Process Philosophy

This essay offers an original interpretation and defense of the doctrine of flux, as it is presented in Plato’s Theaetetus. The methodology of the paper’s analysis is in the style of rational reconstruction, and it is highly analytic in scope, in the sense that I will focus on the text itself, and only on certain parts of it too, while ignoring the rest of Plato’s extensive corpus, and without worrying about whether, how, and to what extent the interpretation of the (...) view coheres well with the other elements of the secret doctrine view discussed in the dialogue, as well. In the first part of the essay, I’ll offer my interpretation of the doctrine. Then, in the second part of the essay, I’ll examine two potential criticisms of the doctrine, including Socrates’s infamous linguistic paradox, and show how my interpretation of Heraclitean flux metaphysics is able to circumvent both. (shrink)

What are persons and how do they exist? The predominant answer to this question in Western metaphysics is that persons, human and others, are, and exist as, substances, i.e., ontologically independent, well-demarcated things defined by an immutable (usually mental) essence. Change, on this view, is not essential for a person's identity; it is in fact more likely to be detrimental to it. In this chapter I want to suggest an alternative view of human persons which is motivated by an appreciation (...) of their biological nature. Organisms, human and non-human, are dynamical systems that for their existence and persistence depend on an ongoing interaction with the environment in which they are embedded. Taking seriously this most fundamental human condition leads to recognising human persons as processes, i.e., as entities for the identity of which change is essential. It also implies a holistic view of the human mind. (shrink)

Stephen Mumford has argued that dispositionalists ought to be endurantists because perdurantism, by breaking down persisting objects in sequences of static discrete existents, is at odds with a powers metaphysics. This has been contested by Neil Williams who offers his own version of ‘powerful’ perdurance where powers function as links between the temporal parts of persisting objects. Weighing up the arguments given by both sides, I show that the profile of ‘powerful’ persistence crucially depends on how one conceptualises the processes (...) involved in the manifestation of powers. As this turns out not to be determined per se by subscribing to some view labelled ‘powers view’, further discussion is needed as to what processes are and to what kind of process theory a powers metaphysics should commit itself in order to be convincing. I defend the claim that dispositionalism is best combined with a version of process ontology that is indeed incompatible with a perdurantist analysis of persistence. However, I argue that this does not imply that dispositionalists ought to be endurantists. (shrink)

Die Nähe der Philosophie Schopenhauers zu derjenigen Schellings wurden oft beschworen und bereits zu Schopenhauers Lebzeiten häufig – bis hin zum Plagiatsvorwurf gegen Schopenhauer – thematisiert. Besonders auffällig werden die Ähnlichkeiten, wenn man sich den Naturkonzeptionen beider Denker zuwendet: Beide Philosophen versuchen auf je eigene Weise die Natur als selbsttätig zu denken. Ausgehend von diesen Überlegungen werden im vorliegenden Band die Naturphilosophie Schellings und Naturmetaphysik Schopenhauers ausführlich vor dem Hintergrund einer in ihrer Selbsttätigkeit als prozessual gedachten Natur gegenübergestellt und diskutiert. (...) Dabei versteht sich diese Arbeit als systematisch-komparatistischer Beitrag zur Schelling- und Schopenhauer-Forschung, indem sie erstmals einen detaillierten Vergleich der Naturkonzeptionen anstellt und zugleich für eine prozessphilosophische Interpretation – sowohl der Naturphilosophien, als auch der gesamtphilosophischen Systeme argumentiert. (shrink)

This article offers a summary of Whitehead’s life, along with bibliographical indications, and it additionnally gives reference markers to help understand how Whitehead renewed cosmology by unearthing a new understanding of a subject that would not be detached from its corporeal rootedness. Then, a more particular understanding of Whitehead’s criticism of the technoscentific project is sought, as to its absence of self-scrutiny. An additional consideration of ecology, and then religion, are offered.

"Müfessirlerin Tarihsellikleri" ismini verdiğimiz işbu tez vesilesiyle öncelikle günümüzde Kur'ân ile yan yana anıldığına şahit olduğumuz "tarihsellik" kavramının esas itibariyle insana ait bir mefhum olduğuna, tefsir bünyesinde yaşanan birçok ihtilafın da "tarihsellik" tabirinin insana ait oluşunun tam manasıyla idrak edilemeyişinden kaynaklandığına dikkat çekilmiştir. Tefsir sahasında vuku bulan ve esasında insanın tarihselliğinden ileri gelen bu ihtilafların giderilmesi ile muhtemel yeni ihtilafların önüne geçilebilmesi, herkes gibi bir insan olan müfessirlerin tarihselliklerini inşa eden unsurların doğru tespitine bağlıdır. Bu sebeple müfessirlerin tarihselliklerini inşa ederek (...) onların tefsir tercihlerinde belirleyici olan ve müfessirleri tefsirde zorunlu olarak öznelliğe iten başlıca unsurlara tezimizin ilgili bölümlerinde örnekler üzerinden detaylı bir şekilde yer verilmiştir. Çalışmamızda nihai olarak ayetlerdeki kast-ı ilâhîye dair ve Kur'ân'ın nüzul ortamı hakkında zengin bir müktesebatı bize taşıyan sahih rivayetler ile nesnel tarihî malzemenin tefsir disiplininde müfessirlerin tefsir tercihlerini denetleyen birer otorite olarak tayin edilmesi sayesinde müfessirlerin kendi tarihselliklerine karşı eserlerini koruyabilecekleri sonucuna varılmıştır. (shrink)

