Abstract
In this final part I will turn my attention to developing a theory of nature using the methods of non-philosophy in the form I have given it in this work, that is, as a unified theory of philosophical theology and ecology. This theory of nature will be pursued and developed by way of philosophical and theological material “under-determined” by the immanental ecology sketched out in the last chapter. I follow ecology here insofar as I am able to avoid the need to talk about some hypostasized thing called “Nature.” Rather nature here comes to be a particular name that is productive of thinking or, as Laruelle would say, a force (of) thought. This productivity would be an effect of a conception of nature that is but a name. A non-thetic transcendence that is but a manifestation, as a first name, of the radical immanence of the Real. The point is not, then, a theory of nature within a kind of naturalism developed from ecology rather than from empiricism, but a form of nature that breaks with these sorts of philosophical and theological humiliations of the creatural and instead becomes something of use to creatures. As we said in the last chapter, ecology without nature, by all means, but by way of nature with ecology. By way of a theory of nature that breaks with the circle of Narcissus and Echo present in philosophy and theology by introducing the posture of scientific ecology into philosophical theology.
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Notes
See Mark D. Jordan, Rewritten Theology: Aquinas after His Readers (Oxford: Blackwell, 2006), pp. 1–17.
Philip Goodchild, Capitalism and Religion: The Price of Piety (London and New York: Routledge, 2002), p. 210.
For an excellent intellectual biography, see Jean-Pierre Torrell O. P., Saint Thomas Aquinas, trans. Robert Royal, vol. I: The Person and His Work (Washington, DC: Catholic University of America Press, 1996). For an equally excellent account of Aquinas’s spiritual life,
see Jean-Pierre Torrell O. P., Saint Thomas Aquinas, trans. Robert Royal, vol. II: Spiritual Master (Washington D.C.: Catholic University of America Press, 2003).
See Bernard Montagnes, The Doctrine of the Analogy of Being According to Thomas Aquinas, trans. E. M. Macierowski (Milwaukee, WI: Marquette University Press, 2004), pp. 9, 12. This former function of the analogy is what Montagnes calls the predicamental (how we speak of beings) while the latter is the transcendental analogy or the account of being.
For an interesting and in-depth history of the early reception of Spinoza’s works, see Jonathan I. Israel, Radical Enlightenment: Philosophy and the Making of Modernity 1650–1750 (Oxford: Oxford University Press, 2001), Chapter 16.
Benedict de Spinoza, Theological-Political Treatise, trans. Michael Silverthorne and Jonathan Israel (Cambridge: Cambridge University Press, 2007), p. 15.
Christian Lévêque, Ecology: From Ecosystem to Biosphere (Plymouth, UK: Science Publisher, Inc., 2003), p. 353.
Anne Primavesi, Sacred Gaia: Holistic Theology and Earth System Science (London and New York: Routledge, 2000), p. xii.
Karl Marx, “Theses on Feuerbach,” in The Marx and Engels Reader, ed. Robert C. Tucker (New York and London: WW Norton & Company, 1978), p. 145.
Martin Heidegger, “Modern Science, Metaphysics, and Mathematics,” in Basic Writings, ed. David Farrell Krell (New York: Harper San Francisco, 1993), p. 276; and “… Poetically Man Dwells…,” in Poetry, Language, Thought, trans. Albert Hofstadter (New York: Harper Perennial Modern Classics, 1971), p. 213.
Martin Heidegger, The Fundamental Concepts of Metaphysics: World, Finitude, Solitude, trans. William McNeill and Nicholas Walker (Bloomington: Indiana University Press, 1995), p. 5.
See Brett Buchanan, Onto-Ethologies: The Animal Environments of Uexküll, Heidegger, Merleau-Ponty, and Deleuze (Albany: SUNY Press, 2008).
Martin Heidegger, Being and Time, trans. John Macquarrie and Edward Robinson (New York: Harper San Francisco, 1962), p. 78.
Buchanan, Onto-Ethologies, p. 54. Cf. Graham Harman, The Quadruple Object (Winchester, UK: Zero Books, 2011), p. 86.
Alain Badiou, Being and Event, trans. Oliver Feltham (New York and London: Continuum, 2005), p. 4.
Alain Badiou, Manifeste pour la philosophie (Paris: Editions du Seuil, 1980), p. 15. He repeats these conditions from Being and Event, but where in Being and Event he has “art” this changes in Manifeste pour la philosophie to simply “poetry.” See Badiou, Being and Event, p. 4.
Badiou does not present his system in this way, the question is never on the particular actuality but always on the truth-event that recreates that thing. See Alain Badiou, Logics of Worlds: Being and Event II, trans. Alberto Toscano (New York and London: Continuum, 2009), pp. 9–33. Here Badiou sketches out how, in his view, the particular truth that “[t]here are only bodies and language; except that there are truths” manifests in the four conditions of philosophy.
Cf. Michael Lewis, Heidegger beyond Deconstruction: On Nature (London and New York: Continuum, 2007). Lewis shows that, despite the important differences between the early and later work of Heidegger, the concept of World and Being are continually at play.
Martin Heidegger, “The Thing,” in Poetry, Language, Thought, trans. Albert Hofstadter (New York: Harper Perennial Modern Classics, 1971), p. 178.
Julian Young, “The Fourfold,” in The Cambridge Companion to Heidegger, ed. Charles B. Guignon, 2nd edition (Cambridge: Cambridge University Press, 2006), p. 375.
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© 2013 Anthony Paul Smith
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Smith, A.P. (2013). Separating Nature from the World. In: A Non-Philosophical Theory of Nature. Radical Theologies. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137331977_12
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DOI: https://doi.org/10.1057/9781137331977_12
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