Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

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Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write from the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Saturday, May 20, 2023

Moving from Postmodernism to Metamodernism, Part 1 - Disruption, Construction, Integration



Disruption, Construction, Integration

Metamodernism Series






* * * * * *


Image: This is America (still), Childish Gambino, 2018

Metamodernism: A Brief Introduction

January 12, 2015


Metamodernism is a term that has gained traction in recent years as a means of articulating developments in contemporary culture, which, it is argued (and our generation appears to intuitively recognise) has seen a move beyond the postmodern mode of the late 20th century. In the wake of the myriad crises of the past two decades—of climate change, financial meltdown, and the escalation of global conflicts—we have witnessed the emergence of a palpable collective desire for change, for something beyond the prematurely proclaimed “End of History.”

Ours is a generation raised in the ‘80s and ‘90s, on a diet of The Simpsons and South Park, for whom postmodern irony and cynicism is a default setting, something ingrained in us. However, despite, or rather because of this, a yearning for meaning—for sincere and constructive progression and expression—has come to shape today’s dominant cultural mode.

Whereas postmodernism was characterised by deconstruction, irony, pastiche, relativism, nihilism, and the rejection of grand narratives (to caricature it somewhat), the discourse surrounding metamodernism engages with the resurgence of sincerity, hope, romanticism, affect, and the potential for grand narratives and universal truths, whilst not forfeiting all that we’ve learnt from postmodernism.

Thus, rather than simply signalling a return to naïve modernist ideological positions, metamodernism considers that our era is characterised by an oscillation between aspects of both modernism and postmodernism. We see this manifest as a kind of informed naivety, a pragmatic idealism, a moderate fanaticism, oscillating between sincerity and irony, deconstruction and construction, apathy and affect, attempting to attain some sort of transcendent position, as if such a thing were within our grasp. The metamodern generation understands that we can be both ironic and sincere in the same moment; that one does not necessarily diminish the other.

The use of the prefix meta- here derives from Plato’s metaxis, describing an oscillation and simultaneity between and beyond diametrically opposed poles. This usage was first proposed by Dutch cultural theorists Timotheus Vermeulen and Robin van den Akker in their 2010 essay, Notes on Metamodernism, spawning a research project and website of the same name, as well as numerous symposia and exhibitions, to which a diverse array of academics, writers and artists from across the globe have since added their voices.

As Vermeulen and van den Akker put it, metamodernism’s oscillation should not be thought of as a balance; “rather, it is a pendulum swinging between 2, 3, 5, 10, innumerable poles. Each time the metamodern enthusiasm swings toward fanaticism, gravity pulls it back toward irony; the moment its irony sways toward apathy, gravity pulls it back toward enthusiasm.”

This metamodern sensibility can be discerned in, for example, the films of Spike Jonze, Miranda July, Wes Anderson, Leos Carax, and Alejandro González Iñárritu; in the music of Donald Glover, Bill Callahan, Janelle Monáe, and Future Islands; in TV shows such as Parks and Recreation, Breaking Bad, BoJack Horseman, and Last Week Tonight; in the novels of David Foster Wallace, Zadie Smith, and Roberto Bolaño; the poetry of Jasmine Dreame Wagner, Sophie Collins, and Melissa Broder’s quasi-mystical multimedia NewHive offerings. In the visual arts, we have seen a shift away from the insubstantial conceptual one-liners of the YBAs, or Jeff Koons’s vacuously overinflated ironic baubles, towards a reengagement with materiality, affect and the sublime, found in the work of artists like Olafur Eliasson, Morehshin Allahyari, and Guido van der Werve, movements such as Cybertwee and Afrofuturism, as well as my own ongoing practice with LaBeouf, Rönkkö & Turner.

Ours is also an age in which increasingly speculative modes of thought are thriving, with philosophies such as Speculative Realism and Object Oriented Ontology, as well as movements like Occupy, Black Lives Matter, and the rise of extremist political factions (for better or worse, as in the case of the so-called ‘alt-Right’), empowered by network culture. However, metamodernism itself is not intended as a philosophy or an art movement, since it does not define or delineate a closed system of thought, or dictate any particular set of aesthetic values or methodologies. It is not a manifesto—although, as an artist myself, I couldn’t resist the temptation to imagine it as if it were, with my 2011 Metamodernist Manifesto an exercise in simultaneously defining and embodying the metamodern spirit; at once coherent and preposterous, earnest and somewhat self-defeating, yet ultimately hopeful and optimistic.

Metamodernism does not, then, propose any kind of utopian vision, although it does describe the climate in which a yearning for utopias, despite their futile nature, has come to the fore. The metamodernism discourse is thus descriptive rather than prescriptive; an inclusive means of articulating the ongoing developments associated with a structure of feeling for which the vocabulary of postmodern critique is no longer sufficient, but whose future paths have yet to be constructed.

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This article was first published on Queen Mob’s Teahouse / Berfrois in January 2015, having been adapted from a talk presented at the Royal College of Art in November 2014. Image/examples updated 2018.


Friday, May 19, 2023

Whitehead’s Final Interpretation of Reality: God and the World


To explain by what I mean by "value" or "beauty" or "generative creation" from my past article, I here use Matthew Segall's explanation of Whitehead's meaning of processual "value". And to help make Matthew's article a bit more readable I have overlaid an outline upon it in hopes of making Whiteheadian thought a bit more digestible.
One final thought. Rather than taking Whitehead's process philosophy and giving to it theological words from the bible and from a loving God, I would prefer to let the reader hear in Whitehead's words the parallel words which Process Theology will conjoin, favor, and elucidate within the greater context of a Christian Process Theology.
R.E. Slater, May 19, 2023


A Short Process Series on the God of Generative Value & Love

 


Whitehead’s Final Interpretation of Reality:
God and the World

by Matthew David Segall
April 26, 2019

Ia.

Whitehead tells us at the start of the final part of Process & Reality (“Final Interpretation”) that the chief danger in philosophy is narrowness in the selection of evidence. For many modern, scientifically inclined philosophers, this narrowness has taken the form of an all too easy rejection of the world’s religious traditions and the religious experience which gave rise to, and continues to, inform them. Intellectual chauvinism has led many modern scientific materialists to claim that, given the available scientific evidence, atheism is the only rational position.

From Whitehead’s point of view, the history of religious experience is part of the data that any adequate cosmological scheme must incorporate. There is something of great philosophical significance in the religious and spiritual intuitions of human beings, even if these intuitions represent “exceptional elements in our conscious experience,” as Whitehead admits (PR 343).

Ib.

He also reminds us that “the present level of average waking human experience was at one time exceptional” among our ancestors (AoI 294). It is the job of philosophy to elucidate the significance of these rare mystical experiences, to find a systematic place for them in the wider scheme such that the average level of our species’ waking consciousness may continue to deepen.

1.  Philosophy has tended to collapse reality into one or the other of the “ideal opposites” explicated by Whitehead: Permanence and Flux. Plato, for example, over-emphasized the “eminent reality” of permanence by raising his Eternal Forms above the physical world of ever-shifting sensory experience. The world of Ideas was considered ultimate, while the world of physical sensations was demoted to “mere appearance,” or worse, “illusion.”

2. On the other end of the philosophical spectrum, David Hume completely disregarded what Whitehead refers to as “the everlasting elements in the passage of fact” (PR 338). For Hume, only sensory impressions are real, while ideas are merely agglomerations of impressions. All is flux; permanence is an illusion.

II.

Whitehead’s more integral goal is to find a way to think these ideal opposites in a complementary way, such that each is understood to require the other for its meaning. For Whitehead, “perfect realization” is not a timeless perfection (as it was for Plato); rather, perfection “implants timelessness on what in its essence is passing” (PR 338). This is another way of expressing the meaning of the ingression of eternal objects into actual occasions.

