I interviewed Rupert Sheldrake as part of a new series for the Cobb Institute. I’ll be speaking with a number of scientists who have been influenced by Whitehead.
Thanks to John Vervaeke for hosting me on his channel. It was a wonderful conversation. As you’ll hear, we are planning to do a few trilogues soon with Jorge Ferrer and Evan Thompson.
Christopher Satoor and I discussed Schelling, his German Idealist context, and Whitehead’s inheritance of Schellingian ideas about mind and nature.
This following is copied from a Facebook post Julian Walker made in response to Bruce Alderman’s defense of panpsychism (in the “Integral 2.0” group). I wanted to weigh in (my comments are below):
“PANPSYCHISM is not more PARSIMONIOUS than EMERGENTISM (Reply to Bruce on his thoughts about the David/Matthew debate)
In a way I hear you very eloquently restating Matthews stance.Which to me reifies the concept of consciousness and then makes it seem like this impossible emergent property.
But if what we mean by “consciousness” is rather a collection of evolved adaptive responses that gradually become not only more complex, but more self reflective? then it is not so unreasonable to see reactions to acid/alkali or light or other stimuli leading to moving one way or another etc eventually leading to more complex sensorimotor dynamics.
Biology is physical, and consciousness emerges as an expression of how physical organisms interact with their environment. It’s embodied, not ethereal.
Those sensorimotor dynamics emerge out of necessity and have survival value; eventually differentiating and complexifying into visual, auditory, sensate, olfactory organs with their own inputs and processing, and their own implications in terms of what they “mean” and how we should behave in response.
There did not have to be a ghost in that machine or some nascent form of “consciousness” already there waiting to perceive and reflect on these stimuli —it all co-emerges.
(Professor VS Ramachnadrans incredible 9 minute answer to the question of Self, Qualia, and Consciousness from the TSN interview with Roger Bingham up on YouTube, is for me the best exploration of this process. https://youtu.be/jTWmTJALe1w )
In a way I think this is why I and others intuit some kind of initial dualist underpinnings in panpsychism, or maybe why idealists and those with religious metaphysical affinities can migrate over to panpsychism.
Likewise I think “interiority” is again being reified as a literal space or dimension, instead of as increasing self reflective awareness, along with a deepening capacity to learn via memory, and plan via imagination etcAwareness doesn’t really happen “inside” in some literal way… it just seems like it because of how the brain evolved.
It is a perhaps as quixotic task to go in search of an ultimate explanation or origin of this interior space or entirely new ontological dimension as it is to try assert that music existed at the Big Bang, or else how could it just arise out of nowhere as this incredible phenomenon with rhythm, tempo, melody and harmony.
Similarly, meaning, emotions, language, and abstraction all ride on these adaptations and become elaborated into what we now see and experience in terms of human consciousness and culture.
On this view postulating something called “consciousness” in places where it has not been evolved via adaptation seems incoherent and unnecessary.
The argument that panpsychism is more parsimonious because otherwise how can we explain the “sudden appearance of interiority “ etc is to me just an argument from incredulity, combined of course with these reification/semantic mistakes.
It’s also a kind of question begging, because you’re left having to explain:
1) why we only see evidence for consciousness in living organisms.
2) why else that consciousness becomes more complex as brains do the same.
3) why brains that are damaged or intoxicated are reduced or distorted in their processes.
4) how exactly consciousness could be present in the early universe, but unexpressed.
Does water have to be present in hydrogen and oxygen prior to the conditions being right for it to emerge? What about all the elements that only became possible as the universe cooled and got larger, were they already there before they emerged? Protons and electrons were not interacting in ways that gave rise to the entirely new chemical reactions elements make possible once they did, and the intuition that therefore those elements were either already there or are part of some intelligent design with an inevitable teleology that implies pre existing sentience can’t help but seem like creationism. We can have an incomplete answer (emergentism) whilst being grounded in what all the evidence, and I do mean all the evidence, we have so far suggests.
To begin with, the charge that emergentism is more parsimonious assumes that we have a theoretical mechanism for how emergence occurs that is simple/economical. No such theory exists that I am aware of. So how do we know it is more parsimonious? It seems at least as probable to me that interiority and exteriority are equiprimordial, and on this assumption, no theoretical gymnastics are required later on down the evolutionary road to explain how surfaces could become persons. In fact, as William James was among the first to point out, evolution starts to make a lot more sense and require fewer leaps if interiority goes all the way down. So which ontology is really more parsimonious?? Julian might admit the lack of a theoretical mechanism for emergence is an IOU, and claim that lots of smart neuroscientists are working on it as we speak. But to my mind, this is not just another “easy” problem for the scientific method to resolve. If we accept Chalmers’ “hard problem” framing, then the question of whether there can be a theoretical mechanism that explains the emergence of interior wholeness/a psychological point of view out of exterior parts/the point-instants of materialistic physics is in fact an ontological or metaphysical one, rather than a strictly scientific one. Julian probably doesn’t accept Chalmers’ framing, though I’d like to see him argue against the rather elaborate and analytically tight case the Chalmers has published. Of course, the hard problem framing assumes we accept a standard materialist ontology of simply located material particles floating in empty space and directionless time. This ontology is highly suspect, not because woo woo philosophers challenged it, but because reductionistic physicists brought about the quantum and relativistic revolutions in the early 20th century. Physicists no longer hold to the old 19th century form of materialism, but unfortunately many in biology and cognitive science are still presupposing such an ontology. Why? Because 100 years of positivist anti-philosophy have created a situation wherein very few philosophers were willing to risk their reputations doing metaphysics at precisely the time when natural science needed a new metaphysics. Whitehead was among the exceptions. In any event, once we let go of the old materialistic ontology that not even physics still holds, new avenues are opened up for resolving the now softer hard problem of consciousness.
Julian complains that panpsychists “reify the notion of consciousness,” when as many neuroscientists will point out, it is actually a collection of a whole bunch of different capacities. “Consciousness” is certainly a suitcase term that allows those who use it to carry around all sorts of baggage. For the purposes of philosophy of mind, however, we can and must extract the essence of these various capacities: some call it “phenomenal awareness,” others call it “qualitative experience,” and still others “something it is like to be.” The point is that, for the purposes of understanding the ontology of mind, all the various modes of consciousness can be boiled down to some sort of “feeling” that provides their condition of possibility. Of course, we can take a behaviorist approach and try to explain how all the capacities that supposedly imply “consciousness” can actually be explained mechanically as just sophisticated input/output computations. But this amounts to a form of epiphenomenalism where the conscious “something it is like to be” plays no role whatsoever in the behavior of the organism. We are then left having to admit that consciousness is just an illusion and cannot evolve, since in order to be selected for it would have to confer some advantage to the organism in question. We are thus left with a ghost in the machine that should not exist. Julian wants to say consciousness evolved, so clearly the behaviorist approach to explaining it in terms of blind neural computations is not going to work. If consciousness exists, if it is part of the actual world and influences the behavior of our organism, then we will need to pursue other explanations for it than neural computation. Even if such mechanistic approaches were exhaustive in their explanations of organismic behavior (they aren’t, but let’s go with it for a second), that would still leave some sort of illusory consciousness to explain. Saying consciousness is an illusion doesn’t help us, because as Descartes was already well aware, the fact that consciousness “seems to be” is essential to its very nature. Consciousness could be defined as “seemingness.” So the question I’d have for the computational neural reductionist is “why do we seem to be conscious?” I’m left wondering who is really guilty of reification here…
Julian claims panpsychism is dualist. There are forms of panpsychism, particularly those growing in popularity among analytic philosophers of mind at the moment, that are indeed dualistic. These are the approaches that say consciousness or its proto- forms are a kind of “intrinsic property” of matter. These analytic panpsychists claim that physics tells us only about the relational or structural aspects of matter, and that the intrinsic nature of matter is, in fact, some sort of proto-consciousness. This is one way to avoid the hard problem of consciousness, but unfortunately it leads to another problem: the combination problem (also first pointed out by William James, who we should all really be reading more of, as so many of the problems endlessly debated to this day were brilliantly dealt with more than a century ago). James offered a possible solution to this problem, and Whitehead followed through on its development in his process-relational ontology. Whitehead’s process-relational panpsychism is unlike the dualistic substance-property panpsychism of the analytic school (e.g., Philip Goff and Galen Strawson). Whitehead avoids dualism by pointing out the way interiority and exteriority are dialectically entangled. You literally cannot understand what you mean when you posit one as existing without implicitly assuming the reality of the other. As Alan Watts put it, the simple but profound fact of the matter (and the mind!) is that “every outside has an inside, and every inside has an outside.” Whitehead’s metaphysical rendering of “experience” is not simply an account of the “inside,” but an account of how interiority and exteriority oscillate in a wave-like way through phases of potentiality and actuality. Each experient begins by inheriting a public past, then enjoying it in a private present, and finally perishing as a public intention for the future. So experience has an object-to-subject-to-object (or “superject”) pattern to it. It is not simply interior but rather an attempt to account for the ontologically basic dialectical entanglement of interior and exterior.
Julian claims we only see evidence of consciousness in living organisms. What evidence is that, exactly? Certain kinds of behavior we commonly associate with mental capacities? Ok, but this is behavior, not consciousness. Certain kids of neural activity that self-reports suggest is associated with consciousness? Ok, but again, this is all behavior. My point is that if we get stuck in the “only exteriors are really real” paradigm, to be consistent we are forced to say that, actually, there’s no evidence for consciousness ANYWHERE in the physical universe. It simply doesn’t add anything to physical reality to posit its existence. Of course, as human beings, this sounds absurd. But I don’t know how to avoid this theoretical conclusion given the premise that a reified understanding of exterior physical reality is in fact *all* of reality.
Julian’s claim that the emergence of consciousness is just like the emergence of water from H and O atoms is the result of a common confusion of the ontic and the ontological. Interiority is not just a new state of matter like liquidity. If matter is imagined in the Cartesian way as extended bits of stuff in mechanical motion, then experience or interiority is a new domain of Being and not just another being among beings.
In short, the IOU theory of the emergence of consciousness from matter is not so much “incomplete” as it is incoherent.
Thanks to Bruce Alderman at The Integral Stage for moderating.
Thanks to Layman and Bruce Alderman at The Integral Stage for hosting these dialogues.
I wanted to see if you guys might help me think through Aldous Huxley’s psychedelic phenomenology, because I’m writing about it, preparing a draft of what will become a chapter in an anthology on the philosophy of psychedelics. I’m also writing about Descartes’ famous Meditations on First Philosophy and interpreting his experience as a bad trip, turning instead to the psychedelic phenomenology of Huxley but also, of course, Alfred North Whitehead, and seeing if there are other ways of perceiving space and time, other ways of perceiving selfhood or thinking in its relation to the world, or matter, or nature.
Descartes was in the course of his meditations forced into a corner, which then split him in two, where there was the world of extended things and there was himself: the inner activity of thinking, his own cognition. Descartes could see no way that these two things could be substantially or causally related, but he knew at least that both were real enough.
The thing about this dualism–I mean everybody has a critique of Descartes, right? So it’s not really much help for me to offer yet another critique of Descartes’ dualism. That critique has been done. I really want to try to reconstruct an alternative in Whiteheadian terms, and indeed in Huxley’s terms. The way that Huxley relativizes Euclidean space and linear time in his Doors of Perception (his recounting of his masculine experience), the way that he relativizes space and time is much like Whitehead’s own philosophy of organism, wherein space and time become abstractions from something more concrete. What is more concrete for Whitehead is our actual experience, which he described in terms of concrescence, or the growing together of the of inherited actual occasions that are objectified, that, in an efficient causal way, their intensity is received to provide us with momentum. Mechanical causality is perfectly real even in Whitehead’s organic cosmos, it’s just that it’s only half the picture. Efficient causation is this inheritance from the past, and it’s growing together in to the present through a process of concrescence. And there’s also the ingression of eternal possibilities (the lure of the future is another way to describe this). So to put it in a crude spatial way, on the front we’re receiving this river of lures from the future, and from behind we’re inheriting these pushes from the past, and in between concrescence occurs where concreteness unfolds and endures.
There is a some sort of an alchemical amalgamation, a synthesis or integration of these of these vectors of past and future such that an eternal present is continually born. The process of concrescence for Whitehead is not just eternal life, it’s also perpetual perishing. There is just as much death as there is a life in the eternal present. And for Whitehead to be able to surf this wave of concrescence is, well, it’s just as Socrates originally said: it’s to prepare to die. And it’s as Goethe said, we must die and become to fully participate in cosmic reality. You must die and become.
So death is not something we could avoid as living beings. We are made of death and we live by dying. What I want to try to say in my chapter that begins with Descartes is that, yes, his dualism is problematic, but there’s this other side of Descartes where he’s describing God, the infinite substance, that subtends or transcends (or maybe and transcends) his own finite ego. Descartes is leading us through this experiential gauntlet, he’s taking us on a journey. I’m saying it’s a bad trip, but it’s bad in the sense that we end up being severed from the world, severed from our own bodies, severed from one another by a gap that can only be closed by divine fiat. This is the limited letter of theological credit (as Whitehead puts it in Process & Reality) that Descartes uses to somehow tentatively tie the thinking activity of the soul back to the emotions and feelings of the body and the causal flows of the natural world. It’s a very tenuous connection that Descartes leaves us with. This is the bad trip! But when Descartes talks about God, often his discussion about God or the infinite is dismissed as merely another rehashing of Anselm’s ontological proof for God’s existence, that God is necessary being, etc., and that this is an idea that is greater than any idea which can be thought.
But this is not exactly what Descartes is saying. I think what he’s saying is, look, we each know that our knowledge of anything sensory, anything that exists in space or in time as we experience them phenomenologically, that we we lack certainty about it. We know that we make mistakes and errors when we try to interpret our sensory, bodily experience and our emotional experience. But when Descartes retreats a little bit from this outer world and into the realm of inner abstraction, he says we’re a little bit more certain at least about our ideas, since we can participate in them intellectually. Mathematics, for example, geometry and arithmetic: these are sciences of the mind where certainty is possible, where we can intellectually intuit truth in a more direct way. And Descartes wonders whether even here his Christian God, his Biblical Being, has such great power that He could even deceive us in our own thinking, that if God wanted to He could make two plus two equal five. That God’s power is greater than even the power of ideas.
