By Daniel A. Dombrowski
Promotional info/Publisher's precis - "A Platonic Philosophy of faith demanding situations conventional perspectives of Plato's spiritual proposal, arguing that those overstate the case for the veneration of Being instead of changing into. Daniel A. Dombrowski explores how strategy or neoclassical views on Plato's view of God were more often than not ignored, impoverishing either our view of Plato and our view of what will be acknowledged in modern philosophy of faith on a Platonic foundation. taking a look at the principally missed later dialogues, Dombrowski unearths a dynamic theism in Plato and provides a brand new and extremely diverse Platonic philosophy of faith. The work's interpretive framework derives from the appliance of procedure philosophy and discusses the continuation of Plato's idea within the works of Hartshorne and Whitehead."
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Additional info for A Platonic Philosophy of Religion
In that the Stranger prefers dialectical exchanges to long speeches (217C–E), it is clear that he is not distinguished from the sophist in being a trader in words, but the way he trades in words does distinguish him. The sophist fosters a stupidity (amathia—229C) that can be exposed by a philosopher in dialectical cross-examination (230B–C). In this crossexamination, the philosopher uses persuasive devices that make him resemble a sophist as a dog does a wolf.
Or again, Origen is clear that our one body (corpus nostrum unum) is composed of many members (multis membris) that are held together by one soul (una anima). Likewise, the universe is an immense animal of many members that are held together by God (ita et universum mundum velut animal quoddam immensum atque immane opinandum puto, quod quasi ab una anima virtute Dei). 41 Perhaps Christians and other theists in the Abrahamic religions should be more sympathetic to the World Soul than they have been to date.
Finally, to conclude this cursory glance at Weiss, consider his Modes of Being. Here he admits that each mode of being exerts a characteristic power and that each actuality has its own dynamic power. He nonetheless also claims that God’s power is unlimited and that God is omnipotent. Weiss is quite clear that there is a conflict between divine omnipotence and the powerful modes of being other than God, but he does not resolve the conflict. 31 I stated earlier that it has not been historians of philosophy in the traditions of analytic or continental philosophy who have paid sufficient attention to the claim that being is power, but process philosophers.
A Platonic Philosophy of Religion by Daniel A. Dombrowski