Schedules are getting finalized for the upcoming ecological civilization mega-conference, Seizing an Alternative. I’m delighted to be participating in a philosophy of religion track with a lot of great people. I already posted my abstract for my presentation in that track. I’m also participating in another track, which focuses on the Journey of the Universe project and related approaches to situating human history in the evolutionary epic. Again, great people are involved. In particular, I’m presenting on a panel with two dear companions, Kimberly Carfore and Adam Robbert, each of whom is involved with other tracks as well. Our panel is “Cosmopolitics and the Big Journey.” Below is the abstract. Continue reading
I’ll be giving a couple of presentations at the upcoming conference, Seizing an Alternative: Toward an Ecological Civilization, which is taking place early June in Claremont, California. It’s a massive assemblage of a few different conferences: the 10th International Whitehead Conference, the 9th International Forum on Ecological Civilization, the Inaugural Pando Populus Conference, the Pilgrim Place Centennial Celebration, and the Process & Faith Summer Institute.
I’m on a panel with some of my closest coconspirators discussing cosmopolitics and the Journey of the Universe project. I’ll have more to say about that later. I’m also happy to be part of a track focusing on Alfred North Whitehead’s contributions to the philosophy of religion. Here’s the abstract for the paper I’ll deliver for that track: Continue reading
I advocate for a political concept of love—planetary love—drawing on a Deleuzian political philosophy of love (via Hardt and Negri) as well as the concept of love developed by the postcolonial theorist Gayatri Spivak and elaborated on by the theologian Catherine Keller. It’s an ecological and feminist sense of love, not a sentimental or romantic or Platonic love. It’s allied with poststructuralism, postcolonialism, and posthumanism, but it does not go postal and dwell in critique and negativity. It is a love that dwells in non-coercive, mutually transformative contact, which differentiates while it entangles.
Affirming the inseparable differences entangling the multifarious inhabitants and habitats of the planet, planetary love is non-exclusive. It’s for everybody, even for the enemies of planetary coexistence. The most agreed upon enemy of environmentalists is corporate capitalism. Planetary love includes love for capitalism, love for corporations. That idea is not agreeable to many people.
An increasing number of new books are engaging speculative realism and object-oriented ontology in terms of their implications for theology and philosophy of religion. A good anthology of approaches is The Future of Continental Philosophy of Religion, edited by Clayton Crockett, B. Keith Putt, and Jeffrey W. Robbins. One of the chapters in that book (“The Persistence of the Trace,” by Steven Shakespeare) cites a short piece I wrote in March 2011, “Theological Implications of Object-Oriented Philosophy: Factishes, Imperatives, and Cthulhu.” It was originally posted on the esteemed blog, Knowledge Ecology.
It was a guest post, and it’s expiration date has passed, so it’s not up anymore. I’m posting it here. [NB: this was only an abstract. For a more thorough account of theological (and ecological) implications of object-oriented ontology in relationship to process, poststructuralist, and ecofeminist theologies, read On the Verge of a Planetary Civilization]. Continue reading
It’s been about four months since I’ve posted anything here, mostly because of a demanding writing and teaching schedule interspersed with a couple of conferences and a move to a new apartment. In that time, I finished writing Whole Earth Thinking and Planetary Coexistence: Ecological Wisdom at the Intersection of Religion, Ecology, and Philosophy.
A hardback will come out this summer, and a paperback will follow in 2016. The book focuses on two areas of the environmental humanities: poststructuralist philosophy (via Deleuze and Guattari) and the field of religion and ecology (via Thomas Berry, Gary Snyder, et al.). It provides an accessible introduction to those areas of environmental humanities (for undergrads, generally interested readers, etc.), and it also indicates some strategies for synthesizing the complex chaosmos of Deleuze and Guattari with the religious cosmologies of people like Berry and Snyder. I consider how such a synthesis coordinates possibilities for ecological wisdom, which is an engaged wisdom oriented toward postsecular ecological democracy.
By “ecological wisdom,” I am referring to practices for multicultural and cross-disciplinary ways of knowing. Such practices can draw from many sources. I consider sources in feminist epistemology, traditional ecological knowledge, environmental sciences, classical religious traditions, and the geophilosophy/ecosophy of Deleuze/Guattari. Practices of ecological wisdom energize human capacities for thinking through the challenges facing planetary modes of coexistence during an epoch marked by the inextricable intertwining of humans with planetary systems.
If “whole Earth thinking” sounds somewhat countercultural, you might be thinking of Stewart Brand and the Whole Earth Catalog. My work is in tension and alliance with the countercultural context of the Whole Earth Catalog. There was too much triumphalism and too many hasty dismissals of classical traditions in much of that countercultural milieu. Furthermore, Earth in that context was often seen as a material or biophysical ground for humans, whereas whole Earth thinking orients itself toward the mutual grounding/grounded/ungrounding relationships between humans and Earth, relationships that cannot be avoided in any struggle to coexist in the Anthropocene.
Below you’ll find the summary and a few blurbs: Continue reading
One year on Earth (365 days) is four years on Mercury. Mercury revolves around the sun relatively quickly: once every eighty-eight Earth days. While the years are relatively short on Mercury, the days are long—twice as long. One day on Mercury takes two years on Mercury, which is to say, it takes two solar revolutions of the planet for it to rotate fully on its axis (in Earth terms: imagine the sun rising in June, reaching its noontime zenith in January, approaching dusk the following summer, and approaching midnight the following January). In the last ten years, twenty days have transpired on Mercury.
I found some old notes of mine (perhaps even “notes” is too emphatic a word), which were written in this month ten years ago. They are clearly under the spell of Mercury, or in Greek terms, Hermes. I was quite taken with hermeneutics, particularly through the inflection of a Heideggerian-Aristotelian poetic philosophy. I was interested in a hermeneutic radicalization of hermetic philosophy (not unlike Jeff Kripal’s mystical hermeneutics or Jack Caputo’s devilish hermeneutics). Along with hermeneutics, I was also exploring the Merleau-Ponty/Whitehead alliance, anticipating current trends in hybridizing phenomenological and process thought, such as the “Whiteheadian key” to Merleau-Ponty’s ontology that Hamrick and Van Der Veken articulate (see Nature and Logos). I can also see the beginnings of my ongoing work with a philosophical concept of sense. With no further introduction or commentary, no apologia or proslogion, here’s a sample of what I was writing twenty mercurial days ago. Continue reading