Metaphysics and Transcendence

Metaphysics and Transcendence

Metaphysics and Transcendence

Metaphysics and Transcendence


Metaphysics and Transcendence takes up this story for the future. Arthur Gibson presents a new metaphysics with a genealogy based on counter-intuition and locates counter-intuition and complexity at the foundations of truth. Having devised fresh concepts on the basis of the new frontiers of science and philosophy, the author presents original explanations of transcendence arguing that just as we need revolutionary and original ways of depicting the physical world, so it is with such topics as God, miracles, the resurrection, the source and identity of consciousness and reason itself.


True simplicity is wonderful, if true; devastating, if false. If it turns out that the identity of the universe and its relation to itself is complex in relevant domains, simplicity will have been a conceit, which amounts to propaganda. Simplification that is tied to transient fashions in culture can operate like a rationality of totalitarianism, while seeming to be pluralistic. the notion of transcendence has not fared well in this situation. Past overblown claims have brought discredit on some concepts in this sphere. There are opportunities within current research areas of philosophy, logic and literary linguistics by which to construct fresh approaches to transcendence - ones that have consequences for philosophy, and for areas of theology, even in such arenas as the concept of resurrection. Internal to such enterprises is the topic of complexity and the ways it functions.

The present book is not concerned with the traditional issues of the simplicity of God, as it is with the ways in which complexity is a property of justified knowledge, working scientific hypotheses, and the identities of artistic insight, in relation to discussion about God. I am not concerned in this book, however, with the usual philosophy/science-belief relations and confrontations with Christianity; or with methodology, but with actual analyses of specific issues: to construct possible solutions and ways forward in understanding representation of God in relation to metaphysics and language.

An aim of the book is to shift some goal posts, to challenge and bypass certain entrenched debates, to do metaphysics and philosophical linguistics in, and not just for, theology. the book's concern with simplicity and complexity is not one of exploring either the formal concepts or their application in theology and philosophical theology. Rather, the chapters are devoted to applied analyses of topics that have moulded some Christian theology, and to assessing how one might develop fresh insights into them with the application of philosophy and linguistics. the choices of subjects are intended to portray the wide range and applicability of the book's theses as a basis for more extensive future examinations.

The foregoing partly depends on what notion(s) of simplicity is posited, and what conception of meaning is presupposed. On the former, it is worth attending

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