So the question becomes: is God so powerful that God creates ideas, or is God sort of sharing power with ideas, co-eternal with ideas? The latter would be more Whitehead’s view, and I think probably also Huxley’s. They are both more Platonist in the sense that the Good is good intrinsically, not because God wills it or because God loves it. The Good is not good because God wills it; God wills it because it is good. It is then interesting to consider the theodicies that one could construct, where we’re able to deal with evil as something that isn’t eliminable, as if we could finally fight it off or defeat it, which some Biblical versions of the story seem to suggest. There are of course plenty of Christians who have alternative views: think of Origen who said that even Satan will one day be redeemed, that there are no people whose souls are eternally stuck burning in hell.
In Origen’s Christian cosmos, and in Whitehead’s, there are ways of dealing with evil that allow us to interact with it as the Trickster. And here’s the thing about psychedelic trips: often we can get pulled into the shadow, into the dark places of our psyche, into the demonic, during our psychedelic journeys because we imagine that the the dark might win. We lose contact with a deeper divine personality: it’s not Satan or Christ, it’s not Satan versus Christ. Rather, really Satan and Christ are two faces of the same Hidden God which is a God that’s more like a trickster than a pure light or a pure dark, a pure good or a pure evil kind of being. A trickster is more like a divine dramatist: S/He’s the comic-tragic poet who is able to move between light and dark to dance in the color. This would be the type of God the perception of which presupposes what Huxley referred to as mystical experience.
So the thing that I think makes psychedelic experience philosophically productive is precisely the way that it these these consciousness-altering chemicals reliably produce such experiences. There are a variety of them, and the set and setting within which one uses them are certainly co-constitutive of the experience. So when I refer to them as “chemicals” I don’t mean to simply locate their generative power in a molecule. The thing about the molecule is that it’s in vibratory resonance with the rest of the cosmos. So we’re talking about a field effect here, which is why anyone who’s ever walked into a room full of people on MDMA knows the sound or the vibratory frequency of the the voices of the group. In conversation with each other, even if you have not ingested the chemical, you can still feel it, you begin to get a contact high. So there is clearly a field effect going on here. So the reason these chemicals, these molecular frequencies, are philosophically productive, the reason that psychedelics have a place in philosophy, is that they reliably generate mystical experiences. This has been empirically proven by several psychopharmacology labs, at Johns Hopkins University and elsewhere, that these chemicals reliably produce mystical experience.
As William James and many others, including Huxley and Whitehead, have all said, mystical experiences are revelatory of reality. They are ontologically significant, not hallucinatory. It would appear, instead, that the rational Cartesian sense, the modern rational adult sense, of being fully autonomous and separate, absolutely free from the causal flows of extended nature, is the hallucination. As if there is truly a dualism between who and what we are as individual selves and what the world is, what matter is, what the universe is, who other people are… to think that there was actually an ontological rift, a bifurcation of the very fabric of becoming: that is the hallucination. This notion of a mind separate from nature that could come to have mastery over nature, or of a God separate from the the cosmos that could have created the cosmos out of nothing. These are the imaginary fantasies of a bad trip. There are other stories we can tell, other worlds we can build.
I think that’s some of what I want to try to weave together in this chapter. I’m curious what you guys think of all that.
“With this we have the outlines of a philosophy of pure experience before us. At the outset of my essay, I called it a mosaic philosophy. In actual mosaics the pieces are held together by their bedding, for which bedding the Substances, transcendental Egos, or Absolutes of other philosophies may be taken to stand. In radical empiricism there is no bedding; it is as if the pieces clung together by their edges, the transitions experienced between them forming their cement. . . The metaphor serves to symbolize the fact that Experience itself, taken at large, can grow by its edges. That one moment of it proliferates into the next by transitions which, whether conjunctive or disjunctive, continue the experiential tissue, can not, I contend, be denied.”
What are we to make of this mystery of mysteries, consciousness? Is it thing or process? Entity or function? Origin or terminus? Who knows?
In a qualified sense, I agree with the transcendental idealists that consciousness, as a condition of possibility, cannot itself be objectified. But nor can it be simply subjectified! James dissolves the false choice with his insistence on a pure experience without any fixed -jections, a flow or stream or living tissue of experiential connection that always grows at its edges, only terminating temporarily, for as long or as briefly as we, the knowing agent, remain satisfied with the relay linking this with that.
Who am I in this flowing, growing tissue of relational experience? James does not mean to rob us of our agency in the process of de-entifying consciousness. The lack of solid subject or object need not leave us wallowing in dejection. On the contrary, James’ aim is to eject us from the solipsistic implications of a supposedly transcendental or substantial subjectivity. Experience is no longer mine or yours exclusively (though not to worry, we may still be afforded moments of privacy!), it is the world’s way of weaving itself together. For Whitehead, togetherness is always togetherness in experience; there is no other way to be together. One can easily detect the resonances with James in the following excerpt, from Process & Reality, p. 189:
“All metaphysical theories which admit a disjunction between the component elements of individual experience on the one hand, and on the other hand the component elements of the external world, must inevitably run into difficulties over the truth and falsehood of propositions, and over the grounds for judgment. The former difficulty is metaphysical, the latter epistemological. But all difficulties as to first principles are only camouflaged metaphysical difficulties. Thus also the epistemological difficulty is only solvable by an appeal to ontology. The first difficulty poses the question as to the account of truth and falsehood, and the second difficulty poses the question as to the account of the intuitive perception of truth and falsehood. The former concerns propositions, the latter concerns judgments. There is a togetherness of the component elements in individual experience. This ‘togetherness’ has that special peculiar meaning of ‘togetherness in experience.’ It is a togetherness of its own kind, explicable by reference to nothing else. For the purpose of this discussion it is indifferent whether we speak of a ‘stream’ of experience, or of an ‘occasion’ of experience. With the former alternative there is togetherness in the stream, and with the latter alternative there is togetherness in the occasion. In either case, there is the unique ‘experiential togetherness.’
“The consideration of experiential togetherness raises the final metaphysical question: whether there is any other meaning of ‘togetherness.’ The denial of any alternative meaning, that is to say, of any meaning not abstracted from the experiential meaning, is the ‘subjectivist’ doctrine. This reformed version of the subjectivist doctrine is the doctrine of the philosophy of organism.”
So neither Whitehead nor James is rejecting the importance of subjectivity; rather, they are dissolving the subject’s hard edges, making its boundaries porous to the world, allowing it to partake in the tissue of experience that makes the togetherness of things possible. Consciousness, after all, is a knowing with, essentially it is a withness, perhaps the witness of withness!, not a substantial bedding but a relational field of pure experience.
Is there a place for theory in James radical empiricism? How do we make sense of the scientific knowledge claimed by astronomers or biologists of times and spaces seemingly far removed from the instant field of the present? We may need Whitehead’s help here. There is a certain approach to modern science that Whitehead calls “scientific materialism” that has tended to bifurcate Nature into its “primary” and “secondary” characteristics, the “primary” being the quantifiable aspects of objective, extended physical stuff, and the “secondary” being the qualitative, subjective aspects of this stuff: colors, scents, aesthetic value, etc. Galileo is perhaps the first modern thinker to formalize this bifurcation, and it proved immensely useful in the further elaboration of the new scientific method, which simplified dramatically the blooming, buzzing confusion of Nature so as to abstract those aspects that could be measured and mathematically modeled. While the early founders of the scientific method and world view (Galileo, Descartes, Newton, et al.) did not yet pretend that the subjective side of reality, our consciousness, could be reduced to the objective side, matter, they did insist upon positing a rather incoherent fissure fracturing the universe right down the middle. In Whitehead’s terms, this left us with two Natures, the subjective dream-image and the objective scientific conjecture. We only directly experience the former, while the latter is a speculative construction (i.e., we do not have any direct experience of electrons, rather we perceive their effects and speculate upon their nature based upon experimental tests). In the 20th century, largely as a result of the invention of microprocessors and computers, scientific materialists did start to argue that the mind is reducible to the brain, nothing more than the software running on physiological hardware. For scientific materialism, there is thus, in Whitehead’s terms,
“the Nature apprehended in awareness and the Nature which is the cause of awareness. The Nature which is the fact apprehended in awareness holds within it the greenness of the trees, the song of the birds, the warmth of the sun, the hardness of the chairs, and the feel of the velvet. The Nature which is the cause of awareness is the conjectured system of molecules and electrons which so affects the mind as to produce the awareness of apparent Nature.”The Concept of Nature, p. 30-31
James’ radical empiricism is an intervention upon this way of conceiving of our relation to Nature, whereby a speculative conjecture is given causal and explanatory priority over firsthand concrete experience. But does James go too far? How are we to make sense of the obvious power of the scientific method if we are limited to the “instant field of the present”?
James himself would not deny the validity of scientific explanations, he would just caution against holding scientific truths as final. Rather, the theories which for now continue to work, i.e., to make accurate predictions, are “true enough.” Not true in some objective or universal sense, but pragmatically true, as good as we can do for now. James ends up reducing knowledge of Nature to instrumental knowledge.
Whitehead goes further, building on James’ important criticisms and insights to produce what has been called a “speculative empiricism.” Whitehead is still pragmatic and radically empirical in orientation, but he recognizes a way forward to secure an open-ended form of metaphysical systematicity that James, the mosaic philosopher suspicious of all system, was not willing to follow. Whitehead sought out the “all-embracing relations” that might allow us to understand how the feelings of warmth and visual apprehension of the red glow of a fire might hang together with the agitated molecules of carbon and oxygen that science tells us are the cause of these qualities.
“Time and space would appear to provide these all embracing relations which the advocates of the philosophy of the unity of Nature require. The perceived redness of the fire and the warmth are definitely related in time and in space to the molecules of the fire and the molecules of the body.”The Concept of Nature, p. 33
Whitehead’s process-relational metaphysical scheme is thus an attempt to make good on James’ return to experience while also leaving room for the systematic relations in time and space of those aspects of Nature formerly divided into subjective and objective, or qualitative and quantitative, dimensions by scientific materialism. Whitehead, like James, sought to understand Nature in terms of pure experience. But Whitehead makes more explicit than James the fact that this tissue of pure experience exhibits a certain texture or systematic structure that mathematical intuition can unveil and understand. Thus, in Whitehead’s terms,
“It is by reason of this disclosure of ultimate system that an intellectual comprehension of the physical universe is possible. There is a systematic framework permeating all relevant fact. By reference to this framework the variant, various, vagrant, evanescent details of the abundant world can have their mutual relations exhibited by their correlation to the common terms of a universal system. Sounds differ qualitatively among themselves, sounds differ qualitatively from colors, colors differ qualitatively from the rhythmic throbs of emotion and of pain; yet all alike are periodic and have their spatial relations and their wave-lengths. The discovery of the true relevance of the mathematical relations disclosed in presentational immediacy [i.e., sense perception] was the first step in the intellectual conquest of nature. Accurate science was then born. Apart from these relations as facts in nature, such science is meaningless, a tale told by an idiot and credited by fools. For example, the conjecture by an eminent astronomer, based on measurements of photographic plates, that the period of the revolution of our galaxy of stars is about three hundred million years can only derive its meaning from the systematic geometrical relations which permeate the epoch. But he would have required the same reference to system, if he had made an analogous statement about the period of revolution of a child’s top. Also the two periods are comparable in terms of the system.”Process & Reality, p. 327
So, we can have direct experience of the spinning top on the table before us, and we can link by analogy the experienced rhythms of its motions to the revolution of the galaxy, dimly apprehended via sense perception of the night sky, but speculatively grasped via mathematical reflection. This can be achieved without severing the tissue of experience.
My lecture in two parts introducing German Idealism (focusing on Kant, Fichte, Schelling, Goethe, Hegel)
UPDATE. Here’s a video of our dialogue:
Next Tuesday, October 22nd at 7pm, I’ll be in dialogue with astrobiologist Bruce Damer about his hot spring hypothesis of the origins of life. For Bay Area locals, the event will take place at the Mission Street campus of California Institute of Integral Studies and is free and open to the public. For those who can’t make it in person, here is a link to the livestream on Zoom. After the event I will post a recording here.
My contribution will be to explore from a speculative philosophical perspective what Dr. Damer’s biogenesis hypothesis might mean for contemporary cosmology. Can physicalism/scientific materialism adequately explain the emergence of life and consciousness? My answer is no, it cannot, and that some form of naturalistic panpsychism or panexperientialism does a better job. I will ask what “emergence” might mean for materialist accounts of life and consciousness and critique the idea that conscious living agents could ever “emerge” from inert matter. My sense is that even prior to biological life, physical and chemical processes were already in the business of selecting and remembering improbable possibilities on the way to enhanced complexity and more intense modes of experience and agency. The arrival of progenotes and then living cells certainly ramps up this enterprise, which Damer describes so compellingly in terms of the “PIM” (probability-interconnection-memory) cycle (see his essay on the extended evolutionary synthesis webpage); but I think really making sense of biogenesis will require a new physical ontology that finally leaves dualism and the Cartesian idea of matter behind.
Here are some related reflections after attending a lecture Damer recently gave for the Consciousness Hacking Collective in San Francisco:
Below are a couple of video sessions from my course on Whitehead’s Process & Reality.
I’ve just finished drafting this article, which will hopefully be featured in a special issue of the Journal of Philosophy, Theology, and the Sciences focused on panpsychism. It still needs plenty of editing, but I’m sharing it here for those who want a sneak peak. Criticisms and suggestions definitely welcome.
Title: “Physicalism and Its Discontents: A Study in Whitehead’s Panexperientialist Alternative”
Abstract (150-200 words): This paper brings Alfred North Whitehead’s Philosophy of Organism into conversation with the recent panpsychist turn in analytic philosophy of mind. Whitehead’s unabashedly metaphysical project broadly aligns with recent critiques of reductive physicalism and the turn toward a conception of experience as basic to Nature. This paper thus examines physicalism’s dominant strategies for explaining consciousness, including eliminativism, epiphenomenalism, and emergentism, and concludes that the panpsychist alternative is superior. However, Whitehead’s process-relational panexperientialism diverges in crucial respects from the dominant substance-property variants of panpsychism. I argue that Whitehead’s version avoids many of the conceptual difficulties plaguing the latter and that it thus represents a more formidable alternative to standard physicalism.
