Retracted: Trinitarian Roots of Francis Bacon’s Pragmatism

The following article from The Heythrop Journal, ‘Trinitarian roots of Francis Bacon’s pragmatism’ by A. Artis, published online on 15 November 2013 in Wiley Online Library ( http://onlinelibrary.wiley.com ), has been retracted as it was an erroneous duplication of the same article (which remains on Wiley Online Library at 10.1111/heyj.12493 ).     

Francis Bacon's behavioral psychology

Francis Bacon offers two accounts of the nature and function of the human mind: one is a medical-physical account of the composition and operation of spirits specific to human beings, the other is a behavioral account of the character and activities of individual persons. The medical-physical account is a run-of-the-mill version of the late Renaissance model of elemental constituents and humoral temperaments. The other, less well-known, behavioral account represents an unusual position in early modern philosophy. This theory espouses a form of behavioral psychology according to which (a) supposed mental properties are "hidden forms" best described in dispositional terms, (b) the true character of an individual can be discovered in his observable behavior, and (c) an "informed" understanding of these properties permits the prediction and control of human behavior. Both of Bacon's theories of human nature fall under his general notion of systematic science: his medical-physical theory of vital spirits is theoretical natural philosophy and his behavioral theory of disposition and expression is operative natural philosophy. Because natural philosophy as a whole is "the inquiry of causes and the production of effects," knowledge of human nature falls under the same two-part definition. It is an inquisition of forms that pertains to the patterns of minute motions in the vital spirits and the production of effects that pertains both to the way these hidden motions produce behavioral effects and to the way in which a skillful agent is able to produce desired effects in other persons' behavior.     

Kenotic Trinitarian Panentheism

Abstract :  The "openness of God" movement has made a bold, even courageous move away from static models of God. Yet, as the articles here by Pinnock and Bracken show, divisions remain that call for mediation. Both sides have failed to see that a closer connection is possible between process and orthodox thought. The framework is panentheism , the belief that the world is in some sense within God, even though God also transcends the world. Process thinkers are right to conceive God even more radically as the "supremely related one," yet mistaken in their belief that creation ex nihilo and trinitarian models of God are thereby excluded.     

Kepler's Trinitarian Cosmology

The theological framework for Kepler's cosmos is based on a metaphorical Trinitarian symbolism, with the sun as God the Father, the firmament as Jesus Christ, and the intervening space as the Holy Spirit. In his heliocentric cosmology the sun becomes the source of planetary movement just as in the Aristotelian geocentric universe God's love beyond the starry realm was seen as the source of the eternal motion of the spheres. Searching for a divinely rooted physical explanation of planetary orbital motion, Kepler began with his solar-oriented distance law, which miraculously led to his law of areas. Finally he chose the ellipse from competing curves because its focus (“hearth”) coincided with the sun, the source of God-given motion.     

Ethical Pragmatism

Beginning with a thought experiment about a mysterious Delphic oracle, this article motivates, explains, and attempts to defend a view it calls Ethical Pragmatism. Ethical Pragmatism is the view that we can and should carry on our practice of moral deliberation without reference to moral truths, or more broadly, without reference to metaethics. The defense the article mounts tries to show that neither suspicions about the tenability of fact‐value distinctions, nor doubts about the viability of global pragmatism, nor worries about the “force” of ethical injunctions without reference to moral truths constitute good reason to reject Ethical Pragmatism.     

Trinitarian Models and Human Integration

(It was considered that a summary of the following paper might assist those readers who are not by habit conversant with theological modes of thought to get a prior sense of it as a whole—Editor)     

Kant's Pragmatism

This article offers a definition of the term ‘pragmatic’, as it is used in Kant's Critique of Pure Reason. The definition offered does not make any reference to the affinities between Kant's pragmatism and the philosophies of the American or other pragmatists but draws its definiens entirely from the Kantian conceptual framework. It states that the term ‘pragmatic’ denotes imperatives, laws and beliefs of a specific type: an imperative is pragmatic if and only if it is concerned with the choice of means to individual or universal happiness; a law is pragmatic if and only if our willingness to presuppose it results from our obedience to a pragmatic imperative; and a belief is pragmatic if and only if it relates to the objective validity of pragmatic laws. This article also discusses two rival definitions of the term ‘pragmatic’ (as used by Kant) that have been brought forward by Sidney Axinn and Nicholas Rescher.     

Pragmatism Regained

This article views the confrontation between pragmatism and Kant’s Critical undertaking as very possibly the single most consequential agon of contemporary philosophy, given the utter irreconcilability of their respective ways of addressing the concerns of First Philosophy, with regard to the enabling conditions of cognitive realism. Pragmatism favors an informal, fluxive, “instrumentalist” form of empiricism, impossible to complete, opposed to any and all the ontic and epistemic fixities of Kant’s Rationalism. Reason (Vernunft) cannot be more than a fiction. Kant has no supporting criterion of realism. The article proposes an empirical criterion of the distinctive (given) “duality” of sensory “appearings” and “appeareds” (that is, objects) as yielding a plausible “cognitive faculty” (involving “reasoning”—inference, for instance—but not Vernunft) that, in accord with the drift of evolutionism and Aristotle, readily extends to languageless animals as well as humans. It serves as the linchpin of the paper.     

On Robert Jenson's Trinitarian Thought

This paper addresses Robert Jenson's critique of impassibility along with his Trinitarian formulations. Jenson's decision to eschew a doctrine of divine impassibility leads him to adopt a Kantian conception of subjectivity in order to explicate the traditional concept of hypostasis. In turn, Jenson advocates a Hegelian notion of determinate negation to relate to a concept of being dependent upon a German Idealist figuration of temporality. The final section of the paper contrasts Jenson's modernist immanentism with the positive perichoretic movement of Jonathan Edwards' trinitarian thought. For Edwards, the Trinity cannot be known as a repeatable object of knowledge reflected within human consciousness, but as a non-identical repletion of eternal love to which univocal categories do not apply.     

A Compelling Trinitarian Taxonomy: Hans Urs von Balthasar's Theology of the Trinitarian Inversion and Reversion

In trinitarian theology, the problematic place of the Holy Spirit in the taxonomy of the immanent Trinity (Father, Son and Holy Spirit) does not seem to correspond to what is revealed in the economy (Father, Holy Spirit and Son). Because of this pneumatological problem, some theologians have abandoned the traditional trinitarian taxonomy. This approach, however, does not provide a finally convincing answer that is consistent with both the biblical witness and the theological tradition. In this article, I argue that Hans Urs von Balthasar's theology of the trinitarian inversion and reversion does provide a convincing answer to the trinitarian taxonomy problem. After supporting my thesis by first referencing the traditional trinitarian taxonomy offered in Augustine's de Trinitate and then examining the possibility of abandoning the taxonomy given by Jürgen Moltmann and Leonardo Boff, I will offer von Balthasar's solution as the most compelling trinitarian taxonomy, especially in light of the ecumenical dialogue between the Roman Catholic and Eastern Orthodox churches.     

Trinitarian Mission and Practical Theology

The contextual dimension of mission remains both critical and relevant in understanding the nature and scope of the church with regard to its place and purpose. This is formed against the backdrop of the continual importance of the missio Dei in framing its engagement. Newbigin's conception of trinitarian mission is one approach that can give specific focus to this understanding. A trinitarian missional ecclesiology can find common ground with practical theology in service of mission. Practical theology should be understood contextually and can be conceived missiologically. By bringing Newbigin's trinitarian mission into conversation with practical theology, an important conversation is generated regarding the contextual nature of both the discipline of practical theology and the missio Dei.