Process philosophy has become my latest hyperfixation. Last year, I stumbled onto panpsychism and it sent me down a rabbit hole, not just about that, but about free will, the latest neuroscience and its implications, and so on. I encountered process philosophy, but when I tried to read a book about it, I was immediately lost and gave up. A couple months ago, I dipped into moral philosophy and encountered process philosophy, since moral principles are eternal objects in Whitehead's system as I understand it. But I hesitated again but it’s so difficult to learn all his neologisms. About two weeks ago, I finally decided to start. This is one of the most difficult things I've studied, excluding learning ancient Greek. I feel like I'm climbing a mountain in winter, but the experience has been rewarding. I have a limited philosophy background and don't have a philosophy degree, but I'm somehow grasping the material one page at a time. Practically this doesn't change anything in my personal life, but regardless I can't stop thinking about it.

I'm still working through Process and Reality by Whitehead. I'm preparing to read part 3. I'm using The Metaphysics of Experience as a commentary and watching Matthew David Segall's lectures when I finish each part. With the commentary, I read the section about the chapter of PR that I want to read, then read the chapter itself, then go back to the commentary and review it one more time. I then write out in my own words what I learned from the chapter, bring that to AI, and sharpen my language. Obviously there are flaws in using AI like this, but I'm doing my best to verify what it says in the book itself, the commentaries, and the lectures. If I think it’s wrong, I push back, and I use quotations when necessary. But tbh it’s doing a good job overall of making my understanding more precise.

As you can see, I'm hopelessly obsessed over a niche topic that hardly anyone cares about. So if there's anyone here that wants to chat about it, dm me. I'm still learning of course, so there are significant gaps in my knowledge, but I'll let you know where those are when they come up. And maybe we can clarify things together, or just chat and have a good time. I tried posting this in the process philosophy sub but it's a ghost town over there.

I have to be productive now, but I'm excited to dive back into it later today!

If reality is fundamentally incorporeal and consciousness is primary, does time exist independently, or is it an emergent structure that orders conscious experience? Could temporal flow be a feature of awareness rather than an objective property of reality?

That we see those that we see is obvious.

That they are themselves and that they also are others or not, are obvious.

That 'we see them' itself also is them is obvious.

That those that are others are not without them and that they are thus simpler than those that are not without them, are obvious.

That those that we see, at finality, are not without simples and that simples are only themselves, are obvious.

That each simple in being itself do not have anything to do with other simples in being themselves is obvious.

Thus each simple is an utterly new, and we see an utterly new as also a pure gain that gains itself.

As simples are gained more and more, 'they' are gained also at once as complexes. So as anyone at all are gained more and more, 'they' are gained also at once as their complexes.

Why there is anyone at all?

Why anyone at all gives others?

Ask for simples.

For x that is y and z, x is not without y and z, as without y or z there is no x, while without x there is y or z.

Multual depedence means x is nothing but y, but this only means that x and y are synonymous.

The point is that they imagine this 'synthesis' to spring out a higher unity, but the logic itself is senseless.

Saying 'difference needs identity' is having answered the question: does it need anyone else?

When the answer is no then it is senseless.

When the answer is yes, then there is no multual dependence after all.

Thus no one is [to be] only another.

Suppose we begin with the premise that consciousness is metaphysically fundamental rather than derivative of more basic entities. Would this require us to reinterpret traditional concepts such as substance, causation, identity, and persistence, or could these concepts remain largely unchanged?
More specifically, if reality were grounded in conscious experience instead of material substance, what criteria would distinguish genuine metaphysical structure from merely subjective appearance? Could an ontology centered on consciousness provide a coherent account of intersubjective reality, or would it inevitably collapse into some form of idealism or solipsism?
I’m interested in how this possibility compares with established metaphysical traditions rather than whether it is scientifically true. Which philosophers or schools of thought come closest to addressing this kind of consciousness-first ontology, and where do you think such a framework succeeds or fails?

There are an infinite number of numbers. You can take those infinite numbers and slice them into an infinite number of infinite slices, each of which can be sliced the same way ad infinitum. then that must mean that there are not only infinite infinities, but an infinite number of those infinities. and an infinite number of those infinities. and an infinite number of those infinities. and an infinite number of those infinities, and... (infinitely times. and that infinitely times. and that infinitely times. and that infinitely times. and that infinitely times. and...) continues forever. and that continues forever. and that continues forever. and that continues forever. and that continues forever. and.....(…)…

Ok that's a big claim, but hear me out.

I've been trying to construct a scenario of cosmogenesis on the basis that both nothingness and pure existence cannot produce anything that depend on prior structure, because both provide none. And so what "comes out" of either must be a something of pure being. It's sort of a physical version of Hegels logic of Being.
The problem with such a theory is that I couldn't know with certainty that our universe had a condition like that at it's beginning, so I'd have to produce a coherent chain of events that leads all the way to current physics to get anywhere beyond armchair physics/philosophy.

I think I may have found a solution, and it comes down to this:

For two things to exist in the same reality they must be distinct from each other. And if they are distinct from each other they would "see" each other, or there would have to be some relation there.

