Bruce Alderman of Integral Stage has been releasing a multipart video series called “The Future Faces of Spirit.” Other participants include John Vervaeke and Bonnitta Roy.

Here is Alderman’s description of the series and my contribution:

“What paths lie ahead for religion and spirituality in the 21st Century? How might the insights of modernity and post-modernity impact and inform humanity’s ancient wisdom traditions? How are we to enact, together, new spiritual visions – independently, or within our respective traditions – that can respond adequately to the challenges of our times?

In episode 6 of The Future Faces of Spirit, Matthew Segall draws on the work of Robert N. Bellah and Alfred N. Whitehead to argue for vision of spirituality rooted in play; reintegrated with art, science, and politics; open to transcendence; and inspired by an immanent theology of creaturely divinity.”

Here is my segment:

This Fall at CIIS.edu, I’m teaching an online advanced seminar on Whitehead’s magnum opus, Process & Reality. Here are my reflections on Part I of Process & Reality, “The Speculative Scheme.”

Note that I discuss Richard Rorty’s conference presentation during a symposium on Whitehead at Stanford back in April 2006. Isabelle Stengers and Donna Haraway were there, too.

Notes on Alfred North Whitehead’s Process and Reality

Part 1: The Speculative Scheme

Chapter 1: Speculative Philosophy

  • Whitehead needs to defend his speculative method as productive of important knowledge. He seeks to frame a “coherent, logical, necessary system of general ideas in terms of which every element of our experience can be interpreted.” His scheme of general ideas must be adequate and applicable to “everything of which we are conscious, as enjoyed, perceived, willed, or thought” (3).
  • “coherence” means no entity can be conceived in complete abstraction from the rest of the universe
  • “logical” means the system must be self-consistent and not self-contradictory
  • “necessary” means that the general ideas or categories must bear within themselves their own warrant of universality throughout all experience (4)
  • “There is an essence to the universe which forbids relationships beyond itself, as a violation of its rationality.” Thus, for Whitehead, a rational interpretation always means a relational interpretation.
  • Whitehead admits that deficiencies of language plague metaphysics. Even his technically defined terms “remain metaphors mutely appealing for an imaginative leap.”
  • The datum of speculative philosophy is the actual world, including ourselves.
  • “The elucidation of immediate experience is the sole justification for any thought.”
  • We habitually observe by the method of difference,” meaning we notice only what changes, not what stays the same. This is why metaphysics is so difficult. Metaphysics is the search for that generic texture which remains the same throughout all experience. Whitehead says elsewhere that it takes a very unusual mind to undertake an analysis of the obvious. Such an analysis is precisely what metaphysics is. It is the search for what is so obvious we almost always fail to notice or mention it.
  • “We can never catch the world taking a holiday from the sway of metaphysical first principles.”
  • Whitehead says that “rigid empiricism” prevents metaphysics from discovering the “larger generalities.” For such discovery depends upon “the play of free imagination, controlled by requirements of coherence and logic” (5).
  • Whitehead articulates his aeroplane method of “imaginative rationalization.” This method allows further progress when the method of difference fails because it imaginatively supplies the differences which direct observation lacks. In other words, the metaphysician can observe everyday experience and think “this could have been otherwise,” and by imagining things other possibilities bring more of what is actually there into focus.
  • “The negative judgment is the peak of mentality,” which we see on display in thinkers like Hegel, who made an entire idealist method out of the power of negation.
  • “A system of philosophy is never refuted, it is only abandoned” for lack of interest.
  • Whitehead found it necessary to abandon the “subject-predicate mode of thought” because he does not believe it mirrors the basic structure of reality (this mode of thought is the basis of the substance-quality ontology) (7).
  • Philosophy is not deduction! Philosophy is thus misled by the example of mathematics and logic. Philosophy is the search for premises; it’s method is descriptive generalization. “Metaphysical categories are not dogmatic statements of the obvious; they are tentative formulations of the ultimate generalities” (8).
  • “The history of thought shows that false interpretations of observed facts enter into the records of the observation. Thus both theory, and received notions of fact, are in doubt.”
  • Productive thought is won either via poetic insight or via imaginative elaboration of schemes of thought.
  • “Progress is always transcendence of what is obvious.”
  • “Rationalism is an experimental adventure…in clarification of thought, progressive and never final, [such that] even partial success has importance” (9). This makes Whitehead’s method unlike Kant’s or Descartes’, for whom rationalism meant beginning with clear and distinct premises and working out what necessarily follows from them.
  • Every science makes use of instruments in its investigation. Philosophy’s instrument is language. Just as the physical sciences redesign existing instruments, philosophy often has to redesign language (11).
  • “Complete propositions cannot be captured by verbal language”: Whitehead is saying that propositions (we’ll define these in a moment) are ingredients in the becoming of the physical universe long before humans arrived on the scene to consciously reflect upon and attempt to linguistically articulate them.
  • What is found in practice must be part of the metaphysical scheme: we cannot ignore what in practice is presupposed.
  • Interpretation is an intrinsic part of experience.
  • “Philosophy is the self-correction by consciousness of its own initial excess of subjectivity” (15)
  • Philosophy finds its importance by fusing religion and science into one rational scheme of thought.
  • Religion is among the data of experience that philosophy must weave into its scheme.
  • “Scientific interest is a variant form of religious interest,” which is to say doing science presupposes that we have a faith in the order of nature. Why do scientists believe that the natural world is rational? This belief, according to Whitehead, is derived from religion. Thus, religion and science, far from being enemies, are entirely dependent upon one another.
  • “Religion deals with the formation of the experiencing subject, whereas science deals with the objects, which are that data forming the primary phase of this experience” (16)
  • “Philosophy destroys its usefulness when it indulges in brilliant feats of explaining away” (17).
  • “It is the part of the special sciences to modify common sense. Philosophy is the welding of imagination and common sense into a restraint upon specialists.”