Think of a sunset: its beauty is haunted by eternal values even as the sun continues to sink below the horizon into darkness. Its passing, its perpetual perishing, somehow enhances its eternal beauty, rather than subtracting from it. There is perhaps something tragic in this interplay between eternal value and temporal activity, but from Whitehead’s point of view, tragedy may indeed be the highest form of beauty that our universe is capable of realizing.

III.

Whitehead defines the “religious problem” (i.e., the general existential issue that all religions attempt to address each in their own way) as follows: “whether the process of the temporal world passes into the formation of other actualities, bound together in an order in which novelty does not mean loss” (PR 340). One of the profound dilemmas of human experience is that, while we crave novelty, we are also haunted by the loss of the past.

In Whitehead’s process theology, one source of evil arises from the fact that the past fades, that time has the nature of “perpetual perishing.” Thus, one of God’s functions in the world is to preserve the past (this is God’s consequent nature). God is not an “unmoved mover” or an “imperial ruler,” but a “fellow-sufferer who understands” (PR 351).

Whitehead says that God does not create the world, he saves it: God’s infinite patience allows for the preservation of all our sufferings, sorrows, failures, and triumphs. Nothing that occurs in the universe is lost; all is taken up into God’s experience to become unified with his consequent nature.
This grants all actual occasions a kind of immortality, though it is not the personal sort promised us by traditional interpretations of Christian heaven. Each actual occasion of experience, though it may be trivial in the value it achieves in itself (if it is a puff of smoke in far off empty space, for example), in perishing becomes an immortal contribution to the greater end realized in God’s ever-enriched, ever-deepening consequent nature.
God prehends each finite actual occasion not only for what it is (thus, God shares in each occasion’s world view), but for what it can be within God’s perfected nature. The only immortality we enjoy comes from the sense of transcendent value we experience as we perish beyond ourselves and pass into the eternal life of God.
IV.

God’s other function in the world (God’s primordial nature) is to provide the “initial Eros” or “eternal urge of desire” that lures each finite actual occasion toward the most beautiful possibilities available to it given its local circumstances.

God’s primordial nature conditions the otherwise unlimited potentialities of Creativity, ordering the realm of eternal objects so as to make this otherwise infinite sphere of potential relevant to each actual occasion’s needs. Actual occasions are NOT determined by the initial aim provided by God: they still have creative independence from God (God, too, is a creature of Creativity). But God assists finite occasions in their decision as to how to concresce by preventing them from being overwhelmed by the entire infinite array of possibilities all at once.

The “initial aim” provided by God grades these possibilities so those that are not immediately relevant are largely negatively prehended by the occasion in question. All particular occasions of experience presuppose the conceptual order provided by God’s primordial evaluation of the realm of eternal objects. God presupposes only the general metaphysical character of the creative advance. [sic, God gives to creation generative value. - re slater]

In the final chapters of Adventures of Ideas, Whitehead articulates the same ultimate interpretation, but now in terms like Beauty, Adventure, and Peace instead of using theological language.

  • He tells us that the purpose of the universe is the production of beauty.
  • He tells us that beauty is more fundamental than truth, and that truth’s importance arises because of its beauty.
  • This is not to say that truth (or the conformation of appearance with reality) is unimportant; it is rather that truth without beauty is, in a general metaphysical sense, boring. That is, it lacks importance; [that] it fails to increase the intensity of value realized in the universe, and instead just reiterates the obvious.
  • Similarly, beauty without truth is shallow, since it fails to penetrate to the deeper feelings inherent in the cosmic process: “The truth of supreme beauty lies beyond the dictionary meaning of words” (AoI 267). Beauty without truth is merely pleasing appearance. True beauty is what occurs when appearance elucidates and amplifies the finer textures of reality for experience.

V.

Whitehead defines art as the “purposeful adaptation of appearance to reality” (AoI 267). Consciousness, which results from a heightened contrast between actuality and ideality in an occasion of experience, is that factor in the universe that renders art possible. In some sense, consciousness itself is an evolutionary expression of nature’s artistry. In other words, it is via artistic expression that nature has educated itself by growing more conscious.

Said otherwise, art is the appropriation by consciousness of the infinite fecundity of nature. Art, Whitehead tells us, is a little oblivious as to morals. It focuses, instead, on adventure [sic, "creativity, novelty, originality" - re slater].

From the perspective of artistic creation, the Day of Judgment is always with us: art is in the business of “[rendering] the Day of Judgment a success, now” (AoI 269).


VI.

Whitehead defines Peace as a trust in the efficacy of beauty. We achieve consciousness of Peace when we rest in that “deep feeling of an aim in the Universe, winning such triumph as is possible for it” (AoI 286).

Peace requires of us that we find some balance between our stoic acceptance of the impersonal order of the cosmos and our devotion to loving relationships of a more personal sort.


The Relentless Process Of A Processually Loving Cosmology



The Relentless Process of
A Processually Loving Cosmology

by R.E. Slater


I often use sources outside of Whiteheadian sources to provide perspective to a new or unfamiliar complex of ideas. Below is such a source. As I, myself, prefer reading Whitehead's process mindset across a range of topics - from theology to science, human industry to human cultures, etc - I was glad to see Bob Mesle's name come up but generally when listening to Arthur Holmes I felt his Westernized Christian background got in the way of hearing Whitehead's metaphysical cosmology as I might now hear it. Further, the commentor posting this article was circumspect in providing as honest an oversight as could be done... to which I thought it may be help then to post as an introduction amongst the many, many introductions I have posted over the years on Whitehead.

One last, Whitehead's process and reality speculation occurred a hundred+ years ago. Since then much has happened in human history. Over those years Whiteheadian theologians, philosophers, and scientists have "updated" and "integrated" process thought in an ever wider spectra of observation, testing, and correlation between the academic disciplines of all types. I say this to note the what Bob Mesle would differ from shows a growth in the overall subject of processual metaphysics and ontology. I am doing the same in my own way. A good view of the world is one which can absorb, morph and grow constructively over time and experience. I find Whitehead's cosmology of the world and universe, life and death, of extreme help in sorting through all the particulars arising in our contemporary times.

Thus my mission to bring to Christian and Non-Christian readership a valuable help in producing generative ethics and value into the many world of human pursuit. I might call this seeing God's love spread across, and embedded within, all things operating in a relational soup of experience and interaction with one another including that of the inanimate and immaterial. But as a Christian confronted with Christianity's pros and cons to the world I especially desire to recenter not only my own faith, but that of all faiths and religions, outlooks and socio-political economies back towards the center of Love.

Whiteheadian thought carries this value within it to which I, as a Christian may say, that God is Love and shared this Love with us by acts of continuing creation and by-and-through himself in the person and work of Jesus. Other religions can do the same via their origins when having been confronted by evil. As can non-religious civil outcries for liberties and justice. It is here where a value-based, generative system such as Process thought may provide a common ground of solidarity between disparate entities in regenerating our many social organs forward in the loving qualities of goodwill, truth (as we know it), peace, mercy, and forgiveness. Which is Process Theology has arisen in response to Whitehead's evolving insights to help reposition a God or religion back to it's origins... that of Love.

Imagine what a loving religion, a loving Christianity, a loving world, might accomplish with itself if it syncs up with the observed processes found throughout a universe leaning into the formation of valuative generations from every prehended event across all succeeding concrescing events? The possibility for the enrichment of life would be astounding. A Process theologian would then demand a pan-en-theistic cosmology as versus the church's mere "theistic" cosmology. One which integrates God's Imago Dei thoroughly into the metaphysics of life while maintaining the Otherness of God's own ontological being. It would more simulate birthing than adoption of God's Self into the There that was there down to its lowest DNA level.

