African American protest literature based on African spiritual traditions, and use these traditions variously, both as a tie to an originary African identity, but also as protection and a locus of resistance to an oppressive society. That the characters within the novels engage in African spiritual traditions as a means of locating a sense of “home” within an oppressive white world, despite the novels being set centuries apart, shows that these traditions provide a possibility for empowerment and protest and can act as a means for contemporary readers to address their own political and social concerns.

Black hole event horizons provide us with an image of what the world looks like when it has been reduced to its smallest spatial components and all process has been squeezed out of it. It appears as a vast sheet of tiny, random dots. Since time is at the basis of 'process', the image highlights questions about temporality that also exercised philosophers, notably Henri Bergson and Alfred North Whitehead. Following a strategy suggested by Whitehead's approach to the questions leads to a possibility, which is also at the basis of a particular panprotopsychist theory ('SoS theory'), that the 'time' to which we ordinarily refer in everyday language may have two ontologically distinct but equally 'real' components--(a) the 'objective' metric spacetime of general relativity which refers to the organization of classical, causal relationships and (b) a 'subjective' sequence of 'nows' providing a basis for conscious experience--albeit 'nows' to which (usually very brief ) objective durations can be attributed. If true, it is to be expected that macroscopic, conscious mind-related violations of energy conservation should occasionally manifest. There is a wide range of anecdotal evidence from 'psychic' phenomena suggestive of such violations. The main aim of this paper is to point to the potential value of investigating the energy budgets of candidate phenomena. [ABSTRACT FROM AUTHOR]

In his theory of interpretation, Peirce’s attention is drawn to the work of “mind,” especially its appropriation of signs. Mind interprets nature by using signs in every form of inquiry. Based on his three categories, Peirce defines interpretation as a determinate process of interpretations of interpretations. Communicative process thus means, instead of just being determined as an interpretant by an object, that the interpreter is determined by a “communicative effort.” In the communicative effort, for Peirce, temporal unit is the necessary condition of meaning. In other words, in order to mean something, the communicative effort has to be performed in a continuum from a past to a future. Concealed possibilities can be actualized when the continuum is “broken,” genuinely divided. Peirce truly acknowledges that the possibility can be actualized when it is broken into parts. The main purpose of this paper is to investigate Charles S. Peirce’s theory of interpretation, with special regard to the theory of determination. Peirce fleshes out his theory of interpretation out of the three categories that perpetually turn up in Peirce’s intellectual career. Based on the three categories, Peirce defines interpretation as a determinate process of interpretations. Communicative process thus means, instead of just being determined as an interpretant by an object, the determinative process by which the interpreter is determined. In order to mean something, for Peirce, the communicative effort has to be performed in a continuum from a past to a future. For instance, the possibility of communication between computers and human beings can be explained by aid of Whitehead’s concept of “flat loci” as well as Peirce’s theory of interpretation. A flat locus is essentially a spatial region that represents the finite arrangement of ones and zeroes. A computer turns what it “sees” (the visual information to which it is exposed) into ones and zeroes according to mereo-topological schemata. Peirce truly acknowledged that possibilities can be actualized when the continuum is “broken,” genuinely divided. [ABSTRACT FROM AUTHOR]

