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
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?