April 7, 2015 § 13 Comments
[Image: Kohei Nawa]
Below is the second of my two abstract for this year’s Whitehead conference in Claremont.
Track: Journey of the Universe and Inclusive History as A Context of Meaning
Title: Appearance in Time: Whitehead and von Uexküll on Aisthēsis in Evolutionary Process
Author: Adam Robbert
Abstract: What is the significance of aisthēsis in the context of evolutionary process? The central claim of my talk is that an ecological understanding of aisthēsis—that is, of the plural modes by which species perceive and engage their surroundings—is necessary for an understanding of evolution at its most fundamental level. In other words, my argument is that we have to understand that which appears as meaningful to organisms if ever we hope to comprehend the history of evolution on Earth. To support this claim, I draw on the works of Alfred North Whitehead and Jakob von Uexküll to offer a non-anthropocentric and aesthetic account of meaning in the context of ecological history. Ecology from this view is an ongoing entanglement of values, concerns, and decisions, and it marks the space where the division between matter and meaning breaks down. Further, beyond suggesting the importance of aisthēsis for all species, I conclude by noting, following Whitehead, that aisthēsis connects each organism with a field of action, a semantic topography that ingresses upon the evolution of species in the mode of inherited forms. This ingression demonstrates that, while the real cannot be reduced to appearance, it is nevertheless shaped in part by the exchange of appearances coalesced in evolutionary process.
September 20, 2014 § 20 Comments
In my last two talks, I began to lay the groundwork for a philosophical ecology. Such a philosophy engages traditional philosophical categories—e.g, appearance and reality, ontology and epistemology, and the empirical and the transcendental—in a new light informed by an evolutionary and ecological framework. Below I summarize the ways in which each of these categories are transformed by the ecological insights of Alva Noë, Jacob von Uexküll, and Alfred North Whitehead. There’s much more work to be done in this area, but this at least gives us a sketch for how ecology will continue to transform philosophy in the coming years. « Read the rest of this entry »
March 2, 2014 § 8 Comments
[Image: Morgan Herrin]
Yesterday, as I was listening to Melanie Sehgal’s lecture on Whitehead’s metaphysics as situated metaphysics, I was reminded of two passages in Whitehead’s work that have stuck out to me ever since reading them. The first is the oft-quoted airplane analogy Whitehead gives in Process and Reality to describe his mode of speculative thinking. Through this analogy, Whitehead suggests speculative thinking always takes flight from a given location — a context, a historical epoch, a field of concerns, etc. — and then, from this atmospheric perspective, the speculative philosopher attempts to give, in Whitehead’s own words, “a coherent, logical, and necessary system of general ideas” that are also “applicable” and “adequate” to every element of our experience. In other words, for Whitehead, speculative philosophy’s method is a practice of thought wherein one starts with experience, ascends as though in an airplane to the height of generality — away from the structure of particular experience to the structure of experience in general — and then lands once again back into the particularity of experience. « Read the rest of this entry »
June 21, 2012 § 8 Comments
[Image: Magdalena Jetelová]
There is a curious moment in Modes of Thought (1968) where Whitehead writes, “The distinction between men and animals is in one sense only a difference in degree. But the extent of the degree makes all of the difference. The Rubicon has been crossed” (p. 27). The question that always strikes me when reading this passage concerns exactly what worlds the “Rubicon” is connecting. Where — or amidst what — were beings situated before the Rubicon was crossed? What kind of ecology are humans situated amidst after having crossed the Rubicon? What is the Rubicon itself made from — what kind of structure does it have? Where did it come from?