Category Archives: Relationalism

Learn The Language

27 Monday Dec 2021

Posted by in Logic, Process Philosophy, Relationalism, Whitehead

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To review a point I have made in the past:

  • A scientist is someone who engages in inquiry to discover new facts
  • An engineer is someone who engages in inquiry to discover new applications for known facts.
  • A technician is someone who engages in inquiry to maintain known applications.

We can add to this the mode of inquiry which characterizes philosophy

  • A philosopher is someone who engages in inquiry in order to discover new meanings, and fully understand old ones.

Philosophers aren’t alone in this latter form of inquiry, but as I am a philosopher that is what I am working from. (Arguably, the philosopher’s position is more generalized and abstract than, say, that of the novelist.) I highlight the above so that we may take a poke at that most maddening and obscure subject, the meanings of Whitehead’s terms, (mostly) in his philosophical works. Because you’ll never learn the thinker’s meanings if you do not first learn the thinker’s language. With Whitehead, this means two things. First, you must “get inside” the structure of the man’s thinking, a step the overwhelming majority of scholars have categorically refused to do. The second is that you must disabuse yourself of the notion that, just because Whitehead uses a term that you find familiar, Whitehead is therefore using that term in a way that is familiar to you. This latter is the part that really drives some people – most especially myself – absolutely bananas.i We’ll approach these in order.

Now, while the second issue can drive one over the edge, I will add that the first one is pretty frustrating as well. In point of fact, it really, really annoys me. I mean, it REALLY annoys me. Let me illustrate it with a non-Whiteheadian example.

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Nonverbal Consciousness

27 Monday Dec 2021

Posted by in John Dewey, Relationalism, Whitehead

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I recently went through major surgery. It was laparoscopic surgery, and involved five fairly small incisions, so in that respect it was relatively low on the trauma scale. On the other hand, the robotic instruments that went in through those various incisions removed two feet of my large intestine, from the right lower up to the right transverse section. Now, the large intestine in its unmodified, factory original adult condition is about six feet long all told. Nevertheless, one can say with some fairness at this point that my colon is now a semi-colon. In any event, the surgery went quite well, I’ve been home for well over two weeks now, with no pain and very little soreness to report.

Nevertheless, there is an ever-present awareness that my body has been cut into. I would not describe it as “acute;” rather it is more like an amber-tinged, quietly lingering sense of shock. One of the aspects of this lingering sense is that it is neither sub- nor un- nor pre-conscious. (Some philosophers have argued that the first two, at least, don’t even exist, and that the appeal to them by various psychiatric and psychological doctors is an error. This is not a topic I will explore, however.) Rather, the experience is a fully conscious one. But it is a consciousness that is entirely felt; there are no words attached to it until after I focus my attention fully upon the experience and begin to verbalize it via secondary and tertiary processes with respect to the primary experience itself. I’m characterizing this consciousness as nonverbal rather than as preverbal, because the “pre” suggests an ordering with respect to other conscious modalities that I am inclined to reject. So after saying a few more words about my own experience here, I hope to leverage that data to illuminate various philosophical ideas, mostly from Whitehead (of course) but not exclusively. Along the way, I also offer the following as my own little testament against toxic masculinity and its attendant infantilism.

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Relational Ethics

01 Monday Jun 2020

Posted by in Ethics, Inquiry, Personhood, Relationalism

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Time to take a break from my meditations on the year of the plague; life still goes on.

Ethics, especially as caricatured by philosophers who have written on the subject, has (the story goes) often been taught as a collection of rules “informing” the student about what the youth (invariably male, as was the instructor, up until the late 19th, early 20th centuries) should or should not do. In this picture of things, ethics (theory, if you will) was simply the ironclad apologia for the morality (practical, cultural practices) of the day. As noted, this is at least somewhat of a caricature, and if one turns instead to the pages of the great philosophers – specifically Aristotle, Kant, and John Stewart Milli, representing virtue, deontological, and utilitarian ethics, respectively – one can recognize that even as these thinkers morality remained rooted in the assumptions of their day, their ethics as written placed the emphasis not on lists of rules but forms of practical inquiry. This point was given explicit pride of place by John Dewey in the excellent part 2 of the Dewey & Tufts Ethics (the part where Dewey was the sole author), “Theory of the Moral Life.”

