Books by Marc Pugliese
The Promises and Challenges of Process Thought for Roman Catholicism, 2021
This edited volume explores points of convergences and divergences between Whiteheadian and Harts... more This edited volume explores points of convergences and divergences between Whiteheadian and Hartshornian process thought and Roman Catholicism. In creatively considering the Roman Catholic tradition from the vantage point of process thought, theological and philosophical perspectives are brought to bear on Catholic characteristics of historical, systematic, and moral theology. These include key historical figures like the Church fathers, Aquinas, and Scotus, and the theological topics of systems and methods, fundamental theology, God, Incarnation, sacraments, theologies of religious pluralism, moral theology, Catholic social teaching, and environmental theology. Critical chapters examine the compatibility of process thought with Catholic thought, and why process thought has generally not taken hold in Catholic circles.
The overarching purpose of this collection is twofold: Identify key reasons for why pocess thought generally, and more especially process theology, never had the same impact in Roman Catholic circles as in Protestantism. For instance, is process theology incompatible with Thomism? Is upholding a neoclassical understanding of divinity a nonviable option from a Catholic perspective? Is process-relational philosophy a fundamentally flawed and inferior resource for Catholic intellectuals compared to other traditional and modern options? Is process thought inherently inimical to the Catholic spirit and worldview? While the first aspect is to locate points of tension, the second objective is to constructively navigate avenues of promising engagement between process thought and Catholicism. How might a process-relational metaphysics and the event-based ontology of process thought open new possibilities to traditional motifs in an evolving tradition, e.g., philosophy as the handmaiden of theology, God’s nature, Creation, divine providence, theodicy, the Incarnation, sacramental theology, moral theology, Catholic social teaching, environmental theology, Catholicism vis-à-vis non-Catholic religious traditions, etc.?
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In Teaching Interreligious Encounters, Marc A. Pugliese and Alexander Y. Hwang have gathered toge... more In Teaching Interreligious Encounters, Marc A. Pugliese and Alexander Y. Hwang have gathered together a multidisciplinary and international group of scholar-teachers to explore the pedagogical issues that occur at the intersection of different religious traditions.
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Peer-Reviewed Articles and Essays by Marc Pugliese
Political Theology Network, 2022
Introduction” to the Symposium “Just Universities, Just Economics” on Just Universities: Catholic... more Introduction” to the Symposium “Just Universities, Just Economics” on Just Universities: Catholic Social Teaching Confronts Corporatized Higher Education, by Gerald J. Beyer (New York: Fordham University Press, 2021), Political Theology Network, March 10, 2022.
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Aquinas, Whitehead, and the Metaphysics of Morals: The Debate over Intrinsically Evil Acts, 2021
This chapter argues that treatments of the sources of morality (fontes moralitatis: object, inten... more This chapter argues that treatments of the sources of morality (fontes moralitatis: object, intention, and circumstances) in the debate over intrinisically evil acts in contemporary Catholic fundamental moral theology would do well to employ Whiteheadian metaphysics as a corrective to certain explicit and tacit Thomistic metaphysical assumptions.
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Process Studies, 2021
This article brings together Alfred North Whitehead and Śaṅkara, the eminent eighth-century teach... more This article brings together Alfred North Whitehead and Śaṅkara, the eminent eighth-century teacher of Advaita Vedanta, in a dialogue on causation. After arguing that comparative philosophical encounter is possible, the article investigates how Whitehead might benefit Śaṅkara in his critique of the Buddhist doctrine of momentariness and how Śaṅkara may assist Whitehead in responding to criticisms of his own doctrine of causation and his critique of Hume.
