Roland Faber – författare

The Mind of Whitehead offers the curious reader a creative exploration of a crucial twentieth-century philosopher, speaking to global concerns from a position of possibility and complexity.For Alfred North Whitehead, the fundamental basis of reality is connectivity; the possibility, interdependence and actualisation that defy our human desire for structure, categorisation and division. In this spirit, Professor Roland Faber combines the disparate interests of Whitehead's study - from Mathematics to Divinity, Political Philosophy to Cosmology - to trace the thematic similarities of this work, and establish their unity in the 'mind' of Whitehead. Focussing on the experience of reading Whitehead's rich text, Faber invites the reader not to search for fixed patterns but to explore the impermanence and diversity of Whitehead's ideas.

Process theology has been a major theological innovation of the last hundred years, and its influence on American theology has been pervasive. But process thought is far from being simply an American phenomenon. Throughout the last few decades, some of the most exciting work in process theology has been undertaken in Asia and Europe. Now that process theology is a truly international movement, all theologians need to reconsider this school of thought. In this book, world-recognized expert in process thought Roland Faber presents a systematic exploration of process theology's roots and development, its chief concerns and concepts, and its opportunities for new contributions to today's theological scene. This book is a superb resource for those who want to know more about this important theological movement.

This volume is based on the first set of formal conversations which brings together the dynamic philosophies of two eminent thinkers: Judith Butler and Alfred North Whitehead. Each has drawn from a wide palette of disciplines to develop distinctive theories of becoming, of syntactical violence, and creative opportunities of limitation. In bringing together internationally renowned interpreters of Butler and Whitehead from a variety of fields and disciplines—philosophy, rhetoric, gender and queer studies, religion, literary and political theory—the editors hope to set a standard for the relevance of interdisciplinary philosophical discourse today. This volume offers a unique contribution to and for the humanities in the struggles of politics, economy, ecology, and the arts, by reaching beyond their closed circles toward understandings that may serve as the basis for the activation of humanity today. Considered together, Butler and Whitehead delineate a whole new cadre of approaches to long-standing problems as well as never-before asked questions in the humanities.

The Divine Manifold is a postmodern enquiry in intersecting themes of the concept and reality of multiplicity in a chaosmos that does not refuse a dimension of theopoetics, but rather defines it in terms of divine polyphilia, the love of multiplicity. In an intricate play on Dante’s Divine Comedy, this book engages questions of religion and philosophy through the aporetic dynamics of love and power, locating its discussions in the midst of, and in between the spheres of a genuine philosophy of multiplicity. This philosophy originates from the poststructuralist approach of Gilles Deleuze and the process philosophical inspirations of Alfred N. Whitehead. As their chaosmos invites questions of ultimate reality, religious pluralism and multireligious engagement, a theopoetics of love will find paradoxical dissociations and harmonizations with postmodern sensitivities of language, power, knowledge and embodiment. At the intersection of poststructuralism’s and process theology’s insights in the liberating necessity of multiplicity for a postmodern cosmology, the book realizes its central claim. If there is a divine dimension of the chaosmos, it will not be found in any identification with mundane forces or supernatural powers, but on the contrary in the absolute difference of polyphilic love from creativity. Yet, the concurrent indifference of love and power—its mystical undecidability in terms of any conceptualization—will lead into existential questions of the insistence on multiplicity in a world of infinite becoming as inescapable background for its importance and creativeness, formulating an ecological and ethical impulse for a mystagogy of becoming intermezzo.

Secrets of Becoming brings into conversation modes of thought traditionally held apart: Whitehead's philosophy of the event, Deleuze's philosophy of multiplicity, and Judith Butler's philosophy of gender difference. Why should one try to connect these strains of thinking? What might make the work of these thinkers negotiable with one another?This volume finds that bridge in an emphasis on "becoming" that secretly defines the philosophies of Whitehead, Deleuze, and Butler. Its three sections investigate their surprising confluence in a "philosophy of becoming" in relation to the question of the event, bodies and societies, and immanence and divinity. A substantial Introduction gives an extended comparison of the three thinkers.

