Instead of harmonizing literary, scientific and technical modes of thought and being carriers of wisdom and beauty, most of today’s universities foster scientific and economic dogmatism. Instead of being imaginative agents, they are in danger of becoming mere industrial and market agents. A century ago, Alfred North Whitehead warned his readers for the danger of the spiritual bankruptcy that lies at the basis of today’s craziness of collective human behaviour, but unfortunately most academics do not share Whitehead’s concerns, nor his wisdom. Instead of responding to the global ecological crisis humanity faces today, universities generally ignore this crisis and accept the status quo by sticking to their business as usual, even if that leads to large-scale self-destruction.

Four states of awareness represent the superlative mystical experiences promoted in the major religious traditions. Their names convey their qualities: Plenitude, Absence, Call, and Response. Plenitude and Absence are non-theistic experiences. Call and Response are devotional and penitential in nature; the human calls, God responds. The states are irreducible and tend to occur in pairs. Plenitude is paired with Absence, and Call is paired with Response. Paired states are complementary and reciprocally related, and occur in temporal contiguity. The states are inflection points in a single process of change. Mystical process is a set of relational tensions that brings successive states into awareness. The religious truths revealed to mystics are penultimate relative to the process that makes them possible.

The aim of this paper is to explain the affinities of Alfred North Whitehead’s philosophy with Gestalt psychology by identifying a number of psychologists playing a relevant role in both the genesis of Whitehead’s thought and the history of Gestalt psychology. The paper especially focuses on the impact that George Frederick Stout’s analytic psychology had on Whitehead.

In this paper, I will provide both a historical and a theoretical perspective through which I will analyse the conceptual affinities between the TAT and process philosophy, arguing that the TAT is in fact built on process principles. I will first elucidate the type of personality test the TAT is, and then will briefly sketch the historical relation between Murray, Morgan and Whitehead. Finally, I will explicate the relevant points of contact between the TAT and the process framework, paying attention to specific aspects of the test that suggest the influence of Whitehead’s process philosophy on its genesis.

The aim of this paper is to present the basic ideas of Victor Frankl’s meaning-therapy in such a way that the affinity with Alfred North Whitehead’s process philosophy is highlighted. Our account of Frankl's ideas furthermore suggests that they cannot only be derived from Max Scheler's phenomenology, but also from Whitehead's process philosophy.