Despite exaggerated claims about the disenchantment of the world in the modern age, religious traditions and esoteric spirituality never went away, which is not to say that the persistence of enchantment didn’t cause severe anxiety among some who wished that those things would go away. Among the persistent modes of enchantment is the practice of interpreting the meanings of heavenly bodies in relation to human affairs: astrology. Continue reading
I often find myself thinking with Alfred North Whitehead. I recall that today is his birthday, Feburary 15 (1861-1947). I don’t remember many birthdays of philosophers, but that is one of them. It’s Galileo’s birthday too, so maybe that has something to do with this date sticking in my memory.
I recently finalized revisions for “A Place for Ecological Democracy in Whitehead’s Philosophy of Religious Entanglements,” which is a chapter for an anthology, Greening Philosophy of Religion: Rethinking Climate Change at the Intersection of Philosophy and Religion (edited by Jea Sophia Oh and John Quiring). In a couple of months I’ll be presenting on Whitehead’s ontological principle for the American Philosophical Association. I keep thinking with Whitehead, but I wouldn’t consider myself Whiteheadian. I continue drawing on his philosophy for a variety of reasons, one of which is that I am often inspired by other contemporary writers who engage with Whitehead in new ways that are relevant to contemporary problems. It is the community of those who think with Whitehead who really make Whitehead interesting to me. In other words, the secondary sources are often more interesting than Whitehead’s primary texts. So maybe I’m a secondary Whiteheadian, if that’s a thing. Not just any secondary Whiteheadian. A Deleuzian Whiteheadian. Continue reading
Coexistentialism: Unbearable Intimacy, Ecological Emergency. The manuscript is finished and off to the publisher. It’s around 110,000 words. The best thing about coexistentialism is the “co-,” indicating an ecological redistribution of Heidegger’s Mitsein (being-with) to include all beings, human, nonhuman, and otherwise. The worst thing is the “ism,” which is no doubt risky; it can degenerate into a lazy substitute for thinking along with other “isms,” but it could (I hope) facilitate solidarity, shared struggle, shared suffering, and shared feasting. Existence is not the best or the worst, neither optimus nor pessimus. It just is: existence. 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.
I’m participating in a couple of events in March. First, I’m a panelist in a session on “Religion and Culture: How Self-Perceptions and Scientific Literacy Influence Political Views,” which is part of an ongoing seminar, Speciesism and the Future of Humanity: Biology, Culture, Sociopolitics, taking place at the University of California, Berkeley. The specific time isn’t listed on their site yet, but my session is March 14, 5-7pm in Boalt Hall room 132 South Addition.
I’ll be responding to a couple presentations on the roles of religion as it relates to conservation, sustainability, and the sociology/politics that surround our solutions to major environmental problems, particularly in light of questions regarding how or if Western religion promotes the belief that humans are different, or potentially better than, other organisms in the planet.
A couple weeks later, I’m presenting a paper on philosophical botany at the American Philosophical Association’s pacific division annual meeting, which will be held in the Westin St. Francis hotel in San Francisco’s Union Square. I’ll be speaking on Friday the 29th in the evening, but the whole event runs from March 27-31.
I’ll be speaking about a comparative philosophical botany, touching on indigenous, Hindu, and Buddhist perspectives on plants along with some occidental philosophy (especially Aristotle and Theophrastus). I’m following Matthew Hall pretty closely, whose work on philosophical botany takes its cue from the ecofeminist philosophy of Val Plumwood and from a multicultural comparative orientation. I like Michael Marder’s work on plant-thinking, but I probably won’t engage much of it in this talk. His focus is on hermeneutic phenomenology, deconstruction, and weak thought, which have plenty of internal critiques of the anthropocentrism and zoocentrism of occidental philosophy, but he doesn’t touch on external critiques from non-Western traditions (aside from acknowledging the importance of those critiques).
Growth suspended in ecstasy, the ideal flowering for you.
The plant will have nourished the mind which contemplates the blooming of its flower. […]
Untouchable because it does not touch itself in its centre. Only its edges will lightly touch — there where already it is no longer held in that suspended becoming — the interruption of its unfurling.
—Luce Irigaray, Elemental Passions.