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.
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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I’m posting a revised version of a long essay I wrote a decade ago. It draws on thinkers including Sri Aurobindo, Jean Gebser, Pierre Teilhard de Chardin, William Irwin Thompson, Francisco Varela, Alfred North Whitehead, and Alf Hornborg in search of a more integral approach to economics. I had not yet encountered the social ecology of Murray Bookchin when I wrote this essay, so my approach has shifted in emphasis even more strongly toward decentralization and localism, though as readers will see these values were already at the heart of my argument.
You’ll notice that in the first footnote, I left un-revised the world population as I recorded it when I originally composed this essay back in late 2009 (it was ~6.8 billion on Nov. 21st, 2009 according to the US Census Bureau). Today (February 2019), there are already a billion more people in existence (~7.8 billion total). It took all of human history until the year 1800–that is, hundreds of thousands if not millions of years–for the first billion people to inhabit the Earth. It took only a decade to produce a billion more people.
The table of contents, preface, and introduction are included below. You can find the whole essay as a PDF here: Towards an Integral Economics PDF (2019)
Table of Contents
Introduction: What is Life?
- The Irruption of Time
- Ancient Biology
- Modern Biology
- Teleology as Regulative
- Autopoiesis: Teleology as Constitutive
- Concrescence and Bodily Perception
- Concrescence and Autopoiesis
- Mechanized Life and Spatialized Time
- Integral Thought and Market Cosmology
- Integral Enaction of a Gaian Polity
Conclusion: On the Soul and Spirit of Life
The relative success of the human endeavor, measured in terms of population1 and technological mastery, has been won at the cost of widespread suffering for much of the rest of the community of life on Earth. Life is not just a quantitative affair, but is everywhere striving to deepen the qualitative intensity of its existence. Industrial civilization has emerged amidst this vital striving, violently shifting the biosphere into the terminal phase of the Cenozoic era by initiating the first mass extinction event in 65 million years.2 In the deep geological past, saurian giants and cycads flourished where long stretches of highway now carry automobiles fueled by their fossilized remains. Should our species continue to ignore the psycho-spiritual wounds responsible for instituting and maintaining our ritualized techno-industrial sacrifice of future generations, we will soon find ourselves joining the dinosaurs.
This essay is my attempt to reveal the metaphysical causes and energetic effects of industrial capitalism such that its inhumane and ecologically ignorant foundations are brought fully into consciousness. Consciousness is our most creative human capacity, but in its fragmented and anxiety-ridden deficient mental mode, it has become the agent of the most powerful strategy of thermodynamic gradient dissipation the planet has ever known. Should human consciousness fail to awaken in time to forestall the inevitable conclusion of the industrial process, not only will capitalist profits continue to be squeezed out of the alienated labor of workers and commoditization continue to homogenize cultural expression, but Earth will become a toxic wasteland eaten alive from the inside out by the mechanical transformation of extropy3 into the fetishized value of money and use-and-dispose consumables.
The emergence of life on earth around 4 billion years ago can be understood as an expression of the same natural tendency to dissipate free energy that is driving the extractive economy of industrialism. The complex activities of living creatures on Earth’s surface work to bring the extreme temperature gradient between sunlight and space toward equilibrium by radiating back more heat than would an inert planet, as per the 2nd law of thermodynamics (p. 46, Margulis, 2002). The industrial organism has brought this process of gradient reduction to new heights by technologically freeing exergy trapped in places no other form of life could reach (like hydrocarbons and radioactive elements).4 But as has been learned from the many identity crises to come before on this planet (i.e., five prior mass extinctions) more of the same leads eventually to extinction because conditions are always evolving: humanity must mutate or perish. Our industrial presence to the biosphere represents a deficient and so unsustainable relationship between mind and life, culture and nature, humanity and Earth.
Unless the as yet unrealized spirit of integration lying dormant in human consciousness can blossom, our species will continue to instinctually play by the entropic rules of thermodynamics5 by devouring the remaining resources of the Earth. Like the ever-optimistic Pierre Teilhard de Chardin, I am hopeful that we will learn to
“give [our lives] to [being and to knowing], rather than to [possession],” because though “human vision is still diffuse in its operation, mixed up with industrial activity and war…it will not be long now before the noösphere finds its eyes” (p. 280, 1955).
Only with the full emergence of the noösphere can humanity become integral with the Earth, achieving what Jean Gebser has referred to as a transparent aperspectival a-waring of human and universe together in a space-time-free presentiation of origin (p. 312, 1985).
Human societies are not inherently exploitative and selfish, nor is the rest of the biosphere a pitiless struggle for existence guided only by the invisible hand of natural selection. We have not always been capitalists. As Alf Hornborg has argued,
“…there are undoubtedly social metaphors that transfer meanings from relations in the human world to relations with the nonhuman one, committing societies to specific trains of thought” (p. 197, 2001).
I will argue in this essay that our integral potential has been ideologically distorted by the dualistic ontology and fetishized mythology intrinsic to the industrial mode of consciousness. Powerful forces of cultural habit have deceived us into tirelessly slaving and ruthlessly competing for the alienating and spiritually empty ends of techno-industrial accumulation. This ideological distortion of our natural capacity for empathic relationality is the psycho-social precursor that primed modern scientific consciousness for its reductionistic study of living systems and their evolution, and which consequently led to the mechanistic study of the “rational animal,” the human consumer, as scientific metaphors migrated back into economic theory.
The mechanization of biology is typical of the deficient mental mode of consciousness. So long as our understanding of life remains deficient, our planetary civilization will continue to ignore humanity’s integral relationship with the Earth, and probably destroy itself within a century. In the chapters to follow, I argue that modern science’s mechanical theory of life is inseparable from the economic ideology of modern capitalism. The hegemonic industrial parade noisily marching our planet’s living population to the edge of extinction is given ideological steam by the mechanistic theory of life. My purpose in writing this book is to break through the biological bulwarks guarding the economic status quo and to plant the seeds of an alternative, living biology. I hope these seeds will aid humanity in our Great Work of becoming integral with the Earth, a partner in Gaia’s dance through the heavens.
Introduction: What is Life?
Life, for Sri Aurobindo, is the mutual commerce connecting matter and mind in the manifest universe, an
“intermediate energizing of conscious being [that] liberates into sensitive action and reaction a form of the creative force of existence which was working subconsciently or inconsciently, absorbed in its own substance; it supports and liberates into action the apprehensive consciousness of existence called mind and gives it a dynamic instrumentation so that it can work not only on its own forms but on forms of life and matter” (p. 186-187, The Life Divine).
The knowing mind is always supported by embodied experience. Any scientific stories told to explain the cosmos must have some relation to our personal and inter-personal experience of living and dying as earthlings. Philosophers since Plato and Aristotle have struggled to adequately articulate a clear concept of life, which ambiguously straddles the apparent boundary between matter and spirit. The conscious human being is always already in life, thrown between matter and mind, and so cannot entirely breach the eternal realm of unchanging ideas, nor totally fathom the depths of material flux and impermanence—at least this side of death. But Aurobindo is not wrong when he writes that “the natural opposition we make between death and life, and between matter and spirit, is an error of our mentality” (p. 176, ibid.). He urges us to become aware of a more integral life, which
“is nothing else than the Force that builds and maintains and destroys the forms in the world…that manifests itself in the form of earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plants or of each other” (177, ibid.).
Death is a part of life’s dynamic wholeness, a life present
“everywhere, secret or manifest, organized or elemental, involved or evolved, but universal, all-pervading, imperishable; only its forms and organizings differ” (p. 179, ibid.).
But how are we to conceive of life’s wholeness or integrality? An overly reductive definition distorts life’s cosmic import, painting too tragic and meaningless a picture of existence, while an overly triumphant definition obscures life’s fragile beauty, ignoring the fact of death given by the birth of every living creature.
My exploration of the issues surrounding the pursuit of an organic ontology will require a thorough critique of mechanistic biology, whose aim is the reverse of my own: to define life such that it is reducible to a “mindless, purposeless, algorithmic process” (p. 320, Dennett).6 This definition will be shown to be entirely inadequate. It makes of our human experience an aberration, severing all connection whatsoever between human consciousness and the evolutionary adventure that generated it. If we are going to attempt a scientific account of life, it must recursively include the knowing mind of the living scientist in its explanations.
My critique of mechanistic biology and industrial capitalism and reconstruction of an alternative conception of life on planet Earth draws upon the process-relational ontology of Alfred North Whitehead and the phenomenological biology of Francisco J. Varela. Varela’s account of life in terms of autopoiesis will be compared with Whitehead’s analysis of the process of concrescence in the hopes that the affinity of their ideas becomes clear. It will be argued that Varela’s science demands a new metaphysical scheme not available within the confines of mechanistic materialism. Whitehead’s philosophy of organism, I suggest, is up to the task.
The approach of these two thinkers is an expression of what cultural phenomenologist Jean Gebser has called the “irruption of time consciousness” (p. 380). The time element, repressed by the deficient mental structure’s exclusively spatial orientation, burst into consciousness in various ways during the past few centuries, including Hegel and Marx’s dialectical theory of history, Darwin’s theory of evolution, and Einstein’s relativity theory. But the mental structure, convinced it has reached the pinnacle of our species’ evolution, has not relinquished its hold on our consciousness. Now in its deficient phase, mental consciousness retards the emergence of the integral by continuing to falsely spatialize time, thereby reducing its qualitative creative intensity to a measurable quantity. The ideology of modern capitalism is an expression of the deficient mental structure’s repression of the time element, of creative becoming. Instead of recognizing the importance of the dialectic of history and the ongoing and entangled processes of natural and social transformation, capitalist economic theory insists that the present arrangement represents the “end of history” (as Francis Fukuyama has claimed): no revolutions in or improvements to social relations or in human-earth relations are necessary. Capitalist economists thus search for invariant laws supposed to apply universally to all human societies in all historical epochs. In contrast, an ecologized Marxist economic theory, building on the dialectical acuity of Hegel’s historical method, is better prepared to integrate the time element into its understanding of human society and the wider economy of Earth within which our economy is embedded. As the eco-Marxists Foster, Clark, and York describe it, Marx’s approach invites us to
“highlight the dramatic changes in social structures and patterns that have occurred throughout human history and [argues] that what appear to be invariant laws to observers in any particular period, may in fact be transient tendencies unique to that historical era, emerging from the dialectical interaction of an ensemble of social and natural processes” (The Ecological Rift, p. 27).
