Journal of European Baptist Studies, Volume 9, Number 2, January 2009

e’s poststructural philosophy of difference (particularly addressing Process and Reality ), demonstrating the coexistence of casualness and chaos with order and identity. The process of perpetual differentiation of beings (termed by Alfred N. Whitehead the very principle of process) is the basis of their identity; what we have here is a phenomenon of coherence amidst disintegration, the unity of reality and its concurrent diversity, though Deleuze is more radical than Whitehead and Cobb in asserting the irrationality and indeterminism of the chaotically differentiating world. At any rate, they share the rejection of substantialism as the starting point for the reflection on identity and the assumption that logos governs the world - instead, Deleuze points to chance and process philosophers to the relation between the world and God, which after all is a kind of unpredictable game (at best, we can speak of probability). Reality, therefore, is always transitional (processual), which means that there is no timeless and absolute truth. Even scientific truth - much like being - is still emerging, so it has no right to monopolise the description of reality. Deleuze stresses the creative character of differentiating but his idea goes beyond the holistically balanced and organic system God-world- creativity, lacing an integrating synthesis or ordering factor. See: Krzysztof Kosciuszko, Chaos i wiedza. Przyrodoznawczo-epistemologiczny aspekt filozofii roznicy Deleuze’a (Olsztyn: Wydaw. Uniwersytetu Warminsko-Mazurskiego, 2000), p. 118; G. Deleuze, Negotiations, 1972-1990 (New York: Columbia University Press, 1995), p. 159-160. New Inspirations and Religious Education in Poland 27 it; nature and culture are unified . 16 Because of this, the sense and fulfilment of human life is not the exclusive result of analyses of the mind (soul) or experiences of the material body - as independently operating spheres of experience - but comes from dialogically creating new possibilities, which in process theology is compared to the dance of life; the meaningfulness of reality consists of its participants’ creative acts. In the process of the constant development of an organism the key element is not the desire of the individuals to survive (evolution) but the interactions between them; the dance of life does not incorporate steps planned ahead but develops unpredictably, fancifully, surprisingly, and yet surely! Creative relationships build up the meaning and sense of existence of beings and conversely: singleness, isolationism and solitude lead to nihilism. Dance, typical of all pairs and rooted in nature, in this light becomes the hermeneutic key that unlocks the meaningfulness of life at large. All knowledge is transitory; one should rather speak of attempts to ‘capture’ reality and multiple perceptions thereof. Changes do not occur according to a simple principle of causality: some may be predicted, others not. Nor are they