ESSAY TWO
If reality names the metaphysical horizon of the universe, then the universe discloses the ontology of that reality. One is the ether life breathes; the other, the substance by which it is sustained. To study reality is to inquire into the conditions of the universe, and to study the universe is to ask what kind of reality we inhabit. - R.E. Slater
REFERENCE ARTICLES
The Metaphysics of Process Realism - "What Is Reality?"
What Is Reality? Theories & Questions (1)
What Is Reality? Why Process is a Metaphysical Necessity (2)
A Cosmic Ontology - A Universe of Life, Character and Value (3)
The Universe as Divine Process - From a Universe of Value to Its Theology (4)
Process and Alain Badiou
Badiou on Badiou Reference Material
Preface
A static world invites control. A fractured world invites despair. But a processual and embodied reality may yet invite participation, responsibility, and repair.
The first essay approached reality through cultural and narrative forms. It asked how ordinary stories, popular films, and modern sensibilities already carry hidden metaphysical assumptions about the world we inhabit. This second essay turns more directly toward philosophy. But it does not do so in order to retreat into abstraction. Its aim is the opposite: to ask whether philosophy can return us to the lived density of existence - to the broken, beautiful, unstable, and relational character of reality as it is actually encountered.
Too often, reality has been described as though it were fixed, distant, and available to detached observation. In such accounts, the world is something different from us, far from us, and truth becomes something exterior to our existence, nebulous and ethereal. But actual living rarely feels this way. We do not meet reality as spectators. We meet it from within, as something very personal - amid uncertainty, longing, fracture, decision, and transformation. We are shaped by what we encounter even as we try to understand it.
It is from this conviction that the present essay proceeds.
Here we will bring together four philosophical voices - Gottlob Frege, Jacques Lacan, Alain Badiou, and Alfred North Whitehead - not as isolated systems to be merely summarized, but as conceptual partners in a larger reconstruction. Each thinker illuminates a layer of reality: meaning, fracture, event, and relation. Each offers a way of speaking about the world that exceeds static substance and detached certainty. And each, in different ways, helps disclose the possibility of an embodied realism that is at once philosophical, experiential, and practical.
Let us call that possibility Embodied Process Realism.
By this phrase I do not mean a new school of philosophy so much as a working expansion of process philosophy:
... that reality is neither inert nor merely ideal, neither wholly objective in the old sense nor reducible to private interpretation. Rather, reality is relational, processive, and participatory. It is lived before it is mastered. It is entered into and experienced before it is explained. It forms us even as we attempt to name it.
If Whitehead gives us the relational flow of existence, Lacan gives us its tension; if Badiou gives us rupture and transformation, Frege reminds us that meaning is never absent from the task. Together they suggest that reality is not a finished structure waiting passively to be described, but a dynamic field in which meaning is formed, fractured, transformed, and sustained through relation.
This matters not only for philosophy, but for life. How we imagine reality shapes how we imagine one another. It affects how we think about suffering, truth, politics, religion, healing, conflict, and hope. A static world invites control. A fractured world invites despair. But a processual and embodied reality may yet invite participation, responsibility, and repair.
This essay, then, is not offered as a final answer. It is a further step in an ongoing inquiry. If it succeeds at all, it will do so by helping the reader sense that reality is not farther away for being philosophical, but nearer - more intimate, more demanding, more alive.
Modern philosophy has often approached this question through the framework of realism. This is the conviction that something exists independently of our thoughts about the exterior world. But realism has never been a single, unified position. It has taken multiple forms, each emphasizing different aspects of the relationship between mind, world, meaning, and experience.
This essay approaches realism not as a settled doctrine, but as an evolving field of inquiry. To explore its depth, let's turn to four philosophers whose work, taken together, reframes the question of reality in decisive ways: Gottlob Frege, Jacques Lacan, Alain Badiou, and Alfred North Whitehead.
Each philosopher offers not a complete system of realism, but a distinct lens through which reality may be understood from within their philosophical system.
