This post continues from the previous in this series, which looked at integral ecophilosopher Sean Esbjorn-Hargens’s writing on the ontology of climate change. Here I examine the relationship between leading integral theorist Ken Wilber, integralist Esbjorn-Hargens, and process philosopher Alfred North Whitehead.
It’s a little difficult to separate Wilber’s and Esbjorn-Hargens’s views on Whitehead. I will simply refer to “IT” (Integral Theory) in speaking of both their views, though these are generally ascribable to Wilber. (And I should note that identification of the term “Integral Theory” with Wilber himself is not uncontested.) I will use “KW” (Wilber) or “EH” (Esbjorn-Hargens) when quoting from specific written sources. Unless otherwise noted, all quotes attributed to EH will be from his article “Integrating Whitehead: Towards an Environmental Ethic,” which is found online, undated and unpaginated, at the integralworld.net website. Most of the Wilber references are either from “Appendix A: My Criticism of Whitehead as True but Partial,” found here, or from printed sources, especially The Eye of Spirit: An Integral Vision for a World Gone Slightly Mad (1997) and Sex, Ecology, Spirituality: The Spirit of Evolution (orig. 1995, revised 2000).
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This is the second post in a series on the intersections between ecology, ontology, and politics. (The first reviewed Andrew Pickering’s The Cybernetic Brain.) Here I focus on integral ecologist Sean Esbjörn-Hargens‘s article An Ontology of Climate Change: Integral Pluralism and the Enactment of Multiple Objects. This post can also serve as a prelude to the cross-blog reading group on Esbjörn-Hargens‘s and Michael Zimmerman’s Integral Ecology, to begin in May of this year. The next entry in this series will look more directly at Integral Theory founder Ken Wilber’s relationship with the ideas of process philosopher Alfred North Whitehead.
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