Chapter 2: The Categoreal Scheme

  • Whitehead said that the generic notions he has constructed should reveal themselves as “inevitably presupposed in our reflective experience” (18).
  • He introduces four novel notions not found in the philosophical tradition: 1) actual entities, 2) prehensions, 3) nexus, and 4) the ontological principle
  • actual entities can be divided into some definite quota of prehensions
  • prehensions have a vector character, meaning they are referent to an external world; they involve emotion, purpose, valuation, and causality (unlike in mechanistic materialism, where causality is imagined to be a blind exchange of forces between particles, Whitehead re-imagines causality as the passage of feelings between entities via prehension). 
  • prehensions might have been actual entities if not for their incomplete partiality; they are subordinated by a subjective aim at further integration, which seeks to unify them into a subjective form which is the satisfaction of the completed subject.
  • nexūs are particular facts of togetherness or relatedness among actual entities (20)
  • Philosophy’s role is not to explain concreteness in terms of abstractness, but rather to explain the emergence of the more abstract things from the more concrete.
  • Facts are more than their forms, though form participates throughout fact. Facts are creatures, and creativity is ultimate behind all forms.
  • Whitehead introduces four types of categories: 1) category of the ultimate, 2) categories of existence, 3) categories of explanation, 4) categoreal obligations
  • “Creativity, Many, One are the ultimate notions required for and presupposed by the existence of any entity” (21); “one” = singularity; “many” = diversity; “creativity” = many become one
  • Concrescence: the production of novel togetherness; “the many become one and are increased by one”
  • Eight categories of existence: 1) actual entities/occasions, 2) prehensions, 3) nexūs (public facts), 4) subjective forms (private facts), 5) eternal objects/pure potentials, 6) propositions/impure potentials/theories, 7) multiplicities, 8) contrasts
    • Among these existents, actual entities and eternal objects stand out with “extreme finality” (22)
  • twenty-seven categories of explanation:
  • the actual world is a process: the process is the becoming of actual entities.
  • in the becoming of an entity, potential unity becomes real unity, a concrescence of many potentials into one novel actuality
  • all existents advance into novelty, except eternal objects: “there are no novel eternal objects”
  • “principle of relativity”: each being is a potential for every becoming
  • no two actual entities originate from the same universe; but eternal objects are the same for all actual entities.
  • “real potentiality”: conditioned modality of entities included in other entities; an entity can be integrated in many ways but is in fact implicated in only one way.
  • eternal objects are potentials for “ingression”; analysis of eternal objects discloses only other eternal objects.
  • an actual entity can be analyzed as a) objectified in the becoming of other entities (i.e., coordinate division) or b) according to its own internal constitution (i.e., genetic division)
  • “principle of process”: how an entity becomes constitutes what it is; its being is constituted by its becoming
  • an actual entity is a concrescence of prehensions; analysis of prehensions is “division”
  • triadic structure of prehension includes: a subject prehending, a datum which is prehended, and a subjective form which is how that subject prehends that datum (23)
  • two types of prehensions: positive prehensions (i.e., operative feelings) and negative prehensions (i.e., scars); the latter are inoperative in the progressive concrescence of a subject, but still “felt” in their absence.
  • there are many species of subjective forms: emotions, valuations, purposes, adversions, aversions, consciousness, etc.
  • a nexus is a constellation of actual entities that mutually prehend or objectify one another
  • a proposition is a potential for relatedness of actual entities into a nexus; the entities in question are the logical subjects and the eternal objects defining them are the predicates.
  • a multiplicity is a special logical notion
  • the complex unity of a datum is felt as a contrast, or a contrast of contrasts: “the synthesis of entities into a contrast produces a new existential type”; a proposition is a contrast.
  • “ontological principle”: process conforms to other occasions or to the subject in process of formation (i.e., efficient and final causation, respectively). “Actual entities are the only reasons.” Propositions are “lures for feeling” shaped by the subjective aim of the concrescing entity.
  • actual entities and eternal objects are the fundamental entities; all other entities express how these two types are in community with one another.
  • to “function” means to contribute to determining actual entities; self-identity of one entity cannot be abstracted from the community of diverse functionings of all entities. “Determination” requires definiteness (i.e., illustration via eternal objects) and position (relative status in a nexus).
  • “an entity is actual when it has significance for itself”
  • the becoming of an actual entity transforms incoherence into coherence, ceasing with its attainment
  • self-functioning is the real internal constitution of an actual entity, called the “subjective immediacy” of an entity
  • an actual entity functions in another actual entity by being objectified; an eternal object functions in an actual entity by being ingressed.
  • the final phase of concrescence creative of an actual entity is one complex, fully determinate feeling. “Satisfaction” is determinate with regard to its genesis, its objective character for entities in its future, and its prehensions of every item in its universe.
  • every element in the genetic process of an actual entity has a single consistent function in the final satisfaction.
  • concrescence unfolds in a series of phases whereby new prehensions arise by integrating their antecedents; negative prehensions contribute only their subjective forms, not their data.
  • nine categoreal obligations
  1. “subjective unity”: incompleteness of many feelings in early phase find compatibility when integrated by subject
  2. “objective identity”: no duplicate elements in satisfaction of an actual entity
  3. “objective diversity”: diverse elements cannot exercise identical functions
  4. “conceptual valuation”: conceptual feelings of eternal objects are derived from physical feelings of other entities or of a nexus
  5. “conceptual reversion”: the subjective aim can determine diverse conceptual feelings in a secondary phase of concrescence; conceptual valuation reproduces physical feelings, whereas conceptual reversion introduces divergence from physical feelings
  6. “transmutation”: a prehending subject can derive the same conceptual feeling from multiple physical feelings of other actual entities and transmute the datum of this conceptual feeling into a characteristic that defines the nexus containing those prehended entities; transmutation is akin to the attachment of a quality to a substance (Aristotle).
  7. “subjective harmony”: conceptual feelings are adapted to congruence with subjective aim; akin to “pre-established harmony” (Leibniz); “no prehension can be considered in abstraction from its subject, although it originates in the process creative of its subject”
  8. “subjective intensity”: a subjective aim aims at intensity of feeling in the immediate subject and in the relevant future; this feeling of the effective relevance of the present for the future is the basis of morality.
  9. “freedom and determination”: concrescence is internally determined and externally free; final decision of subject-superject is the reaction of the unity of the whole to its own internal determination; reaction can modify emotion, appreciation, purpose.
  • You cannot abstract the universe from any entity so as to consider it in isolation: “every entity pervades the whole world” (28).
  • “the actual world” is a nexus relative to the concrescence of each actual entity
  • becoming is a “principle of unrest” resident in every actuality
  • the notion of “vacuous actuality” haunts realistic philosophy; it assumes that an actuality could be devoid of subjective immediacy and still be actual. Whitehead’s organic realism repudiates this notion.
  • An actual entity is not an unchanging subject of change; it is subject and superject of its experience.
  • “no thinker thinks twice”; time is perpetual perishing whereby actualities lose subjective immediacy and perish into objective immortality (i.e., they attain their final cause, lose their unrest, and become an efficient cause that initiates a new round of concrescence)
  • actual entities are definite and complete, while eternal objects, propositions, and some complex contrasts are intrinsically indeterminate and indecisive.

Chapter 3: Some Derivative Notions

  • Strange as it may seem (in comparison to the Western philosophical and theological tradition), God is merely a derivative notion in Whitehead’s system!
  • God is the primordial created fact, the first creature of creativity, the unconditioned valuation of the entire multiplicity of eternal objects (31)
    • derivate actual entities objectify God’s valuation and thereby experience a gradation in the relevance of eternal objects to their own concrescence
    • there is an additional ground of relevance for the ingression of eternal objects in derivate actual entities: namely, the eternal objects already ingressed into the past actual world
    • apart from God, unrealized eternal objects would be invisible to derivate actual entities: God’s primordial nature provides access to possibilities that transcend realized temporal matter of fact
    • there is also the consequent nature of God, discussed in Part V of Process and Reality
  • “Creativity” is akin to Aristotle’s prime matter, except it is not passively receptive of form or of external relations
    • it is activity conditioned by objective immortality of the actual world
    • it is without a character of its own: “highest generality at the base of all actuality”
  • “God,” like all actual entities, is a creature of creativity and a condition for creativity; unlike other creatures, God is always in concrescence and never perishes. God’s consequent nature is the reaction God receives from the world.
  • Why call this creature “God” when it is so different from orthodox theological notion?: “Because the contemplation of our natures, as enjoying real feelings derived from the timeless source of all order, acquires that ‘subjective form’ of refreshment and companionship at which religions aim” (32).
  • God’s immanence in the world is “an urge toward the future based upon an appetite in the present” (e.g., physical feeling of thirst aims at conceptual feeling of quenching)
  • a “society” is an ordered nexus; some societies are ordered so as to appear as an enduring objects
    • in Whitehead’s process-relational ontology, an enduring object results from a common form of definiteness (a complex eternal object) ingressing into each included actual entity, such that the form is mutually imposed on each member and reproduced by their positive prehensions. There can be “genetic relations” holding members of such societies together.
    • a “serial ordering” of the members of a society produces “personal order,” where serial means any member genetically related to others in a linear mode of inheritance.
    • “societies are the [enduring] entities which enjoy adventures of change througout time and space” (35); so atoms are societies, as are stars and galaxies, tables and chairs, plants and animals, etc.
  • becoming as such does not have a unique serial order: time is plural; the creative advance of nature has no universal time line (a consequence of relativity theory in physics).
    • there is no continuity of becoming, despite the extensive continuity of the physical universe; rather, there is a becoming of continuity.
    • Whitehead articulates an atomic theory of becoming to explain how continuity is constructed. “Atomism does not exclude complexity and universal relativity” (36)
    • Whitehead suggests that his process atomism reconciles the particle/wave duality in quantum physics.
  • While he is often described as a panpsychist, Whitehead rejects the orthodox philosophical tradition which claims that the basic elements of experience are to be described in terms of consciousness, thought, and sense-perception. These are “unessential elements” in experience, and if they enter into experience at all it is only in the late, derivative phases of concrescence associated with very high grade actual occasions (e.g., those associated with complex animals).

Below is a recording of my talk (a video first, then audio only that includes the discussion afterwards). I’ve also included an extended draft of some notes I took to prepare my talk. Finally, I’ve included my notes taken while listening to Jason Moore during yesterday’s opening lecture.

Fifth annual conference of the World-Ecology Research Network

“Planetary Utopias, Capitalist Dystopias: Justice, Nature, and the Liberation of Life”

California Institute of Integral Studies in San Francisco, CA

May 30-June 1, 2019

Matthew T. Segall – “Whitehead and Marx: A Cosmopolitical Approach to Ecological Civilization”

A few words about the words in the title:

Cosmopolitics” is an effort on the part of thinkers like Isabelle Stengers, Bruno Latour, and Donna Haraway to think beyond the modern human/nature and fact/value divides, or what Whitehead called the “bifurcation of nature.”

Civilization“?!? This phrase, “ecological civilization,” comes from China’s Communist Party. Achieving ecological civilization is one of their stated goals for the 21st century. In China there are now about 35 graduate programs and research centers devoted to Whitehead’s thought and process studies.

What does it mean, to Whitehead, to be “civilized”? He does not use the term in an exclusivist sense and is even willing to consider that some animals some of the time (e.g., squirrels) may be capable of it (see Modes of Thought). But usually not. It means a conscious recognition of and participation in the creative power of ideas–like freedom or love–to shape history.

“We find ourselves in a buzzing world, amid a democracy of fellow creatures.” -Alfred North Whitehead (Process and Reality).

Whitehead is not an idealist, however. Ideas only have power when the material and historical conditions are ripe, when a particular habitat can support their ingression.

Many moderns, Marx included, have too anthropocentric an idea of ideas. Ideas were already active in evolutionary processes long before conscious human beings emerged on the scene. Ideas are not just conjured up in human heads or scratched onto paper pages by human hands. Whitehead invites us to expand our conception so that we can sense that the idea of the Good generates the light and warmth of the Sun no less than the nuclear reactions and electromagnetic radiation known to physicists, that the idea of Beauty is at work in the evolution of peacocks and butterflies and roses and not just in Beethoven’s 9th or the Mona Lisa. Ideas don’t just shape history, they shape geohistory and indeed cosmic history.

