Philosophy becomes speculative when it raises questions about the ultimate nature of being and thought. What does it mean to be? What does it mean to think? How are being and thought related? What does it mean to ask these questions? These questions have occupied a central place in philosophy throughout history, but have led a shadow existence in twentieth-century thought, which has cut the tie between reason and these fundamental questions, leaving the questions in the twilight, and reason instrumentalised. (...) A.N. Whitehead (1861-1947), one of the founders of analytic philosophy and co-author (with Bertrand Russell) of Principia Mathematica, is one of the few contemporary thinkers to have developed an explicit speculative philosophy. Unsurprisingly, his philosophy has played a marginal role in academic debates. In this study, the methodological foundation of Whitehead’s speculative thought is reconstructed. On the basis of a systematic and historical examination of the nature of the question of being, Whiteheads ontology of the event as the passage into novelty emerges in its full scope, allowing the reader to understand why and to what extent Whitehead has walked a different path than other contemporary thinkers. His philosophy contains a conception of reason that is not alien to newness and creativity while being more than procedural or pragmatic, and a mode of understanding existence that brings out the acuteness of freedom, value and legitimacy, as well as the unity of things, of thought and nature. In order to show what is really happening in this philosophy, the received interpretation of Whitehead’s ontology is radically dismantled. The central thought, that to be means to happen, is explained in a process of reiteration and gradual clarification, examining traditional philosophical problems in metaphysics and epistemology (on topics like: nature and matter, knowledge, categorical structure, freedom and necessity, truth and meaning, modality) from its perspective. What emerges is a philosophy in which the temporality of being, when taken seriously, changes the status of familiar problems and dualisms and offers possibilities for thought, which previously did not exist. Whitehead “hears” the classical questions of philosophy in a new way. Beyond the trenches of twentieth-century philosophy, Whitehead’s speculative thinking contains many elements that will be of value to those studying the foundations of thought today and looking for new directions. In a time when the dualism of nature and man is maintained cynically in our economies and dismantled, but only in a biologistic fashion and therefore only seemingly, as a cover-up, in science and philosophy, Whitehead’s new and creative way of hearing, and answering, old questions about ultimate concerns, when understood properly, is more up to date than ever before. (shrink)

It is argued in this paper that recent work on immanence and transcendence in Whitehead scholarship, notably by Basile and Nobo, provides helpful guidelines and ideas for work on problems regarding immanence in Deleuze's philosophy. By following arguments on theism and naturalism in the reception of Whitehead, it argues that Deleuze's philosophy depends on reciprocal relations between that actual and the virtual such that they cannot be considered as separate without also being incomplete. It is then shown that Deleuze's philosophy (...) allows for metaphysical terms such as ‘pure’ without having to concede a separate and self-sufficient pure realm. (shrink)

This book introduces the reader to Whitehead’s complex and often misunderstood metaphysics by showing that it deals with questions about the nature of causation originally raised by the philosophy of Leibniz. Whitehead’s philosophy is an attempt at rehabilitating Leibniz’s theory of monads by recasting it in terms of novel ontological categories.

Philosophies of nature over the past three centuries have gone through three distinct phases, beginning with classical views and now evolving into a process view at the dawn of the 21st century. These phases derive from a complex weaving of two frameworks of physics since Newton's time [classical, modern] with two principal metaphysical frameworks[substance, event]. Problematic fin de sicle claims at the end of both the 19th and 20th centuries appear to have a common root in substance metaphysics and part/whole (...) reductionism. Going beyond such simplistic forms of modernism requires a more integrated, ecological worldview, or process view of nature. (shrink)

The recent publication of the stenographer's transcript of Whitehead's guest lecture on “social ethics” has shed new light on the relation between his metaphysics and ethics. Instead of including ethics in his philosophy, Whitehead treats it as a distinct, specialized science that does not share in the universality of metaphysics. The present article argues that an analysis of his lecture shows that a nonindividualist Whiteheadian ethics is possible without rupturing the coherence of Whitehead's system or contradicting the ontological or subjectivist (...) principle. As part of a larger transition in Whitehead's thinking during the years 1925–1927, he reformulates the notion of the environment as inheritance and is therefore able to pose the question of the endurance of values at the level of society, which is the purview of ethics. Reconstructing the metaphysical background may provide a “stimulus to the imagination” for ethical debates today, especially in the field of environmental ethics. (shrink)

In this article, I will respond to questions regarding the ontological status of relations by exploring Whitehead's pivotal notion of solidarity, especially focusing on the recently published Harvard lectures. Particularly, I shall investigate how solidarity become a metaphysical law in the development of Whitehead's thought, also exploiting other Whiteheadian works of the same period, such as Science and the Modern World and Religion in the Making. I will attempt to show that the comprehension of an immediate brute fact necessarily requires (...) its metaphysical interpretation as an item in a world with some systematic relation to it. I will thus provide my interpretation on solidarity through a comparison with Hegel's notion of Wirklichkeit. (shrink)

Recent advances in our understanding of complex dynamical systems may be of interest to philosophers seeking the best metaphysical grounds for understanding the qualitative character of subjective experience (qualia). In this thesis I will propose that qualia are not specifically brain processes, but are instead best thought of as world processes that can be characterized as distributed self-organizing networks of Whiteheadian actual entities. On this Whiteheadian model, different aspects of a quale that a subject experiences as a specific shade of (...) blue, might be contributed by entities that are, contemporaneously, also contributing other aspects of other qualia to other subjects widely distributed throughout time and space. Cellular automata and network models will be used to help clarify this proposal. (shrink)