Key words: panpsychism, panexperientialism, physicalism, emergence, experience, consciousness, process philosophy
The skull-crackingly hard problem concerning the place of consciousness in the physical universe has led an increasing number of analytic philosophers of mind to take seriously the panpsychist alternative to standard physicalism. Nonetheless, Brüntrup and Jaskolla note in their editors’ introduction to Panpsychism: Contemporary Perspectives that the usual response to the doctrine remains “an incredulous stare” (2017, 2). Perhaps the most forceful dismissal to date comes from Colin McGinn, who in a reply to Galen Strawson rejects panpsychism as “a comforting piece of utter balderdash” that only stoned hippies could believe (McGinn 2006, 93).
But an explanation for the emergence of consciousness in the universe known to physics has thus far proven elusive. Fundamental philosophical questions remain to be answered before the criteria for such a scientific explanation can even be established. For example, is consciousness essentially ‘real’ or ‘illusory’? That is, does it “have truck with the totality of things by reason of its sheer actuality,” as Alfred North Whitehead suspected (1929, 15), or is it a peripheral accident, a mere epiphenomenon emergent from blindly churning physiochemical processes that are otherwise well understood by natural science? Does consciousness evolve, and if so, does it intelligently influence the behavior of the organisms instantiating it? These questions are not merely theoretical or academic. They cut to the very core who and what we are, shaping our sense of what it means to be human.
Despite the initial incredulity it provokes, this paper argues that panpsychism—specifically Whitehead’s process-relational, panexperiential version—provides a viable alternative to scientific materialism while also avoiding the philosophical excesses of dualism and idealism. Strange as it may sound to modern ears, panpsychism has a long and rich history stretching back to the origins of Western philosophy. Heraclitus opposed Parmenides’ vision of unchanging Being with the doctrine that ‘everything flows’ (panta rhea). Heraclitus understood the universe to be “an ever-living fire” (pyr aeizoon), making him not only the first recorded process philosopher but the first panpsychist, as well (Skrbina 2005, 29). Even in the early modern period, thinkers like Giordano Bruno and Gottfried Leibniz, often lauded for their important contributions to the emergence of the scientific worldview, continued to uphold some version of the doctrine. “Lucretius tells us what an atom looks like to others,” writes Whitehead, “and Leibniz tells us how an atom is feeling about itself” ( 1967, 132). Skeptics may be tempted to excuse Bruno and Leibniz’s panpsychist eccentricity as an unthought residue of pre-modern animism. Once enlightened by the findings of contemporary physics and biology, surely these luminaries would happily have dispensed with the ‘primitive’ notion that atoms can feel? Perhaps not. What, after all, are we to make of Whitehead, another mathematical and philosophical genius who critiqued scientific materialism and arrived at his own variety of panpsychism not despite but because of the findings of contemporary physics and biology?
“There persists…[a] fixed scientific cosmology which presupposes the ultimate fact of an irreducible brute matter…spread throughout space in a flux of configurations. In itself such a material is senseless, valueless, purposeless. It just does what it does do, following a fixed routine imposed by external relations which do not spring from the nature of its being…[This] is an assumption which I shall challenge as being entirely unsuited to the scientific situation at which we have now arrived” (Whitehead  1967, 17).
This paper brings Whitehead’s “Philosophy of Organism” ( 1978) into conversation with the recent panpsychist turn in analytic philosophy of mind. Whitehead’s unabashedly metaphysical project broadly aligns with recent critiques of reductive physicalism and the turn toward a conception of experience as basic to Nature. However, Whitehead’s process-relational panexperientialism diverges in crucial respects from the dominant substance-property variants of panpsychism. I argue that Whitehead’s version avoids many of the conceptual difficulties plaguing the latter and that it thus represents a more formidable alternative to standard physicalism.
1. Why not Whitehead?: A Brief Historical Excursus
“Urge & urge & urge,
Always the procreant urge of the world.
Out of the dimness opposite equals advance, always substance & increase, always sex,
Always a knit of identity, always distinction, always a breed of life.”
—Whitman (“Song of Myself”)
Understanding Whitehead’s process-relational approach to panpsychism (or panexperientialism, as David Ray Griffin has renamed it [Griffin 2008, 78]) first requires a bit of historical contextualization. While Whitehead’s early work with Bertrand Russell on the logical foundations of mathematics is widely acknowledged by analytic philosophers as seminal to the emergence of their school of thought, Whitehead’s later metaphysical speculations are for the most part either ignored or ridiculed. For example, W. V. Quine traveled to Harvard in the mid-1920s to study with the coauthor of the Principia Mathematica. After attending the lectures that became Science and the Modern World (1925), Quine acknowledged “a vivid sense of being in the presence of the great” but went on to admit that the notes he took were mostly full of doodles. “What [Whitehead] said,” Quine reports, “had little evident bearing on the problems that I recognized” (Quine 1985, 83). Another student of Whitehead’s at Harvard, Donald Davidson, was initially transfixed by his ideas, but later reflected that his encounter with Whitehead “set [him] back philosophically for years” by confirming his youthful “inclination to think that doing philosophy was like writing poetry” (Davidson 1999, 14). Not everyone was quite as sour on Whitehead’s speculations at Harvard. Ernest Nagel credited Whitehead with being one of the first to realize and attempt to address the metaphysical problems that were becoming “acutely pressing in the special sciences,” praising him for his “[sensitivity] to the advances of recent science as well to the ancient tradition that philosophy is the systematic study of being” (E. Nagel 1954, 154). But Nagel also noted “the severe abuse of language to which Whitehead is partial” (ibid.), a familiar (if not entirely fair) refrain among those who attempt to read him for the first time.
To round out this historical excursus, let us return to Nagel’s point about the special sciences. By the mid-1920s, the new quantum and relativity theories had already succeeded in demolishing the old mechanical philosophy of Nature by transforming matter into energy and merging space and time together with gravity. The classical explanations of Nature offered by a once confident scientific materialism no longer made any sense. A second scientific revolution was afoot. At the same time, Ludwig Wittgenstein led the logical positivists in a revolt against the excesses of British idealism by blowing up the bridge purporting to connect the metaphysical speculations of philosophers with the ultimate nature of things: “Whereof one cannot speak, thereof one must be silent” (Wittgenstein 1922, 189). The physicists struggling to come to terms with the strange ontological implications of their discoveries could henceforth expect no help from philosophers. Whitehead’s own pathbreaking work on the application of mathematics to physics made him especially sensitive to Einstein’s relativistic revolution; he was also well aware of the concurrently unfolding quantum revolution. His sensitivity to the metaphysical earthquake underway in the physical sciences awakened Whitehead from the dogmatic slumber of the mechanistic paradigm. “What is the sense of talking about a mechanical explanation,” Whitehead asked, “when you do not know what you mean by mechanics?” (1925, 16). His Philosophy of Organism is a protest against the lifeless Nature imagined by Descartes, Galileo, and Newton, and a rejection of the narrow linguistic analysis and sterile logical positivism of his philosophical contemporaries. His is an attempt to make natural science philosophical again by asking whether physical causes and motions need be so violently segregated from the conscious reasons and emotions by which we apprehend them.
In Process & Reality: An Essay in Cosmology ( 1978), Whitehead aims for nothing less than the construction of an organic system of the universe that not only brings quantum and relativity theories into coherence, but gathers up scientific truths, aesthetic feelings, and religious values into an integral vision of reality. It is true that Whitehead found it necessary to invent many new turns of phrase to accomplish this feat. He thus contrasts his speculative philosophical method with that of the “critical school” (Whitehead  1968, 173), which for my purposes can easily be identified with the then just emerging analytic school of thought. This school assumes that humanity “has consciously entertained all the fundamental ideas which are applicable to its experience” and that “human language, in single words or in phrases, explicitly expresses these ideas” (ibid.). The critical or analytic school, Whitehead continues, “confines itself to verbal analysis within the limits of the dictionary” (ibid.). In contrast, Whitehead’s speculative method “appeals to direct insight, and endeavors to indicate its meanings by further appeal to situations which promote such specific insights. It then enlarges the dictionary” (ibid.). Whitehead credits analytic philosophy for its “delicate accuracy of expression,” but marks the main “divergence between the schools [as] the quarrel between safety and adventure” (ibid.).
Davidson worried about the adventurous Whitehead’s attempted alliance between speculative philosophy and mystical poetry. Both, according to Whitehead, make “reference to form beyond the direct meanings of words.” He continues: “If you like to phrase it so, philosophy is mystical. For mysticism is direct insight into depths as yet unspoken” (ibid., 174). Davidson’s complaint may be short-sighted, however, especially once one has acknowledged the profound metaphysical problems that after nearly a century of careful analysis continue to plague not only the physical sciences but the philosophy of mind, as well. Hamlet was right: “There are more things in heaven and earth…”
While getting to the bottom of Whitehead’s chilly reception among analytic philosophers is not the aim of this paper, a few conjectures can be offered. After a celebrated first career as a mathematician, Whitehead’s untimely entry into philosophy in the mid-1920s can be read as heralding the more recent return to metaphysics both in the analytic and Continental traditions. Philosophers are finally catching up to the problems Whitehead was pointing out nearly a century ago. Perhaps it is just because his cosmological ideas initially emerged in the wrong season that they have remained buried in the snow. In addition to the unfortunate timing, Whitehead’s lack of easy classification is probably another reason for his neglect. Neither an analytic philosopher, nor a phenomenologist, Whitehead’s approach generally confounds partisans of both schools. That said, his process-relational philosophy has been creatively taken up by a number of friendly thinkers on the Continent (initially Henri Bergson (1999, 47), later Gilles Deleuze ( 1994, 284-285;  1993, 76ff), and most recently Isabelle Stengers (2011) and Bruno Latour (2005). Whitehead’s thought also featured prominently in the Speculative Realism movement that swept through Continental philosophy beginning in late 2010 (Bryant et al. 2011; Harman 2018). He is perhaps best situated within the American pragmatist tradition stemming from Charles Sanders Peirce, William James, and John Dewey, though even here the shoe pinches. Dewey is the only one who lived long enough to respond to Whitehead’s philosophy, which he praises for its organicism and experiential point of departure but criticizes for its mathematical residues (Schilpp 1941). In the end it must be admitted that Whitehead’s process-relational philosophy is singular in its aims and conclusions. Any attempt to pigeonhole his thought into a school inevitably trivializes it. Of course, Whitehead himself generated a school, but there exist plenty of wild Whiteheadians who avoid any established orthodoxies, like Deleuze, Stengers, and Latour, or Randall Auxier and Gary Herstein (2017).
Finally, there is the issue of Whitehead’s inclusion of reformed conceptions of teleology and God in his cosmological scheme. For many philosophers and natural scientists, this rules out in advance any serious engagement with his ideas. Daniel J. Nicholson and John Dupré, for example, claim that the theological baggage of Whitehead’s process philosophy is a “liability” for thinkers with a naturalistic aim (2018, 7). But a closer look at Whitehead’s process-relational reformulations of purpose and divinity may reveal to those who rushed to dismiss them that Whitehead shares many of their criticisms of traditional natural theology. By the time God and teleology return from Whitehead’s adventure in cosmology, the former is no longer an omnipotent Creator but a creature of Creativity suffering with the rest of us, and the latter is no longer an eternal design imposed from beyond the world but an aesthetic lure immanent in the experience of each and every actual occasion in the world, whether that experience belongs to Shakespeare or “to the most trivial puff of existence in far-off empty space” (Whitehead  1978, 28).
My hope is that this paper brings Whitehead out of cold storage and at least thaws his ideas enough to get those unfamiliar with his Philosophy of Organism to consider the alternative it represents, not only to physicalism, but to dualism and idealism, as well. Despite Quine’s first impression, it may turn out that Whitehead has much to say about the problems faced by contemporary analytic philosophers, especially those who, against all odds, now find themselves affirming the panpsychist heresy.
2. The Place of Consciousness in a Physical Universe
Serious conceptual difficulties await any philosopher attempting to understand the place of consciousness in the physical universe. David Chalmers’ well-known “hard problem of consciousness” (1995) is perhaps the most oft cited formulation of the impasse, but the basic problem goes back to Rene Descartes’ argument that a real distinction exists between a thinking or mental substance and an extended or material substance ( 1982, 21]. While many contemporary physicists would be quick to dismiss Descartes’ idea of an immaterial soul as unscientific, his correlate idea of extended matter continues to shape the scientific imaginary of Nature as something explainable without remainder in purely mathematical terms. While Descartes faced the difficult problem of accounting for the relationship between two entirely autonomous substances, contemporary physicalists face what is arguably an even harder problem: how can extended matter in motion ever give rise to the seemingly interior experience of conscious thought and emotion? As Galen Strawson has pointed out, even if this “seeming” experience ends up being some sort of illusion, the seeming itself still demands an explanation: “any such illusion is already and necessarily an actual instance of the thing said to be an illusion” (Strawson 2018).
Let us run through the various metaphysical options at play for those affirming standard physicalism, by which I mean any variation on the ontology that posits that the final real things (whether particles, fields, or some other mode of existence yet to be discovered by science) are passively enduring objects entirely devoid of subjective enjoyment and aim. When addressing the place of consciousness in Nature, physicalists generally draw upon three basic explanatory strategies: eliminativism, epiphenomenalism, and emergentism. Many physicalists, in order to side-step patent absurdities, end up tacitly sliding back and forth between two or more of these positions in the course of their explanations of consciousness. Unfortunately, there is little consistency in how these terms are defined in existing literature, hence the need to offer accounts of each position as they are considered for the purposes of this paper.
