Category Archives: CSP

A change to the scientific agenda

Many practitioners of science have uncritically sought to provide the view from nowhere. This, it is widely agreed, is not something that can be delivered.

An alternative and more attractive overarching ambition is to be the voice from no one.

Logos gives us the notion of an impersonal order, but never as far from us as the elements of the Grand Unified Theory sought in physics. Logos is word of law, both conventional and natural. Positivist science has failed to recognise our own involvement in its being.

Rhema is uttering. In the act, the subject arises, and the goal is to move from disjoint, local agents who bicker, towards the facilitation of joint uttering, jointly bringing into being. Rhema is an act of creation, as the appearance from nowhere of a positron and an electron. Being necessarily has a complementary character. It is not the insistence of one being over another.

And in speaking together, all the beauty of music lies before us as models.

Nobody loves a Pharisee

I’m not aware of any other contemporary thought current that calls itself pharisaic.  The Pharisees seem to have played the role of the fall guy for as long as I can see.  They are overly legalistic, without understanding the spirit; they are the deviant, the misguided, the wrong.

It’s a bit like a domain name registration.  It was free.  It’s not associated with anything anyone else will lay claim to (I hope), nor take offence at (I hope).

And, yes, it’s “Stone”, not “Stoned”, goddamit.

Is the Pharisee Theist, or Athiest?

If you say you’ve got a church, people will quickly ask about your God. Most of my friends would describe themselves as Atheists. All of them grew up in a consensus that matter moves by mechanical force, and agency is something rather mysterious, but surely individuated, residing in (primarily human) individuals. If you assume all this, then you probably have an opinion about the God question.
If you can get away from the assumptions about mechanisms and volition, then the question of God or Not becomes meaningless.
So what if we recognise that it is impossible to adopt an unaccented, culture-free, standpoint.  From where I’m standing, I see some variation in how things are and how things are understood.  What are the kind of things that co-vary with Abrahamic faiths, and with those other things that we might (with due awareness of our biases) describe as faiths, in full awareness that we see this as Christians, from a Christian culture?

  • Creation: where does anything come from? Go to?
  • Death: meaning of
  • The relevance and dominion of scientific objectivity
  • Sin, Karma, Ethics, Oughts, and Lust, Desire, Intoxication
  • The mechanics of intentionality
  • Relation to direct ancestors
  • Division of responsibility between clerics, legislators, soldiers, and others
  • Embedding of the present in a historical narrative
  • Authority, in the most general sense
  • Revelation
  • Tolerance for the simple, the odd, and the eccentric
  • The relation of good to evil
  • Availability of altered states of consciousness
  • Manner in which pain is borne
  • The definition of “us”
  • Aesthetics, and the sensorimotor embedding of daily life (and of ritual)
  • Prevalence and status of monastic-like communities

The Pharisee is interested in all of these.


I founded this church to have a voice that was unauthorized. Since then, it has acquired its own theology, on par with many others. The P-world construct is an attempt to deal with the paradoxes and incompletions that arise in trying to relate immanence and transcendence. This is how God functions in most religions. Latour says that the verb “to exist” is the most disrespected verb in the dictionary. He is right. For talking of what simply is, that positivism, is a religious move. I had no idea. I have since discovered the aesthetic turn in religious studies. That is a related insight!

There are minds or world views which, if adopted, make atheism logically incoherent, because the God claims are simply claims about what is. And like everyone with a security blanket, these theists are not to be dislodged from their claim to realism. For we all must claim to be realists, because we don’t want to be seen to be committed to what is not. But being does not necessarily subscribe to the law of the excluded middle. “To be or not to be” may not be a dilemma.

Everything Happens at Once

Everything happens all at once.  Inching forward, at a steady rate of one second per second. When we tell a causal story, such as describing the action of a machine, we pick out one strand in that whole, prioritising it over all others, and generating an artificial cleft between foreground and background. But everything is part of everything, all flowing together.  Heraclitus’ vision, I think.  Among that we pick out agents and the inanimate, and bring into being shitty gods, minds, subjects.  