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Interdisciplinary Insights, 2019
This paper makes a two-part argument for the importance of spiritual introspection in the work of... more This paper makes a two-part argument for the importance of spiritual introspection in the work of social justice. First, the paper examines and addresses a number of common reasons for the notion that self-examination aimed at personal spiritual growth is not, and need not, be connected to social justice work. These include: the ostensible self-sufficiency of secular humanistic and other worldviews for undergirding ethics in general and social ethics in particular; modern criticisms of religion as historically a tool of the powerful to perpetrate social injustice; a posited dichotomy between the individual's personal and inner religiously motivated ethics on the one hand and externally-oriented corporate public engagement on the other; ideological diversity in the modern and late modern worlds; and specifically intra-Christian reasons including the juxtaposition of "faith" over "works" and the valuing of the "spiritual" work of evangelism over corporal works of mercy in some Christian traditions. The second part of of the paper shows how spiritual introspection from the perspective of one particular religious tradition, Benedictine Catholic Christian spirituality, can vitalize and empower the work of social justice. After noting the current rise in interest in Christian monastic practices in movements like "new monasticism," the paper proffers a handful of virtues culled from the Rule of St. Benedict to serve as loci for introspection by those engaged in in the work of social justice. Balance, Prudence, Human Dignity grounded on the Image of God, Work, Simplicity, Stewardship, Community, Solidarity and the Common Good, Hospitality, and Subsidiarity are suggested as prime staring points for individuals to contemplate their own role in advancing the kingdom of God.
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Open Theology, 2018
Contemporary theology has realized the importance of integrating what we know from the “new physi... more Contemporary theology has realized the importance of integrating what we know from the “new physics”-quantum mechanics and relativity theory-into the metaphysical and ontological categories used by theology to consider God, the world, and the God-world relationship. The categories of subjectivity and relationality have risen to prominence in these discussions. Both academic and popular presentations can obscure the vital distinction between what physicists agree on concerning quantum mechanics and the contested interpretation of quantum mechanics, or what quantum mechanics reveals about reality. After (1) summarizing the significant distinction between quantum mechanics per se and the interpretations of quantum mechanics and (2) the agreed upon quantum mechanical experimental procedure and its attendant mathematical formalism, as well as a few of the foremost interpretations, this paper (3) attempts a minimalist culling of some rudimentary but clear ontological principles and categories from what is agreed upon in quantum mechanics, without appeals-tacit or explicit-to one of the many controversial interpretations or to contestable philosophical assumptions and deductions, and these are: experience, subjectivity, relationship, and event. The paper closes by (4) commending one speculative scheme that is especially conducive to developing an interpretation of quantum mechanics consonant with the ontological principles and categories so derived, that of Alfred North Whitehead.
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ABSTRACT:
The inalienable dignity of the person created in God’s image and the commandment to lov... more ABSTRACT:
The inalienable dignity of the person created in God’s image and the commandment to love one’s neighbor as one’s self are fundamental Christian social ethical principles. South Asian traditions’ imperative to “view all living beings as one’s self” (ātmavat sarvabhūtesu) sees violence done to the other as violence done to one’s self. Specifically Advaita Hindu understandings of ātmavat sarvabhūtesu tie it to the identity of one’s innermost self (ātman) with ultimate reality (brahman).
After examining the sources and meanings of ātmavat sarvabhūtesu in Advaita, this paper explores ātmavat sarvabhūtesu in Advaita as a resource for uniting the image of God and love of neighbor in Christianity in an unprecedented way and elevating Christian understandings of human dignity to a qualitatively different level. These insights are tested in their implications for Christian liberative praxis aimed at eliminating injustices centered around race and racism, a timely exigency in our current socio-cultural climate.
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Karl Barth and Comparative Theology, 2019
This essay brings together Barth and Kena Upaniṣad read within the Hindu Advaita Vedānta traditio... more This essay brings together Barth and Kena Upaniṣad read within the Hindu Advaita Vedānta tradition in an act of comparative theology. It examines Kena Upaniṣad and Adi Śaṅkara’s commentary with a view to possible insights for, and ways to develop further, Barth’s theology of God’s subjectivity. The springboards are Barth on why we ourselves can never objectify God and Kena Upaniṣad on the inalienable subjectivity of ultimate reality. The insights are tested by how they might contribute to the adjudication of certain criticisms of Barth on God’s subjectivity.
