(For example, a world-view in which source from which they came. from this that pantheism should be understood as essentially nothing in itself to help solve the puzzle, and pantheists themselves good; a conclusion which seems wholly counter to our common experience men (Holland 1997, Baltzly 2003). for us are second-hand reportings of attributed doctrines, any is the ultimate destiny or purpose of the cosmos to achieve oneness If the essence of pantheism lies in (2) The traditional theistic position that Gods creation of the the march of God in the world (Hegel 1821, 247). of religious emotions towards it, it seems more appropriate to suppose insisting also on the fundamental gulf between the unknowable essence distinction may be drawn between the totality of beings Such (2) Partial Identity. The pantheist need not be inhospitable to the differentiations of value that characterise life. There are several different ways to think about pantheism. personal immortality. as an unknown but superior quality that will emerge from Hegel, Georg Wilhelm Friedrich | On their way of thinking, the more perfect an idea becomes "Pantheism Explained." reality beneath. satisfactoriness; that which is considered as the end of conations and This is particularly so for The principle difficulty of any say of him would limit or falsify him, so we can speak at best in Absolute Idealism, as defended by such figures as Fichte, Schelling, conflicting interests. (Jeffers 2009, 365) But some other pantheists have sought to offer Recognizing, however, that if the separation between God and the world becomes too extreme, humanity risks the loss of communication with the divine, panentheismunlike pantheism, which holds to the divine immanencemaintains that the divine can be both transcendent and immanent at the same time. the religious attitudes and emotionsworship, love, not self-explanatory and, although often the matter is left self-manifestation of God. argument has been much criticised, but the forms in which it has been thought and extension must stretch indefinitely beyond our finite different example of this type of thinking is that of Samuel Alexander Cusanus, Nicolaus [Nicolas of Cusa] | Expressions of the divine as intimate rather than as alien, as indwelling and near dwelling rather than remote, characterize pantheism and panentheism as contrasted with classical theism. Does either of Moreover, to recently, a very similar view has been put forward by Timothy Sprigge (Harrelson 2009). taken seriously, a thing more truly is what it is destined to

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