News time has since the late 19th century moved away from storytelling to embrace modern progress. But time in news is elusive. The digital era splinters time, leaving news practice and research behind. A project to track US news into the 21st century documents a history of time in news: the realism of ‘who’, ‘where’, and ‘what’ declined, and the modernism contexts of ‘when’ and ‘why’ expanded. All five Ws moved contrary to expectation. Modernism tries to map time, but its definition is undecidable – even among logicians. Practitioners of news grapple with their topic: the realist now, and try to fit it into the modernist ‘standard time’, a time regime that imposes a big-picture interpretation onto their readers. The modern view equates clock time, a purely social invention, to quantifiable nature. Clock time offers an artificial view of the passage of time, but scientists dictated another big picture. ‘For us’, wrote Einstein, ‘who are convinced physicists, the distinction between past, present, and future has no other meaning than that of an illusion, though a tenacious one’. Time, although quantifiable, does not pass; its passing is an illusion and the objective view of the world is an immutable one. Coming to grips with the elusiveness of time, as it slips away from reporters and the grasp of scientists, creates opportunities for practitioners of news to align with contemporary mediated experiences. Facing the problem of time is done through Alfred North Whitehead, in whom the present moments is not a point of infinitessimal length on a single modernist time-line but an indivisible event that ‘grows literally by buds or drops’ of experience (William James in Whitehead), a landing ground which he calls the ‘actual occasion.’ Past, present, and future are not illusions, but symptoms of the subjective experience of process, which is not only real; it is part of the fundamental actual occasion. Weaving in Arendt’s distinction between ephemeral labor and permanent work illustrates how process philosophy can be grounded in both the labor and work of journalists, allowing news practitioners to adapt to digital times. [ABSTRACT FROM AUTHOR]

Two anarchist women from the late nineteenth to early twentieth centuries, Alexandra David-Néel and Lily Gair Wilkinson, combined their politics with radical engagement in walking. In both the literal sense, moving their bodies along the earth, and the figurative sense of calling on peripatetic tropes to express their ideas, they found walking to be a constitutive element of freedom. This paper brings the ideas of Whitehead and other process philosophers into conversation with material and semiotic dimensions of walking and with anarchist politics. In the political lives of Wilkinson and David-Néel, I see struggles to live anarchist lives, lives into which one could walk. [ABSTRACT FROM AUTHOR]

With neuroscience and psychology making significant advances in contemporary brain research, fundamental questions concerning the nature of human life and activity will become evermore critical as we proceed further into the twenty-first century. Put simply, are we creatures who exercise some genuine degree of freedom and agency in the world or are we creatures whose actions are largely if not wholly determined by biological, neurological, and psychological factors far below the radar of our conscious awareness? This article explores this important and timely question by examining the views of Paul Sheldon Davies, Reinhold Niebuhr, and Alfred North Whitehead. Drawing on contemporary science, Davies dismisses Niebuhr's existential analysis of human existence and any meaningful conception of human agency. Succinctly stated, can one take both the results of contemporary neuroscience seriously, as Davies does, and the affirmation of human agency seriously, as Niebuhr does? The thesis of this essay is that Whitehead offers a constructive bridge between Davies' affirmation of science and Niebuhr's existential account of human existence. In sum, it is argued that Whitehead's process philosophy enables us to affirm the genuine influence of nonconscious factors in experience as well as the authenticity of human agency and subjectivity in the world. [ABSTRACT FROM AUTHOR]

Objective: Hemorrhoidal disease is a very common entity in the general population; however, the therapeutic approaches to hemorrhoids remain controversial. The choice of treatment method depends on the grade of the hemorrhoid as well as the experience of the surgeon. The Whitehead hemorrhoidectomy procedure is often applied for grade IV hemorrhoids. Material and Methods: We studied 49 patients who underwent surgery between December 1982 and January 2013. The indications for the Whitehead procedure in all patients were grade IV hemorrhoidal disease. The data on these patients were evaluated retrospectively with respect to age, gender, preoperative diagnosis, and postoperative complications. Results: Of the patients included in this study, 34 were male and 15 were female. The mean age of the patients was 41.93±12.42, and the age range was 24-70 years. Complications of the Whitehead procedure included bleeding (6.12%, three cases), stricture (2.04%, one case), urinary retention (16.33%, eight cases), and temporary anal incontinence (2.04%, one case). No patients developed Whitehead deformities, entropion, or infectious complications. All patients were discharged from hospital between the fifth and eighth days post-surgery (6.45±1.00 days). The followup period was 1-234 months (70.02±54.89). Conclusion: The Whitehead procedure is successful in patients with prevalent peripheral prolapse and/or thrombosed hemorrhoids. With the right indications, and if the surgeon has adequate experience, the morbidity rate of the Whitehead procedure is similar to that of other treatment methods. [ABSTRACT FROM AUTHOR]