Eliminativism tries to deny the reality of consciousness outright, arguing that our folk psychological intuitions and self-reports about it are hopelessly misguided and need to be replaced by more mature neurophysiological or computational accounts. While Paul and Patricia Churchland are perhaps the most prominent contemporary defenders of this position (P. S. Churchland 1986; P. M. Churchland 1988), its origins can be traced back to Wilfred Sellars (1956) and Quine (1960). Quine’s reflections on the matter are especially relevant. He raises the question of whether eliminativism truly “repudiates” conscious experiences as factually mistaken, or whether it is meant as a theory identifying such experiences with physiological facts (Quine 1960, 265). He decides that there is no real distinction to be made in this case between explanation and identification. If the elimination of consciousness in favor of physiological processes is the same as the identification of consciousness with correlated physiological processes, all the sudden eliminativism starts to sound a lot like panpsychism, with the crucial qualification that the panpsychist refuses to grant brain matter any special ontological status, as though it instantiated experiential capacities not found to some degree in all physical processes. In Whitehead’s terms: “There’s nothing in the real world which is merely an inert fact. Every reality is there for feeling: it promotes feeling; and it is felt” (Whitehead  1978, 310). In other words, if Quine’s reading is right, Whitehead is also an eliminativist about that sort of consciousness that is imagined to be something extra in addition to physical processes.
More recently, a quasi-transcendental version of eliminativism has been defended under the label of “illusionism” (Frankish 2016). The idea is that we suffer inextricably from what Daniel Dennett calls a “user-illusion” (Dennett 2017, 222). There is really no one home inside, but because we are constitutively blind to the neural basis of our user-illusion, we cannot help but keep knocking on the door. The answer to all our knocking comes only as a bunch of mouth-squeaks signifying nothing (other than more squeaks). We are just a bunch of neurons and chemistry playing out an evolutionary algorithm. “We’re all zombies” (Dennett 2004, 67). Despite his critics, Dennett denies that his version of physicalism is eliminativist (Dennett 2017, 224). His philosophy is a good example of the way the most inventive physicalists end up combining aspects of multiple positions, sliding from eliminativism for questions of ontology to emergentism when it’s a question of the practical functionality of conscious will (Dennett 2003).
Hard core eliminativists like the Churchlands, or like the speculative realist philosopher Ray Brassier (2007), can at least be credited with bitting the materialist bullet by accepting that any physicalism worthy of the name leaves absolutely no room in the universe for anything like what most people mean by consciousness. For Brassier, eliminativism is not just a promising neuroscientific theory of consciousness but a tremendous opportunity for speculative philosophy. Philosophers, rather than acting as “a sop to the pathetic twinge of human self-esteem” by continuing to seek the restoration of a meaningful connection between human consciousness and the cosmic processes that generate it, should instead follow the logic of eliminativism to its admittedly nihilistic conclusions (Brassier 2007, xi). Even if attempts to restore meaning succeed in increasing our quality of life, Brassier still calls upon self-respecting philosophers to reject them, since “thinking has interests that do not coincide with those of living” (ibid.). The eliminativist position can be criticized as self-refuting, since it denies in theory what, short of suicide, one cannot deny in practice (though even the act suicide implies a conscious decision to kill oneself). How can one claim to hold to the view of eliminative materialism if the capacity for holding meaningful views of anything is precisely what the position purports to be eliminating? Brassier responds to the performative contradiction criticism by pointing out that the eliminativist project entails a rejection and replacement of the folk psychological view of ‘views’ or ‘beliefs’ assumed by its critics. Following Paul Churchland, Brassier reduces the propositional meanings and sentential beliefs of folk psychology to the “dynamics and kinematics” of neural activation patterns in the brain (Brassier 2007, 12, 15-17). What it is to hold a particular view (e.g., “Eliminativism is true”) is just for the relevant neural pathways to fire.
While panpsychism may initially affront the common sense of modern Western adults, eliminativism is an even bigger stretch. Of course, the common sense folk psychology of a particular era cannot be given the privileged position of determining metaphysical reality. Whitehead’s process-relational panexperientialism entails a radical revisioning of our common sense understandings of consciousness and propositional meaning. But it does not deny conscious experience outright. Philosophy can reform common sense without eliminating the very possibility of a meaningful life. According to Whitehead, “As we think, we live” (Whitehead,  1968, 63). Thinking is, after all, as natural to the life of a conscious organism as eating or breathing. If our philosophy cannot in the end be squared with the “overpowering deliverances” (Whitehead  1978, 50) of experience and the “concrete affairs of life” (Whitehead  1967, 80), it is a good sign that we have made a wrong turn somewhere in our abstract reasoning. This, at least, is how a pragmatic radical empiricist like Whitehead addresses the matter: “Metaphysics is nothing but the description of the generalities which apply to all the details of practice” (Whitehead  1978, 13).
Epiphenomenalism claims there is room enough for consciousness to be somehow excreted by the brain, but only as a semi-transparent ghost or “inert spectator” (James 1890, 129) with no causal influence over the goings-on of the body or its proximal environment. As formulated most famously by Thomas Huxley, epiphenomenalism is the view that consciousness is “completely without any power…as the steam-whistle which accompanies the work of a locomotive engine is without influence upon its machinery” (Huxley 1875, 62). Epiphenomenalists at least acknowledge the irreducibility of our direct intuition of conscious experience. But assuming a broadly naturalistic and thus evolutionary framework (as Huxley and most contemporary defenders of the doctrine claim to) rules out accounts of epiphenomenal consciousness as sealed off from but nonetheless perfectly correlated with physical processes via a “pre-established harmony” (e.g., Leibniz). Any naturalistic account must explain the causal nexus between mental and physical processes, even if the causal relationships are said to move in only one direction, i.e., physical causes determining an epiphenomenal steam-whistle. Given the requirements of naturalism, the problem with epiphenomenalism is that it is incomprehensible how such a complex ghost-like consciousness could ever have evolved if it serves no function at all for the organism it haunts. If consciousness plays no active role in shaping an organism’s behavior, it cannot be selected for and thus has no role in biological adaptation (T. Nagel 2012, 44ff). As James argued more than a century ago, it is an absurd abuse of scientistic reasoning to assert in the same breath that, while consciousness exists, “all those manners of existence which make it seem relevant to our outward life are mere meaningless coincidences, inexplicable parts of the general and intimate irrationality of this disjointed world” (James 1879, 21). Not only is the view epiphenomenalist view incoherent, the opposed view, that consciousness to varying degrees depending on cerebral complexity “[exerts] a constant pressure in the direction of survival,” grants further plausibility to the Darwinian evolutionary story: “It is, in fact, hard to see how without an effective superintending ideal the evolution of so unstable an organ as the mammalian cerebrum can have proceeded at all” (ibid., 16).
The neuroscientist Michael Graziano attempts to avoid this problem with epiphenomenalism by redefining conscious awareness in neuroscientific terms as “attention” (Graziano 2019). While focusing on the ‘phenomenal properties’ of conscious awareness gives philosophers the impression that subjective experience is some sort of extra ethereal or nonphysical essence (e.g., private ‘qualia’), what Graziano calls an “attention schema” has been scientifically measured in brain-based computational terms (ibid.). The attention schema is the brain’s way of internally modeling certain aspects of its own activity, and our reports and claims about our own consciousness appear to correlate with it (ibid., 101). Graziano thus slides away from the hard problem of consciousness to ask a different question: what sort of neural computations allow us to make claims about supposedly conscious experiences? “In this theory,” writes Graziano, “the ghost in the machine, the consciousness inside us, is a topic of discussion among us only because our intuitions are informed by an attention schema, with its incomplete account of attention” (ibid., 103). While a supposedly ethereal essence would have no way of altering the behavior of an organism, the attention schema serves an adaptive function by monitoring, predicting, and controlling the brain’s attentional resources (ibid., 101). It performs this function in a purely physical way without the influence of any extra-physical consciousness.
While a Whiteheadian approach has its own reasons for being critical of the search for ethereal ‘phenomenal properties’ or private ‘qualia’ (see sections 3 and 4 below), Graziano’s neuroscientific slight of hand gets us no closer to understanding the place of consciousness in the physical world. To start with, consciousness is not merely “a topic of discussion” and cannot be reduced to the sentential claims we make about ourselves and our experience. Whatever else it is, conscious experience of oneself in a world is an immediately intuited concrete fact, not just a linguistic report about or computational model of a fact. Graziano admits he isn’t offering a philosophical answer for how consciousness arises in the brain, but he also implies that his properly scientific approach forces us to accept that “there is no meaningful answer to the question” (ibid., 97). We are just “a biological machine that claims to have a hard problem” (ibid., 96). We are brain networks running a linguistic program whose only power is that it can make claims about itself, statements about what it believes is going on and what its own and other people’s intentions are. These beliefs, claims, and intentions have no bearing on what is actually going on inside the skull or beyond it, since their meanings are epiphenomenal to computations in the brain and the motion of matter through spacetime.
A broader assumption baked into Graziano’s approach is that “the brain is an information processing device” (ibid., 95). This is stated as though it were a truth that neuroscience has discovered, but it is hardly that. It is a theoretical paradigm and a research program, that is, a framework for studying the brain as if it were a computer, not a fact about what the brain is. Other neuroscientists and philosophers of mind reject the computational approach and instead study brain activity from an enactive and embodied perspective (Varela et al.  2016, 44ff; Thompson 2007, 51ff). From an enactive perspective, speaking in terms of decontextualized and disembodied ‘information processing’ going on inside the skull neglects the extent to which meaningful information presupposes an experiential horizon within which it can be interpreted. Evan Thompson extends Gregory Bateson’s claim that “information is a difference that makes a difference” (Bateson  2000, p. 315), adding that information “is the making of a difference that makes a difference to somebody somewhere” (Thompson 2007, 57). Informational meaning is thus embedded not only in the complex dynamics of an experience-imbued brain, but in the sensorimotor networks of the body, and even extends out into the surrounding environment with which the organism is structurally coupled and has co-evolved.
Emergentism claims that consciousness suddenly appears in the universe whenever matter manages to arrange itself into the appropriate dynamical shapes. Some say a simple form of consciousness emerged with the first living cells (‘biopsychism’), while others claim these cells had to blindly organize themselves into large packs of neurons called brains before the light of consciousness could flicker on (‘cerebropsychism’). Still others insist that it was necessary for these brains to become sufficiently entangled in the symbolic network of a language before full-blown consciousness could explode onto the scene (‘anthropopsychism’).
There are weak and strong versions of emergence (Brogaard 2016, 131ff). The higher level capacities of a weakly emergent consciousness are at least in principle deducible from and thus in fact causally reducible to its lower level constituents. Once cognitive neuroscience discovers the relevant underlying brain mechanisms, complicated as they may be, the mystery of consciousness will be understood to have been only an artifact of our limited knowledge. Weak emergence thus presents an epistemological puzzle for physicalism to solve, rather than an ontological impasse forcing it to re-examine its premises. Of course, if weak emergentists do solve the engineering problem of how the brain makes the mind, it is difficult to see how they will avoid sliding back into epiphenomenalism.
Strongly emergent conceptions, in contrast, affirm the ontological novelty of consciousness above and beyond its physical components, even granting it downward causal influence upon the body and surrounding environment. Such a view at least refuses to explain away the evident facts and overpowering deliverances of conscious thought and intention, facts that law, politics, morality, religion, and practical life in general require; facts that even the endeavor to produce scientific knowledge itself necessarily presupposes, for what else is knowledge but a mode of consciousness? As Whitehead quipped, “Scientists animated by the purpose of proving they are purposeless constitute an interesting subject for study” (Whitehead  1958, 16). But unless it can explain how meaning and purpose arise out of mass and energy, strong emergentism lands us right back where Descartes left us nearly four centuries ago, with irreducible mind on one side, brute matter on the other, and no rational account of how they might relate to one another. Focusing on the gradual development of mental capacities from bacterial chemotaxis to Shakespearean poetry over the course of billions of years of biological evolution is an obvious strategy for narrowing this gap. But merely saying ‘evolution did it’ doesn’t cut it, since it wasn’t Darwinian evolution that gave rise to cellular life. Darwin’s theory of speciation by natural selection presupposes self-producing and reproducing organisms, it does not explain them. In Thompson’s terms, “natural selection is an emergent consequence of autopoiesis, not its cause”(2007, 212).
On the other hand, there is a wider definition of evolution than that assigned by Darwin. Whitehead was convinced that evolution had relevance for not just biology but all the sciences, including physics and cosmology. He imaginatively generalized Darwin’s theory such that evolution by the reproductive inheritance of variations checked by environmental pressure became evolution by the rhythmic propagation, or vibratory reiteration, of actual occasions along historical routes, whereby a particular occasion’s conformal physical prehensions of past actualities (=the inheritance of efficient causes) are integrated with its novel conceptual prehensions of future possibilities (=the formal causes of variation) into some emergent enduring pattern of experiential value. Whitehead argued that materialism could not survive its encounter with evolutionary theory., since the former implies merely the “purposeless and unprogressive” rearrangement of externally related substances and their accidental properties, while “the whole point of the modern doctrine is the evolution of the complex organisms from antecedent states of less complex organisms” (Whitehead  1967, 101). “The doctrine,” Whitehead continues, “cries aloud for a conception of organism as fundamental for nature” (ibid.).
Information theoretic accounts of the gap between matter and life provide some hope for a pathway forward, but without incarnating information into the meaningful horizon of experience enacted by living organisms, research programs seeking to analogize brain activity to computation end up having to conceive of information processing as some sort of quasi-conscious homunculus hovering above the neurochemistry of the brain and steering it around. For example, neuroscientists regularly describe information processing in the brain as “goal relevant,” “selective,” and “sensitive” (Sy et al. 2015, 122), all terms implying intentionality and purposefulness, even though the presuppositions of mechanistic biology upon which computational neuroscience rests says such powers are impossible. Luckily, taking information seriously does not require “assuming that abstract properties have physical potency,” as Terrence Deacon put it (Deacon 2012, 192).
Deacon is a strong emergentist who tries to dispel the homunculus and de-etherealize information by describing it not as an extra essence added to the physical but in terms of the “absential” features of an incomplete Nature:
“A counterintuitive figure/background reversal, focusing on what is absent rather than present, offers a means to repair some of the serious inadequacies in our conceptions of matter, order, life, work, information, representation, and even consciousness and conceptions of value” (Deacon 2011, 44).