In addition to the repression of time, Eco-Marxists also critique the techno-optimistic “human exemptionalism” that leads to fantasies about a future “dematerialization” of economic production such that
“the capitalist economy can then walk on air (or create a ‘weightless society’), thereby continuing its relentless expansion—but with a rapidly diminishing effect on the environment” (The Ecological Rift, p. 34, 43).
Such fantasies ignore both the zero-sum thermodynamic reality of the Earth system (thereby “[going] against the basic laws of physics” [ibid., 43]) and the inequality of human society (thereby going against the democratic principles of life, liberty, and happiness).
Gebser also points to the need to heal the rift, both ideological and metabolical, between humanity and the Earth. In the chapters to follow, I offer the beginnings of a more integral biology whose account of the biosphere includes human society as one of its expressions. “The supersession of dualism in biology begins to occur,” according to Gebser, “at the moment when the ‘time’ factor is taken into consideration” (The Ever-Present Origin, p. 384). The time element can only be authentically grasped by an integral consciousness. Gebser’s account of the evolution of consciousness and in particular the irruption of time in the mutation from deficient mental to integral consciousness thus provides the context for much of the discussion to follow.
1 ~6,798,504,820 on Nov. 21st, 2009 according to the US Census Bureau. High population is hardly an adequate measure of success, just a reflection of unsustainable rates of resource consumption. And even if population were the true gauge of success, surely insects and bacteria would be the real winners in this world.
2 The International Union for the Conservation of Nature (IUCN.org) estimates that 21 percent of all known mammals, 30 percent of all known amphibians, 12 percent of all known birds, 28 percent of reptiles, 37 percent of freshwater fishes, 70 percent of plants, 35 percent of invertebrates assessed so far are under serious threat of extinction.
3 i.e., energy available to do work.
4 Lynn Margulis goes so far as to argue that “[Technological evolution], whether [expressed in the] human, bower bird, or nitrogen-fixing bacterium, becomes the extension of the second law to open systems” (p. 47, 2002). She means to imply that the proliferation of entropy producing techno-industrial products and their social ramifications is the result of natural law. I will argue in this paper that she is correct only if consciousness fails to become integrally transparent to itself, liberating humanity from the tamasic impulse toward increasing entropy production.
5 Ilya Prigogine defines thermodynamics as “the study of the macroscopic properties of a system and their relations without regard to the underlying dynamics” (p. 205, 1996).
6 For Dennett, an algorithm is any set of conditions tending to produce a certain outcome. He sees Darwin’s conditions (random variation under natural selection) as completely explanatory of the present state of the biosphere. Dennett argues that a “cascade of mere purposeless, mechanical causes” is entirely responsible for the “gradual emergence of meaning” (p. 412).
- Intuition as Method
- Stating and creating problems
- Realizing that we are the creators of our own problems gives us “semi-divine power”; those who accept ready-made problems of society are slaves (15)
- Deleuze: “the history of humanity, from the theoretical as much as from the practical point of view, is the construction of problems. It is here that humanity makes its own history, and the becoming conscious of that activity is like the conquest of freedom.” (16)
- two types of false problem (17)
- nonexistent problems- the very terms contain a confusion of the “more” and the “less”
- example: nonbeing/disorder/possible- there is not less, but more in the idea of nonbeing/disorder/possible than being/order/real (the idea of disorder only appears because we refuse to see two or more irreducible orders) (19)
- asking “why is there something rather than nothing?” is to mistake the more (nothing) for the less (something)
- badly stated problems- the terms represent badly analyzed composites; arbitrary grouping of things that differ in kind
- 2nd problem related to the 1st, in that the most general error of science and metaphysics is to see everything in terms of difference in degree (nonbeing is more or less than being, etc.) rather than differences in kind (20)
- nonexistent problems- the very terms contain a confusion of the “more” and the “less”
- only intuition can decide true from false problems, thereby throwing intelligence back upon itself (Kant: the critical mode: reason constructs its own problems)
- discovering genuine differences in kind
- Bergson (in)famous for dualism: “Intuition as method is a method of division, Platonic in inspiration” (22)
- Even so, Bergson recognizes that experience offers nothing but compositions, with kinds mixed together
- Science and metaphysics have become forgetful of the distinction between space and time; they become mixed as one kind of representation where two “pure presences” of duration and extensity are lost
- They then confuse space-time for a deteriorated opposite of eternity
- Kinds are tendencies or movements
- Duration = contraction
- Extensity = expansion/relaxation
- Example: the brain’s function is not different in kind from the reflex functions of the body–the brain does not manufacture representations (24)
- the brain complicates the relationship between excitation and response by establishing an interval
- the interval is the interest of the organism
- Deleuze: “Perception is not the object plus something, but the object minus something, minus everything that does not interest us.” (25)
- Bergson’s thesis: “Perception puts us at once into matter”- there is no difference in kind between perception of matter and matter itself
- The mixture of the two tendencies pure memory and pure perception (or “matter-perception-memory”) is our representational experience (26)
- the method of intuition leads us beyond the turning point of representational experience to the conditions of experience (27)
- these conditions are not general or abstract, not the conditions of all possible experience (which would the Kantian method), but rather the conditions of actual experience
- Deleuze: “Dualism is only a moment, which must lead to the re-formation of a monism”
- differences in kind, established in the first turn beyond experience to its concrete conditions of actuality, intersect at another point, converging on the same ideal virtuality in the returning point of experience (28-29)
- Philosophy is not about human wisdom, but about opening us to the beyond, to what is inhuman and superhuman (durations that are inferior or superior to our own)
- the brain complicates the relationship between excitation and response by establishing an interval
- apprehending real time/solving problems in terms of duration (31)
- time/duration (heterogeneous, varying qualitatively within itself) v. space/extensity (homogeneous and quantitative, varying only according to degree)
- Plato formulated method of division, but also criticized it for lacking a middle term (32)
- Bergson avoids the need for a middle term by reducing degrees of space to the kinds of time by way of intuitive method (i.e., space emerges from relations between the durations of things (49))
- Bergson’s evolution as a thinker
- early phase: treated duration in psychological way
- later phase: came to see duration as the essence of all things and the theme of a complex ontology (34)
- He came to see space, not as a fiction separating us from the psychological reality of duration, but as grounded in being, one of its two tendencies
- absolute being has two tendencies: “spirit imbued with metaphysics” and “matter known by science” (35)
- Absolute = Difference (between degree and kind)
- Duration as Immediate Datum
- Intuitive method decomposes experiential composite of extensity and duration (space-time) to reveal two types of “multiplicity”
- space with its differences of degree and juxtaposition of simultaneous instants (actual and discontinuous)
- duration with its differences of kind and fusion of successive heterogeneous occasions
- Bergson v. Riemann on the issue of “multiplicity” (39)
- Bergson was opposed to the theory of Relativity because of its interpretation of “continuous multiplicities”
- Riemann (and Einstein) mistakenly interpret temporal multiplicities as though it they could be measured according to a single metrical principle
- Bergson argues that temporal multiplicities belong to the sphere of duration, where divisions cannot be measured by differences in degree but can only be marked by differences in kind (40)
- Bergson’s multiplicities are subjective, qualitative, and continuous; Riemann’s/Einstein’s are objectified, quantitative, and numerical
- subjective sphere of duration holds its differences in reserve (in virtuality)
- objective sphere of extensity has no virtuality; everything is already actualized as matter (mere surface hiding nothing)
- Deleuze: “with duration, we speak of indivisibles at each stage of its division.” (42)
- Duration is the virtual in the process of actualization.
- Virtuality v. Possibility (43; see also 96-98)
- Critique of Negation and Dialectic
- Bergson condemns Hegel’s “false, abstract” dialectical movement as failure to track real, concrete movement (44)
- Hegel’s logical concepts of Being and nonbeing are like baggy clothes, too big to fit their intended realities- “a net so slack that everything slips through” (45)
- “Never, with concepts or points of view, will you make a thing”
- Dialectic is only the beginning stage of philosophy, which progresses to the method of intuition (124n16)
- There are only different kinds of being, there is no negation of being
- negation always involves abstract concepts (nonbeing, disorder, possibility, etc.), giving them a force and a power to effect reality
- negation leads to the consideration of the deterioration, by degrees, of being until it reaches nonbeing (as in emanationist schemes of creation)
- Bergson was opposed to the theory of Relativity because of its interpretation of “continuous multiplicities”
- Intuitive method decomposes experiential composite of extensity and duration (space-time) to reveal two types of “multiplicity”
- Memory as Virtual Coexistence
- in Matter and Memory, Bergson decomposes the composite of representational experience into two kinds of tendency (53)
- (with affectivity as the blurred meeting point between matter and memory)
- Asking “where is memory?” creates a false problem! (i.e., a badly analyzed composite) (54)
- The brain is an object and so cannot hold the subjective memory contents
- Recollection preserves itself; the past is indestructible, never ceasing to be (55)
- Critique of Presentism
- We tend to confuse being with being-present.
- The present is precisely what is not, what is always moving outside itself, always in the process of falling beyond itself, always caught in the act of presentation: in a word, the present is ecstatic.
- The past, though it has ceased to act, has not ceased to be; it always still is. The past is always already present.