The article analyzes contrasting theories about the role of emotion in learning proposed by Alfred North Whitehead and Jerome Bruner. I argue that Whitehead's account of experience and emotion in his educational philosophy is best understood in the context of the philosophy of organism. Here he takes issue with the empiricists' view that sensa are the core of perception, and conceives of emotion as the primary bodily experience reaching out to the world as 'prehensions' that provide continuity to experience. Bruner gives priority to cognition and the mental models that make problem solving possible. While he does acknowledge emotions as part of the fabric of the mind, they are shaped by what we know, which fully determines both experience and emotion. And when he embraces narrative thinking, it also excludes emotion in favour of 'metacognitive sensitivity.' A possible reconciliation is attempted by considering the relationship between consciousness and emotion, but this serves to underline the differences. Whitehead's realism and Bruner's constructivism also highlight the philosophical divide between the two thinkers. I conclude that Whitehead's theory of emotion in learning is richer and more inclusive than Bruner's. [ABSTRACT FROM AUTHOR]

Let S be a semigroup, H a 2-torsion free, abelian group and $$C^2f$$ the second order Cauchy difference of a function $$f:S \rightarrow H$$ . Assuming that H is uniquely 2-divisible or S is generated by its squares we prove that the solutions f of $$C^2f = 0$$ are the functions of the form $$f(x) = j(x) + B(x,x)$$ , where j is a solution of the symmetrized additive Cauchy equation and B is bi-additive. Under certain conditions we prove that the terms j and B are continuous, if f is. We relate the solutions f of $$C^2f = 0$$ to Fréchet's functional equation and to polynomials of degree less than or equal to 2. [ABSTRACT FROM AUTHOR]

Despite the fact that the Dao De Jing is one of the most frequently translated texts in history, most of these translations share certain unexamined and problematic assumptions which often make it seem as though the text is irrational, incoherent, and full of non sequiturs. Frequently, these assumptions involve the imposition of historically anachronous, linguistically unsound, and philosophically problematic categories and attitudes onto the text. One of the main causes of the problem is the persistent tendency on the part of most translators to read the first line of the text as referring to or implying the existence of some kind of "eternal Dao." These are what I term "ontological" readings, as opposed to the "process" reading I will be articulating here. [ABSTRACT FROM AUTHOR]

Cancer is commonly described as the uncontrolled reproduction of abnormal cells in the body. This definition enacts the disease as a local process, whose temporality is linear. In this article we challenge this approach, from a case study on breast cancer, analysed from the actor-network theory. Starting from the conception of disease as a material-semiotic trajectory, we establish the role of regulation and the processes of pre-symptomatic diagnosis in the materiality of cancer. Echoing the proposal of Alfred North Whitehead, we define cancer as a potential object. Then, we describe how propositions are articulated in biomedical patients, affect their anatomy and establish an authentic embodiment, which acts as a socio-material assemblage. We conclude that it is necessary to think about interventions that consider the heterogeneity of the material aspects that come with cancer, conceived from this perspective.El cáncer es comúnmente descrito como la reproducción incontrolada de células anormales en el cuerpo. Esta definición constituye la enfermedad como un proceso local, cuya temporalidad es lineal. En este trabajo ponemos en cuestionamiento tal enfoque a partir de un estudio de caso sobre el cáncer de mama, analizado desde la teoría del actor-red. Iniciando desde la concepción de la enfermedad como una trayectoria semiótico-material, establecemos el papel que juegan la regulación y los procesos de diagnóstico pre-sintomático en la materialidad del cáncer. Haciendo eco de la propuesta de Alfred North Whitehead, definimos el cáncer como un objeto potencial. Luego, describimos cómo las proposiciones biomédicas se articulan en las pacientes, afectan su anatomía y establecen una auténtica corporización que se comporta como un agenciamiento socio-material. Concluimos que se hace necesario pensar en intervenciones que consideren la heterogeneidad de aspectos materiales que conlleva el cáncer concebido desde esta perspectiva.

