Notes from a talk I gave at CIIS this past March titled “Politics and Pluralism in the Anthropocene”

Here’s the video of the whole panel:

Foucault on Hegel:

“[T]ruly to escape Hegel involves an exact appreciation of the price we have to pay to detach ourselves from him. It assumes that we are aware of the extent to which Hegel, insidiously perhaps, is close to us; it implies a knowledge, in that which permits us to think against Hegel, of that which remains Hegelian. We have to determine the extent to which our anti-Hegelianism is possibly one of his tricks directed against us, at the end of which he stands, motionless, waiting for us.” (Discourse on Language, Inaugural Lecture at the Collège de France, 1970-1971. tr. A. M. Sheridan Smith)

Begin with Hegel’s claim to have achieved absolute knowledge of Spirit, and to at least foreseeing the becoming concrete of this Spirit in the historical, social, and ethical life of the human community.

Marx read Hegel upside down, but still read Hegel. He was a materialist, but a dialectical materialist who recognized the potential of the human spirit, and this potential’s degradation and alienation from itself at the hands of capitalism. Marx tried to shake human beings awake, out of their slumber, out of the false consciousness that commodifies labor, life, and value.

It is not easy to do better than Hegel and Marx in terms of understanding, diagnosing, and prescribing action to overcome the contradictory situation in which humans find themselves as neoliberal capitalist subjects. But the dawning realization that we live in the time of the Anthropocene is fundamentally changing our situation. We can no longer talk about the nonhuman world, about what used to be called “Nature,” as though it was something separate from us, some kind of inert background or stage upon which human history progresses. As good dialecticians, Hegel and Marx fully recognized this entanglement of the human and the physical world, but they did so in a rather anthropocentric way that still presupposed and celebrated the idea of mastering nature. The Anthropocene signals, yes, the end of history, but also the beginning of (or at least the beginning of human recognition of) what Latour refers to as geostory. From Latour’s point of view, Hegel would never have expected our current situation, where Spirit, after its millennial march of dialectical progress, suddenly finds itself at risk of being suffocated, sublated, by carbon dioxide. As Latour describes it, the ecological crisis is pushing us into a profound mutation in our relation to the world. When the world as it has been known to the Western metaphysical project ends, we are left not with no world, but with many worlds. For Latour, politics is the composition of common worlds through the negotiation of differences. Political negotiation cannot be undertaken with the presupposition that unity has somehow already been achieved. If politics fails, we are left with a war of the worlds. A pluralistic politics asks us to forgo the desire for the premature unification of the world, to accept that “the world” has ended and diplomatic negotiation is the only viable way of “worlding.” Ours is always a world-in-process, and any unity we do achieve is fragile and must be continually re-affirmed and maintained.

Latour has been deeply influenced by William James. James positioned his ontological pluralism against Hegel and Marx’s dialectical monisms. William James was appreciative of Hegel, but certainly he was an counter-Hegelian thinker. As far as Marx goes, James was too American to ever fully reject at least the individualist spirit of capitalism, even if he was suspicious of capitalism’s larger cultural impact and its relation to American imperialism. In a letter to H. G. Wells in 1906, for example, James lamented “the moral flabbiness born of the exclusive worship of the bitch-goddess SUCCESS.” James thought worship of success, by which he meant money, was “our national disease.” James championed the individual, but an individual who is sympathetic to meeting and being transformed by novel differences, whose selfhood is leaky and perforated by human and nonhuman otherness, whose identity is always in-the-making and open to question and revision.

James on excess: “Every smallest state of consciousness, concretely taken, overflows its own definition. Only concepts are self-identical; only ‘reason’ deals with closed equations; nature is but a name for excess; every point in her opens out and runs into the more; and the only question, with reference to any point we may be considering, is how far into the rest of nature we may have to go in order to get entirely beyond its overflow. In the pulse of inner life immediately present now in each of us is a little past, a little future, a little awareness of our own body, of each other’s persons, of the sublimities we are trying to talk about, of earth’s geography and the direction of history, of truth and error, of good and bad, and of who knows how much more? Feeling, however dimly and subconsciously, all these things, your pulse of inner life is continuous with them, belongs to them and they to it. You can’t identify it with either one of them rather than with the others, for if you let it develop into no matter which of those directions, what it develops into will look back on it and say, ‘That was the original germ of me.’” (A Pluralistic Universe)

James leans strongly in the direction of particular, unique, once-occurrent individuals (even if he does not see individuals as autopoietic, but as sympoietic). In contrast, some historical performances of communism have leaned in the other direction, toward some abstract conception of communal will, and when individuals stood in the way of this abstract will, as we saw in Stalin’s Soviet Union and Mao’s China, they were crushed. Our capitalist society claims to prize the individual highest, but it is corporate individuality that we really cherish. We human individuals are mere cogs in the labor machine, and Earth is a store of raw materials and a garbage heap. So either way, in either situation, capitalism or communism, human and nonhuman communities and individuals are in trouble.

