In response to my post on nihilism as well as Graham’s there’s been some follow up around the blogosphere. Matt, over at Footnotes to Plato responds to Graham here and me here. Tom Sparrow of Plastic Bodies has a nice follow-up here. Over at After Nature, Leon follows up here. There Leon writes:

As to knocking God in favor of naturalism: process theology anyone? I am not sure that process theologians invoke God as a transcendental to “save” anyone, if anything value is contributed only retroactively. Hartshorne doesn’t even have a traditional doctrine of immortality, but rather contributionism. I can’t see why some OOO philosophers would cut short the theological implications of its own view. To my mind that is shortsighted. If you aren’t a theist, fine. But why speak condescendingly about those who are?

I confess that I’m perplexed by Leon’s remarks for a number of reasons. Before getting to that, it first bears noting that I know next to nothing about process theology so I can’t really respond to anything he might be claiming. That aside, in my post I’m quite clear that I’m referring to transcendent systems of norms inscribed in the fabric of existence. If there are religious frameworks that don’t posit such things (variants of Buddhism come to mind here) they aren’t a target of my remarks. Second, I’m not sure how I’m “knocking” such frameworks or being condescending about them. I am expressing my disagreement with such hypotheses and the reasons for that disagreement, just as I might express my disagreements with any other philosophical claims. Such disagreement doesn’t amount to “knocking” or “being condescending”. Finally third, I fail to see how OOO entails something like process theology (though, again, that might just be the result of my ignorance of what process theology is). I endorse a naturalistic framework and neither see evidence for the existence of any sort of God or divine being, nor what postulating such a being adds to our accounts of existence.

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