An unfortunate misunderstanding is that humans living in the Anthropocene inevitably are or should be ethically anthropocentric (centering ethical agency and value primarily or exclusively on humans). No doubt the use of the Greek word for “human” (anthropos) in both of those words is partly responsible for the confusion. The Anthropocene is a geological epoch in which anthropogenic effects have reached planetary proportions, shaping not only local ecosystems but whole planetary systems, acidifying the oceans, melting the polar ice caps, warming the global climate, facilitating a mass extinction of species…. If the Anthropocene is a period of time in which Earth systems are covered with anthropogenic effects, does that mean the Anthropocene is anthropocentric?
Reports of the death of metanarratives have been greatly exaggerated. Critiques of grand narratives (metanarratives) often have the respectable intention of protecting the specificity of different peoples and places from the homogenizing and totalizing effects of universal claims that are supposed to apply to everyone in all times and places. But these critiques fail on numerous accounts. 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.
A few weeks ago, I gave a presentation at the Philosophy, Cosmology, and Consciousness Forum at the California Institute of Integral Studies in San Francisco. I spoke about some of the research I used for my dissertation (Philosophy for a Planetary Civilization: On the Verge of Integral Ecology), which I defended last March. A video of the talk is available HERE. I was introduced by Matt Segall, who recently posted some summary reflections on the talk.
Like many talks I give, the style is mostly improvisational. Nonetheless, my meandering musings elicited some thoughtful questions and comments from the people in attendance, making about half of the video Q&A. I’m not going to summarize the presentation here, but I will state my gratitude for the various criticisms I’ve received.
Those criticisms include the following:
1) My critique of AT&T’s “Rethink Possible” slogan didn’t account for the full history of AT&T. This was by far my favorite criticism. AT&T is a weird entity with a complex history.
2) My interpretation of Platonic dualism didn’t do justice to the elements of Plato’s writings that subvert dualism and pervert the very idea of Platonism.
3) My espousal of rhizomatics might not be effective in countering the interconnected flows of global capitalism.
4) Aside from an injunction to tarry with complexity and uncertainty, my philosophical experiments do not give very specific guidance on questions of ethics, politics, and practical action.
5) My focus on the humor of truth (Isabelle Stengers’ concept for a critical standpoint from which to recognize the limits of one’s theories) did not adequately account for the many other ways of recognizing the limits of one’s theories (e.g., humility, imagination).
6) Perhaps the strangest criticism I heard is that my emphasis on humor makes me impervious to criticism or somehow difficult to criticize. I’m happy to accept that criticism, especially insofar as I sometimes tell jokes instead of responding directly to questions. However, I think I’m generally quite vulnerable and available to criticism. Indeed, humor (following Stengers) was presented precisely as a means to stay open to criticism, not as a hipster strategy for being ironic and, like, whatevs. Furthermore, as indicated by each of these six criticisms, some people found it quite easy to criticize my points and positions.