Our challenge today, in the Anthropocene, is to think individuality and community concretely, to think relation, difference, and particularity concretely. Normally thinking seeks out universals, essences, substances, and to the extent that the Western metaphysical project has sought out universals, essences, and substances that failed to align with the particular contours of the sensory, social worlds that we inhabit, it has done great violence those worlds. As a result of the failure of our ideas and concepts to cohere with reality—that is, to sympoietically relate to the communities of actual organisms composing the living planet—these concepts have functioned to destroy them. Humans, whether we like it or not, are in community with these organisms, our worlds overlap and perforate one another; we touch interior to interior, my inside bleeding into your inside bleeding into all nonhuman insides. But our subjectivities do not just add up or sum to some seamless Globe-like Mind. Gaia, Latour is constantly reminding his readers, is not a Globe! To the extent that we are all internally related to one another, we form a network of of entangled, overlapping perspectives, where each perspective is still unique and once-occurrent, novel; and yet each is also related to what has come before and will be related to what comes next. We are individuals-in-communion, communities whose wholeness subscends the individuals who compose them. Subscendence is a concept developed by Timothy Morton to refer to the way that wholes, like Gaia, are actually less than the sum of their parts. He calls this “implosive holism” and contrasts it with “explosive holism,” the sort of holism that led Stalin to murder millions of individuals for the sake of the Soviet Union, or that leads some environmentalists to emphasize saving species or even the whole planet without paying enough attention to individual organisms (a species doesn’t feel pain; only individual organisms feel pain, etc.).

So the question becomes, how do we think pluralism, difference, and diversity concretely, and not abstractly. Because when we think particular identities or individuals abstractly, we do violence to them, we try to universalize them in an overly abstract way without being sensitive to their unique contours. This is a form of reductionism. We can reduce individuals “up” to the whole, or reduce them “down” to their parts. Pluralism is trying to find a middle path between both forms of reductionism: It seeks a “strung-along” sort of holism (as James put it), not a global or continuous holism where each thing is connected to everything else in exactly the same way. Instead, as Donna Haraway puts it, “Nothing is connected to everything” even though “everything is connected to something.”

Thinking pluralism concretely means stepping out of a sense of exclusively human society, out of the self-enclosed social bubble that used to insulate us from any access whatsoever to something called Nature, or “the environment” standing in wait “over there” for science to objectify into knowledge or for the economy to commodify into money. Thinking pluralism concretely means stepping outside of the monetary monism of contemporary capitalism, where all value is reduced to exchange value in the human marketplace, to instead become part of a democracy of fellow creatures, as Whitehead puts it, where values pervade the biosphere, and “Nature” is no longer just a realm of inert, law-abiding facts but of creative, expressive agencies. Thinking pluralism concretely means walking out of the old Copernican universe, forgetting the mastery-seeking knowledge supplied by the monotheistic gaze of Science, in order to inhabit a new cosmos composed of infinitely many perspectives, more a pluriverse than a universe.

Process and Difference in the Pluriverse
(opening lecture)

My Spring course at finishes up this week with a set of modules on Timothy Morton’s book Humankind: Solidarity with Nonhuman People (2017). Earlier in the semester, we read works by Plato, William James, Catherine Keller, William Connolly, Bruno Latour, Anne Pomeroy, and Donna Haraway. Below, I am sharing a series of lecture fragments about Morton’s book, as well as a panel discussion formed around the course topics.

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.




Thank you, President Subbiondo. Thanks also to our Academic Vice President Judie Wexler, to our honorary degree recipients Angela Davis and Josef Brinckmann, and to all CIIS faculty and staff for the work you have done to make this day possible for me and for my fellow graduates.

I am a philosopher, which is not to say that I know the answer to every question, but that I tend to ask what some people may think of as annoyingly obvious questions. If you don’t also happen to have the philosophical itch, I hope you will forgive me for asking the following: What is a university?What are we doing here today, “graduating” from one? I’ll offer the simplest answer I can think of: a university is a community of learning, and we, as university graduates, are supposed to be learned to some degree or another.

Now, unfortunately, university education, especially in the humanities, is increasingly under threat in our country. I’ll let the great philosopher Martha Nussbaum (who teaches at the University of Chicago) set the scene: “nations all over the world will soon be producing generations of useful machines, rather than complete citizens who can think for themselves, criticize tradition, and understand the significance of another person’s sufferings and achievements. The future of the world’s democracies hangs in the balance.”

Our profit-driven economic system–the industrial growth society–has decided that science, technology, and engineering alone should shape the future (with barely a feigned nod to art, culture, wisdom, or a thorough grasp of history). As the late Berkeley sociologist Robert Bellah put it, contemporary American universities, while they may on rare occasions still function as “instruments in the class struggle,” are increasingly being transformed into “wholesale knowledge outlets for consumer society.” The entire educational system is being re-designed to produce efficient, responsible corporate or state worker-consumers. In our present economy, we are told to seek a university education, not for culture or learning, not to become more sensitive human beings, but for job preparation. Even at CIIS, this reality cannot be ignored. We need jobs to survive, to eat, to pay rent, after all.

But for those of us who chose to come to CIIS, I believe something deeper than mere survival is motivating us. We came here to learn how to thrive; to learn how to heal the human psyche and body; to learn to philosophize; to learn the wisdom of the world’s various religions, spiritual paths, and indigenous ways of knowing; to learn about present possibilities for social and institutional change.

I might stop there, having basically read the names of the degrees on the diplomas that we are receiving today. But I want to probe a bit deeper for a moment. What is beneath these specializations? What is university learning really about at, well, the most universal level? I want to suggest that at the deepest level and in the most general sense, a university should help each human being find their unique role not only in society at this particular historical juncture, not only their profession in this particular job market, but their role in the ongoing evolution of the community of life on earth, 4 billion years in the making. The purpose of the university is to prepare us for life in the Universe, itself 14 billion years in the making. Universities should help orient us and to encourage us to become creative participants in this wondrous miracle we call existence. Yes, yes, earning a living is also important. But as the late geologian Thomas Berry suggested (and I paraphrase), “universities must decide whether they will continue training persons for temporary survival in a declining [industrial civilization,] or whether they will begin educating students for [what we hope is an emerging ecological civilization].”

