Adam has posted a brilliant reflection on A. Lingis’ words about words. A few highlights:
- “…words act as objects in the world and the manner by which they act is ecological. Words transform not just the environments which they disclose, but also feedback upon the one who uses them, transforming the subjectivity of the speaker in an ongoing and recursive way.”
- “Words and worlds are indeed linked as independently existing, interactive actualities. The ontology which describes this relation is object-oriented. The ethics which organize the goals of such an inquiry are cosmopolitical. The way forward is ecological.”
I haven’t read much of Lingis’ work myself, but I’ve already been convinced, by Adam and others, that he is a luminary. He seems to me to have successfully melded art and science into cosmological poetry, in a way not unlike that other telluric poet, David Abram (see Becoming Animal: An Earthly Cosmology
). While I agree with Adam that words and worlds are co-enactive actualities, and that the earth and cosmos ought to be the model for our civilization, I am drawn more to the process-relational metaphysics of Alfred North Whitehead and the powers ontology of Schelling than I am to the contemporary object-oriented ontologies of Bryant or Harman (Tim Morton’s version, which to me seems closer to the Romantic spirit of Schelling and Whitehead, is another story, but again, I haven’t yet been able to delve into his writing). I would seek a metaphysics that is no more object
-oriented than subject
-oriented. I would seek a metaphysics oriented toward the Absolute
, toward God
, that which is both
subject and object and neither
subject or object; a metaphysics open to Being itself, the IS!,
the I AM!,
at the root of all things. This is, after all, what language itself would tell us. The Big Other, the thing that every word in our language ultimately signifies if you trace its definition back far enough, is God, YHWH, the I am,
which is also the Itself
. Language is the creator of subject and object, of self and world, of word and reality.
The cosmopolitical issue, if we can call it that, is one of awakening to the mutual penetration of individual creativity and infinite universality. How am I to live in a city of people, like myself, in a universe so much older and wiser than we are? Not only does this require an ecological re-orientation, so as to bring modern humanity, organized according to the needs of empire, closer to the organization of ancient egalitarian kinship societies; the cosmopolitical task also requires a re-engagement with the deep wisdom of the cosmos, which consists of not just spiritual revelations regarding the eternal divine but scientific discoveries regarding the 14-billion year history of the visible universe.
Indisputably, the way forward is indeed ecological. Logos must be re-minded of and re-embedded in the Bodies within which it was born and into which it will die. Philosophy must become symphilosophy, as Schlegel suggested; our symbols must be made symbionts with the growing earth, seeds for its further flourishing.