Information is just what is absent from physically present matter. It is not involved in the push and pull of causal efficacy, but instead ‘constrains’ these physical interactions, acting as a formal and final cause that ratchets physics (thermodynamics) up a contragrade organizational gradient into chemistry (morphodynamics), biology (teleodynamics), and eventually full-blown conscious thought (intentionality). Like the enactivists, Deacon limits information processing to the living world, denying ententionality to the physical and chemical realms. He grants morphodynamic systems the ability to ‘fall up’ negentropic gradients of complexity toward the telic informational processes of living semiosis, but rejects the idea of any aim or value or elán implanted in matter prior to the emergence of life. Telos is added later and not baked in. Not the creative evolution of organisms, but vacuous bits of matter with no internal values…hurrying through space” (Whitehead  1968, 158) are fundamental for Nature.
It is here that the panpsychist integration of physics and experience goes further toward the naturalization of information by making sign interpretation, or in Whitehead’s terms, ‘prehension,’ an intrinsic part of cosmogenesis from the get go. Deacon criticizes Whitehead for projecting “micro humunculi” down to the level of quantum events, arguing that his panexperientialism obfuscates the need for an explanation of “why the [characteristics] of physical processes associated with life and mind [differ] so radically from those associated with the rest of physics and chemistry” (Deacon 2012, 79). Deacon admits that Whitehead in fact does offer an explanation for these differences in terms of the organizational complexity of enduring ‘societies’ of actual occasions of experience that emerge in the course of evolution. “Yet, if specific organizational complexity is what matters, then little explanatory significance is added by the assumption that some level of micro intentionality was suffused throughout all the component processes” (Deacon 2012, 78). While Deacon’s approach succeeds in narrowing the distance between physical causality and conscious intentionality, an explanatory gap still remains. Whitehead’s wager is that this gap is extreme enough to require fully undoing modern science’s “bifurcation of Nature” (Whitehead 1920, 30) by affirming that feeling or prehension is as intrinsic to natural processes as causality. Indeed, Whitehead’s experiential concept of prehension is meant to account for the very possibility of causal relation as such (Whitehead  1968, 164-165): prehension is what allows the real potentiality of the objectified past to pass back into the subjective immediacy of a new actual occasion of experience. Prehension is akin to the ‘information processing’ of computationalists, only it avoids the vagaries of their epiphenomenalism by rendering the detection of form as a process of feeling, thus embodying information in an experiential horizon. While his Philosophy of Organism does grant some degree of mentality to even the simplest of actual occasions, Whitehead’s panexperientialism doesn’t add anything extra to the natural world we find ourselves within: “the operation of mentality is primarily to be conceived as a diversion of the flow of energy” (Whitehead  1968, 168). In other words, mentality is an absential constraint upon energy’s otherwise entropic tendency. Were this entropic tendency the final word in Nature’s becoming, we would not be here to regret the fact. Whitehead is thus attempting to render the true nature of the physical universe transparent to us as the ongoing aesthetic achievement of a vast nexus of experiential occasions: “these unities of existence, these occasions of experience, are the really real things which in their collective unity compose the evolving universe, ever plunging into the creative advance” (Whitehead  1968, 151). Quarks, photons, protons, electrons, neutrons and the like appear to be our most ancient ancestors, close to the “primate organisms” (Whitehead  1967, 132) of our cosmic ecology. Out of their co-evolution emerged atoms, stars, and galaxies, all examples of the complex social achievements of actual occasions.. The evolution of these physical organisms proves that Nature’s capacity for emergent value and organizational complexity long predates the arrival of biological cells. These particle and astronomical organisms may be minimally or maximally conscious. The point is that at whatever scale it occurs, information processing is an experiential process, with the intensity of experience depending on the degree of integration of prehended data achieved by any given society of occasions.
3. The Physics of Experience: Avoiding Inflationary and Deflationary Accounts of Consciousness
“The doctrine I am maintaining is that neither physical nature nor life can be understood unless we fuse them together as essential factors in the composition of ‘really real’ things whose interconnections and individual characters constitute the universe.”
—Whitehead ( 1968, 150)
If physicalists are willing to take seriously the idea that human beings might not really be conscious, perhaps they can grant that it is no more absurd to entertain the possibility that stars and galaxies have minds. If Whitehead’s panexperientialist alternative turns out to have philosophical advantages over scientific materialism, perhaps we can learn to live with its mind expanding implications. After all, if materialism is true, we aren’t really alive, anyway. Another advantage of panexperientialism is that it can help philosophy avoid the excesses of Absolute idealism by not expanding mind too much.
Whitehead’s panexperientialism is an attempt to take consciousness at face value without unduly inflating or deflating its significance in the universe. The most inflationary accounts tend toward Absolute idealism, while the most deflationary tend toward eliminative materialism. The Kantian transcendental or critical approach views consciousness (with its categories of understanding and forms of intuition) as an a priori condition for knowledge of anything, including the physical world. It is thus an important compromise position, holding materialism at bay by preventing us from ever knowing anything about a mind-independent reality, while also checking the mind’s tendency to declare itself the ground of being. Kant admitted that via introspection we can only ever access an ‘empirical me,’ but he nonetheless posited a ‘transcendental I’ or Ego as the necessary correlate of everything thought or experienced, whether in myself (temporal intuition) or outside (spatial intuition). Kant’s transcendental Ego is no longer a clear and distinct substantial reality, as Descartes had imagined when he declared “I am a thing that thinks” (Descartes  1996, 24). So what is it? From James’ radically empirical perspective, the Kantian Ego “is simply nothing: as ineffectual and windy an abortion as Philosophy can show,” for if it be granted any other status, given Kant’s transcendental premises, there is little to prevent the Fichtean and Hegelian move to “call it the First Principle of Philosophy, to spell its name in capitals and pronounce it with adoration, to act, in short, as if [we are] going up in a balloon whenever the notion of it [crosses our] mind” (James 1890, 365). The Kantian compromise is thus an inherently unstable position. It saves mind from ever being reduced to matter, but at the cost of leaving us in total ignorance regarding the transcendental ground of our own consciousness and the substantial reality of Nature. Philosophers are left poised in a vulnerable state of metaphysical indecision, only a moderate dose of nitrous oxide away from floating into the mania of Absolute idealism, and only a mildly depressive mood away from succumbing to eliminative materialism. Might Whitehead’s “organic realism” (Whitehead  1978, 309) put philosophy on more solid experiential ground?
Presented with the general panpsychist hypothesis of a “pervasive perhaps ubiquitous” (Seager 2016, 229) subjectivity inherent in Nature, the first thing the incredulous tend to ask is whether the view entails that stones are conscious, or that tables and chairs stand at attention before us contemplating existence, or that spoons enjoy the flavor of the tea they stir. Few panpsychist philosophers actually uphold such views about stones and human artifacts, at least not without all the necessary qualifications (alchemists and astrologers notwithstanding). The proper panpsychist response to the skepticism of physicalists about the extent of mind’s reach into Nature is to ask whether it is really possible for them to conceive of their own consciousness as an illusion. For if the computational model of mind is true and experience contributes nothing to the functioning of the brain, if our consciousness is really just a complex set of what William Seager calls “bare recognitional capacities” evolutionarily elaborated “into a rich but delusive system of beliefs,” then when it comes down to it we human beings “are actually no more conscious than rocks” (Seager 2016, 231).
Which is more believable? That you and I are no more ‘alive’ than a pile of stones? That we and the stones are merely finite appearances in the eternal substance of the Absolute? Or that stones are more ‘alive’ than we think? From the perspective of Whitehead’s panexperiential organic realism, deflationary materialism and inflationary idealism are equally out of line. What, after all, does contemporary physics tell us about the materiality of a stone?: “[Vanished] from the field of ultimate scientific conceptions is the notion of vacuous material existence with passive endurance, with primary individual attributes, and with accidental adventures”; in short, physics has “[displaced] the notion of static stuff by the notion of fluent energy” (Whitehead  1978, 309). Stones, understood scientifically, are thus more like attenuated energy events whose relative stability is the effect of reiterated vibratory patterns of activity. For Whitehead, “the energetic activity considered in physics is the emotional intensity entertained in life” (Whitehead  1968, 168), though of course the emotional intensity realized in a stone is quite negligible due to the lack of any evolved organization for channeling and amplifying its scattered feelings into the more or less unified consciousness evident in animals. The physicist may retort that these patterns are merely mathematical equations and that we have no scientific basis for attributing experience or anything else concrete to the activity they describe. Indeed, many panpsychists are happy to admit that physics tells us only about the abstract aspects of matter and thus “can’t characterize the intrinsic nonstructural nature of concrete reality in any respect at all” (Strawson 2016, 85). In that case, it turns out ‘matter’ is among the most abstract ideas ever imagined by human minds. But in Whitehead’s way of thinking, this “divergence of the formulae about nature from the appearance of nature has robbed the formulae of any explanatory character” (Whitehead  1968, 154). Energetic activity is not just a mathematical abstraction but an abstract description of something real: “Nature is full-blooded. Real facts are happening” (Whitehead  1968, 144). Further, unlike some panpsychist readings of Russell’s neutral monism (Russell 1927), Whitehead’s process-relational rendering doesn’t claim experience is a ‘primary attribute’ or ‘intrinsic property’ of matter. This is because in Whitehead’s view, physics has moved beyond the substantialist view of matter, and talk of essential or accidental properties only made sense given such an ontology. The twentieth-century quantum and relativistic revolutions in physics dispensed with the ideas of “simple location” (Whitehead  1967, 51) and “nature at an instant” (Whitehead  1968, 145). There are no simply located, instantaneously present material particles or configurations of material particles, just as there are no simply located, instantaneous experiential states or properties. Both energy and experience are activities with fuzzy boundaries, and our panpsychist ontology should reflect this fact. Yet the substance-property ontology is difficult to shake, even for the physicists who know very well that it no longer captures what their equations are describing. The substance-property mode of thought is pervasive in Western philosophy. Descartes, so critical of Aristotle for other reasons, is fully infected by it, and many contemporary analytic philosophers who similarly consider their thinking to be free of any unexamined tradition nonetheless continue to construe reality in its terms. This mode of thought comes naturally since it is woven into the subject-predicate grammar of most of our languages. It is no surprise that Whitehead’s process-relational alternative is at first difficult to grasp.
While there was an “essential distinction between [substantial] matter at an instant and the agitations of experience,” with this conception of matter having been swept away, a door is opened to analogies between energetic activity and concrete experience (Whitehead  1968, 115). Experiences, like energy vectors, are intrinsically process-relational in that they always involve transition beyond themselves: they manifest in a “specious present” (Whitehead  1967, 104) as a tension between the actualized facts of an inherited past and the potential forms of an anticipated future. Whitehead turns to our own lived bodies for a more concrete characterization of physical process, since it is the human body that “provides our closest experience of the interplay of actualities in nature” (Whitehead  1968, 115). In addition to the grammar of our language, our visual experience of the immediately presented world reinforces the scientifically mistaken idea that reality is composed of substances with qualities. The grey stone is one of Whitehead’s favorite examples: ancient Greek philosophers perceived “the grey stone” and from that simple observation “evolved the generalization that the actual world can be conceived as a collection of primary substances qualified by universal qualities” (Whitehead  1978, 158). Modern natural philosophers beginning with Galileo elaborated this ontology into a conveniently bifurcated system of primary objective quantities (mass, velocity, dimensionality, etc.) and secondary subjective qualities (color, taste, value, etc.). Descartes’ mind/body dualism finished the job. Thenceforward it is not the stone that is grey, but the private quale of the perceiving subject that is grey. The stone itself is just an extensional lump obeying the fixed laws of gravity and chemical decay. Scrubbing Nature clean of all qualitative residues and tucking them safely away within conscious subjects allowed modern science to make truly remarkable progress explaining those aspects of Nature amenable to precise measurement and mathematical description (Goff 2017b, 12-14). But after a few hundred years of world-transforming progress, this powerful methodology still finds itself embarrassed by the hard problem. Consciousness appears to be “a strange intrusion into an otherwise well-behaved world” (Seager 2016, 234), though of course, it can hardly be said to have intruded if it was the methodology of modern science itself that initially excluded it from the physical world. Limited to the precise measurements afforded by strict sense-perception and to mathematical modeling, science finds no enjoyment, aim, or creativity in Nature, “it finds mere rules of succession” (Whitehead  1968, 154). But this is because, by design, science deals with only half the evidence of human experience.
In addition to the relatively superficial affordances of sense-perception granted us by the five outward facing senses, what Whitehead calls “perception in the mode of presentational immediacy” (Whitehead  1978, 121), he also describes a more primordial form of bodily experience or “sense-reception” (ibid., 113-114) referred to as “perception in the mode of causal efficacy” (ibid., 120). It is this latter form of human experience that modern science has all but ignored. When our eyes are functioning normally, they are transparent to the world. Nonetheless, it is evidently true that we see with our eyes. Causal efficacy is the feeling of our eyes blinking when we pull back the curtains and the sunlight floods onto our face. Presentational immediacy is the view of the meadow out the window after our eyes adjust. While presentational immediacy grants us perception of the grey stone as a geometrically projected patch of color, causal efficacy grants us perception of the grey stone’s weight when we pick it up in our hand, of the way this weight influences the muscle fibers and nerve endings in our arm as, “by channels of transmission and of enhancement” (ibid., 119), its ‘weightiness’ is delivered to the presiding occasions of the brain wherein we consciously feel it. “It is the accepted doctrine in physical science,” Whitehead tells us,
“that a living body is to be interpreted according to what is known of other sections of the physical universe. This is a sound doctrine, but it is double-edged. For it carries with it the converse deduction that other sections of the physical universe are to be interpreted in accordance with what we know of the human body” (ibid.).