- Deleuze: “Only the present is ‘psychological’; but the past is pure ontology.” (56)
- the past is universal and eternal, “the condition of the passage of every particular present”
- “ontological Memory” takes Bergson beyond psychological duration (57)
- When I remember something, I dip into the virtual past as it exists in itself (impersonally) in order to retrieve and actualize it in a particular way, relevant for me.
- The past is the condition of the present’s passage. (59)
- Deleuze: the only equivalent to Bergson’s account of ontological Memory is Plato’s doctrine of Anamnesis.
- Plato’s account of Recollection serves as the foundation for the unfolding of time.
- Deleuze’s Cinematographical method of composition
- The past coexists with the present, just as recollection coexists with perception
- experience is the composite of repetition and difference (i.e., virtual and not actual repetition)
- the experiential composition of memory-matter is like the frames in a cartoon movie, each one only slightly different from the last, but still just different enough to successfully generate the appearance of continuous animation.
- See Bergson’s Time Cone diagram (60)
- Each “plane” (or “frame” in the movie analogy) of the virtual/pure memory, though different in kind from other planes and from the present, nevertheless coexists with them in the passage of the present.
- Deleuze’s VCR analogy: “The whole of our past is played, restarts, repeats itself, at the same time, on all the levels that it sketches out.” (61)
- The past coexists with the present, just as recollection coexists with perception
- False problems/questions about time lead to:
- the notion that we can reconstitute the past with the present
- that we pass gradually from present to past
- that past and present are before and after
- that the mind works through the addition of elements, rather than jumps between levels (61-62)
- True problem regarding time = “How can pure memory take on psychological existence?” (62)
- Memory can translate-contract, and/or rotate-orient itself so as to improve useful action and image-recall in the present (64)
- Picture yourself embedded in a transparent lattice-work that is constantly rotating/contracting around you to provide you with proper access to relevant memories stored within its network of heterogeneous planes.
- Deleuze: “The past literally moves toward the present in order to find a point of contact with it.” (70)
- Psychologically, accessing the past feels to us like a “leap” or “jump” to a level beyond the present; but ontologically, it is first of all the past that comes to meet experience.
- Are Bergson/Deleuze trying to give a properly posited account of Einstein’s space-time [this time as virtual (real time), rather than actual (spatialized time)]?
- contraction = temporal gravitation?
- rotation = spatial acceleration?
- in Matter and Memory, Bergson decomposes the composite of representational experience into two kinds of tendency (53)
- One or Many Durations?
- Bergson’s early dualism is finally resolved in a monism (but doesn’t this repeat the mistake of reducing things that differ in kind to those that differ only in degree?)
- Deleuze: “The present itself is only the most contracted level of the past.” (74)
- Deleuze: sensation is “the operation of contracting trillions of vibrations onto a receptive surface” (i.e., quality emerges from the contraction of quantity)
- The dualism of differences in kind between extensity and duration becomes, in the later Bergson, the difference in degree between contraction and relaxation (75)
- Bergson’s thought moves through a series of hypotheses regarding time:
- generalized pluralism- completely different rhythms of duration coexist
- limited pluralism- material things only gain duration by participating in duration of living beings
- monism- there is really only a single duration, that of the universe, in which everything participates (78)
- Deleuze wonders if Bergson has forgotten his posing of the problem of time as “multiplicity”?
- implications of Einstein’s interpretation of Relativity Theory (79):
- movement entails a contraction of bodies and a dilation of their time
- simultaneity is dislocated
- rest and movement are relative
- space and time are reciprocal
- there are multiple flows of time each with different rates of passage relative to the others.
- Bergson critiques Einstein’s “time” as a false time, a mere “numerical multiplicity” (80)
- Einstein has confused (through bad analyzation of a composite) time with space
- Bergson also posits multiple/different flows, but they coexist in the triplicity of simultaneous duration (the flow of the river, the movement of wind-blown leaves, the duration of my experience) (81)
- the duration of my experience of duration is always the privileged time-system
- Einstein negated lived time by insisting upon the lack of a privileged time-system (83)
- Bergson insists that other time-systems (i.e., non-simultaneously/non-coexisting time-systems) can only be symbolic; in reality, there must be a single, universal, and impersonal time flow, accessed by us via the method of intuition (which necessarily takes beyond ourself and is inhuman/superhuman) (82)
- Einstein’s “simultaneity” is only applicable to mechanical clocks: it may be true that this clock-simultaneity is variable and relative, but only symbolically
- Einstein confuses the virtual for the actual, leading Bergson to condemn “the whole combination of space and time into a badly analyzed composite, where space is considered ready-made, and time, in consequence, as a 4th dimension of space.” (86)
- Bergson’s theory of simultaneity confirms the conception of duration “as the virtual coexistence of all the degrees of a single and identical time.” (85)
- expansion/relaxation and contraction are relative to one another
- therefore: there is always extensity in our duration, and always duration in matter
- Deleuze: “Matter is never expanded enough to be pure space, to stop having this minimum of contraction through which it participates in duration.” (88)
- therefore: pure space is an abstraction, a concept that has been made too baggy to fit anything concrete
- intelligence pushes matter to its extreme, which is space; but intelligence then adapts itself to space/matter by means of duration/memory (89)
- expansion/relaxation and contraction are relative to one another
- Bergson’s early dualism is finally resolved in a monism (but doesn’t this repeat the mistake of reducing things that differ in kind to those that differ only in degree?)
- Élan Vital as Movement of Differentiation
- Search for the next true problem begins with “How are we to resolve the difference between the dualism of differences of kind and the monism of differences in degree?” (91)
- Deleuze asks aloud whether Bergson contradicts himself on this point, or if his method move through successive moments (92)
- reflexive dualism v. genetic dualism (96)
- reflexive dualism- results from decomposition of impure composite
- genetic dualism- results from differentiation of pure virtual
- Virtual v. possible- the virtual is “real without being actual, ideal without being abstract” (97)
- virtual actualization = divergence and creation
- possible realization = imitation and limitation
- the “possible” is the source of false problems
- in Einstein’s space-time bloc, the idea of the possible is reducible to reality, such that the real is understood to come about on its own as if everything were already given and pre-made
- the possible is reduced to a fictitious image projected backward by the real
- this backwards projection obscures the true process of creation (=the living differentiation of the simple virtual)
- in Einstein’s space-time bloc, the idea of the possible is reducible to reality, such that the real is understood to come about on its own as if everything were already given and pre-made
- Deleuze: “Evolution takes place from the virtual to the actuals” (99)
- Duration becomes life (élan vital) when it appears in the movement of differentiating matter
- duration is simple virtuality that becomes actual/alive by way of self-differentiation.
- The actualization of the virtual through differentiation refutes the reductionist notion that chance variation guides the process
- chance variations would only ever remain external and indifferent one to the other
- the process of evolution proceeds rather through internal differentiations, leaping all at once to new planes
- Deleuze: “Differentiation is never a negation but a creation; difference is never negative but essentially positive and creative.” (103)
- living beings, in relation to matter, appear primarily as the stating of problems
- for example: “The construction of an eye is primarily the solution to a problem posed in terms of light.”
- sometimes living beings state false problems and lose their way, becoming trapped in a particular level, no longer open to further differentiation (mollusks, insects) (104)
- Deleuze: “Life as movement alienates itself in the material form that it creates… every species is thus an arrest of movement.”
- living beings, in relation to matter, appear primarily as the stating of problems
- Duration becomes life (élan vital) when it appears in the movement of differentiating matter
- Mechanism v. Finalism-both spatialize time, deceiving us into thinking the whole is given (even if only from a God’s eye view)
- mechanism- everything is calculable in terms of its state
- finalism- everything is calculable in terms of its program
- Bergson’s “open” finalism
- Creation has a purpose, but it is only discovered in the act (106)
- Human being is the purpose of evolution in the sense that in her, the actual becomes adequate to the virtual
- Human “brings about in [herself] successively everything that, elsewhere, can only be embodied in different species.”
- Human is able to leap beyond her plane (plan) as nature natured in order to reach nature naturing
- Deleuze quoting Bergson: “On man’s line of differentiation, the élan vital was able to use matter to create an instrument of freedom, ‘to make a machine which should triumph over mechanism.’” (107)
- Instinct v. Intelligence
- even though instinct and intelligence diverge as they actualized, each was able to recapture the advantage of the other side
- Humans possess virtual instinct in their actual intelligence
- This virtual instinct is the “story-telling function” (“the creation of gods,” “invention of religions,” etc.) (108)
- this virtual instinct causes human societies to close in on themselves, just like other animal species (109)
- How are we able to go beyond our condition? – the interval or hesitation between the instincts of society and the intelligence of the individual ruptures the closed circle, generating an open soul and an open society
- intuition appears in this interval as creative emotion
- this emotion is different in kind from both intelligent egoism and quasi-instinctive social pressure
- this emotion is “like the God in us…making us adequate to the whole movement of creation” (111)
- Deleuze: “Great souls do not contemplate, they create.” (112)
- “It is the mystic who plays with the whole of creation, who invents an expression of it whose adequacy increases with its dynamism. Servant of an open and finite God, the mystical soul actively plays the whole of the universe, and reproduces the opening of a Whole in which there is nothing to see or to contemplate.”
- Humans possess virtual instinct in their actual intelligence
- even though instinct and intelligence diverge as they actualized, each was able to recapture the advantage of the other side
- Search for the next true problem begins with “How are we to resolve the difference between the dualism of differences of kind and the monism of differences in degree?” (91)
Below is the introduction of paper I presented at a conference in L’aquila, Italy in April 2019. The conference aimed to revisit important philosophical issues related to the famous 1922 debate between Einstein and Bergson. HERE is the conference site (it is in Italian, so you’ll need to ask Google to translate it for you).