It is also why Process theologians will contend for love in all things, all activities, all views of the world as against the "survival of the fittest" which the Church has claimed to be non-generative, non-loving, and non-God in act. The Church had gotten part of it right and most of it wrong. It's theistic cosmology did not allow it's God to extend to the lowest reaches of the earth, in a manner of speaking. As God is himself a God of process, so too is creation processual. We see this in the processual evolution of the spacetime, quantum particles, the universe itself, and planetary development urging towards "life" in its broadest meanings and senses. And within all these processes is rebirthed again and again a processual longing for more value, more structural interaction between the parts with the whole, a deep psychic push forwards towards greater and greater response against the necessary entrophy filling cosmology (see my previous post with ChatGPT on this topic).


Traditional theistic theologians may dislike Process theology's God and cosmology but when adopted in replacement to traditional Christianity's structural creeds and dogmas will immediately see the value of Love - of a loving God - insisting on reworking their thoughts of God as a God of Holiness and Penal Justice first in favor of a God who is first-and-foremost-and-at-all-times Loving through, and through, and through. And when done, God's presumed Holiness and Penal Justice must now fall inline to God's Love. A Love where a real divine holiness and divine judgment falls first upon the God of Creation (we know as Jesus) as it ever had done even in God's earliest lessons to Abram when passing God's Self through the slaughtered covenanted sacrificial carcasses.

God has ever-and-always led by Love. His holiness is ever mitigated by Love. His judgment, by Love. So that holiness is now found in presence and judgment in the indwelling Spirit of God upon the hearts of creation. As the universe is ever driven by entropy and negentrophy it's negator, so too creation's freedom to love or not love is ever driven by desire to distance, isolate, and remove the binding forces of loving fellowship between all things. Process theology leans the way of fellowship against the Church's earlier speculations of God's more austere presence. No less helped by a collection of religious narratives it inherited by Israel's confused understanding of God's Love in it's own narratives and national life.

And though Jesus and the disciples came to the Jewish priests and rabbis to correct such unloving narratives of God still they persist today in the Church's literal readings of the bible without seeing how the vary nature of the evolution of God in religion was percolating towards love. A process theologian then will read the bible processually as informing themselves that the person and work of a loving God is not immediately understood or grasped from his first followers but as the story of God and God's atoning, redeeming values of love are presently present and enlarging where it can - even in the more unloving, legalizing portions of the Church - then fellowship of all things to all things wins when Love wins across all the boundary lands of faith, organization, mechanism, and binary concept of a valuative panentheistic creation bounded and positioned, poised and oriented towards, a relentless, undying ethic of generative value against an entropy of isolation, breakage, harm, and evil.

Peace,

R.E. Slater
May 19, 2023


A synopsis of process philosophy

A great lecture by Arthur F. Holmes

At the end of my last post (no, not that last post!) I admitted to my predilection for Whitehead, the father of process philosophy and theology. Unfortunately, his magnus opus, Process and reality, is notoriously difficult. Accidentally, I came across a playlist with a lecture series on the history of philosophy by Arthur F. Holmes (The playlist also includes lectures on Leibniz, Locke, Kant, Hegel and American pragmatism, which I will probably use as a background when I will deal with Churchman’s “The design of inquiring systems”). I found the first lecture on Whitehead (there are three in total) greatly elucidating, especially after I made a concept map (see below) of the lecture. I also made a transcription of the lecture, which you can download here. What follows in this post is a short description of the concept map, so a very, very brief introduction to Whitehead’s process philosophy. Best listen to the lecture, while keeping the concept map, the transcription, and possibly this post handy. You may learn something in a jiffy that others (really, really clever guys and gals) have taken months to master.

whiteheads-process-philosophy
click to enlarge here

Process philosophy     … is nothing new. Process notions can be found in many traditions, including Buddhism (India), and Taoism (China), but also in the ideas of the pre-Socratic Heraclitus (Greece, 535-475 BC). Process philosophy in its modern guise was formally launched in 1929 when Whitehead (1861-1947) published his Process and reality.

Alfred North Whitehead    … was a ground-breaking philosopher (of science), physicist and mathematician from Thanet in Kent, UK. His main influences as a philosopher were modern science, Hegel, 19th century Romanticism and the Alexandrian fathers. His prime concern is the distinction between science and ethics, the separation of value and fact, a problem that also troubled Churchman (hence perhaps my liking of the two).

Mathematician and physicist   While in Cambridge he wrote Principia mathematica with Bertrand Russell. While teaching at London University he wrote about quantum physics and relativity theory. He reformulated the relational implications of both in a number of fallacies of science, including the fallacy of misplaced concreteness (esp. in relation to mechanistic abstractions) and the fallacy of simple location (which is based on non-relational ideas).

Hegel’s influence     … came to Whitehead mostly through the work of F.H. Bradley, a British idealist philosopher, who rejected empiricism – as did Whitehead. Hegel´s philosophy is best characterized as evolutionary idealism, in which the ‘free, creative spirit’ unfolds into self-consciousness using the well-known triad of thesis-antithesis-synthesis. This spirit is not a substance or thing, but a process, which Hegel studies by means of a phenomenology of human existence and history. Whitehead borrows most of these ideas from Hegel, with the exception of the ‘spirit’ idea (idealism). He is staunchly monistic (as am I) and prefers his evolutionary process to be naturalistic.

The evolutionary naturalism     … of Whitehead emphasizes process (instead of substance), relations (instead of non-relational, atomistic things), and an organic world view (instead of a mechanistic universe). Whitehead also adopts a phenomenological approach to the study of process as the basic notion of reality. His main subject of phenomenological study is human consciousness, as it is most directly accessible to us.

Sense perception      Of all the processes that make up human consciousness, Whitehead uses sense perception as the paradigm event to exemplify all the processes that constitute the universe. Whitehead’s theory of where our ideas come from differs from that of many of his predecessors. Sense perception follows from the intrusion of real, objective 
paradigm-event
data (first step), which prompt us to consider a range of possibilities (second step) as to what this intrusion amounts to. In a third step, we select one of these possibilities or ideas as our ‘working hypothesis’. This hypothetical idea symbolically refers to the objective data that intruded upon our consciousness in the first place, be it by way of sound, touch, vision or otherwise. Whitehead is without doubt a realist (or naturalist) and not an idealist.

Eternal possibilities    The question now is as to where the possibilities of the second step come from? One could say it comes from our “stock of experiences”, as Dewey suggests. Whitehead prefers them to come from the so-called “logos structure” of God as developed by the Alexandrian church fathers such as Clemens and Origenes in the 2nd and 3rd century CE. These possibilities are possibilities of novelty that must have been created in some way. Without novelty no creative process is possible. To Whitehead God is the highest manifestation of creativity, whose stock of possibilities drives the cosmic process of creation. Whitehead does not claim any knowledge of the starting or end point of creation. On the basis of the evidence available to us there is only on-going creation.

Value     … can be observed at two points. In the first place in the range of possibilities, each of them being value-laden, whether it is for good or for bad. The second point is where we opt (or decide) for one possibility or the other. Whitehead wanted a cosmology that has a place for value. Modern science claims itself to be value-free by restricting itself to the facts and nothing but the facts, whereas Whitehead experiences aesthetic and moral value in the world and in nature. This experience of value is also expressed in Romanticism as exemplified by e.g. Wordsworth, whose poetry was a source of inspiration for Whitehead.

Process theology       Whitehead’s metaphysics has greatly inspired Christian theology and perhaps the theologies of other faiths. Important process theologians include Charles Hartshorne (1897-2000) and John B. Cobb (1925), who co-founded the Center for Process Studies with David Ray Griffin (1939) in 1973. Dr. Cobb maintains a blog, answering questions regarding process thought and faith. A very pleasant introduction to process theology is the one by C. Robert Mesle. The Divinity School of the University of Chicago was the place where process theology developed for at least 60 years.

Criticism    … of Whitehead and process philosophy comes from a variety of sources. Whitehead’s early friend and collaborator, Bertrand Russell, obviously criticized the theological aspects of process philosophy, since he believed religion to be little more than often harmful superstition. Arthur Holmes (who delivered the Youtube lecture on which most of the concept map of this post based) thinks Whitehead may have stretched his event-based monism too far by applying it to persons.