Modern physics tells us that “the quiet extensive stone” is more complex than it at first appears to be. Were we able to apprehend the stone in a more direct way than that afforded by visual perception, it would reveal itself as a “society of separate molecules in violent agitation” (Whitehead  1978, 78). Picking up the stone grants us no more insight into its inner life, but the feeling of its weight in our hand grants us a clue with profound metaphysical implications. Our consciousness is not separate from but “intimately entwined in bodily life” (Whitehead  1968, 21). We consciously feel the stone because the human body, acting as an experiential amplifier, transmits the stone’s energetic activity along coordinated routes of actual occasions, accruing interpretive enhancements along the way, until the activity achieves final integration in a central occasion of experience. “The human body is thus achieving on a scale of concentrated efficiency a type of social organization, which with every gradation of efficiency constitutes the orderliness” found in the wider universe (Whitehead  1978, 119). Transmission of feelings within the body can thus be understood as analogous to the transmission of energy occurring in the rest of Nature. The body, after all, is part of and continuous with the rest of the external world, “just as much part of nature as anything else there—a river, or a mountain, or a cloud” (Whitehead  1968, 21).
Those seeking a truly naturalistic account of consciousness needn’t rush to deflationary explanations, whether eliminativist, epiphenomenalist, or emergentist. Such deflationary accounts would be understandable if the only alternatives available were dualism or idealism. Panpsychism, especially Whitehead’s panexperiential version, provides another option. It avoids the metaphysical travesty of dualism, the inflationary conjecture of idealism that “nature is mere appearance and mind is the sole reality,” and the deflationary conjecture of materialism that “physical nature is the sole reality and mind is an epiphenomenon” (Whitehead  1968, 150). It begins its explanation of consciousness modestly by examining our intimate feelings of bodily inheritance, and it concludes that these feelings provide a clue as to the functioning of energy in the rest of Nature. The conclusion may seem strange at first, but the philosophical payoff might just be worth it.
4. The Combination and Decomposition Problems for Panpsychism and Cosmopsychism: Bugs, or Features for Whitehead?
The philosophical payoff of panpsychism is that it dissolves the hard problem of consciousness, giving experience its proper place in Nature without undermining the scientific image of the universe. Indeed, panpsychism may have important advantages over materialism for interpreting contemporary physical cosmology (Segall 2018). But substance-property panpsychists have their own problem to deal with: the combination problem. Does Whitehead’s process-relational approach help solve it?
The solution to James’ original statement of the combination problem is already in James’ own statement: there is a 101st feeling, a “totally new fact,” and “the 100 original feelings might, by a curious physical law, be a signal for its creation, when they came together” (James 1890, 160). Whitehead’s process-relational ontology, in particular his genetic account of mutually sensitive prehensions (Whitehead  1978, 235ff), is an attempt to make good on James’ psychological insight by building it out into a coherent cosmological scheme.
Whitehead is neither a micropsychist nor a cosmopsychist exclusively. He tries to have it both ways. There is a universal soul, a psyche of the cosmos, a God of this world, and there are countless creatures creating in concert with it. Creativity transcends both, it is the source of all evolving parts, wholes, bodies, and souls. For Whitehead the combination problem becomes a logic of concrescence, a way of thinking change as more than just the rearrangement of pre-existing parts or the fragmentation of a pre-existing whole but as a genuine becoming, as an “emergent evolution” or “creative advance” (Whitehead  1978, 21, 30, 229) where neither wholes nor parts pre-exist their relations. Whitehead’s account of process is an account of combination and decomposition, of conjunction and disjunction. Process means the growing together of many objects into one subject, and the perishing of that subject back into many as a superject: “The many become one, and are increased by one” (ibid., 21). Concrescence is a cumulative process and not merely an additive one.
5. The Wonder Remains
“Philosophy begins in wonder. And, at the end, when philosophy has done its best, the wonder remains. There have been added, however, some grasp of the immensity of things, some purification of emotion by understanding.”
—Whitehead ( 1968, 168-169)
Whitehead is thus clearly an emergentist rather than constitutive panpsychist (Goff 2017a, 114). But it’s not that human consciousness is breaking the laws of physics, it’s that Nature’s ‘laws’ are queerer than our mechanical models let on. Like Deacon (2012) with his absential constraints in an incomplete Nature, Whitehead’s knowledge of mathematical physics led him to reject the causal closure of physics. Laws are habits emergent from the social activity of actual occasions of experience, not divine decrees from heaven imposed upon dead matter. But unlike Deacon, Whitehead goes further by granting life and mind some subtle congress with things from the beginning of time. Indeed, without life and mind Nature would have no time to evolve. The laws of physics are indifferent to life, mind, and time, so the show would be over before it even began.
Human consciousness is the achievement of the human body. The human body is the organizational achievement of a nexus of experiential occasions stretching back billions of years through the evolution of life on Earth, the birth of our Sun and planetary system, and the fusion of quarks into baryons, back even to the birth of God (Whitehead  1978, 348). Consciousness is human physics. Our philosophical conceptions, moral decisions, aesthetic creations, and religious concerns are not violations of the laws of physics (which are really statistical habits, anyway), no more so than the emergence of stars and galaxies was a violation of particle physics, or the emergence of cellular life was a violation of geology. “[Nature] is never complete. It is always passing beyond itself” (Whitehead  1978, 289).
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The Side View recently published an essay by Massimo Pigliucci titled “The Stoic God is Untenable in Light of Modern Science.” Pigliucci is entering into a critical dialogue with a few other Side View authors, Brittany Polat and Kai Whiting, about how best to inherit from ancient Stoic philosophy. I don’t have a horse in the contemporary interpretations of Stoicism race, but I have written a lot about the need for a new kind of dialogue between what modern people call science and religion, arguing for their potential compatibility (so long as the twin dogmatisms of scientism and creationism are avoided). Rather than getting into the proper way to understand Stoicism, this post is a brief response to what Pigliucci wrote about panpsychism and organic cosmology.
In his Side View essay, Pigliucci writes:
the notion of the cosmos as a living organism, which held pretty well until roughly the 17th century, is not tenable in the face of everything that modern science—both physics and biology—has discovered so far.
Physics of the World Soul: Whitehead’s Adventure in Cosmology is an extended argument that organic realism is not only tenable in the face of recent discoveries in physics and biology, but that these discoveries are themselves the best evidence we could ask for in support of such a view. There’s plenty that needs updating in ancient cosmology, of course. But there’s also plenty that has turned out to be wrong in the modern mechanistic view of nature.
The mechanistic approach has been far more fertile, scientifically speaking, than the organismal paradigm, and as modern thinkers we should recognize that fact and its implications.
I’d challenge the alleged “fertility” of the mechanistic worldview. Sure, it has generated powerful new technologies and granted human beings the power to literally transform the geology and climate of the planet. But what would it mean to recognize this fact and its implications? Given the ecological catastrophe that continues to unfold under this worldview’s watch, I am inclined to believe that the mechanistic cosmology is the opposite of fertile. It is literally deadly. It reflects a complete failure on the part of moderns to adequately think about or relate to natural processes. We have imposed this faulty model on the Earth for several centuries now. Mass extinction and climate change are the most pronounced results of all our efforts. Mechanistic materialism doesn’t just make us feel bad about ourselves. It is literally killing us and much of the rest of life on Earth.
Despite its instrumental power, Pigliucci goes on to admit that contemporary science no longer has any use for the old mechanistic model of the cosmos. This may be true, but since no new alternative has yet taken root in the scientific imagination, the tendency is always to slip back into using the mechanistic metaphor for natural processes.
Pigliucci then acknowledges the recent panpsychist turn in academic philosophy, only to dismiss it:
Panpsychism comes in a variety of ways, but it is essentially the idea that consciousness is an elemental property of the world, rather than one that evolved by natural selection in a specific group of organisms known as “Animalia” (which, of course, includes us). But panpsychism has been blasted on both philosophical and scientific grounds, so I don’t think it is a tenable view.
In this last excerpt, he links to a post on his own blog, a post on Sabine Hossenfelder’s blog (which I responded to several months ago), and to an article in The Atlantic by philosopher Keith Frankish as examples of the blasting. There were some reactions on Twitter:
I am not sure whether Dr. Sjöstedt-H plans to post a detailed response to Pigliucci’s dismissal of panpsychism. He’s already published a short essay criticizing physicalism for The Side View.
In Pigliucci’s blog post on panpsychism (coincidently, his blog shares its name with mine), he refers to the doctrine as a “bizarre notion,” a “weird throwback to the (not so good) old times of vitalism,” and “an argument from ignorance” (since surely science will soon be able to explain how consciousness emerges from matter in motion). He goes on to offer rebuttals of two common arguments in favor of panpsychism, which are 1) the genetic argument (i.e., if consciousness exists today in some animals, it must have been present in some form before animals emerged) and 2) the intrinsic nature argument (i.e., physical science only studies material processes in terms of their abstract formal structure, and tells us nothing about their intrinsic nature).
Pigliucci attempts to do away with the genetic argument by way of an ab absurdo rebuttal: if it is true that “from nothing, nothing comes,” then, he says, not only will science never be able to explain the emergence of consciousness, it will never be able to explain the emergence of life, the universe or the laws which govern it. Only crazy creationists could believe such nonsense, am I right?!
I am not so sure… If by “science” Pigliucci means materialism, then no, there is no way to explain consciousness, life, or an apparently law-abiding cosmos. If by “science” we mean not a metaphysical commitment to materialism but an open-ended rational and empirical inquiry into the processes and relationships shaping the world we experience and inhabit, then I have no doubt science (with help from philosophy) can make progress on these deep questions.
In trying to sort through the place of consciousness in the evolution of living organisms, materialism leaves us with two options: either 1) consciousness is epiphenomenal and plays no causal role in the behavior of organisms, or 2) consciousness is emergent and has some effect on the behavior of the organisms that possess it. It is clear enough to me that we can dismiss option 1, because if consciousness plays no causal role then there is nothing for natural selection to have selected for and thus it simply should not exist. I admit consciousness could be a mere spandrel, but this seems exceedingly unlikely. Since Pigliucci affirms determinism, he may still hold to some version of option 1. Even if consciousness is epiphenomenal, or some kind of “user illusion” as Daniel Dennett has argued, we are still left with the same problem as those who choose option 2, since the emergence of even an illusion of consciousness still needs to be explained.
The problem with option 2 is that, so far as I know, neurobiologists have yet to suggest a coherent mechanism or frame a testable hypothesis that might explain how inert matter in motion generates agential mind or emotion. There’s a lot of handwaving about “emergence.” Maybe scientists just need more time to study brain tissue, but I argue the materialist “I.O.U” approach results from an ontological confusion and that no amount of research funding will ever allow us to solve the “mind from matter” problem. This is not just a “hard problem,” as David Chalmers has argued; it is an impossible problem. The solution must be metaphysical, not scientific. Which is to say, we need to unask the question “How does mind emerge from matter?” and instead re-imagine what we thought we meant by “matter” and by “mind.” We need to become critical of what Whitehead called modern science’s bifurcation of nature and go back to the ontological drawing board to construct less abstract categories that better describe and elucidate our experience of ourselves in nature. This is precisely what Whitehead attempts to do in Process & Reality and other texts.
The version of panpsychism I have extracted from Whitehead does not suggest that “consciousness” has been present since the beginning of evolution, if by “consciousness” we mean conscious self-reflection or self-awareness. Perhaps “panexperientialism” is thus a better term than “panpsychism” (as the Whiteheadian philosopher David Ray Griffin has suggested). Rather than consciousness, some modicum of non-conscious experience, of “feeling” and “aim,” is what has been present in all physical organization from the beginning of cosmogenesis. As the physical organization sheltering these experients grew more complex, the quality of their experience, of their feelings and aims, grew more intense. But there is no ontological gap separating the experiential from the physical aspects of such organization. In Whitehead’s terms, what we call the “physical” aspect of nature is really just an already perished experience, “nature natured”/”Natura naturata,” if you will. And what we call the “experiential” aspect is “nature naturing”/Natura Naturans, that is, nature in the moment of its becoming. In Whitehead’s process-relational ontology, the physical and the mental are two poles of the same creative process. This is not vitalism, since vitalism assumes a dead material stuff but adds on some sort of spiritual vital force that pushes it around. There is no dead matter or spiritual force in Whitehead’s ontology. There is only the becoming and the perishing of actual occasions of experience.
Whitehead was as shocked as anyone when the relativistic and quantum revolutions destroyed the old materialist dogmas. His process-relational organic realism is his attempt to provide contemporary physics and biology with a new, more adequate ontology. This is its primary merit. In his blog post, Pigliucci expresses scorn for those who would choose panpsychism for another reason: because it makes us feel good and helps us take better care of nature:
Yes, we do need to take care of our own puny piece of Nature that we call Earth, for our own sake, if nothing else. But we can do that quite independently of either Cartesian dualism or New Age panpsychism. We can do it as material creatures endowed by evolution with the ability to reflect on what they are doing and decide whether it’s a good idea to do it.
While I think some sort connection exists between one’s ethics and one’s metaphysics, I accept that different ontologies may still inspire similar ethical stances. But pray tell: what does it mean to be “material” once science has rejected the mechanical model as inadequate? Is it anything more than “whatever the most advance science says it is?” Further, how exactly did the motion of unconscious, purposeless particles give rise to the power of conscious self-reflection, deliberate action, and moral reasoning? I’m a committed naturalist when it comes to understanding the place of consciousness in the cosmos. To me, this means our scientific conception of what nature is must leave room for the possibility of us having such knowledge of it. It seems to me that Pigliucci has some kind of unacknowledged God-trick up his sleeve when he deploys phrases like “…endowed by evolution…” in an effort to explain where we came from. Do not mistake my meaning. I do not doubt the fact of evolution. I doubt that evolution makes any sense in a materialist context. In Whitehead’s words:
“In truth, a thoroughgoing evolutionary philosophy is inconsistent with materialism. The aboriginal stuff, or material, from which a materialistic philosophy starts is incapable of evolution. This material is in itself the ultimate substance. Evolution, on the materialistic theory, is reduced to the role of being another word for the description of the changes of the external relations between portions of matter. There is nothing to evolve, because one set of external relations is as good as any other set of external relations. There can merely be change, purposeless and unprogressive. But the whole point of the modern doctrine is the evolution of the complex organisms from antecedent states of less complex organisms. The doctrine thus cries aloud for a conception of organism as fundamental for nature.”
