Griffin’s book contributes to the literature of cumulative arguments for God’s existence, revealing the deficiencies of the “God Almighty” of traditional theism (i.e., Gawd) and the strengths of a Whiteheadian process theism (i.e., God). Since the concept of omnipotence is central, it is imperative to note that there are three ideas of divine power in traditional theism, not always carefully parsed by Griffin. Evolutionary theory requires rethinking theism, but, contrary to Griffin, many of the problems posed by the theory are less for belief in Gawd than for fundamentalism. Nevertheless, an interactive dipolar deity fits most naturally with evolutionary thinking to provide a concept of God All-Loving. Griffin is at his best discussing the ground of abstract truths. He does not, however, avail himself of some of the best arguments against traditional theism found in Hartshorne’s work; there is also the question whether Griffin would accept Hartshorne’s idea of the modal coincidence of God’s existence and all possibility and how this would affect his cumulative case.

This review essay on R. Melvin Keiser's Roots of Relational Ethics: Responsibility in Origin and Maturity in H. Richard Niebuhr surveys selected works about Niebuhr, examines the strengths of Keiser's post-critical treatment of Niebuhr and raises questions about Keiser's views and about Niebuhr.

This review discusses Weightman's interpretation of Torrance's appropriation of Polanyi's theory of science; Weightman shows how Torrance develops a contemporary “natural”theology, moving beyond Barthian roots, but he argues Torrance misconstrues Polanyi's understanding of “religion” and God. I support Weightman's account, acknowledging much of his argument regarding the nature of religion, but I question whether his constructivist view of God can support the role it must play in Polanyi's thought.

In Search of Memory, Eric Kandel’s excellent account of the rise of neuroscience, in which his own research has a prominent place, is reviewed with special attention given to its relation to Michael Polanyi’s philosophy. It is found that Polanyi’s epistemological theory, although established on quite different grounds, accords well with Kandel’ s description of how the brain operates. In particular, Polanyi’s theory of tacit knowing seems to be both enriched and validated by Kandel’s account of how memory functions.