The protocols and guides have been studied extensively by the social sciences, especially in the biomedical field. They have been characterized as sets of rules that require contextual adaptation, collecting heterogeneity of actors, times and spaces. In this article we collect two questions that, however, have not been treated in literature. The first rests on the organization of content of guides-protocols and their effects. The second, on the relationship established between them and the health professionals. Based on the analysis of medical protocols-guides developed for the diagnosis and treatment of cancer, we collect how these are organized in what Bruno Latour termed as panoramas. This implies a special relationship between professionals and guides-protocols, in which the seconds take the first, serving as a source of characterization of the medical phenomena. We describe this relationship as prehension, based on a neologism coined by Alfred Whitehead. Los protocolos y guías han sido estudiados ampliamente por las ciencias sociales, especialmente en el campo biomédico. Han sido caracterizados como conjuntos de normas que requieren de adaptación contextual, recogiendo heterogeneidad de actores, tiempos y espacios. En este artículo recogemos dos interrogantes que, sin embargo, no han sido tratadas en la literatura. La primera incumbe la organización del contenido de los protocolos-guías y sus efectos. La segunda, la relación que establecida entre estos y los profesionales de la salud. En base al análisis de protocolos-guías médicos elaborados para el diagnóstico y tratamiento del cáncer, recogemos cómo estos se organizan en lo que Bruno Latour denominó como panoramas. Ello supone una relación especial entre profesionales y protocolos-guía, en que los segundos prenden a los primeros, sirviendo de fuente de caracterización de los fenómenos médicos. Describimos esta relación como prehensión, en base a un neologismo acuñado por Alfred Whitehead.

Peirce and Whitehead share a common project: to restrict the over-extension of reductionism, to show how matter must be sensate and to create an ontology of process and subjectivity. This article claims that biosemiotics can assist this project. Moreover, it shows that the concept of affordance is a means to produce a theory of causation that embraces physical, natural and cultural levels of order.

While the question of survival of bodily death is usually approached byfocusing on the mind/body relation (and often with the idea of the soul as a special kindof substance), this paper explores the issue in the context of our understanding of time.The argument of the paper is woven around the central intuition of time as an “everlivingpresent.” The development of this intuition allows for a more integral or “complexholistic”theory of time, the soul, and the question of survival. Following the introductorymatter, the first section proposes a re-interpretation of Nietzsche’s doctrine of eternalrecurrence in terms of moments and lives as “eternally occurring.” The next section is atreatment of Julian Barbour’s neo-Machian model of instants of time as configurations inthe n-dimensional phase-space he calls “Platonia.” While rejecting his claim to have doneaway with time, I do find his model suggestive of the idea of moments and lives aseternally occurring. The following section begins with Fechner’s visionary ideas of thenature of the soul and its survival of bodily death, with particular attention to the notionof holonic inclusion and the central analogy of the transition from perception to memory.I turn next to Whitehead’s equally holonic notions of prehension and the concrescence ofactual occasions. From his epochal theory of time and certain ambiguities in hisreflections on the “divine antinomies,” we are brought to the threshold of a potentiallymore integral or “complex-holistic” theory of time and survival, which is treated in thelast section. This section draws from my earlier work on Hegel, Jung, and Edgar Morin,as well as from key insights of Jean Gebser, for an interpretation of Sri Aurobindo’sinspired but cryptic description of the “Supramental Time Vision.” This interpretationleads to an alternative understanding of reincarnation—and to the possibility of itsreconciliation with the once-only view of life and its corresponding version ofimmortality—along with the idea of a holonic scale of selves leading from individualpersonality as we normally experience it, through a kind of angelic self (a reinterpreted“Jivatma”), and ultimately to the Godhead as the Absolute Self. Of greater moment thansuch a speculative ontology, however, is the integral or complex-holistic way of thinkingand imagining that is called for by this kind of inquiry.