Elsewhere in Science and the Modern World, Whitehead reminds us of modern science’s theological presuppositions. Three hundred and fifty years ago, modern science liberated itself from the Scholastic metaphysics of the Church by employing a new dualistic epistemology and a new mechanistic model of nature. But these early scientists recognized that the power of their new view of nature could not be secured without a God-trick: “Nature is efficient causes all the way down, an exchange of blind forces between particles,” they declared. “And all of nature has been rationally designed down to the smallest detail by God, our omnipotent and omniscient Creator, and, lucky for us, God is also omnibenevolent and so shaped our souls so as to give us the capacity to know how to measure and calculate every bit of it.”
While most late modern scientists have jettisoned the theological language of their early modern fathers, it is not clear to me that they’ve avoided making the same old God-trick under another name. The point isn’t to get rid of God-talk, but to be as explicit as we can be about the role that “God” inevitably plays in our metaphysical speculations, whether materialist, idealist, dualist, or panpsychist. One way or another every school of thought must make reference to some absolute or ultimate being in terms of which all relative or finite beings are to be understood: “dead matter,” “great spirit,” “substance,” “process,” etc. If you’d prefer not to call it “God,” that’s fine with me. But if you’re going to do metaphysics at all (materialist or otherwise), you’re going to need to call this ultimate being something. If there is a “good” and we are capable of deciding to affirm it, what does this mean about the evolutionary process that created us?
This Fall at CIIS.edu, I’m teaching an online advanced seminar on Whitehead’s magnum opus, Process & Reality. Here are my reflections on Part I of Process & Reality, “The Speculative Scheme.”
Note that I discuss Richard Rorty’s conference presentation during a symposium on Whitehead at Stanford back in April 2006. Isabelle Stengers and Donna Haraway were there, too.
Notes on Alfred North Whitehead’s Process and Reality
Part 1: The Speculative Scheme
Chapter 1: Speculative Philosophy
- Whitehead needs to defend his speculative method as productive of important knowledge. He seeks to frame a “coherent, logical, necessary system of general ideas in terms of which every element of our experience can be interpreted.” His scheme of general ideas must be adequate and applicable to “everything of which we are conscious, as enjoyed, perceived, willed, or thought” (3).
- “coherence” means no entity can be conceived in complete abstraction from the rest of the universe
- “logical” means the system must be self-consistent and not self-contradictory
- “necessary” means that the general ideas or categories must bear within themselves their own warrant of universality throughout all experience (4)
- “There is an essence to the universe which forbids relationships beyond itself, as a violation of its rationality.” Thus, for Whitehead, a rational interpretation always means a relational interpretation.
- Whitehead admits that deficiencies of language plague metaphysics. Even his technically defined terms “remain metaphors mutely appealing for an imaginative leap.”
- The datum of speculative philosophy is the actual world, including ourselves.
- “The elucidation of immediate experience is the sole justification for any thought.”
- We habitually observe by the method of difference,” meaning we notice only what changes, not what stays the same. This is why metaphysics is so difficult. Metaphysics is the search for that generic texture which remains the same throughout all experience. Whitehead says elsewhere that it takes a very unusual mind to undertake an analysis of the obvious. Such an analysis is precisely what metaphysics is. It is the search for what is so obvious we almost always fail to notice or mention it.
- “We can never catch the world taking a holiday from the sway of metaphysical first principles.”
- Whitehead says that “rigid empiricism” prevents metaphysics from discovering the “larger generalities.” For such discovery depends upon “the play of free imagination, controlled by requirements of coherence and logic” (5).
- Whitehead articulates his aeroplane method of “imaginative rationalization.” This method allows further progress when the method of difference fails because it imaginatively supplies the differences which direct observation lacks. In other words, the metaphysician can observe everyday experience and think “this could have been otherwise,” and by imagining things other possibilities bring more of what is actually there into focus.
- “The negative judgment is the peak of mentality,” which we see on display in thinkers like Hegel, who made an entire idealist method out of the power of negation.
- “A system of philosophy is never refuted, it is only abandoned” for lack of interest.
- Whitehead found it necessary to abandon the “subject-predicate mode of thought” because he does not believe it mirrors the basic structure of reality (this mode of thought is the basis of the substance-quality ontology) (7).
- Philosophy is not deduction! Philosophy is thus misled by the example of mathematics and logic. Philosophy is the search for premises; it’s method is descriptive generalization. “Metaphysical categories are not dogmatic statements of the obvious; they are tentative formulations of the ultimate generalities” (8).
- “The history of thought shows that false interpretations of observed facts enter into the records of the observation. Thus both theory, and received notions of fact, are in doubt.”
- Productive thought is won either via poetic insight or via imaginative elaboration of schemes of thought.
- “Progress is always transcendence of what is obvious.”
- “Rationalism is an experimental adventure…in clarification of thought, progressive and never final, [such that] even partial success has importance” (9). This makes Whitehead’s method unlike Kant’s or Descartes’, for whom rationalism meant beginning with clear and distinct premises and working out what necessarily follows from them.
- Every science makes use of instruments in its investigation. Philosophy’s instrument is language. Just as the physical sciences redesign existing instruments, philosophy often has to redesign language (11).
- “Complete propositions cannot be captured by verbal language”: Whitehead is saying that propositions (we’ll define these in a moment) are ingredients in the becoming of the physical universe long before humans arrived on the scene to consciously reflect upon and attempt to linguistically articulate them.
- What is found in practice must be part of the metaphysical scheme: we cannot ignore what in practice is presupposed.
- Interpretation is an intrinsic part of experience.
- “Philosophy is the self-correction by consciousness of its own initial excess of subjectivity” (15)
- Philosophy finds its importance by fusing religion and science into one rational scheme of thought.
- Religion is among the data of experience that philosophy must weave into its scheme.
- “Scientific interest is a variant form of religious interest,” which is to say doing science presupposes that we have a faith in the order of nature. Why do scientists believe that the natural world is rational? This belief, according to Whitehead, is derived from religion. Thus, religion and science, far from being enemies, are entirely dependent upon one another.
- “Religion deals with the formation of the experiencing subject, whereas science deals with the objects, which are that data forming the primary phase of this experience” (16)
- “Philosophy destroys its usefulness when it indulges in brilliant feats of explaining away” (17).
- “It is the part of the special sciences to modify common sense. Philosophy is the welding of imagination and common sense into a restraint upon specialists.”
Chapter 2: The Categoreal Scheme
- Whitehead said that the generic notions he has constructed should reveal themselves as “inevitably presupposed in our reflective experience” (18).
- He introduces four novel notions not found in the philosophical tradition: 1) actual entities, 2) prehensions, 3) nexus, and 4) the ontological principle
- actual entities can be divided into some definite quota of prehensions
- prehensions have a vector character, meaning they are referent to an external world; they involve emotion, purpose, valuation, and causality (unlike in mechanistic materialism, where causality is imagined to be a blind exchange of forces between particles, Whitehead re-imagines causality as the passage of feelings between entities via prehension).
- prehensions might have been actual entities if not for their incomplete partiality; they are subordinated by a subjective aim at further integration, which seeks to unify them into a subjective form which is the satisfaction of the completed subject.
- nexūs are particular facts of togetherness or relatedness among actual entities (20)
- Philosophy’s role is not to explain concreteness in terms of abstractness, but rather to explain the emergence of the more abstract things from the more concrete.
- Facts are more than their forms, though form participates throughout fact. Facts are creatures, and creativity is ultimate behind all forms.
- Whitehead introduces four types of categories: 1) category of the ultimate, 2) categories of existence, 3) categories of explanation, 4) categoreal obligations
- “Creativity, Many, One are the ultimate notions required for and presupposed by the existence of any entity” (21); “one” = singularity; “many” = diversity; “creativity” = many become one
- Concrescence: the production of novel togetherness; “the many become one and are increased by one”
- Eight categories of existence: 1) actual entities/occasions, 2) prehensions, 3) nexūs (public facts), 4) subjective forms (private facts), 5) eternal objects/pure potentials, 6) propositions/impure potentials/theories, 7) multiplicities, 8) contrasts
- Among these existents, actual entities and eternal objects stand out with “extreme finality” (22)
- Among these existents, actual entities and eternal objects stand out with “extreme finality” (22)
- twenty-seven categories of explanation:
- the actual world is a process: the process is the becoming of actual entities.
- in the becoming of an entity, potential unity becomes real unity, a concrescence of many potentials into one novel actuality
- all existents advance into novelty, except eternal objects: “there are no novel eternal objects”
- “principle of relativity”: each being is a potential for every becoming
- no two actual entities originate from the same universe; but eternal objects are the same for all actual entities.
- “real potentiality”: conditioned modality of entities included in other entities; an entity can be integrated in many ways but is in fact implicated in only one way.
- eternal objects are potentials for “ingression”; analysis of eternal objects discloses only other eternal objects.
- an actual entity can be analyzed as a) objectified in the becoming of other entities (i.e., coordinate division) or b) according to its own internal constitution (i.e., genetic division)
- “principle of process”: how an entity becomes constitutes what it is; its being is constituted by its becoming
- an actual entity is a concrescence of prehensions; analysis of prehensions is “division”
- triadic structure of prehension includes: a subject prehending, a datum which is prehended, and a subjective form which is how that subject prehends that datum (23)
- two types of prehensions: positive prehensions (i.e., operative feelings) and negative prehensions (i.e., scars); the latter are inoperative in the progressive concrescence of a subject, but still “felt” in their absence.
- there are many species of subjective forms: emotions, valuations, purposes, adversions, aversions, consciousness, etc.
- a nexus is a constellation of actual entities that mutually prehend or objectify one another
- a proposition is a potential for relatedness of actual entities into a nexus; the entities in question are the logical subjects and the eternal objects defining them are the predicates.
- a multiplicity is a special logical notion
- the complex unity of a datum is felt as a contrast, or a contrast of contrasts: “the synthesis of entities into a contrast produces a new existential type”; a proposition is a contrast.
- “ontological principle”: process conforms to other occasions or to the subject in process of formation (i.e., efficient and final causation, respectively). “Actual entities are the only reasons.” Propositions are “lures for feeling” shaped by the subjective aim of the concrescing entity.
- actual entities and eternal objects are the fundamental entities; all other entities express how these two types are in community with one another.
- to “function” means to contribute to determining actual entities; self-identity of one entity cannot be abstracted from the community of diverse functionings of all entities. “Determination” requires definiteness (i.e., illustration via eternal objects) and position (relative status in a nexus).
- “an entity is actual when it has significance for itself”
- the becoming of an actual entity transforms incoherence into coherence, ceasing with its attainment
- self-functioning is the real internal constitution of an actual entity, called the “subjective immediacy” of an entity
- an actual entity functions in another actual entity by being objectified; an eternal object functions in an actual entity by being ingressed.
- the final phase of concrescence creative of an actual entity is one complex, fully determinate feeling. “Satisfaction” is determinate with regard to its genesis, its objective character for entities in its future, and its prehensions of every item in its universe.
- every element in the genetic process of an actual entity has a single consistent function in the final satisfaction.
- concrescence unfolds in a series of phases whereby new prehensions arise by integrating their antecedents; negative prehensions contribute only their subjective forms, not their data.
- nine categoreal obligations
- “subjective unity”: incompleteness of many feelings in early phase find compatibility when integrated by subject
- “objective identity”: no duplicate elements in satisfaction of an actual entity
- “objective diversity”: diverse elements cannot exercise identical functions
- “conceptual valuation”: conceptual feelings of eternal objects are derived from physical feelings of other entities or of a nexus
- “conceptual reversion”: the subjective aim can determine diverse conceptual feelings in a secondary phase of concrescence; conceptual valuation reproduces physical feelings, whereas conceptual reversion introduces divergence from physical feelings
- “transmutation”: a prehending subject can derive the same conceptual feeling from multiple physical feelings of other actual entities and transmute the datum of this conceptual feeling into a characteristic that defines the nexus containing those prehended entities; transmutation is akin to the attachment of a quality to a substance (Aristotle).
- “subjective harmony”: conceptual feelings are adapted to congruence with subjective aim; akin to “pre-established harmony” (Leibniz); “no prehension can be considered in abstraction from its subject, although it originates in the process creative of its subject”
- “subjective intensity”: a subjective aim aims at intensity of feeling in the immediate subject and in the relevant future; this feeling of the effective relevance of the present for the future is the basis of morality.
- “freedom and determination”: concrescence is internally determined and externally free; final decision of subject-superject is the reaction of the unity of the whole to its own internal determination; reaction can modify emotion, appreciation, purpose.
- You cannot abstract the universe from any entity so as to consider it in isolation: “every entity pervades the whole world” (28).
- “the actual world” is a nexus relative to the concrescence of each actual entity
- becoming is a “principle of unrest” resident in every actuality
- the notion of “vacuous actuality” haunts realistic philosophy; it assumes that an actuality could be devoid of subjective immediacy and still be actual. Whitehead’s organic realism repudiates this notion.
- An actual entity is not an unchanging subject of change; it is subject and superject of its experience.
- “no thinker thinks twice”; time is perpetual perishing whereby actualities lose subjective immediacy and perish into objective immortality (i.e., they attain their final cause, lose their unrest, and become an efficient cause that initiates a new round of concrescence)
- actual entities are definite and complete, while eternal objects, propositions, and some complex contrasts are intrinsically indeterminate and indecisive.
Chapter 3: Some Derivative Notions
- Strange as it may seem (in comparison to the Western philosophical and theological tradition), God is merely a derivative notion in Whitehead’s system!
- God is the primordial created fact, the first creature of creativity, the unconditioned valuation of the entire multiplicity of eternal objects (31)
- derivate actual entities objectify God’s valuation and thereby experience a gradation in the relevance of eternal objects to their own concrescence
- there is an additional ground of relevance for the ingression of eternal objects in derivate actual entities: namely, the eternal objects already ingressed into the past actual world
- apart from God, unrealized eternal objects would be invisible to derivate actual entities: God’s primordial nature provides access to possibilities that transcend realized temporal matter of fact
- there is also the consequent nature of God, discussed in Part V of Process and Reality
- “Creativity” is akin to Aristotle’s prime matter, except it is not passively receptive of form or of external relations
- it is activity conditioned by objective immortality of the actual world
- it is without a character of its own: “highest generality at the base of all actuality”
- “God,” like all actual entities, is a creature of creativity and a condition for creativity; unlike other creatures, God is always in concrescence and never perishes. God’s consequent nature is the reaction God receives from the world.
