Latour’s Space-Time Experiment: Thinking with Whitehead

Watch Olafur Eliasson and Bruno Latour re-enact the debate between Einstein and Bergson about space-time and the polarity between art and science. 

Though I first heard about Latour’s re-enactment of the Einstein-Bergson debate several years ago, I only uncovered the videos of this conversation while engaging in a FaceBook thread yesterday about Einstein’s bloc universe. Einstein famously claimed that time as we experience it is a mere psychological illusion. If we want the fact of the matter regarding real time, we must accept the verdict of the positive sciences. Einstein didn’t fess up to the covert metaphysic of bifurcation he was employing, and although Bergson wasn’t unable to get through to him on this point during their debate in 1922, other philosophers were listening.

Alfred North Whitehead agreed with Bergson’s critique of Einstein, though not with Bergson’s philosophical reconstruction of relativity. Whitehead developed his own alternative (philosophical and geometrical) formulation of relativity in a 1922 book The Principle of Relativity:

It follows from my refusal to bifurcate nature into individual experience and external cause that we must reject the distinction between psychological time which is personal and impersonal time as it is in nature (66).

Whitehead’s reformed principle of relativity is based on the metaphysical priority of actual facts, or occasions of experience, from which the geometrical order of spatiotemporal extension is derived (Epperson, Quantum Mechanics, 5). Through an abstractive process of logical construction rooted in the coordination of the somewhat fragmentary nature of individual occasions of experience, the general character of space-time holding true for our cosmic epoch can be produced (Whitehead, “Space, Time, and Relativity,” in The Aims of Education, 162-163). While Einstein’s proposal of a universal and a priori space-time implies a taut, already fully woven fabric whose spatial curvature is modified by the material bodies situated within it, Whitehead’s alternative theory of a coordinated plurality of space-times implies a fraying fabric always in the process of being repaired by the dipolar physical-mental concrescences of organismic occasions of experience. In this sense, contrary to Levi Bryant’s dismissal of Whitehead as an armchair philosopher who concocted “just so” stories with no empirical grounding (see the FaceBook thread), Whitehead’s innovation was to translate many of the properties that Einstein’s general relativity defines a priori into empirical, or a posteriori facts (Stengers, Thinking With Whitehead, 168). Instead of privileging the misplaced concreteness of an abstract space-time that would “[separate] an organism from its environment” such that “the endurance of the former and the patience of the latter [is defined] in terms of right [or “law”], not of fact,” Whitehead emphasizes the contingency of the evolved habits currently holding sway over the ecology of organisms shaping our cosmic epoch, no matter how general or universal they may appear at this time (Stengers, Thinking With Whitehead, 169).

Whitehead terms the general character of space-time “the uniformity of the texture of experience” (Whitehead, “Space, Time, and Relativity,” 163). “The physical world [i.e., the extensive continuum of space-time],” he goes on, is,

in some general sense of the term, a deduced concept. Our problem is, in fact, to fit the world to our perceptions, and not our perceptions to the world (Whitehead, “Space, Time, and Relativity,” 165).

Here, Whitehead directly contradicts Einstein’s famous statement that our immediate experience of temporality, while perhaps necessary for civilized life (or for biotic existence in general, for that matter), is in reality nothing but a persistent illusion no longer to be believed in by professional physicists. Whitehead’s reconstruction of relativity theory so as to avoid the social and ecological perils of the bifurcation of nature is not based on a denial of Einstein’s physical formulations, but a denial of the unconscious imaginative background shaping Einstein’s metaphysical interpretation of these formulations. Following Stengers, it can be said that Whitehead’s philosophy of organism aims not to belittle or deny the abstractions of the scientific intellect, as Bergson seems to, but rather to articulate an

ecology of abstraction…that creates the possibility of a mutual aesthetic appreciation between specialists of precision and adventurers of generalization (Stengers, Thinking With Whitehead, 141).

Process, Relationality, and Individuality: Graham Harman and Alfred Norht Whitehead (response to Jonathan Cobb)

Relevant links to the argument between me, Levi Bryant, and Graham Harman:

Levi Bryant Mis-reading Whitehead?

Harman’s response to me

Whitehead’s Process Atomism (Response to Graham Harman)

Object as subject-superject, or why Harman is wrong about Whitehead

Occasionalism in Whitehead and Harman

Harman’s Crucified Objects and Whitehead’s God: More on Withdrawal

 

 

Soul-Making with Iain McGilchrist

Iain McGilchrist is the author of several books, most recently The Master and His Emissary.

What if we are not born with fully formed eternal souls, but must each grow our own in time? What if psyche, like physis, is a relational process, and not an independent substance?

McGilchrist quotes James Hillman: “The soul is not an object, but a way of knowing objects.”

McGilchrist wants to resurrect Plato’s theory of vision, where physical light comes into the eyes while spiritual light goes out of it.

Letters on Cosmology and Theodicy

Below, I’ve copied an email thread with Dan Dettloff, who blogs at Re(-)petitions. I thought some of our other readers might want to chime in. Actually, I’d really like to hear other people’s responses to Dan’s question. I’ve not arrived at a satisfying answer to it, but I do think getting past “the problem of evil” will require a far more radical re-conceptualization of God’s nature than that offered by any ontotheology. On the other hand, there is more to religion than concepts. If, as the religious believe, God actually exists, then God is not simply an idea. God is real. After Kant–for whom God became merely a regulative idea necessary “for us” as rational thinkers but for all that not necessary for being “in itself”–the problem of evil became more acute, since it was re-located from the transcendent to the transcendental, from the universal to the individual: what had been an abstract problem for God to work out before the creation of the universe became a concrete problem for each human person to work out before theorizing about or acting within the world. Theology was no longer ontologically relevant, was not a science of divinity, but nonetheless remained crucially important for phenomenological knowledge and practical affairs, for free and responsible action among others. Without the regulative idea of God, or the Kingdom of Ends, human freedom would spin free of its gravitational center and unwind into blind willing. We would be incapable of good or evil action, incapable of loving. We would be as nothing.

Dean has been busy trying to think Christianity in the context of Speculative Realism and the “New Story” of evolutionary cosmology. Some of my own thoughts on these topoi were collected in this essay “Towards a Christological Realism.”


Matthew,

I’ll be brief, as I’m sure you’re busy, and I to you with what may turn out to be a bit of a heady question. I have followed your blog from time to time, and I admire your ability to bring various strands of thinking together. In fact, your writing prompted me to take a course on eco-theology with Dennis O’Hara in Toronto. I come from continental philosophy and identify as a Christian with the usual string of philosophical qualifiers. Convicted by Speculative Realism and a general growing interest in science, I have been hard at work trying to bring together the theological visions, which have ontological ramifications, of religious traditions (most specifically Christianity). Perhaps a year or so ago, Levi Bryant made a post at larval subjects calling out folks like Caputo for reducing religion to a sort of poetic overlay on the world, suggesting this cuts its legitimate, if (on Bryant’s view) misguided, ontological claims.

I share Bryant’s criticism, but, naturally, not his atheism, and as such have been exploring just what those ontological claims of Christianity might be, especially given the new cosmology. I’ve read The Universe Story by Brian Swimme and Thomas Berry and Berry’s The Great Work, along with a myriad of articles (and I have some formal theological training, most specifically with Moltmann). While I’m not novice to theology, I recognize that this is a new arena for me, or at least I’m coming to it with new sets of questions.