Kirjoituksessa argumentoin, että metafysiikka on ollut valistusta, vaikka se edelleen kaipaa lisää valistumista, kun valistus ymmärretään avoimena prosessina, joka ei ole ajasta ja paikasta riippuvaista. Käsittelen ensin sitä, mitä metafysiikka ja valistus ovat. Sitten lausun länsimaisen metafysiikan historiasta hyvin lyhyesti. Päätän esseen argumentoimalla, että metafysiikka on valistunutta siinä mielessä, että klassisen substanssi-ominaisuus-skeeman sokeasta seuraamisesta on pitkälti päästy eroon. Metafysiikka kaipaa kuitenkin lisää valistusta ja kriittistä tarkastelua, jotta vapaudumme täysin kyseisen skeeman ja modernin predikaatti-logiikan johdatuksen aiheuttamasta kolmesta ongelmallisesta suositusta (tausta)oletuksesta: (1) (...) perustavat partikulaariset yksilöoliot ovat (periaatteessa) laskettavia, (2) ne eivät ole relationaalisia ja (3) ominaisuudet ovat ontologisesti riippuvaisia kantajistaan. (shrink)

In this paper, I propose a solution to an almost ignored problem in metaphysics and metametaphysics: what is categorial fundamentality and non-fundamentality? My proposal builds on E. J. Lowe’s view on the issue. By means of the newcomer notion of generic identity, I can give an account of something that Lowe did not explicate: the constitution of formal ontolog- ical relations. Formal ontological relations (e.g. instantiation) are internal relations that deter- mine ontological form and category-membership. I argue that categorial fundamentality (...) is hav- ing membership fully determined by a simple formal ontological relation or relations jointly in an order and categorial non-fundamentality is having membership at least partly determined by a derived formal ontological relation in an order. In contrast to Lowe, my proposal does not pre- suppose non-modal essentialism. (Please, ask for the penultimate draft.). (shrink)

The main argument in this book is the undeniable openness of every system to the unknown. And the fundamental question goes: What does this openness produce? We are a part of the infinite universe and an incorporation of its wholeness. Both for us means an individualized reality, through which the universe expresses itself and on the other hand through which it is built up with. It also means our necessity, importance and indestructibility for the sum of its incorporations. Most connections (...) among ourselves are hardly conscious for us. Meanwhile the infinitesimality structure of all consciousness guarantees not only the logical lack of inconsistency of these connections but also the freedom of choice of every individual. Our goal by no means can be to decide completely consciously. Responsibility contains spontaneity or rather trust in a meaningful working together of the forces. We increasingly become aware of our role in the entire relationship and we learn to contribute optimally to the value fulfillment of all individuals, ourselves included. Beyond the supposed differences between objective and subjective reality, we at some point of awareness comprehend that we create our reality out of our innermost depths. (shrink)

One is occasionally reminded of Foucault's proclamation in a 1970 interview that "perhaps, one day this century will be known as Deleuzian." Less often is one compelled to update and restart with a supplementary counter-proclamation of the mathematician, David Lindley: "the twenty-first century would be a Bayesian era..." The verb tenses of both are conspicuous. // To critically attend to what is today often feared and demonized, but also revered, deployed, and commonly referred to as algorithm(s), one cannot avoid the (...) mathematical and philosophical legacies of probability. // But attending to these probabilistic or Bayesian legacies must include an undeniable theological legacy in which they remain entangled. // We are not, today, discovering quirky theological metaphors in contemporary technics. It's the other way around. The technologies are mere metaphors of past theologies. (shrink)

Following Sellars, this paper shows how ontological theorization becomes diachronically coordinated with and constrained by empirical science, and how the formal-quantitative kernel of scientific theories corresponds to qualitative-conceptual determinations at the structural level. To do this, we follow Johanna Seibt’s characterization of ontology as a theory of categorial inference, in which category construction and recategorization are seen relative to and modeled by the most general inferences and descriptive concepts of natural and scientific languages. This allows us to trace the preservation (...) of inferential semantic structure across ontological theories in relation to model languages. We then provide some provisional indications to coordinate Seibt’s account with Jay Rosenberg’s “convergent realist” assessment of scientific theories in terms of Cauchy convergences and “counterpart modeling,” which defines epistemological conditions for articulating the preservation of formal structure in theories toward a limit or ideal point of enquiry. (shrink)

The aim of this work is to argue for the idea that processes and process-based entities are to be modelled as relational structures. Relational structures are genuine structures, namely entities not committed to the existence of basic objects. My argument moves from the analysis of Whitehead’s original insight about process-based entities that, despite some residual of substance metaphysics, has the merit of grounding the intrinsic dynamism of reality on the holistic and relational characters of process-based entities. The current model of (...) process ontology requires genuine emergence and this, in turn, requires organizations, i.e., emergence in organizations. Another view about processes rely on a structural specification of processes. I suggest that the two views can be made compatible by the help of a specific sort of structures, namely relational structures. The appeal to the mathematical theory of genuine structures, category theory, reveals the formal plausibility of this convergence. According to this formal approach, genuine structures are essentially dynamic entities for they are relational, namely, as well as organizations, they are not existentially committed to particulars. (shrink)

In this paper I argue that even the most radical metaphysics of powers (such as that adopted by Mumford & Anjum, Cartwright, or Groff) are compatible with eternalism. I first offer a taxonomy of powers ontologies, and attempt to characterise the difference between moderate and radical powers ontologies – the latter are characterised by an emphasis on production and dynamicity. I consider an argument by C. Friebe to the effect that the productive character of powers is inconsistent with Eternalism and (...) find it wanting. I then elucidate the notion of dynamicity that radical powers theorists employ by making apparent their link with an ontology of irreducible processes. Finally, I respond to an argument by Donatella Donati to the effect that eternalism entails a reductive account of change which is inconsistent with process ontologies, and show that the the two are compatible. I conclude that we have no reason to think that radical powers metaphysics (and, a fortiori, every powers ontology) are not compatible with eternalism. (shrink)