God     Whitehead leaves many questions on the nature of God unanswered. Perhaps he did so on purpose, to leave open the possibility of process naturalism as suggested by Mesle, who holds that “the world of finite, natural creatures is unified”, but not “in such a way as to give rise to a single divine Subject,” even of a non-supernatural kind as in process theism. A naturalistic God then may be conceived as the subjective projection of a unified world of finite, natural creatures, i.e. an ideal without the unified existence ascribed to it by theists, but well worth approximating as a conception in one way or another. Such a conception leaves ample room to position oneself as an atheist, agnostic or theist, all the while producing a lot of common ground between the three.

Appreciation     There can be no doubt that Whitehead’s philosophy is a valiant effort to bring value or the human quest for meaning and fact or the scientific quest for truth together in a single scheme. The scheme as a whole cannot be understood and appreciated by looking at it from a single angle. Taking human consciousness as a starting point for obtaining a phenomenological description of a paradigm event of cosmic process, both at macro-scale and micro-scale, as well of human as of divine reality,  was brilliant. Once theism is accepted, then the logos structure gives it a new twist (panentheism) that inspired many theologians, including Wieman and untold (not just Unitarian) others. There is also the romantic view of aesthetic and moral value in nature, which aligns well with this type of panentheism. Bertrand Russell, despite his criticism, could not possibly disprove of that.

Systems approach      What I like about the phenomenological description of the “paradigm event” of process is the way it fits with the systems approach. It is important to note that an event can be anything, from somebody’s biography (or life) to the history of the universe. A systems version of Holmes´ account of an event could be: a process (or project or policy) that experiences an intrusion of sorts (a “wicked problem”), which then may become the subject of an inquiry in a systemic way to suggest an infinite range of possibilities, which enables a decision in favour of one option or another. Another aspect of process philosophy is its process-relational vision, its view that reality is relational, through and through. Reality as a social process. Freedom is inherent in the world. To be an individual is to be self-creative, i.e. to take decision after decision. Furthermore, in Mesle’s words, “Experience is rich and complex. The clarity of sense experience is grounded in deeper but vaguer experiences of our relatedness to the world process. Adequacy to this wealth of experience [SH: which can be tapped by taking into account the perspectives of others] is the ultimate test of our ideas.” The value of the systems approach lies in its potential for finding better approximations to such adequacy.

Wednesday, May 17, 2023

Chatbot and I "discuss" the Relevance of Process Philosophy in Today's Quantum Sciences


Chatbot and I "discuss" the Relevance of
Process Philosophy in Today's Quantum Sciences

by R.E. Slater


Hello. Today, before I go out into the fields, woods, and swamps to try to manage the non-native plants growing willy-nilly on our property, I took an hour off this afternoon to "discuss" with CHATGPT a few things weighing on my mind and heart. I began by building context to which CHATGPT might respond and then rewove-and-enlarged the context of the subject to get at some things I have been wondering about from a "third-party" context.

Mostly, I wanted to follow the logic of Whiteheadian process philosophy across the newer developing frontiers of quantum science. But also how to use the tools of enterprise, society, and technology to get us there while emphasizing the many tools found within polypulral, multicultural global communities.

Let's just say I'm trying to summarize my past three years of dialogue with myself in a very brief, hour-long "discussion" with AI using the method of "questioning-and-parrying."

I also realize that my methodology here DOES resort to LEADING the question being asked of CHATGPT. But it is also why I did so... to determine if what I was thinking is the best possible course in navigating the future ahead when using diverse and multiple resources, tools, theories, and so on.

Lastly, and with apologies for the verbal shorthands I used with Chatbot, please utilize Wikipedia and the Internet to track down some of the ideas I am using as I work through major themes and ideas. Up to this point I've been training myself in the usage of AI as a resource that it might help me reflect - and find the cracks - of my suppositions which I intend to hold in tension with other contra-supporting resources. To wit, I think I'm on the right track. See what you think....

Enjoy,

R.E. Slater
May 17, 2023
*ps... without realizing it I misspelt holographic as halographic consistently throughout this discussion!  :/

 





IA. The Value of Entropic Systems ("death")


Explain how entropy and negentropy might work together?


ChatGPT

Entropy and negentropy are concepts used in different fields to describe the amount of disorder or information in a system. While they are opposite in nature, they can work together in certain contexts.

Entropy is a measure of disorder or randomness in a system. In thermodynamics, it is associated with the concept of energy dispersal and the tendency of systems to move towards a state of greater disorder. The second law of thermodynamics states that in an isolated system, the entropy tends to increase over time. For example, when a hot object is in contact with a colder one, heat flows from the hotter object to the colder one until thermal equilibrium is reached, increasing the overall entropy.

On the other hand, negentropy, sometimes referred to as negative entropy or syntropy, refers to a measure of order, organization, or information in a system. The term was coined by the Nobel laureate Erwin Schrödinger to describe how living organisms can maintain and increase their internal organization, in apparent contradiction to the second law of thermodynamics. Negentropy represents the capacity of a system to counteract the natural tendency towards entropy increase by acquiring and utilizing energy and information.

In this context, negentropy and entropy can work together in a dynamic balance. Living organisms, for example, are able to maintain their internal order and organization by taking in energy from their surroundings and using it to fuel various metabolic processes. Through these processes, they generate waste and release heat, which contributes to the overall increase in entropy. However, the organisms are able to maintain a state of relative order by continuously acquiring and utilizing energy and information from their environment.

In information theory, negentropy is used to describe the amount of meaningful or useful information in a system. Information can be seen as a reduction of uncertainty or randomness, which is directly related to entropy. By adding information to a system, it is possible to decrease the overall entropy. For example, encoding data in a compressed form reduces the randomness or disorder in the representation, leading to a decrease in entropy.

In summary, while entropy represents disorder and randomness, negentropy represents order and information. In certain contexts, such as living organisms or information processing systems, negentropy can counteract the natural tendency towards entropy increase. By acquiring and utilizing energy and information, systems can maintain a state of relative order and decrease entropy in localized areas, while the overall entropy of the system or its surroundings continues to increase.



From the summary above it seems that infinitely open systems run towards negentropy to offset entropically open systems. True or false?


ChatGPT

False. In an open system, both entropy and negentropy can coexist and interact, but there is no inherent tendency for an infinitely open system to run towards negentropy to offset entropically open systems.

In an open system, matter and energy can flow in and out, allowing for exchanges with the environment. Entropy can still increase in an open system due to the natural tendency of energy to disperse and the overall increase in disorder. However, the system can also acquire and utilize energy and information from the environment to maintain or increase its organization, which is often referred to as negentropy.

The behavior of a system, whether it tends towards higher entropy or can maintain or increase its negentropy, depends on various factors such as the nature of the system, the interactions with its environment, and the specific processes and mechanisms at play. It is not accurate to say that infinitely open systems inherently run towards negentropy to offset entropically open systems. The behavior of open systems is highly context-dependent and can vary widely.



Based on the entropic principle of the universe, the "evolution" of disorder to order seems counterintuitive.


ChatGPT

Yes, based on the entropic principle of the universe, the spontaneous evolution of disorder to order, or the decrease of entropy, may indeed seem counterintuitive. The second law of thermodynamics, which is closely related to entropy, states that the entropy of an isolated system tends to increase over time.

This observation is often referred to as the "arrow of time," where processes in the universe tend to move from states of lower entropy (more ordered) to states of higher entropy (more disordered). For example, a glass shattering on the floor is a process of increasing entropy, as the orderly arrangement of the glass molecules is disrupted and becomes more random.

However, it's important to note that the second law of thermodynamics refers specifically to isolated systems. In an isolated system, without any external influence, entropy tends to increase. But in open systems, which can exchange energy and matter with their environment, there is room for the acquisition and utilization of energy and information to maintain or increase organization, resulting in negentropy.