Let me cut to the chase. I’m having trouble finding a satisfactory answer to the problems of creative destruction in the universe story, especially as it pertains to the kind of vision of a God of love present in most religious traditions. The argument is likely not foreign to you, but so we’re on the same page it goes something like: if God is so loving, as revealed in figures like, for example, Jesus Christ (though one could obviously choose others, but perhaps staying Christocentric will give us a little bit of a particular ground to work with), and God reveals that humans are called to enact radical love, forgiveness, and peace in the world, why would God create a universe which can only seem to create itself via loads of natural evil? In other words, when God incarnates into the person of Christ, God essentially becomes not just a human but inherits the sacrifice of millions of suffering creatures who, as part of the universe story, have given rise to this particular conscious being we call Jesus. Jesus then explores an ethic of love which runs precisely counter to the pre-human logic of cosmogenesis (or at least biogenesis).

Solutions to this issue usually take the form of some kind of libertarian notion of freedom for creation. God steps back and allows creation to realize itself. But this, too, is at odds with plenty of religious definitions of freedom, and, of course, autonomy is hardly synonymous with freedom. So what gives? Are we forced to affirm some kind of strange, perverse religious ontology which suggests God creates a universe which creates itself, only to tell the universe it was messing up the whole time? Do you know of any ways out of this predicament?Thanks in advance, Matthew. I hope all is well, and thank you, again, for your work. I’ve personally benefited quite a bit from it and look forward to reading more.

Best,
Dean

~~~~~

Hi Dean,

Thanks for your email. You’ve raised a question that has been on my mind lately, actually. I just finished a book by Matthew Stewart called The Courtier and the Heretic: Spinoza, Leibniz, and the Fate of God in the Modern World. It goes into the different theological positions of Spinoza and Leibniz.

For Spinoza (a pantheist), there is no such thing as good and evil from God’s all-inclusive perspective. Further, God has no freedom, since God is identical to the natural world, which was conceived by Spinoza along Newtonian lines as deterministic and law-abiding.

For Spinoza, the problem of evil is really just an illusion resulting from our limited perspective on things. Things are the way they are because they couldn’t have been any other way. God had no choice in the matter.

Leibniz was deeply influenced by Spinoza, but fought against his conclusions. Leibniz wanted to defend a conception of God as both apart from and internal to the universe, as both free and as necessary. In his Theodicy, he asked “why is there something, rather than nothing?” He imagined God deliberating with Himself prior to creating the universe: “Is such an endeavor worth it?,” Leibniz imagines God asking Himself. Leibniz then distinguishes between the divine understanding (God’s mind, if you will) and the divine will (God’s heart). The divine understanding, in creating a universe, must obey the logical principles of identity and non-contradiction. The divine will, given these restrictions, desires to create the best of all possible worlds. So the finite created world we know, according to Leibniz, contains the least amount of evil that it possibly could contain. God did His best, in other words. He decided it was worth creating the world for the good that would result, even if this good was won at the cost of some degree of evil and suffering.

My own response to the problem of evil comes largely out of Whitehead’s process theology. Whitehead (dis)solves the problem in a way that may be unacceptable to some orthodox Christians, in that he denies God’s omnipotence. Leibniz also limited God’s power in some sense (in that he required God to obey logic–Descartes is an example of someone who conceived of God as so powerful that He could even make 2+2=5 if He wanted). But Whitehead’s denial is more radical. God is no longer an all-powerful dictator who created out of nothing a finite and contingent universe. Rather, God is a creature of Creativity, part of cosmogenesis like you and I, not a distant unmoved mover but”a fellow sufferer who understands.” His only power derives from “the worship He inspires.” He is not capable of coercing creation to obey his commands, but works gently by way of erotic, moral, and aesthetic persuasion.

I presented a paper recently that further fleshes out Whitehead’s psychocosmotheology called “Worldly Religion in Whitehead and Deleuze: Steps Toward an Incarnational Philosophy” that further develops his process theology.

In short, for Whitehead, evil is not God’s fault, but is a side effect of creative process/evolutionary becoming. Evil is “creativity in the wrong season,” as he puts it.I’m also influenced by Schelling’s treatment of these issues… He would probably invert the Whiteheadianism that “evil is not God’s fault.” For Schelling, evil is precisely the fault or fissure in God between hiddenness and revelation, between wrathful withdrawal and radiant love.

Hope that clarifies some things for you somewhat… I welcome further dialogue about all this. Would you mind if I post your question and my response on my blog? I think others would enjoy thinking alongside us.
Warmly,
Matt
~~~~~

Matt,

Thanks so much for your timely and thorough response. You’re welcome to post it on your blog, and feel free to edit whatever you’d like. I’m not much a stickler on those sorts of things.

Your presentation of Whitehead is a useful way of cutting through Spinoza and Leibniz. I wonder, though, if this response moves the problem around rather than solving it (I recognize that “theodicy” may very well be an impossible thing to “solve,” but it remains the nagging problem of the universe story and, I fear, threatens it as a viable interpretive option). While I would happily deny God’s classical omnipotence, the question remains as to how God could not have created a universe which creates itself without all the violence. The Judeo-Christian writings get out of the problem by basically affirming that God creates a universe which is open to further development under a primordial goodness, and evil/suffering end up having a radically anthropocentric cause. This older cosmological mythos doesn’t explain suffering, of course, but it gets God off the hook. With the new cosmology, I, like you, find it necessary to deny a strong Providence, but we end up running into the usual problems of process theism, namely that it seems to encourage us to modify the concept of God so significantly that the God who comes out on the other side seems totally alien to the impulses of most world religions. God ends up sort of being shoe-horned into a certain cosmological model rather than setting the terms of the discourse, and thus process theology runs the risk of re-establishing another God of the philosophers and committing the sin of ontotheology.

Bringing this back to the problem of evil, the process paradigm, while still (I think) a God of the philosophers, is an improvement on the classical paradigm, but it fails to name the origin of evil other than to say it is structurally present in the very processes of the universe. It would be hard, I think, to hold that God creates the universe out of love as a result. We would need to posit the usual Boehme-Hegel-Moltmann-zimzum models, which come loaded with their own structural instabilities just as the classical models do.

But perhaps I’ve missed something somewhere along the way. I’ve sort of assumed a lot of things about these models in a slow disclosure of how I feel about them, and I certainly don’t want to pin anything on you that you don’t wish to be saying. My apologies for any presumptions or errors.

Thanks again for your time, Matt.