This is not a moving slice through a 4-dimensional manifold, as Parmenides and Newton would have it.  This has very many more dimensions, for it must accommodate your unfolding locus of experience and mine.  The number of dimensions is not at issue, really.  Professor Bohm seems to assure us of that.  What matters more is how one treats the divide between subject and object.  How we apply the carving knife, for the image we are carving is our self portrait.  Like a mewling infant, we do not know what we look like, but we react anyway, sticking out our tongue at the world as it sticks its tongue out at us. 

Descartes, James, Latour, the Boys are all here.

If William James were a cartoonist, he would be xkcd.  He uses two bare intersecting lines to talk about the dual aspect of any situation indexed by a “now”.  Here is a famous passage:

The puzzle of how the one identical room can be in two places is at bottom just the puzzle of how one identical point can be on two lines. It can, if it be situated at their intersection; and similarly, if the ‘pure experience’ of the room were a place of intersection of two processes, which connected it with different groups of associates respectively, it could be counted twice over, as belonging to either group, and spoken of loosely as existing in two places, although it would remain all the time a numerically single thing.

Well, the experience is a member of diverse processes that can be followed away from it along entirely different lines. The one self-identical thing has so many relations to the rest of experience that you can take it in disparate systems of association, and treat it as belonging with opposite contexts. In one of these contexts it is your ‘field of consciousness’; in another it is ‘the room in which you sit,’ and it enters both contexts in its wholeness, giving no pretext for being said to attach itself to consciousness by one of its parts or aspects, and to out reality by another (Does Consciousness Exist, 1904)

Bruno Latour employs a much denser brush in his notion of many “modes of existence“.  Latour suggests that anything we wish to speak of, any speaking or agreeing that we do, we do at the intersection of many disparate strands, none of which can claim preeminence over the others.  He rejects the simple dualism of subject and object, and reaches for a richer set, which he calls crossings.  Crossings are just like the simple intersection of the lines in James’ story, though James stuck to the traditional pair of subject and object.  Where James has two sparse unadorned lines, Latour has dense, high-dimensional entangled manifolds.

Of course there are no Cartesian subjects in either view, but when we look at the “now” in each of these, we find only a point, utterly lacking in dimension.  At the single point of confluence the subject, or self, seems to vanish.  It is utterly lacking in extent, and seems too slight to support a self, with a memory, personality, and feelings. As my friend Victor said: “A single point can not be grasped”.

Enter Descartes, revelling in his sceptical asceticism, denying his senses, trying to shut himself off from the world.  But he cannot un-exist.  He hears himself say “Je suis! J’existe!”, and for the short time the voice utters, it brings into being what we can visualize as a sphere around the single point.  The sphere has extent.  Viewed from one angle, it is the specious present.  It permits narratives to be told, and the narratives determine the boundaries of the sphere.  But now we have effected a split in the nature of things.  We pretend the sphere is a point, and it is not.  So the Cartesian self, this transient creation of the inner voice, enforces its signatory dualism.  A transitory dualism that we spend all our efforts trying to make real in the sense of unchangeable.

Shoutout here to our Vedantic cousins, the Dvaita, Advaita and their lesser known cousin Achintya Bheda Abheda.  I believe this stuff is old hat to them. They represent alternatives to Cartesianism, but especially in the latter case, they are rather more flexible, I think.

Learning how to speak

The world, as Alva Noe says, does not just show up.  It is achieved.  We will bear this in mind.  The achieving is happily called “sense making”, a term of art in the enactive tradition that applies to the self-interested goings on of a cell as well as to the mastering of the world and self exhibited by people.  To speak of sense-making is to eschew speaking of perception and action.  It replaces both.