This Open Access book (see link to Taylor & Francis below) critically examines the recent discussions of powers and powers-based accounts of causation. The author then develops an original view of powers-based causation that aims to be compatible with the theories and findings of natural science. Recently, there has been a dramatic revival of realist approaches to properties and causation, which focus on the relevance of Aristotelian metaphysics and the notion of powers for a scientifically informed view of causation. In (...) this book, R.D. Ingthorsson argues that one central feature of powers-based accounts of causation is arguably incompatible with what is today recognised as fact in the sciences, notably that all interactions are thoroughly reciprocal. Ingthorsson’s powerful particulars view of powers-based causation accommodates for the reciprocity of interactions. It also draws out the consequences of that view for the issue of causal necessity and offers a way to understand the constitution and persistence of compound objects as causal phenomena. Furthermore, Ingthorsson argues that compound entities, so understood, are just as much processes as they are substances. A Powerful Particulars View of Causation will be of great interest to scholars and advanced students working in metaphysics, philosophy of science, and neo-Aristotelian philosophy, while also being accessible for a general audience. (shrink)

Reality exists independently of human observers, but does the same apply to its structure? Realist ontologies usually assume so: according to them, the world consists of objects, these have properties and enter into relations with each other, more or less as we are accustomed to think of them. Against this view, Rein Raud develops a radical process ontology that does not credit any vantage point, any scale or speed of being, any range of cognitive faculties with the privilege to judge (...) how the world ‘really’ is. In his view, what we think of as objects are recast as fields of constitutive tensions, cross-sections of processes, never in complete balance but always striving for it and always reconfiguring themselves accordingly. The human self is also understood as a fluctuating field, not limited to the mind but distributed all over the body and reaching out into its environment, with different constituents of the process constantly vying for control. The need for such a process philosophy has often been voiced, but rarely has there been an effort to develop it in a systematic and rigourous manner that leads to original accounts of identity, continuity, time, change, causality, agency and other topics. Throughout his new book, Raud engages with an unusually broad range of philosophical schools and debates, from New Materialism and Object-Oriented Ontology to both phenomenological and analytical philosophy of mind, from feminist philosophy of science to neurophilosophy and social ontology. Being in Flux will be of interest to students and scholars in philosophy and the humanities generally and to anyone interested in current debates about realism, materialism and ontology. (shrink)

According to contemporary ‘process ontology’, organisms are best conceptualised as spatio-temporally extended entities whose mereological composition is fundamentally contingent and whose essence consists in changeability. In contrast to the Aristotelian precepts of classical ‘substance ontology’, from the four-dimensional perspective of this framework, the identity of an organism is grounded not in certain collections of privileged properties, or features which it could not fail to possess, but in the succession of diachronic relations by which it persists, or ‘perdures’ as one entity (...) over time. In this paper, I offer a novel defence of substance ontology by arguing that the coherency and plausibility of the radical reconceptualisation of organisms proffered by process ontology ultimately depends upon its making use of the ‘substantial’ principles it purports to replace. (shrink)

This article investigates religious ideals persistent in the datafication of information society. Its nodal point is Thomas Bayes, after whom Laplace names the primal probability algorithm. It reconsiders their mathematical innovations with Laplace's providential deism and Bayes' singular theological treatise. Conceptions of divine justice one finds among probability theorists play no small part in the algorithmic data-mining and microtargeting of Cambridge Analytica. Theological traces within mathematical computation are emphasized as the vantage over large numbers shifts to weights beyond enumeration in (...) probability theory. Collateral secularizations of predestination and theodicy emerge as probability optimizes into Bayesian prediction and machine learning. The paper revisits the semiotics and theism of Peirce and a given beyond the probable in Whitehead to recontextualize the critiques of providence by Agamben and Foucault. It reconsiders datafication problems alongside Nietzschean valuations. Religiosity likely remains encoded within the very algorithms presumed purified by technoscientific secularity or mathematical dispassion. (shrink)

A review of Tristan Garcia's The Life Intense: A Modern Obsession (2018) unravelling Garcia's process philosophy qua intensity.

This transdisciplinary doctoral thesis presents various theoretical, methodological and empirical approaches that together form an ecological approach to the study of social sciences. The key argument follows: to understand how sustainable behaviours and cultures may emerge, and how their development can be facilitated, we must further learn how behaviours emerge as a function of the person and the material and social environment. Furthermore, in this thesis the sustainability crises are framed as sustain-ability crises. We must better equip our cultures with (...) abilities to deal with the complexity and uncertainty of socio-ecological systems, and use these cultural skillsets to survive in and adapt to an increasingly unpredictable world. This thesis employs a plurality of ecological social sciences and related methodologies—such as ecological psychology, ecological rationality and agent-based modelling—to enlighten the question of how the collective adoption of sustainable behaviours can be leveraged, particularly by changing the affordances in the material environment. What is common to these ecological approaches is the appreciation of ‘processes’ over ‘products’: we must understand the various processes through which sustainable forms of behaviour or decision-making emerge to truly locate leverage points in social systems. Finally, this thesis deals extensively with uncertainty in complex systems. It proposes that we can look to local and traditional knowledge in learning how to deal adaptively with uncertainty. (shrink)

