Rewilding Philosophy

How to live better in the Anthropocene

This newsletter was formerly “ecophilia” . I changed it to “Rewilding Philosophy” as this better captures my work’s essence. Enjoy.

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In the challenging landscape of the Anthropocene, we face a unique obstacle in our pursuit of a meaningful existence: How to live in the Anthropocene? 

While this question might seem obvious to answer for some of us, it is less so for those who are deeply concerned with the state of the earth and are searching for ways to become part of the solution. How to live doesn't only concern our private lives, such as what groceries to buy - organic or convenience. It also concerns our public lives, for example, how we act and make decisions in the workspace if we incorporate environmental aspects into our business decisions, and if we do, to what degree.

In an ideal world, we wouldn't have to make those decisions because society would model a way of living that we can adopt and that is beneficial. We would have ideal infrastructures in place that make such considerations superfluous. For example, supermarkets would exclusively offer organic foods that are good for us and the ecosystems they come from. Moral decisions about living daily life would be the exception. Yet - in the Anthropocene - if we want to make decisions that are beneficial for the overall aliveness of the planet, almost everything becomes a conscious decision. As environmental philosopher Dale Jamieson says, "The Anthropocene presents novel challenges for living a meaningful life."

Most of the things and systems we designed, like our economic system, decrease the overall flourishing and aliveness of the planet. Yet, instead of blaming "society," let's keep in mind that once upon a time, most of those infrastructures and models of living used to be ideal. For example, after World War II, when food was scarce, farmers were asked to focus on one thing: to produce enough food so people don't have to starve. Back in those days, that was the most urgent problem to solve, and back in those days, knowledge about the harms caused by fertilizers was (mostly) unknown.

The models of living and organizing society don't hold up in the Anthropocene. Global warming, species extinction, growing inequality, post-truth rivalries, ocean acidification, increasing mental health challenges, and a prevailing sense of meaninglessness. The Anthropocene is characterized by crises; some refer to it as the meta-crisis. Religion used to guide our ways of life until it was replaced by scientism and capitalism. While many still hold on to the idea that science will solve our existential challenges while pursuing more wealth, many have realized that neither of these offers a meaningful way to live. 

To address the complexities of the Anthropocene, we must go beyond quantifying carbon footprints or monitoring waste production, even though these actions are crucial. They merely scratch the surface of the profound transformation we urgently need. To truly grapple with the question of how to live, we need to embrace a more profound and nuanced examination. To do that, I found in my 10+ years of research that we need a philosophy that can act as a guiding principle for our behavior. And that we need the practice of philosophy to live that way. 

Some may argue that addressing the meta-crisis does not require philosophy and might even complicate matters, that it is impractical and doesn't lead to tangible real-world benefits, and that it is a purely intellectual exercise with no relevance to everyday life. However, I argue that the opposite is true. It's not that philosophy keeps us from living a better life in the Anthropocene, but that the lack of philosophy does. Philosophy enables us to shift our perspective, opening the door to diverse viewpoints and solutions.

"In one sense, philosophy does nothing. It merely satisfies the entirely impractical craving to probe and adjust ideas which have been found adequate each in its special sphere of use. In the same way, the ocean tides do nothing. Twice daily, they beat upon the cliffs of continents and then retire. But have patience and look deeper, and you find that in the end, whole continents of thought have been submerged by philosophic tides and have been rebuilt in the depths awaiting emergence. The fate of humanity depends upon the ultimate continental faith by which it shapes its action, and this faith is, in the end, shaped by philosophy." Alfred North Whitehead

Let me explain what I mean by finding a philosophy and practicing it*. And let's start with what I mean by finding a philosophy. 

Finding a philosophy

In simple terms: a philosophy is a chosen, reflected upon, and conscious worldview **. 

Our worldview is something we inherit during our upbringing from our parents, friends, and society at large. It shapes how we think about the world, what is right and wrong, good and bad, what is true, what the future should be like, how we come to know the world, and what we think our role is in the world. Worldviews refer to the overarching, collectively shared, 'big stories' through which humans make sense of their experience and world. As our worldviews define what is possible, valuable, and expected, they shape our lives and world to a great extent. In the words of cultural historian Richard Tarnas: "worldviews create worlds."

Our worldview acts as a lens through which we perceive and interact with the world. It serves as the blueprint that shapes not only our thoughts but also the actions we take and the systems we construct. Our economies and infrastructures are deeply intertwined with the worldview we hold. 

Our worldviews are often considered to be both the root causes of humanity's crisis and the deep leverage point for addressing it. 

