Schelling and Whitehead were speculative philosophers. This appellative, like that of metaphysician or theologian, may carry with it certain baggage that those of a skeptical or positivist bent are wont to do without. But aside from those epochal moments when thinkers are suddenly inspired by speculative imagination, or by the break through of concept creation, or the influx of divine logos, I can’t see any further sources of genuine philosophical insight. We may as well admit we don’t believe in these possibilities anymore and let philosophy die. It’d be more honest to just call our actual endeavor that of “linguistic analysis” or “skeptical reflection upon factual evidence” or “techno-scientific transformation of nature” or whatever.
Whitehead, for one, was not ready to lay wisdom in her grave. In The Aims of Education, he wrote:
“In my view the creation of the world is the ﬁrst unconscious act of speculative thought; and the ﬁrst task of a self-conscious philosophy is to explain how it has been done.”
Schelling and Whitehead both attempted to philosophize in the context of revolutionary advances in science. For Schelling, it was electricity, magnetism, and chemistry. For Whitehead, it was evolutionary, quantum, and relativity theories. They strove not to contradict these scientific advances in order to protect the sanctity of the human soul, as we might interpret Kant’s project (“I had to deny knowledge in order to make room for faith”), but rather to understand the human psyche as an outgrowth of the dynamic natural world science was coming to know.
In Process and Reality, Whitehead wrote:
“It is the accepted doctrine in physical science that a living body is to be interpreted according to what is known of other sections of the physical universe. This is a sound axiom; but it is doubled-edged. For it carries with it the converse deduction that other sections of the universe are to be interpreted in accordance with what we know of the human body.”
In Ideas for a Philosophy of Nature (1797), Schelling wrote:
“So long as I myself am identical with Nature, I understand what a living nature is as well as I understand my own life…As soon, however, as I separate myself, and with me everything ideal from nature, nothing remains to me but a dead object, and I cease to comprehend how a life outside me can be possible.”
This continuity between mind and life, nous and physis, is the speculative philosopher’s wager. A speculative philosopher approaches philosophy both as a creative task and as a journey of discovery. Speculative philosophy relies as much on synthetic power of imagination as it does the analytic power of understanding, as much on feeling and desire as logic or theory. To speculate is to construct conceptual networks that tell meaningful stories concerning the course of natural history. For this reason, speculative philosophy will always have a mythical flavor. But I’d argue the root images and creative concepts seeded, sprouted, and grafted together by Schelling and Whitehead connect myth directly to the elemental powers of a dynamic and evolving nature. Their goal is not to explain nature as the design of deities (or Deity), but to reveal the way in which what get called deities in cultural stories are in fact just the creative dynamics of nature itself (e.g., gravity and light, earth and sun, etc.) operating at a higher power or potency. The physical tension between light and gravity in nature becomes the spiritual tension between love and evil in the realm of human culture (physical polarity^2=spiritual polarity).
In Philosophical Inquiries into the Essence of Human Freedom (1809), Schelling writes:
“As a thunderstorm is caused in a mediated way by the sun but immediately by an opposing force of the earth, so is the spirit of evil aroused by the approach of the good not through a sharing but rather by a spreading out of forces. Hence, only in connection with the decisive emergence of the good, does evil also emerge quite decisively and as itself, just as, in turn, the very moment when the earth becomes for the second time desolate and empty becomes the moment of birth for the higher light of the spirit that was in the world from the very beginning, but not comprehended by the darkness acting for itself, and in a yet closed and limited revelation.”
Later in the same text, Schelling writes:
“Nature is the first or old Testament, since things are still…subject to the law. The human is the beginning of the new covenant through which as mediator, since he is himself tied to God, God also accepts nature and makes it into himself. The human is hence the redeemer of nature toward which all formation in nature aims. The world that is fulfilled in human beings is in nature as a dark, prophetic (not fully pronounced) word.”
- Phenomenology and Process Ontology: Evan Thompson, Merleau-Ponty, Whitehead, and the Growing Together of the Flesh of the World (footnotes2plato.com)
- Climate Change and Schelling’s inversion of Fichte’s “economic-teleological” principle (footnotes2plato.com)
- “That Slightest Change of Tone Which Yet Makes All the Difference”: Science and Bodily Knowledge in Alfred North Whitehead (rockandrollphilosopher.wordpress.com)
- Thinking the Holocaust with Schelling… (footnotes2plato.com)