Peace,Dean

~~~~~

Dean,

I suppose it comes down to whether or not we are persons of faith, for whom God’s nature and existence are attested by way of spiritual revelation. If we cannot simply affirm this or that sort of God by way of an inner faith or an acceptance of outer religious authority, then we are forced to consider the physico-cosmological revelation instead by asking: What can God be like, given what we know of the physical universe? This question seems absurd, even abhorrent, for evangelical Christians, since what we’ve learned about biological evolution (which marches forward mostly by way of the satanic Great Selectors: sex and death) suggests we’d do better not ask the question at all, since if such a universe of continual carnage does have a Creator, its not the sort of God that would be worth loving. Better to be an atheist than to admit the existence of a deity who thought billions of years of rape and slaughter were worth the effort of creation…

I think process theism, whether we’re talking about Whitehead’s version, or Schelling’s Böhmean version, forces us to consider the darkness, the wrath, and the unconsciousness of God, as much as we may prefer only to look at His conscious light and love. If the life of God is an eternal process of incarnation, then the classical sort of religion that would have provided its adherents with hope for some sort of escape hatch to a better world beyond this one must be regarded as nothing more than the illusion of a death fearing primate struggling desperately to cope. God is here with us, part of us, living and dying with us. God isn’t trying to escape this world, but to become more and more mixed up with it. Creation wasn’t something God undertook by choice, as far as I can tell.

“God,” said Whitehead to Lucien Price, “is in the world, or nowhere, creating continually in us and around us. This creative principle is everywhere, in animate and so-called inanimate matter, in the ether, water, earth, human hearts…In so far as man partakes of this creative process does he partake of the divine, of God, and that participation is his immortality, reducing the question of whether his individuality survives death…to…irrelevancy. His true destiny as co-creator in the universe is his dignity and his grandeur.”

I came across this article in The Atlantic penned by Whitehead in 1925 called “Science and Religion.” Much of it seems to be excerpted from his lecture published as Religion in the Making. Thought it might be relevant to quote at length:

“Religion is the vision of something which stands beyond, behind, and within, the passing flux of immediate things; something which is real, and yet waiting to be realized; something which is a remote possibility, and yet the greatest of present facts; something which gives meaning to all that passes, and yet eludes apprehension; something whose possession is the final good, and yet is beyond all reach; something which is the ultimate ideal, and the hopeless quest. The immediate reaction of human nature to the religious vision is worship. Religion has emerged into human experience mixed with the crudest fancies of barbaric imagination. Gradually, slowly, steadily, the vision recurs in history under nobler form and with clearer expression. It is the one element in human experience which persistently shows an upward trend. It fades and then recurs. But when it renews its force it recurs with an added richness and purity of content. The fact of the religious vision, and its history of persistent expansion, is our one ground for optimism. Apart from it, human life is a flash of occasional enjoyments lighting up a mass of pain and misery, a bagatelle of transient experience.

 

The vision claims nothing but worship; and worship is a surrender to the claim for assimilation, urged with the motive force of mutual love. The vision never overrules. It is always there, and it has the power of love presenting the one purpose whose fulfillment is eternal harmony. Such order as we find in nature is never force — it presents itself as the one harmonious adjustment of complex detail. Evil is the brute motive force of fragmentary purpose, disregarding the eternal vision. Evil is overruling, retarding, hurting. The power of God is the worship He inspires. That religion is strong which in its ritual and its modes of thought evokes an apprehension of the commanding vision. The worship of God is not a rule of safety—it is an adventure of the spirit, a flight after the unattainable. The death of religion comes with the repression of the high hope of adventure.”

Best,
Matt

~~~~~

Brian Swimme on “The New Story” in cosmology:

Update: By chance, I noticed this opinion piece in the Sunday New York Times: “A Rationalist’s Mystical Moment” by Barbara Ehrenreich. Her discussion of Rudolf Otto‘s psychology of religion is certainly relevant.

10th International Whitehead Conference – “Seizing an Alternative: Towards an Ecological Civilization”

After speaking at the 9th International Whitehead Conference last fall in Krakow, Poland, I was invited to help organize a track for the 2015 IWC in Claremont, CA next summer (June 4-7). The 2015 conference is called “Seizing an Alternative: Towards an Ecological Civilization” and is largely the brain child of process theologian and environmental philosopher John Cobb, Jr. Plenary speakers include Cobb, Bill McKibben, Vandana Shiva, Brian Swimme, Catherine Keller, Herman Daly, and David Ray Griffin. The conference will be divided into 12 topical sections, with each section including 4 or 5 tracks. My track is in section 3, “Alienation from Nature: How It Arose,” and is called “Late Modernity and Its Reductive Monism.” For a brief description of the proposed focus of this section and its sub-tracks written by Cobb, click HERE.

In his proposal for my track, Cobb writes:

Rene Descartes, who developed the Enlightenment vision most profoundly and influentially, is known especially for his radical dualism of the human soul, on one side, and mere matter in motion on the other.  Although this carried the alienation from nature to its extreme, it gave dignity to human beings.  It supported the ideas of human rights and even of a fundamental equality of all.  However, in the nineteenth century, Charles Darwin showed that human beings are a product of evolution, so that they are fully part of nature.  This opened the door to re-thinking nature as having some of the properties Descartes attributed to the human soul.  But the commitment of the sciences to methods associated with nature’s purely objective existence was very strong.  Instead of changing the approach to the rest of the natural world, scientists chose to study humans in the way they had previously studied the objects of human experience.  Enlightenment dualism was replaced in late modernity by reductionist monism.  The Enlightenment led people to understand themselves as responsible citizens.  The new reductionistic monism represents us as laborers in the service of the economic system.

To re-phrase, my track will focus on the way that the classical Enlightenment dualism between morally responsible human souls and a morally neutral mechanical nature has, in the late modern period, been replaced by a pseudo-materialistic monism. Descartes was the first to articulate this dualism in its modern form. His attempt at a clean break from traditional dogmas by re-grounding human rationality on our own self-evident powers of reflective self-consciousness was an essential factor in the Western world’s later revolutionary struggles for individual political freedom. Without Descartes and those who followed in his wake (especially Locke and Kant) there would be no Modern philosophy, obviously, but nor would there have been a French or American Revolution. The dualistic ontology of spiritual human vs. mechanical matter, though unsuited for (and in some sense the cause of) our present ecological nightmare, was for an earlier epoch a catalyst for democratic liberation from the oppressive theocratic monarchies of the medieval world. Nowadays, since the dominant ontology has devolved into a confused monist materialism (which Latour deconstructs and re-assembles in AIME), the democratic political ideals of the Enlightenment are increasingly being called into question by neoliberal economists and reductive neurobiologists, among others. If there is no such thing as a soul, there is no such thing as freedom, no such thing as moral responsibility to other human souls, and so no real justification for democratic self-governance. If we are really just selfish desire-machines blindly designed by the Darwinian struggle for consumption and reproduction called Natural Selection (nature’s “invisible hand”), then, following the neoliberal capitalist approach, the best form of governance is that orchestrated by well-trained technocrats and social engineers, those who know how best to keep the civilizational machine running smoothly.

The discoveries of deep time and biological evolution that emerged during the course of the 18th and 19th centuries dealt the death blow to substance dualism, forcing humanity to make a fateful ontological decision: either, as Cobb puts it, (1) re-imagine nature as in some way ensouled, or (2) re-think the human soul as somehow mechanical. In the 20th century, Western techno-science committed itself to the second project: human society and the earth itself were to be re-made in the image of the machine (if ancient cosmologies suffered from anthropomorphism, modern cosmologies suffer from mechanomorphism). Our early 21st century world, with its exploding economic inequality and ecological unraveling, is the near ruin lying in the wake of that decision.

alfred-north-whitehead-1

Whitehead stands out among 20th century philosophers, not for his revolt against techno-scientific reductionism (certainly, Heidegger and Merleau-Ponty were just as dedicated to resisting it), but for his decision to have a go at project #1. As I describe in my essay on Whitehead’s relevance to contemporary cosmology Physics of the World-Soul (2013), Whitehead’s response, not only to 19th century evolutionary theory, but to 20th century quantum and relativity theories, was to re-imagine, in process-relational terms, the relationship between the interior psychical and exterior physical worlds. That conscious human experience is continuous with the rest of an evolved nature is clear enough; but Whitehead argues that we cannot think coherently of this continuum in an eliminatively materialist way, as though consciousness could be explained by reduction to something entirely dumb and numb, unintelligent and unfeeling. If we are to remain civilized, we must take knowledge and love seriously as having a real effects on the course of human history. To take human knowledge and love seriously requires that we root these powers ontologically, that we ground them in the energies of cosmogenesis itself. Otherwise they are mere passing fantasies, cultural figments to be reduced to the neurotic mechanics of our brains and controlled by techno-scientific specialists.