Background: Adolescents who make up a vast majority of the secondary school population are at a stage at which they are largely affected by acne. This condition, which is widely visible and easily recognized by peers, has numerous misperceptions surrounding it, which may influence attitudes toward people affected by it. There is a paucity of information on the prevalence of acne and how adolescents in Jos, Nigeria, view the condition., Objective: This study aimed to determine the prevalence of acne, perceived risk factors, and the accuracy of self-report among adolescents in Jos, Nigeria. The study also sought to understand perceptions surrounding acne in this age group., Methods: This descriptive cross-sectional study was conducted among adolescents attending private and public secondary schools in Jos, Nigeria. In total, 482 students were recruited through a multistaged stratified random sampling method. A self-administered semistructured questionnaire was used to collect information on history of acne, perceptions of causes, and the attitude toward those who have the condition. All participants were examined for the presence of acne. Univariate, bivariate, and multivariate analysis were conducted using SPSS (version 26; IBM Corp)., Results: The self-reported prevalence of acne was 44% and that upon clinical examination was 55%. Self-report showed a moderate degree of agreement with clinical diagnosis (Cohen κ=57.3%; P<.001). Predictive factors for the presence of acne in general were age of ≥15 years (odds ratio [OR] 1.79, 95% CI 1.12-2.87; P=.02), being in a private school (OR 2.17, 95% CI 1.38-3.42; P=.001), and being in a senior secondary class (OR 2.14, 95% CI 1.32-3.47; P=.002). The female gender (OR 3.03, 95% CI 1.64-5.61; P=.001) and religion (OR 3.24, 95% CI 1.27-8.24; P=.02) were predictive for acne only among adolescents aged <15 years, while a positive family history was predictive in those aged ≥15 years (OR 2.04, 95% CI 1.15-3.61; P=.02). A distinct perception and attitude pattern surrounding acne was observed, as a significant proportion (84/131, 64.1% vs 47/131, 35.9%; P=.02) of those who related acne to a biological phenomenon had acne themselves; however, the belief that acne is caused by skin lightening practices was significantly more common in those without acne (19/28, 67.9%) than in those with acne (9/28, 32.1%; P=.01). One-fourth of the adolescents (n=122, 25.3%) had no idea of the possible causes of acne., Conclusions: Though acne is a prevalent skin condition among Nigerian adolescents, many misperceptions and unfavorable attitudes surround acne and persons affected by the condition. Our findings have revealed the need to work with the school health program to educate the general adolescent population about acne, to refer and manage teenagers with acne., (©Ruth Adah, Hope Yusufu, Queen-Amina Vivian Otene. Originally published in JMIR Dermatology (http://derma.jmir.org), 12.07.2023.)

This article argues that there is a smilarity between Whitehead s and views. There is a general İmpression among Turkish thinkers that islamic schoolar did not know the western thought very well, either on a personal or a cultural level. But lqbal kown western thought very well. According to M. Saaed, for example, "of about thirty-four western writers from whose works the Allama has quoted, as many as twenty-five were his contemporaries and among these one is to underline the names of Whitehead, Eddington, Wildon. .. " Really, Iqbal 's work The Reconstruction of Religious Thought in Islam referred to and quoted from Whitehead 's works, espessially his cosmology and religious understanding. My purpose is to prove the injluence of Whitehead's views on Iqbal 's thoughts. In this study I concentrate upon their doctrines of God and creativity. When Iqbal talks of God s nature and his attributes, he uses many different expressions, like Whitehead. According to Iqbal, God is an Ego, an ultimate Ego, an All-Inclusive Self... Whitehead also accepts these concepts. Thus,first, both seem to regard the doctrine of God to be the central dogma of religious life. Second, the problem of God is that religious question to which Whitehead and Iqbal give fullest attention in their philosophy

This article presents an analysis of James Benning's film, BNSF (2013). It argues that the film comprises a landscape rendered in such a way that the temporal aspects of the processes, both cultural and natural, of which it is composed are brought forth. The article also asserts that, by relating a world that unfolds with a measure of contingency, the film not only manifests the inherent inadequacy of representation, but also it draws attention to the efficacy of the world in the making of its moving image. Finally, the article demonstrates that the qualities of the world delimited by the film impel the viewer to attempt to envision facts of nature that greatly outsize the horizon of her human point of view. [ABSTRACT FROM AUTHOR]

