By Michael P. Levine

Many folks who don't think in God think that 'everything is God' - that every thing is a part of an all-inclusive divine solidarity. In Pantheism, this idea is gifted as a valid place and its philosophical foundation is tested. Michael Levine compares it to theism, and discusses the scope for resolving the issues inherent in theism via pantheism. He additionally considers the consequences of pantheism when it comes to perform. This publication will attract those that examine philosophy or theology. it is going to even be of curiosity to an individual who doesn't think in a private God, yet does think about a better unifying strength, and is drawn to the justification of this as a sound method of proposal.

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The world is God? Schopenhauer ridiculed the idea that the world should be called God. “Taking an unprejudiced view of the world as it is, no one would dream of regarding it as a god. ” Is he right? ” 30 WHAT I S PANTH E I S M? The world as the totality of all that exists is not itself an item in the world like my coat or your care of the cat. Ordinarily it is the latter sorts of things we may take to be shabby, rather than the world itself. Perhaps if we were able (per impossibile) to compare the world (as totality) with another world it would make sense to describe this world as shabby by comparison.

But apart from using them in this sense the pantheist, like anyone else, need not take them as extensionally equivalent, or as meaning the same thing. In general, then, God and the world do not mean the same thing, nor do they necessarily refer to the same thing for the pantheist. However, pantheists do take the world and God to have identical sense and reference on a certain interpretation of each. God, the world and the all-inclusive divine Unity all allegedly refer to the same thing. So they believe things to be true of God and the world that non-pantheists do not.

When Jaeger tells us that Anaximander’s cosmology offers “the first philosophical theodicy”…it is essential to remember that their “justice” and “reparation”…operate simply through the self-regulative periodicities of a physical equilibrium. This is certainly more, as Jaeger observes, than “a mere explanation of nature” in our sense of these words… 25 This illustrates the way in which the Presocratic view of nature is connected to their evaluative and other religious concerns. In criticising the religious cults the Presocratics were nevertheless addressing many of the cults’ central concerns.

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