The results of the modern world deciding in favor of project #2 are detailed by Whitehead toward the end of Science and the Modern World (1925):

[All] thought concerned with social organization expressed itself in terms of material things and of capital. Ultimate values were excluded. They were politely bowed to, and then handed over to the clergy to be kept for Sundays. A creed of competitive business morality was evolved…entirely devoid of consideration for the value of…life. The workmen were conceived as mere hands, drawn from the pool of labor. To God’s question, men gave the answer of Cain– “Am I my brother’s keeper?”; and they incurred Cain’s guilt (181).

 

Participants in my track will have an opportunity to draw on Whitehead, as well as other congenial thinkers, in an effort to both critique late modernity’s reductive monism and to re-construct a more viable ontology for a future ecological civilization. I’ll continue to post updates about the shape of the track as the conference date approaches.

Schelling & Whitehead inheriting Spinoza & Leibniz: God and the Modern World

spinoza

I’ve just finished Matthew Stewart’s popular book The Courtier and the Heretic: Leibniz, Spinoza, and the Fate of God in the Modern World (2006). I was hoping to fill out my own understanding of the historical context surrounding these two thinkers. I was not disappointed on this front. Stewart combed the archives and stitched together an entertaining story about the important influence (even if negative) that Spinoza had on Leibniz. After Leibniz had caught wind of Spinoza’s heretical writings through a mutual friend, he initiated a short correspondence before eventually meeting with Spinoza at the latter’s apartment in The Hague in November of 1676.

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Stewart’s presentation of the ideas, as well as the personal character, of these two world-historical thinkers is tilted rather sharply in Spinoza’s favor. Stewart is certainly entitled to his perspective, but I was put off by his hatchet job on Leibniz. Spinoza, clearly his hero, is made to seem like an anti-mystical modern liberal materialist, while Leibniz is painted as a greedy, socially needy medieval throwback and a pathological liar whose best ideas were cribbed from Spinoza. Leibniz’s character flaws, as well as his philosophy, are psychoanalytically reduced by Stewart to the loss of his doting father at the tender age of 6.

Leibniz was well-traveled and well-connected man whose collected works and correspondence with other learned members of the European upper classes totals more than 150,000 pages. As a result, historians know far more about his biography than Spinoza’s, who was forced into seclusion after being excommunicated from the Sephardic Jewish community in Amsterdam when he was 24. Leibniz’s flaws, as well as his brilliance, are far more on display than Spinoza’s, whose life remains shrouded in mystery. This makes it easy for Stewart to elevate Spinoza to the stuff of legend, the exemplar of all virtue and modesty. Stewart claims him as the heroic forerunner of everything he finds great about modernity: the religiously tolerant and democratic state, the ethos of self-interest, the mechanistic understanding of nature, etc.

Stewart laments the “anti-modern” influence of Leibniz in the centuries following his death, suggesting that “the reactive form of modernity that began with [him] has in fact become the dominant form of modern philosophy” (310). He goes on:

“Anxious over the apparent purposelessness of the world revealed by modern science; bitter about the threatened demotion of humankind from its special place in nature; alienated from a society that seems to recognize no transcendent goals; and unwilling to assume personal responsibility for happiness–a needy humankind has reinvented the Leibnizian philosophy with abandon over the past three centuries” (311).

Stewart lists Kant, Hegel, Bergson, and Heidegger as each expressing what amounts to the same sort of reactionary philosophy that Leibniz first articulated in response to his encounter with Spinoza’s system. All these anti-modern thinkers, according to Stewart, failed to face the darker mundane truths about human and cosmic nature revealed by the scientific method and by the bloody course of political history. Contra Leibniz, it would seem that we do not live in the best of all possible worlds.

There is certainly something profound in both Spinoza’s pantheism and Leibniz’s monadology. My own philosophical heroes, Schelling and Whitehead, learned a great deal from each of them. Schelling, who argued his entire life on behalf of freedom (for humanity, for God, and for nature), nonethteless lavishes great praise upon Spinoza (this despite the latter’s thoroughgoing deterministic world-picture). In his 1833 lectures published as On the History of Modern Philosophy, Schelling writes:

“It is unquestionably the peacefulness and calm of the Spinozist system which particularly produces the idea of its depth, and which, with hidden but irresistible charm, has attracted so many minds. The Spinozist system will also always remain in a certain sense a model. A system of freedom–but with just as great contours, with the same simplicity, as a perfect counter-image of the Spinozist system–this would really be the highest system. This is why Spinozism, despite the many attacks on it, and the many supposed refutations, has never really become something truly past, never been really overcome up to now, and no one can hope to progress to the true and the complete in philosophy who has not at least once in his life lost himself in the abyss of Spinozism” (66).

Schelling was stimulated to move beyond his early allegiance to Fichte’s subjective idealism by Spinoza. But the latter’s system was no resting place for Schelling, it was rather a springboard towards deeper speculations on the relationship between the creative life of God and on God’s participation in the becoming of nature. For Spinoza, God was inseparable from and so identical with nature. Though infinite, Spinoza’s God was also an immovable and so dead substance, incapable, says Schelling, of going out of itself in order to create. And as far as Schelling was concerned, despite the genius of his system, Spinoza left us with no explanation for how the transition to even just the appearance of finite things could ever have taken place. “We are compelled,” writes Schelling, “to go back into infinity with the explanation of everything.”

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As for Leibniz, Schelling agrees with Stewart that his monadology was largely a reaction to Spinoza’s system, “a hypothesis which [Leibniz] thought up, perhaps only to oppose something different for a time to Spinozism, in order, so to speak, to divert the world with it” (78). Schelling goes on to say (in further agreement with Stewart) that “we can primarily regard Leibnizianism only as a stunted Spinozism.” Schelling sees Leibniz not so much as an opponent, but as an interpreter or mediator of Spinoza’s ideas. As Stewart points out, Spinoza’s doctrine of mind-matter parallelism became Leibniz’s doctrine of a pre-established harmony of monads.

Schelling does praise Leibniz for his insight into the stages of nature’s coming to consciousness of itself as spirit. The material world Leibniz called a “sleeping monad-world”; the vitality of plants and animals he referred to as the “dreaming monad”; and the rational soul of intelligent creatures like human beings he referred to as the “waking monad.” Schelling was also inspired to build on Leibniz’s early attempt to delve into the mind of God prior to the creation of the world. In Schelling’s hands, this exercise became the attempt to articulate a sort of “temporal eternity,” a past that was never present, a divine time prior to cosmic time in which God deliberated with Itself. Schelling’s Ages of the World project remained unfinished at his death. It proved too difficult in the end for Schelling to overcome the subject-predict mode of expression while at the same time remaining logically comprehensible at the same time. Though perhaps he came close in his drafts:

“The doctrine that God created the world in time is a pillar of genuine faith. The labor of this present work [Ages of the World] would be adequately rewarded had it only made this thought comprehensible and intelligible. For since there is no time in God itself, how should God create the world in time if there is not a time outside of God? Or how would a determination of this time be possible if there is not already, before creation, a movement outside of God, according to whose repetition time is measured? God, in accordance with His highest Self, is not manifest. God manifests Himself. He is not actual. He becomes actual. It is precisely by this that God may appear as the most supremely free being. Hence, something else emerges between the free eternity and the deed, something that has a root that is independent from eternity, and is something commencing (finite), albeit eternally so. Thereby, there may eternally be something through which God could draw nigh to creatures and communicate Himself to them. Thereby, pure eternity may always remain free with respect to Being. And Being may never appear as an emanation from the eternal capacity-to-be and hence, there may be a distinction between God and his Being. In science, as in life, people everywhere are governed more by words than by clear concepts. Hence, on the one hand, they explain God in an indeterminate fashion as a necessary being and, on the other hand, they get worked up over a nature being ascribed to God. They would thereby like to give the appearance that they are saving God’s freedom. How little they understand, or, moreover, how they understand nothing of this whatsoever, is illuminated by the preceding. For without a nature, the freedom in God could not be separated from the deed, and hence would not be actual freedom. Hence, they quash, as is proper, the system of universal necessity and yet they appear just as eager to quash any succession in God, although, if there is no succession, only a single system remains, namely that everything is simultaneous with and necessary to the divine being. In this way, as one notices that they also do in life, they reject, like the blind, precisely that which they most eagerly seek (without understanding it) and are drawn exactly to that which they really wanted to flee” (80-81).

In the end, Schelling faults Leibniz as much as Spinoza for denying freedom and life to God. Spinoza’s denial was more forthright: God’s only “freedom” is to be what God is. God is substance–simple, unified, unchanging being. End of story. Leibniz attempted to retain God’s freedom, but only through a logical device. He distinguished between the divine will and the divine understanding, whereby the metaphysical necessity of God’s understanding was said not to hamper the moral freedom of God’s will. But Leibniz goes on to claim that God’s goodness could only have led him to chose the best world (even while His understanding forced him to accept only the best of all possible worlds, given the necessities that come along with bringing a finite world into existence). This logical maneuver is but a diplomatic pretense, just “the last resort of rationalism,” according to Schelling (83). Leibniz says God is free, but by arguing that God’s nature is to be good, Leibniz has actually limited God to an essence, that is, God has been equated with necessary existence, which in fact is no existence at all (where to ex-ist means to stand out from oneself, to be free of oneself, but also free to become oneself). Here it is clear how Leibniz, though he consciously strove to escape Spinoza, could in the end only collide with him. As Stewart writes in his endnotes:

“The truth is that, before he knew anything about Spinoza, Leibniz was against Spinoza; and yet, at the same time, he also had a Spinozistic side. The encounter with Spinoza was crucial to his philosophical development because it forced him to confront this division within his own thought. Spinoza presented him with a problem he devoted his philosophical labors to solving, namely, how to suppress the dangerous Spinozist within himself. Absent the dalliance with Spinoza, Leibniz would have remained a conservative thinker; but he would not have been an essentially modern one, and his philosophy would not have originated the reactive form of modernity” (331).

Neither Leibniz nor Spinoza had a way to account for the transition from the infinity of their ideas to the finitude of actual experience. Pure reason alone offers no such path. Leibniz’s many monads and their a priori harmonies; Spinoza’s one Substance with Its attributes and modes: both speculative systems fail the test of experience.

Whitehead1

Experimenting on experience is described by Whitehead in the opening pages of Process and Reality as “the true method of discovery.” Like an airplane, the testing of experience:

“starts on the ground of particular observation; it makes a flight in the thin air of imaginative generalization; and it again lands for renewed observation rendered acute by rational interpretation” (5).

Whitehead certainly owed a lot to both Spinoza and Leibniz. His speculative system is a re-assemblage of many of their most insightful concepts. But in re-assembling them, Whitehead also drastically alters their meaning. Leibniz’s monads are turned into process-relational actual occasions; they are, unlike Leibniz’s ultimate entities, almost all window. Spinoza’s simple substance is turned into creative process, neither finally describable as one or as many, but only as a transitional inter-relationship whereby “the many become one and are increased by one”–an eternal repetition of creative differentiation forever and again until the crack of doom. As for God, It becomes a creature of Creativity (but an important one, in that God is Whitehead’s principle of limitation, that Eros for which and by which there is anything definite at all in the first place… Without Desire, nothing could become. Creativity/the Absolute would remain unmanifest, unrevealed, mere potential, unable to ex-ist, to free itself from itself.

So Spinoza and Leibniz (since Kant, usually classified as rationalists) couldn’t account for the transition between the infinite and the finite, and so couldn’t coherently bring God and the World into positive relation… Are Schelling and Whitehead’s answers any better? Is Desire or Divine Eros a convincing reason for this transition? Could there be any other reason? Whatever you may think, Whitehead wagered on this particular solution because he felt it was the most empirically adequate account of the ontological question (“why something rather than nothing?”). Existence has value, else it would not and could not exist. Schelling similarly advocated for a metaphysically empirical account of the ultimate act/fact of creation in his late philosophy of revelation.

Are Schelling and Whitehead “anti-modern” thinkers because of the religious dimension of their thought? I suspect Stewart would think so. They seem to fit right into his schema of “anxious,” “bitter,” “alienated,” and “needy” inheritors of Leibniz who felt the need to protect their human dignity by inventing a divine Father-figure capable of redeeming the chaos and suffering that has thus far dominated human history. I think Stewart rightly warns us to avoid the sort of ontology of consolation he describes. Perhaps Leibniz did fall victim to such a quasi-philosophical strategy in some of his lazier moments. I think Schelling and Whitehead must be understood, not as anti-modern, but as alter-modern. Their philosophies are incarnational, focused more on the Son and the Spirit than the Father, to continue to develop the theological analogy. In this sense they are fully secular, concerned with this world, and not the next. 

Thinking Through Atheism in a Religious Cosmos (response to professoranton)