In complex philosophical ways, theology is, should, and can be a "theopoetics" of multiplicity. The ambivalent term theopoetics is associated with poetry and aesthetic theory; theology and literature; and repressed literary qualities, myths, and metaphorical theologies. On a more profound basis, it questions the establishment of the difference between philosophy and theology and resides in the dangerous realm of relativism. The chapters in this book explore how the term theopoetics contributes to cutting-edge work in theology, philosophy, literature, and sociology.

In complex philosophical ways, theology is, should, and can be a "theopoetics" of multiplicity. The ambivalent term theopoetics is associated with poetry and aesthetic theory; theology and literature; and repressed literary qualities, myths, and metaphorical theologies. On a more profound basis, it questions the establishment of the difference between philosophy and theology and resides in the dangerous realm of relativism. The chapters in this book explore how the term theopoetics contributes to cutting-edge work in theology, philosophy, literature, and sociology.

Lucas Falk meets Tusha. Something he would regret eventually. As devils seem at the loose, a female corpse is detected having been trailed by a yacht. The private Eye Rick Macari comes on the scene.

A riddle about the appearance of large amounts of drugs in the country activates two Scotland Yard men to arrive in the town.

A colourful tycoon is as usual behind it all.

Lucas, who notices nothing from the goings on around him, finds himself gradually deteriorating by the modus vivendi of Tusha.

Rick Macari endures to lay bare the truth about it all.

Excerpt of Tusha:CHAPTER FORTY-THREEYoure different Man, was Macaris first remark to Luke as they met at the Mocha Coffee House.Im happy. Shes come back to me. Sorry about standing you up the other night, but Im sure youll understand.Course I do. Im pleased for you.Shes come around Rick, shes learned. And, enthused Luke, you know what? Shes gone all tender and sweet. Isnt it beautiful?Im so glad for you Luke, acceded Rick. But wasnt sure at all if that was the last episode of their saga. It would call for a miracle to cure her. Then Rick asked him: How are you for money?Oh, money,. Im alright, thanks.Rick knew that he couldnt be. But such earthly items seemed to have lost their reality for Luke. Mammon truly had lost its meaning for him. As Rick went to the counter to order more coffee, he took some larger notes from his wallet. He came back to Luke and pressed the bank notes into the Germans hand.Treat your little Darling to a meal or something and, Rick threatened, dont argue about it or ever mention it. Right? What do you know about little Darling? Asked Luke, hiding his embarrassment about the money.Why? Asked Macari.Tusha explained Luke, is Russian for little Darling. Literally translated, Darling is Tushka, but as a pet name for somebody smallish or special, one uses Tusha.Thats very fitting, agreed Rick, but he thought how misplaced that name was with that callous bitch.It was Luke who changed the subject: I was so engrossed in my own affair that I forgot to ask you what you know about her father and why are you here actually?Hes simply a big time gangster, answered Rick flatly.Come on, you cant do that with me Im not that stupid, so spill the beans. You dont really sell computers then, do you?Macari realised that he had to own up. Somehow he trusted that poor soul. He told Luke most of the story. Lukes face stayed a permanent pale during the long narrative, eventually he said: Now I must support her even more so. The poor girl. Luke was in tangles again. How did all this escalate to such proportions? He coerced Rick to give him more details: Where does Reynolds fit into all this?Hes the big X in our equation, frankly we dont know where he stands in their hierarchy, but I believe hes one of the big ones. We dont know yet how Parker communicates with Reynolds but our suspicion is he does employ Parker.Thats the chap youve asked me once if Id know him, wasnt it?Thats right, hes got an air taxi business just like yours but he operated from Grantham.Parker was the name you said? Asked Luke.Thats the one. Hes a sort of short fellow with a pear shaped torso, balding head and when he walks, he waddles like a penguin. Toms his first name and he doesnt just work like a taxi pilot. His main job is being a hit man.Dont like the circles you mix in, said Luke shaking his head in sorrow. Its only business.Now that youve mentioned it again that name seems to ring a bell with me somehow. I faintly remember people talking about him a few times. I never met him knowingly, though.Let me ask you something, were you ever involved with drug smuggling?Why do you ask me that question? Luke fidgeted.Well, then you would know what kind of mob deals