CIIS is one of the few educational organizations to have taken the evolutionary crisis Berry is pointing to seriously. It has decided to be (and I quote from the mission statement): a “university that strives to embody spirit, intellect, and wisdom in service to individuals, communities, and the earth.” Such an unorthodox mission has not made it easy for this non-profit university to survive in an educational marketplace offering more prestige, technical training, and higher salary expectations. At several points going back to the founding in the 1950s of CIIS’s earlier institutional incarnation (the American Academy of Asian Studies) by the international trader Louis Gainsborough, this university has needed the generous philanthropic support of the business community to continue and expand its activities. The Academy’s dean in the early days, the well-known philosopher and mystic Alan Watts, reported that Gainsborough’s initial vision for the school was as an “information service” on Indian and Chinese religions. Watts, of course, made it clear that he and the other founding faculty (including Frederic Spiegelberg, Haridas Chaudhuri, and Judith Tyberg) “had no real interest in this nonetheless sensible idea of an information service.” “We were concerned,” Watts sayswith the practical transformation of human consciousness.”

I believe the transformation of human consciousness is still the underlying concern of CIIS’s educational efforts. Jobs are important, yes. But the jobs that CIIS graduates want to work at to a large extent do not yet exist. The political parties that graduates of CIIS want to vote for do not yet exist. The world that graduates of CIIS want does not yet exist.Our role as graduates of this university is to play some part, small or large, mediocre or monumental, in the creation of new worlds. We don’t yet know what the future of life on this planet will look like, which is why I’ve pluralized “world.” We are called to participate with one another in the creation of newworlds. We should experiment with as many new world-formations and forms of consciousness as we can imagine, because the way forward is uncertain. Some of us may create something beautiful and enduring. Some of us may fail. If we are honest with ourselves, the entire human species may fail in its response to the present social and ecological crises. I don’t know, but I remain hopeful that, as the Indian yogi and integral philosopher Sri Aurobindo said, “By our stumbling, the world is perfected.”

I will leave you with a challenge. It is a challenge for my fellow graduates and for myself. I challenge us to continue to be of service to the evolution of this nation, of our species, of all species, and ultimately of the Universe itself. I challenge us, in whatever form our work in the world takes, to remain awake and engaged in the task of planetary transformation, to refuse to lose ourselves in the somnambulance of consumer culture. We cannot be sure where this journey will lead. All we can be sure of is our own intentions as active participants in the adventure. We must ask ourselves, what are we doing here? And we must never stop asking it. Is it merely to survive? To pay the bills? To play the lotto and strike it rich? I don’t believe so. According to the philosopher Alfred North Whitehead, “The task of a university is the creation of the future.” As university graduates, this is now our task.

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




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

Abstract iv
Acknowledgements vii
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
References 254


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.

Next week, Pope Francis will release an encyclical on the role of Catholics in the ecological crisis.  According to John Grimm (Forum on Religion and Ecology at Yale University), “Francis will likely bring together issues of social justice and economic inequity into relationship with our growing understanding of global climate change and environmental trauma.”


By drawing connections between ecology and social justice, the Pope will be offering an explicitly “integral” approach to ecology. “Integral ecology” is a perspective developed by Thomas Berry, Leonardo Boff, and more recently, by Sean Esbjorn-Hargens and Michael Zimmerman in their book by the same name.

Prof. Sean Kelly at CIIS has also been working to further flesh out the integral perspective on ecology. Sean, Adam Robbert, and Sam Mickey have a co-edited volume coming out soon with SUNY called The Varieties of Integral Ecology: Nature, Culture, and Knowledge in the Planetary Era that is sure to help move the conversation forward.

Of course, not everyone is excited about the Pope’s upcoming encyclical. Congressman and climate change denier James Inhofe (who, in a dark irony that speaks volumes about everything that is wrong with our dysfunctional government, is also the chairman of the Senate Environment and Public Works Committee) has told the Pope to stay out of the climate change discussion. With all due respect, Mr. Inhofe (and you aren’t due much), I’d appreciate it if you would stop butting into the scientific consensus on this issue with your fossil fuel fueled opinions.

There are 1.2 billion Catholics on this planet. I think ecologizing our civilization will surely require re-interpreting and mobilizing the Christian religion on behalf of the Earth. The resources for doing so are there in the tradition, even if somewhat buried and in need of remembering. I wrote an essay on Christian ecosophy a few years go in an effort to do some of this work of anemnesis.

[Update 6/15] An Italian newspaper has published a leaked draft of the encyclical. According to The Guardian:

At the start of the draft essay, the pope wrote, the Earth “is protesting for the wrong that we are doing to her, because of the irresponsible use and abuse of the goods that God has placed on her. We have grown up thinking that we were her owners and dominators, authorised to loot her. The violence that exists in the human heart, wounded by sin, is also manifest in the symptoms of illness that we see in the Earth, the water, the air and in living things.”

He immediately makes clear, moreover, that unlike previous encyclicals, this one is directed to everyone, regardless of religion. “Faced with the global deterioration of the environment, I want to address every person who inhabits this planet,” the pope wrote. “In this encyclical, I especially propose to enter into discussion with everyone regarding our common home.”

