Physics of the World-Soul, a short course on Schelling and Whitehead at Schumacher College next week

>More information on this course<<

Recommended Readings (PDF)

Schumacher College summer course update: “Physics of the World-Soul”

Schumacher College has decided to make my week on Schelling and Whitehead a stand alone course called “Physics of the World-Soul.” It will take place June 18-22. More information available at the link above.

Panpsychist Physicalism (continued)

Continuing the discussion about “panpsychist physicalism,” I’m sharing another one of my replies over at The Skeptical Zone (click here to read what I am responding to). 

Thanks for the reply, keiths. Of course, everything depends on what we mean by physicalism. “Scientific materialism” is a phrase I borrow from Whitehead to refer to an outdated sort of physicalism that has not yet fully internalized relativity, quantum, and complexity theories. Despite these 20th century paradigmatic revolutions in physics, most popular accounts of physicalism still describe matter as “stuff” with simple location in space that is fully present at an instant in time and that can be exhaustively explained by reduction to its parts. Following a full reckoning with relativity, quantum, and complexity theories, this view of matter must be entirely rejected. Do we agree so far?

You say there is no evidence of purpose in physics. I would agree that there is nothing like deliberative decision-making of the sort most of us believe human beings are capable of. However, right at the base of physics in what Eddington called “the supreme law among the laws of nature”–namely, entropy–we see that energy displays a clear directionality and thus a form of teleology toward greater global disorder (Stan Salthe makes the case for this sort of interpretation). As complexity theorists studying far from equilibrium systems have argued (e.g., Ilya Prigogine, Eric Smith), this tendency toward global disorder can actually facilitate the local emergence of greater organization (e.g., the temperature gradient between the Sun, deep space, and Earth’s surface leads inevitably to the emergence of life, which dissipates this gradient way more efficiently than would non-living chemistry).

So I challenge the idea that physics shows no evidence of telos. There is plenty of empirical and theoretical evidence for it if it hasn’t been ruled out a priori by a metaphysical distaste for final causation.

The idea that special arrangements of fundamentally purposeless, inert, insentient particles could give rise to even non-conscious feeling, experience, or an inward perspective on the world (i.e., something it is like to be a thing) strikes me as nothing short of a miracle. The idea that such arrangements could give rise to living creatures with conscious intelligence capable of understanding the fundamental nature of the universe strikes me as absolutely absurd. It’s not just that I find these notions incredible, it’s that I have never seen a causal explanation for how this sort of emergence (even if “weak”) might work. I cannot even imagine what such a causal explanation might look like.

Panpsychist Physicalism

[Written partially as a response to some discussion over in The Skeptical Zone]:

Physicalism is the idea that the universe is fundamentally composed of entirely blind, deaf, dumb–DEAD–particles in purposeless motion through empty space. For some reason, these dumb particles follow the orders of a system of eternal mathematical laws that, for some reason, the human mind, itself made of nothing more than dumb particles, is capable of comprehending.

If you accept this definition of physicalism and this rendering of the project of natural science, and if you avoid the question of the transcendental conditions of physics, then a coherent non-dualistic physicalist ontology requires that what we call “life” and “consciousness” both be explained away as mere appearances reducible to the mechanical collisions of particles. On this definition of physicalism, “life” and “consciousness” are just words we have for epiphenomenal illusions with no causal influence on what happens. “Life” is a genetic algorithm and “consciousness” is a meme machine, in Dawkins’ and Dennett’s terms. We are undead zombies, not living persons, on this reading of physicalism.

On the other hand, if you see consciousness and life as realities that are impossible to deny and that are in need of explanation *on their own terms*, either as emergent holistic processes with downward causative influence or as intrinsic capacities of phusis itself (my view), then clearly modern physicalism (or what Whitehead calls “scientific materialism”) must be mistaken.

If consciousness and life are not mere illusions with no hand in what happens but active participants shaping the evolutionary journey of the universe, then “physical stuff” like molecules and atoms, stars and galaxies, is not at all what the modern mind has been imagining for several centuries. Matter is not a heap of extensional lumps floating in homogeneous reversible time. That idea of dead matter has always been an idealistic abstraction. Concrete actually existing matter is infinite energy caught in a creative process of spatiotemporal evolution. This energetic expression is experiential through and through, and our special human form of conscious experience is just one of the universe’s many forms of spatiotemporal affection.



Lectures on Timothy Morton’s “Humankind: Solidarity with Nonhuman People”

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.