In my philosophical journey, I encountered two contrasting worldviews: the mechanistic worldview, characterized by rationalism, reductionism, empiricism, dualism, and determinism, and the relational philosophy, which emphasizes interconnectedness and complexity. The latter acknowledges that the truth of our world lies in the interrelations and dynamics among its parts. The former currently dominates our Western industrialized world. 

As the name gives away, the main idea of a mechanistic worldview is that the world functions as a machine. We assume that we can look at one part of the world, like global warming, and isolate the sources of it without looking at the whole. We literally have been approaching global warming — for the most part — like we are reassembling a car in which the combustion engine is broken. We think that's the best way to find solutions.

The mechanistic worldview has the following main implications:

• The idea is that humans are able to control nature. Because we can understand it like a machine, we assume we can control it. Because of that, we believe that we can control global warming and, therefore, don't need to worry.

• The idea that humans are separate and above nature. Nature becomes an object we can exploit: "Nature is there only to fulfill our needs." Because of this assumption, we have over-exploited resources, and hundreds of species go extinct daily.

• The idea that the whole is the sum of its parts, making life, like everything else, ultimately no more than mechanical particles in motion. Humans become meat suits for well-functioning machines. 

• The mechanistic worldview leaves life meaningless for many of us: if it's nothing but a machine and bio-physical-chemical coincidence, what's worth pursuing anyway? Already, Nietzsche predicted that when "god is dead," we fall into nihilism. 

In short, the mechanistic worldview is characterized by rationalism, reductionism, empiricism, dualism, and determinism.

It hinders sustainable development and is one of the leading causes of unsustainable practices. It also poorly represents reality. We now know that the world is a complex system and not a machine, that we are nature, that it's impossible to control nature, that Newtonian physics is insufficient to understand the world, and instead, that quantum physics makes the world a lot weirder than we think. 

Because our worldviews are so fundamental to everything, individually and collectively examining our worldviews and finding a philosophy - that more adequately represents reality and is more enlivening - offers potent pathways forward. Such as relational philosophies, which emphasize interconnectedness and complexity and acknowledge that the truth of our world lies in the interrelations and dynamics among its parts.

Having a worldview is inevitable. Having a philosophy is a choice. Ideally, a philosophy offers practical ethical guidance for navigating life's complexities so as to inform moral decision-making, helping us confront and address ethical dilemmas effectively.

We want to consciously choose a philosophy to live by based on the best available knowledge. This includes empirical data and reasoning-based knowledge (science), as well as contemplative knowledge (insight), intuitive knowledge derived from cumulative experiences (intuition), instrumental knowledge (how to do things), ethical knowledge (values, beliefs), and aesthetic knowledge (experiences that define beauty). 

At its core, the quest of finding a philosophy to live by is a transformative journey. Discovering a new philosophy demands dedication and effort. It necessitates breaking free from the constraints of the reductive materialist worldview and constructing a coherent, holistic philosophy. This process is ongoing and often involves synthesizing elements from various theoretical systems. Philosophy, in this context, transcends abstract contemplation; it becomes a transformative practice guiding us toward wiser ways of understanding, being, and acting within the Anthropocene's complexities.

However, developing a philosophy is not enough; the real challenge lies in translating it into daily practice. This demanding task entails reshaping our lives, often involving discomfort and resistance. Societal structures may not always align with our chosen philosophy, making the journey even more demanding. That's why we need a practice. 

Practicing Philosophy

Philosophy, as it is practiced today, is often abstract, theoretical, and detached from life, just one academic subject among others. In the Greco-Roman world, it was something quite different; it was a way of life. Not merely a subject of study, philosophy was considered an art of living, a practice aimed at relieving suffering and shaping and remaking the self according to an ideal of wisdom. Philosophical reflection, by its very nature, is an open-ended and open-minded investigation that seeks to examine the root of fundamental life issues without taking for granted accepted assumptions, seeking to avoid dogmatic and one-sided thinking - something we urgently need.

The French philosopher and historian of ancient philosophy, Pierre Hadot, is known for his interpretation of philosophy as a way of life, emphasizing the practical and transformative aspects of philosophical practice. According to Hadot, philosophy transcends its traditional academic confines; it becomes a practical and transformative endeavor deeply intertwined with daily existence.

At the core of Hadot's philosophy is the notion that philosophy is not merely a cerebral exercise but a lived experience. It involves the active engagement of individuals in the pursuit of wisdom, self-awareness, and ethical virtue. This perspective emphasizes that philosophy should extend beyond abstract theorizing and profoundly impact one's actions, choices, and character.