There is also a new trailer:

Click here for the conference program

Section III: Alienation from Nature, How it Arose
Track 3: Late Modernity and Its Re-Imagining (Lebus Hall, 201)

Friday, June 5
2:00 PM – 2:45 PM
Track Session #1a – Tam Hunt “Absent-minded science and the ‘deep science’ antidote”

2:45 PM – 3:30 PM
Track Session #1b – Christian de Quincey “A Radical Science of Consciousness”

4:00 PM – 4:45 PM
Track Session #2a – Aaron Weiss “Reduction, Process, and Praxis: Cross-Cultural Reflections on a Global Problem”

4:45 PM –  5:30 PM
Track Sessions #2b – Matt Segall “Whitehead’s Nonmodern Ontology: Cosmos and Polis in the Pluriverse”

Saturday, June 6
11:00 AM – 11:45 AM
Track Session #3a – Adam Robert “Concept and Capacity: The Ecology of Knowledge”

11:45 AM – 12:30 PM
Track Session #3b –   Jonathan Davis “Experience, Meaning, and Revelation: Actual Occasion as Theophany”
2:00 PM – 3:30 PM
Track Sessions #4 – Matt Segall to speak in Sec. 4, Track 6 on “Religion in Human and Cosmic Evolution: Whitehead’s Alternative Vision” (Mason Hall, 006)*

4:00 PM – 5:30 PM
Track Sessions #5 – Matt Segall to speak on panel  in Sec. 9, Track 4 track on “Weiss’s theory of NDEs and Whitehead” (Hahn Hall, 214)*

2:00 PM – 2:45 PM
Track Sessions #4a – Grant Maxwell “A Variety of General Truths about the Universe: Toward an Integrative Method”

2:45 PM – 3:30 PM
Track Sessions #4b – Josefina Burgos “From Goethe to Whitehead: A Path Toward Holistic, Ecological Monism”

4:00 PM – 4:45 PM
Track Sessions #5a – Sheri Ritchlin “Living Philosophy: The Organic Cosmos of Confucius and Whitehead”

4:45 PM – 5:30 PM
Track Sessions #5b – Elizabeth Allison “Learning from the Mountain Elders: Traditional Ecological Knowledge as a Challenge to Modernist Reductionism”

Sunday, June 7
11:00 AM – 11:45 PM
Track Sessions #6a – Sean Kelly “Towards a Gaian Planetary Consciousness after Modernity”

11:45 AM – 12:30 PM
Track Sessions #6b  – David Steinrueck “Divine In/existence: Dynamic Ethics for Planetary Transformation”

2:00 PM – 3:30 PM
Track Sessions #7 – Brian Thomas Swimme & Richard Tarnas “Radical Mythospeculation: World Soul in a Post-Einsteinian Universe, Deep History, and a Second Axial Age”

4:00 PM – 4:45 PM
Track Sessions #8a – Becca Tarnas “Whitehead and Archetypal Cosmology”

4:45 PM – 5:30 PM
Track Sessions #8b –  Wrap-up/track summary Panel discussion


*Note that these two talks are not in my track. I’ll have to leave my track on Saturday afternoon for two speaking engagements in other tracks. It’s going to be a crazy weekend, with something like 80 tracks running simultaneously. 

Regular readers of my blog probably already know about the 2015 International Whitehead Conference next summer in Claremont, CA. It is being called “Seizing an Alternative: Towards an Ecological Civilization.” I am organizing a track on late modernity’s reductive monism. In this track, I’ll be presenting a paper laying out what may be the most pressing problem faced by philosophers living in our increasingly anthrodecentralized epoch: the crossroads between evolutionary panpsychism (or process-relational panexperientialism, in Whiteheadese) and eliminative materialism. This crossroads is a decisive crisis for the modern mind’s self- and world-understanding. Some are calling the present (or just past?) epoch the Anthropocene, which began as early as 8,000 years ago and ended around 1945 (about when the atom bomb and LSD were first detonated before or behind human eyes), at least according to Tim Morton. In naming the period after ourselves, we are also sentencing our species to extinction, placing a period at the end of our existence, noting that humanity, too, will one day be but fossilized bones buried in rock strata. If we ever were “human” (in the sense of being more than animal, supernatural, etc.), we are not so anymore. Perhaps our primal and ancient souls were already participants in a wider cosmic drama. In the modern period, there is no doubt that our socioeconomic system has become inextricably bound up with the dynamics of the entire earth ecosystem. Human and earth have become partners in life and in death. There is no turning back now.

“It may be,” says Whitehead,

“that civilization will never recover from the bad climate which enveloped the introduction of machinery…The world is now faced with a self-evolving system, which it cannot stop” (Science and the Modern World, 181).

Also presenting in my track will be cosmologist Brian Swimme and philosopher Richard Tarnas. This semester (Fall 2014) they are teaching a course at CIIS called “Radical Mythospeculation: Cosmic Evolution and Deep History.” Robert Bellah’s Religion in Human Evolution: From the Paleolithic to the Axial is providing much of the intellectual backdrop. Swimme has written (with Thomas Berry) about the 13.8 billion year evolutionary journey of universe, while Tarnas has written about the 2500 year history of the Western world (from ancient Greece and Israel to postmodernity). In the course they aim synthesize their approaches with Bellah’s while speculating about the emergence of a 2nd Axial Age. Also presenting in my track is Sean Kelly (author of Coming Home: The Birth and Transformation of the Planetary Era), who will present on the emergence of a Gaian planetary consciousness in the wake of modernity.

