Éd. partielle de: Th.--Lettres--Fribourg, Suisse, 1971.

Thesis (Ph. D.)--University of Chicago, Divinity School, June 2003. / Includes bibliographical references. Also available on the Internet.

Thesis (Ph.D.)--McMaster University, 2005. / Advisor: John C. Robertson, Jr. Includes bibliographical references (p. 163-174). Also available via World Wide Web.

Diss.--Universität Frankfurt (Main), 1994. / Bibliogr. p. 283-292.

Diss.--Aachen--Rheinisch-Westfälische Technische Hochschule. / Bibliogr. p. 277-285.

Made available in DSpace on 2014-06-12T18:31:01Z (GMT). No. of bitstreams: 2 arquivo8526_1.pdf: 463961 bytes, checksum: a98f7c43d684c2e4f4d575e4afef67af (MD5) license.txt: 1748 bytes, checksum: 8a4605be74aa9ea9d79846c1fba20a33 (MD5) Previous issue date: 2003 / O principal resultado desse trabalho é descrever uma fórmula para o grupo de Whitehead de um grupo cristalográfico em dimensão três. Também contruimos um (L, VC(L) )-espaço universal n-dimensional e damos a classificação, módulo isomorfismo, dos subgrupos virtualmente cícilos infinitos de um 3-cristalográfico

Les ingénieurs territoriaux, tout comme les architectes, urbanistes et géographes sont confrontés à l’expérience de transformation du territoire dans sa dimension matérielle et idéelle. Après une définition non dualiste de la notion d’expérience dans le sens de la pensée organique d’A.N. Whitehead, il est constaté dans les cinq approches de J. Degermann, G.Vial, B. Vachon, P.Calame, A.N. Whitehead, cinq invariants de l’expérience identiques. Est-ce seulement le fruit du hasard, ou d’une habileté intellectuelle ? Pour le savoir, il est mis au point un schéma de questionnement qui est appliqué à 15 démarches différentes. La convergence des approches se confirme. Mais comment ces 5 invariants fonctionnent-ils ensemble ? La partie II expose la pensée organique. Sur cette base scientifique & philosophique, confirmée par les expériences de B.Aspect (1992, 2002), peuvent être définis les notions de potentialité pure, hybride et réelle. Ces notions permettent de caractériser les objets géographiques. L’approche non dualiste est proche de celle d’Augustin Berque. Ces bases permettent d’appliquer à la géographie l’approche organique d’AN Whitehead et de constituer une boîte à outil territoriale et institutionnelle, dans le prolongement de la démarche initiée par W.Twitchett. Ces outils se conjuguent pour définir la région conviviale. Cette notion est appliquée de manière démonstrative à la région « Entre Vosges et Ardennes » pour ouvrir un regard sur l’Union Européenne (UE 27) en termes de région morphologique ou région conviviale, esquisser une évaluation de celles-ci pour la vingtaine d’autres régions sous-continentales, et exprimer l’intérêt pour les acteurs. / Civil engineers, just as architects, townplanners and geographers, are confronted with the experience of transformation of territory in its ideal as well as material dimensions. Following a non-dualist definition of the notion of experience according to the organic thought of A.N.Whitehead, it can be pointed out that also in the approaches of other authors : J.Degermann, G.Vial, B.Vachon, P.Calame, there are five invariables within this notion. Is it only coincidence, or just an intellectual exercise? To reply to these questions, a research protocol has been adopted and applied to fifteen different approaches. The convergence of approaches confirms itself. But how do these five invariables work together? Part II firstly presents “organic thought”. On this scientific and philosophical basis, confirmed by the experiments of B.Aspect (1992, 2002) can be defined the notions of pure, hybrid and real potential. These notions enable the characterisation of geographical objects. This non-dualist approach is close to that of Augustin Berque. These bases enable application of the organic thought of A.N.Whitehead to geography and to constitute a territorial and institutional “tool box”, in prolongation of the approach initiated by W.Twitchett. These tools conjugate to define the convivial region. As a demonstration, this notion is applied to the region “Between Vosges and Ardennes”, in order to open a perspective on the European Union (EU27) in terms of morphological region or convivial region. This in turn enables a preliminary evaluation of such potential regions for around twenty other sub-continental entities and also to explain the significance for the actors involved.