But while emphasizing the inquiriential aspect of ethical theory, another aspect of the subject matter – implicit in treating ethical theory as a mode of inquiry – deserves discussion. A simple prescription of static rules would actually suffice were it not for two things: ethics itself is not static, and the nature of that dynamism means that ethics is fundamentally relational in character. I’ll focus exclusively on the latter point here.

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Nonsense on Stilts

06 Wednesday Nov 2019

Posted by in Logic, Metaphysics, Process Philosophy, Relationalism

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The Washington Post had an article in their science section a few days ago announcing “Scientists are baffled: What’s up with the universe?” It is a welcome relief to see mainstream reporting paying some attention to the massive problems that absolutely dog contemporary gravitational cosmology. One more frequently encounters a breathless declaration that this or that latest “discovery” “confirms” the Standard Model of Gravitational Cosmology (“SMGC”),i yet which then goes on to announce that we’ll need a “whole new physics” to make sense of this new data. (This article from The Guardian is slightly more balanced than many of the sources that later picked up the same story.) But the deeply problematic nature of SMGC is not really news, nor are the issues mentioned in the WaPo article even the most directly pressing matters. An extensive review of many of these problems may be found in the newsletters of the A(lternative) Cosmology Group. While a serious measure of background in mathematics and physics is required to read the listed and cited papers at any level of comprehension, a person with a basic background in these topics will be able to follow the newsletter discussions themselves and gain a modest acquaintance with the issues.Stilts

There are yet other issues that appear where SMGC intersects with micro-physics, in the realm of quantum mechanics. Part of the problem is that the mathematical bases of these two realms of inquiry – which, in the case of SMGC, is Einstein’s general theory of relativity (“GR”) – are built around radically different and largely incompatible kinds of mathematical structures: quantum mechanics, for all of its peculiarities, is linear in nature, while GR is fundamentally non-linear. This unification of the macro and the micro levels continues to defy serious scientific efforts, but the emphasis here is most definitely on “serious.” Unserious – because blatantly unscientific – efforts have given us the “string theory” nonsense which, while mathematically clever (at least by some accounts) is empirically vacuous, and as such devoid of any actual scientific content. Indeed, string-theory is so lacking in any basic scientific standing that not only is it empty of any actual empirical content, it lacks even the possibility of such content. Philosophers being disdained by the gate-keepers of SMGC – persons such as Brian Greene, Stephen Hawking, Neil DeGrasse Tyson, and Sean Carroll – one may also turn to the observations of scientists such as Lee Smolin and Peter Woit for confirmation of these statements. Continue reading →

Pressure. Cooker.

22 Monday Apr 2019

Posted by in Personal History, Process Philosophy, Relationalism

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My limited, and very humble, cooking experiences have never involved a pressure cooker. However, I do understand a little about how they function and why they are used. For many dishes, it suffices to permit the steam generated by cooking to pass out of the cooking vessel, and permit the food to otherwise be finished by ordinary methods of heating. But some recipes require that the food be cooked in a more intense manner: the steam that might otherwise be released unused into the indifferent world are instead contained under pressure, and that pressure in turn forces that steam back into the food, to provide an especially deep, internal, and unremitting form of cooking. This is all just physics, lacking the resources and the motivation to attempt such recipes, I’ve no idea what the process or products actually look like. My motivation for mentioning it is quite different from culinary compositions.Pressure Cooker

Cooking is often used as a basis for metaphors for human psychology. For example, a person who is “fried” or “baked” is someone who is exploring better living through chemistry. “Scrambled” is great for eggs, but speaks to a chaotic and disorganized state of mind in a person. Steamed vegetables have a happy crunch, but a person who is steamed is likely to be poor company. So the effect on the person is often taken from the effect on the food, rather than our enjoyment of that effect. (Presumably, the vegetable derives no joy from being steamed.) But the usefulness of such metaphors is always limited, and sometimes just genuinely wrong. Such can be the case with pressure cooker images. Continue reading →