"Philosophy is not a theory but a way of life, a living experience, a lived wisdom." Pierre Hadot

Crucial to Hadot's philosophy is the concept of "spiritual exercises" or philosophical practices. These exercises are tools for self-improvement and self-discovery. They encompass a range of activities, including meditation, self-reflection, journaling, and the study of philosophical texts. Engaging regularly in these exercises allows individuals to deepen their understanding of themselves and the world around them. Another important exercise for Hadot is philosophical dialogue and discussion. These interactions are essential for clarifying one's thoughts and refining one's comprehension of philosophical concepts. Engaging in conversations with philosophical mentors or peers becomes a vital aspect of philosophical practice.

Hadot's philosophy places great emphasis on the transformation of the self. Practicing philosophy, he asserts, should lead to a profound personal metamorphosis. It involves a rigorous process of self-examination, ethical growth, and the cultivation of virtues such as wisdom, courage, and temperance. Through these efforts, individuals become more ethical, self-aware, and aligned with their true nature.

The idea of eudaimonia is central to practical philosophy. This ancient Greek term translates to "flourishing" or "living in accordance with one's true nature." Hadot contends that practicing philosophy is a pathway to achieving eudaimonia, where individuals lead fulfilling and meaningful lives by aligning their actions with philosophical wisdom (aka having a philosophy).

Practicing philosophy then invites us to view philosophy as a transformative way of life—a practical journey toward wisdom, virtue, and self-improvement. It encourages us to engage in daily exercises to foster personal and moral growth. In embracing practical philosophy, we find a means of leading a more meaningful and flourishing existence.

"To philosophize is to learn to take care of and to perfect one's soul." Pierre Hadot

To me, this practice mirrors the disciplined routine of an athlete—a dedication that demands discipline, determination, and a strong work ethic. As German philosopher Peter Sloterdijk suggests, we are practicing animals, and philosophy becomes our multisport, our exercise of existence. And as philosophers, we are athletes of life. 

Practicing philosophy does not promise immediate change; it offers gradual transformation. It is a daily endeavor that brings us closer to becoming the individuals we aspire to be. Daily life serves as our training ground. Our thoughts and actions are the exercises that shape us. This is especially challenging in times when we are used to getting what we want without delay and without leaving our cozy comforts***. 

Wisdom-Gyms

I, therefore, believe that this transformative journey cannot be undertaken in isolation. The integration extends beyond the confines of philosophical academies and must infiltrate various facets of our lives, including institutions, workspaces, schools, and universities. The objective is to create an environment where the practice of philosophy becomes accessible to all, fostering a comprehensive understanding of its principles and, in turn, encouraging the development of the whole human being.

Imagine these integrated spaces as "wisdom-gyms" where individuals engage in philosophical exercises not dissimilar to physical workouts in a gym. Just as a gym supports physical well-being, a wisdom-gym would be a space dedicated to nurturing intellectual, emotional, and ethical well-being. Here, people would engage in discussions, contemplation, and reflection, honing their philosophical skills and deepening their connection with wisdom.

The philosophical exercises transcend the boundaries of conventional philosophy. They embrace the unconventional, inviting the exploration of marginalized perspectives, spirituality, and even the mystical and magical dimensions of human existence. This inclusive approach acknowledges that wisdom can be found in diverse forms, not limited to traditional philosophical discourse.

In the context of the Anthropocene, characterized by profound environmental and societal changes, philosophy - as understood here - takes on an even more critical role. It becomes a powerful catalyst for transformative change, guiding humanity toward a regenerative and sustainable future. In this era, philosophy is not a luxury reserved for ivory towers but an absolute necessity. It serves as a guiding light, illuminating the path forward in a world facing unprecedented challenges.

Practical philosophy can offer a framework for understanding the interconnectedness of all life, fostering ecological awareness, and encouraging ethical responsibility. It provides a platform for deep reflection on the consequences of our actions and choices, both individually and collectively. As we grapple with issues such as climate change, resource depletion, and social inequality, philosophy emerges as an indispensable tool for addressing these pressing global concerns.

"The greatest challenge we face is a philosophical one." Roy Scranton

In essence, the integration of philosophy into the fabric of our society and the recognition of its transformative potential are not mere intellectual pursuits but essential steps toward a more enlightened, ethical, and sustainable future for humanity - to me, it's a task of rewilding philosophy.

My writing in this newsletter will either revolve around ideas to help you (and me) find a philosophy or about practicing philosophy as a way of life.

*Worth reading: The practical philosopher Peter Limberg comprehensively explains the difference between doing philosophy and having a philosophy.

** Part of my philosophy is that the universe becomes conscious of itself. Therefore, I think that the direction we move towards is moving beyond worldviews towards having philosophies. In other words, our unconscious beliefs about the world will be conscious to us, and we will actively choose which ones are suitable. But that is a topic for another time.

*** That's why I am working on my next book, "Fooled by Comfort." Stay tuned.