I’ll also be presenting in another track at the International Whitehead Conference called “Unprecedented Evolution: Human Continuities and Discontinuities with Animal Life.” My paper in this track will seek a synthesis between Whitehead’s philosophy of religion (especially as laid out in Religion in the Making) and Robert Bellah’s sociology of religion (especially as presented in his last book, Religion in Human Evolution).

My main goal with this paper is to convincingly portray human religious activity today and in the past as a fact not only relevant to but illustrative of the nature of the universe. In one sense, I want to explain religion as a natural phenomenon by linking it to play and ritual, behaviors seen throughout the animal kingdom. But unlike Dennett (who used this line as the subtitle to Breaking the Spell), I am not seeking to explain it away by describing its evolutionary genesis out of the earth. Rather, I want to take human religious experience seriously as part of the data that must be included in any adequate account of the cosmos. What must our universe be like such that human religious expression is possible? From Whitehead’s perspective, religious experience is not to be explained away or reduced, but “considered as a fact.” Religious experience “consists of a certain widespread, direct apprehension of a character exemplified in the actual universe” (RitM, 74). Religion, then, is not just man-made make-believe. Its imaginations can have cosmic origins.

Several weeks ago, I had the pleasure of introducing Sam Mickey at the PCC Forum. Sam graduated earlier this year after successfully defending his dissertation entitled: Philosophy for a Planetary Civilization: On the Verge of Integral Ecology. Along with Sean Kelly, Brian Swimme and Catherine Keller served on his committee. The dissertation weaves together a diverse array of thinkers, including Kelly, Swimme, Keller, Thomas Berry, Ken Wilber, Edgar Morin, Deleuze and Guattari.

Sam has worked with the Forum on Religion and Ecology at Yale and currently teaches environmental ethics and other courses at the University of San Francisco in the theology and religious studies department.

Sam spoke to us about hopeful new beginnings, for earth and for humanity. He also talked about endings and transitions. It was clear to most of the people in the room at his talk, and increasingly to the rest of the world, that we are in the midst of an event of the greatest possible historical magnitude unfolding all across the planet. This event is multifaceted: there is, of course, an anthropogenic ecological crisis resulting from climate change and mass extinction; there is also a cultural crisis, a failure of ideas and of consciousness, resulting in tremendous economic and geopolitical instability and injustice, in post-factual campaigning where the monetary speech of corporate persons is replacing civic participation, and resulting in global terrorism, whether that brought about by the remote-controlled drones of nation-states or by religiously-motivated suicide bombers. We live in an increasingly wired world, a world woven by an electronic web of instantaneously interconnected media into an ecology of screens; a world, therefore, held fast along the blurred boundary between image and reality, where cartoon pictures of prophets incite violent uprisings in one land, while in another, satellite photographs of melting glaciers, gigantic hurricanes, and shrinking rainforests barely make the news. As far as earth is concerned, our human presence will be making headlines for millions of years. We’ve already left our mark on the very geology of the planet. Literally, we are on the verge of a ground-breaking shift in the nature of nature and the nature of culture that has already reshaped the face of the planet. Too often, philosophy has made itself irrelevant to social and ecological realities, focusing narrowly on texts, on knowledge, and on politics to the exclusion of contexts, wisdom, and the cosmos. Sam is a philosopher, and a friend, who I know has heard the call of the earth to think in this time of emergency the intimate links between the variety of who’s and what’s that have too often gone unthought by traditional philosophies…. Enjoy!

In order to correct what I fear may have been an unfair caricature of Hegel presented in some of my posts earlier this year (HERE and HERE) after reading Iain Hamilton Grant‘s Philosophies of Nature After Schelling, I’ve sought out perspectives from thinkers more sympathetic to Hegel’s approach.

First on the list was the integral philosopher Sean Kelly, under whom I study at CIIS. Sean wrote his dissertation on Hegel and Jung, and though he thinks Hegel is more systematic than Schelling, he agreed with me that Schelling’s naturphilosophy may benefit from being brought out from beneath Hegel’s shadow to be recognized as a distinct project. Sean also recommended a book edited by George R. Lucas, Hegel and Whitehead: Contemporary Perspectives on Systematic Philosophy (1986). I’ve read several essays in it so far, but the one by J. N. Findlay called “Hegel and Whitehead on Nature” seems most relevant to the issues at stake when thinking the differences between Schelling and Hegel.

Findlay focuses in on the relationship between Logic and Nature in Hegel’s system, showing that, although the Concept or Universality as such ranks supreme, it includes Specificity and Singularity (phylogeny and ontogeny, or the species and the individual) within itself as essential moments of its concrete realization.

“Hegel’s philosophy,” says Findlay,

…starts with a ‘realm of pure categories’ which anticipate the specificities that will afterwards be actualized in the objective world and in the subjective experiences of that world… The Absolute Idea is the Idea of an exhaustively specific Universality which also has indefinitely many actual and contingent instantiations and, being what it is, must accordingly be actively dynamic and not abstract, have all the wealth of concrete instantiation that fulfills it, and represent its notional inwardness completely brought to outwardness and actuality (p. 157).

In other words, as Findlay goes on to say, Hegel’s Logic requires supplementation by both his philosophies of Nature and of Spirit. The relation of Logic, Nature, and Spirit in Hegel is strikingly similar to Whitehead’s depiction of an immanent, bi-polar God: the realm of pure categories is equivalent to God’s primordial envisagment of the eternal objects, the Idea’s self-externalization as Nature is equivalent to the objective satisfactions of finite actual entities, and the process of externality’s return to itself as Spirit is equivalent to God’s consequent apprehension of the Universe’s concrescence.