After a brief introduction on why Barth’s theology may be viewed as “comparative, interreligious and dialogical” in addition to being “confessional,” the essay summarizes the role of ultimate reality’s subjectivity in Advaita. Then there is a close examination of the didactic section of Kena Upaniṣad and Śaṅkara’s commentary.
This is followed by a survey of God’s subjectivity in Barth and its interrelationship with God’s freedom, revelation, and the Trinity in his theology. Some fundamental differences and potential similarities are considered, including the important difference that for Barth the God who is “indissolubly subject” has objectified God’s self in revelation.
Moltmann’s influential and oft-repeated critiques of Barth on God’s subjectivity are taken as representative. Moltmann finds in Barth’s absolute subject the culmination of modernity’s “turn to the subject,” dependence on a questionable view of divine freedom, and ultimately modalistic monarchianism.
The essay then moves into an investigation of whether the theological insights gleaned from Kena Upaniṣad and Śaṅkara’s commentary may be fruitful for further developing Barth’s theology at this point and in ways consonant with the rest of his theology. The insights offer additional reasons for why we ourselves could never objectify God as well as undercut Moltmann’s criticisms, including the charge of modalism.
The essay ends by noting the promising comparative theological work that stands to be done with Barth and Advaita on other topics.
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This article argues that Joseph A. Bracken’s revisions of Alfred North Whitehead’s derivative not... more This article argues that Joseph A. Bracken’s revisions of Alfred North Whitehead’s derivative notion
of “society” are plausible in view of developments in physics since Whitehead. In particular, Bracken argues
that Whitehead’s derivative notion of “society” should rather be a category of existence equiprimordial with
“actual entity,” and that contemporary actual entities in concrescence do influence each other as they directly
prehend the society as a nexus. The article begins with Whitehead’s view of the metaphysical project as
empirical, tentative, and subject to ongoing revision. Next, the essay explains Whitehead’s view of societies
and contemporary actual entities. Following this is a survey of developments in physics since Whitehead that
are relevant to his understanding of “society” and contemporary actual entities. The article then explains how
Bracken differs from Whitehead on these points and argues that the physics developments corroborate Bracken’s
proposed revisions to Whitehead. The essay ends with a restatement of Whitehead’s view of metaphysics as
provisional and in need of ongoing revision.
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This essay examines how water has functioned as a symbol in temporally and spatially diverse form... more This essay examines how water has functioned as a symbol in temporally and spatially diverse forms of human religiosity. Some scholars today claim it is impossible to identify meaningful similarities across diverse forms of religion because of their disparities, even incommensurability. This essay challenges this claim. The essay begins by explaining the more particular meaning of “symbol” in contemporary religious studies and theology. The body discusses: (1) why some ancients saw water as ultimate reality; (2) why water is a traditional “element” in both occidental and oriental traditions; and (3) examples of water’s function as a symbol in the texts, myths, and rituals of different religious traditions. The latter include: chaos, creation, life, femininity, cleansing/purification, healing, paradoxical power, intuition, emotion, judgment and mercy. The essay concludes that water symbolism is indeed an example of a commonality across different forms and manifestations of religion.
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Papers by Marc Pugliese
Process studies, 2021
This article brings together Alfred North Whitehead and Śaṅkara, the eminent eighth-century teach... more This article brings together Alfred North Whitehead and Śaṅkara, the eminent eighth-century teacher of Advaita Vedanta, in a dialogue on causation. After arguing that comparative philosophical encounter is possible, the article investigates how Whitehead might benefit Śaṅkara in his critique of the Buddhist doctrine of momentariness and how Śaṅkara may assist Whitehead in responding to criticisms of his own doctrine of causation and his critique of Hume.