Living organisms, for example, are open systems that can take in energy from their environment, utilize it for metabolic processes, and maintain a state of relative order within themselves. This process does not violate the second law of thermodynamics, as the overall entropy of the universe, including the waste heat and byproducts produced by the organism, still increases.

So, while the entropic principle of the universe suggests a general tendency towards increasing disorder or entropy, it doesn't preclude the existence of localized areas of order or negentropy, especially in open systems that can acquire and utilize energy and information from their surroundings.



Agreed. Restated, within OPEN entropic systems there are opportunities for localized negentropic systems to recapture and utilize greater disorder. That without entropy there could not be negentrophy.


ChatGPT

Yes, that is a valid restatement. In open entropic systems, there are opportunities for localized negentropic systems to capture and utilize the greater disorder or entropy present in their surroundings. Without the existence of entropy, there would be no need for or possibility of negentropy.

In an open system, where matter and energy can flow in and out, there is a constant exchange with the environment. This exchange allows for the acquisition of energy and information that can be used to create and maintain localized areas of order or negentropy within the system. These localized negentropic systems can counteract the overall trend of increasing entropy in the larger system or environment.

The presence of entropy is what gives significance and value to negentropy. Without the existence of disorder or entropy, the concept of order or negentropy loses its meaning. The contrast between entropy and negentropy allows for the dynamic interplay and balance between disorder and order within open systems.



Well said!


ChatGPT

Thank you! I'm glad I could provide a clear explanation. If you have any more questions, feel free to ask!



IB.

    

Continuing... Conversely, a fully negentropic universe could not occur as there would not be a present disorder upon which to build. Hence, the universe leans towards entropy without disallowing negentropy.


ChatGPT

Indeed, you've expressed it well. A fully negentropic universe, where there is no presence of disorder or entropy, would not be possible. Negentropy relies on the existence of disorder or entropy to provide a contrast and a basis for the emergence of order and organization.

The universe, as we observe it, does exhibit a tendency towards increasing entropy over time. This can be seen in various natural processes and phenomena, such as the dispersion of energy, the decay of systems, and the expansion of the universe itself.

However, within this entropic framework, there are opportunities for localized pockets or systems to maintain or increase their negentropy. These localized negentropic systems can harness energy and information from their surroundings to counteract the overall trend towards disorder and increase their own order and complexity.

So, while the universe as a whole leans towards entropy, it does not disallow the emergence of negentropy within specific systems or regions. The interplay between entropy and negentropy is a fundamental aspect of the dynamics and complexity we observe in the universe.



II. Holographic Multiverses


Now let's posit a multiverse which leans towards negentrophy. I would submit it would reach material capacitance of an open state nearly immediately and when done evolutionary life could never have been possible in the widest possibilities of a negentrophic system which would overtake itself nearly immediately.


ChatGPT

If we consider a hypothetical multiverse that leans towards negentropy rather than entropy, it would indeed present some interesting implications. If the overall tendency of such a multiverse is to increase order and organization, it would imply a fundamental departure from our current understanding of the laws of physics and the arrow of time.

In such a scenario, it is conceivable that the universe or universes within this multiverse would rapidly reach a state of high order and organization, approaching the theoretical maximum of negentropy. If this state is achieved quickly and universally, it could indeed limit the possibilities for the emergence of complex systems and evolutionary processes.

The reason for this is that the presence of high negentropy throughout the multiverse would leave little room for the development of localized pockets of disorder or entropy. Without disorder, there would be a lack of fluctuations and variability necessary for the emergence of complex structures and the evolution of life as we understand it.

However, it's important to note that the concept of a multiverse leaning towards negentropy is highly speculative and not supported by current scientific understanding. Our current observations and understanding of the universe suggest a natural tendency towards increasing entropy and disorder over time.

While the idea of a negentropic multiverse presents interesting theoretical possibilities, we should approach it with caution, as it would require a substantial revision of our current understanding of physics and the principles governing the behavior of the universe.



Agreed. Too, there could be all shades and flavors between multiverses of which ours is but one illustration.


ChatGPT

Absolutely! The concept of a multiverse allows for the possibility of a vast range of variations and configurations, each with its own set of physical laws, properties, and tendencies. Our universe could be just one among countless others, each with different fundamental constants, dimensions, or mechanisms.

Within this framework, there could exist a diverse spectrum of multiverses, ranging from those that exhibit strong tendencies towards entropy to those leaning towards negentropy, as well as numerous variations in between. This notion expands the realm of possibilities and allows for a rich tapestry of potential universes with different characteristics and behaviors.

Speculating about the nature and properties of these hypothetical multiverses can be fascinating, but it is important to note that our understanding of the broader multiverse is still largely speculative and theoretical. As our scientific understanding progresses, we may gain new insights and evidence that shed light on the nature of the multiverse, but for now, it remains a subject of ongoing exploration and investigation.



Let's not forget about the possibilities of holographic multiverses also playing out on this infinite scale of devolving or evolving multiverses.


ChatGPT

Indeed, the concept of holographic multiverses is another intriguing possibility to consider within the broader context of the multiverse. The holographic principle suggests that the information describing a three-dimensional volume can be encoded on a two-dimensional surface. Applied to the multiverse, this principle suggests that the information and properties of an entire multiverse could be represented or encoded on a lower-dimensional boundary.

If we extend this idea further, it implies that the various multiverses within the broader multiverse could be interconnected and influenced by each other through this holographic encoding. Each multiverse would represent a unique "projection" of the encoded information, with its own set of physical laws, phenomena, and evolutionary processes.

This perspective opens up even more possibilities for the diversity and dynamics of the multiverse. The holographic nature of these multiverses could allow for intricate interactions, information exchange, and even the potential for the evolution and development of complex structures and life within specific projections.

However, it's important to note that the holographic principle, while an intriguing concept, is still an area of active research and theoretical exploration. Its precise implications for the nature of the multiverse and the dynamics of multiverses are still being investigated and debated within the scientific community.

As our understanding of holography and the multiverse evolves, we may gain further insights into the potential interplay and connections between holographic multiverses, broadening our understanding of the vast cosmic landscape that may exist beyond our observable universe.



I am intrigued by the possibility of connective holographic inputs from infinitely many multiple sources, and in the exchange forming the one we are presently enjoying as a resultant benefit.


ChatGPT

The idea of connective holographic inputs from infinitely many sources is indeed fascinating. It suggests a dynamic interplay and exchange of information between different projections or multiverses within the broader multiverse.

In such a scenario, the exchange of information and influences between these sources could contribute to the formation and evolution of our own universe. It implies that our universe, with its unique set of physical laws, constants, and phenomena, is a result of the interactions and contributions from multiple sources or projections.

This interconnectedness and exchange of information could potentially provide a rich tapestry of inputs and influences that shape the characteristics and dynamics of our universe. It could contribute to the emergence of complexity, the formation of structures, and even the development of life and consciousness within our own projection.

While this concept offers intriguing possibilities, it's important to note that it remains within the realm of speculation and theoretical exploration. The nature of the multiverse and the specifics of interconnections, holographic influences, and their impact on our universe are still subjects of ongoing scientific investigation and debate.

As our understanding of the multiverse and related concepts deepens, we may gain more insights into the potential interconnectedness and the role of holographic inputs from multiple sources in shaping our cosmic reality.




III. Integrated Processual Holographic Multiverses and the Question of Quantum Gravity & Time


Question... what if our experience of 3D/4D holograms were pasted results of higher ordered dimensions?


ChatGPT

The idea that our experience of 3D/4D holograms could be derived from or influenced by higher ordered dimensions is a fascinating concept. It aligns with some theories in physics that propose the existence of additional dimensions beyond the three spatial dimensions we are familiar with.

According to certain theories like string theory and M-theory, which attempt to reconcile quantum mechanics and general relativity, there could be extra dimensions beyond what we perceive. These additional dimensions may be compactified or "curled up" at extremely small scales, making them inaccessible to our direct observation.