The otherness of Nature, in Hegel, Schelling, and Whitehead, is necessary for God to come to know itself as Spirit. Nature is God’s mirror image, allowing the “everywhereness and everywheness of [ideal categories]” to find the immediacy of “the hereness and nowness of the instance” (ibid., p. 159). This scheme seems to me to transcend the dichotomy between idealism and realism, since universals are merely virtual without becoming realized in concrete particulars, just as particulars are unintelligible without some relevance to universals. This shade of black that I experience here and now may be particular, but its thisness participates in concrete actuality rather than emerging from it. This black may appear again in a different circumstance as the same black, making it as much the ingression of an idea as the prehension of a instance.

Hegel, like Whitehead and Schelling, overcomes the subjectivism of Kant by positing space and time as constitutive elements of Nature itself, rather than forms of intuition imposed upon it by consciousness.

The one area where Hegel may diverge from Schelling, and especially from Whitehead, is in his preference for a logical, rather than temporal conception of evolution.

“Hegel asserts,” writes Findlay,

that Nature essentially reveals itself in a ladder of forms from the most self-external to the most organically unified, since the ladder is that of the logical dialectic. But he repudiates the notion that this dialectical ladder must be turned into a historical temporal ladder… Hegel holds that all stages of the ladder coexist in time: their order is logical, not temporal. This position was modified when Hegel, compelled by the facts of the geological record, was forced to admit that life at least, in its higher vegetable and animal forms, emerged out of mere chemistry at a definite point in cosmic history. But even then he preferred to think of all species emerging together much as Pallas emerged fully armed from Zeus’ forehead… The earth is presupposed by life as having a long pre-vital history, but Hegel does not believe that many of the fossils found in early geological strata ever really lived, [rather] they are products of an organic-plastic impulse in inorganic matter which anticipated the lightning stroke of life (p. 161).

Despite much cognitive stress on my part, and several conversations with Sean Kelly, I’ve yet to comprehend what exactly Hegel is getting at as regards his denial of temporal evolution, short of offering a form of creationism that contradicts all empirical scientific study. I’d like to give him the benefit of the doubt here, but try as I may, it just sounds absurd. No doubt deep time and cosmic evolution are difficult to imagine, but even more so is the creation of a diversity of biological forms ex nihilo.

Jonael Schickler argues in his dissertation that Hegel’s account of the difference between the organic and inorganic realms (between chemistry and life) is underdetermined. Nonetheless, Schickler agrees with Hegel that individual organisms perish as a result of being unable to reconcile their individuality with their universality (a feat achieved concretely in Christ’s resurrection, but only abstractly in the inner life of Spirit). Hegel conceives of Spirit’s initial emergence as a potentiality seeking actualization (he calls Spirit in its potential phase the “natural soul” that relates to Nature through feelings rather than thought) (ibid., p. 163).

I’ll have to post another essay wherein I more fully draw out how Schelling differs from Hegel, but I’m far less certain now that the two had fundamentally opposed projects. Whitehead, due to his empirical bent, seems like the perfect mediator to bring the two into fruitful conversation.

More soon…

Two abstracts for the papers I am writing for courses on Carl Jung and the Philosophy of Relgion, respectively.

Uncovering the Unconscious: Psychology and the Soul

William James credits W. H. Myers with the discovery of “subliminal consciousness” (i.e., the unconscious) in 1886, a discovery James’ suggests is psychology’s most important insight into human nature. But Carl Jung is still forced to admit more than half a century later that psychology is a long way from the mature state of other natural sciences: “Swamped by the knowledge of external objects, the subject of knowledge has been temporarily eclipsed” (OTNOTP, par. 357). Psychology, so long as it treats the soul or the unconscious as a natural object like any other, remains to this day in a sort of pre-Copernican state. Rather than a science seeking to explain and control the soul, psychology, I will argue, would be better served by seeking out reliable means of opening and sustaining imaginal dialogue with living psychic processes. The rational ego accesses and produces detailed scientific knowledge about the external cosmos, but it is precisely the alienating force of the ego’s outward-focused and divisive eye that pushes the psyche (and indeed the psyche-cosmu) into the shadows and the depths. My paper will ask: “How is the psychologist to develop and articulate a meaningful, systematic discourse concerning the soul if the greater part of her processes are unconscious?” Jung asked the same question, and may have been forced to re-imagine the traditional relation between self and cosmos in order to answer it. Following Jean Gebser’s rejection of a dualistic conception of consciousness and unconsciousness (see The Ever-Present Origin, p. 137, 204), I will attempt to develop Jung’s own intimations of a participatory and cosmocentric psychology.