Here, I lay the foundations of a high-level ontology of particulars whose structuring principles differ radically from the 'continuant' vs. 'occurrent' distinction traditionally adopted in applied ontology. These principles are derived from a new analysis of the ontology of “occurring” or “happening” entities. Firstly, my analysis integrates recent work on the ontology of processes, which brings them closer to objects in their mode of existence and persistence by assimilating them to continuant particulars. Secondly, my analysis distinguishes clearly between processes and (...) events, in order to make the latter abstract objects of thought (alongside propositions). Lastly, I open my ontological inventory to properties and facts, the existence of which is commonly admitted. By giving specific roles to these primitives, the framework allows one to account for static and dynamic aspects of the physical world and for the way that subjects conceive its history: facts account for the life of substances (physical objects and processes), whereas events enable cognitive subjects to account for the life story of substances. (shrink)

This paper argues that the ubiquitous digital networks in which we are increasingly becoming immersed present a threat to our ability to exercise free will. Using process philosophy, and expanding upon understandings of causal autonomy, the paper outlines a thematic analysis of diary studies and interviews gathered in a project exploring the nature of digital experience. It concludes that without mindfulness in both the use and design of digital devices and services we run the risk of allowing such services to (...) direct our daily lives in ways over which we are increasingly losing control. (shrink)

El libro engloba una serie de artículos acerca de la Filosofía del Proceso, tratando de responder a varias preguntas fundamentales: ¿sigue vigente la noción de sustancia para dar cuenta de la realidad? ¿Qué significa que la realidad es procesual, si es que acaso es así? Otro hilo conductor proviene del diálogo con Whitehead. Se incluyen enfoques que abarcan diferentes épocas históricas, desde la antiguedad, la época medieval, hasta las posturas más recientes.

In this work I propose a theory of evolution as a process of unfolding. This theory is based on four logically concatenated principles. The principle of evolutionary order establishes that the more complex cannot be generated from the simpler. The principle of origin establishes that there must be a maximum complexity that originates the others by logical deduction. Finally, the principle of unfolding and the principle of actualization guarantee the development of the evolutionary process from the simplest to the most (...) complex. These logical principles determine the existence of a virtual ideological matrix that contains the sequence of the preformed and folded morphogenetic fields. In this manner, the evolutionary process consists of the sequential unfolding and actualization of these fields, which is motorized by a process of teleologization carried out by the opening consciousness of the forms included in the fields of the ideological matrix. This theory leads to a radical change of perspective regarding the materialist worldview, and places life at the center of the evolutionary process as an activity carried out by a consciousness that seeks to fulfill a purpose by actualizing its own potentialities. (shrink)

This book investigates what change is, according to Aristotle, and how it affects his conception of being. Mark Sentesy argues that change leads Aristotle to develop first-order metaphysical concepts such as matter, potency, actuality, sources of being, and the teleology of emerging things. He shows that Aristotle’s distinctive ontological claim—that being is inescapably diverse in kind—is anchored in his argument for the existence of change. -/- Aristotle may be the only thinker to have given a noncircular definition of change. When (...) he gave this definition, arguing that change is real was a losing proposition. To show that it exists, he had to rework the way philosophers understood reality. His groundbreaking analysis of change has long been interpreted through a Platonist lens, however, in which being is conceived as unchanging. Offering a comprehensive reexamination of the relationship between change and being in Aristotle, Sentesy makes an important contribution to scholarship on Aristotle, ancient philosophy, the history and philosophy of science, and metaphysics. (shrink)

This article examines the process theodicies of David Ray Griffin and Philip Clayton. It explains their differences on such issues as God’s primordial power and voluntary self-limitation, creativity as an independent metaphysical principle that limits God, creation out of nothing or out of chaos, and God’s voluntary causal naturalism. Difficulties with their positions are discussed. The Clayton-Knapp “no-not-once” principle is explained, and a more comprehensive process theodicy is outlined.

In this chapter, I consider Whitehead’s writings on education, emphasizing the aesthetic element that is found therein. The aesthetic dimension of Whitehead’s philosophy opens a fruitful pathway between his metaphysics and his ideas about education and it offers a refreshing vision of what we should aim to do as educators. What I offer here is a Whiteheadian vision of education and its metaphysical ground. An exploration of practical details is, for reasons that will become apparent, beyond the scope of this (...) chapter. Two themes I take up are the vitalizing role of education in life and the importance of imagination and freedom in cultivating this vitality. (shrink)

In this essay, we aim to help clarify the nature of so-called 'occurrences' by attributing distinct modes of existence and persistence to processes and events. In doing so, we break with the perdurantism claimed by DOLCE’s authors and we distance ourselves from mereological analyzes like those recently conducted by Guarino to distinguish between 'processes' and 'episodes'. In line with the works of Stout and Galton, we first bring closer (physical) processes and objects in their way of enduring by proposing for (...) processes a notion of dynamic presence (contrasting with a static presence for objects). Then, on the events side, we attribute to them the status of abstract entities by identifying them with objects of thought (by individual and collective subjects), and this allows us to distinguish for themselves between existence and occurrence. We therefore identify them with psychological (or even social) endurants, which may contingently occur. (shrink)

Scholars have rejected Wilfrid Sellars’ argument for an ontology of absolute processes on the grounds that it relies on a dubious and dogmatic appeal to the homogeneity of color. Borrowing from Rosenthal’s recent defense, but ultimate rejection of homogeneity, I defend this claim of on Sellarsian/Kantian transcendental grounds, and reconstruct the remainder of his argument. I argue that Sellars has good reason to suppose that homogeneity is a necessary condition of any possible experience, including indirect experience of theoretical-explanatory posits, and (...) therefore good reason to hold that Reductive Materialism, as he conceives it, is an untenable account of color. The remainder of his argument aims to answer the question of what the metaphysical relation is between the state of an experiencing subject that we take color to be and the colorless microphysical particles that we take to constitute that subject. After rejecting Substance Dualism, Epiphenomenalism, and Wholistic or Emergent Materialism as explanatorily inadequate, Sellars proposes that both color-states and micro-physical particles should be understood as manifestations of an underlying ontology on absolute processes. (shrink)