A second important  point to be established is found in considering the epistemological position of the cell that recurs in the enactive literature.  This oft-recounted tale involves a prototype of dynamical identity and autonomy, embedded in its world through a single gradient: a nutrient gradient.  We can contrast our understanding of what is going on with the perspective of the cell itself.  The subjectivity of the cell is laid bare, and it consists in a single discrimination between this way and that, between uphill and down.

Now we need to take a step back and combine these so that we can relativise our own position in the world.  We can know nothing of the petri-dish and the scientist’s lab, if we are hooked into our worlds (Umwelten) in ways similar to the cell.  As we uncover the nature of our reality, so too we will be describing our selves.  For the Umwelt of the cell is written in the language of its own constitution: its spatial and temporal properties, the timescales of its metabolism.  These are our necessary epistemological limits, but that is no bad thing.  It would be silly to ignore such obvious constraints on our understanding.

So we need to look at how the sense-making occurs, without postulating a pre-existing world, or self, as both arise together in a dance well known to Varela and the buddhists.  We can recognize some useful things:

  • The arising of world and self occurs in time.  I hesitate to call it real time.  But it is “real-time” that picks out the sensory basis of experience.
  • We seek the interface, but cannot rely on our spatial and temporal view of the world
  • One such interface lies in the micro-tremor of the eyeballs, by which the visual system stays in constant dynamic touch with a world
  • Another lies in voice: the magic relation between the real and the spoken that arises in real time
  • The voice gives rise to a subject

So the goal here, and the reason this Church does not pretend to the practice of science, is that it is concerned with learning how to speak under these circumstances.  As Latour is at pains to point out, we cannot make the fatal fundamentalist mistake of claiming that there are facts that stand and pronounce upon the real, divorced from the business of how we talk, what our dialogue is, and what its limits are.


Blind spots and black holes

Time is not what we take it to be.  We are suckled with a story of time as a scale stretching from the big bang, extending to the big crunch (or some other unknowable) and somewhere in between is the present moment, the singular now of the subject, slowly advancing towards an uncertain future.

That cosmological picture is a folk creation that serves some purposes, but as a framework for understanding who and what we are, it is entirely unworthy of us.

Scientifically, it is simply inaccurate.  The black hole is not a beginning.  It is a singularity; a point at which the theory that led to its articulation is mute.  There is no point asking what it is, because it is what that story can not express.  A blind spot is not a beginning.  The physical picture is complicated by the assumed presence of other singularities, within black holes, where the theory likewise reaches its limits and must stop pretending to provide a full account.  The space-time picture is not exhaustive, and it is essentially incomplete.

We have another significant gap in our knowledge with the origin of life.  Now maybe this is not a fundamental gap.  That would be an orthodox position.  However if we choose to adopt the view that having a now, a subjective present, is a condition of the living, then it is at least worth considering that this too may represent a finite bound on our ability to see and to understand.

If we stubbornly insist that the true story of our origin is to be told within a space-time framework in which the big bang is a beginning, then somewhere in that framework life happened, and furthermore brains evolved, and lo-and-behold here we are today.  Magnificent, mysterious, and incomplete.  For brains do not secrete consciousness, and life is not non-life with something extra.  Consciousness is not some detail to be added to our almost complete picture of what is.  In taking sentience/experience/living seriously, we must somehow learn to spin more varied stories, to live with alternative, complementary, non-unifiable narrative structures.  We need many stories, not just one.  As beings in time, for whom the past and the future are both entirely conceptual, this really ought to be dear to our hearts.

A new theory of the person

We are witnessing the birth of a new theory of the person: the Non-Cartesian view. This view eschews solipsistic thought while paying respectful dues to the notion of the phenomenal. It is a fundamental shift in perspective that encourages us to read our own lives and world as collectively constituted out of the multiple patterns of coordination we live in. The notion of agency is reduced to an admission of ignorance and a recognition that the only possible agreement on this topic is one of consensus.

This view must be contrasted with the Cartesian view, to establish which frame of reference is being used. Neither may claim an absolute hold on truth. Only so can we harbour hopes of creating a Human Science.