Like Professor Anton, I would also want to pose the existential problematic of self-consciousness to those atheists who reject religion outright. If religion arose naturally as a result of humanity’s gradually increasing capacity for self-consciousness, and by implication, for conscience, then what are we secular folks supposed to replace it with? We cannot simply expect all our guilt to disappear with the churches if the churches and their rituals arose in the first place as a response to the guilt-inducing effects of our undeniable feeling of being free (more or less if not absolutely so). To deny that consciousness is a real feature of the universe, as many atheistic scientific materialists are tempted to do, is just a cop out, another psychological ploy no better than the old religions that allows them to avoid having to directly face the terrifying reality of feeling ethically responsible to a community of other moral agents. The question is not whether we should be done with religion or not. We cannot be done with religion. The question is rather “what sort of religion are we to make, now that we are conscious of our need to do so?”
In his wonderful little book Religion in the Making, Whitehead writes:
“In its solitariness the spirit asks, What, in the way of value, is the attainment of life? And it can find no such value till it has merged its individual claim with that of the objective universe. Religion is world-loyalty.”
Whitehead was a religious man, but his vision of God was intimately wed to his vision of the universe. His religion, in other words, was fully cosmologically, loyal to the real universe as we experience it (and therefore not beholden to supernatural beings beyond our experience). To the extent that Anton shares my Whiteheadian desire for a worldly religion, our unorthodox positions in the theism vs. atheism debate run together. But, as we’ve made explicit before, we part ways when it comes to the question of agency’s place in the cosmos. I defend a panexperientialist ontology, while Anton’s position seems to float somewhere between physicalist emergentism and a sort of Kantian transcendental vitalism. On the one hand, he wants to accept the scientific materialist version of the story, whereby the agential qualities of life and mind are said to have emerged (contingently or necessarily, he can’t be sure) out of an originally non-agential matter, while on the other hand he wants to deny that temporality can precede the emergence of living organisms (making it impossible to understand how non-living matter could have “preceded” life). Maybe I am misinterpreting Anton’s aims, but I don’t see how these two positions can hang together coherently. Like Steven Shaviro, I’d argue that the only two coherent positions remaining after traditional theism has been dismissed are eliminative materialism and some sort of panpsychism.
Rather than trying to imagine (since I’m not at all convinced it can be coherently imagined) that time, and with it the experience of agency, emerged with the first living cells, I defend the thesis that temporality is a real feature of the universe at every scale of its organization, including the physical. Not only living organisms, but every self-organizing physical system brings forth some kind of temporal experience. The temporal experience (and so the degree of agency) of a system varies depending on its form and level of complexity. The vast majority of experiential systems are non-conscious and so their agency is extremely limited. As the cosmos proceeds up the evolutionary chain of becoming from physical, to vegetable, to animal forms of organization, the degrees of freedom and agency increase exponentially. In the human being, time can become conscious of itself at last as a moving image of eternity. In this experience of what Deleuze called the “temporally eternal,” human beings discover their greatest blessing and their greatest curse: freedom itself.
Schelling defines freedom, not as an attribute of the human self (as though I have freedom and can wield it with my will), but as the unruly chasm that continually erupts from the ground of our existence as a result of the tension between good and evil: I am simply the freedom to decide between the two, and I maintain my identity only by continuing to decide again and again, eternal moment by eternal moment. I do not have freedom; freedom has me. Religion emerges from this tensional experience of self-conscious freedom as an attempt to help us cope. But it is not here that human beings become most unlike the rest of the cosmos; rather, it is here that we reveal our consciousness to be continuous with the rest of the cosmos. The same conflict of centripetal (gravity) and centrifugal (light) forces that allows a star to temporarily forge its identity, at a higher power allows a human being to form its.

“Picking Holes in the Concept of Natural Selection” by Evan Thompson

The philosopher Evan Thompson (author of Mind in Life: Biology, Phenomenology, and the Sciences of Mind) recently reviewed two books on the philosophy of biology: Jerry Fodor and Massimo Piattelli-Palmarini’s What Darwin Got Wrong and Thomas Nagel’s Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature is Almost Certainly Wrong. Check it out HERE.

Thompson expresses doubts about these authors’ argumentative strategies and laments their neglect of the latest literature in theoretical biology (much of which points to natural selection being just one in a number of other causal factors in evolution). But he seems to agree with them that an adequate evolutionary theory must include some account of natural or immanent teleology if it hopes to explain the emergence of life and consciousness from physical processes. In other words, Thompson agrees with these thinkers that reductive materialistic accounts of life and consciousness fall short of explanatory adequacy.

Thompson writes:

A number of theorists have argued that certain types of self-organizing systems exhibit a kind of natural teleology in the sense of a directedness arising from being self-producing and self-maintaining (Juarrero 1999, Thompson E 2007, Deacon 2012). This kind of directedness does not involve teleological laws beyond or outside of the laws of physics, unlike the natural teleology that Nagel proposes but does not develop fully. Moreover, such self-producing and self-maintaining systems arguably exhibit protomental characteristics and thereby provide a bridge from the physical order to the orders of life and the mind.

Here is my earlier review of Nagel’s book, in particular his mentions of Schelling and Whitehead.

Ontologies of Work (capitalism) and Play (panpsychism)

Now that the Pluralism Wars have died down, each camp having dug itself in for the winter, maybe its time to change the subject. Let’s talk about David Graeber’s recent article in The Baffler “What’s the Point if We Can’t Have Fun?” He makes the radical (or not so radical?) move of taking play seriously, not only in economics, but in biology and cosmology. What happens when we take play seriously? It becomes apparent that the economy is not composed of rational actors/intelligent designers competing with one another in a brutal state of nature for raw materials. That the biosphere is not just “red tooth and claw” but endosymbiotic: all living things share their bodies with others. We live in and on one other. We eat each other. “Life is robbery,” as Whitehead put it. But why all the carnage if our sensitive existence as living organisms wasn’t somehow worth the pain? Natural selection plays a role in evolution (=death as the judge of which mutations are beneficial and which are not), but so does sexual selection (=eros as the judge of which mutations are beautiful and which are not). We coexist together today because of the ways we have enjoyed coexisting yesterday. Evolution is not a miserly profit calculator; nature is exuberant and wasteful in its transactions (as Bataille taught us). Graeber is asking us to assume for a moment that Blake was right and Newton was wrong: the energy of the universe is not blind matter but “Eternal Delight.”

Steven Shaviro (author of Without Criteria: Kant, Whitehead, Deleuze, and Aesthetics) had nothing but approval for Graeber’s playful proposal of a “principal of ludic freedom.” Shaviro is himself a panpsychist of sorts, though he credits Graeber with helping him zero in on the problem he has with information theories of panpsychism (e.g., Tononi and Chalmers):

I think that “cognition” and “information” have become way overrated in recent discourse, and that sentience needs to be seen first of all as affective (or as involving “feeling” in Whitehead’s sense) before it is seen as cognitive or informational. Affect or feeling both precedes and exceeds cognition or information, in the same way that play, in Graeber’s formulation, precedes and exceeds utility maximalization. What clicks for me especially in Graeber’s formulation is the way that “the free exercise of an entity’s most complex powers or capacities” necessarily involves energetics as well as informatics. Sentience as a power or capacity must thus also be understood in energetic terms rather than only informatic ones (and this is for me precisely where the panpsychist leanings of Chalmers and Tononi need to be supplemented).

Speaking of panpsychist energetics, I posed a related question a few weeks ago about “thermopolitics.” It seems to me that some form of panpsychist ontology is not only true, but that the process theology it entails (here is a Bible-friendly variant) is also perhaps the the most practical and psychologically effective way to motivate modern civilization to ecologize before it’s too late.

Compare the panpsychist theory/practice of a ludic universe with the machine-world of Neil Savage’s blog article “Artificial Emotions”. Savage suggests that human-like robots capable of feeling and emoting are right around the corner. In order to make such a bold technological claim, Savage first has to scientistically reduce the human psyche to a computer program:

Special and indecipherable, except by us—our whims and fancies are what makes us human. But we may be wrong in our thinking. Far from being some inexplicable, ethereal quality of humanity, emotions may be nothing more than an autonomic response to changes in our environment, software programmed into our biological hardware by evolution as a survival response.

What, pray, is an “environmental change” if not a feeling in some living organism’s experiential field? What is an “environment” in the first place, if not other responsible (i.e., experiential) organisms? Savage’s “software/hardware” trope just re-inscribes the same old Cartesian dualism between mind or cognition and dead extended matter. It seems to me that this sort of eliminativist theory of human consciousness, aside from being ontologically false, functions politically as an apology for capitalist social relations. It asks us to believe that life is brutal and that we are all just cogs in the machine toiling to get a little extra before we rot, that life on earth has always been about competition in the marketplace where the only quasi-justice available comes in the form of a mythical invisible hand/natural selector deciding who wins and who loses.