“The basis of democracy is the common fact of value-experience, as constituting the essential nature of each pulsation of actuality. Everything has some value for itself, for others, and for the whole.” -Alfred North Whitehead (Modes of Thought 151).

Every bacterium enriching the soil, every bumble bee making honey in the hive, every human being participating in society, every star spiraling in the galaxy has value for itself, for others, and for the whole. Nonhumans not only have value, they are agents of value creation.

Whitehead (in a conversation with his wife Evelyn and the journalist Lucien Price in 1944) was asked if the prior half-century or so had any political thinkers as daring as those who inaugurated the new relativistic and quantum physics, he answered “There is Marx, of course; though I cannot speak of him with any confidence.” But he goes on to describe Marx as “the prophet of proletarian revolt” and marks the singular relevance of the fact that the first practical effectuation of his ideas [Soviet Russia under Lenin] occurred in a society dominated by farmers. Here we see Whitehead was ahead of his time in recognizing the importance of food sovereignty. Any serious resistance to capitalism must begin with soil and seeds.

What is value? We can discuss the differences between use v. exchange value, objective v. subjective value, but ultimately Marx says value is a social relation determined by the amount of labor time it requires to produce a commodity. Humans create value by working on raw material or dead nature.

Is all value really produced by human labor alone? Is there nothing extrahuman that supplies value? In Whitehead’s cosmos there is no mere matter or dead nature, no inert or raw material to be appropriated by something called Man.

Whitehead: “We have no right to deface the value-experience which is the very essence of the universe” (Modes of Thought 111).

We can link value to agency. Moderns, whether Locke, or Marx, or Hayak, limit agency and thus value-creation to human beings.

According to Latour, the abstract, idealistic materialism of classical Marxism misses the activity/agency of the world.

Latour: “We have never been modern in the very simple sense that while we emancipated ourselves, each day we also more tightly entangled ourselves in the fabric of nature.”

Despite his recognition of metabolic rift, Marx was fully modern in his commitment to what Latour calls the “double task of emancipation and domination” (We Have Never Been Modern 10). The emancipatory task was political: to end exploitation of humans by humans. The task of domination was technoscientific: to become masters of nature.

“The fabric of our collectives has had to be radically transformed to absorb the citizen of the 18th century and the worker of the 19th century. We need a similar transformation now to make space for non-humans created by sciences and techniques.” -Latour (We Have Never Been Modern 185-6).

Latour’s Gifford lectures on Gaia invite us to transform our imagination of the earth as modern globe by turning it inside out, such that we come to see that we are in a crucial sense surrounded by the earth, we are enclosed within it, trapped, earthbound. We cannot escape to a beyond, Musk and Bezos’ extra-terrestrial utopianism notwithstanding.

image

How are we to think human freedom and human-earth relations after modernity? Humans are not as free and teleological as moderns have imagined; nor is nature as dumb and deterministic as moderns have imagined. Marx says that what distinguishes the worst human architect from the best honey bee is that the former designs his building ideally before constructing it materially. Man has a plan. Bees, apparently, are simply automatons obeying blind instinct. But is this really how human creativity works? Is this really how bee creativity works? Architect Christopher Alexander discusses how medieval cathedrals were generated over generations in a purposeful but not centrally planned way. This is akin to the way insects build their nests, following a simple organizational patterning language out of which emerges enduring forms of order and beauty. Buildings that are designed and built in the way Marx imagined tend to be dead structures meant for money-making rather than living. Consciousness of the power of ideas does not mean mastery over ideas. Ideas possess us, purpose us; we participate in their power, co-workers and not free inventors.

Donna Haraway: “in so far as the Capitalocene is told in the idiom of fundamentalist Marxism, with all its trappings of Modernity, Progress, and History, that term is subject to the same or fiercer criticisms. The stories of both the Anthropocene and the Capitalocene teeter constantly on the brink of becoming much Too Big. Marx did better than that, as did Darwin. We can inherit their bravery and capacity to tell big-enough stories without determinism, teleology, and plan” (Staying With the Trouble, 50).

What does Haraway propose we do instead? In place of deterministic teleology, she proposes process-relational creativity; and in place of a Big Plan from on high she proposes playful communal kin-making with the ecological beings we breath, kill, eat, love, and otherwise communicate with on the daily down here on planet Earth. She credits James Clifford (Return) with the notion of a “big enough” story, a story that remains “ontologically unfinished” and situated in zones of contact, struggle, and dialogue” (Return 85-86).

How do we become sensitive to the values of nonhumans? We need new practices of aestheticization, new stories, new rituals (or perhaps we need to recover “old” practices, stories, and rituals) to help us become sensitive to the values of nonhumans. Indigenous peoples can help us develop these. I think something like this is going on even in major documentary films like the new Attenborough film “Our Planet” (problematic as its title is, and as Attenborough’s ecological politics are): e.g., the images of a mass suicide of walruses in northeastern Russia.

Becoming sensitive to the values of nonhumans doesn’t mean we don’t still have a hierarchy of values that in many cases puts humans at the top. As Whitehead says, “life is robbery.” But, he continues, “the robber needs justification.” What is the human, anyway? Are we one species among many? In an obvious sense, of course we are; and we ignore our dependence upon and embeddedness within wider ecological networks to our own peril. In another sense, we are not just another species. We have become, for better or worse, a planetary presence, a geological force. How are we just justify our presence on Earth? What does ecological justice look like when the idea of justice is expanded beyond just human society?

There are a number of ongoing polemics among anti-capitalist scholars, particularly metabolic rift theorists and world-ecology researchers (e.g., John Bellamy Foster and Jason Moore; incidentally, Foster seems to get Latour all wrong), regarding the proper way to understand the relation between human beings and the rest of the natural world. I would want to approach these disputes in a diplomatic manner. I am not here to choose sides, and anyway I don’t even know the whole story. But at this catastrophic moment in geohistory, those of us resisting the mitosis of capital might do well to focus less on widening abstract semantic divisions and more on imagining and materializing the shared future we hope we one day achieve on this Human-Earth.

Human history is a geophysical event. Whether we date the history of this event to the emergence of symbolic consciousness 200,000 years ago, the Neolithic revolution 12,500 years ago, the capitalist revolution 500 years ago, the industrial revolution 250 years ago, the nuclear age 75 years ago, or the information age 20 years ago, it is clear that the Earth has by now at least entered a new phase of geohistorical development.

AP headline on May 6th, 2019 reads “UN report: Humanity accelerating extinction of other species.” The first line reads: “People are putting nature in more trouble now than at any other time in human history, with extinction looming over 1 million species of plants and animals, scientists said Monday.”

NY Magazine headline also on May 6th, 2019 by Eric Levitz: “Humanity is About to Kill 1 Million Species in a Globe-Spanning Murder-Suicide.”

He concludes: “Earth’s ecosystems did not evolve to thrive amid the conditions that a global, advanced capitalist civilization of 7 billion humans has created. And that civilization did not evolve to thrive on a planet without coral reefs, wetlands, or wild bees — and with global temperatures exceeding preindustrial levels by 1.5 degrees. Bringing our civilization’s ambitions and modes of operation into better alignment with the environment’s demands no act of altruism. It merely requires recognizing our own collective long-term self-interest, and changing the way we grow food, produce energy, deal with climate change and dispose of waste, on a global level, through international cooperation.”

Whether we call it the Anthropocene, the Capitalocene, the Plantationocene, the Chthulucene, the Entropocene, or the Ecozoic, diagnosing the metaphysical roots of the present ecological catastrophe is a necessary (though not sufficient) part of imagining and materializing a post-capitalist world.

Marx is not unaware of our dependence upon the natural world, writing that: “Nature is man’s inorganic body, that is to say, nature in so far as it is not the human body. Man lives from nature . . . and he must maintain a continuing dialogue with it if he is not to die. To say that man’s physical and mental life is linked to nature simply means that nature is linked to itself, for man is a part of nature.”

Marx also writes in Capital of labor as a process “by which man, through his own actions, mediates, regulates, and controls the metabolism between himself and nature. He confronts the materials of nature as a force of nature” (https://isreview.org/issue/109/marx-and-nature).

Marx is dialectical in his understanding of the human-earth relation, but he still treats nature as dead and awaiting the value-creating power of human consciousness.

With Whitehead, I have argued that value is not just a human social construct or free creation of human labor or desire (modern thinkers as diverse as Locke, Marx, and Hayek agree on this, as I noted above) but a cosmological or ecological power from which our human values, and our human power, derive.

Citations for the above:

Dialogues of Alfred North Whitehead by Lucien Price, p. 220.

https://www.apnews.com/aaf1091c5aae40b0a110daaf04950672

http://nymag.com/intelligencer/2019/05/un-report-humans-are-driving-1-million-species-extinct.html

 

Thursday, May 30th

Notes on Jason Moore’s opening talk

-The planetary era began in 1492 (“the globe”) not in 1968 with earthrise photo

-the end of the world has already happened, many times.

