I’m sharing some clips from a live video conference session a few days ago with students in my online course this semester, “Mind and Nature in German Idealism.”
I’ll be offering this course for the second time in Fall 2018 at CIIS.edu (the semester runs from late August through mid-December). Special students and auditors are welcome to enroll! Email me at email@example.com for more information about registration.
Auditors and Special Students are welcome to enroll. Email me at firstname.lastname@example.org for more information about how to do this.
I’m teaching an online graduate course called Mind and Nature in German Idealism this semester. Below I am sharing several diagrams that I’ve developed to depict Kant’s transcendental method as it evolves through the first three critiques, as well as Fichte’s radicalization of the Kantian project. I hope to continue developing this diagram to elucidate Schelling, Goethe, and Hegel’s approaches, but I’m not entirely sure what that will look like yet!
There’s still a few weeks left to enroll in my spring course at CIIS.edu as an auditor or special student. Mind and Nature in German Idealism will start on January 17th and run until May 8th. Email me if you are interested and I can share the syllabus and/or enrollment instructions (email@example.com).
I’m very excited to teach a 10-week online course at CIIS next semester (Spring 2017, running from Jan – Mar) called Mind and Nature in German Idealism. The course includes readings and lectures on Kant, Fichte, Goethe, Hegel, and Schelling. Note that you do not need to be enrolled in a graduate program at CIIS in order to take the course. You can also apply for “special student” status (if you want the 2 units of credit), or you can audit (if you don’t care about the academic credit). Contact me if you have any questions (firstname.lastname@example.org).
Check out this interesting post by my cousin, Seth Segall, over at the Existential Buddhist. The topics Seth discusses include whether consciousness is emergent from or intrinsic to the physical world, the place of values (human or otherwise) in the universe, and the variety of God concepts available to those willing to philosophize about such matters. Seth also compares the ideas of the 13th century Zen Buddhist monk Dogen, the 17th century Jewish philosopher Spinoza, and the 20th century mathematician and cosmologist A.N. Whitehead.
I could never believe in a supernatural, anthropomorphic God, an omniscient autocrat standing outside of creation, judging it, and miraculously intervening in accordance with our prayers and petitions—in other worlds, the kind of God that Whitehead describes as having the attributes of “a Caesar.” “God talk” doesn’t interest me or turn me on. As I’ve mentioned in another post, when I hear “God” mentioned in a Dharma talk, my mind wanders off. But how different — really — are Spinoza’s and Whitehead’s naturalistic, creative, immanent Gods from Dogen’s understanding of the dharmakaya? How different is Whitehead’s God who experiences the experiences of the world and nudges us towards love and beauty from Dogen’s compassionate Avalokitesvara who hears the cries of the world and awakens us to wisdom beyond wisdom? Even if one dispenses with Gods and Buddhas, if mentality, morality and aesthetics can be features of reality right down to the bone, why can’t reality also include some non-supernatural “spiritual” dimension as well? Some beneficial principle that encourages us and the world towards greater love and compassion, beauty and understanding, and our own best selves? I’m not convinced, like Whitehead and Spinoza, that God is either necessary or tenable, but I’m more open to consider it than I once was. That’s why I’m an agnostic rather than an atheist; it’s what keeps me from joining the secularist camp.
I appreciate Seth’s pragmatic (in the Jamesian sense) approach to these questions. I do not pretend to any metaphysical certainty about the existence of the Whiteheadian or any other God. From my perspective, we inhabit a cosmos that is always on the edge of chaos with nothing guaranteeing continued peace, goodness, or beauty. I do believe these ideals are realized in the ongoing genesis of this universe to a degree far greater than mere chance, but I cannot go so far as to claim they are metaphysical necessities. I think the process-relational God articulated by Whitehead allows us to recognize the realization of these ideals as somewhere in-between utterly contingent and totally necessary. They are potentials freely realized by the creatures of this cosmos because of their intrinsic desirability. Nothing is to stop any particular being in some particular circumstance from desiring otherwise. On the other hand, Whitehead makes it clear that we cannot speak of a “cosmic order” without already assuming the realization of an ideal of beauty. For Whitehead, all order is aesthetic order. In other words, no beauty, no cosmos. So the fact that there is a cosmos at all is already evidence enough that the scales are tipped toward harmony.