Meaningful Life

11 Tuesday Dec 2018

Posted by in General Philosophy, Metaphysics, Process Philosophy, Relationalism

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It is easy to find meaning in life in general; any herd of halfwits with a few books of philosophy under their respective or collective belts can do as much. But is MY life in particular meaningful? That is a very different question. The short answer – which, as always, will require a lengthy explanation – is, “maybe not.” But that “maybe not” itself comes with an important qualifier: almost certainly not in the form you were expecting. Right there is the primer that starts the engine of existentialism sputtering in poorly tuned outrage; that, and my grossly mixed metaphors. Not to take too much credit, but the latter might be the more important factor …Dusk

Nevertheless, there are two terms in the foregoing that merit some initial attention because of the oft unattended distinctions they bring into play: the “general” and the “particular”. In the spectrum of reasons, these two modalities of qualification are fairly far apart. Yet a great deal of discussion around the vitally important topic of the meaning of life flounders precisely on problem of navigating between these two rocks – this Scylla and Charybdis, to abuse my metaphors even further – that aren’t even all that close together. Navigating between them ought to be as straight forward as understanding if one is in the Atlantic or the Pacific oceans. Yet I don’t recall ever seeing matters satisfactorily distinguished, which is (like as not) as much a sad commentary on my scholarship as anything. So prior to getting to matters of any real substance, I must spend a few words on the interface between logic and metaphysics, so as to highlight the overlap between metaphysics and facts. Continue reading →

Objects and Relations

19 Monday Nov 2018

Posted by in Logic, Process Philosophy, Relationalism

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Let’s get (a little) mathematical. If you’re still reading, good for you!

I spend a fair amount of time reading various logic texts. Most of that time, these days, is spent on texts that are shared with a “Creative Commons” license, and are thus freely downloadable. This is for two reasons: first, I am deeply offended by contemporary text book prices. For example, Hurley’s logic book (you can look that up on your own) is around $100.00 for the more recent editions. Not as bad as Calculus text books, but certainly extreme when one considers that the material presented can be had for free from other sources. So, despite the overwhelming improbability of it ever occurring, I can’t stop myself from thinking about the scam inherent in textbook pricing, and thinking how I, as a would-be teacher, might better serve my students w/o bankrupting them.Venn diagram

The second reason is that I just really like the subject, and want to keep my nose in the books on this subject at all times. Like playing the cello, if you stop practicing, you lose whatever mastery you may once have possessed. (The cello analogy is in reference to the great Pablo Casals and the possibly apocryphal response(s) he gave to why he always practiced so diligently.) Since I am otherwise utterly penurious, my choice of texts to “practice” with are limited to what I can download for free. With respect to topics within mathematics, including formal logic, the range of materials is actually enormous, and the quality exceptionally good. One of these books is the Open Logic Text by the Open Logic Group (“OL”), licensed under Creative Commons international attribution 4.0. (I believe I have fulfilled my legal obligations in the forgoing; full .PDF HERE.) I very much approve of this text, and almost anyone but me would never have even the slightest critique to offer regarding its exceptionally comprehensive coverage of the topic in a readily understandable fashion. But I do have one criticism, one that pretty much no one but a Whiteheadian would ever think to make. And that is about their too sanguine opening about the centrality of sets, and their uncritical acceptance of an intransigently object structured thinking. Continue reading →

Self-Identity

27 Tuesday Feb 2018

Posted by in Logic, Mathematics, Metaphysics, Ontology, Process Philosophy, Relationalism

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I was not an especially “outward looking” or alert youth, working rather to shut the world out rather than invest painful consideration into something that was already almost unbearably painful. But occasionally my habits of thinking would turn themselves outward, to chew on a puzzle that had managed to break through my protective shell and demand my attention. This happened twice that I can recall in high school: the first time, after an especially depressing episode I realized I needed to make a study of reading people – perhaps, more importantly, I realized that I could learn this, and I began picking up clues effectively and rapidly. The second, and first genuinely philosophical moment, was when I “discovered” the “problem of evil” as it related to the born-again Christianity I’d been emotionally bullied into accepting by various members of my family – personal responsibility is a joke, of course, in any world dominated by an omniscient and omnipotent creator god. This began my “angry atheist” phase, which went on for another decade (until I’d actually read a substantial bit of philosophy.)Acropolis1