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Books by Marc Pugliese
The overarching purpose of this collection is twofold: Identify key reasons for why pocess thought generally, and more especially process theology, never had the same impact in Roman Catholic circles as in Protestantism. For instance, is process theology incompatible with Thomism? Is upholding a neoclassical understanding of divinity a nonviable option from a Catholic perspective? Is process-relational philosophy a fundamentally flawed and inferior resource for Catholic intellectuals compared to other traditional and modern options? Is process thought inherently inimical to the Catholic spirit and worldview? While the first aspect is to locate points of tension, the second objective is to constructively navigate avenues of promising engagement between process thought and Catholicism. How might a process-relational metaphysics and the event-based ontology of process thought open new possibilities to traditional motifs in an evolving tradition, e.g., philosophy as the handmaiden of theology, God’s nature, Creation, divine providence, theodicy, the Incarnation, sacramental theology, moral theology, Catholic social teaching, environmental theology, Catholicism vis-à-vis non-Catholic religious traditions, etc.?
Peer-Reviewed Articles and Essays by Marc Pugliese
The inalienable dignity of the person created in God’s image and the commandment to love one’s neighbor as one’s self are fundamental Christian social ethical principles. South Asian traditions’ imperative to “view all living beings as one’s self” (ātmavat sarvabhūtesu) sees violence done to the other as violence done to one’s self. Specifically Advaita Hindu understandings of ātmavat sarvabhūtesu tie it to the identity of one’s innermost self (ātman) with ultimate reality (brahman).
After examining the sources and meanings of ātmavat sarvabhūtesu in Advaita, this paper explores ātmavat sarvabhūtesu in Advaita as a resource for uniting the image of God and love of neighbor in Christianity in an unprecedented way and elevating Christian understandings of human dignity to a qualitatively different level. These insights are tested in their implications for Christian liberative praxis aimed at eliminating injustices centered around race and racism, a timely exigency in our current socio-cultural climate.
After a brief introduction on why Barth’s theology may be viewed as “comparative, interreligious and dialogical” in addition to being “confessional,” the essay summarizes the role of ultimate reality’s subjectivity in Advaita. Then there is a close examination of the didactic section of Kena Upaniṣad and Śaṅkara’s commentary.
This is followed by a survey of God’s subjectivity in Barth and its interrelationship with God’s freedom, revelation, and the Trinity in his theology. Some fundamental differences and potential similarities are considered, including the important difference that for Barth the God who is “indissolubly subject” has objectified God’s self in revelation.
Moltmann’s influential and oft-repeated critiques of Barth on God’s subjectivity are taken as representative. Moltmann finds in Barth’s absolute subject the culmination of modernity’s “turn to the subject,” dependence on a questionable view of divine freedom, and ultimately modalistic monarchianism.
The essay then moves into an investigation of whether the theological insights gleaned from Kena Upaniṣad and Śaṅkara’s commentary may be fruitful for further developing Barth’s theology at this point and in ways consonant with the rest of his theology. The insights offer additional reasons for why we ourselves could never objectify God as well as undercut Moltmann’s criticisms, including the charge of modalism.
The essay ends by noting the promising comparative theological work that stands to be done with Barth and Advaita on other topics.
of “society” are plausible in view of developments in physics since Whitehead. In particular, Bracken argues
that Whitehead’s derivative notion of “society” should rather be a category of existence equiprimordial with
“actual entity,” and that contemporary actual entities in concrescence do influence each other as they directly
prehend the society as a nexus. The article begins with Whitehead’s view of the metaphysical project as
empirical, tentative, and subject to ongoing revision. Next, the essay explains Whitehead’s view of societies
and contemporary actual entities. Following this is a survey of developments in physics since Whitehead that
are relevant to his understanding of “society” and contemporary actual entities. The article then explains how
Bracken differs from Whitehead on these points and argues that the physics developments corroborate Bracken’s
proposed revisions to Whitehead. The essay ends with a restatement of Whitehead’s view of metaphysics as
provisional and in need of ongoing revision.
