Matt wants to think the Absolute (unity), with an eye towards cultivating the existential implications which flow from an acquaintance therein, while I want to think the Possible (multiplicity), with a wonky fish eye towards negation and the positive mutations that come from reigning in our animal speculations.
Michael goes on to defend “speculative pragmatism” and “creaturely thinking.” He wants us to remain attentive to the raw contingencies unraveling the seams of the seemingly unified perceptual horizon of conscious awareness. This all sounds right-minded to me. I am all for relativizing the rational ego’s claims to mastery of an “external” world. [See, for example, my recent essay on the metaphysical implications of psychedelics.] Whatever “mind” we may be said to possess–or perhaps to be possessed by–it must be fundamentally continuous with its physical, biological, cultural, and cosmological habitats. “Inner” experience, soul, is not something given to us at birth, not a spiritual substance, but something we are tasked with making. Soul-making means not only learning to share flesh with others, but learning to share a language.
Whitehead, somewhere in Adventures of Ideas, writes:
“The mentality of mankind and the language of mankind created each other. If we like to assume the rise of language as a given fact, then it is not going too far to say that the souls of men are the gift from language to mankind. The account of the sixth day should be written: He gave them speech, and they became souls.”
The ego is not as free as it tends to think, nor “external” nature as determined. Both “ego” and “external nature” are artifacts of a particular species of Cartesian-Kantian language game. But I would distinguish all particular languages from Logos. Logos is the language of the universe.
If we are haunted by a spirit, it is the spirit of the universe itself. Logos is the potency of energy that thinks in me, the pregnancy of matter that makes my world. Whatever else the human imagination is, it is also fully animal, fully incarnated. Ideas arise and travel with the warm, damp breath of speaking animals and not apart from it.
In his latest contribution to the conversation, Jason writes:
Matt is using most of that “eternal form” talk. He takes a religious-spiritual perspective on the ontological, whereas I’m willing to be a quietist. I also accept a Jamesian “will to believe” on this point, and Matt could argue from that as well.
Jason is right, I could and in fact have argued from a Jamesian perspective before. He goes on to say that, while forms do not exist in their own right, they effect reality as tendencies and future possibilities for actualization. To ask “where” forms are is to falsely spatialize time, as though the future threw itself ahead and is now waiting “out there” for us “in here” to catch up with it. The definite possibilities of the future do not ex-ist, and yet they have perfectly real effects on present actualities. That this is so may be testable by experimentation at the quantum level, and is even easier to prove at the level of conscious animality (“It will be spring soon, I better sow these seeds”). The future doesn’t exist yet. This not yet should not, Jason reminds us, be reified into a divine designer’s giant mould that descends from the sky to shape earthly occasions from beyond. Forms cannot be so simply located “outside” or “inside” actual occasions. They happen only where they are not, since they are eternal events and not finite occasions.
- Whitehead and the Role of Ideas in the Universe: A Psychedelic Experiment (footnotes2plato.com)