If you’re a San Francisco local, I’ll be speaking with a few friends at Cyprian’s Episcopal Church on Turk and Lyon this Sunday (4/27) at 7pm about community-building and the cosmopolitical importance of play in the aftermath of capitalism. Our salon-style panel discussion is part of a larger community festival in the Panhandle neighborhood.
Here is the blurb:
Cosmologies of Work and Play: Community in the Making
Slavoj Zizek has recently suggested that it is easier to imagine the end of the world than to imagine the end of capitalism. For those aware of the seriousness of the ecological and social crises of our time, imagining the end of the world may not seem all that difficult anymore. But perhaps it is not the world, but a world that is ending. For perhaps the first time in the modern age, the anti-cosmology of global capitalism is losing its ideological grip on the collective imagination. Exploitation of the human and nonhuman earth community for the private profit of a few has now become so intense, that apologists for capitalism can no longer divert our attention from the injustices it requires. Though the crises of our time are indeed serious, re-creating a more viable world will require at least as much play as it will work. Join us for a conversation building on anarchist anthropologist David Graeber’s recently proposed “principle of ludic freedom,” which not only, as he suggests, “gives us ground to unthink the world around us,” but also provides a means of composing a more cosmologically grounded community from out of the compost of capitalism.
And some of my notes:
Why is cosmology relevant to community-building? Because cosmologizing is the most fundamental form of political action.
Nowadays, in our scientific age, when we think of cosmology what comes to mind are things like energy, matter, space-time, and so on. But for former pre-modern and contemporary non-modern thinkers, cosmology had/has also to do with more concrete realities, like the place of human values in the scope of the wider community of living beings on earth and in the sky. In the modern age, scientific cosmology became separated from its own ecological and political ground here on earth beneath the sky. The enchanted geocentric cosmology of the ancients was replaced by the abstract heliocentrism of mathematical physicists. This sort of modern conception of a static sun-centered universe obeying eternal laws is of course more than a century behind the discoveries of today’s scientific cosmology, with its evolutionary, relativity, quantum, and complexity theories. The problem nowadays is that physics has become so overwhelmingly mathematical that the average person has no hope of actually understanding what it is supposed to have revealed about the cosmos. Like with the medieval Church that only gave mass in Latin, contemporary science has grown too esoteric for the common person to consciously participate in. Science has come to treat the universe as though it had no fundamental connection with the presupposed values of civilized life. Science treats the universe as if the shape of the Milky Way galaxy and the rhythmic orbits of the planets overhead were entirely irrelevant to our individual and collective human experience. Though physicists have devised several stunning mathematical models that bear some resemblance to our measurements of the physical world, they have provided no functional cosmology to the human species. If we have a popular cosmology today, it is “market cosmology.” And if, as Thomas Berry suggested, a functional cosmology is synonymous with an adequate ecology (i.e., a theoretical and practical sense for how we are best to inhabit our habitat), then clearly market cosmology is dysfunctional.
Cosmopolitics! — Let us be done with the Modern constitution that bifurcates Nature from Society, Science from Politics, Facts from Values.
Cosmologizing is an integral activity, as much artistic, as religious, as scientific (I, We, It).
Cosmology is always in the making, a fragile process of collective world-creation; always an ongoing activity, an ever-contested endeavor whose completion is only ever intimated and never finally assured. Cosmology is fiction crafted in public, political poetry (as Shelley said, “poets are the unacknowledged legislators of the world”).
“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.” -Whitehead (Aims of Education).
To cosmologize is to re-imagine how space and time are experientially distributed. To cosmologize is to hack the social imaginary, to reshape the imaginative background or unconscious speculative ground upon which the conscious values of a civilization are based. In the capitalist world, under “market cosmology,” space is property and time is on loan. That is to say, for most of us, time and space are made to seem scarce commodities. Our society’s cosmology divides up space into real estate and measures time as though human beings were perpetually “on the clock.” “Time is money,” as Ben Franklin put it.
Are there any non-modern cosmological alternatives to market cosmology? Yes. Whitehead for one.
“We have no right to deface the value experience which is the very essence of the universe. Existence, in its own nature, is the upholding of value intensity.” -Whitehead (Modes of Thought)
For Whitehead, philosophy begins in wonder. Wonder is the vague feeling we all have all the time that hovers just beyond the horizon of workaday consciousness—the intuition of being embedded within the grand adventure of a larger universe. Wonder is the all-pervasive (and so largely taken for granted) sense we have of the wholeness and the totality of things which embraces us. Wonder is the sublime feeling of being awash in the value-experience of other living creatures, astonished by the insistence of their existence, the way they press in upon us and demand our care and attention. Philosophy is the attempt to respond to this equal parts erotic and eristic experience of the values of the universe streaming in to us from every direction. Philosophy is the attempt to become faithful to the earth and to the sky, to become responsible for the way our humanity joins in their ancient cosmic procession.
How are we going to re-imagine lived space and lived time after the spatiotemporal matrix of global capitalism dissolves? We must run experiments >>