Time and Experience in Physics and Philosophy
“What is Time?” Bergson-Einstein Conference in L’Aquila, Italy April 4-6, 2019
By Matthew D. Segall
“What is time?” Reflecting on this ageless question stretches my imagination in several directions: I first consider the time of my own most direct and intimate experience of being alive: I was born, I live and age, and I will die, necessarily in that biological order. Each year, I watch as winter frost melts to make way for spring flowers. My interest in fundamental physics then leads me to ponder the paradoxes of relativity and quantum theory: I wonder what, if any, significance my personal biography has given the deterministic mechanism and time-reversibility of Nature’s fundamental laws. I reflect on whether my experience of seasonal rhythms is reducible without remainder to the mechanical effect of a slight tilt in the rotation of our dust mote planet as it revolves in warped space-time around a massive ball of radiating plasma. Finally, my incurable philosophical itch compels me to search for some more general metaphysical scheme or wider interpretive context within which the laws of physics might find a place alongside lived experience.
It is this quest to understand time that has brought us together for today’s conference. Physicists, theologians, businessmen, philosophers, artists—really all thoughtful human beings—have at one point or another been struck by this question and struggled to answer it in their own terms. Nearly a century ago, time was at the center of Einstein and Bergson’s debate in Paris. Centuries earlier, another influential intellect, Ben Franklin, had tried to settle accounts: “Time is money.” Centuries earlier still, Augustine had to confess that he did not know what time is (though he offered a few conjectures). And Plato, as he stared in wonder at the stars above him while inwardly contemplating the perfections of geometry, offered at least a likely story: time is a moving image of eternity.
The passage of time is both inescapably obvious and profoundly mysterious. Nothing gets to the heart of who and what we are more than time. Stars ignite, burn their atomic fuel, and go supernova, creating the heavier elements needed for conscious lifeforms like us to take shape. We are born, we age, we die. Civilizations rise and fall. None of these processes is intelligible in reverse. And yet, there has been a strong consensus among physicists for at least a century that the time of human experience, let us call it “phenomenal” or “lived time,” is, as Einstein once put, a “stubbornly persistent illusion.” Everyday time is not at all what it appears to be. As Augustine admitted, time is plain as day until someone asks us to explain how it works: suddenly, we find ourselves having a hell of a time trying to make any sense of it. A recent New York Times article chronicled the growing controversy (and confusion) about seasonal changes in clock-time, so-called “daylight savings” time.1 Back in the 1920s, changes to local clock-times in US cities like Boston and Detroit led some residents to worry that an extra hour of sunlight in the evening would dry up their gardens and disturb their farm animals. The article quotes Michael Downing, author of Spring Forward: The Annual Madness of Daylight Saving’s Time (Counterpoint, 2005):
“The idea of losing or gaining an hour is itself such a fantastically bad philosophical proposition that nobody knows what they’re talking about…Most people don’t even understand whether moving the clocks forward gives them more sunlight or less sunlight in the morning. They just can’t remember what it does, because it so defies logic.”
As if the time of everyday experience wasn’t strange enough already, in the equations of physics— whether classical, relativistic, or quantum—it doesn’t even matter which direction time flows, if it can even be said to “flow” at all. The one exception, perhaps, is the 2nd law of thermodynamics, to which I return later.
I cannot promise that the paper to follow won’t make an even bigger mess out of time. I can only offer a few potential pathways through the thicket in the hopes of finding some new perspectives on a very old question. I first revisit the crucial bifurcation between natural science and human experience that has informed not only our views of time but so much of modern thought and culture. Alfred North Whitehead will be my principal guide in this endeavor. Along the way I distinguish Whitehead’s process philosophy from Henri Bergson’s understanding of temporality. Though Whitehead affirmed much of Bergson’s critique of scientific materialism, he departs in crucial respects from the Frenchman’s vitalism. Finally, I draw Whitehead into conversation with the work of loop quantum gravity theorist and popular science author Carlo Rovelli. While the convergence is by no means complete, I believe there are some hopeful signs in Rovelli’s professed natural philosophy that align him with Whitehead and thus bring us closer to a philosophical reconciliation between human experience and the Nature known to science.
Environmental lawyer, philosopher, and fellow Whitehead enthusiast Tam Hunt and I started an email exchange a few weeks ago after I stumbled upon his interview with the physicist Carol Rovelli. Our emails grew into a pretty extensive conversation on all things Whitehead, which I am sharing below. We discuss the importance of Whitehead’s ideas for a future ecological civilization, his philosophy of time (including critiques of Einstein), the role of God and eternal objects in his cosmology, and more.
Tam: Why is Whitehead relevant today, to both the layperson, and in physics and the philosophy of physics?
Matt: Whitehead was one of the first initiates into the new cosmological story that, with any luck, will help us build an ecological civilization in the coming decades. The advances in philosophy of nature and discoveries in natural science that occurred during the 19th and 20th centuries (e.g., Schelling, Humboldt, Darwin, Einstein, Bohr, Bergson, Whitehead, et al.) were even more revolutionary than those made by Copernicus, Galileo, Descartes, and Newton in the 16th and 17th centuries.
If we take a Whiteheadian lens on the contemporary natural sciences, it becomes clear that 21st century people are living in an entirely new world, a self-organizing cosmogenesis that is nothing like the mechanical clockwork universe imagined by 17th century scientists. The problem is, hardly anybody—laypeople or physicists—realizes that we are living in this new universe! We are so mesmerized by the old mechanical model of Nature and by the technological toys it has allowed us to invent and surround ourselves with that we’ve lost touch with the nonhuman world that is literally dying for us to remember it.
Tam: Would you describe yourself as a Whiteheadian traditionalist? Or are there any aspects of Whitehead’s system that you would change?
Matt: I think Whitehead understood metaphysics as an open-ended project, so I engage with his work in the spirit of a co-inquirer. I would describe myself as a Whiteheadian, but there are plenty of ways that I diverge from “traditional” readings of Whitehead. If something in his scheme of abstractions doesn’t fit with my own experience and understanding, I first interrogate his writing more deeply just to be sure I am not misinterpreting him. But once I’m satisfied that I am not misunderstanding, I am perfectly willing to adjust his scheme accordingly. For example, his concept of God’s function in the universe is, by Whitehead’s own admission, incomplete. In my dissertation, I took some liberties in re-interpreting the process God in more pluralistic terms, such that each cosmic epoch has its own divine occasion, with certain characteristics being inherited by subsequent epochs.
Tam: Who do you regard as the most helpful intellectual descendants/students of Whitehead, thinkers who can both help us understand what the heck Whitehead meant in his sometimes opaque prose, or thinkers who have helpfully extended Whitehead’s system?
Matt: John Cobb, Jr. and David Ray Griffin should be mentioned first. They have and continue to contribute tremendously to Whitehead’s legacy, and to helping us make sense of his sometimes difficult ideas. I have not spent much time myself with Charles Hartshorne’s work, but he has also been very influential. More recently, thinkers as diverse as Catherine Keller, Isabelle Stengers, Bruno Latour, and William Connolly have taken up Whitehead’s work and applied it in illuminating and important ways to, e.g., mystical theology, geopolitics, and the sociology of science. The philosopher Peter Sjöstedt-H has also done some fascinating work on the relevance of Whitehead’s philosophy to the interpretation of psychedelic experience.
Tam: Whitehead’s process philosophy is so named because it focuses on process, a succession of states, as the central feature of reality. Yet there are some aspects of Whitehead’s philosophy that are largely and perhaps wholly outside of time, such as “eternal objects” that are akin to Plato’s forms. How would you (succinctly) describe the nature of time in Whitehead’s philosophy in relation to the time of human experience?
Matt: I’ll be as succinct as I can be, but this is a complicated question! Whitehead was one of a number of early 20th century thinkers (including William James, Edmund Husserl, and Henri Bergson) who zeroed in on time, process, or becoming as a crucial nexus point that might help reconnect human experience with the natural world known to science. Whitehead was not influenced by Husserl so far as I know, but he was certainly an inheritor of James’ radical empiricism and Bergson’s vitalism. But he did not inherit from them uncritically. I hope it is not an unfair summary of his criticisms to simply say that he rejected James’ nominalism and Bergson’s anti-intellectualism. That said, he inherited enough from Bergson that he would likely be uncomfortable with your characterization of process as “a succession of states,” since such a characterization may fall prey to what Bergson called the “cinematographic” tendency of the intellect, whereby the continuous flow of time is broken into discrete states, instants, or still frames that are then supposed to generate a sort of cartoon illusion of movement in the flip book of our conscious experience.
Like Bergson, Whitehead entirely rejected the materialistic idea of “Nature at an instant.” This idea is as central to Newton’s absolutist view of space and time as it is to Einstein’s relativistic conception of space-time. Whitehead follows James and Bergson in denying that it has any reality whatsoever. It is a mere abstraction used for convenience in the measurements and equations of physical models. Concrete time cannot be captured by such models because it always has duration. All attempts to measure duration necessarily erase what is essential to it. Duration is pure succession, in Bergson’s terms, which is to say that it is a continuous transformation and not merely a series of translated spatial states.
The point here is not to give up measuring and calculating. Science can go on doing what science does. Following Bergson, Whitehead simply wanted to remind scientists that they should avoid committing his famous “fallacy of misplaced concreteness” by never forgetting that the measurements made by clocks, though convenient for physical models and for the coordination of civilized life, falsely spatialize the flow of temporality.
All that said, Whitehead had more hope than Bergson that the scientific intellect could be reformed so as not to falsify the creative becoming of Nature in its abstract models. His notoriously complex metaphysical system, the so-called “philosophy of organism,” is the result of his effort. I can understand why you would characterize Whitehead’s view of process as “a succession of states,” since he does in fact articulate an “atomic” or “epochal” theory of time, whereby a historical route of atomic “actual occasions” or “drops of experience” constitutes the continuous flow or stream of our consciousness. These occasions “arise and perish” in Whitehead’s terms and are not simply identical to the unbroken flow of conscious time, nor are they static instants. Whitehead thus challenged Bergson’s idea, mentioned above, of duration as “pure succession,” since the duration of Whitehead’s actual occasions is not pure but a mixture of spatial and temporal (as well as eternal, as we will see) ingredients. Whitehead asks us to imagine two distinct types of process: the first is “transition” (roughly equivalent to Bergson’s “duration”), which is the continuous time of our conscious experience, and the second is “concrescence,” which is the epochal or punctuated becoming of actual occasions.