The Allure of Things: Process and Object in Contemporary Philosophy contests the view that metaphysics is something to be overcome. By focusing on process and object oriented ontology (OOO) and rejecting the privileging of human existence over the existence of non-human objects, this collection explores philosophy's concern with things themselves. Interest in Latour, Stengers, Whitehead, Harman and Meillassoux has prompted a resurgence of ontological questions outside the traditional subject-object framework of modern critical thought. This new collection consequently proposes a pragmatic and pluralist approach to 'modes of existence'. Drawing together an international range of leading scholars, The Allure of Things fully covers the similarities between OOO and process philosophy, and is an essential addition to the literature on metaphysics.

The Allure of Things: Process and Object in Contemporary Philosophy contests the view that metaphysics is something to be overcome. By focusing on process and object oriented ontology (OOO) and rejecting the privileging of human existence over the existence of non-human objects, this collection explores philosophy''s concern with things themselves. Interest in Latour, Stengers, Whitehead, Harman and Meillassoux has prompted a resurgence of ontological questions outside the traditional subject-object framework of modern critical thought. This new collection consequently proposes a pragmatic and pluralist approach to ''modes of existence''. Drawing together an international range of leading scholars, The Allure of Things fully covers the similarities between OOO and process philosophy, and is an essential addition to the literature on metaphysics.

The Allure of Things: Process and Object in Contemporary Philosophy contests the view that metaphysics is something to be overcome. By focusing on process and object oriented ontology (OOO) and rejecting the privileging of human existence over the existence of non-human objects, this collection explores philosophy''s concern with things themselves. Interest in Latour, Stengers, Whitehead, Harman and Meillassoux has prompted a resurgence of ontological questions outside the traditional subject-object framework of modern critical thought. This new collection consequently proposes a pragmatic and pluralist approach to ''modes of existence''. Drawing together an international range of leading scholars, The Allure of Things fully covers the similarities between OOO and process philosophy, and is an essential addition to the literature on metaphysics.

The Allure of Things: Process and Object in Contemporary Philosophy contests the view that metaphysics is something to be overcome. By focusing on process and object oriented ontology (OOO) and rejecting the privileging of human existence over the existence of non-human objects, this collection explores philosophy's concern with things themselves. Interest in Latour, Stengers, Whitehead, Harman and Meillassoux has prompted a resurgence of ontological questions outside the traditional subject-object framework of modern critical thought. This new collection consequently proposes a pragmatic and pluralist approach to 'modes of existence'. Drawing together an international range of leading scholars, The Allure of Things fully covers the similarities between OOO and process philosophy, and is an essential addition to the literature on metaphysics.

This collection of 11 essays form a new examination of Whitehead’s Barbour-Page lectures, which were published as the book Symbolism: Its Meaning and Effect in 1927. Leading Whitehead scholars give you exciting insights into the contemporary implications of Whitehead's symbolism in an era of new scientific, cultural and technological developments. As a result, Whitehead's philosophy is reinvigorated in the context of contemporary discussions and debates. This volume also serves as a critical point of entry into Whitehead’s more lengthy and complex work such as Process and Reality, and to his body of work as a whole.

This collection of 11 essays form a new examination of Whitehead’s Barbour-Page lectures, which were published as the book Symbolism: Its Meaning and Effect in 1927. Leading Whitehead scholars give you exciting insights into the contemporary implications of Whitehead's symbolism in an era of new scientific, cultural and technological developments. As a result, Whitehead's philosophy is reinvigorated in the context of contemporary discussions and debates. This volume also serves as a critical point of entry into Whitehead’s more lengthy and complex work such as Process and Reality, and to his body of work as a whole.