-Man and Nature as “real abstractions” (non-European people and European women were considered part of nature); we must break down CP Snow’s two cultures, beyond “coupled systems” analysis, to a “flow fo flows” that integrates humans as earthlings

-“civilization” as a dangerous, colonial word? What is this term meant to denote? The opposite of savagery and barbarism?

-climate change as a “capitalogenic process” (what about Soviet and Chinese communist contributions?)

-“Nature is a class struggle” – “Nature” is part of the capitalist project

-we need more Marxist histories of climate change to avoid ceding the ground to neo-Malthusians

-the Earth has always been a historical actor; the present ecological crisis is not novel in this respect (see William Connolly’s “Facing the Planetary” and “The Fragility of Things”)

-climate is not exogenous to civilization and modes of production.

-Marx on labor as metabolic mediation between man and nature (man transforms nature, nature transforms man).

-from geology and history to geohistory

-Capitalism emerged out of late 15th century geographic expansion; credit, conquest, and coerced labor were essential (“capitalism’s triple helix in formation”)

-new world genocide led to regrowth of managed forests and CO2 dip, which led to little ice age; why didn’t this produce a terminal crisis in capitalism? Because of slavery frontier

-why is cotton gin not considered as important as steam engine as impetus for industrial revolution?

-“blue marble” photo of earth as “environmentalism of the rich”

-Marx acknowledged that human labor is itself a force of nature (?)

-alternative to collapse narrative (Jared Diamond)?

jwmoore@binghamton.edu

A student in my course this semester asked a great question recently: “How is Whitehead’s cosmology related to his pedagogy?” Many commentators find it strange that Whitehead decided to include (and indeed to conclude) his book Aims of Education with a few chapters on relativistic space and time. What on earth does his alternative interpretation of Einstein’s relativity theory have to do with education?

Whitehead’s critique of modern education is that it tends to produce well-informed experts with atrophied feeling, deadened receptivity to beauty, and less capacity for animated and imaginative thought than was present when students first enter school as untutored children. In other words, our schools have been designed to fill the active minds of children with inert ideas, eventually leading to specialized knowledge in some narrow field in which they will eventually seek employment. Narrowness wins out over breadth and depth.

Of course, Whitehead does not argue that educational systems cease teaching important knowledge. He insists that these ideas, whether general or specialized, never be handed over to children in frozen, shrink-wrapped form, but rather in such a way that they can be immediately utilized, tested, and recombined in fresh ways. If the child does not, from the first, experience education as the joy of discovery, then mental dryrot sets in and the future vitality of human culture is endangered. Whitehead: “Education with inert ideas is not only useless: it is, above all things, harmful” (AoE, 1-2).

How is Whitehead’s rather common critique of modern industrial/factory-style education related to cosmology? Whitehead’s critique of Einstein has to do with the way an a priori geometrical scheme, entirely disconnected from experience, is made the foundation of the physical world. Whitehead says that “the most extraordinary fact of human life is that all beings seem to form their judgements of spatial quantity according to the same metrical system” (AoE, 160-161). But, he adds, this is “only true within the limits of accuracy obtained by human observation.” Einstein’s contribution was to make science inescapably aware of the fact that “diverse spatio-temporal systems of measurement are relevant to the behavior of things” (161). But how do these diverse metrical systems hang together as part of a common external world? Einstein approached this problem via a mathematical conception of space and time as a single continuous manifold. But again, how is his “space-time continuum” related to human experience? Nobody lives in such a continuum. Rather, we live “in a set of fragmentary experiences” (AoE, 162). Whitehead articulated what he called the “method of extensive abstraction” so as to reconnect the fragmentary worlds of our experience to a common world of mathematical conceptions.

One of the purposes of education is to allow human beings, from unique backgrounds and with fragmentary perspectives and special talents, to join in the common project of culture-formation. Whitehead’s critique of standard renderings of relativity theory is that these renderings take the unity of a mathematical abstraction as fundamental and given while reducing away as illusory the concrete experiences from which all mathematical abstraction derives. This is akin to treating the conveyance of information as of primary importance in education, rather than the growth of human beings. Whitehead protests against the idea of an objective, pre-given space-time continuum for the same reason he protests again the idea of an objective, pre-given encyclopedia of knowledge. “Students are alive, and the purpose of education is to stimulate and guide their self-development” (AoE, v).

The aim of education, like the aim of Whitehead’s critique of Einsteinian relativity, is to find a way to lift “the broken limited experiences” of our individual lives, to inspire us each from where we stand to contribute in our unique ways to the sustenance of “that connected infinite world in which in our thoughts we live” (AoE, 164). Whitehead concludes Aims of Education with the lines “Our problem is, in fact, to fit the world to our perceptions, and not our perceptions to the world” (165). In other words, whether in theories of space and time or in theories of education, we must guard against the deadly temptation to make idols out of our abstractions. The world is a community of experiences. It has, we hope, a uniform texture, a texture approached by the most advanced thinking activity a culture can produce. Abstractions are not the enemy, they are of vital importance to civilized life! But when we neglect the process by which we arrive at them by building up from concrete particular experiences, we make a terrible mess of the whole human endeavor, and indeed, of the world itself. We arrive at the abstract uniformity of the texture of experience not through violently explaining away the uniqueness of each of our points of view. Rather, we start where we are as living and aspiring organisms and, keeping our feet firmly placed on the ground, reach from there to the stars.

[Update 3/28/2019: Here is a PDF of the final draft prior to my conference presentation: Time and Experience in Physics and Philosophy: Whiteheadian Reflections on Bergson, Einstein, and Rovelli.”  This will eventually be published in an anthology with the other conference papers and is likely to undergo further revisions at a later date.]


Below is a rough draft [updated 3/12/2019] of a paper I’ll be presenting at a conference in L’aquila, Italy in April. The conference aims 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).

Any feedback on what I’ve shared below would be greatly appreciated, as I’ll be working to improve the draft for the next couple months.


Time and Experience in Physics and Philosophy

“What is Time?” Bergson-Einstein Conference in L’Aquila, Italy April 4-6, 2019

By Matthew T. 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.

Einstein and Bergson: The Clash between Physics and Philosophy

The canonical interpretation of the 1922 debate that our conference is meant to revisit is that Einstein the mathematical physicist won out over Bergson the philosopher by dismissing any role for the latter’s special faculty of intuition in cosmological investigations. This view of what happened has had lasting consequences for how the general public understands the relationship between scientific knowledge and human experience. While at the time, Bergson’s position seems to have been strong enough for the Nobel Prize committee to deny Einstein the award for his relativity theory (officially granting him the prize in 1922 for the photoelectric effect2), by 1945, the standard view was cemented by Bertrand Russell’s widely read A History of Western Philosophy, wherein Russell challenged Bergson’s understanding of mathematics and dismissed his philosophy as “anti- intellectual.”3 This triumphalist interpretation continued to echo in the “Science Wars” of the mid-1990s, when Sokal and Bricmont published their book Intellectual Impostures (1997), which devoted an entire chapter to the debate between Bergson and Einstein (at least in the French edition).As more sympathetic interpreters have recently made clear (e.g., Val Dusek4, Milic Capek5, Bruno Latour, Jimena Cannales, Melanie White6), contrary to the canonical interpretation it must remembered that Bergson had no qualms with Einstein’s mathematical logic or with the empirical data supporting it. Bergson accepted the epistemological importance of Einstein’s relativity physics and conceived of his own intuitive philosophy not as a competitor but as a metaphysical supplement. Einstein, on the other hand, rejected the metaphysical importance of Bergson’s philosophy, dismissing it as a subjective psychological illusion. Bergson’s main point of contention with Einstein concerned whether relativity theory tells us more about the behavior of clocks than it does about concrete or lived time. For Bergson, the vital energy and creative metamorphosis of lived time will always remain invisible to the spatializing methods of scientific measurement and mathematical representation. For Einstein and his inheritors, the invisibility to their methods of Bergson’s so- called “lived time” signals only its nonexistence. “The philosopher’s time does not exist,” Einstein insists.

Bergson’s refusal to accept Einstein’s dismissal as the final word on real time does not mean he denies the practical utility of relativity theory’s spatialization of time. Clearly the measurements and models of 20th century physics have produced untold technological miracles that have transformed human life and society. Einstein came of age just as newly erected steam engine trains began to criss-cross the European landscape, forever warping the time-consciousness of pre-industrial peoples. Trains linked cities and towns across the continent at faster speeds than ever before. The newly linked stations needed to invent evermore ingenious ways of synchronizing their clocks in order to remain on schedule and avoid collisions. As is well known, prior to becoming the world’s most famous scientist, Einstein worked as a patent clerk reviewing the latest signaling technologies to assist in establishing the (at least approximate) simultaneity of clocks across long distances. In today’s globally interconnected and increasingly digitized world, this convenient way of measuring time has become nearly all-encompassing. We have all of us been swallowed alive by mechanical clock-time. The daily and seasonal rhythms of Sun, Moon, and stars have faded away into the background of our electrified routines. It is, in Dickens’ words, “as if the sun itself had given in” to the ordering power of clocks and the network of machines they coordinate.7 A convenient tool has thus become our master.