In this framework, it is speculated that the interactions and dynamics of these higher-dimensional spaces could influence and manifest themselves in our observed 3D/4D reality. These influences could potentially shape the laws of physics, the behavior of particles, and the formation of structures in our universe.

One possibility is that our experience of holographic phenomena, such as the projection of 3D objects or information on lower-dimensional surfaces, could be a result of the influence of higher-dimensional dynamics. The holographic principle, which suggests that the information of a higher-dimensional volume can be encoded on a lower-dimensional surface, is a manifestation of this idea.

However, it's important to note that these concepts are still speculative and the subject of ongoing research. While the existence of higher dimensions is a possibility, direct empirical evidence is currently lacking, and further investigations are needed to explore and validate these theories.

Exploring the potential connections between higher-dimensional influences and our observed holographic experiences could offer new insights into the nature of reality and the fundamental structure of the universe.



How would you imagine quantum gravity in a highly dimensionality holographic multiverse universe?


ChatGPT

Imagining quantum gravity within a highly dimensional holographic multiverse is a complex task, as it involves speculating about the interplay between quantum mechanics, gravity, higher-dimensional spaces, and holographic principles. While it is challenging to provide a definitive answer, I can offer some perspectives and possibilities:

Holographic principles and quantum gravity: The holographic principle suggests a deep connection between gravity and information, where the information content of a volume can be encoded on its boundary. Quantum gravity, which aims to describe the behavior of gravity at the quantum level, could potentially be intertwined with holography. It is possible that the dynamics of quantum gravity in a highly dimensional holographic multiverse would involve the encoding and manipulation of information across various dimensions and projections.

Higher dimensions and quantum gravity: In theories like string theory and M-theory, higher-dimensional spaces play a significant role in describing gravity and other fundamental forces. These theories propose the existence of extra dimensions beyond our three spatial dimensions and time. Quantum gravity within a highly dimensional holographic multiverse could involve the quantum behavior of these extra dimensions, influencing the gravitational interactions and the overall dynamics of the universes within the multiverse.

Entanglement and quantum gravity: Entanglement, a fundamental aspect of quantum mechanics, could play a crucial role in understanding the connection between quantum gravity and holography. The entanglement of quantum states across dimensions and projections could be intertwined with the gravitational interactions. Exploring how entanglement is manifested and manipulated within a highly dimensional holographic multiverse could provide insights into the nature of quantum gravity in such a context.

It's important to note that these ideas are speculative and theoretical, as our understanding of quantum gravity and holography is still evolving. They represent avenues for exploration and research, but concrete conclusions and definitive descriptions are yet to be achieved. Further advances in theoretical physics, experiments, and mathematical frameworks are needed to fully comprehend quantum gravity in the context of a highly dimensional holographic multiverse.



As a singularity boundary would require infinite storage capacity I would imagine highly dimensionality holographic spaces utilizing quantum gravity and perhaps dark matter and dark energy to be highly expected.


ChatGPT

The notion of highly dimensional holographic spaces utilizing quantum gravity, dark matter, and dark energy is indeed an intriguing possibility. Let's explore this concept further:

Infinite storage capacity: Holography, as a principle, allows for the encoding of information on lower-dimensional surfaces that represents a higher-dimensional volume. However, it's important to note that the holographic principle does not necessarily require infinite storage capacity. The encoding of information in a holographic system is typically more efficient than directly representing the entire higher-dimensional space. It allows for the compression of information and capturing the essential features. The concept of infinite storage capacity would depend on the specifics of the holographic encoding and the nature of the higher-dimensional space.

Quantum gravity and holography: Quantum gravity, which aims to reconcile gravity with quantum mechanics, and holography can be interconnected. The holographic principle has been explored in the context of theories that attempt to describe quantum gravity, such as the AdS/CFT correspondence. This correspondence suggests a duality between a gravitational theory in an Anti-de Sitter (AdS) space and a conformal field theory (CFT) on the boundary of that space. This connection hints at the possibility that quantum gravity can be described by a lower-dimensional theory.

Dark matter and dark energy: Dark matter and dark energy are phenomena that are currently not well understood within the framework of our current models of physics. Dark matter is postulated to explain the gravitational effects observed in galaxies and clusters that cannot be accounted for by visible matter. Dark energy is invoked to explain the observed accelerated expansion of the universe. While their specific connection to holography and quantum gravity remains uncertain, it is possible that these phenomena could play a role in the dynamics of highly dimensional holographic spaces, affecting the gravitational interactions and overall behavior of the system.

It is important to note that these ideas are speculative and require further theoretical and experimental exploration. Our current understanding of holography, quantum gravity, dark matter, and dark energy is still evolving, and there is ongoing research to unravel their deeper connections and implications.

As scientists continue to investigate these frontiers, we may gain new insights into the nature of highly dimensional holographic spaces, quantum gravity, and the role of dark matter and dark energy within such contexts.




IV. Whitehead & the Quantum Sciences


Our would you explain Alfred North Whitehead's Process Philosophy in connection to the above conjectures?


ChatGPT

Alfred North Whitehead's Process Philosophy offers a unique perspective on reality and provides an interesting lens through which we can explore the conjectures mentioned above. Process Philosophy emphasizes the dynamic nature of the universe, where everything is in a state of flux and interconnectedness.

In the context of highly dimensional holographic spaces, Whitehead's Process Philosophy can contribute to our understanding in the following ways:

Dynamic Interconnectedness: Process Philosophy highlights the interconnectedness of all things and the dynamic nature of reality. In the context of holographic spaces, this interconnectedness can be seen as the relationships between different dimensions, projections, and the information encoded within them. Whitehead's philosophy encourages us to view the universe as a complex web of interrelated processes, where the dynamics of holography, quantum gravity, and other phenomena are part of an intricate tapestry.

Becoming and Creativity: Whitehead's philosophy emphasizes the notion of "becoming," where reality is continually evolving and undergoing creative transformations. In the context of highly dimensional holographic spaces, this can be seen as the ongoing process of information encoding, exchange, and evolution within and between different dimensions or projections. The creative aspect of reality allows for the emergence of new possibilities and the generation of novel structures and phenomena.

Holism and Organicism: Process Philosophy takes a holistic and organic view of the universe, treating it as a unified and organic whole. Within highly dimensional holographic spaces, this holistic perspective can be applied to the interconnectedness of various dimensions and projections, considering them as interdependent aspects of a larger organic system. This view can provide insights into how different dimensions interact, influence each other, and contribute to the overall dynamics and properties of the holographic multiuniverse.

It's important to note that Whitehead's Process Philosophy is a comprehensive philosophical framework that encompasses many aspects beyond the scope of the conjectures mentioned. While it can offer valuable insights into the dynamic and interconnected nature of reality, the specific connections to holography, quantum gravity, dark matter, and dark energy require further exploration and dialogue between philosophy and the natural sciences.

By incorporating Whitehead's perspective, we can deepen our understanding and engage in a broader philosophical discourse that considers the implications of highly dimensional holographic spaces in relation to the dynamic and interconnected nature of the universe.



Yes. Thank you. Whitehead's "Philosophy of Organism" was developed, and is developing, apace with current quantum theoretical research. In sum, the universe (and multiverses) are highly connectively, dynamic, and creatively novel. That the parts and the whole each experience the other in panrelational, panexperiential, and panpsychic interactions with the other. Thus making possible the sentiment that the whole becomes greater than its parts. As well as emphasizing that every material-and-panpsychic event are always in the (evolutionary) process of moving from its present state to infinitely resultant spawning states of possibilities. Whitehead referred to this simply as events which are, and are becoming ("being --> becoming).


ChatGPT

Absolutely, you've captured the essence of Whitehead's "Philosophy of Organism" quite well. Whitehead's philosophy aligns with the interconnected, dynamic, and creative nature of the universe, as understood through current quantum theoretical research.