In this dissertation I argue that, contrary to apparent experience and contrary to many inherited traditions, time is not ontologically linear. As a complement to this argument, I identify a genealogy of implicit non-linear aspects of the theories of significant Western philosophers of time. This genealogy constitutes an iterative argument that culminates in the work of Henri Bergson and Martin Heidegger. Within their philosophies, I identify time as ontologically intensive, as opposed to the inherited tradition of spatializing—and therefore rendering extensive—time. The key component of this argument is ontological intensity—that the being of time itself resists articulation in language or conceptual schemes characterized by systems of mutual, external relations. Instead, I argue that time is best understood by reference to pre-articulate logos. Such pre-articulate logos is both intensive and ontologically (synoptically) plural. The dissertation comes to rest in the position that time is the becoming of pre-spatial, intensive ontology. Accordingly, the dissertation’s genealogy concludes in pluralistic rest, then, with the assertion that temporal ontology—real time—can be collected under the conceptual aegis of non-linearity.

<p> This is a study of the role that creativity plays in the metaphysics of Alfred North Whitehead ( 1861-194 7). As the title generally indicates, there are two parts to this project. The first part develops an understanding of Whitehead's metaphysics through the careful analysis of two key texts, namely Religion in the Making (1926), and Process and Reality (1929). The second part examines and carefully analyses the role that creativity plays within this metaphysic. The second part focuses on two questions. The first question considers the ontological status which creativity requires to perform the role which it is given within the metaphysical system. The second question discusses implications of this status for creativity's relationship to God. This second section further discusses the implications of such an understanding of "process theology" for Christian theology in general. Specifically it comments on the various responses of theology to creatio ex nihilo and the problem of evil.</p> <p> This thesis concludes that creativity functions as an ultimate explanatory principle in Whitehead's metaphysics. In this role, creativity is monistic, not in the sense of an ontological monism, but in the sense that it is 'one' rather than 'many'. Creativity cannot be ontologically monistic because it is not actual. However, since it is indeterminate it must be one rather than many. In addition creativity and God must be considered distinct elements in Whitehead's metaphysics. Their roles cannot be collapsed into each other, although it is possible to speak of an intimate association between them. In this sense, creativity is the ground of God and God is necessarily creative. Finally, this thesis demonstrates that there is room for further dialogue between process theology and a more orthodox version of Christian theology especially regarding the questions of the creation of the world and theodicy.</p> / Thesis / Master of Arts (MA)

The aim of the thesis is to introduce the American process philosopher Charles Hartshorne and his philosophical theism and to relate his approach and his thoughts to the debate about the relationship of theology and philosophy. After introducing the basics of the career and work of Alfred North Whitehead, the better known representative of process thought, and then the career and achievements of Hartshorne himself, I proceed to make a survey of the main aspects of his neoclassical philosophical concept of the God-world relation. Special attention is paid to one of Hartshorne's specifics - his defense and interpretation of the ontological argument for the existence of God. I then deal with Hartshorne's attempts to engage some classical theistic concepts, namely that of Thomas Aquinas, and of the luminaries of Protestant theology, Paul Tillich and Karl Barth, into a kind of dialogue. Then I introduce briefly "process theology" and some significant examples of applying Hartshorne's ideas in theology, Christology, and moral theory. I survey some polemical reactions to process thought and to Hartshorne by German Protestant theologians and I consider the possibility of a certain kinship between Hartshorne's view of the God-world relation and the theology of nonviolence. In the conclusion I survey the outcomes of...