Bergson believed that an intuition of lived time is necessarily presupposed in all the physicist’s intellectual operations, including his mathematical reflections and empirical measurements. Einstein regarded Bergsonian intuition as an illusory artifact of our human perception and thus as irrelevant to the objective truths revealed by physics. For Einstein and the physicists who inherit his way of thinking, there simply is no such thing as a “philosopher’s time,” that is, the living duration through which evolution continually generates novel forms, as Bergson might say. Instead, Einstein distinguished two kinds of time: psychological time, which is a subjective illusion generated by relative motion, and physical time, which is an objective quantity measured by clocks (that ultimately reduces to a four-dimensional block universe wherein all time exists eternally because no scientifically relevant distinctions can be made between past, present, and future). Einstein’s is a deterministic universe that leaves no room for divine dice rolls, creative evolution, or real becoming, since in the 4th dimension, everything has always already occurred. Nothing is held in reserve or in potentia. It is as though the whole life of the universe were already captured on a cosmic movie reel that may as well be collecting dust in some eternal film archive.

Like all modern scientists since Galileo, rather than situating scientific theory and practice within human experience as one of the latter’s possible modes of relation to cosmic reality, Einstein opposed his theoretical model of space-time to our experience of being alive. The existence of humans or any lifeform is thus deemed irrelevant to our understanding of the universe. Though Bergson said the following of Kant’s transcendental philosophy, it could just as easily have been said of Einstein’s gravitational epistemology:

“Knowledge is presented to us in it as an ever-open roll, experience as a push of facts that is for ever going on. But…those facts are spread out on one plane as fast as they arise; they are external to each other and external to the mind. Of a knowledge from within, that could grasp them in their springing forth instead of taking them already sprung, that would dig beneath space and spatialized time, there is never any question. Yet it is indeed beneath this plane that our consciousness places us; there flows true duration.”8

Bergson and Whitehead: Confluence and Divergence

Bergson was not the only early 20th century philosopher to protest against this sort of greedy reductionism. In Germany, through a sort of re-charged Kantian transcendentalism, Husserl and Heidegger’s phenomenological inquiries undermined the epistemic and existential ground of scientific materialism. But the anti-naturalistic attitude of especially Heidegger left us with a rather intensely anthropocentric understanding of reality, where all non-humans are “poor” or entirely lacking in “world.” In England, Whitehead articulated an alternative philosophy of Nature, which was neither transcendental nor naively realist. He attempted to avoid the false decision between transcendental idealism and reductionistic materialism by diagnosing and healing the metaphysical incoherence he called the “bifurcation of Nature.” While he would eventually leave his home country and travel to Harvard to take up the philosophical task of constructing a fully-fledged metaphysical cosmology, it was Einstein’s relativity theory that first drew Whitehead out of his early work on the foundations of mathematics and into the philosophy of Nature. While Whitehead praised Einstein for the relativistic paradigm shift he initiated, he did not accept Einstein’s identification of a particular geometrical scheme with the physics of gravitation. Further, like Bergson, he did not accept the implicitly metaphysical interpretation that Einstein attached to his theory.

In his 1919 book An Enquiry Concerning the Principles of Natural Knowledge, Whitehead begins to re- imagine the scientific conception of Nature in process-relational rather than materialistic terms. He argues that we must give up the attempt to “conceive of events as in a given Time, a given Space, and consisting of changes in given persistent material.” Instead, we must come to see that “Time, Space, and Material are adjuncts of events.” “On the old theory of relativity,” he continues, “Time and Space are relations between materials; on our theory they are relations between events.”9

In his 1922 book The Principle of Relativity, Whitehead sided with Bergson by explicitly rejecting Einstein’s bifurcation of nature “between psychological time which is personal and impersonal time as it is in nature” (66). He also claimed to have uncovered a significant contradiction in Einstein’s philosophical account of relativity that, if left unaddressed, threatens to undermine the possibility of spatial measurement. In short, if Einstein’s hypostatization of 4-D geometrical manifold is to be believed and space-time really is a “fabric” warped by the presence of massive objects, then the accurate measurement of distances would require precise and complete knowledge of the distribution of all masses in the universe. The problem is that this knowledge cannot be gained in advance of measurement, so we are left having to know everything before we can know anything. Einstein briefly mentions issues of spatial measurement raised by general relativity in a 1921 paper “Geometry and Experience,” but he does not appear to believe they represent a problem worth dwelling on, much less a fundamental contradiction in his interpretation of relativity.10 In a 1923 paper on the cosmological implications of his theory, he admits that a consequence of allowing the metrical character or curvature of space-time to be determined at every point by the matter at that point is that this space-time must be “extremely complicated.” But he claims that the possibility of accurate cosmological measurement is saved so long as we believe that matter remains “uniformly distributed over enormous spaces.”11 Whitehead was not convinced. “I cannot understand,” he wrote in book Relativity:

“what meaning can be assigned to the distance of the sun from Sirius if the very nature of space depends upon casual intervening objects which we know nothing about. Unless we start with some knowledge of a systematically related structure of space-time we are dependent upon the contingent relations of bodies which we have not examined and cannot prejudge.”12

To avoid what he believed was a serious problem, Whitehead built on his new event ontology to develop a set of empirically equivalent tensor equations that did not rely upon the idea of a contingently curved space-time geometry to explain gravitational effects. Instead, he elaborated a scheme wherein space retained a uniform metrical structure. In place of Einstein’s flexible space- time fabric, Whitehead offered his own theory of the propagation of gravitational potential in terms similar to electromagnetic waves, only now gravitational and electromagnetic activity was vibrating in an “ether of events” rather than either the old material ether. In this way, Whitehead was actually able to move physics closer to the unified field theory that Einstein spent the second half of his life searching for, but only by shifting from material points to creative events as fundamental to physical ontology.13 The radical implications of this shift to an event ontology prevented the physics community from accepting Whitehead’s approach until quite recently.14 For one thing, accepting the fundamental nature of creative events means letting go of the quest for certainty that has plagued modern science since its inception. Unlike simply located particles that can be conceived of as fully present at a given instant, events are overlapping, have fuzzy spatial and temporal boundaries, and thus only submit to approximate measurement.15 An event ontology is also crucial for Whitehead’s attempt to heal the bifurcation of Nature, as the gap between the durational unfolding of an electromagnetic event and a moment of conscious experience is far easier to leap than is that between experience and dead matter. The former gap is a difference in degree or intensity, while the latter is a difference in kind.

There is a rich literature trying to sort out the extent and nature of Bergson’s influence upon Whitehead. Whitehead’s biographer Victor Lowe downplayed the significance of the influence, while more recent scholarship by Randall Auxier, Pete Gunter, and Carl Hausman has amplified the relation to the level of a fundamental confluence of ideas.16

According to Whitehead, the measured clock-time of the physicist and of conventional civilized life “merely exhibits some aspects of the more fundamental fact of the passage of nature.” On this point Whitehead claims he is in “full accord with Bergson.”17 Bergson took notice, writing that Whitehead’s The Concept of Nature (1920) “is certainly one of the most profound [works] ever written on the philosophy of nature.”18 Almost a decade later, Whitehead affirmed in Process & Reality that “the history of philosophy supports Bergson’s charge that the human intellect ‘spatializes the universe’; that is to say, that it tends to ignore the fluency, and to analyze the world in terms of static categories.” But, continues Whitehead, “Bergson went further and conceived this tendency as an inherent necessity of the intellect. I do not believe this accusation.”19 In the preface to the same book, Whitehead says he was lured into his adventure in cosmology in part to save Bergson’s “type of thought from the charge of anti-intellectualism, which rightly or wrongly has been associated with it.”20

According to Gunter, Whitehead is not reacting to Bergson’s true view in these excerpts. Bergson is not anti-intellectual and does not believe the scientific intellect is inevitably mechanistic and bound to falsely spatialize the universe in all its attempted explanations. In Creative Evolution (1907), Bergson himself attempted to initiate an organic reformation of the abstractions of science. Whitehead’s philosophy of organism can be understood to have brought this project closer to fruition. Whitehead and Bergson’s views diverge in places, but this may be more a divergence of emphasis than of substance.

