Papers by Robert Corrington
The American Journal of Semiotics, 1993
Semiotic theory has made it possible to probe more fully into the basic features of religious exp... more Semiotic theory has made it possible to probe more fully into the basic features of religious experience and to shed light on the elusive structure of the divine life. What is not often noticed is that a new configuration is emerging in which philosophical theology can put creative pressure back onto semiotic theory in such a way as to transform fundamental semiotic categories to serve a much larger conception of nature and the divine life. A dialectic between semiotic and theology has emerged that promises to transform the depth structures of both fields of discourse. Of greatest import is the recognition that our encounter with the divine shakes the foundations of semiotic theory and makes it possible to move beyond the current seeming impasse between Peircean and post-structuralist theories of signification.
International Philosophical Quarterly, 1987
Differences from Whitehead," David R. Griffin shows how Hartshorne goes beyond Whitehead by estab... more Differences from Whitehead," David R. Griffin shows how Hartshorne goes beyond Whitehead by establishing that God is a society of occasions rather than a single bi-polar occasion. From our perspective, this represents a real advance beyond Whitehead.
International Philosophical Quarterly, 1985
Science, Knowledge, and Mind
American Catholic Philosophical Quarterly, 1995
Review The Things in Heaven and Earth: An Essay in Pragmatic Naturalism Ryder John Fordham University Press New York
American Journal of Theology & Philosophy, 2014
Ecstatic naturalism: signs of the world
Choice Reviews Online, 1994
FOREWORD: NATURA NATURANS AND NATURA NATURATA John Deely Preface Introduction: Semiotics and Meta... more FOREWORD: NATURA NATURANS AND NATURA NATURATA John Deely Preface Introduction: Semiotics and Metaphysics 1. Ecstatic Naturalism The Four Naturalisms The Chora, Death, and Transfiguration Beyond Language Positioning, Repositioning, and Depositioning The Unconscious of Nature Spirit, Negativity, and Semiosis The Consummation of Naturalism 2. Infinite Semiosis The Prospective and the Not Yet First Dimension of Signification: Local and Regional Traits Second Dimension of Signification: Serial Intersection Third Dimension of Signification: Temporality, Introspection, and Intersubjectivity Fourth Dimension of Signification: World Semiosis and the Spirit Fifth Dimension of Signification: Signs, Traces and NatureOs Unconscious Sixth Dimension of Signification: The Postsemiotic and the Return of the Positive 3. Betweeness The Self-Giving Ground Between Nature Naturing and Nature Natured: Emptying Between the Chora and World Semiosis: Denial Between the Open Infinite and the Processive Infinite: Enabling Between the Potencies and the Archetypes: Evoking Developmental Teleology and the Incarnation of Spirit 4. Meaning and Mystery Natural Embodiment Natural Communication Courage and the Gestalt of Grace Beyond Anthropocentrism: Umwelten The Horizons of the Human Process Mystery, the Archetypes, and the Return of the Material Maternal References Index
12. Classical American Metaphysics: Retrospect and Prospect
Philosophy in Experience, 2020
The Pluralist, 2016
, as Peirce's semiotics and focus on communities and habits of interpretation inform Corrington's... more , as Peirce's semiotics and focus on communities and habits of interpretation inform Corrington's own inquiries: "I am convinced that Peirce was an important precursor of ecstatic naturalism and that he gained some insights into the elusive depths of nature" (xii). Exploring and experiencing those elusive depths with "an ecstatic naturalism that points to the self-transforming potencies within the heart of nature" is Corrington's purpose, his work seeking to provide the logistical support, a four-way synthesis of phenomenology, metaphysics, psychoanalysis, and aesthetics, for such deep-diving. As stated in this latest work, he is "concerned with seeking the primary traits within nature of the human process, the nature of human communities, the structure and powers of religion, and powers and potencies of art" (1). Among Corrington's fundamental assumptions is that, echoing Peirce, the world is "perfuse with signs," but how do we discern them, experience them, interpret them properly? Much of this involves our own "community of interpretation," whose conventions and dogma may conspire to constrain
Introduction to C. S. Peirce
Newsletter of the Society for the Advancement of American Philosophy, 1993
Nature and Spirit: An Essay in Ecstatic Naturalism develops an enlarged conception of nature that... more Nature and Spirit: An Essay in Ecstatic Naturalism develops an enlarged conception of nature that in turn calls for a transformed naturalism. Unline more descriptive naturalisms, such as those by Dewey, Santayana, and Buchler, ecstatic naturalism works out of the fundamental ontological difference between nature naturing(natura naturans) and nature natured (natura naturata). This difference underlies all other variations within a generic conception of nature. The spirit operates within a generic conception of nature. The spirit operates within a fragmented nature and has its own unique locations. Ecstatic naturalism does not eulogize spirit nor impose a process theodicy upon nature as a whole but carefully describes the ways in which spirit emerges from finite locations within the world. Methodologically, the text radically regrounds phenomenology so that it can work more closely with a metaphysics seeking the most generic forms of nature. The move from a transcendental phenomenolog...
Manic-Depressive Disorder and Potential Healing Practices
Theological Forum, 2018
The Philosophy of Hartshorne
Newsletter of the Society for the Advancement of American Philosophy, 1992
Theoretical & Philosophical Psychology, 1987
Neville’s “Wild God” and the Depths of Nature
American Journal of Theology & Philosophy, 2015
neville has cautioned me against self-labeling my philosophy, feeling that that is the job for ot... more neville has cautioned me against self-labeling my philosophy, feeling that that is the job for others, hence i should refrain from calling myself an ecstatic or an aesthetic naturalist and let the chips of designation fall where they may after the fact. This could well be sage advice. on the flip side, of course, is the implied freedom to do just the opposite with other philosophies or theologies; namely, to label them as part of a general topology of conceptual and experiential frameworks. The victim of such labeling may accept or reject such designations, may bristle at the hubris or laugh at the ineptness of an imposition of a genus inscription that tramples on or even crushes the uniqueness of the worldview under analysis. on the other hand, a carefully crafted and sensitive label can open up prospects for query that enrich the discourse on matters fundamental. With this last prospect as my hope, i want to give neville not one but two labels, trusting that they reveal the depth and scope of his unique categorial array as expressed above all in Ultimates, volume 1 of his Philosophical Theology. so throwing all caution to the wind, i want to call neville both a deep pantheist and a panentheist but in different orders of being. in his brilliant and oftimes stunning analyses of indeterminate being, he is a deep pantheist, whereas in his cosmology, he is a fairly classical process panentheist, but with some very important non-Whiteheadian components. deep pantheism is a perspective that affirms that nature is all that there is and that nature has no Prior or a principle of sufficient reason for its sheer prevalence. neville’s very radical concept of the ontological creative act is a pure expression of pantheism, but with the dimension of depth added insofar as it penetrates, or becomes permeable to, the mysterious abyss that can never be fathomed by the finite process that we are. We live in the heart of the finite/ infinite contrast and struggle to find harmonies within the forms, existential fields of relations, and values that we encounter and are. underneath our trafficking within the world of finite experience are traces of ultimacy that reach right down into the unconscious of nature. neville’s ontology of the great creative act and his process cosmology of determinate being run along the parallel tracks of the most basic distinction one can make in metaphysics; namely that between nature naturing and nature natured. he refers to this distinction, as it is used by spinoza, only once in Ultimates, and only to reject it. What i propose is to read the distinction through __s __n
American Transcendentalism's Erotic Aquatecture
Toward a Theology of Eros, 2007
Peirce's Abjection of the Maternal
Semiotics, 1993
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Papers by Robert Corrington