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Levi is out swinging (in the most entertaining way possible; I love it when he gets on a roll, and I do agree with him on much of it). Of course, there’s not much new in what he says (that hasn’t been said by Left-realists for the last few decades, and by Latour more recently). […]

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The following are some working notes following up on my previous post on the relationship between Charles Sanders Peirce and Alfred North Whitehead, specifically on Peirce’s logical/relational/phenomenological categories (firstness, secondness, thirdness) and Whitehead’s notion of prehension and the “actual occasion.” It’s become clear to me since writing that post that any rapprochement between the two requires going through Charles Hartshorne (which is something I had been resisting due to the theological cast of many of Hartshorne’s writings, but I’ve come to see that it’s unavoidable). [. . .]

This asymmetry is what gives process-relational ontology, at least the kind exemplified by these three thinkers, its evolutionary character and forward momentum. It is also what makes it different from relational philosophies for which all things are symmetrically related to all other things, resulting in the kind of formless, changeless “ontological stew” that Graham Harman (and sometimes Levi Bryant) has critiqued (to which I’ve responded in posts like these).

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The case has often been made — by John Cobb, David Ray Griffin, and others — that Alfred North Whitehead’s process metaphysics provides an account of the universe that is, or could be, foundational to an ecological worldview. This is because it is an account that is naturalist (or realist), relational, evolutionary, and non-dualistic in […]

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French philosopher and psychoanalyst Félix Guattari, in his The Three Ecologies, was the first to articulate the threefold nature of ecology, but he failed to provide a clear articulation of why there should be three and only three ecologies — not two, not one, not four or more. What is the ontological justification for this […]

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Here’s the “reader’s guide” I promised for Shadowing the Anthropocene. It begins with a quick summary of the book’s main contribution — a kind of “master key” to what it tries to do. It then lays out a set of paths one can take through the book, which would be useful for readers with an […]

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It arrived a few days ago. Feels good to grasp in the hand: thick, solid, “capacious” (as Steven Shaviro says in one of the cover blurbs). And Tarkovsky has rarely looked as green as on the cover. But I’ve already found an indefensible oversight:

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After Nature

After Nature, the new blog hosted by process-relational ecophilosophical fellow traveler Leon Niemoczynski, now has an RSS feed. That means that I can enthusiastically recommend that philosophically inclined readers of this blog subscribe to it. Leon is author of Charles Sanders Peirce and a Religious Metaphysics of Nature. The five most popular tags on his […]

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In defiance of the idea that Nature — the thing, or the idea (capitalized or not), or both — is either dead or unnecessary, I feel like posting some favorite passages from “Nature Alive,” the second of A. N. Whitehead’s two 1933 lectures on nature, published in Modes of Thought (1938/1968), which you can read […]

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One of the tasks of this blog, since its inception in late 2008, has been to articulate a theoretical-philosophical perspective that I have come to call “process-relational.” This is a theoretical paradigm and an ontology that takes the basic nature of the world to be that of relational process: that is, it understands the basic […]

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I’m on my way this week to the Society for Cinema and Media Studies Conference in LA, where I’ll be presenting, in miniature, the ecocritical/ecophilosophical model of cinema that I’m developing in my book-in-progress. This “process-relational” model draws on Peirce, Whitehead, Deleuze, Bergson, Heidegger, and others, with inspirational nods to psychoanalysis, cognitive film theory (which, to be honest, is a little less inspirational, but to some extent inevitable), and individual theorists like Sean Cubitt, John Mullarkey, and Daniel Frampton. Its ecophilosophical basis is that it is primarily concerned with the relationship between cinema — as a technical medium, a thing in the world, and a form of human experience — and the ecologies within which humans are implicated and enmeshed. Here’s one articulation of that model. [. . .]

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The Biology Blog’s post on shadow biospheres intrigued me in part because I’ve been reading Charles Sanders Peirce, for whom semiosis is writ large (and small) throughout all things. Musing philosophically about the search for life on other planets, the author, cyoungbull, writes, “Unless we know how to interpret the signs of such life, we […]

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My book Ecologies of the Moving Image takes Andrei Tarkovsky’s Zone, so richly depicted in his celebrated 1979 film Stalker, as a kind of master metaphor for how cinema works and, by implication, how art in general works: it beckons its receiver into following it into a zone where, at best, anything can happen. The […]

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