Studies in Process Philosophy II
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Tulane Studies in Philosophy VOLUME XXIV
Studies in Process Philosophy II edited by
ROBERT C. WHITTEMORE
TULANE UNIVERSITY NEW ORLEANS
MARTINUS NI]HOFF THE HAGUE
1975
1975
The editor invites inquiries and opinions respecting the contents of this volume. Correspondence directed to contributors will be forwarded. Please address: Professor Robert C. Whittemore, Editor Tulane Studies in Philosophy Department of Philosophy 304 Tilton Hall Tulane University New Orleans, Louisiana JOIl8 Orders for purchase of the current volume or for previous numbers should be sent to the Secretary of the Department of Philosophy at the same address.
© I975 by Martinus Nijhoff, The Hague, Netherlands All rights reserved, including the right to translate or to reproduce this book or parts thereof in any form IS8"-I3: 978-90-247-1820-7 001: 10.IOO7/978-94-010-138S-7
e-IS8N-13: 978-94-010-1385-7
CONTENTS
PROCESS AND THE ESCAPE FROM NIHILISM: Cormier RELATION AND SUBSTANCE IN PHYSICS: R. Kirby Godsey
Ramona
WHITEHEAD'S
1 META12
PROCESS AS A CATEGORICAL CONCEPT: Donald Hanks
23
WILLIAM JAMES ON THE NATURE OF TIME: Bertrand P.
33
Helm SPACE IN LEIBNIZ AND WHITEHEAD: Patrick S. Madigan
48
PROCESS PHILOSOPHY, A CATEGORIAL ANALYSIS: Andrew
S8
J. Reck A CROSSROADS FOR PROCESS PHILOSOPHY: Charles Schmidtke
R. 92
ON WHITEHEAD, MARX, AND THE NATURE OF POLITICAL PHILOSOPHY: James Leroy Smith 101 THE PROCESS PHILOSOPHY OF SIR MUHAMMAD IQBAL: Robert C. Whittemore II3
PROCESS AND THE ESCAPE FROM NIHILISM RAMON A CORMIER
Bowling Green State University Nietzsche defined nihilism as occurring "when everything is permitted." If "everything is permitted," then one can easily move to the "truths" that nothingness prevails and that life is meaningless. But one cannot ordinarily tolerate the consequences of this vision of life for long. One either finds no value in life and commits suicide or one comes to grips with or seeks to go beyond this negative and most pessimistic version of human existence. As Camus formulates the problem in "An Absurd Reasoning," this concern is with the one true philosophical problem, i.e., the question as to whether life is or is not worth living.l This question, unlike problems associated with the ontological argument or any other technical philosophical problem, has consequences for action which these other questions do not have. Camus expresses the issue in this way: I have never seen anyone die for the ontological argument .... Whether the earth or the sun revolves around the other is a matter of profound indifference. To tell the truth, it is a futile question. On the other hand, I see many people die because they judge that life is not worth living. I see others paradoxically getting killed for the ideas or illusions that give them a reason for living (what is called a reason for living is also an excellent reason for dying). I therefore conclude that the meaning of life is the most urgent of questions. 2
Despite Camus's dismissal of technical philosophical and scientific questions, I will concer
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