On the Nature of the Psyche by Carl Jung
The Undiscovered Self by Carl Jung
The Red Book by Carl Jung
The Ever-Present Origin by Jean Gebser
Jung and Steiner: The Birth of a New Psychology by Gerhard Wehr

Notes from Gebser’s EPO:

“After the heights of heaven have been lost, the sciences pose themselves the task of “‘exploring the depths.'” (p. 393)
“Since the super-terrestrial no longer affects man, the subterranean surges upwards.” (p. 394)
“If we are sufficiently bold as to consider the ‘unconscious’ as an acategorical element, which is suggested by the spacelessness of the psyche, then the emergent awareness of the unconscious is nothing other than the psychic form of time’s irruption into our consciousness.” (p. 396)
“There is no so-called Unconscious. There are only various modalities (or intensities) of consciousness; a one-dimensional magical, a two-dimensional mythical, a three-dimensional mental consciousness. And there will also be an integral four-dimensional consciousness of the whole.” (p. 204)
“The ‘unconscious,’ if one insists on using this misleading term at all, is the structure of consciousness one dimension less than a particular or given structure; and it is the next ‘higher’ or incremented consciousness structure which makes the unconscious amenable to its mode of understanding.” (p. 204)

Steiner on Jung:
“Everywhere we find important facts that can only be successfully dealt with by spiritual psychology (anthroposophy). At least psychoanalysis has made us aware that the reality of the soul is to be accepted as such, but the devil is at their heals. By that I mean that they are neither able nor willing to approach spiritual reality.” (JS, p. 83)

Sample writing (introduction):

“The hypothesis of the unconscious,” writes Jung, “puts a large question mark after the idea of the psyche” (OTNOTP, p. 77). Philosophers had for many centuries assumed that the structure and function of the soul was already known in every detail, but as the 19th century came to a close, the burgeoning discipline of psychology began to reveal a far more complex and even irrational subterranean source of conscious processes. Rather than the static and easily compartmentalized model of the soul constructed by Scholastic thinkers, Jung was forced by his experience as a clinician to develop a dynamic, living relationship with psychic processes. For him, the soul was not a scientific object; on the contrary, it is what makes such objectification possible: “every science is a function of the psyche, and all knowledge is rooted in it” (ibid.).

But how is psychology, the study of the soul, to proceed if its foundational hypothesis assumes the existence of an autonomously functioning unconscious? The cultural philosopher Jean Gebser recognized this difficultly, and though he had the highest respect for Jung’s groundbreaking work, he nonetheless called into question the concept of the unconscious: “There is no so-called unconscious. There are only various modalities (or intensities) of consciousness; a one-dimensional magical, a two-dimensional mythical, a three-dimensional mental consciousness. And there will also be an integral four-dimensional consciousness of the whole,” (EPO, p. 204). Gebser suggests that the concept may still be used to describe the relationship between a structure of consciousness one dimension less than the incremented structure above it, but rejects entirely the dualistic framework, wherein consciousness is opposed to an unconscious. Jung himself rarely if ever collapsed the psychic terrain into so neat a dichotomy, but Gebser’s phenomenology of consciousness in terms of an unfolding series of structures assures that such a rationalistic reduction is avoided.

In light of Gebser’s important critique of the notion of an unconscious, Jung’s work will be interpreted in what follows as the tentative beginnings of an integral psychology. Both Gebser and Rudolf Steiner will provide important additions and amendments to Jung’s psychology, so as to avoid the undue reduction of spiritual realities to psychic projections. The purpose of psychology, I will argue, is to enter conscious dialogue with the archetypal energies of the soul, so as to heal the split our mental-rational civilization has hewn between instinct and intelligence. Jung’s practice of “active imagination,” as artfully displayed in The Red Book, will provide a working example of how this dialogue can be initiated and sustained.

I. Introduction
a. The discovery of the Unconscious
b. What have Jung, Gebser, and Steiner to do with one another?
II. Gebser’s structures and critique of the unconscious
III. Steiner’s spiritual psychology
IV. Towards a neo-Jungian re-imagination of the psyche
V. Conclusion

Towards a Spiritual Science: An New Story of Human Nature

The continuing and indeed growing influence of traditional religious modalities and New Age spiritual practices in the supposedly secular Western world has forced scholars to reconsider the role of such modalities and practices in human life at both the collective and the individual level. The inevitable decline of religion as a result of the march of technoscientific progress long theorized by sociologists has not materialized as expected. Instead, we live in a world both increasingly polarized by a diverse panoply of irreconcilable belief systems and increasingly unified by the planet-wide implications of ecology and the mind-bending revelations of physical cosmology.

In my paper, I’d like to explore the creative tension at the heart of the so-called culture war between science and religion, or more specifically, between New Atheism and what, after Sean Kelly, I’d like to call Gaian panentheism. The categories of “science” and “religion” as popularly understood serve as poor conceptual placeholders for a more complex philosophical terrain. Atheists and traditional believers alike tend to misunderstand the nature and scope of the scientific method; similarly, they over-literalize and so kill the spirit of religion. My goal is to unpack and deconstruct the categories of science and religion by way of a historical overview (with a focus on Platonic, Thomist, Cartesian, and Hegelian sources) and, then, to re-construct a more metaphysically nuanced account of their relation to human being and knowing in light of Barfield’s and Whitehead’s philosophical contributions. My research will focus especially on the rhetoric of Richard Dawkins, Sam Harris, and PZ Myers, whose voices are cheered by a growing contingent of atheists who have begun calling themselves “confrontationists” to make clear their secular belief that religious belief “poisons everything,” as another outspoken New Atheist Christopher Hitchens has put it. (“Confrontationists” can be contrasted with “accommodationists,” or those who feel science and religion need not be in conflict).

My general thesis is that while New Atheism drastically oversimplifies both science and religion, its aggressive mode of discourse may in the end be providing the necessary intellectual and psychological impetus for a sort of second axial revolution. Such a revolution, I hope to show, must overcome the sharp divisions between ancient animism, medieval theism, and modern atheism/agnosticism by making transparent the evolutionary trajectory of our species toward a more wholesome integration of spirit and matter. A Gaian panentheism would preserve the rigor and empiricism of science and at the same time celebrate the participation of divinity in the course of earthly events.