This paper aims to motivate a new beginning in metaphysical thinking about persistence by drawing attention to the disappearance of change in current accounts of persistence. I defend the claim that the debate is stuck in a dilemma which results from neglecting the constructive role of change for persistence. Neither of the two main competing views, perdurantism and endurantism, captures the idea of persistence as an identity through time. I identify the fundamental ontological reasons for this, namely the shared commitment (...) to what I call ‘thing ontology’: an ontology that gives the ontological priority to static things. I conclude by briefly indicating how switching to a process ontological framework that takes process and change to be ontologically primary may allow for overcoming the dilemma of persistence. (shrink)

In this work the doctrine of organicism will be addressed, as explained and seen mainly by Bertalanffy. We will study how this doctrine represents and embodies the ambiguity of Kantian teleology as a regulative principle, and how this same problem leads to consider a real problem as a knowledge problem. It will be concluded that organicism, conceived in this way, does not represent a true holism, but what we will call a syn-holism, a synthesis or assembly, and that to obtain (...) a true holism we must resort to the concept of true form. Finally, it will be established that since the fundamental characteristic of an organism is its development, a historical theory of the organism is required for which the concept of field can be useful and necessary. (shrink)

The thesis that follows proffers a solution to the mind-matter problem, the problem as to how mind and matter relate. The proposed solution herein is a variant of panpsychism – the theory that all (pan) has minds (psyche) – that we name pansentient monism. By defining the suffix 'psyche' of panpsychism, i.e. by analysing what 'mind' is (Chapter 1), we thereby initiate the effacement of the distinction between mind and matter, and thus advance a monism. We thereafter critically examine the (...) prevalent view, antithetical to a pansentient monism, that mind is not identical to matter but emergent therefrom (Chapter 2). This anti-emergentist critique acts also as a fortification of the Genetic Argument for panpsychism: if mind is not emergent (nor distinct) from matter, mind must always have existed with matter. But what is 'matter'? Chapter 3 investigates what we understand by 'matter', or 'the physical', and exposes it as a highly deficient concept and percept that in concreto points to its identity with that denoted by 'mind'. This also acts as a fortification of the Abstraction Argument for panpsychism, employing a new taxonomy of physicalism and a new taxonomy of the varieties of abstraction. Thus do we reach a monism that is a parsimonious psycho-physical identity theory. But here we face what can be called The Identity Problem for Panpsychism: if our panpsychism is a psycho-physical identity theory, how can it respond to the powerful objections that beset the identity theory of the twentieth century? In Chapter 4 it will be argued that, like emergentism, this psycho-neural identity theory presupposed a deficient concept of 'matter', down to which mind was reduced away, let alone identified. But to identify down phenomena to what is actually an abstraction is to commit failure of explanation. When the theory is amended accordingly, we move from a psycho-neural identity theory to a genuine psycho-physical identity theory that as such can overcome the aforementioned identity problem. Furthermore, as Chapter 5 clarifies, our pansentient monism has, in addition to parsimony, the explanatory power to resolve the problem of mental causation that afflicts both the reductive physicalism of psycho-neural identity theory and the non-reductive physicalism of emergentism, by genuinely identifying physical and mental causation. Jaegwon Kim considers the place of consciousness in a physical world and the nature of mental causation to be the two key components of the mind-matter problem. Through the critical analysis of our prosaic understanding of mind and matter in this thesis, which incorporates the thought of both classical and contemporary thinkers through a novel fusion, it is hoped that both components are addressed and redressed. That is to say that I present this pansentient monism as a plausible, parsimonious, explanatory, and thus, I think, powerful position towards this ever-perplexing mind-matter mystery. -/- [This thesis was passed in January 2019 with viva examination from Galen Strawson and Joel Krueger. (shrink)

I develop a version of process theology inspired by Hartshorne. This development aims to reconcile Hartshorne both with recent science and with analytic metaphysics. It posits an endless series of ever greater cosmic epochs. Each cosmic epoch is a subcomputation in a divine organism. Each divine organism is like a phoenix. Just as new cosmic epochs are born from the ashes of old cosmic epochs, so new deities are born from the ashes of old deities. The result is a process (...) polytheism. (shrink)

The American philosophy and the problem of time –[article]– attempts to briefly outline the concepts of understanding of the problem of time, temporality and continuity in American philosophy which is represented by Ch. Peirce, W. James, and A. N. Whitehead. The article also tries to point out the importance of the enquiry on the field of time. Further, it gives abbreviated outline of the historic conditions of emergence of the American philosophy.