One last note
This introduction will frame realism not as a settled doctrine, but as an evolving inquiry. It introduces each thinker with purpose, and prepares the way for a synthesis that remains grounded in lived experience. What follows is an attempt to place reality as an abstract concept, but as something real, encountered, endured, and participated in.
Gottlob Frege - Reality as Meaning and Reference
In the work of Gottlob Frege, reality is approached through the structure of sense and reference. Frege’s project was not primarily metaphysical, yet it carries profound implications for realism. If language is to meaningfully refer to the world, then meaning cannot be reduced to subjective impressions alone. There must be a shared, stable dimension through which reference is possible.
Frege thus anchors realism in intelligibility. Reality is not only what exists, but what can be meaningfully grasped, communicated, and distinguished. His work suggests that any adequate realism must account for the structures of meaning through which the world as it is known and becomes available to intelligible thought through the vehicle of evolving language.
Jacques Lacan - Reality as Fracture and Lack
Lacan distinguishes between: the Symbolic (structured reality we live in); the Imaginary (self-image, coherence); and the Real (what resists symbolization). So strictly speaking, tension and fracture belong especially to the subject’s experience of reality, not necessarily to “reality itself” in a simple sense.
Further, for Jacques Lacan, reality is not first encountered as coherence, but as division. The human subject is not whole, but split - caught between language, image, and what resists symbolization. What Lacan calls the Real is not simply “reality” in the ordinary sense, but that which disrupts and exceeds our attempts to fully know or stabilize the world.
Here realism takes on an experiential depth. Reality is not only what is there, but what is felt in its resistance - in anxiety, misrecognition, longing, and lack. Lacan introduces into realism a dimension often overlooked: that reality is encountered through tension, not just symbolic representation.
Alain Badiou - Reality as Event and Transformation
In Alain Badiou, reality is structured, but not closed. Beneath any given order - what he calls a situation - there exists the possibility of rupture. An event is that which cannot be accounted for within the existing structure, yet transforms it from within.
Badiou’s contribution to realism lies in his insistence that truth is not merely discovered, but emerges through transformation. Reality is not only what persists, but what can break, reconfigure, and demand fidelity. In this sense, realism must include not only continuity, but discontinuity - the sudden, decisive reordering of what is.
Alfred North Whitehead - Reality as Relational Process
For Alfred North Whitehead, reality is not composed of static substances, but of events of relation. What exists are not isolated things, but processes of becoming - moments of experience arising through their relations to what has come before and what may yet be.
Whitehead offers perhaps the most comprehensive reworking of realism in this essay. Reality is neither inert nor complete. It is ongoing, relational, and creative. To be real is not simply to exist, but to participate in the unfolding of a world that is never finished.
A Synthesis Towards a New Realism
Taken individually, each of these thinkers reshapes a dimension of the question of reality:
- Frege - reality must be meaningful
- Lacan - reality is encountered as tension, fracture, and resistance to stability
- Badiou - reality is transformable through events
- Whitehead - reality is relational and processive
Taken together, however, they suggest something more than a collection of perspectives. That is, "their parts create something greater than their whole."
They collectively point toward a realism that cannot be reduced to static structure or subjective projection. Reality is not a finished order awaiting description, nor a linguistic construct generated by interpretation alone. It is an evolving, dynamic field - at once intelligible, unstable, transformative, and relational - within which we ourselves are implicated, compromised, gathered, challenged, and continually called to make sense of what we inhabit.
We do not stand outside this field as neutral observers. We inhabit it. We participate in it. We are shaped by it even as we attempt to understand it.
It is from this convergence that the present essay advances its central proposal:
Embodied Process Realism.
Now if this proposal is to hold, it must demonstrate that these four trajectories are not merely adjacent, but integrable - that meaning, fracture, event, and process are not competing accounts of reality, but interwoven dimensions of realism.
What follows, then, is not an abstract reconciliation, but an exploration of reality as it is lived:
- where meaning is formed,
- where coherence gives way to fracture,
- where rupture opens transformation,
- and where relation sustains the ongoing movement of existence.