Building Shared Environments: Towards a Pluriversal Theory and Practice

The videos below are philosophical dialogues, first with the artist and YouTuber Mike Vahl and second with Professor Corey Anton. Both a relevant preface for the third video on pluralism and process-relational cosmology, which is largely a response to the recent blogosphere pluralism wars:

Knowledge-Ecology on Three Pluralisms

Adam Robbert of Knowledge-Ecology has summarized some of the distinctions that emerged these past few weeks in the ongoing discussion on pluralism. Adam warns against collapsing the three sorts of pluralism (worldview pluralism, epistemological pluralism, and ontological pluralism), as to do so would result in the nastiest sort of relativism (“reality is whatever you make it”).

Adam succeeded in luring Isabelle Stengers to intervene in the cross-blog discussion. Go check it out.

-Pluralism as the Choreography of Coexistence

-Life in the Pluriverse

Life in the Pluriverse: Towards a Realistic Pluralism

Levi Bryant recently called for a cross-blog discussion concerning what he perceives to be the problematic relationship between ethnographic pluralism and ontological realism. His call was instigated by Jeremy Trombley’s post on the so-called “ontological turn” in contemporary anthropology and ethnography. Trombley articulated what might be described as an ontology of the concept, wherein concepts are not representational frames that mirror (or fail to mirror) the world, but participatory interventions that dis- and/or re-assemble our thoughts and practices. Trombley writes:

“a concept or conceptual assemblage – ontology, feminism, queer theory, post-colonial theory, etc. – enables us to understand differently, and in understanding differently, it enables us to also be differently… What the ontological turn does is…[allow] us to reflect not only on the way we represent, but on the way that we exist and the kinds of relations we compose through our practices.”

Before I get into what such an anti-representationalist ontology of concepts does to our understanding of Truth (hint: Truth is not pre-given but enacted), I should mention a few other bloggers who have already jumped into the conversation. Phillip of the blog Circling Squares (which I need to explore more!) responded to Bryant’s original post by pointing out that thinkers like Latour and Stengers (and Whitehead before them) have been articulating a rather robust form of pluralistic realism for some time now (i.e., cosmopolitics). Terence Blake of Agent Swarm also chimed in, arguing that Bryant’s “realism” seems to be no more than old-school scientism, so it shouldn’t come as a surprise that it is so difficult to square with pluralism.

Bryant believes that the social constructionist turn of the 90s was politically valuable in that it improved the social standing of many oppressed minorities. But he rejects what he perceives to be the extension of such constructionism beyond politics into ontology. Bryant writes:

“In arguing that everything is a social construction, the pluralist undermines the possibility of public deliberation about truth. Everything becomes an optional narrative or story about the world, an optional picture of reality, where we are free to choose among the various options that most suit our taste.  It’s not a surprise that so much of the philosophy during the 90s in both phenomenology and post-structuralism culminated in a theological turn.  For where everything, including science, is just a narrative or story about what being is, why not just go ahead and take a leap of faith?”

I’m not sure if Bryant intends to include cosmopolitical thinkers like Latour and Stengers in his punching bag category “social constructionist.” I don’t understand how he could. If he does insist on labeling them as such (which seems to me to just obscure their true positions–but if he insists…), then, building on Whitehead’s categoreal scheme, I’d retort that “society” for these cosmopolitical thinkers has to be understood in the most general sense as an ontological category, not simply a human “construct.” The human organism is already a society of cells, each of which is itself a society of organelles, each of which is a society of molecules, each of which is a society of atoms, each of which is a society of protons, neutrons, and electrons, and so on… Realities are decomposed and recomposed by associations between and among actual occasions–occasions which are never simple unities but are always multiple and so always “in the making.” Which brings me to the concept of “construction”: if we are working within a process ontology, construction also needs to be ontologized. Biological evolution is a gradual process of construction wherein what begins as psychological desire later becomes physiological reality (to take the example of evolution by sexual selection). The physical world is itself continually constructed by what physicists are now calling “geometrogenesis.” This is not to say that the physical world is a human construct, mind you. The picture that is beginning to become clear as a result of contemporary physical cosmology is that space and time are the co-emergent products of the real activity of pure energy, something both non-human and pre-physical/pre-extended (Whitehead called it Creativity; physicists call it the quantum vacuum). If the physical world (as described by contemporary physics) is a network of relations always “in the making,” and not some collection of pre-given particles obeying eternal laws, then a “true” understanding of it must also always remain open-ended. There is no Science or Universal Reason that might once and for all pronounce upon the nature of the Real. There are many sciences, many methods, many rationalities. Science as it is actually practiced now and in the past has always already been a pluralistic enterprise. As Latour showed in Science in Action, what ends up being called “Nature” is always a consequence of some more or less temporary settlement of controversies. Every new generation of scientists stirs up new controversies about what the aging generation thought was settled.

The cosmopolitical perspective that I’d want to defend certainly does not “undermine the possibility of public deliberation about truth”–it is (once we accept an enactivist account of truth) the condition of its possibility! It is Bryant’s position that rules out such public deliberation by insisting on declaring war on all those human societies that reject materialism. Latour has plenty to say about the vacuity of the notion of “matter,” which I’ve discussed elsewhere and won’t get into here.  Accepting a cosmopolitical form of ontological pluralism doesn’t at all require that we think of all beliefs and belief-systems as created equal. Nor does it imply that social groups “freely choose” their beliefs simply as a matter of “taste.” The ontological commitments of any given society typically emerge out of long multi-generational processes of historical development. They aren’t just made-up on a whim by individual members. Further, the world view of a social group is as integral to their their livelihood and well-being as their food, shelter, and water, not simply an optional aesthetic veneer. As Trombley suggested, belief-systems enact ways of being and are not just representations.

Ontological pluralism is a commitment to multiple realities, many of which overlap, but some of which remain (at least for now) irreconcilable. It is not a commitment to tolerance of multiple perspectives on a single reality. This latter option, as Bryant points out, would be a rather trivial form of pluralism. It is also a rather colonialist and scientistic take on the Real. Anyone trying to argue that contemporary science has somehow provided us with a unified account of an objective reality that holds true for all people in all places and times has their work cut out for them. Several hundred years of “modern” science has only succeeded in making the world stranger, more dangerous, and more multifarious than it was for ancient and medieval peoples.

Am I saying that a ayahuasca shaman’s encounter with the spirit of the jaguar is just as real as the particle physicist’s encounter with the Higgs boson? Yes, most definitely. In fact, the shaman’s encounter is way more concrete and direct than the physicist’s, since the latter has to wait for a world-wide network of supercomputers to process the information for him, which only after many repeated trials, journal publications, and so on becomes what most (but not every!) physicist will agree is something like a Higgs boson. Even after all this painstakingly detailed mediation (“science in the making”), the Higgs boson remains now and forever a theoretical construct. The ayahuasqueros’ encounter with the jaguar spirit is anything but. Sure, a cognitive neuroscientist might claim to be able to explain the shaman’s experience as a “brain malfunction” brought on by the ingestion of a psychedelic plant brew. But this remains a reductive etic description and not a complete explanation. The neuroscientist should participate in an ayahuasca ceremony for himself before he goes declaring war on the shaman. At least, this is what a pluralist ethics would entail. Such shamanic practices have functioned quite well in their own tribal context for thousands of years. Instead of assuming from the get go that anyone who doesn’t describe the world in your favored language is deluded, try to get to know them, to understand not only what their world is like, but how their world is brought forth. Follow the injunctions through which they enact their world. Then, once you’ve explored it from the inside, by all means judge their enactment, contest it, translate its features into other terms to show why it is unethical, dangerous, or misguided.