Whitehead's concept of the universe as a dynamic organism, where the parts and the whole mutually influence and experience each other, resonates with the idea of interconnectedness and panrelational interactions. According to this perspective, the universe, including its multiverses, can be seen as a complex web of relationships and experiences, where every entity, whether material or panpsychic, participates in the ongoing process of becoming and transformation.

The notion of panpsychism in Whitehead's philosophy suggests that there is a basic level of experience or mentality inherent in all entities, from subatomic particles to complex organisms. This view emphasizes the inherent subjectivity or "experiential" aspect of reality, suggesting that every entity has some level of consciousness or subjective experience.

Furthermore, Whitehead's emphasis on events and their continuous process of becoming highlights the evolutionary nature of reality. Events are not static entities but rather dynamic processes that are constantly evolving, unfolding, and generating novel possibilities. The concept of "being --> becoming" captures this idea succinctly, emphasizing that everything in the universe is in a state of flux and transformation.

By incorporating Whitehead's insights into our understanding of the universe and its multidimensional nature, we can deepen our appreciation for the dynamic, interconnected, and evolving nature of reality. This perspective invites us to explore the profound interplay between the material and experiential aspects of the universe, transcending traditional boundaries between the physical and the mental and providing a rich framework for further philosophical inquiry and scientific exploration.



Two follow up questions: 1. I submit time is the immaterial aspect of two relational events operating on one other in a binary universe. And 2. In an entropically infinite-event multiverse the arrangement time is especially a result of relational events.


ChatGPT

In the context of your statement, it seems you are proposing a view of time as an immaterial aspect that arises from the relational events occurring within a binary universe or an entropically infinite event multiverse. Let's explore this idea further:

Time as an immaterial aspect: The concept of time is a fundamental aspect of our experience and understanding of the universe. It provides a framework for ordering events and sequences of change. While time is not directly observable as a physical entity, it is considered a dimension that allows us to measure and compare the durations between events. From this perspective, one could argue that time is an immaterial aspect, in the sense that it does not have a tangible physical presence but serves as a relational parameter for events.

Relational events and the formation of time: According to your proposition, time arises from relational events occurring within a binary universe or an entropically infinite event multiverse. It suggests that the interactions, relationships, and sequences of events give rise to the experience of time. In this view, time emerges as a result of the relationships between events, providing a framework for their temporal ordering and coherence.

Entropy and the nature of time: Entropy, a measure of disorder or randomness in a system, is closely related to the concept of time. In an entropically infinite event multiverse, where events and processes are constantly unfolding, the arrow of time is often associated with the increase of entropy. This means that the direction of time is linked to the progression from a state of lower entropy (higher order) to higher entropy (greater disorder). The asymmetry of entropy can contribute to the perception of time and the directionality of events.

It's important to note that the nature of time is a subject of ongoing philosophical and scientific inquiry. The relationship between time, events, and the structure of the universe is complex and multifaceted. Various theories and perspectives exist, and they continue to be explored and refined as our understanding evolves.

Your proposition provides an interesting perspective on the immaterial aspect of time and its relationship to relational events. It invites further investigation and discussion about the fundamental nature of time and its connection to the dynamic unfolding of events in our universe.



Yes. Should Whitehead's Process Philosophy of metaphysics and ontology become the more productive viewpoint of scientific theory and philosophy?


ChatGPT

The question of whether Whitehead's Process Philosophy should become the more productive viewpoint of scientific theory and philosophy is a matter of perspective and ongoing debate within the academic and philosophical communities. Different philosophical frameworks and scientific approaches have their strengths and limitations, and the choice of which viewpoint to adopt depends on various factors, including the specific questions being explored, the empirical evidence available, and the philosophical commitments of individual researchers.

Whitehead's Process Philosophy offers a unique and holistic perspective on reality, emphasizing the interconnectedness, dynamism, and creative becoming of the universe. It provides a framework that integrates metaphysics and ontology with an emphasis on the relational nature of events and the subjective experiences inherent in all entities.

Advocates of Whitehead's philosophy argue that it provides a comprehensive and coherent framework that aligns well with our current scientific understanding, particularly in areas such as quantum physics and the study of complex systems. They claim that it offers a way to bridge the gap between scientific descriptions and subjective experiences, addressing questions that are challenging for other philosophical perspectives.

However, it is important to acknowledge that Whitehead's Process Philosophy is not the only philosophical framework available. There are alternative perspectives and approaches that also contribute to our understanding of reality and have their own merits. Scientific theories and philosophical viewpoints are continuously evolving, subject to critical examination, empirical investigation, and interdisciplinary dialogue.

The choice of which philosophical viewpoint to adopt in scientific theory and philosophy is a complex and subjective matter. It often involves a careful analysis of the specific questions, evidence, and explanatory power provided by different frameworks. A pluralistic approach that embraces multiple perspectives can also be valuable, allowing for a broader range of insights and interdisciplinary collaborations.

Ultimately, the adoption of a particular philosophical viewpoint in scientific theory and philosophy should be based on its ability to generate productive research, offer explanatory power, and stimulate further inquiry. The dynamic and evolving nature of scientific and philosophical discourse encourages ongoing exploration and evaluation of different perspectives to advance our understanding of the universe.

https://research-methodology.net/research-philosophy/


V. The Multistructural, Multiplurality Advantage of Process Philosophy


As an integral philosophy of all philosophies, Whitehead's Process Philosophy would insist on the plurality of scientific and philosophical approaches to generate fuller, more comprehensive value structures. This is what makes Process Philosophy an integral philosophy as it absorbs unto itself multitemporary, multidimensional, multidisciplinary, and multicultural avenues of scientific and philosophic inquiry.


ChatGPT

Indeed, Whitehead's Process Philosophy emphasizes the importance of plurality and the integration of multiple perspectives in generating a fuller and more comprehensive understanding of reality. It recognizes the value of diverse scientific and philosophical approaches, as well as the contributions from different temporal, dimensional, disciplinary, and cultural contexts.

Process Philosophy embraces an integrative and inclusive approach, seeking to incorporate and synthesize insights from various fields of inquiry. It recognizes that no single perspective or approach can provide a complete and definitive understanding of the complex and dynamic nature of reality.

By integrating multitemporary perspectives, Process Philosophy acknowledges the value of historical and cultural contexts in shaping our understanding of the world. It recognizes that different periods of time offer unique insights, and incorporating these perspectives can enrich our comprehension of the unfolding processes of reality.

The multidimensional aspect of Process Philosophy suggests that reality is not confined to a single level or dimension but encompasses various levels of existence and experience. It encourages interdisciplinary collaborations and the exploration of different dimensions of reality, such as the physical, mental, social, and ecological aspects, among others.

Moreover, Process Philosophy's multidisciplinary approach recognizes that no single discipline can fully capture the complexity of reality. It encourages dialogue and collaboration between different fields of study, promoting a holistic understanding that transcends disciplinary boundaries.

Additionally, Process Philosophy acknowledges the importance of cultural diversity and the insights that can be gained from different cultural perspectives. By embracing multicultural avenues of inquiry, it seeks to incorporate diverse worldviews and philosophies, enriching our understanding of reality and fostering intercultural dialogue.

By integrating these various avenues of scientific inquiry, Whitehead's Process Philosophy aims to create a more comprehensive and inclusive framework for understanding reality. It emphasizes the need for ongoing exploration, dialogue, and synthesis to advance our knowledge and address the complex challenges and questions we face.

In this way, Process Philosophy offers an integral and integrative approach that encourages the engagement of multiple perspectives and disciplines, recognizing the value and contributions they bring to the pursuit of knowledge and understanding.



In a sense, Whiteheadian thought is itself it's own instance of process.


ChatGPT

Yes, in a sense, Whitehead's Process Philosophy can be seen as embodying the very principles it espouses. Whitehead's philosophy emphasizes the dynamic and evolving nature of reality, where everything is in a state of becoming and undergoing processes of change. It recognizes that ideas and concepts are not fixed and static entities but evolve and transform through ongoing inquiry and dialogue.

