By Daniel A. Dombrowski
Promotional info/Publisher's precis - "A Platonic Philosophy of faith demanding situations conventional perspectives of Plato's non secular inspiration, arguing that those overstate the case for the veneration of Being rather than changing into. Daniel A. Dombrowski explores how approach or neoclassical views on Plato's view of God were in general ignored, impoverishing either our view of Plato and our view of what may be acknowledged in modern philosophy of faith on a Platonic foundation. the mostly overlooked later dialogues, Dombrowski unearths a dynamic theism in Plato and provides a brand new and extremely assorted Platonic philosophy of faith. The work's interpretive framework derives from the appliance of strategy philosophy and discusses the continuation of Plato's suggestion within the works of Hartshorne and Whitehead."
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Additional resources for A Platonic Philosophy of Religion
31 I stated earlier that it has not been historians of philosophy in the traditions of analytic or continental philosophy who have paid sufficient attention to the claim that being is power, but process philosophers. Despite the difficulties with Neville’s defense of both divine omnipotence and the claim that being is power, he is certainly on the mark regarding why continental philosophy’s critiques of a metaphysics of presence do not apply to Plato’s definition of being in the Sophist. I will return to Heidegger later in the chapter.
Hence Plato can be said to metaphorically return to Thales’ notion that all things are full of gods. Friedlander is also instructive regarding the similarity between the individual and God, for example, in the Gorgias (505E). Plato indicates not only that there is a soul for the cosmos but also that there is something like a cosmos or wholeness for the individual soul. That is, the best humans reflect the World Soul in that their common principle is the good (agathon). ”34 It should not surprise us that in Laws X the argument against atheism is described as a prelude (prooimion) for the whole body of laws.
God’s telos, if there is such, is the best possible harmony for the sum of things: the parts are for the whole, but the whole only flourishes with healthy parts. God is like the good physician who does not give attention to a single, isolated organ, but rather to the body of the world as a whole. 37 Solmsen is quite explicit that the “concept of a divine World Soul as the fountain of movements and as the intelligent power controlling the world of Becoming is the cornerstone of the whole new system,” a theological system based on physics.