The third “break through” (second genuinely philosophical one) happened when I was in the army. I was stationed some 18 kliks from what was (at the time) the East German border, in the Central German highlands, as an electronics tech in an Improved HAWK anti-aircraft missile battery. Every year, each such unit chose a squad of people to be sent to NAMFI, Crete, to spend a few days training, culminating in firing a live bird at a drone target. As it happened (then, at least), the entire trip involved several days both before and after the actual training which were free time for the troops to explore the island or, as several of us chose to do, take the ferry from Souda bay to the Piraeus and Athens. So it came to pass that I climbed the steps up the hill of the Acropolis. Except, that’s not quite right. Nobody actually walked on those steps, and it wasn’t out of respect for their antiquity. Continue reading →

The Accretion of Value

27 Monday Feb 2017

Posted by in Ethics, Process Philosophy, Relationalism, Whitehead

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[Update below]

Whitehead’s philosophical work is not often viewed with an eye toward its contributions to ethical or political theory. David Hall’s work stands out as one of the better known exceptions to this rule, and Jude Jones’ study of Intensity in Whitehead’s thought has immediate applications in the area of ethics, though it is often viewed from a purely metaphysical angle. I thought it high time to bring a little Whitehead back into this nominally Whiteheadian blog, and current events have offered some examples of how this might be done. Obviously this won’t be anything even remotely approaching those mentioned works’ level of scholarship; indeed, I wish to say up front that anything I say here is simply a product of my own musing, and not to be attributed to anything Hall or Jones said (although, at this point, I can scarcely tell how much is my own thought, and how much I’ve just internalized from others’ work that it is now a part of my own fabric.) No small part of the problem is that, by the time you’ve explained Whitehead, you’ve no space or energy left to apply him to ethics. This is why this post will be some 200+ words longer than I otherwise aim for.magnetic-field

One thing that can be usefully set out right up front: Whitehead’s entire professional career, whether mathematical or philosophical, was dominated by two generic problems that can be usefully described as “the problem of space” and “the problem of the accretion of value.” This issues often overlapped for Whitehead. Thus, in his earliest major professional work, his Treatise on Universal Algebra (a mathematical work on logical forms of space), he devotes several paragraphs to the importance of good symbolism for efficient and unambiguous expression and use of concepts. This is a matter directly relevant to the accretion of value, because good symbolism is a value that accumulates with each gain in efficiency and clarity. In his works on education (widely acknowledged to by sympathetic with Dewey‘s) Whitehead uses ideas of mathematics pedagogy to advance claims about the nature and purpose of a liberal education, education being one of the primary means for the accretion of value. These examples by themselves are almost enough to (loosely) ground the case for a Whiteheadian ethics. But I want to add a few details and then (as mentioned) give a brief application. Details of my discussion can be found HERE. Continue reading →

Internal/External

08 Saturday Oct 2016

Posted by in Logic, Metaphysics, Process Philosophy, Relationalism, Whitehead

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A little while ago I rather casually glossed the idea of internal and external forms of relatedness – worse yet, I did so in the concept of discussing Whitehead’s philosophy. This seems like a good time to flesh those ideas out a bit more, as they are interesting in their own right, and will also serve to illuminate another respect in which Whitehead’s process metaphysics differs from so much of the Western canon.entrance-exit

I have been arguing in two previous posts (with a minor political interruption along the way) that what a “thing” “is”, is a matter of how that “thing” relates to the world, and that those relations have a reality in their own right over and above being a merely parasitic way of talking about things and other things. This is a bold claim. Along the way, I’ll be using the terms “relations” and “forms of relatedness” pretty much synonymously. This is nothing to get excited about, simply an effort on my part to mix up my language a bit so that it does not become tedious from repetition. Continue reading →