Whitehead attempted to re-imagine science so that it would no longer be forced to resort to “heroic feats of explaining away.”21 His response to Einstein’s reductionistic metaphysical interpretation of the physics of gravitation was really aimed at a philosophical postulate that long preceded Einstein: the so-called “bifurcation of nature” first articulated by Galileo in the 17th century. In Galileo’s terms, this bifurcation was a division between primary quantitative or material characteristics and secondary qualitative or mental characteristics of reality. This bifurcation is the founding metaphysical gesture of modern scientific materialism. For centuries, it proved to be a tremendous boon to natural scientific investigation, freeing researchers from Scholastic metaphysics by encouraging parsimonious explanations based in mathematical calculation and empirical measurement. But as with all abstract models meant to capture some aspect of concrete reality, its limits will eventually be reached and must be understood and accepted. While immensely useful for describing the widespread regularities and settled facts of physical nature, the bifurcation between primary and secondary characteristics severely handicapped inquires into not only fundamental ontology but the biological and psychological sciences, where the role of perceptual evaluation and conscious decision-making can no longer be ignored. Disturbed by Einstein’s dismissal of the place of consciousness in the cosmos (“For us believing physicists, the distinction between past, present, and future is only an illusion, even if a stubborn one”22), Whitehead realized he needed to challenge this founding metaphysical gesture and search for a more adequate scientific world view.

In Whitehead’s new organic philosophy of Nature, human perception and agency come to be understood as especially intense expressions of rather than miraculous exceptions to the more habit- bound vibratory rhythms of the physical universe. Replacing the old gesture of bifurcation, Whitehead offers the following founding proposition for a new kind of natural philosophy to undergird physics:

“For natural philosophy everything perceived is in nature. We may not pick and choose. For us the red glow of the sunset should be as much part of nature as are the molecules and electric waves by which men of science would explain the phenomenon. It is for natural philosophy to analyze how these various elements of nature are connected.”

I quote Whitehead at length on this issue, as it is central to his criticism of scientific materialism’s attempt to explain away time:

“In making this demand [that everything perceived is in nature], I conceive myself as adopting our immediate instinctive attitude towards perceptual knowledge which is only abandoned under the influence of theory. We are instinctively willing to believe that by due attention, more can be found in nature than that which is observed at first sight. But we will not be content with less. What we ask from the philosophy of science is some account of the coherence of things perceptively known….What I am essentially protesting against is the bifurcation of nature into two systems of reality, which, in so far as they are real, are real in different senses. One reality would be the entities such as electrons which are the study of speculative physics. This would be the reality which is there for knowledge; although on this theory it is never known. For what is known is the other sort of reality, which is the byplay of the mind. Thus there would be two natures, one is the conjecture and the other is the dream.”23

Healing the bifurcation of Nature allows natural philosophy to avoid committing what Whitehead called “the fallacy of misplaced concreteness,” which is what Einstein falls prey to when he dismisses lived experience as a dream and falsely concretizes a conjectured geometrical model as though it were identical to real Nature. Of course, as the history of modern science has made evident, appearances are often deceiving. Taking lived experience seriously doesn’t mean accepting reality as it first appears to us. The Earth is not flat and is not orbited by the Sun. As Whitehead says in the excerpt above, we instinctively search for deeper realities and are not satisfied with superficial appearances. There is always more than what at first meets the eye. But the dismissal of our lived experience of temporal becoming in favor of an atemporal theoretical model asks us to accept that Nature is less than our experience tells us it is. To dismiss lived time would be to lose the thread of experience that makes scientific reflection and experimentation possible in the first place. Even the mind-bending paradoxes of contemporary theoretical physics are, according to Latour, “child’s play in comparison with the multiplicity and complexity of the dimensions that are simultaneously accessible to the most minimal experience of common sense.”24 Inheriting the protests of Bergson and Whitehead, Latour invites us to return from outer space to re-inhabit the solid ground of our common sense experience. The interlacing ecological complexity of our everyday experience of standing on earth beneath the sky, enveloped within an atmosphere alongside many millions of unique species of plants, animals, and other human beings, makes the even the mathematizable quantum and relativistic realms of theoretical physics look like toy models in comparison. The world of common sense experience is even more difficult to fathom than the abstract micro- and macroscopic worlds modeled by physicists, since, as Latour reminds us, the former “has been infinitely less explored than the other!” We have as much to learn from artists and philosophers as from scientists about the textures of this world, our world.

One of Whitehead’s apparent divergences from Bergson concerns the latter’s emphasis upon the continuity of becoming. In contrast, by the mid-1920s, Whitehead came to affirm an atomic or epochal theory of the “becoming of continuity.”25 Lowe26 argues this is an irreconcilable difference, but Gunter27 and Capek28 insist that the divergence is only a difference in emphasis. The latter two thinkers point out that Bergson’s duration was no simple continuity, but a multiplicity of overlapping rhythms. As Bergson describes his view in Duration and Simultaneity (1922), duration is “multiplicity without divisibility and succession without separation.”29 This account resonates with Whitehead’s epochal theory, which rejects both the metaphysical fairy tale of “Nature at an instant” (which is still residual even in Einstein’s notion of the relativity of simultaneity) and the idea that time is simply a homogeneous flow. Instead, Whitehead inherits William James’ notion of a concrete time that grows “dropwise, by discrete pulses of perception.”30 In Whitehead’s mature philosophy, our experience of apparently continuous becoming is thought to be composed of historical routes of “actual occasions of experience” that each arise from the settled past to achieve their subjective aim in the present before superjectively perishing into the future to be resurrected by subsequently concrescing occasions. Concrescence is a phasic process but it does not occur “in” an already actualized and mathematically continuous space-time fabric. Rather, Whitehead describes a universe wherein vast societies of electromagnetic and gravitational occasions are actively weaving and re-weaving the fraying fabric of space-time as a field of potential relationship.

Still, some Bergsonians may be tempted to view Whitehead’s epochal theory of space-time as another intellectual falsification of living duration. But Whitehead’s understanding of space-time as epochal is not another “cinematographic” model of reality, where juxtaposed instants are translated into a cartoon-like illusion of the creative flow and musical rhythm of our inner life. Whitehead affirms the reality of continuous transition, but because his speculative scheme is an effort to reform the scientific intellect so that it acknowledges the evidences of intuition, he asks us to imagine another fundamental form of process alongside that of transition: namely, the process of “concrescence” described earlier. Space-time can be conceived of as continuous in the social coordination achieved by transitions between actual occasions of experience, which though they each atomize the continuum nonetheless remain linked together in an abstract field of definite potentiality. Space-time can also be conceived of as epochal, as the real potentiality established by past actual occasions is taken up into each newborn drop of experience, there achieving some concrete actualization of value before perishing to gift its novel value-potency back to the cosmic

community. There is continuity and there is individuality. Concrescence is thus a process whereby “the many become one and are increased by one.”31 There is established, through the synthesis of inherited public feeling and private anticipatory expression, a cumulative movement or creative evolution from past to future. There is a becoming of continuity rather than a continuity of becoming in this iterative growth process, which is achieved occasion by occasion through individuating acts of valuation. The space-time continuum, like living organisms, grows in a cellular way.

As Whitehead puts it:

“Time and space express the universe as including the essence of transition and the success of achievement. The transition is real, and the achievement is real. The difficulty is for language to express one of them without explaining away the other.”32

By rejecting the bifurcation of Nature, Whitehead is also rejecting the idea that time is merely “inner,” whether transcendental or psychological, leaving the physicist to reduce the objective external universe to a timeless block. While in his response to Einstein’s relativity theory in Duration and Simultaneity (1922), Bergson confusedly presents his theory of duration as a phenomenological defense of “direct and immediate experience,” the Bergson of earlier works like Matter and Memory (1896) and Creative Evolution (1907) affirms that duration reaches beyond the subject and is also intrinsic to the evolution of all life on Earth and indeed to the unfolding of the physical universe itself.33 As Bergson put it in Matter and Memory, there is another pathway open to philosophers after the transcendental critique of experiential time as merely a form of “inner” intuition: they must “seek experience at its source, or rather above the decisive turn where, taking a bias in the direction of utility, it becomes properly human experience” (184).34 Like the Bergson of these earlier works, Whitehead’s process philosophy attempts precisely such a return to the source to uncover a more primordial form of temporal experience that can no longer be anthropocentrically claimed as the unique province of human or even living beings but which must be understood to infect the universe to some degree at every scale of its actualization, from its earliest to its latest evolutionary expressions. Whitehead tells us that “the primordial element” of the universe itself is “a vibratory ebb and flow…an…energy, or activity” that is “nothing at any instant” and that “requires its whole period…to manifest itself.”35

This vibratory activity unfolds through its concrescent phases of sensitive reception and creative expression. Crucially, Whitehead unambiguously rejects the dualism Bergson sometimes slips into by affirming that “ultimate concrete fact is an extended process.” “If you have lost process or lost extension,” he continues, “you know you are dealing with abstraction.”36 Extension is essentially processual, and process is essentially extensional. This is Whitehead’s metaphysical reformulation of a now even more general theory of relativity.

Whitehead and Rovelli: Reconciling Physics and Philosophy

The final part of this paper marks some preliminary connections and divergences between Whitehead’s cosmological scheme and the quantum gravity theory of Carlo Rovelli. Aside from a few comments here and there scattered across the philosophy blogosphere37, I have found exactly two mentions of a possible Whitehead-Rovelli nexus in academic publications. The first is a frustratingly brief footnote in Epperson and Zafiris’ Whitehead-inspired Foundations of Relational Realism, wherein they suggest that Rovelli’s “relational quantum mechanics” is “sufficiently compatible for fruitful conversation” even if the underlying philosophical frameworks turn out to be very different.38 The second is in Ronny Desmet’s Stanford Encyclopedia of Philosophy entry on Whitehead, where he writes that Rovelli’s relational interpretation of quantum mechanics is “strikingly Whiteheadian.”39 I agree with Epperson, Safiris, and Desmet that many passages in Rovelli’s popular works align with the process-relational perspective; but it is not yet clear whether Rovelli has fully overcome the modern bifurcation of Nature.