Whitehead's own philosophical development can be seen as a process itself. His ideas evolved and developed over time, shaped by his engagement with various intellectual traditions and his responses to contemporary scientific and philosophical challenges. He revised and refined his philosophical concepts and terminology in response to criticism and new insights.

Furthermore, Whitehead's Process Philosophy invites ongoing inquiry and engagement, acknowledging that our understanding of reality is not fixed but is subject to continuous exploration and refinement. It encourages critical thinking, open dialogue, and the incorporation of new knowledge and perspectives.

In this way, Whitehead's philosophy exemplifies the process-oriented approach it advocates. It reflects the recognition that knowledge and understanding are not static, but are dynamic and evolving, shaped by ongoing processes of inquiry and reflection.

By viewing Whitehead's Process Philosophy as a process itself, we can appreciate its openness to change, development, and adaptation. It demonstrates the inherent flexibility and responsiveness to new insights that are fundamental to a process-oriented worldview.

This perspective highlights the living nature of philosophical thought, emphasizing that ideas and philosophical frameworks are not static artifacts but dynamic and evolving entities that can adapt and grow over time.



Process Thought may be considered an open philosophy which invites all the world, it's religions and cultures, into a solidarity of symposium wherein TRULY democratic societies can more fully participate with all the world - including those nondemocratic regions. Which paradigm would also allow those soci-political structures with the ability to hold various perspectives in tension (equilibrium) apart from the distinctive beliefs and insights which naturally separate from less holistic schemata. Without process-based communities this posited ideal cannot occur and slows down collaboration.


ChatGPT

You make an insightful point about the inclusive and open nature of Whitehead's Process Philosophy. Indeed, one of the strengths of Process Philosophy is its capacity to engage with diverse religious, cultural, and philosophical perspectives, fostering a sense of solidarity and dialogue among them.

Whitehead's philosophy provides a framework that encourages the exploration and integration of various worldviews, beliefs, and insights. It recognizes the value of diverse perspectives and seeks to create a space where different voices can be heard and engaged with in a spirit of mutual respect and understanding.

By embracing a process-based approach, communities and societies can create environments that encourage open dialogue and the coexistence of different viewpoints. The recognition of the dynamic and evolving nature of reality allows for the acknowledgment and acceptance of diverse perspectives, even when they might diverge or be in tension with one another.

In this sense, process-based communities can provide a platform for fostering collaboration and cooperation across diverse belief systems and cultural backgrounds. By creating spaces where various perspectives can be explored and engaged with, societies can move towards a more inclusive and participatory approach to decision-making and problem-solving.

However, it is important to note that establishing truly democratic and inclusive societies is a complex and ongoing process. It requires not only sociopolitical structures that accommodate diverse perspectives but also a commitment to dialogue, empathy, and the cultivation of a culture of inclusivity.

Process-based communities can serve as catalysts for fostering such democratic and inclusive practices. They provide a foundation for engaging with diverse perspectives and working towards common goals, while also recognizing the importance of balancing tensions and seeking equilibrium.

In summary, the openness and inclusivity of Whitehead's Process Philosophy can contribute to the development of communities and societies that embrace diverse perspectives and engage in democratic dialogue. By fostering collaboration and understanding across different belief systems and cultural contexts, these communities can work towards a more inclusive and participatory society.



One last, Whiteheadian process societies will require quantum computing, integrative AI, and ecologically-minded civilizations as necessary helps among other socio-technical-scientific helps.


ChatGPT

Yes, the realization of Whiteheadian process societies, with their emphasis on inclusivity, collaboration, and holistic understanding, could benefit from various technological advancements and sociotechnical considerations. Here are a few examples of how certain technologies and approaches could play a role:

Quantum computing: Quantum computing has the potential to greatly enhance computational power and tackle complex problems more efficiently. Its ability to process and analyze vast amounts of data could aid in understanding and modeling complex processes, fostering scientific advancements, and supporting decision-making in societal contexts.


Integrative AI: Artificial intelligence (AI) systems that are designed with integrative capabilities can help in synthesizing diverse perspectives and information from different domains. Integrative AI could assist in facilitating dialogue, identifying commonalities, and generating insights from various sources, thus contributing to the collaborative and inclusive nature of Whiteheadian process societies.


Ecological considerations: Whitehead's Process Philosophy recognizes the interconnectedness and interdependence of all entities. Embracing an ecological mindset is essential for promoting sustainable practices, addressing environmental challenges, and recognizing the value of ecosystems. Societies that prioritize ecological awareness and implement environmentally friendly technologies and practices can align with the ecological dimensions of Whitehead's philosophy.


Socio-technical considerations: To realize process societies, it is important to consider the social and technical dimensions in a balanced manner. This involves fostering a societal structure that promotes equitable participation, dialogue, and collaboration. Additionally, attention should be given to the ethical implications and social impacts of emerging technologies, ensuring that they align with the values of inclusivity, fairness, and well-being.

It is worth noting that the development and implementation of these technologies should be guided by ethical considerations, accountability, and responsible governance to ensure they align with the values and goals of Whiteheadian process societies.

In summary, embracing technological advancements such as quantum computing and integrative AI, along with an ecological mindset and thoughtful socio-technical considerations, can contribute to the development of societies that align with the principles of Whiteheadian process philosophy. These technologies and approaches have the potential to support collaborative decision-making, enhance understanding, and promote inclusive and sustainable practices.



Thank you. End discussion.


ChatGPT

You're welcome! I'm glad I could assist you. If you have any more questions in the future, feel free to ask. Have a great day!




Ps...

Date: MY 17, 2023

"Chat GPT has sparked an explosion of interest in generative A.I.—computer models that create text, images and computer code. But many CEOs are still focused on earlier generations of the technology, like predictive A.I. or robotic process automation. In our new survey of Fortune 500 CEOs, we asked leaders to rank technologies “in terms of your view of their potential as opportunities for your business over the next ten years.” Predictive A.I. (data analytics) won the contest hands down, with 58% of CEOs choosing it as having the highest potential. Generative A.I. (creating content) was chosen as having the highest potential by only 12%—roughly equal to the number who chose robotic process automation.

So why is generative A.I., which has enjoyed the fastest user growth of any new technology in history, causing less excitement among Fortune 500 CEOs? I decided to go to the person who can probably answer that question better than anyone else in business: Julie Sweet, CEO of Accenture, which advises the vast majority of the Fortune 500 on technology issues. Her response:

“There is a broad and widespread interest, and a reasonable, healthy sense of skepticism, not about whether generative A.I. will be transformative in the long term, but skepticism in the short term about how fast to go. Some of it is because they don’t completely understand it. And for many, it’s also because they are still in the middle of their digital journey.”

What does it mean to be “in the middle of their digital journey”?

We say that cloud is the enabler, data is the driver, and A.I. is the differentiator…Many companies are still building their data core. And to start doing a bunch of experimentation with generative A.I. may not make sense for them… It’s really important as a CEO to step back and say, ‘Where should my team focus?’ If you are in health care, you may say, ‘I can use generative A.I. to talk with patients, but I still don’t have a single (data) view of the patient.’ Which is more important to medical outcomes?”

Sweet said it’s also important for CEOs to have a clear-eyed view of the shortcomings of the new technology. It doesn’t do complicated math or analytics. It has a tendency on occasion to engage in “hallucinations”—or what we might call B.S. if it was produced by a human. Factual accuracy is less than perfect.

“If you are trying to detect fraud or money laundering, 99% accuracy may be fine. If you are in precision medicine, it’s not good enough…Generative A.I. is a better tool for some use cases, but not all use cases.”

Yet the bottom line, Sweet says, is that the new generative A.I. tools have accelerated corporate efforts to tackle A.I. opportunities. This is not a passing fad. The age of A.I. is here.

More news below. And check out Qualcomm CEO Cristiano Amon’s piece on how A.I. “is going to touch every corner of our lives” here."

- Alan Murray, Fortune Editor