For process philosophy, the whole universe is alive and changing, continually co-creating new possibilities of life. Every living individual is born, grows, and then dies. The world is a web of changing individuals interacting with, affecting, and changing each other. The body is the locus of changing life. Not to be embodied, not to change, is not to be alive. Change occurs from moment to moment in our daily lives as we are acted upon and act, exercising creative freedom. The universe as a whole is changing in a continual process of evolution. The world is filled with free and creative individuals, related to each other. To a greater or lesser degree, all individuals, including human beings, other animals, cells, atoms, and particles of atoms, exercise creative freedom. Goddess/God1 is fully involved in the changing lives of every individual in the universe and in the evolution of the whole. Creation is co-creation. The whole world or cosmos is the body of Goddess/God. For process philosophy, change, freedom or creativity, and embodiment are interconnected. Everything in the world is in process. Change most definitely is.
KeywordsModern Science Human Freedom Process View Traditional Thinking Divine Power
Unable to display preview. Download preview PDF.
- 2.See Whitehead, Modes of Thought (New York: The Free Press, 1968 ), 127–147.Google Scholar
- 3.See Marija Gimbutas, The Language of the Goddess (San Francisco: Harper & Row, 1989)Google Scholar
- 8.See Pierre Teilhard de Chardin, The Phenomenon of Man, trans. Bernard Wall (New York: Harper & Row, 1958)Google Scholar
- Brian Swimme and Thomas Berry, The Universe Story: From the Primordial Flaring Forth to the Ecozoic Era—A Celebration of the Unfolding of the Cosmos (San Francisco: HarperSanFrancisco, 1992).Google Scholar
- 12.Thus sociobiologists argue that males will inevitably seek multiple partners in order to spread their genes around; see, for example, Richard Dawkins, The Selfish Gene (Oxford and New York: Oxford University Press, 1989).Google Scholar
- 22.For example Rachel Carson, The Edge of the Sea, with a new introduction by Sue Hubbell (Boston and New York: Houghton Mifflin Company, 1998 )Google Scholar
- Jennifer Ackerman, Chance in the House of Fate: A Natural History of Heredity (Boston and New York: Houghton Mifflin Company, 2001).Google Scholar
- 27.See, for example, Jeffrey Moussaieff Masson and Susan McCarthy, When Elephants Weep: The Emotional Lives of Animals (New York: Delacorte Press, 1995)Google Scholar
- Stephen Hart, The Language of Animals (New York: Henry Holt, 1996)Google Scholar
- Alexander F. Skutch, The Minds of Birds (College Station: Texas A & M University Press, 1996)Google Scholar
- Frans de Waal, Good Natured: The Origins of Right and Wrong in Humans and Other Animals (Cambridge, MA: Harvard University Press, 1966)Google Scholar
- 28.Joanne Harris, Chocolat (London: Black Swan, 2000).Google Scholar
- 30.See J. E. Lovelock, Gaia: A New Look at Life on Earth (Oxford: Oxford University Press, 1982).Google Scholar