“…it became possible for scholars to follow with the same instruments that allow us to trace the production of science (search engines, scientometrics and bibliometric tools, maps of the blogospheres), the people, lobbies, credentials, and money flows of those who insisted on making it a controversy. I am thinking here of the work of Naomi Oreskes or of James Hoggan. How interesting to see the connections made between big oil, cigarette manufacturing, antiabortionists, creationists, Republicans and a worldview made of very few humans and very few natural entities. If it is cosmograms against cosmograms, then let’s compare cosmograms with one another. That’s what politics has become. Let’s pit the worlds against one another since it is a war of worlds. I tried to introduce in philosophy the word composition and ‘compositionism’ just for that reason. Not only because it has a nice connection with compost, but also because it describes exactly what sort of politics could follow the path of climate science. The task might not be to “liberate climatology” from the undue weight of political influence (this is what Texas governor Rick Perry claims: scientists are in it for grant money and the opportunity to advance a socialist agenda that even Lenin failed to impose on the courageous Yankees). On the contrary, the task is to follow the threads with which climatologists have built the models needed to bring the whole Earth on stage. With this lesson in hand we begin to imagine how to do the same in our efforts to assemble a political body able to claim its part of responsibility for the Earth’s changing state. After all, this mix up of science and politics is exactly what is embodied in the very notion of anthropocene: why would we go on trying to separate what geologists, earnest people if any, have themselves intermingled? Actually, the spirit of our tongue has said that all along, having already connected humus, humane and humanity. We the Earthlings are born from the soil and from the dust to which we will return, and this is why what we used to call ‘the humanities’ are also, from now on, our sciences.”
Below are a few reflections after teaching a module on Hegel’s Phenomenology of Spirit this past week. My natural inclinations draw me to Schelling’s Naturphilosophie, but every time I return to Hegel’s writing after some time apart I start to worry I’ve allowed myself to fall into a caricatured understanding of his trickster-like dialectical method.
I’m reminded of Foucault’s famous admission (Discourse on Language, 235):
…our age, whether through logic or epistemology, whether though Marx or through Nietzsche, is attempting to flee Hegel….But truly to escape Hegel involves an exact appreciation of the price we have to pay to detach ourselves from him. It assumes that we are aware of the extent to which Hegel, insidiously perhaps, is close to us; it implies a knowledge, in that which permits us to think against Hegel, of that which remains Hegelian. We have to determine the extent to which our anti-Hegelianism is possibly one of his tricks directed against us, at the end of which he stands, motionless, waiting for us.
Hegel offers something other than a “history of ideas.” Instead, he narrates an evolution of consciousness. A history of ideas usually presupposes that the same sort of self/subject apprehends the same sort of world/object, with the only change occurring when the self employs new ideas to represent the world to itself. In other words, only the conceptual content changes, i.e., what is thought about the world. Left unaccounted for by historians of ideas is the form of thinking, i.e., how experience is constellated in each epoch such that a certain kind of self comes into relation to a certain kind of world. It’s not just the ideas that shift in the course of history; the whole self-world Gestalt transforms itself. Hegel’s account is an evolution of consciousness rather than a history of ideas: the very essence of the way an object appears to a subject dialectically morphs through the course of history, until finally at the end of history, both the essence of the world and the way this essence appears to itself coincide in “Absolute Knowledge.” For Hegel, there is only one Idea: the identity of identity and difference, or the subject-object identity. The so-called “history of ideas” is just Spirit’s tragic comedy of errors, a laborious journey from childish naiveté to the rational recollection of ultimate reality.
Or so Hegel’s story goes. The next module of the course I’m teaching focuses on Schelling’s late philosophy of mythology and revelation. Schelling offered it as an alternative way forward for philosophy after Hegel.
Later this month, St. Mary’s College of California will host the 18th Annual Convention of the Media Ecology Association. The conference theme is “Technology, Spirituality, Ecology.” My paper proposal was accepted. The abstract is below
Title: A Communicative Cosmos: Toward a Whiteheadian Media Ecology
Author: Matthew T. Segall, PhD
Affiliation: California Institute of Integral Studies
In this paper, I draw upon Alfred North Whitehead’s process philosophy in an attempt to expand the scope of media ecology beyond the exclusively humanistic charter given it by Neil Postman into more cosmic and divine waters. Postman defined media ecology as the critical study of how media technologies envelope and form cultures. He argued that human beings live in two different worlds: a natural environment and a media environment. At the dawn of the Anthropocene, such a bifurcation between nature and culture can no longer be taken for granted. If there ever was a salient distinction to be made between art and nature, advances in biotechnology and the severity of the ecological crisis have now irrevocably entangled cultural productions with physical processes. This paper builds on the process-relational cosmology of Whitehead, as well as recent work by media theorists including Mark B. N. Hansen, John D. Peters, and Andrew Murphie, to argue that the world itself is already a medium and thus can be conceived of as an evolving network of communicative processes in its own right. Recognizing that humans represent only one of the cosmos’ many forms of communicative being, and that basic semiotic processes (what Whitehead calls “prehensions”) operate even at the level of quantum events, opens up new theoretical perspectives on the study of media as environment and environment as media. Further, and relevant to this conference’s theme, becoming conscious of a communicative cosmos has profound technological, ecological, and perhaps even spiritual implications.