I - Four Approaches to Realism
Please Note. I will be brief in this section and will not over-elaborate so we may get to the main discussion re "embodied process realism." - res
Gottlob Frege - Sense, Reference, and Intelligibility
Frege grounds realism in the distinction between sense (Sinn) and reference (Bedeutung), arguing that meaningful discourse depends upon a shared structure through which objects can be identified and differentiated. Reality, in this framework, is not reducible to private impressions but must be intelligible and publicly accessible. Realism, therefore, requires that the world be capable of being meaningfully understood and referred to, even where understanding remains partial. This will require a commonly developed language through which reality may be shared and communicated.
Jacques Lacan - Fracture, Lack, and the Resistance of the Real
Lacan reconfigures realism through the structure of the subject. Reality is not encountered as stable coherence, but through lack, misrecognition, and internal division. What Lacan terms the Real designates that which resists full symbolization, appearing as disruption within the symbolic order. In this sense, realism includes not only what can be known, but what persistently evades stabilization and returns as tension within experience. To Lacan, realism is more real in its instability and fracture.
Alain Badiou - Event, Rupture, and Transformative Truth
Badiou locates realism within the interplay between structured situations and transformative events. While being is ordered and counted within a given system, it is the event which marks a rupture that cannot be derived from that orderliness of being. In the event is introduced the possibility of a new truth, sustained through fidelity. Realism, then, is not limited to what persists, but includes the capacity for discontinuity, reconfiguration, and the emergence of the unprecedented.
Alfred North Whitehead - Process, Relation, and Becoming
Whitehead offers a process-relational account in which reality is composed not of substances but of events of experience. Each actualizing occasion (concrescence) arises through its relations to the past (prehension) and its orientation towards possible futures. Reality is thus ongoing, interdependent, and unfinished - a continuous movement of becoming in which entities are constituted through their relations rather than prior to them.
A Closing Synthesis
Taken together, these approaches do not compete so much as converge. Consequently reality is perspectivized philosophically as:
- intelligible (Frege)
- fractured (Lacan)
- interruptible (Badiou)
- relational (Whitehead)
Each area of study and remark speaks to a dimension of the real that cannot be reduced to another overarching system. And yet, together, they prepare the way for a new synthetic framing of realism that is neither static nor purely interpretive, but dynamic, participatory, and lived.
What these approaches reveal, when placed in sequence, is not merely a set of competing descriptions, but a movement within realism itself:
Reality must be meaningful if it is to be known (Frege), yet it is encountered in tension and fracture (Lacan). It is also capable of rupture and transformation (Badiou), yet it does not dissolve into chaos, but continues as relational process (Whitehead).
Taken together, each position of realism suggests that reality is not only structured, but strained; not only intelligible, but lived through instability, interruption, and continuation.
It is this movement - from meaning, through fracture and rupture, and into process - which prepares the way for what follows next in section II.
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| Illustration by R.E. Slater and ChatGPT |
II. Embodied Process Realism
The convergence of Frege, Lacan, Badiou, and Whitehead suggests something about reality that is greater than any one account alone can offer. Taken together, they each prepare the way for a new synthetic framing of realism that is neither static nor purely interpretive, but dynamic, participatory, and lived.
What is required is not a replacement of these accounts, but their integration within lived experience.
It is here that we may begin to speak of Embodied Process Realism.
Traditional accounts of realism have often assumed a distance between observer and world. Reality is treated as something “out there,” awaiting description, measurement, or interpretation. Even where complexity is acknowledged, the posture remains largely observational.
But lived experience suggests otherwise.
We do not stand outside reality as neutral spectators. We encounter it from within - as participants shaped by what we seek to understand. Our experiential knowing is never detached. It is situated, responsive, and implicated.
Reality wounds.
Reality resists.
Reality interrupts.
We do not stand over against reality.
We are implicated/entangled within it.
Reality is not merely what is.
It is what happens - and what we must do with what happens.