Panpsychism, pan-consciousness and the non-human turn: Rethinking being as conscious matter
HTS Teologiese Studies / Theological Studies May 31, 2016 DOI: 10.4102/hts.v72i4.3426 (opens in new tab)
Study at a glance
AI-extracted from the abstract| Characteristics | Theoretical or philosophical paper Peer reviewed |
|---|---|
| Citations | 27 |
| Key points | Argues that panpsychism and 'deep incarnation' are analogous responses to ecological awareness, both extending consciousness or divine presence to the non-human world. The author proposes that quantum theory, Kauffman's 'triad,' and an implied cosmic mind offer ways to bridge mind and matter, and draws links between these ideas and Gregersen's 'deep incarnation.' |
Abstract
It is not surprising that in a time of intensified ecological awareness a new appreciation of nature and the inanimate world arises. Two examples are panpsychism (the extension of consciousness to the cosmos) and deep incarnation (the idea that God was not only incarnated in human form but also in the non-human world). Consciousness studies flourish and are related to nature, the animal world and inorganic nature. A metaphysics of consciousness emerges, of which panpsychism is a good example. Panpsychism or panconsciousness or speculative realism endows all matter with a form of consciousness, energy and experience. The consciousness question is increasingly linked to the quantum world, which offers some option in bridging mind and reality, consciousness and matter. In this regard Kauffman’s notion of ‘triad’ is referred to as well as the implied idea of cosmic mind. This is related to the notion of ‘deep incarnation’ as introduced by Gregersen. Some analogical links are made between panpsychism and deep incarnation.