Concrescence is Whitehead’s neologism for what occurs within each drop or occasion of experience as it arises and perishes. Whereas transition provides an empirical account of what we experience in consciousness, concrescence is a speculative idea that is supposed to provide an explanation of the metaphysical conditions necessary for conscious experience. In other words, concrescence is Whitehead’s account of what is going on under the hood of consciousness.
It is in concrescence that Whitehead’s “eternal objects” come into play. They are the “forms of definiteness” or “pure potentials” that constitute the character of what each occasion experiences. Eternal objects can be mathematical or sensual in nature (e.g., circularity, twoness, a particular shade of redness, and saltiness are all examples of eternal objects). Whitehead tells us that they are required for our experience of Nature and not emergent from it. So far, they sound identical to Plato’s forms, but Whitehead actually inverts Plato’s theory of forms. While for Plato, eternal forms are the preeminent realities while physical creatures are derivative copies or pale imitations, for Whitehead, eternal objects are “deficient in actuality” and depend entirely on the decisions of actual occasions to make any difference in the world.
Tam: Can we achieve an improved version of Whitehead by eliminating eternal objects, as some thinkers have aspired to do? Or does the whole edifice fall apart if we remove this concept from Whitehead?
Matt: There have been several attempts to eliminate eternal objects from Whitehead’s process-relational ontology. In my opinion, the two most interesting recent examples are Ralph Pred’s Onflow (2005) and Mark Hansen’s Feed-Forward (2015). Along with eliminating eternal objects, they also try to eliminate Whitehead’s concept of God. Let me clearly state that these are both excellent philosophical works worthy of close study by all Whiteheadians and by anyone interested in the deepest questions we can ask about human consciousness and the technological environment we find ourselves increasingly embedded within.
And let me state just as clearly that Whitehead’s process-relational ontology falls into incoherence as soon as eternal objects and God are removed. Eternal objects and actual occasions are the magnetic poles powering the explanatory dynamo that is Whitehead’s metaphysical scheme. I’ve argued at length elsewhere that those who attempt to do without eternal objects (perhaps because they believe they have no place in a supposedly “processual” ontology) while still deploying Whitehead’s other categories only end up re-inventing the wheel and calling it something else. It’s like trying to break a magnet to remove the negative pole: you just end up with a new negative pole at the broken end. I have no problem whatsoever with thinkers who want to develop their own process ontology, but if they want to build on Whitehead’s work, it just doesn’t make sense to talk about actual occasions without eternal objects.
Tam: You stated that actual occasions (Whitehead’s atoms of actuality) are “not states or static instants,” but isn’t it the case that the passage of time in Whitehead’s system is indeed a series of actual occasions, at every level of reality, which are states but not static instants (I didn’t invoke any static features in my question)? This is the shared character of Whitehead’s concrescence, “perpetual perishing,” the “creative advance” and more generally Whitehead’s strong emphasis on becoming [PR, xiv, 22]. As such, shouldn’t we characterize the passage of time in Whitehead’s system as a result of a series of instants or snapshots, at every locus of the universe, which are always changing, but still instantiating as “actual” in an eternal oscillation between actuality and potentiality?
Matt: I don’t think it is Whitehead’s intention to say that the passage of time is a series of instants or snapshots. Such instantaneity can be approached via mathematical abstraction, but actual passage or creative advance is a process that moves from occasion to occasion in a network of relations, not a series of point-instants on a graph. Actual occasions are just that: occasions, or in Bergson’s terms, durations. I don’t see how a static instant could be experiential. Whitehead’s actual occasions of experience each exist “stretched out” in a sort of sublime tension, what James called a “specious present,” wherein the already actualized past is inherited and subjectively synthesized with potential futures. An actual occasion’s final phase of becoming is called its “satisfaction,” which is the decisive moment wherein the occasion collapses the field of potentials into a unique form of actualization. This actualization is the achievement of a novel experience of value, “novel” in that with the becoming and perishing of each actual occasion a perspective on the universe is achieved that has never existed before. This perspective, once perished, becomes “objectively immortal” and is taken up by subsequently concrescing actual occasions. This arising and perishing of actual occasions forms what Whitehead calls a historic route or “society,” and it is at this level that what we consciously experience as the flow of time emerges. I do like your characterization of this process as an “eternal oscillation between actuality and potentiality,” but I don’t think the occasional beats composing the oscillation are instantaneous.
Tam: Building on our agreement that the passage of time may be characterized as an oscillation between actuality and potentiality, an instant in modern physics can have some minimum duration, such as the Planck time (5.4×10^-44 s), in the same way that energy or space can have a minimum quantity (this is the “quantum” in quantum mechanics). So is time for Whitehead not built as a nested hierarchy of these minimum instants, with each actual occasion constituting an instant or multiple thereof, and the universe built from the set of all actual occasions concrescing in each phase of the creative advance into novelty [PR 29 “The ancient doctrine that ‘no one crosses the same river twice’ is extended”]? Whitehead does posit non-temporal aspects of each concrescence, as you point out, but each concrescence itself is temporal through and through, right? So I think we’re generally saying the same thing?
Matt: There is a lot here to unpack. I would want to distinguish the physics of Planck time and Planck space from Whitehead’s metaphysics of actual occasions and their extensive connection. Whitehead would want us to tread very lightly in identifying his actual occasions with quantum events, since it may very well be the case that the latter are a special case of the former. Regarding the notion of the universe as a “set of all actual occasions,” we also need to be careful. In their brilliant text The Quantum of Explanation: Whitehead’s Radical Empiricism (2017), Randall Auxier and Gary Herstein are careful to distinguish between two approaches to logically formalizing our thinking about such matters. While Whitehead did often use the term “set” in his writing about collections of occasions or of eternal objects, this should not mislead us into a “set theoretical” way of thinking about the relations among actual occasions and eternal objects. Instead, Auxier and Herstein point to what has come to be called “category theory” as an alternative, and more Whiteheadian, way of thinking about the extensive relations among occasions, particularly when we try to think the cosmic socius as a whole. In short, while set theory focuses on abstract collections of entities and membership in groups, category theory allows us to think in terms of functions and relations, and in terms of the topological transformation of wholes and parts (i.e., mereotopology). Auxier and Herstein argue that category theory, as a form of spatial or topological reasoning, has a more empirical or experiential character, thus granting it deeper relevance in questions of ontology. So instead of thinking of all actual occasions as though they existed side-by-side as members of the set called “universe” advancing along some universal timeline, we must think of the cosmic socius of occasions as a complex network of open-ended activities, all internally related but also differentiated along multiple timelines. It is difficult if not impossible for our 3-dimensional imagination to picture a topological network of activities wherein each node or occasion is both a whole in itself, prehending the whole universe in its concrescence, and a part within the concrescence of other occasions. This is the sort of situation that category theory can formalize mathematically.
Concrescence is neither wholly eternal nor wholly temporal. It is an amphibious concept meant to account for the way potentiality becomes actual. Concrescence is Whitehead’s explanation for how potentials achieve actualization through the portal of a sort of temporal eternity or eternal moment, the creative repetition or oscillation of which is responsible for generating the spatial and temporal world as we normally experience it. It is also important to remember that the universe as a whole is, in Whitehead’s terms, an “essential incompleteness,” as it is never finished or fully present but always advancing into novelty. To capture this, I sometimes expand and reform Einstein’s space-time “fabric” analogy by saying that space-time is always fraying and needs to be continually re-woven with each concrescence.
Tam: Isn’t Whitehead’s system in key ways in opposition to Einstein’s notion of spacetime? Isn’t this a key point of the “process” in process philosophy, that we need to accept the very real passage of time? Reconciling the experienced passage of time with the “block universe” and combined “space-time” of Einstein’s physics is, of course, a large outstanding problem with modern physics. One reason I find Whitehead’s approach appealing is that it presents a way out of this conundrum that Einsteinian physics has gotten us into.
Matt: Whitehead accepted Einstein’s extension of some of the formulae related to electromagnetism to the concept of gravity. As a scientific theory, he was not disputing the usefulness of Einstein’s space-time model. His dispute with Einstein concerned the latter’s metaphysical interpretation of said model. Whitehead was concerned not only about the reduced status of time in Einstein’s eternal vision of the cosmos, but with the possibility of measurement in a space that, according to Einstein, was heterogeneous as a result of being warped by contingently arrayed mass. Accurate measurement requires rigid rulers. Unless we know in advance where all the mass in the universe is, we cannot be sure how our ruler (or its equivalent, light rays) may be bending in any attempted measurement, particularly if we are talking about astronomical distances. Problem is, we cannot know in advance how mass is arrayed in the cosmos since that would require measurement. We are stuck, as Whitehead puts it, having to know everything before we can know anything. As part of his attempt to articulate precisely why he disagreed with Einstein, Whitehead produced his own tensor equations that did not rely on the idea of “curved” space but that nonetheless made equivalent empirical predictions as Einstein’s model (i.e., Whitehead’s formulae make the same predictions about Mercury’s perihelion, etc., and its variables could be easily modified to fit with any new observations resulting from more sensitive instruments).
As for time, Whitehead was in agreement with Bergson (who debated Einstein on this issue in 1922) that Einstein’s metaphysical interpretation of relativity mistook the abstract units of mechanical clock-time for the ontology of temporality. But unlike Bergson, who sometimes seems to have imagined that some universal flow of time underlies everything, Whitehead was perfectly clear that relativity theory destroys the idea of global simultaneity or universal time. Contra Einstein, he argued that time was perfectly real and not an illusion, but it is real only in a local sense related to unique historical routes of actual occasions of experience. So the Whiteheadian universe includes many distinct (more or less overlapping) time-systems. For this reason, I sometimes refer to a Whiteheadian pluriverse instead of calling it a universe.