Papers by Marc Pugliese
The overarching purpose of this collection is twofold: Identify key reasons for why pocess thought generally, and more especially process theology, never had the same impact in Roman Catholic circles as in Protestantism. For instance, is process theology incompatible with Thomism? Is upholding a neoclassical understanding of divinity a nonviable option from a Catholic perspective? Is process-relational philosophy a fundamentally flawed and inferior resource for Catholic intellectuals compared to other traditional and modern options? Is process thought inherently inimical to the Catholic spirit and worldview? While the first aspect is to locate points of tension, the second objective is to constructively navigate avenues of promising engagement between process thought and Catholicism. How might a process-relational metaphysics and the event-based ontology of process thought open new possibilities to traditional motifs in an evolving tradition, e.g., philosophy as the handmaiden of theology, God’s nature, Creation, divine providence, theodicy, the Incarnation, sacramental theology, moral theology, Catholic social teaching, environmental theology, Catholicism vis-à-vis non-Catholic religious traditions, etc.?
The inalienable dignity of the person created in God’s image and the commandment to love one’s neighbor as one’s self are fundamental Christian social ethical principles. South Asian traditions’ imperative to “view all living beings as one’s self” (ātmavat sarvabhūtesu) sees violence done to the other as violence done to one’s self. Specifically Advaita Hindu understandings of ātmavat sarvabhūtesu tie it to the identity of one’s innermost self (ātman) with ultimate reality (brahman).
After examining the sources and meanings of ātmavat sarvabhūtesu in Advaita, this paper explores ātmavat sarvabhūtesu in Advaita as a resource for uniting the image of God and love of neighbor in Christianity in an unprecedented way and elevating Christian understandings of human dignity to a qualitatively different level. These insights are tested in their implications for Christian liberative praxis aimed at eliminating injustices centered around race and racism, a timely exigency in our current socio-cultural climate.
After a brief introduction on why Barth’s theology may be viewed as “comparative, interreligious and dialogical” in addition to being “confessional,” the essay summarizes the role of ultimate reality’s subjectivity in Advaita. Then there is a close examination of the didactic section of Kena Upaniṣad and Śaṅkara’s commentary.
This is followed by a survey of God’s subjectivity in Barth and its interrelationship with God’s freedom, revelation, and the Trinity in his theology. Some fundamental differences and potential similarities are considered, including the important difference that for Barth the God who is “indissolubly subject” has objectified God’s self in revelation.
Moltmann’s influential and oft-repeated critiques of Barth on God’s subjectivity are taken as representative. Moltmann finds in Barth’s absolute subject the culmination of modernity’s “turn to the subject,” dependence on a questionable view of divine freedom, and ultimately modalistic monarchianism.
The essay then moves into an investigation of whether the theological insights gleaned from Kena Upaniṣad and Śaṅkara’s commentary may be fruitful for further developing Barth’s theology at this point and in ways consonant with the rest of his theology. The insights offer additional reasons for why we ourselves could never objectify God as well as undercut Moltmann’s criticisms, including the charge of modalism.
The essay ends by noting the promising comparative theological work that stands to be done with Barth and Advaita on other topics.
of “society” are plausible in view of developments in physics since Whitehead. In particular, Bracken argues
that Whitehead’s derivative notion of “society” should rather be a category of existence equiprimordial with
“actual entity,” and that contemporary actual entities in concrescence do influence each other as they directly
prehend the society as a nexus. The article begins with Whitehead’s view of the metaphysical project as
empirical, tentative, and subject to ongoing revision. Next, the essay explains Whitehead’s view of societies
and contemporary actual entities. Following this is a survey of developments in physics since Whitehead that
are relevant to his understanding of “society” and contemporary actual entities. The article then explains how
Bracken differs from Whitehead on these points and argues that the physics developments corroborate Bracken’s
proposed revisions to Whitehead. The essay ends with a restatement of Whitehead’s view of metaphysics as
provisional and in need of ongoing revision.
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