How should we believe in God today? If we look beyond our little lives to the vast cosmos, we may even ask: Why all that? And even if we spiritually feel the universe: Why believe any religion? After all, there are many; and haven''t they contributed to the predicament of humanity? Process theology gives provocative answers to these questions: how we are bound by the organic cycles of this world, but how in this web of life God shines even in the last, least, and forgotten event as the Eros of its becoming and as its mirror of greatness; why anything exists: because it is from beauty, for harmony and intensity, and through a consciousness of peace rising from our deepest intuitions of existence. We can change: not only in our thoughts and lives, but even in the way we experience this world. This book introduces such a new way of experiencing, thinking, and living. Based on the fascinating work on cosmology, religion, and civilization of Alfred North Whitehead, this book develops the main theses of process theology and elucidates it as a theopoetics of mutual care for the unexpected, the excluded, the forgotten, and a future society of peace.

The World Parliament of Religions adopted the view that there will not be peace in this world without including peace among religions. Yet, even with the unified force of the world’s religions and wisdom traditions, this cannot be accomplished without justice among people. In one way or another, “unity” among religions, as based on justice and the will to accept the other’s religions and even irreligiosity as means of justice, will not prevail without an internal and external, spiritual, theological, philosophical and practical investigation into the very reasons for religious strife and fanaticism as well as the resources that people, cultures, religions and wisdom traditions might provide to disentangle them from the injustices of their host regimes, and to seek the “balance” that leads to a measure of universal fairness among the multiplicity of religious and non-religious expressions of humanity.“Conviviality” expresses the depth and breadth of “living together,” which itself can be understood as a translation of a central term of Whitehead's philosophy and the process tradition—“concrescence” (growing together, becoming concrete)—as it is recently and increasingly used in different discourses to name the concrete community of difference of individuals, cultures, and religions in appreciation of the mutual inclusiveness of their lives.This book seeks to bring together experts from different religious (and non-religious) traditions and spiritual persuasions to suggest ways in which the living wisdom traditions might contribute to, and transform themselves into, a universal conviviality among the people, cultures and religions of this world for a common future. It wishes to test the resources that we can contribute to this concurrent and urgent matter, aware of Whitehead's call for a radical transformation of power and violence in thought and action as, perhaps, the ultimate theory of conflict resolution.

The Garden of Reality contemplates the relativity of religious truth, religious pluralism, transreligious discourse, postmodern cosmology, and multireligious mysticism. Its transreligious approach aims at a future multireligious, peaceful society in an ecological and cosmic context. It proposes that the future of humanity is bound to conviviality with itself and the Earth, that the deepest religious motivations of existing together are relative to one another, and that transreligious relativity is essential to the conviction of religions that their motivations, experiences, and conceptualities are meaningful, real, and true. By engaging diverse voices from poststructuralism to Sufism, Dzogchen, and philosophical Daoism, from conceptual frameworks of Christianity and Hinduism to mystical and postmodern cosmology, current cosmopolitanism, and interreligious and interspiritual discourses, but especially understudied contributions of process thought and the Bahá'í religion, this book suggests that multireligious conviviality must listen to the universal relevance of a multiplicity of minority voices. Its polyphilic pluralism affirms the mutual immanence and co-creative nature of religions and spiritualities with the universal in-sistence of divine or ultimate reality in the cosmos. Embracing a relativistic and evolutionary paradigm in an infinite cosmos of creative becoming, religions must cope with events of novelty that disturb and connect, transcend and contrast, the continuum of their truth claims, but must avoid conflict, as religious diversity is enveloped by an ever-folding landscape of ultimate reality.