Unlike many popular physicists who regularly disparage philosophy (e.g., Neil deGrasse Tyson, Laurence Krauss, Steven Weinberg, Steven Hawking), Rovelli laments the “narrow-mindedness” displayed by his scientific colleagues when it comes to considering the importance of philosophy for their discipline.40 To be fair, he is equally critical of philosophers who don’t want to learn about science. Rovelli, like Whitehead, is one of the rare thinkers who is capable of making meaningful connections linking mathematics, theoretical physics, philosophy, and human life more generally.

In his most recent book, The Order of Time, Rovelli not only lucidly summarizes the latest findings of contemporary physics, including his own loop quantum gravity theory, he also skillfully weaves these theories together with the philosophical insights of Augustine, Kant, Husserl, and Heidegger (who each thought time had more to do with human nature than with physical nature). Rovelli criticizes some philosophers, like Parmenides, Plato, and Hegel, for allegedly fleeing to eternity in an effort to escape the anxiety time causes us.41 Heraclitus and Bergson, on the other hand, are criticized for allowing an overly emotional veneration of time to cloud their vision.42

In Rovelli’s view, contemporary physics has revealed the time of our conscious experience to be, at best, an “approximation” resulting from our thermodynamically improbable perspective on the universe. Aside from the study of thermodynamics, several centuries of modern scientific investigation have left us with “an empty, windswept landscape almost devoid of all trace of temporality.”43 Rovelli rejects Newton’s conception of absolute time as well as the “block universe” idea often associated with Einstein: “The absence of time does not mean that everything is frozen and unmoving…[forming] a four-dimensional geometry”; rather, Rovelli claims, the world is an “incessant happening … a boundless and disorderly network of quantum events.”44 After recounting the “epic and magical” distortions of time created by the ingestion of cannabis or LSD, Rovelli reminds his readers that “it was certainly not our direct experience of time that gave us the idea” of a purely continuous time passing “at the same rate, always and everywhere.”45 This an abstract and relatively recent idea of time reflecting our immersion in a modern civilization ruled over by mechanical clocks, rather than an intuition of either psychological or physical reality. So far there would appear to be plenty of overlap between Rovelli’s quantum network of events and Whitehead’s nexūs of actual occasions.

Rovelli briefly discusses the heretical view of another philosophically open physicist, Lee Smolin, whose recent book with Roberto Unger, The Singular Universe and the Reality of Time (2014), argues forcefully against the scientific consensus and for the fundamental reality of time. Smolin and Unger approvingly cite Whitehead in their introduction as an exponent of the ancient but dissident tradition of becoming in Western philosophy (others mentioned are Heraclitus, Hegel, Peirce, and Bergson).46 Whitehead shares with Unger and Smolin the conviction that the so-called “laws” and “constants” of physics, far from being eternal and necessary, are in fact contingently evolved habits. Rovelli and Smolin were collaborators on loop quantum gravity for a time and remain close friends, but they diverge sharply on the question of time’s place in physics. Like Whitehead, Rovelli views the “gelatinous” space-time continuum as a second-order emergent property of quantum events.47 Space-time, he says,

“has loosened into a network of relations that no longer holds together as a coherent canvas. The picture of spacetimes (in the plural) fluctuating, super-imposed one above the other, materializing at certain times with respect to particular objects, provides us with a very vague vision. But it is the best that we have for the fine granularity of the world.”48

Rovelli’s projective topological account of the quantum network underlying space and time sounds a lot like Whitehead’s notion of the relational complex he calls the “extensive continuum.”49 But unlike Whitehead, Rovelli reduces his relational quantum events to mere transitions of “physical quantities from one to another,”50 thus robbing them of any experiential quality or explanatory value. Whitehead’s actual occasions, in their atomization of the extensive continuum, are not timeless “quanta” mutely crunching an algorithmic program. What sense is there in rejecting Newton and Einstein’s clock-work universe only to then computerize the cosmos, instead? Whitehead lamented the way “The divergence of the formulae about nature from the appearance of nature has robbed the formulae of any explanatory power.”51 Whitehead’s cosmos is composed not of blind algorithms but of social relations among creaturely occasions seeking to intensify their value-experience. These occasions do exemplify certain measurable and mathematical patterns, but it is the experiential activity that explains the equations, not the equations that explain the experience. If Rovelli’s theory is not just a convenient model and there is really a network of quantum spin foams at the base of Nature, Whitehead’s philosophy of organism requires that there be something it feels like to spin foam, to endure the topological looping, fraying, and folding of these creative quantum events.

Is the lived time of human consciousness in any sense an expression of some more primordial value- experience in Nature? Or is our existence just a peripheral accident? Rovelli appears to take the latter view, giving physical models precedence over lived experience as regards ontology. He rejects views like Smolin’s because he believes they lean too heavily on an emotionally charged intuition about time’s role in physics. “The choice,” Rovelli tells us, “is between forcing the description of the world so that it adapts to our intuition, or learning instead to adapt our intuition to what we have discovered about the world.”52

Certainly, as we saw earlier, Whitehead affirms the need to “look again” at the world, and to experiment with our perceptions, in order to assure that our ideas or abstract accounts of its operations remain in accord with the concrete happenings of actual Nature. But how are we to access concrete reality except through experience or intuition? Rovelli is careful elsewhere to clearly reject the classical idea of a “view from nowhere”: “A point of view is an ingredient in every description of the observable world that we make”53 and “The world is…a collection of interrelated points of view…there is no ‘outside’ to the world.”54 So while Rovelli’s earlier rejection of intuition seems like a re-entrenchment into the bifurcation of Nature between objective science and subjective dream that Whitehead so forcefully protested against, it is also out of step with his own broader commitment to a relational reality. Such a splitting of our embodied experience from the “scientific discovery” of a toy model of the physical world would neglect the relational essence of reality by succumbing to what Auxier and Herstein call “model-centric thinking”:

“For what are we left with to test our models, other than the formal and recondite cleverness of those models? What standards might we apply to test our models when our model-centric approach demands that we measure experience by those models, rather than those models by experience?”55

Whitehead once wrote that “The physical world is in some general sense of the term a deduced concept. Our problem is, in fact, to fit the world to our perceptions, and not our perceptions to the world.”56 This statement may seem a bit strange coming from a professed realist. But we must not misunderstand Whitehead’s meaning. He is, as Auxier and Herstein make clear, a radical empiricist in William James’ sense. The universe is relational and esemplastic: it grows from the inside out, each part containing the whole in potentia. Whatever this universe is, it is happing not just “out there” but right here, right now within and between us. We do not and cannot experience the universe in is integrity as a child observes a snow globe at arms length. But the “Big Bang” model of inflationary cosmology is often discussed at least in popular science books and by science journalists precisely in this way, as though we were turning the world around in our hand to have a good look at it. Where are we as observers in these acts of cosmological imagination? Precisely nowhere.

Rovelli suggests that our perception of a cosmic evolution through irreversible time results from our perspective at the far end of a thermodynamic heat sink. Inflationary models of the observable cosmos suggest that our world emerged from a very low entropy state at the beginning of the universe and is gradually running down toward heat death. Our vision of the cosmos as such is “blurred” by our special position in this entropic process. Rovelli writes:

“If a subset of the universe is special in this sense, then…memories exist, traces are left—and there can be evolution, life and thought…We observe the universe from within [this subset], interacting with a minuscule portion of the innumerable variables of the cosmos. What we see is a blurred image. This blurring suggests that the dynamic of the universe with which we interact is governed by entropy, which measures the amount of blurring. It measures something that relates to us more than to the cosmos.”57

It is not only our special cosmic position that creates this blurring, according to Rovelli. It is also our special form of biological organization powered by a web of negentropic chemical processes. Life is poised at the cresting wave of a thermodynamic gradient, feeding on light from the Sun and ultimately producing dramatically more entropy than would otherwise be possible on a dead Earth.

