@Theaetetus,
Indeed, sir. They were not in the literal sense theologians. I was being metaphorical.
Schopenhauer, for instance, was of course an atheist, in the traditional sense of the word. But his system can easily be viewed as the dark theology of an
irrational god.
Spinoza is pretty obviously a theologian, I think.
The conception of a personal God is hardly an exhaustion of the concept God, in
my opinion.
Hegel considered his system to be the conceptual expression of the Absolute Religion which was of course Christianity.
Parmenides is a stretch, I admit. But I think the attraction of the One is mystical. Why else propose something so contrary to common experience? It's as if his deductions are after the fact of being hypnotized by the grandeur of such a vision.
As far as Bergson, if the Life Force is the central reality, then the Life Force is God.
Is Nicolas of Cusa a theolgian? He saw God as approachable by means of a negative theology. He was influenced by Pseudo-Dionysus. God as the ineffable union of opposites, etc.
So where do you want to draw the line between metaphysics and theology? If you believe in a personal God, it is not likely you will find common ground with me -- which doesn't keep me from wishing you well, of course.
But my entire point is that metaphysics is largely sophisticated myth. And any system that proposes a grand unifying principle is (as i said in the original)
arguably a theology -- in the loose metaphorical sense. It's appeal is that it satisfies both the critical intellect and man's numinous response to archetypes (I think the world of Jung...)
With respect,