Region Western philosophy | Role Philosopher Name Joseph Bracken | |
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Areas of interest Theology, Trinity, Metaphysics Books Christianity and process t, The Divine Matrix: Creativity, Does God Roll Dice?: Divine Pr, What are They Saying a, God: Three who are One | ||
Schools of thought Process philosophy Philosophical era 20th-century philosophy | ||
Joseph a bracken the trinity and the whiteheadian system
Joseph A. Bracken, S.J. is an American philosopher and Catholic theologian. Bracken is a proponent of process philosophy and process theology of Alfred North Whitehead and Charles Hartshorne. Much of his work is devoted to a synthesis of revealed religion and Christian trinitarian doctrines with a revised process theology. Bracken introduced a field theoretic approach to process metaphysics.
Contents
- Joseph a bracken the trinity and the whiteheadian system
- Joseph a bracken how did german idealism inspire you to study whitehead
- Life
- Work
- References
Joseph a bracken how did german idealism inspire you to study whitehead
Life
Bracken was born on 22 March 1930 in Chicago, Illinois, United States.
Bracken is Emeritus Professor of Theology at Xavier University in Cincinnati, Ohio, United States. He received his PhD from the University of Freiburg in Germany in 1968, and taught at University of Saint Mary of the Lake Mundelein Seminary in Illinois (1968–1974), and at Marquette University in Milwaukee, Wisconsin (1974–1982), before becoming Chairman of the Theology Department at Xavier in 1982.
Work
Bracken is the author and/or editor of 11 books and wrote about 150 articles in academic journals.
He brief summarized his approach in a book review in 2007: This is why in my own rethinking of Whitehead's metaphysics I presumed from the start that his metaphysical categories needed revision in order to accommodate Christian belief in God as Trinity. With this in mind, I soon realized that Whitehead's key category of "society" needed further development. A "society," after all, must be more than an aggregate of actual occasions with a "common element of form" (PR 1968, 34) if philosophical atomism is to be avoided. My own solution was to reinterpret a Whiteheadian society as an enduring structured field of activity for successive generations of constituent actual occasions. Thus understood, a Whiteheadian "society" serves both to legitimate a trinitarian process-oriented understanding of God and to make Whitehead's philosophy an even stronger social ontology than he himself envisioned. That is, "the final real things of which the world is made up" are not simply actual occasions but the societies into which they spontaneously aggregate.