Levi Bryant/Larval Subjects has a few new post up (HERE and HERE) about the contingently constructed concept of “nature” and about his own flavor of monistic materialism.
Bryant and I have argued in the past about his materialism and its lack of formal and final causality. I’ve been claiming that ideas and purposes are real, while he continues to argue that only corporeal things, their causal interactions, and the void in which they interact constitute real things. From his perspective, what we call qualitative forms or deliberate intentions are either alternative names for what are really entirely material activities (gene transcription, electro-chemo-neural synchronization, economic exchange, information transfer, etc.), or they are nothing.
I side with Whitehead in affirming the reality of eternal forms, not as existing independently of time and materiality, but as always already involved in what we scientifically know and religiously feel to be the process of cosmic animation. Materiality is animality. In every moment this actual universe is repossessed by the past and resurrected into the eternal possibilities of the future. We participate each second in the life divine, a cosmic life with total ethical memory and perfect aesthetic values, even if without demiurgic omnipotence (i.e., the divine that we all are has no transcendent power over a soulless materiality, since the divine simply is the soul of this universe–the divine may be omnipotent in another sense, only because it both effects and is affected by everything else which exists [see Plato’s Sophist, 247e, where he writes that “the definition of being is simply power”).
Our collective existence here on earth beneath the sky (as humans, dogs, cows, rats, snakes, banyans, ants, prokaryotes, proteins, molecules, etc., etc.) participates in more than what is materially present in some simply located separate slice of the Einsteinian space-time loaf. We exist in excess of any mathematically calculable grid. Each moment of actual becoming–each drop of experience–is temporally open to past and future. Each drop is the genetic precipitate of remembered acts called forth beyond habit into the life of everlasting divine forms and values. Every moment arises amidst the ingression of new possibilities given what it has already actualized. The present is pervaded by past and future, the soul linked materially to what it has been and spiritually to what it might become.
Form is not alien to matter, but is its very soul, the fire which animates it. Levi himself recently used the image of fire to describe materiality. This is a metaphor I am willing to follow quite far, so far as to suggest that embodiment acts as the soul’s athanor, and that the intensity of a body’s astrality (its ensoulment) depends upon the temperature to which it can be raised without too quickly consuming itself in the flames of its own metabolism. Bryant draws on the philosopher-poet Lucretius when he describes his ontology as consisting of nothing but material bodies, their interactions, and the void. I’d draw on Böhme and Schelling to suggest, in contrast to Bryant, that creative productivity, rather than this productivity’s arrested products or corporeal excretions (natura naturata), is ontologically fundamental. Productivity (natura naturans) is the ungrounded ground; not a substance or multiplicity of substances, but an unspeakable tension is at the base of all logos and all ontos. Schelling and Böhme describe this groundless source as a triune polarity between gravity and light. The polarity can become balanced, producing a star, a soul. The star shines outward even as it consumes itself from within. It can last for billions of years. This balance is a formal possibility actualized in the time of its shining. It dies when its time runs out, when its light sinks again into darkness. But in its death, the form achieves objective immorality and is passed on in the form of new forms: heavier elements which again, through the tension of gravity and light, come to life in ever new ways. Form is forever infecting everything with novelty.
Update: Bryant responds HERE
I’ve been reading Jason Wirth’s The Conspiracy of Life: Meditations on Schelling and His Time (2003). He describes on page 87 in Schellingian terms what I’ve argued here and in comments under Bryant’s response in Whiteheadian terms: that nature is not designed by a demiurge, since nature itself is the demiurge. Here is a link to p. 87 via Google books.
What do you think?