Leslie, E. A. Albert Cornelius Knudson, the man.--McConnell, F. J. Bowne and personalism.--Brightman, E. S. Personality as a metaphysical principle.--Hildebrand, C. D. Personalism and nature.--Ramsdell, E. T. The cultural integration of science and religion.--Ensley, F. G. The personality of God.--Harkness, G. Divine sovereignity and human freedom.--Pfeiffer, R. H. Personalistic elements in the Old Testament.--Flewelling, R. T. Personalism and the trend of history.--Muelder, W. G. Personality and Christian ethics.--King, W. J. Personalism and race.--Marlatt, E. B. Personalism and religious education.

The purpose of this article is to develop a Christian doctrine of the Incarnation in the light of a process philosophy of the type expounded by A. N. Whitehead and E. S. Brightman. Rather than offer at this time a detailed defence either of the idea of incarnation or of process philosophy, I wish to show that the two can be coherently related in such a way that each receives a greater degree of completion and clarity. Of course risks (...) are unavoidable in any attempt to make Athens and Jerusalem respond to one another. But the risks and losses would be even greater if the way of isolation and of mutually ignoring one another were accepted. (shrink)

This book seeks a conception of God that will sastisfy inquiring twentieth-century minds. Carefully, it sorts out the evidence that has been given for the existence of a deity -- the word of Sacred Scriptures, the logical proofs of Anselm and others, and the witness of those who claim mystical experience -- and separates what can be believed from what cannot. It then explores what this deity could be like. Can we credit the all-powerful Calvinist and Islamic God who is (...) above and separate from his creation? The author seeks further -- on to the more subtly-conceived Gods of Spinoza, Kierkegaard, and such philosophers of our own time as A.N. Whitehead, E.S. Brightman, and Charles Hartshorne. Many topics of particular interest today -- "paranormal" phenomena; miraculous healing and exorcism; drugs, psychosurgery, and brain-washing; and ideas on karma -- are brought in as the author proceeds to his stimulating conclusions. [Back cover]. (shrink)

Reck has rendered the philosophical community an invaluable service in providing these lucid, systematic and faithful expositions of the thought of the ten men he has selected: R. B. Perry, W. E. Hocking, G. H. Mead, J. E. Boodin, W. M. Urban, D. H. Parker, R. W. Sellars, A. O. Lovejoy, E. Jordan and E. S. Brightman. Included is a general introduction in which Reck offers a brief perspective upon the extra ordinary diversity and richness characteristic of the period (...) in American philosophy which these men represent. Bibliographical notes are given at the end of each chapter.—E. A. R. (shrink)

This book is an appealing, worthwhile, even illustrated study of the life and thought of an idealistic philosopher who has not been given the attention his originality deserves. John Elof Boodin belongs to what we may call the second generation of American idealists. Most of them studied under thinkers who represented the first real surge of idealistic thought on this continent. That group includes: G. S. Morris, B.P. Bowne, G. H. Howison, Josiah Royce, J. E. Creighton, and Mary W. Calkins. (...) Boodin’s generation includes J. A. Leighton, W. E. Hocking, Elijah Jordan, E. S. Brightman and Brand Blanshard. Only Jordan and Leighton are less well-know than Boodin. (shrink)

For a response to be personal, then, is for it to be a total response in which aesthetic, moral, perceptual, rational, and religious dimensions may be discriminated, though one particular dimension may be in focus or dominant at any one moment. In the remainder of this paper we shall focus on that abstract phase of the total response which we call perceptual, without prejudice to evaluative responses accompanying it. The "situation experienced," to use E. S. Brightman's terminology, is an (...) undeniable complex within which most of these factors-in-response can usually be distinguished. (shrink)

Prólogo por A. Gómez Robledo.--Las mocedades de Caso, por J. Gaos.--Antonio Caso, pensador y moralista, por E. Garcia Máynez.--Antonio Caso y el heroismo filosófico, por O. Robles.--Don Antonio Caso y las ideas contemporáneas en México, por P. Romanell.--Antonio Caso y la mexicanidad, por L. Zea.--Caso, su concepto de la filosofia, por R. Moreno.--Las polémicas filosóficas de Antonio Caso, por J. Hernández Luna.--La biblioteca de Caso, por J. Gaos.--Antonio Caso visto desde la Universidad de BOston, por E. S. Brightman.--La filosofia (...) de las ciencias segun Antonio Caso, por D. Garcia Bacca.--Antonio Caso y Emile Meyerson, por E. Uranga.--La estética de ANtonio Caso, por J. M. Teran.--La filosofia social de Antonio Caso, por L. Recaséns Siches. (shrink)