I’ll leave you with an excerpt from an essay of mine on the ethical implications of enactivism and the need for a pluralistic planetary mythos (Logos of a Living Earth):

One consequence of the enactive approach is that the Cartesian quest for epistemological certainty becomes but the expression of a particular cognitive domain made possible by the abstract languages of mathematics, precise measurements of machine technologies, and controlled laboratory environment. If the nervous system is operationally closed, its function cannot be to modestly mirror an external, objective reality, even if the modest witnesses are highly trained scientists allied with powerful instruments that extend their sensory reach. The operational closure of the nervous system forestalls a representational account of its activity, as its role is maintaining coherence, rather than correspondence, between organism and environment. New techniques may open up previously hidden worlds, as when Galileo first turned a telescope to the sky and revealed the moons of Jupiter in 1610, or Hooke first recognized cells through a microscope in 1665, but one cannot speak of finally discovering the real as if it existed independently of our bodily and inter-bodily experience of its meaning.

As Haraway has suggested (p. 199, 1997), “…objectivity is less about realism than about intersubjectivity.” She yearns for us to come to see objectivity as a way of “forming ties across wide distances” (ibid.), instead of as the privileged and modest perspective of self-invisible European men who remain somehow unpolluted by their ambiguously situated bodies (p. 23-32, ibid.). If science can claim relative epistemological privilege, it is not the result of transcending culture, but of the ever-accelerating, ever-expanding mobility and combinability of the traces scientists and their cyborg surrogates have constructed within their networks. Outside of these special networks of labs, machines, shared languages, and centrally controlled policy initiatives, scientific facts have little relevance. As Latour put it, “we might compare scientific facts to frozen fish: the cold chain that keeps them fresh must not be interrupted, however briefly” (p. 119, Latour, 1993).

Alexander Bard on Network Metaphysics

I really dig Alexander Bard’s “network-dynamic persepective.” Geometrogenesis is also extremely relevant to my research on Whitehead’s and Rudolf Steiner’s ether theories (the former articulated an alternative to Einstein’s theory of relativity based on an “ether of events”; the later spoke of an etheric dimension of nature mediating between the material and spiritual dimensions). The idea is that space-time is not ultimate, but an emergent product of quantum events (what Whitehead called “actual occasions”). Thanks to Prof. Corey Anton for pointing me to Bard’s lecture.

After a little searching, I’ve turned up this blog post by Bard wherein he makes reference to Whitehead as one of the few philosophers who can survive Nietzsche’s deconstructive hammer. But he seems to distance himself from Whitehead’s process metaphysics because he feels it lacks a proper phenomenological account of the real. Conrta Bard, Whitehead does in fact situate his cosmology in the context of America’s own breed of phenomenology coming out of William James’ radical empiricism.

Bard also discusses Burning Man, syntheism, Silk RoadSimon Critchley’s “faithless faith,” and the “chemical liberation” set off in the 60s by the California counterculture’s use of psychedelics. He finishes with the provocative question: “What if the internet is God?” (the title of his recent Ted Talk).

Towards a “Thermopolitics” (question for Levi Bryant)

Levi Bryant just posted on what he is calling “thermopolitics.” He wants to shift the discourse in philosophy away from its exclusive focus on linguistic analysis and the critique of ideological superstructures toward the energetics of the universe that provide the condition for their possibility.

Bryant writes:

This is not a metaphor.  At this very moment as I write this post I am both burning calories and fossil fuels.  This blog post is– as Negerastani might put it –ultimately “solar”, in that all of that energy is ultimately captured from sunlight, is ultimately transformed sunlight, concentrated sunlight, like the orange concentrate you buy at the supermarket, that was first transformed into a solid by plants, and then other solids whether in the form of fossil fuels or in the form of animal bodies that ate these plants.  All living and social being is solar in its origin.

I can definitely get behind Bryant’s call for a thermopolitics. We are all children of the Sun, indebted to its self-immolating generosity. But then what is energy, anyway? After several hundred years, techno-science has achieved wonders through the instrumental mastery of energy. But what is it? How is it that the energy studied by physics becomes the libido studied by psychologists? If we are to take thermopolitics seriously, don’t we also need an account for how free action is possible in a world described by physics as (at least statistically) deterministic? If it is all just the playing out of the laws of thermodynamics, where is there any room left over for politics? It seems to me you want to marshall a discourse surrounding energy on behalf of a movement for political liberation. But for this to make any sense, aren’t we going to need to define energy in a more general, perhaps more speculative way than the instrumental definitions of physicists?

Even the Christian mystic Teilhard de Chardin granted that “To think we must eat.” “The highest speculation and the most burning love,” he continues,

must be coupled with, and must be paid for by, an expenditure of physical energy, as we know too well. Sometimes we need bread; sometimes wine, sometimes the infusion of a chemical element or hormone; sometimes the stimulus of color; sometimes the magic of sound passing through our ears as a vibration and emerging in our brain in the form of an inspiration…But on the other hand, so many different thoughts come out of the same piece of bread! Just like the letters of an alphabet, which can produce incoherence as well as the most beautiful poem ever heard, the same calories seem to be as indifferent as they are necessary to the spiritual values they nourish.” (The Human Phenomenon, p. 29-30).

Teilhard is committed to the rejection of any dualism between physical and spiritual energies, and he dismisses the idea that these two might somehow transform one into the other. He ends up articulating a form of evolutionary panexperientialism, which rests on the same family of process ontologies articulated in detail by Bergson and Whitehead. There is plenty to be suspicious of in Teilhard’s thermopolitical framework, but nonetheless, he recognizes the profundity of the problem.

Here is Teilhardian evolutionary cosmologist Brian Swimme relating the thermodynamic expenditure of the Sun to the ethical life of human beings:

For more on Teilhard’s contribution to a thermopolitics, see my essay Seeing With Teilhard: Evolution and the Within of Things. Also see my short essay on the thermodynamics of capitalism and Burning Man.

[Addendum (1/19/2014)] Having heard from Bryant that I misrepresented his position, I should probably amplify my statement above that I fully agree with him regarding the need to focus not simply on semiopolitics (discursive regimes/ideological illusions, etc.), but also on thermopolitics. To be clear, Bryant wasn’t claiming that semiopolitics should be ignored in favor of a focus on the energetic basis of discursive practices. I don’t think I implied this in my initial response and question for him. My question has to do with how we are to think about the relationship between human meaning-making and physical energetics. Bryant has dismissed both the Peircean pansemiotic and the Whiteheadian panexperiential approaches to this question, which is why I am curious to know how he avoids an unscientific dualism.

I was first clued into the physical/energetic dimension of global capitalism by Alf Hornborg’s The Power of the Machine: Global Inequalities of Economy, Technology, and Environment (2001). Reading his book lead me to write this long essay on the relationship between mechanistic biology, thermodynamics, and techno-capitalist economics.

Science, Religion, and Philosophy: Responding to a conversation b/w L. Krauss, D. Dennett, and M. Pigliucci

Above is my response to the recent conversation between Krauss, Dennett, and Pigliucci. If you don’t know the context of their meeting, see the links below. I agree with Dennett that cosmology is an area of natural science where we are not even close to being done with philosophy. My own small contribution to the philosophical underpinnings of cosmology is this essay: Physics of the World-Soul: The Relevance of Alfred North Whitehead’s Philosophy of Organism to Contemporary Scientific Cosmology (2013).

Krauss’ original interview in The Atlantic

Pigliucci’s response to Krauss’ dismissal of philosophy.