Whitehead describes the emergence of special “cosmic epochs” from out of the more general extensive continuum.58 While the “laws” and “constants” of physics, as well as the metrical properties of space-time, the particles described by the standard model, and all larger organized bodies like stars, galaxies, planets, plants, and animals, have emerged within our epoch, the extensive continuum’s generic topological properties hold across all such epochs. Whitehead thought the properties of this extensive continuum were truly metaphysical or fundamental in nature, much as Rovelli thinks his quantum network is fundamental. Whitehead’s notion of a “cosmic epoch” also bears some resemblance to Rovelli’s account of thermodynamically improbable subsets of the wider universe. However, Whitehead does not shy away from the sort of speculative ideas that would be necessary for such an account to count as a coherent explanation. While Rovelli is content to explain away basic features of our universe like memory, causation, and the irreversible flow of time as “nothing but names”59 that we give to describe our statistically improbable egress from a low entropy event in the past,Whitehead would agree with Smolin that the fact that such accounts pass as “explanation” is only a “measure of the depth of the current crisis” faced by scientific cosmology.60 Rather than dismiss the profoundly beautiful forms of complexity achieved by our self-organizing universe as nothing but accidental smudges in the flow of entropy, Whitehead grants reality to a “counter-agency” infusing the physical universe with a tendency toward order.61

At this point, many scientists are probably unable to follow Whitehead. Even he admits that this counter-agency “is too vast and diffusive for our direct observation.”62 But in the course of constructing his speculative cosmology, which seeks to offer a satisfying explanation for the astonishingly organized universe that we do directly observe, Whitehead found it necessary to make reference to what some contemporary physicists are beginning to call “extropy.”63 Which is more improbable, that our universe is erotically lured toward organizational complexity, with human consciousness being a natural outgrowth of evolution, as Whitehead wagers, or, as Rovelli supposes, that the directly observed facts of a time-developmental universe, including everything from physical causation to star and galaxy formation to mental capacities like memory and anticipation, are all just mirages arising from our blurred perspective on an exceedingly rare hot spot at the origin of our subset of the cosmos? Even if the irreversible temporality of cosmic evolution and human life is not metaphysically fundamental, as both Whitehead and Rovelli agree, this does not mean causality, memory, and purpose are merely nominal. These are real features of an exceedingly creative cosmos, as real as energy, entropy, and indeed, should loop quantum gravity turn out to be correct, as real as spin foams. According to Whitehead, “the extreme rejection of final causation from our categories of explanation has been fallacious.”64 A satisfactory cosmology, he insists, must explain the interweaving of entropy and extropy, of dissipation and organization, without attempting to reduce one to an epiphenomenon of the other.

Conclusion

“[The] antagonism between philosophy and natural science has produced unfortunate limitations of thought on both sides,” according to Whitehead. “Philosophy has ceased to claim its proper generality, and natural science is content with the narrow round of its methods.”65 While the original rejection of Scholastic metaphysics and formulation of the mechanical categories and empirical methods of physical science in the 17th century has proven tremendously successful, the advances of the last century and a half (including evolutionary, relativity, quantum, and complexity theories) have brought us into a critical period of general reorganization of the categories of scientific thought. Not only our concept of time, but space, matter, life, and mind must all be rethought and brought into accord. The old mechanical definitions of these terms and their relations are simply no longer relevant. The needed reorganization of fundamental ideas is not a task that natural science can undertake on its own, as should be clear from the fact that after more than a century a coherent integration of relativity and quantum theories remains as elusive as ever (though there are several contenders, major obstacles stand in the way of their widespread acceptance). Whitehead’s philosophy of organism is an effort to construct a new organic and process-relational metaphysics for natural science to replace the now defunct mechanistic ontology. Whether Whitehead has succeeded remains to be seen. There is already plenty of important work going on at the intersections of new paradigm natural science and Whiteheadian philosophy. While the true nature of time undoubtedly remains as mysterious as ever, I hope this brief essay at least contributes to clarifying what is at stake these efforts.


Endnotes

 

1 https://www.nytimes.com/2019/03/09/us/daylight-savings-time.html?fbclid=IwAR17AlGToFUvx3PkI_U50YJ16rPjw6OYIWvgHdYIYhg8W_nU3-4BMrpJ4Js [accessed March 9, 2019].

2 Arrhenius, S. “Presentation Speech,” 10 December 1922 in Nobel Lectures in Physics (1901-1921)World Scientific, Singapore (1998).

3 History of Western Philosophy (New York: Routledge, 1996), 720.

4 https://physics.nyu.edu/sokal/dusek.html

5 Bergson and Modern Physics (1973)

6 https://socialepistemologydotcom.files.wordpress.com/2015/06/white_reply_riggio1.pdf

7 Charles Dickens, “Dombey and Son”

8 Creative Evolution, 241.

9 Principles of Natural Knowledge, 25-26.

10 See also the discussion by F. S. C. Northrop in Science and First Principles (Cambridge, 1931), 113-114.

11 Einstein, “Cosmological Considerations on the General Theory of Relativity,” in The Principle of Relativity edited by Francis Davis (Courier, 2013), 183.

12 The Principle of Relativity, 49.

13 See Leemon B. McHenry’s book The Event Universe: The Revisionary Metaphysics of Alfred North Whitehead (2015).

14 See The Event Universe, 139-140 and 413n6.

15 The Event Universe, 44.

16 See Process Studies, Vol. 28, No. 3/4, Fall-Winter 1999, “Special Focus: Bergson and Whitehead.”

17 The Concept of Nature, 54.

18 Duration and Simultaneity, note 10.

19 Process & Reality, 209.

20 PR, xii.

21 Process and Reality, 23.

22 Einstein to Vero and Mrs. Bice, March 21, 1955. Einstein Archive, reel 7-245; reprinted in Albert Einstein- Michele Besso Correspondence, 537-538.

23 The Concept of Nature, 29-30.

24 Latour, An Inquiry into Modes of Existence, 120.

25 Process & Reality, 35.

26 Journal of the History of Ideas, Vol. 10, No. 2 [Apr., 1949], 283; https://www.jstor.org/stable/2707418

27 “Bergson, Mathematics, and Creativity” in Process Studies Vol 28; http://www.religion-online.org/article/bergson- mathematics-and-creativity/

28 Bergson and Modern Physics, 120.

29 Duration and Simultaneity (1922/1965), 45.

30 A Pluralistic Universe, 231. Quoted in Capek, Bergson and Modern Physics, 140.

31 Process & Reality, 21.

32 Modes of Thought, 102.

33 See “Introduction,” Henri Bergson: Key Writings, ed. by K. A. Pearson and J. Mullarkey (New York: Continuum, 2002); see also Capek, Bergson and Modern Physics, 154.

34 Matter and Memory, trans. N. M. Paul and W. S. Palmer (New York: Zone Books, 1991).

35 Science and the Modern World, 37.

36 Science and Philosophy, 252.

37 See especially this post by astrophysicist Geoffrey Edwards: https://www.infiniteconversations.com/t/rethinking-time/2014

38 Foundations of Relational Realism: A Topological Approach to Quantum Mechanics and the Philosophy of Nature (2013, xxn3)

39 https://plato.stanford.edu/entries/whitehead/#PhilScie

40 Carlo Rovelli, ‘Science Is Not About Certainty’, in The Universe, ed. John Brockman, New York: Harper Perennial, 2014, p.215, 227 & 228

41 The Order of Time, 173.

42 The Order of Time, 174.

43 The Order of Time, 3.

44 The Order of Time, 92.

45 The Order of Time, 53.

46 The Singular Universe and the Reality of Time, xv.

47 The Order of Time, 168.

48 The Order of Time, 80.

49 Process & Reality, 66-67.

50 The Order of Time, 168.

51 Modes of Thought, 154.

52 The Order of Time, 190n14.

53 The Order of Time, 132.

54 The Order of Time, 108.

55 The Quantum of Explanation: Whitehead’s Radical Empiricism (2017), 111.

56 Whitehead, “Space, Time, and Relativity” in Aims of Education, 166.

57 The Order of Time, 130, 134.

58 Process & Reality, 91.

59 The Order of Time, 147.

60 A Singular Universe and the Reality of Time, 355. 61 The Function of Reason, 25.

62 The Function of Reason, 25.

63 “Entropy, Extropy, and the Physical Driver of Irreversibility” by Attila Grandpierre (http://indecs.eu/2012/indecs2012-pp73-79.pdf)

64 The Function of Reason, 28. 65 The Function of Reason, 61.

I’ll be teaching another short course at Schumacher College in the UK the week of April 22nd-26th, 2019.

Here’s a link if you’re interested in registering:

https://www.schumachercollege.org.uk/courses/short-courses/re-enchanting-the-cosmos

Here’s what I’ll be teaching on:

“The Evolution of Consciousness and the Cosmological Imagination”

This week-long course will trace the evolution of consciousness in the West from ancient Greece through to the present. The goal is twofold: to understand the historical process whereby humanity severed itself from a meaningful universe and to re-ignite the cosmological imagination allowing us to reconnect to the soul of the world. The course begins by exploring Plato’s cosmology and theory of participation and moves on to consider the Scientific Revolution and the Romantic reaction to it. It concludes with a study of several contemporary efforts to re-enchant the cosmos by grounding human consciousness back in the more-than-human creative process responsible for generating it. In addition to Plato, the course draws upon the archetypal astronomy of Johannes Kepler, the Naturphilosophie of Goethe and Schelling, the nature poetry of Coleridge and Wordsworth, the esoteric philosophy of Rudolf Steiner and Owen Barfield, the process philosophy of Alfred North Whitehead, and the contemporary participatory theory of Jorge Ferrer.

 

*featured image above by Jakob Boehme