Professor Schlagel asserts in his introduction that “the Age of Religion is coming to an end” despite the worldwide resurgence of religious fundamentalism. The first chapter, “Our Changing World,” covers two thousand years of history beginning with the rise of Christianity and its early conflict with and eventual acceptance by Rome, through the period of the development of the Creeds, on to the time of the Crusades, then through the Renaissance period. The rise of modern classical science is summarized next, (...) noting the constant struggle between open-minded science and dogmatic religion. Schlagel concludes this survey of the dialectical history of science and religion with serious questions: “What gave rise to the ‘big bang’ that created the universe? … Will the expansion continue forever …?”. He believes that bringing God into the discussion will not provide an answer to the question of why there is something rather than nothing because it is just as reasonable to ask why God exists as to ask why the universe exists. It would have been instructive had Schlagel commented on E. S. Brightman’s arguments regarding unconscious axiogenesis for which there is no directly experienced evidence and conscious axiogenesis that is supported by personal experience. (shrink)

This collection of writings by E.S. Brightman is a worthy representation of the intellectual dimensions and philosophical achievements of the man who led the personalist movement in his lifetime and who served as Borden Parker Bowne Professor of Philosophy at Boston University from 1924 until 1953. The volume contains twenty-one selections, consisting of journal articles, book chapters, published lectures and addresses; they are arranged in seven subdivisions: Person, Knowledge, and Reality; Persons and Theory of Value; Philosophy of Religion; On (...) Bowne’s Personalism; Of Persons and Philosophies; Latin American Thought; and Personalism and Life. Each part is meaty in its own way. (shrink)

In the time at my disposal I limit myself to tenets distinctive of a system of idealism founded by Borden P. Bowne. Two years before his death, in 1908, Bowne wrote Personalism, a condensed epitome of works that in themselves are worthy of a distinctive place in late nineteenth and early twentieth century philosophy. Bowne’s system was to be powerfully elaborated by Edgar S. Brightman, the first holder of the Borden Parker Bowne Chair in Philosophy in Boston University, which (...) I was to hold from 1953 to 1975, and followed by John N. Findlay since 1978. Professor J. Cook Wilson of Oxford, writing four years after Bowne’s death, said that he “always urged ‘the study of Bowne as the most important of the modern American philosophers.’” This is not the place to record the admiration of William James and of William E. Hocking, among other admirers in America and abroad, or to identify contemporaries and recent scholars as well as pupils of Bowne and Brightman. But Bowne’s disciple, Ralph Tyler Flewelling, who founded The Personalist, and Robert N. Beck, Brightman’s pupil, who established Idealistic Studies, cannot go unmentioned. (shrink)

Dentro del epistolario de Francisco Romero, que permanece inédito, se analizan las cartas que intercambió con el filósofo personalista Edgar S. Brightman (1884-1953), como así también se alude a otros representantes dentro del movimiento en EEUU. Este escrito se apoya en la hipótesis del interés compartido por esta corriente de ideas dentro de los años que van desde la II Guerra Mundial hasta los inicios de la llamada Guerra Fría. Se alude también al propósito de ambos corresponsales por acercar (...) la filosofía estadounidense y la desarrollada en América Latina. Las cartas en el repositorio se extienden entre 1939 y 1952. Se incluye como anexo la nota necrológica sobre Brightman redactada por José Vasconcelos con el fin de mostrar que su filosofía interesaba también en otros países latinoamericanos. Within the unpublished epistolary collection of Francisco Romero, this work analyses the letters that were exchanged with the personalist philosopher Edgar S. Brightman (1884-1953), and it also refers to others representative philosophers inside the American Personalist movement. The hypothesis is that both maintain a mutual interest for these ideas during World War II until the beginnings of the so called Cold War. It also refers to the purpose of both correspondents to come closer American and Latin American philosophy. The letters in the collection were written between 1939 and 1952. This paper includes as appendix the obituary authored by José Vasconcelos about Brightman to show that his philosophy was of interest in other Latin American countries. (shrink)