- Why call this creature “God” when it is so different from orthodox theological notion?: “Because the contemplation of our natures, as enjoying real feelings derived from the timeless source of all order, acquires that ‘subjective form’ of refreshment and companionship at which religions aim” (32).
- God’s immanence in the world is “an urge toward the future based upon an appetite in the present” (e.g., physical feeling of thirst aims at conceptual feeling of quenching)
- a “society” is an ordered nexus; some societies are ordered so as to appear as an enduring objects
- in Whitehead’s process-relational ontology, an enduring object results from a common form of definiteness (a complex eternal object) ingressing into each included actual entity, such that the form is mutually imposed on each member and reproduced by their positive prehensions. There can be “genetic relations” holding members of such societies together.
- a “serial ordering” of the members of a society produces “personal order,” where serial means any member genetically related to others in a linear mode of inheritance.
- “societies are the [enduring] entities which enjoy adventures of change througout time and space” (35); so atoms are societies, as are stars and galaxies, tables and chairs, plants and animals, etc.
- becoming as such does not have a unique serial order: time is plural; the creative advance of nature has no universal time line (a consequence of relativity theory in physics).
- there is no continuity of becoming, despite the extensive continuity of the physical universe; rather, there is a becoming of continuity.
- Whitehead articulates an atomic theory of becoming to explain how continuity is constructed. “Atomism does not exclude complexity and universal relativity” (36)
- Whitehead suggests that his process atomism reconciles the particle/wave duality in quantum physics.
- While he is often described as a panpsychist, Whitehead rejects the orthodox philosophical tradition which claims that the basic elements of experience are to be described in terms of consciousness, thought, and sense-perception. These are “unessential elements” in experience, and if they enter into experience at all it is only in the late, derivative phases of concrescence associated with very high grade actual occasions (e.g., those associated with complex animals).
Below is a recording of my talk (a video first, then audio only that includes the discussion afterwards). I’ve also included an extended draft of some notes I took to prepare my talk. Finally, I’ve included my notes taken while listening to Jason Moore during yesterday’s opening lecture.
Fifth annual conference of the World-Ecology Research Network
“Planetary Utopias, Capitalist Dystopias: Justice, Nature, and the Liberation of Life”
California Institute of Integral Studies in San Francisco, CA
May 30-June 1, 2019
Matthew T. Segall – “Whitehead and Marx: A Cosmopolitical Approach to Ecological Civilization”
A few words about the words in the title:
“Cosmopolitics” is an effort on the part of thinkers like Isabelle Stengers, Bruno Latour, and Donna Haraway to think beyond the modern human/nature and fact/value divides, or what Whitehead called the “bifurcation of nature.”
“Civilization“?!? This phrase, “ecological civilization,” comes from China’s Communist Party. Achieving ecological civilization is one of their stated goals for the 21st century. In China there are now about 35 graduate programs and research centers devoted to Whitehead’s thought and process studies.
What does it mean, to Whitehead, to be “civilized”? He does not use the term in an exclusivist sense and is even willing to consider that some animals some of the time (e.g., squirrels) may be capable of it (see Modes of Thought). But usually not. It means a conscious recognition of and participation in the creative power of ideas–like freedom or love–to shape history.
“We find ourselves in a buzzing world, amid a democracy of fellow creatures.” -Alfred North Whitehead (Process and Reality).
Whitehead is not an idealist, however. Ideas only have power when the material and historical conditions are ripe, when a particular habitat can support their ingression.
Many moderns, Marx included, have too anthropocentric an idea of ideas. Ideas were already active in evolutionary processes long before conscious human beings emerged on the scene. Ideas are not just conjured up in human heads or scratched onto paper pages by human hands. Whitehead invites us to expand our conception so that we can sense that the idea of the Good generates the light and warmth of the Sun no less than the nuclear reactions and electromagnetic radiation known to physicists, that the idea of Beauty is at work in the evolution of peacocks and butterflies and roses and not just in Beethoven’s 9th or the Mona Lisa. Ideas don’t just shape history, they shape geohistory and indeed cosmic history.
“The basis of democracy is the common fact of value-experience, as constituting the essential nature of each pulsation of actuality. Everything has some value for itself, for others, and for the whole.” -Alfred North Whitehead (Modes of Thought 151).
Every bacterium enriching the soil, every bumble bee making honey in the hive, every human being participating in society, every star spiraling in the galaxy has value for itself, for others, and for the whole. Nonhumans not only have value, they are agents of value creation.
Whitehead (in a conversation with his wife Evelyn and the journalist Lucien Price in 1944) was asked if the prior half-century or so had any political thinkers as daring as those who inaugurated the new relativistic and quantum physics, he answered “There is Marx, of course; though I cannot speak of him with any confidence.” But he goes on to describe Marx as “the prophet of proletarian revolt” and marks the singular relevance of the fact that the first practical effectuation of his ideas [Soviet Russia under Lenin] occurred in a society dominated by farmers. Here we see Whitehead was ahead of his time in recognizing the importance of food sovereignty. Any serious resistance to capitalism must begin with soil and seeds.
What is value? We can discuss the differences between use v. exchange value, objective v. subjective value, but ultimately Marx says value is a social relation determined by the amount of labor time it requires to produce a commodity. Humans create value by working on raw material or dead nature.
Is all value really produced by human labor alone? Is there nothing extrahuman that supplies value? In Whitehead’s cosmos there is no mere matter or dead nature, no inert or raw material to be appropriated by something called Man.
Whitehead: “We have no right to deface the value-experience which is the very essence of the universe” (Modes of Thought 111).
We can link value to agency. Moderns, whether Locke, or Marx, or Hayak, limit agency and thus value-creation to human beings.
According to Latour, the abstract, idealistic materialism of classical Marxism misses the activity/agency of the world.
Latour: “We have never been modern in the very simple sense that while we emancipated ourselves, each day we also more tightly entangled ourselves in the fabric of nature.”
Despite his recognition of metabolic rift, Marx was fully modern in his commitment to what Latour calls the “double task of emancipation and domination” (We Have Never Been Modern 10). The emancipatory task was political: to end exploitation of humans by humans. The task of domination was technoscientific: to become masters of nature.
“The fabric of our collectives has had to be radically transformed to absorb the citizen of the 18th century and the worker of the 19th century. We need a similar transformation now to make space for non-humans created by sciences and techniques.” -Latour (We Have Never Been Modern 185-6).
Latour’s Gifford lectures on Gaia invite us to transform our imagination of the earth as modern globe by turning it inside out, such that we come to see that we are in a crucial sense surrounded by the earth, we are enclosed within it, trapped, earthbound. We cannot escape to a beyond, Musk and Bezos’ extra-terrestrial utopianism notwithstanding.
How are we to think human freedom and human-earth relations after modernity? Humans are not as free and teleological as moderns have imagined; nor is nature as dumb and deterministic as moderns have imagined. Marx says that what distinguishes the worst human architect from the best honey bee is that the former designs his building ideally before constructing it materially. Man has a plan. Bees, apparently, are simply automatons obeying blind instinct. But is this really how human creativity works? Is this really how bee creativity works? Architect Christopher Alexander discusses how medieval cathedrals were generated over generations in a purposeful but not centrally planned way. This is akin to the way insects build their nests, following a simple organizational patterning language out of which emerges enduring forms of order and beauty. Buildings that are designed and built in the way Marx imagined tend to be dead structures meant for money-making rather than living. Consciousness of the power of ideas does not mean mastery over ideas. Ideas possess us, purpose us; we participate in their power, co-workers and not free inventors.
Donna Haraway: “in so far as the Capitalocene is told in the idiom of fundamentalist Marxism, with all its trappings of Modernity, Progress, and History, that term is subject to the same or fiercer criticisms. The stories of both the Anthropocene and the Capitalocene teeter constantly on the brink of becoming much Too Big. Marx did better than that, as did Darwin. We can inherit their bravery and capacity to tell big-enough stories without determinism, teleology, and plan” (Staying With the Trouble, 50).
What does Haraway propose we do instead? In place of deterministic teleology, she proposes process-relational creativity; and in place of a Big Plan from on high she proposes playful communal kin-making with the ecological beings we breath, kill, eat, love, and otherwise communicate with on the daily down here on planet Earth. She credits James Clifford (Return) with the notion of a “big enough” story, a story that remains “ontologically unfinished” and situated in zones of contact, struggle, and dialogue” (Return 85-86).
How do we become sensitive to the values of nonhumans? We need new practices of aestheticization, new stories, new rituals (or perhaps we need to recover “old” practices, stories, and rituals) to help us become sensitive to the values of nonhumans. Indigenous peoples can help us develop these. I think something like this is going on even in major documentary films like the new Attenborough film “Our Planet” (problematic as its title is, and as Attenborough’s ecological politics are): e.g., the images of a mass suicide of walruses in northeastern Russia.
Becoming sensitive to the values of nonhumans doesn’t mean we don’t still have a hierarchy of values that in many cases puts humans at the top. As Whitehead says, “life is robbery.” But, he continues, “the robber needs justification.” What is the human, anyway? Are we one species among many? In an obvious sense, of course we are; and we ignore our dependence upon and embeddedness within wider ecological networks to our own peril. In another sense, we are not just another species. We have become, for better or worse, a planetary presence, a geological force. How are we just justify our presence on Earth? What does ecological justice look like when the idea of justice is expanded beyond just human society?
There are a number of ongoing polemics among anti-capitalist scholars, particularly metabolic rift theorists and world-ecology researchers (e.g., John Bellamy Foster and Jason Moore; incidentally, Foster seems to get Latour all wrong), regarding the proper way to understand the relation between human beings and the rest of the natural world. I would want to approach these disputes in a diplomatic manner. I am not here to choose sides, and anyway I don’t even know the whole story. But at this catastrophic moment in geohistory, those of us resisting the mitosis of capital might do well to focus less on widening abstract semantic divisions and more on imagining and materializing the shared future we hope we one day achieve on this Human-Earth.
Human history is a geophysical event. Whether we date the history of this event to the emergence of symbolic consciousness 200,000 years ago, the Neolithic revolution 12,500 years ago, the capitalist revolution 500 years ago, the industrial revolution 250 years ago, the nuclear age 75 years ago, or the information age 20 years ago, it is clear that the Earth has by now at least entered a new phase of geohistorical development.
AP headline on May 6th, 2019 reads “UN report: Humanity accelerating extinction of other species.” The first line reads: “People are putting nature in more trouble now than at any other time in human history, with extinction looming over 1 million species of plants and animals, scientists said Monday.”
NY Magazine headline also on May 6th, 2019 by Eric Levitz: “Humanity is About to Kill 1 Million Species in a Globe-Spanning Murder-Suicide.”
He concludes: “Earth’s ecosystems did not evolve to thrive amid the conditions that a global, advanced capitalist civilization of 7 billion humans has created. And that civilization did not evolve to thrive on a planet without coral reefs, wetlands, or wild bees — and with global temperatures exceeding preindustrial levels by 1.5 degrees. Bringing our civilization’s ambitions and modes of operation into better alignment with the environment’s demands no act of altruism. It merely requires recognizing our own collective long-term self-interest, and changing the way we grow food, produce energy, deal with climate change and dispose of waste, on a global level, through international cooperation.”
Whether we call it the Anthropocene, the Capitalocene, the Plantationocene, the Chthulucene, the Entropocene, or the Ecozoic, diagnosing the metaphysical roots of the present ecological catastrophe is a necessary (though not sufficient) part of imagining and materializing a post-capitalist world.
Marx is not unaware of our dependence upon the natural world, writing that: “Nature is man’s inorganic body, that is to say, nature in so far as it is not the human body. Man lives from nature . . . and he must maintain a continuing dialogue with it if he is not to die. To say that man’s physical and mental life is linked to nature simply means that nature is linked to itself, for man is a part of nature.”
Marx also writes in Capital of labor as a process “by which man, through his own actions, mediates, regulates, and controls the metabolism between himself and nature. He confronts the materials of nature as a force of nature” (https://isreview.org/issue/109/marx-and-nature).
Marx is dialectical in his understanding of the human-earth relation, but he still treats nature as dead and awaiting the value-creating power of human consciousness.
With Whitehead, I have argued that value is not just a human social construct or free creation of human labor or desire (modern thinkers as diverse as Locke, Marx, and Hayek agree on this, as I noted above) but a cosmological or ecological power from which our human values, and our human power, derive.
Citations for the above:
Dialogues of Alfred North Whitehead by Lucien Price, p. 220.
Thursday, May 30th
Notes on Jason Moore’s opening talk
-The planetary era began in 1492 (“the globe”) not in 1968 with earthrise photo
-the end of the world has already happened, many times.
-Man and Nature as “real abstractions” (non-European people and European women were considered part of nature); we must break down CP Snow’s two cultures, beyond “coupled systems” analysis, to a “flow fo flows” that integrates humans as earthlings
-“civilization” as a dangerous, colonial word? What is this term meant to denote? The opposite of savagery and barbarism?
-climate change as a “capitalogenic process” (what about Soviet and Chinese communist contributions?)
-“Nature is a class struggle” – “Nature” is part of the capitalist project
-we need more Marxist histories of climate change to avoid ceding the ground to neo-Malthusians
-the Earth has always been a historical actor; the present ecological crisis is not novel in this respect (see William Connolly’s “Facing the Planetary” and “The Fragility of Things”)
-climate is not exogenous to civilization and modes of production.
-Marx on labor as metabolic mediation between man and nature (man transforms nature, nature transforms man).
-from geology and history to geohistory
-Capitalism emerged out of late 15th century geographic expansion; credit, conquest, and coerced labor were essential (“capitalism’s triple helix in formation”)
-new world genocide led to regrowth of managed forests and CO2 dip, which led to little ice age; why didn’t this produce a terminal crisis in capitalism? Because of slavery frontier
-why is cotton gin not considered as important as steam engine as impetus for industrial revolution?
-“blue marble” photo of earth as “environmentalism of the rich”
-Marx acknowledged that human labor is itself a force of nature (?)
-alternative to collapse narrative (Jared Diamond)?