As 2016 comes to a close, I’d like to rant about people who say “Happy Gregorian New Year,” but I’ve written about that elsewhere. For now, I’m getting ready for a busy 2017 for publications and conferences. Continue reading
Tag Archives: Alfred North Whitehead
Graham Harman and other proponents of object-oriented ontology (OOO) follow Whitehead in taking up the task of articulating a speculative metaphysics, which is a relatively untimely task, situated amidst multifarious post-Kantian prohibitions against metaphysics. In particular, OOO follows Whitehead’s “ontological principle,” affirming the irreducibility of actual entities. The relationship between OOO and Whitehead looks mutually beneficial. OOO benefits by getting support for its metaphysical orientation toward entities, things, i.e., “objects.” [Does it need to be reiterated that this is a general sense of object as entity, not the modern sense of object in opposition to (or participation with) subject?] Whitehead benefits by getting a boost in popularity, making Whitehead more relevant and interesting for contemporary thought. Despite this opportunity for mutual benefit, both partners aren’t totally into it. Harman refers to Whitehead regularly (including in his latest, Immaterialism), acknowledging Whitehead’s unique contributions to metaphysics. How do Whiteheadians respond? Let’s face it. It’s not the mutual admiration club. Guess what, OOO? Process philosophers just aren’t that into you. Continue reading
I recently stumbled upon this 2007 Philosophy Now article by Colin Wilson, “Whitehead as Existentialist,” thanks to a retweet from Matt Segall—a Whitehead expert and the brilliant blogger (and soon-to-be PhD!) behind Footnotes to Plato. There’s never been any secure border separating who is in and out of existentialism, so why not? If someone wants to include Alfred North Whitehead, it’s fine with me. In our time of radical uncertainty and uncanniness, existentialist ways of thinking and being are perhaps more relevant than ever, so I don’t see any reason to close the door on Whitehead’s participation in any movement related to existentialism. In some sense, all you need to do to be an existentialist is exist, so including Whitehead seems pretty easy. Right? Not really. Although I appreciate Whiteheadian alliances and solidarities, it is more accurate to say that Whitehead is not an existentialist. Whitehead is in fact not an existentialist, not a representative, exemplar, or example of existentialism. Continue reading
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
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