This collection of five essays is both a dialogical engagement with and critical assessment of Nancy R. Howell's book Constructing a Relational Cosmology. The collection includes three essays written from a Whiteheadian process perspective (by Marit A. Trelstad, Kathlyn A. Breazeale, and Marjorie Hewitt Suchocki), one from the perspective of narrative theology (Lisa Stenmark), and one from the Soto Zen Buddhist perspective (Stephanie Kaza). Howell, responding as a Whiteheadian feminist philosopher of religion, takes the critiques and suggestions of her dialogical partners with the utmost seriousness as her foundation for suggesting new directions for ecofeminist thought--an example of what Whiteheadians call "the process of creative transformation."

This collection of five essays is both a dialogical engagement with and critical assessment of Nancy R. Howell's book 'Constructing a Relational Cosmology'. The collection includes three essays written from a Whiteheadian process perspective (by Marit A. Trelstad, Kathlyn A. Breazeale, and Marjorie Hewitt Suchocki), one from the perspective of narrative theology (Lisa Stenmark), and one from the Soto Zen Buddhist perspective (Stephanie Kaza). Howell, responding as a Whiteheadian feminist philosopher of religion, takes the critiques and suggestions of her dialogical partners with the utmost seriousness as her foundation for suggesting new directions for ecofeminist thought -- an example of what Whiteheadians call Òthe process of creative transformation.

It is time for International Relations (IR) to join the relational revolution afoot in the natural and social sciences. To do so, more careful reflection is needed on cosmological assumptions in the sciences and also in the study and practice of international relations. In particular it is argued here that we need to pay careful attention to whether and how we think 'relationally'. Building a conversation between relational cosmology, developed in natural sciences, and critical social theory, this book seeks to develop a new perspective on how to think relationally in and around the study of IR. International Relations and Relational Cosmology asks: What kind of cosmological background assumptions do we make as we tackle international relations today and where do our assumptions (about states, individuals, or the international) come from? And can we reorient our cosmological imaginations towards more relational understanding of the universe and what would this mean for the study and practice of international politics? The book argues that we live in a world without 'things', a world of processes and relations. It also suggests that we live in relations which exceed the boundaries of the human and the social, in planetary relations with plants and animals. Rethinking conceptual premises of IR, Kurki points towards a 'planetary politics' perspective within which we can reimagine IR as a field of study and also political practices, including the future of democracy.

Building from foundations of modern science and cosmic evolution, as well as psychological and philosophical perspectives of value and meaning, this book explores some of humanity’s biggest questions: · Is the Universe “about something”? · What might be roles for life and intelligence in cosmic evolution? · How might we think about value, meaning, purpose, and ethics in a cosmic evolutionary context? The author explores how the sciences of relativity and quantum theory, combined with cosmic evolution and philosophical traditions such as process philosophy, contribute to the development of a broad “relationalist framework”. That framework helps inform perspectives such as “scientific minimalism” and “cosmological theories of value”. Cosmological Reverence, Cosmocultural Evolution, and the Connection-Action Principle are explored as examples of cosmological theories of value, all of which help inform how we might think about ethics, value, and meaning in a cosmic context – including application to the search for extraterrestrial life and the future of intelligence in the universe. This book will benefit a diverse range of practitioners in philosophy, science, and policy, including interdisciplinary fields such as Science and Society and cultural evolution studies. From the Foreword: “This volume ranges from the sciences of cosmic evolution, relativity, and quantum mechanics, to value theory and process philosophy, all with the goal of exploring how they relate to humanity in the sense of worldviews and meaning. With his three cosmological theories of value, Lupisella goes beyond the bounds of most books on naturalism, and into fundamental questions about the nature of the universe and our relation to it. To read Lupisella is to have a mind-boggling experience, to want to race to references, to want to know more.” Steven J. Dick Former Baruch S. Blumberg NASA/ Library of Congress Chair in Astrobiology Former NASA Chief Historian

While process philosophers and theologians have written numerous essays on Buddhist-Christian dialogue, few have sought to expand the current Buddhist-Christian dialogue into a "trilogue" by bringing the natural sciences into the discussion as a third partner. This was the topic of Paul O. Ingram's previous book, Buddhist-Christian Dialogue in an Age of Science. The thesis of the present work is that Buddhist-Christian dialogue in all three of its forms--conceptual, social engagement, and interior--are interdependent processes of creative transformation. Ingram appropriates the categories of Whitehead's process metaphysics as a means of clarifying how dialogue is now mutually and creatively transforming both Buddhism and Christianity.

The interdependence of boundary questions and the experience of cognitive dissonance reveal that knowledge in all fields of inquiry is always incomplete and tentative. The issues are particularly acute for Christian theological reflection. Ingram illustrates the importance of boundary questions and cognitive dissonance as a means of creatively transforming contemporary Christian theological reflection through dialogue with the natural sciences and the world's religions, particularly Buddhism, filtered through the lenses of Whiteheadian process philosophy.

2) the globalization of capital has far outstripped the ability of current labor movements, organized at best on a national level, to conduct an effective defense of the interests of labor within capitalism, let alone to seriously challenge the cap italist system. To develop some form-or forms--of international organization of labor, long an ideological challenge ("Workers of the World Unite") has now become an urgent matter of survival for the labor movements of the world. Here is a challenge, on which I think broad agreement is possible: Even those who think capitalism is capable of indefinite survival must agree that it has functioned best in the past-for example, during the long period of post-World War II expansion when the power of capital has been effectively limited by the countervailing power of labor. Effective exercise of that power has always depended on overcoming the seg mentation of labor due to such factors as locality, race, gender, occupation, etc. , which stilIremain important. Above, I have singled out the two factors that today seem key to me: the split between mental and manual labor, and segmentation by nationality. Let all concerned about the current state of capitalism work to build up the countervailing power of labor, and let time show whether this results in nothing more than the better functioning of capitalism, or whether a new challenge to the system ultimately emerges.