Tam: Can you elaborate on why you think that Whitehead’s system would become incoherent without the inclusion of eternal objects?
Matt: Without eternal objects, there would no longer be any potential ingredient in the passage of Nature. The past and the future would become ontologically indistinguishable. Everything would already be actualized and there’d be no room for genuine creativity. All process would become locked in habit and repetition. Further, eternal objects are part of what allows actual occasions to be individual creatures rather than being indiscriminately merged together with every other occasion. Whitehead does view actual occasions as “internally related” and thus in some sense each occasion is dependent on every other occasion to be what it is, but it is the mediating role played by eternal objects in characterizing the “how” of experience that allows actual occasions to decide on unique subjective interpretations of the world rather than just directly inheriting the world as it is objectively given. Occasions can consider possible alternatives by ingressing novel eternal objects, thus inviting new potentials into settled actuality. Finally, eternal objects are what allow us to recognize and identify stable entities in what is otherwise a world of flux. What is it that you recognize in a friend or loved one as their distinct personality or character, something that sticks with them through many years of life despite other changes to their appearance?
Tam: You suggest that without eternal objects the past and future could not be distinguished. But if we eliminate eternal objects and ingression from Whitehead’s ontology we are left with actual entities and Creativity (as a general principle of potentiality or novelty [PR 21 “’Creativity’ is the principle of novelty”]). Isn’t concresence of actual entities, the sum of which is the creative advance into novelty, in addition to Creativity as the principle of potentiality becoming actual in each actual occasion, enough to provide all of these aspects of our experienced reality: 1) the experienced passage of time; 2) a physical passage of time more generally; 3) novelty; 4) a clear arrow of time that distinguishes between past and present?
Matt: No, I don’t think so. To fully answer this question, I need to bring in Whitehead’s concept of God again. If we eliminate the notion of ingressing eternal objects and God from Whitehead’s ontology, preserving only prehending actual occasions and Creativity, I am no longer sure what we could possibly mean by “concrescence.” God’s function in Whitehead’s ontology is to provide relevance to each occasion as it concresces out of Creativity. Without this mediating or filtering role, each occasion would be overwhelmed by the sheer infinity of potentials available for actualization in any given moment. God is Whitehead’s principle of limitation or concretion, and the graded hierarchy of eternal objects is Whitehead’s way of describing how infinite possibility is made relevant to each finite occasion’s experience. Further, it is precisely through the contrast granted by contact with eternity in each concrescence that an experience of passage arises. Without the contrast, without the punctuation of process by eternality, time would be experientially undetectable.
Tam: Why can’t physical prehensions of surrounding actual entities, in each moment of the creative advance, be sufficient for limiting the “infinity of potentials available for actualization”? I’ve suggested this kind of notion in my work on the mind-body problem, inspired by Whitehead, and it is based on the uncontroversial notion that actual entities can only include in each instantiation information that they can receive within the duration of each concrescence, limiting the actual entities that form each set of data available to the new concrescing entity. Under this framework, each actual entity is still an ordering of Creativity, an actualization of pure potentiality, but there is no need to posit what seem like more religious notions of God or eternal objects beyond the pure potentiality of Creativity.
Matt: Whitehead did not include a concept of God in his metaphysical scheme for religious reasons. His God is a concept to be reflected upon and not a personal being to be worshipped (though of course God may become this secondarily for those who fully inhabit and live into his cosmology). Noting this up front is important, as it allows us (hopefully) to just focus on the philosophical issues at stake without dragging in all the emotional controversies associated with the battle between religious belief and secularity, etc. Whitehead specifically says in Process & Reality that he wants to “secularize the concept of God” and that this is one of the most important tasks for modern philosophy.
That said, it may be possible to account for the provision of relevance to each concrescing occasion of experience in the way that you suggest, via the physical prehension of past actualities in its environment. But then we are left with another problem, which is how to account for the novelty added by each occasion. If there is just physical prehension of the actualized past and no conceptual prehension of potentia (i.e., eternal objects), what prevents actual occasions from just repeating the experiences of the past ad infinitum? The question is not just about the relevance of each newly concrescing occasion to its inherited past, but the relevance of this past to potential futures. The provision of this relevance is necessary for a concrescence to decide how to actualize the potential value it is incubating. Even if we eliminate the role of God and eternal objects in determining the relevance of a concrescent occasion to its past, we still have to account for the determination of the relevant possibilities open to that occasion given its past. While the realm of actuality is finite, the realm of potential is infinite. So again, actual occasions would seem to need a little divine help here to avoid being overwhelmed by unlimited creative potential.
Tam: Various thinkers have tried to “naturalize” Whitehead by removing eternal objects, God or other aspects of his system that seem to some to be out of place or unnecessary. Donald Sherburne, one of the editors of the standard corrected edition of Process and Reality, and a serious Whitehead scholar, has proposed “Whitehead without God.” You are clear so far in rejecting attempts to eliminate eternal objects or God from Whitehead’s system, but what about substituting Creativity for more non-religious notions of God like Source/Brahman/akasha, as thinkers like Huston Smith have argued (see, e.g., the great debate between Griffin and Smith in the book-length dialogue Primordial Truth and Postmodern Theology)? Under this amendment to Whitehead’s system, we retain Whitehead’s Creativity as the Ultimate and we can call it Source/Brahman, etc., as well as Creativity, since it is the ontological ground of being in Whitehead’s system. But we can eliminate God in its primordial nature (which is comprised of the set of all eternal objects), while retaining God in its consequent nature, as the high/highest level of a nested hierarchy of concrescing actual entities.
Matt: I am fine with folks coming up with whatever cosmological scheme they feel best captures the reality of their experience and understanding. But I don’t think we are talking about Whitehead’s scheme anymore if we remove God. Creativity is Whitehead’s category of the ultimate, while God is said to be the first creature of Creativity. God’s function here is to limit the unlimited. So strictly speaking, Creativity is not the ground of Whitehead’s ontology; rather, the primordial nature of God, as the principle of concretion or limitation, provides this ground. Creativity itself is a groundless abyss of pure potential, more a fountain than a foundation.
Tam: In terms of the discussion about mathematical discovery vs. invention, this is as you point out a longstanding debate. Many thinkers have taken the view that it is invention, which means that mathematical and similar truths are based on concepts that we create in our minds and manipulate to find new insights. So twoness, to use your example, is in this view an invented generality based on the observation that many things in our experienced world can be enumerated and compared, and in doing so given labels. A human 100,000 or more years ago probably realized that using her fingers to keep track of things in the real world was useful and then eventually gave labels to each numbered finger and by extension items in the real world labeled similarly. In this evolutionary approach to the development of language and mathematics there is no need to posit discovery of eternal objects in a realm only accessible to human reason. We also have good evidence that other animals have basic concepts of number; crows, for example, can count at least as high as three, with specialized cells in the brain, similar to how primates like us count. Are crows discovering transcendent mathematical truths or only using their evolved brains to create useful tools mapped on to their experienced worlds?
Matt: Whitehead’s eternal objects are not sequestered in a realm accessible only to human reason. They were ingredients in the creative advance of Nature long before humans showed up. Indeed, Whitehead tells us, “in the most literal sense the lapse of time is the renovation of the world with ideas” (Religion in the Making, 100). In Whitehead’s view, human reason does not even begin to comprehend the full breadth of the realm of ideal possibilities from out of which it has emerged and toward which it is passing.
Whitehead does not deny that other humans and animals exist on a cognitive spectrum, with some animals possessing very basic conceptions of number. In Modes of Thought, he describes watching a mother squirrel remove her young ones from a nest that had grown too small. She becomes distressed when she sees her children outside the cramped setting of the nest for the first time, running back and forth to make sure she hadn’t left anyone behind. This is because, according to Whitehead, she had only an indefinite or vague sense of how many children she had. She had no definite sense of number, in other words. Perhaps crows, clever as they are, have the ability to count higher than squirrels. Granting the cognitive continuum here, Whitehead still points to the advance achieved by humans, likely due to language: “Mankind enjoys a vision of the function of form within fact, and of the issue of value from this interplay. That day in the history of mankind when the vague appreciation of multitude was transformed into the exact observation of number, human beings made a long stride in the comprehension of that interweaving of form necessary for the higher life which is the disclosure of the good” (Modes of Thought, 77). So while eternal objects were ingredients in the evolutionary process long before humans showed up on the scene, our linguistic capacities do indeed grant us more definite conceptions of their distinct forms and mathematical relations. But our symbolic languages do not invent mathematical relations, they discover and express them.
Tam: In terms of your suggestion that it is eternal objects that allow us to identify loved ones over time, I don’t understand what you mean so can you elaborate on this further? Isn’t the constancy of their person and your recognition of that person the same as any changing pattern in nature in terms of steady change over time but with a general commonality over time (in Buddhist thought, this notion is a “continuant” as described in the Milindapanha)? Or are you suggesting there is some eternal essence that each individual enjoys that is an eternal object?
Matt: Whitehead wanted to give some explanation for how it is that in a world of process we nonetheless are able to recognize and identify definite characters or entities. We are out at sea and glimpse a whale just before it dives under the surface. A moment later, it explodes into the air. “There it is again,” we say. A simple enough observation, but Whitehead finds it metaphysically perplexing. Why are we justified in saying it is the same whale? I am not certain of the exact physiological details here, but scientists tell us that after some number of years every single atom in our body is replaced. Despite this complete material renewal, we are still somehow justified in claiming a sense of stable identity. Our matter changes, but our form endures. Whitehead talks about societies of actual occasions with “personal order,” and here he does not just mean the persistent identities of human persons but the persistent “serially ordered” identity of everything from rocks and trees to whales and skyscrapers. The serial personal order of a human being or a whale is constituted by especially intimately related historical routes of actual occasions of experience that repeatedly and collectively ingress a complex constellation of eternal objects. This unique constellation of eternal objects grants an individual human or whale its definite character or personality, experienced from within and recognized by others as in some sense a consistent identity despite its continual passage. Whitehead does not accept substantial notions of identity (“no thinker thinks twice,” he reminds us in Process & Reality), so he is forced to invent a processual account of this continuity, and the ingression of definite possibilities through historical routes of socially ordered actual occasions is how he attempts to pull it off.