Rudolf Steiner’s lectures on Aquinas
A Secular Age by Charles Taylor
Saving the Appearances by Owen Barfield
Adventures of Ideas by Alfred North Whitehead
PZ Myers’ blog Pharyngula


I. Theory and Theos in Western Thought
II. Whitehead’s Philosophy of Science
III. Steiner’s conception of the Human
IV. A Third Option: Gaian Panentheism

Sample pages (introduction):

The last century has arguably brought more change to the Earth, measured either in terms of increased complexity (of culture and consciousness), or in terms of entropy release (as pollution), than any other 100 year period in the planet’s history. Human civilization, and the technoscientific mode of life which has come to dominate it, is largely responsible for this rapid transformation. Whether it be the population explosion and global poverty, the continued threat of world war, civil rights, feminist, and other social justice movements, peak oil, or the ecological crisis, ours’ is a world with much at stake for whom the fast approaching future may just as easily bring tragedy or triumph, or perhaps equal doses of each.

In such an unstable and uncertain context as this, how is humanity to orient itself cosmologically, and in the service of what ideals is it to direct its spiritual aspirations? These are not peripheral questions–they inevitably burn in the hearts of every individual faced with the aforementioned chaos. Answering them in an integral enough way so as to overcome political divisiveness while at the same time avoiding the subsumption of cultural difference is essential to assuring the future flourishing of our species and the planet. The possibility of a planetary civilization rests upon re-inventing our complex human identity, such that it is inclusive of our origins as embodied earthlings and our destiny as immortal spirits.

Whether our aim be scientific investigation of the cosmos, or religious worship of the divine, sooner or later we are going to have to articulate a conception of human nature. Are we creatures of God, or products of Nature? Or, is there an alternative conception of humanity (of God, of Nature) that overcomes this false dichotomy? The following essay is my attempt to provide such an alternative: an integral anthropology, or theory of the human, which is neither exclusively theological nor cosmological. After Pinnikar, my approach in what follows might be called “cosmotheandric,” in that I am attempting to tell a story about human origins and destiny that does justice to our traditional spiritual intuitions and is adequate to our modern scientific realizations. Contemporary debates, especially in popular media outlets, tend to collapse the complexity of the science/religion dialectic into easily digestible slogans derived from the most extreme ends of the spectrum of opinion. The cosmological options are typically dichotomously construed as atheistic scientific naturalism vs. literalistic creationism. These are not the only options.

The process philosophy of Alfred North Whitehead and the spiritual science of Rudolf Steiner will be the primary protagonists in the alternative narrative I hope to construct. Before beginning this reconstruction, however, I must deconstruct the popular conceptualizations of “science” and “religion” which pit them one against the other as if irreconcilably opposed. Only a new synthesis can provide humanity with a viable way forward.

“Truth, and beauty, and goodness, are but different faces of the same All.” -Ralph Waldo Emerson

I’ve just returned from the lawn outside the postern here at Schumacher. Sean Kelly lead a discussion circle with several of us that was intended to be a space for us to reflect on how the knowledge we’d internalized thus far was effecting us, both intellectually and emotionally. It quickly became a very intense meditation on the fate of our civilization, the nature of the human, and the purpose of our existence on earth. The magnitude of our ecological crisis is hard to fathom, and the momentum behind the industrial way of life seems too strong to avoid our inevitable collision with catastrophe. In many ways, both human society and the entire earth community have already collided with tragedy.

Phillip, a Frenchman who has lived in London for 20 years pursuing various fairtrade business ventures, wondered aloud to the group if all our talk about the evolution of consciousness isn’t just a defense mechanism, an assuaging story that we’ve projected onto our collective history to feel as though our species hasn’t been a complete failure. What if, in truth, no such spiritual trajectory exists and we’re nothing but an especially industrious ape with more brains than we know what to do with? Personally, I’m certainly aware of this possibility, but the evidence for some sort of evolution of human consciousness seems objective enough. Of all the thinkers who have tried to present the case, perhaps Jean Gebser provides the most thorough. And anyways, from Gebser’s point of view, evolution is as much a movement away from origin or spirit as it is a movement towards it. In a sense, humanity’s relationship with the earth and larger universe had to get worse before it could get better. As Jesuit and cultural historian Walter Ong once remarked, human beings need alienation, as it is in our nature to experience the world as outsiders, and to work upon it artistically in order to bring something more familiar into view. Another Jesuit, Pierre Teilhard de Chardin offered a possible explanation for this odd behavior: “We are not human beings having a spiritual experience, but spiritual beings having a human experience.”

All this is to say that the evolution of consciousness isn’t simply about changing human perspectives on the cosmos, but about the cosmos itself evolving through the deepening of human awareness. We are participating in an astonishing event with cosmic extent and importance: through us, spirit is struggling to incarnate fully into matter. It’s been quite a violent process thus far, as war and ecological devastation testify. But who would expect any different?

Regardless of the human impact today, the entire earth, at least its physical aspect, will eventually be burned up by the increasingly unforgiving power of the sun. Gaia will no longer be able to regulate her temperature once a certain threshold has been crossed. All life will be forced into extinction, aside, perhaps, from a few thermophiles on the sea floor. But even they will be incinerated in several billion more years when the sun begins to swell and swallows the earth whole. Beauty seems inexplicably tied to fragility, and Gaia is no exception. Like all living beings, she, too, must die. But might all the earth’s suffering be worth it for spirit to have been given the gift of life by matter? Perhaps the entire universe has been created so God could experience dying.