If one believes the French philosopher Gilles Deleuze, Alfred North Whitehead''s work is one of the most important events in the exploration of the universes of thought in recent times. Whitehead''s text confronts us with the feeling of existing in a world that cannot be defined by any creed or method, but offers us unexpected friends: ideas--ideas that unleash and alleviate, play and mitigate despair, swim in the rough waters, but without effort let go of us if we cannot fathom them. For adventurers who risk the encounter with Whitehead''s text, its treasures feel like balm on the overheated, burning sensation of wounds of division. A way out. A new way. A revolution--not of violent overturning, but of gentle reorientation in which compassionate thinking breathes. It is not about systems, but permeated with musical rhythms and harmonics, composing significance with impermanence. It does not arrive at a promised land, but perhaps is a harbinger of things to come, sensing a universe that will surprise our descendants. It does not reveal a mind in which we can live, but one that challenges all rest.

Astrophilosopy, Exotheology, and Cosmic Religion: Extraterrestrial Life in a Process Universe applies Alfred North Whitehead’s process philosophy and the associated process philosophies of Henri Bergson, Teilhard de Chardin, and others to the interdisciplinary layers of astrobiology, extraterrestrial life, and the impact of discovery. This collection, edited by Andrew M. Davis and Roland Faber, asks questions such as “How have process thinkers imagined universal creative evolution and its implications for philosophies, theologies, and religions beyond earth?” and “How might their claims as to the primacy of organism, temporality, novelty, value, and mind enrich current discussions and debates across disciplines?”As experts in their fields, the contributors are informed by, but not limited to, process conceptualities. The chapters not only advance recent discussions in astrobiology, cosmology, and evolution but also consider a constellation of philosophical topics, from shared extraterrestrial knowledge and values to the possibilities or limitations afforded by A.I. technology, the Fermi Paradox, the Drake Equation, and the increasing need to nurture the cosmic dimensions of theological and religious traditions.

Whitehead''s thought continues to attract attention in mathematics and metaphysics, but few have recognized with Roland Faber, the deeply mystical dimensions of his philosophy. "If you like to phrase it so," Whitehead states, "philosophy is mystical. For mysticism is direct insight into depths as yet unspoken." Where, however, do these unspoken depths speak in Whitehead, and what are their associated themes in his philosophy? For the first time, Depths As Yet Unspoken gathers together Faber''s most compelling writings on Whitehead''s mutually immanent themes of mysticism, multiplicity, and divinity. In dialogue with a diversity of voices, from process philosophers and theologians, to mystical and poststructuralist thinkers, Faber creatively articulates Whitehead''s "theopoetic" process cosmogony in its relevance to metaphysics, cosmology, everyday experience, religious pluralism, and interreligious violence, spirituality, and longstanding concerns of the theological tradition, including creation, the Trinity, revelation, religious experience, and divine mystery.Although Whitehead''s mystical inclinations may not be obvious at first, they in fact constitute the apophatic backdrop to his entire philosophical corpus. Through Faber''s work, Whitehead''s philosophy is revealed to be nothing short of a remarkable endeavor to speak to the unfathomable depth of things.

Are we more than stardust? Is the appearance of the fragile Earth in the vast universe more than an accident? Are we not children of a Spirit that pervades the dust, rejuvenates life, and embraces the ever-evolving universe? Is there a cosmic Spirit that wants us to awaken to a consciousness of universal meaning, sacred purpose, and mutual friendship with all beings? This book answers these questions with a spirituality of the numinous in our relation to the elements of the Earth in the matrix of the multiverse by taking you on a journey through nine paths and nineteen meditations of awakening. Not bound by any religion, but in deep appreciation of the religious and spiritual heritage of human encounters with the divine depth of existence in our selves and in nature, they invite you to become sojourners by engaging the most profound embodiments of the intangible Spirit by which it facilitates its own materialization in the cosmos and our spiritualization of the cosmos. Use--says this Spirit--the stardust that you are to become a spirit-faring species in an eternal journey of the cosmos to realize its ultimate motive of existence--the attraction of love!