Tam: But can’t a society of actual entities, as you and Whitehead discuss, accomplish this continuity over time (but always changing in each moment) without eternal objects? More generally, isn’t this kind of continuity over time what Whitehead means by “enduring objects” (which are different from eternal objects and are societies with “personal order”) [PR p. 34, 109]?
Matt: Whitehead is pretty clear, it seems to me, that what defines a society of actual occasions as an enduring object with personal order (personally ordered societies are a special case of enduring objects) is the complex constellation of eternal objects that these occasions repeatedly ingress through a historical route of genetic inheritance. The common form of any society of occasions, including personally ordered societies, is provided by the inherited constellation of eternal objects that sustains its definite characteristics.
Tam: More specifically, what does it mean to you that “saltiness,” an example you provide of eternal objects, is an eternal something that exists in a different realm than our manifest world? Aren’t these features of reality far more likely to be biologically evolved features of our universe that arose out of the specific conditions found on our planet? I personally have a hard time with positing such features of human reality and of reality more generally as unchanging “eternal objects”?
Matt: Saltiness is probably a complex eternal object, rather than a simple one that cannot be further decomposed. So it is not the best example to convince you of the metaphysical role of eternal objects. Mathematical objects almost certainly provide the strongest case for the necessity of something like Plato’s forms. You’ll never find “twoness” anywhere in the physical world. You’ll find endless examples of twoness participating in the physical world: two birds, two stones, two people, two fingers, two very different objects that you decide to group together for whatever reason, etc. But the idea of “twoness” itself is not captured by any of these specific instances. Where does it come from? Nominalists would say twoness, like other mathematical ideas, is just a name whose meaning derives from the conventional use of an arbitrarily invented symbol. But in my experience the majority of mathematicians, including Whitehead, would strongly contest this notion and claim that the history of mathematics is full of genuine discoveries that cannot be reduced to invented symbolisms. Yes, mathematicians need symbols to express their ideas, but there is more to the mathematical patterns and relations they discover than just these symbols.
A complex eternal object like saltiness is dependent upon the crystalization of sodium chloride molecules and the evolution of sensory organs and many other factors in order to ingress. Whitehead isn’t denying the importance and indeed the priority of these factors, but he was unable to conceive of a coherent metaphysical scheme that didn’t do justice to the realm of potentiality alongside that of actuality. “Coherence” for Whitehead means that neither potentiality nor actuality can be understood in isolation from the other.
Tam: How do we help spread a wider interest and understanding of Whitehead’s ideas? Are there any attempts to spread his ideas through, for example, primary school education (at a kid-friendly level)?
Matt: This is a really important question. I believe that the most developed effort on this front is coming from the Pando Populus organization, which emerged from the huge International Whitehead Conference held in Claremont, CA back in 2015 called “Toward an Ecological Civilization.” Most of their work is focused locally in Los Angeles at this point, but they also have plans aiming at a more global impact and already have a foothold in China (where there are something like 30 graduate programs devoted to Whitehead’s ideas).
I don’t know of any attempts to bring his ideas into primary school classrooms, but that sounds like a great idea! I would even be happy with just the story of philosophy and its most basic questions being taught in primary school. Whitehead’s panpsychist outlook is only a philosophically refined and attenuated form of animism, so it may already be common sense to most kids. That it is animate is an obvious fact about the world for childhood consciousness (and for most of our species’ 200,000+ year history: the disenchanted mechanistic view is only a few hundred years old). Kids have a much more intuitive grasp of basic metaphysical questions. Unfortunately, our innate curiosity about the hidden causes of everyday facts (“But why?”) is beaten out of us pretty early on by impatient adults. Bringing philosophy into primary school classrooms would really just be about encouraging the wonder and curiosity that is already everpresent in childhood. Sharing the best historical articulations of the Big Questions so that they take root in the imaginations of children might help shape them into more intellectually flexible adults who are capable of avoiding ideological fixation in the face of an overwhelmingly complex world.
The following is a comment I posted on the physicist and blogger Sabine Hossenfelder’s blog Backreaction to a post titled “Electrons Don’t Think.”
I discovered your blog last night after Googling “Carlo Rovelli and Alfred North Whitehead.” It brought me to Tam Hunt’s interview with Rovelli. I have been studying Rovelli’s popular works lately (I just finished The Order of Time) because I’d heard his loop quantum gravity might be a natural fit with Whitehead’s panexperiential process-relational ontology. I am a philosopher, not a physicist or a mathematician, so I struggle with many technical papers in physics journals (it is helpful when the author is kind enough to lay out the conceptual structure of the math). Luckily, I’ve noticed that popular books are the best place to look for a physicist’s natural philosophy and the best way to understand the metaphysical background of a physicist’s theories. I am looking forward to reading your book Lost in Math. It strikes me as another example of a larger trend in theoretical physics (also exemplified by Lee Smolin) that’s challenging the ascendency of mathematical speculation over experimental evidence and empiricism.
As for your post “Electrons Don’t Think”, I don’t know what panpsychist philosophy you read, but either it was badly written or you misunderstood it. There are, of course, many varieties of panpsychism, just as there are many varieties of materialism and idealism, etc. Perhaps the variety you read has misled you. The panpsychism of, for example, the mathematician, physicist, and philosopher Alfred North Whitehead was constructed precisely in order to provide a new metaphysical interpretation of the latest scientific evidence (including relativity, quantum, evolutionary, and complexity theories), since the old mechanistic materialism could no longer do the job in a coherent way. Panpsychism is metaphysics, not physics. A metaphysical scheme should aid in our philosophical interpretation of the physical evidence, not contradict it. Any philosopher whose metaphysics contradict the physical evidence is doing bad philosophy.
I like to distinguish between two main species of panpsychism:
1) substance-property panpsychism (Aristotle, Spinoza, Leibniz, and contemporary philosophers Philip Goff, Galen Strawson, and David Chalmers seem to me to fall into this category)
2) process-relational panpsychism (Friedrich Schelling, Charles Sanders Peirce, William James, Henri Bergson, Gilles Deleuze, A. N. Whitehead)
I count myself among the later category, and following the Whiteheadian philosopher David Ray Griffin, I prefer the term “panexperientialism” to panpsychism, since the idea is not that electrons have the full capacities of human psyches (reflective thinking, deliberate willing, artistic imagining, etc.) but that all self-organizing systems are possessed of at least some modicum of feeling, even if this feeling is faint and largely unconscious in the vast majority of systems. Human consciousness is an extremely rare and complex integration of the more primordial feelings of these self-organizing systems.
I unpack the differences between these species of panpsychism/panexperientialism at more length in this blog post. In short, the substance-property species of panpsychism has it that mind is an intrinsic property of all substance. This at least has the advantage over materialism that it avoids the hard problem of consciousness and provides a way out of the incoherence of dualism. But I think substance-property panpsychism is working with an overly abstract concept of consciousness. Consciousness is a relational process, not a quality inhering in a substance. Consciousness emerges between us, not in you or in me.
You write: panpsychism is “the idea that all matter – animate or inanimate – is conscious, we just happen to be somewhat more conscious than carrots. Panpsychism is the modern elan vital.”
I would say that panpsychism is the idea that all matter is animate. What is “matter,” anyway, other than activity, energy vectors, vibrations? Is there really such a thing as “inanimate” matter, that is, stuff that just sits there and doesn’t do anything? As for the “elan vital,” I suppose you are trying to compare panpsychism to vitalism? Vitalism is the idea that some spiritual agency exists separately from a merely mechanistic material and drives it around; it’s the idea that, for example, angels are pushing the planets around in their orbits. The panexperientialist cosmology I articulate in my book Physics of the World-Soul explicitly denies this sort of dualism between spirit and matter. Panexperientialism is the idea that spirit and matter are not two, that mechanism is merely an appearance, a part mistaken for a self-existing whole, and that ultimately Nature is organic and animate from top to bottom.
Auditors are welcome, though space is limited. Email me at firstname.lastname@example.org for more information.
One of our core texts in this course will be my Physics of the World-Soul (a new third edition soon to be published).
Auditors and Special Students are welcome to enroll. Email me at email@example.com for more information about how to do this.
CIIS is accepting applications for the Fall 2017 semester for a new online masters degree program in Philosophy, Cosmology, and Consciousness with concentrations in Archetypal Cosmology, Integral Ecology, and Process Philosophy. I’ll be teaching mostly in the Process Philosophy Concentration. Check out the website for more information.
I decided to revise and republish a second edition of my 2013 monograph on the relevance of Alfred North Whitehead’s philosophy of organism to contemporary scientific cosmology. It should be available in paperback in a few weeks. Here is a PDF if you prefer an electronic version.
My dissertation defense is on Monday morning. I’ve just finished the “pre-defense” draft. I have until April 11th to finalize the published version. Below are the abstract, table of contents, and acknowledgements.