In his celebrated 1974 essay “What Is It Like to Be a Bat?,” Thomas Nagel stages a human-bat encounter to illustrate and support his claim that “subjective experience” is irreducible to “objective fact”: because Nagel cannot experience the world as a bat does, he will never know what it is like to be one. In Nagel’s account, heterogeneity is figured negatively—as a failure or lack of resemblance—and functions to constrain his knowledge of bats. Today, as white-nose syndrome threatens bat populations (...) across North America, might figuring heterogeneity positively, as a condition of creativity, open up new modes of receptivity and responsiveness to species extinctions? This essay turns to philosophies of becoming and to recent research in the biological sciences to explore this possibility. I suggest that attending to the heterogeneity of experience alerts us to more public dimensions of our being and may thereby work against the tendency to understand and experience ourselves as self-contained and closed off from one another and the world we share in common. This may in turn enhance our sense of entanglement with the events, bodies, and forces on the “outside” of experience, including bats and the white-nose syndrome with which they are afflicted today. Such an affirmation of heterogeneity as a condition of creativity holds the greatest promise for multispecies ethics today, I propose, when it is joined to an affirmation of incompatibilities within and between things as a real force of suffering and destruction in a heterogeneous world. (shrink)

Chapter 1 serves as an introduction to the vast topic of laws of nature. Thus, it first outlines the alleged characteristics of the laws of nature, namely truth, objectivity, contingency, necessity, universality, grounding counterfactuals and their role in science. Among these aspects, the peculiar modal status of laws of nature will be identified as the ‘holy grail’ of the debate. The second part of this chapter is concerned with the three main families of theories of laws of nature – neo-humean, (...) ADT and dispositional theories – which are introduced and evaluated in regard to the aforementioned characteristics. It will then be argued that among those theories, the dispositional ones show the greatest promise of being able to account for the natural necessity of the laws of nature. -/- Before a dispositional account of laws of nature can be given, dispositions themselves need to be understood. Consequently, Chapter 2 introduces various analyses of dispositions. As dispositions are pre-theoretically close to conditionals, a lot of analyses try to reduce dispositions to conditionals. This chapter critically assesses some chosen accounts: the simple conditional analysis, Carnap’s reduction sentences, the simple counterfactual conditional analysis, Lewis’ reformed conditional analysis, Malzkorn’s sophisticated con- ditional analysis, Choi and Gundersen’s context-dependent analysis, Manley and Wasserman’s gradable dispostion ascriptions, and Fara’s habituals. The prevention problem, which poses a threat to any account of dispositions, is depicted. It is argued that, ultimately, none of the conditionalising attempts is able to convince since they all exclude the problem cases which leads to explanation gaps and outlaw areas. -/- Chapter 3 contains the synchronic part of my preferred solution to the prevention problem. The notion of ‘component causes’ is introduced, and the ontological status of components discussed. Millikan’s oil drop experiment is depicted en detail. In a first step, making a distinction between dispositions and the resulting behaviour is advocated. Via the symmetry argument, mani- festations and masks are shown to be ontologically on a par. In a second step, a triadic account consisting of dispositions, wirkungen and resultant behaviour, is established. Finally, the ontological interpretation of the trias is given. It is in the nature of the dispositions to bring about the wirkungen. These interact via combinations rules like the functions f and fa or vector addition, which are built-in into to dispositions. -/- The diachronic part of my favourite interpretation, the triadic process picture of dispositions (TPD), is presented in chapter 4. The dynamics of dispo- sition manifestation are discussed and it is argued that fiddling with the trigger works only up to a certain point. Diachronic masking cases turn out to be no- torious. An excursus to action theory shows that the ontology needs to include processes, as understanding disposition manifestations as processes solves the diachronic prevention problem. The (TPD) can account for all counterexamples by taking the stimulus as the beginning of the manifestation process. -/- Chapter 5 applies the (TPD) to the debate about laws of nature. In order to judge its adequacy, the characteristics of laws of nature given in chapter 1 are consulted. As a first step, the criteria truth, objectivity, universality, grounding counterfactuals and their role in science are covered. It is sketched how the (TPD) can account for these. The second part of the chapter deals with the modal status of the laws of nature. The dispositional essentialist’s view that laws of nature are metaphysical necessary is depicted and then criticised. It is argued that metaphysical necessity is not the appropriate modal status of the laws of nature. Finally, the (TPD) account of the necessity of the laws of nature is presented: laws of nature are naturally necessary and metaphysically contingent. (shrink)

Prior to the nineteenth century, those who are now regarded as scientists were referred to as natural philosophers. With empiricism, science was claimed to be a superior form of knowledge to philosophy, and natural philosophy was marginalized. This claim for science was challenged by defenders of natural philosophy, and this debate has continued up to the present. The vast majority of mainstream scientists are comfortable in the belief that through applying the scientific method, knowledge will continue to accumulate, and that (...) claims to knowledge outside science apart from practical affairs should not be taken seriously. This is referred to as scientism. It is incumbent on those who defend natural philosophy against scientism not only to expose the illusions and incoherence of scientism, but to show that natural philosophers can make justifiable claims to advancing knowledge. By focusing on a recent characterization and defense of natural philosophy along with a reconstruction of the history of natural philosophy, showing the nature and role of Schelling’s conception of dialectical thinking, I will attempt to identify natural philosophy as a coherent tradition of thought and defend it as something different from science and as essential to it, and essential to the broader culture and to civilization. (shrink)

What are the conditions under which one biological object is a part of another biological object? This paper answers this question by developing a general, systematic account of biological parthood. I specify two criteria for biological parthood. Substantial Spatial Inclusionrequires biological parts to be spatially located inside or in the region that the natural boundary of t he biological whole occupies. Compositional Relevance captures the fact that a biological part engages in a biological process that must make a necessary contribution (...) to a condition that is minimally sufficient to one or more of the characteristic behaviors of the biological whole. Instead of emphasizing the diversity of part-whole relations in the biological world, this paper asks what biological part-whole relations have in common and what constrains their existence, in general. After presenting the two criteria for biological parthood I discuss in how far my account can cope with hard cases (e.g., redundant parts) and I reveal the merits and limits of monism. (shrink)