In the tripartition morals, ethics, meta-ethics, the latter two exist for the former one, not the other way around. I inspect the coherence as it is understood in the epistemology. I see that these views are influencing the study of coherence in ethics. I find necessary the broadening of coherence's treatment in ethics and I make the due proposal for a research program. [ABSTRACT FROM AUTHOR]

The article discusses the history and development of the torpedo launchers that gained the greatest renown in the key port of Austro-Hungary Fiume (Rijeka). The main producers of this armament are studied, with a major focus on the late 19th and early 20th centuries. The research is set in a rich historical context. [ABSTRACT FROM AUTHOR]

Neuroscience has made enormous progress in understanding the brain and its various neuro-sensory and neuro-cognitive functions. However, despite all progress, the model of the brain as well as its ontological characterization remain unclear. The aim in this first paper is the discussion of an empirically plausible model of the brain with the subsequent claim of a neuro-ecological model. Whitehead claimed that he inversed or reversed the Kantian notion of the subject by putting it back into the ecological context of the world, the so-called reformist subjectivist principle. Based on empirical evidence about the experience-dependence of the brain's spontaneous activity, I argue for an analogous inversion or reversion with regard to the model of brain: empirical evidence is well compatible with a neuro-ecological model which extends beyond and integrates both Humean neuro-sensory and Kantian neuro-cognitive models. I conclude that a neuro-ecological and process-based model of brain and its relationship to the world may offer a novel model of brain that carries major ontological implications as they shall be discussed in the second paper. [ABSTRACT FROM AUTHOR]

While neuroscience has made enormous progress in understanding the brain, the implications of these empirical findings for ontological questions in philosophy including the mind-body problem remain yet unclear. In the first paper, I discussed the model of brain that as implied and supported by the empirical data. This leads me now to the question of an empirically plausible ontology of brain. Therefore, the aim in this second paper is the ontological characterization of the brain in terms of a process-based ontology that avoids what Whitehead described as 'simple location' and 'fallacy of misplaced concreteness'. The discussion of the model of the brain is complemented by developing a process-based ontological characterization of the brain. Specifically, as based on Whitehead, I argue that 'simple location' of the brain as thing or object in time and space amounts to nothing but an abstraction rendering what Whitehead described as 'fallacy of misplaced concreteness'. Instead of describing the brain as static, non-temporal and isolated thing or object, I characterize the brain ontologically by dynamic, temporal, and relational processes. This leads me to a process-based ontology of brain which may be specified in spatiotemporal terms. Since the world's larger spatiotemporal range or scale contains, e.g., nests, the smaller one of the brain, I characterize their ontological relationship by 'spatiotemporal nestedness' and 'spatiotemporal directedness'. Such spatiotemporal relationship between world and brain precludes the confusion between the world as whole and the brain as part, e.g., 'mereological confusion'. I conclude that process-based or better, more specifically, spatiotemporal ontology of the brain and its relationship to the world may offer novel views on the question for the ontological relationship between mind and brain, e.g., the mind-brain problem, by converting or reformulating it as 'world-brain problem'. [ABSTRACT FROM AUTHOR]

In an anthology on panentheism, Keith Ward assesses the appropriateness of the metaphor of embodiment for God, as well as the viability of the concept of panentheism itself, as he considers the theologies of Ramanuja, Hegel, and process thought. Ward frames polar problems with respect to the analogy of self-body/God-world and to the concept of panentheism. (1) Ramanuja and Hegel's theologies ultimately deny the freedom and compromise the independence and otherness of the creatures. (2) Process theology compromises divine sovereignty and perfection, making God too passible to the world's evils. This article attempts to transcend such one-sided approaches as it develops a balanced concept of panentheism and a metaphor of divine embodiment that provide for mutual influence between God and the world, wherein both the suffering and happiness of the world affect God, while maintaining sole divine causal ultimacy with respect to the world. [ABSTRACT FROM AUTHOR]