- Jacob Sherman, PhD, Chair
Associate Professor, Philosophy and Religion Department, California Institute of Integral Studies
- Sean Kelly, PhD
Professor, Philosophy and Religion Department, California Institute of Integral Studies
- Frederick Amrine, PhD
Arthur F. Thurnau Professor, German Department, University of Michigan
COSMOTHEANTHROPIC IMAGINATION IN THE POST-KANTIAN PROCESS PHILOSOPHY OF SCHELLING AND WHITEHEAD
In this dissertation, I lure the process philosophies of F.W.J Schelling and A.N. Whitehead into orbit together around the transcendental philosophy of Immanuel Kant. I argue that Schelling and Whitehead’s descendental aesthetic ontology provides a way across the epistemological chasm that Kant’s critiques opened up between experience and reality. While Kant’s problematic scission between phenomena and the thing-in-itself remains an essential phase in the maturation of the human mind, it need not be the full realization of mind’s potential in relation to Nature. I contrast Schelling and Whitehead’s descendental philosophy with Kant’s transcendentalism by showing how their inverted method bridges the chasm—not by resolving the structure of reality into clear and distinct concepts—but by replanting cognition in the aesthetic processes from which it arises. Hidden at the generative root of our seemingly separate human capacities for corporeal sensation and intellectual reflection is the same universally distributed creative power underlying star formation and blooming flowers. Human consciousness is not an anomaly but is a product of the Earth and wider universe, as natural as leaves on a tree. Through a creative interweaving of their process-relational orientations, I show how the power of imagination so evident in Schelling and Whitehead’s thought can provide philosophy with genuine experiential insight into cosmos, theos, and anthropos in the aftermath of the Kantian revolution. The two—anthropos and cosmos—are perceived as one by a common sense described in this dissertation as etheric imagination. This etheric sense puts us in touch with the divine life of Nature, which the ancients personified as the ψυχὴ του κόσμου or anima mundi.
Table of Contents
Prologue — Imagining Cosmos, Theos, and Anthropos in Post-Kantian Process Philosophy 2
Chapter 1 — Kant as Guardian of the Threshold of Imagination 9
1.1 Whitehead, Schelling, and the Aftermath of Kant 16
1.2 The Kantian Mode of Thought 24
1.2.1 Thinking 27
1.2.2 Desiring 38
1.2.3 Feeling 42
Chapter 2 — Descendental Philosophy and Aesthetic Ontology: Reimagining the Kantian Mode of Thought 55
2.1 Aesthetic Ontology and Nietzsche’s Confrontation with Nihilism 70
2.2 Aesthetic Ontology in Sallis’ Elemental Phenomenology 95
2.3 Aesthetic Ontology in Deleuze’s Transcendental Empiricism 99
Chiasmus — Schelling and Whitehead’s Descendental Aesthetic: Crossing the Kantian Threshold 111
Chapter 3 — The Inversion of Kant: From a Mechanistic to an Organic Cosmology 132
3.1 The Refutation of Kant’s “Refutation of Idealism”: From Subject-Substance Correlation to Process-Relational Creativity 150
3.2 From Geometric Conditions of Possibility to Genetic Conditions of Actuality 167
Chapter 4 — Etheric Imagination in Naturphilosophie: Toward a Physics of the World-Soul 177
4.1 Traces of the Ether in Kant’s Opus Postumum 181
4.2 Etheric Imagination in Schelling and Whitehead 192
4.3 Nature Philosophy as “Spiritual Sensation” 201
4.4 Etheric Imagination and Vegetal Metaphysics 209
Epilogue — Incarnational Process Philosophy in the Worldly Religion of Schelling, Whitehead, and Deleuze 230
Without the intellectual encouragement and personal friendships of Jake Sherman, Sean Kelly, Fred Amrine, Brian Swimme, Robert McDermott, Eric Weiss, Elizabeth Allison, and Rick Tarnas, this dissertation could not have been written. Thanks to each of them, and also to the entire community of students in the Philosophy, Cosmology, and Consciousness Program for sharing their philosophical passion and for the conversations that helped spark many of the ideas expressed in what follows. Thank you, finally, to my fiancée Becca for her inspiring imagination, for her encouragement, and for her patience as I labored over drafts of this text for so many consecutive weeks.
Above is my talk for the Jean Gebser Society conference held at the California Institute of Integral Studies the weekend of October 16th.
Title: The Interrupted Irruption of Time: Towards an Integral Cosmology, with Help from Bergson and Whitehead
Abstract: Gebser suggests that the world-constituting reality of time first irrupted into Western consciousness with the publication in 1905 of Einstein’s special theory of relativity. This was the first indication of an emerging mutation from the three-dimensional, Copernican world of the mental structure into the four-dimensional world of the integral structure. My presentation will critically examine Einstein’s role in this evolutionary initiation by situating his concept of a space-time continuum within its early 20th century context. While Einstein’s relativity theory played a central role in the 20th century revolution in physics, revisiting the debates he was engaged in with thinkers like Henri Bergson and Alfred North Whitehead reveal that his perception of time was still obscured by the residue of the mental structure’s spatializing tendency. As Gebser remarked, we are “compelled to become fully conscious of time—the new component—not just as a physical-geometric fourth dimension but in its full complexity” (EPO, 288, 352). During his controversial debate with Bergson in Paris in 1922, Einstein argued that the former’s understanding of time as “creative evolution” was merely the subjective fantasy of an artist, and that, as a hard-nosed scientist, he was concerned only with the real, objective time made manifest by the geometrical reasoning of relativity theory. Bergson, for his part, argued that Einstein had mistaken a particular way of measuring time (i.e., clock-time) for time itself. Whitehead’s meeting with Einstein shortly after this debate with Bergson, though not as public, was no less significant. Whitehead similarly argued that the philosophical implications of Einstein’s brilliant scientific theory must be saved from Einstein’s faulty interpretation. My presentation will review these early 20th century debates about the nature of time in light of Gebser’s prophetic announcement of the birth of a new structure of consciousness. More than a century after Einstein’s theory was published, mainstream scientific cosmology still has not fully integrated the immeasurably creative character of qualitative time. I will argue that Bergson and Whitehead’s largely neglected critiques and reconstructions of relativity theory help show the way towards the concrete realization of Gebser’s integral structure.
from Creative Evolution (Ch. 1, pgs. 4-6):
“…as regards the psychical life unfolding beneath the symbols which conceal it, we readily perceive that time is just the stuff it is made of.
There is, moreover, no stuff more resistant nor more substantial. For our duration is not merely one instant replacing another; if it were, there would never be anything but the present–no prolonging of the past into the actual, no evolution, no concrete duration. Duration is the continuous progress of the past which gnaws into the future and which swells as it advances. And as the past grows without ceasing, so also there is no limit to its preservation. Memory, as we have tried to prove, is not a faculty of putting away recollections in a drawer, or of inscribing them in a register. There is no register, no drawer; there is not even, properly speaking, a faculty, for a faculty works intermittently, when it will or when it can, whilst the piling up of the past upon the past goes on without relaxation. In reality, the past is preserved by itself, automatically. In its entirety, probably, it follows us at every instant; all that we have felt, thought and willed from our earliest infancy is there, leaning over the present which is about to join it, pressing against the portals of consciousness that would fain leave it outside. The cerebral mechanism is arranged just so as to drive back into the unconscious almost the whole of this past, and to admit beyond the threshold only that which can cast light on the present situation or further the action now being prepared-in short, only that which can give useful work. At the most, a few superfluous recollections may succeed in smuggling themselves through the half-open door. These memories, messengers from the unconscious, remind us of what we are dragging behind us unawares. But, even though we may have no distinct idea of it, we feel vaguely that our past remains present to us. What are we, in fact, what is our character, if not the condensation of the history that we have lived from our birth-nay, even before our birth, since we bring with us prenatal dispositions? Doubtless we think with only a small part of our past, but it is with our entire past, including the original bent of our soul, that we desire, will and act. Our past, then, as a whole, is made manifest to us in its impulse; it is felt in the form of tendency, although a small part of it only is known in the form of idea.
From this survival of the past it follows that consciousness cannot go through the same state twice. The circumstances may still be the same, but they will act no longer on the same person, since they find him at a new moment of his history. Our personality, which is being built up each instant with its accumulated experience, changes without ceasing. By changing, it prevents any state, although superficially identical with another, from ever repeating it in its very depth. That is why our duration is irreversible. We could not live over again a single moment, for we should have to begin by effacing the memory of all that had followed. Even could we erase this memory from our intellect, we could not from our will.”
I’m thoroughly enjoying Jimena Canales social, scientific, and philosophical history of the Einstein-Bergson debate in The Physicist and the Philosopher: Einstein, Bergson, and the Debate that Changed Our Understanding of Time. There are quite a few pages on Whitehead’s alternative rendering of relativity theory. There is one place (198-99) where Canales, while commenting on George Herbert Mead’s criticism of Whitehead, offers what to me reads like a distortion of Whitehead’s concept of eternal objects. It could be that Whitehead only worked out a more coherent understanding of eternal objects in Process and Reality as a result of his early exchange with Mead at Harvard in September of 1926.
I’ve often wondered if it makes more sense to replace Whitehead’s phrase “eternal object” with the poet Charles Olson’s suggestion of “eternal event.” The poet’s phrase may actually convey Whitehead’s concept better than Whitehead’s way of wording it. Perhaps Whitehead’s original intent was to put eternal objects in irrevocable tension with occasional subjects, such that experience always presupposed participation in both. Every event or occasion is eternally temporal, a differential repetition or concrescence of Creative Process into creaturely product.
Earlier today, Justin commented under my essay on Whitehead’s cosmological scheme titled Physics of the World-Soul. He took issue with Whiteheadian jargon and with what he thought was the “straw man” version of Einstein I spent several paragraphs critiquing. These are both valid concerns. I’d argue that the former concern is true of every significant thinker. Personally, if I don’t find a philosopher’s prose difficult to understand at first pass, I quickly become bored with the ideas. Sure, Burt Russell is often clearer and more straightforward than the “muddleheaded” Whitehead. But Russell’s demand that the depths of the world reveal themselves to him in clear and distinct ideas may in fact do violence to the chaotic heteronomy of those depths. New ideas cannot always be expressed in old words. The latter concern is something I hope to respond to more fully after I finish Canales’ book. The wider question of the relationship between space, time, and experience in an ontology of organism is one I hope to expand upon in my dissertation.