Against Nature – Chapter Abstracts Chapter 1. A Transdisciplinary Approach. In this short book you will find philosophy – metaphysical and political - economics, critical theory, complexity theory, ecology, sociology, journalism, and much else besides, along with the signposts and reference texts of the Information Systems field. Such transdisciplinarity is a challenge for both author and reader. Such books are often problematic: sections that are just old hat to one audience are by contrast completely new and difficult to another. My (...) hope is that in the interconnections, arguments and thrust of this polemic, readers will discover both interest and insight, alongside a range of new avenues to explore. This introductory chapter sets the scene – today’s digital world of Tech Giants and Fake News, its roots in the philosophical arguments of the 1920s, and the book’s key claims: (i) that the early 20th century philosophical grounding of today’s digital revolution is culpable in digital’s (growing) contribution to the ecological catastrophe unfolding in the 21st century; (ii) that process philosophy offers a new way to rethink that philosophical grounding, and reshape the digital revolution to support strategies to counter that catastrophe. Chapter 2. The Problem with Digital. This chapter begins with a brief overview of the research approaches in information systems as an academic field, before turning to the deeper roots of its malaise, in individualism, and its looming consequences. The three branches of Information Systems research, in academia, prove to be a useful lens through which to understand the field: Positivism, Interpretivism, and the Critical stance taken by this book. The ‘scientism’ at the root of positivism is examined, and the positivism in Information Systems critiqued as a historically contingent response to the ascendancy of a new brand of economics in Business Schools after the Second World War. But the computational market-fundamentalist form of economics sponsored in the 1950s (and applied by governments since the 1970s) centred around notions of the individual rational actor as an information processor. The philosophical underpinning of methodological and possessive individualism in this approach is exposed, and its influence upon the development – long before computing – of the science of ecology, and our notion of ecosystems, introduced. Chapter 3. The Future Does Not Exist. The philosophical core of the book, this chapter introduces process philosophy. Through an examination of the irreversible reality of subjectivity, Bergson’s famous notion of the durée reélle, and Whitehead’s critique of the bifurcation of subject and object, are introduced. The causally closed ‘time’ of positive science determines existence from the beginning to the end of the universe, be it three seconds or three trillion years. But the reality, of course, is that the future does not exist: our choices are real, and only one of myriad potential futures comes into being at each moment. As Bergson insists, durational succession exists, I am conscious of it; it is a fact. Bergson’s star – once the brightest of any living philosopher in the world – faded almost as quickly as it rose, under the onslaught from the logical positivists whose verificationism insisted that any proposition has no factual meaning if no evidence of observation can count for or against it: all ethics, aesthetics, romance, and metaphysics – and the very subjectivity with which duration is experienced - were thus closed down and dismissed. In this chapter it is reintroduced, to a new audience. Chapter 4. The World in a New Light. Many fundamental problems in the world can be seen as resulting from the false philosophy of bifurcation, fixity, and the reification of abstractions critiqued by process philosophy. Being – with all the isolation and focus upon the individual that it entails – must, if we are to address these problems, be seen as secondary to Becoming, with all the connection, interrelatedness, and complex collectivity that it implies. Choices become clearer, between positivism and interpretivism, between accents upon individualism or collectivism, between reductionist and complex adaptive systems approaches. The systemic individualism in Anglo-American societies can be regarded as actually harmful: the Tech Giants severing ties and bonds rather than connecting us; algebraic ecological models actually breaking the co-dependencies and co-requisites upon which real – complex - ecological health depends. Positivism, built as it is upon methodological individualism, seen in the light of process philosophy, becomes a danger to personal psychological balance – cutting us off from one another; a danger to the social fabric – undermining and impoverishing our civic life; and a danger to the ecological health of the planet – ignoring the immense (eco)systemic impact of our activities over the last centuries upon everything around us in the natural world. Chapter 5. A Theoretical Manifesto for Green IT. We are not islands, and in a process-relational social organisation much must be held in common. We are individuals, but we cannot survive alone. Four different perspectives on individualism show it to be little more than greed. An ecological economics reintegrating the household, the social, the supportive State, and – crucially – the life-giving earth into our polities is introduced and promoted. I introduce the concept of ‘Infomateriality’ – a non-bifurcated digital world where the physical bodies of people - fingers touching keyboards and eyes scanning screens - are as much ‘hardware’ as cabling, circuitboards and haptic interfaces, and the social practices, power relations, and embedded politics within IT artefacts define all such techné as fundamentally social. Abstract divisions are false, and whole, socially embedded systems should be the focus of IS, and from a philosophically and sociologically much deeper perspective. ‘Tech for Good’ is held up as movement in the right direction. My hope is that this book will help promote action, in the field of information systems, toward a better world, where Green Tech for Good is deployed for Nature, rather than against it. (shrink)

In recent years, an increasing number of theoretical biologists and philosophers of biology have been opposing reductionist research agendas by appealing to the concept of biological autonomy which draws on the older concept of autopoiesis. In my paper, I investigate some of the ontological implications of this approach. The emphasis on autonomy and autopoiesis, together with the associated idea of organisational closure, might evoke the impression that organisms are to be categorised ontologically as substances: ontologically independent, well-individuated, discrete particulars. However, (...) I argue that this is mistaken. Autopoiesis and biological autonomy, properly understood, require a rigorous commitment to a process ontological view of life. (shrink)

Processes, not Things. Towards a Philosophy of Tensegrity This contribution aims to offer a first answer to the question: how can we make conceivable the meaning and the consequences of “tensegrity”? In order to do this, I highlight some philosophically relevant elements of the concept of tensegrity (§ 1); then, I put together the perspective of a Philosophy of Tensegrity with the one of the Process Philosophy, and I claim that tensegrity can help in rethinking some fundamental philosophical topics or (...) problems, referring mainly to the work of Gilles Deleuze (§ 2). Afterward, I suggest that such rethinking should be considered a sort of training in perceiving and taking into account in a clearer and more explicit way the transformations that surround us and in which we are living (§ 3). (shrink)

