This article asks: Is the human self, the stream of human consciousness, an enduring actual entity or a society of transient actual occasions? It argues forcefully for the former and against the latter and concludes that both God and human selves are enduring but constantly developing actual entities.
This study aims to critically compare and contrast the views of Ibn Arabi and Whitehead on God, the world, and the relationship between the two. I argue that there are significant overlaps in their systems that are sufficient to start a scholarly and enriching dialogue between the two thinkers. Both seem to envisage the world as a continuum of events, as a process. They also appear to agree that the primordial nature of God includes all potentialities that are also the metaphysical principles that ground regularity in a world that is otherwise defined by pure change. The concept of relationality lies at the core of their conception of the God-world relationship and of the relationship of entities with each other. We can also see an emphasis on God’s immanence without losing the distinction between God and the world. They both hold that God can be best understood by bringing antitheses together. They make similar distinctions between God’s primordial and consequent natures. The article also alludes to points of divergence between the two thinkers. These divergences do not exclude the possibility of a dialogue, but, in contrast, render the interaction between the two a meaningful and enriching one.
This is the second installment in a series that reports on the progress of some of the more interesting discoveries emerging from ongoing work on the new and comprehensive critical edition of Whitehead being published by Edinburgh University Press. This installment deals, as the subtitle indicates, with the emergence of Whitehead’s metaphysics from 1925 until 1929. The first installment appeared in Process Studies 45.1.