_The Quantum of Explanation_ advances a bold new theory of how explanation ought to be understood in philosophical and cosmological inquiries. Using a complete interpretation of Alfred North Whitehead’s philosophical and mathematical writings and an interpretive structure that is essentially new, Auxier and Herstein argue that Whitehead has never been properly understood, nor has the depth and breadth of his contribution to the human search for knowledge been assimilated by his successors. This important book effectively applies Whitehead’s philosophy to problems (...) in the interpretation of science, empirical knowledge, and nature. It develops a new account of philosophical naturalism that will contribute to the current naturalism debate in both Analytic and Continental philosophy. Auxier and Herstein also draw attention to some of the most important differences between the process theology tradition and Whitehead’s thought, arguing in favor of a Whiteheadian naturalism that is more or less independent of theological concerns. This book offers a clear and comprehensive introduction to Whitehead’s philosophy and is an essential resource for students and scholars interested in American philosophy, the philosophy of mathematics and physics, and issues associated with naturalism, explanation and radical empiricism. (shrink)

Process philosophies tend to emphasise the value of continuous creation as the core of their discourse. For Bergson, Whitehead, Deleuze, and others the real is ultimately a creative becoming. Critics have argued that there is an irreducible element of (almost religious) belief in this re-evaluation of immanent creation. While I don’t think belief is necessarily a sign of philosophical and existential weakness, in this paper I will examine the possibility for the concept of universal creation to be a political and (...) ethical axiom, the result of a global social contract rather than of a new spirituality. I argue here that a coherent way to fight against potentially totalitarian absolutes is to replace them with a virtual absolute that cannot territorialise without deterritorialising at the same time: the Creal principle. (shrink)

In this paper, I will argue that we need to consider the ‘change- makers’ if we want to provide a comprehensive theory of persistence. The classical theories of persistence, endurantism and perdurantism in all their flavours, are content with avoiding the looming contradiction in the context of Leibniz’s Law. They do not account for how change is brought about. I argue that this is not sufficient to constitute a theory of persistence and I will introduce produrantism as a new access (...) towards a comprehensive approach. (shrink)

This paper discusses two recent books by Vicki Müller-Lüneschloß on Schelling's Stuttgart Private Lectures.

Basic understandings of subjectivity are derived from the principles of masculine embodiment such as temporal stability and singularity. But pregnancy challenges such understandings because it represents a sort of splitting of the body. In the pregnant situation, a subject may experience herself as both herself and an other, as well as neither herself nor an other. This is logically untenable—an impossibility. If our discourse depends on singular, fixed referents, then what paradigms of identity are available to the pregnant subject? What (...) could be the pregnant subject's ontology? -/- Eric Bapteste and John Dupré offer the idea that organisms are processual beings. In their view, the ecological interrelationships between the objects of biology are defining, and render them dynamic processes, rather than stable things. Does Bapteste and Dupré’s processual ontological account accommodate pregnant organisms, including pregnant people? -/- Here, I analyze the processual account and determine whether it can accommodate the phenomenon of pregnancy. I find that a processual ontology captures a great deal about pregnant embodiment and is a significant improvement over Cartesian and anti-metaphysical accounts. However, in order to accommodate pregnancy, what we still need from an ontology is the inclusion of subjectivity. (shrink)

Whitehead claims there is only one type of individual in the universe—the actual entity—but there are necessarily multiple tokens of this type. This turns out to be paradoxical. Nevertheless, a type of individuality that is necessarily plural because, for each token, relations to other tokens are constitutive is something familiar from ordinary language, everyday politics, and, not least, 19th century German social thought. Whitehead’s actual entity generalizes the notion of species-being we find in Fichte, Feuerbach, and Marx. The rationale for (...) the concept of species-being brings to light important social and political implications of Whitehead’s cosmology. (shrink)

The paper offers an interpretation of a disputed portion of Plato’s Theaetetus that is often called the Secret Doctrine. It is presented as a process ontology that takes two types of processes, swift and slow motions, as fundamental building blocks for ordinary material objects. Slow motions are powers which, when realized, generate swift motions, which, in turn, are subjectively bundled to compose sensible objects and perceivers. Although the reading of the Secret Doctrine offered here—a new version of the “Causal Theory (...) interpretation”—is not without problems, these problems are acknowledged in Plato’s text, confirming that this interpretation is correct. (shrink)

This article explores and critically examines the concepts and value dimensions of God, process, creativity, eternal objects, and individuals in Whitehead's thought.

The global ecological crisis is the greatest challenge humanity has ever had to confront, and humanity is failing. The triumph of the neo-liberal agenda, together with a debauched ‘scientism’, has reduced nature and people to nothing but raw materials, instruments and consumers to be efficiently managed in a global market dominated by corporate managers, media moguls and technocrats. The arts and the humanities have been devalued, genuine science has been crippled, and the quest for autonomy and democracy undermined. The resultant (...) trajectory towards global ecological destruction appears inexorable, and neither governments nor environmental movements have significantly altered this, or indeed, seem able to. The Philosophical Foundations of Ecological Civilization is a wide-ranging and scholarly analysis of this failure. This book reframes the dynamics of the debate beyond the discourses of economics, politics and techno-science. Reviving natural philosophy to align science with the humanities, it offers the categories required to reform our modes of existence and our institutions so that we augment, rather than undermine, the life of the ecosystems of which we are part. From this philosophical foundation, the author puts forth a manifesto for transforming our culture into one which could provide an effective global environmental movement and provide the foundations for a global ecological civilization. (shrink)