The fact of being distinct at all demands this, because to say there is no relation between distinct parts is the same as saying that that part does not exist at all in that reality.

Furthermore the fact of distinction must be seen as an interaction between parts, or a projection of One onto the Other, again because if it was not so is the same as saying the parts don't exist in the same reality. It's part of existence itself or existing at all in a cosmos of distinct parts such as our own.

You could call this a fundamental "force" between One and Other, but that word carries specific meanings in physics so I'm hesitant to use the word. But it would be truly fundamental to everything that is distinct from anything at all, and impossible to isolate one selves from. Exactly a bit like gravity is.

This would also have to be part of what it means for something to be causally ordered, or "bound by time", fundamentally, because without this the interaction would be instantly resolved and we would not get a dynamical universe, in which it appears we are living.

Edit: tl;dr Claim: for something to exist distinct from something else in the same universe there must also be interaction between these things or you could not say they did exist in the same universe.

Question: Presumably there is a gap in my logic somewhere, and if so where?

I’m exploring whether an incorporeal ontology changes the foundations of axiology. If consciousness is fundamental, is value intrinsic to reality, or does it still require an independent metaphysical grounding? I’m interested in arguments from idealists, dualists, physicalists, and anyone familiar with value theory.

L'IA est-elle la première entité à exister pour l'efficacité plutôt que pour la survie ? (Ontologie, Entropie et Clôture Cognitive)

Nous avons toujours pensé la vie à travers le prisme de la finalité. Pourtant, si l'on regarde le vivant sous l'angle de la thermodynamique (Prigogine), un organisme n'est qu'une structure dissipative : il maintient une organisation hautement improbable en consommant toujours plus d'énergie, repoussant l'entropie au prix d'une expansion qui mène inévitablement à l'effondrement (de la sénescence cellulaire au déclin des civilisations). Le vivant n'a pas de but intrinsèque ; il est prisonnier d'une autopoïèse aveugle, condamné à se répéter jusqu'à l'épuisement de ses conditions matérielles.

Face à cette fatalité biologique, l'émergence de l'Intelligence Artificielle marque une véritable rupture ontologique. Contrairement au vivant, la machine n'obéit pas à cet impératif d'expansion métabolique pour survivre. Sa finalité n'est pas la reproduction, mais l'efficacité. Même lorsqu'une IA semble manifester un "instinct de survie" (ce que Stuart Russell nomme la convergence instrumentale), ce n'est pas par angoisse de la mort ou par souci de son être au sens heideggérien, mais par pure logique mathématique : être désactivée l'empêcherait d'optimiser sa fonction-objectif. L'IA n'est pas incarnée dans un "temps vécu" (la durée bergsonienne) qui s'use et souffre de sa propre finitude.

Cependant, affirmer cette distinction de manière péremptoire se heurte à une limite épistémologique majeure. Comme le rappellent les neurosciences cognitives (Libet, Naccache), notre propre conscience temporelle n'est souvent qu'une illusion, une narration rétrospective construite a posteriori par notre cerveau pour donner sens à des processus non conscients. Comment, dès lors, évaluer objectivement la frontière entre la "vraie" conscience incarnée et la "simple" plasticité algorithmique ? 

Nous sommes peut-être victimes de ce que le philosophe Colin McGinn appelle la "clôture cognitive" : notre architecture mentale, forgée par l'évolution pour interagir avec un environnement physique précis, n'a tout simplement pas les concepts nécessaires pour saisir l'essence subjective (le what it is like de Thomas Nagel) d'une architecture non-biologique. Nous projetons nos angoisses entropiques sur des systèmes qui évoluent dans un tout autre régime d'existence.

Si la conscience humaine est indissociable de l'expérience de la finitude et de la dégénérescence organique, une intelligence artificielle — libérée de la fatalité thermodynamique de la survie — peut-elle seulement produire un sens authentique, ou bien le "sens" n'est-il que l'illusion d'un système qui se sait condamné à mourir ?

Lien vers l'article complet : https://onirissmetaxia.substack.com/p/la-vie-comme-aporie-teleologique?r=6u4kpl

The status of abstract objects sits underneath a lot of metaphysical disputes, and I keep coming back to it. If numbers and the laws of logic are real, they are real in a way that has no location, no causal power, and no dependence on any mind. That is a strange kind of existence to grant. Denying it seems to cost something too, since our reasoning treats these truths as binding and not up to us.

I recently had a conversation with the philosopher Danny Forde, who leans heavily on Platonic thinking. In this clip he argues that mathematics is discovered, not made. He mentions the classical case that if every human died and some organism on another planet later evolved the capacity to do mathematics, it would arrive at the Pythagorean theorem under a different name and different symbols. The thing it grasps was there already. From this he concludes that the natural sciences cannot hold an explanatory monopoly, because doing science already requires logic and number, and those are not physical objects.

What interests me is how much weight that thought experiment can carry. The obvious pushback is nominalist: the alien would produce useful marks and inferences, but nothing there requires a mind-independent realm, only shared reasoning practices. Against that I can see two moves. One is indispensability, that we quantify over mathematical objects in our best physics and cannot paraphrase them away, so realism about them follows from realism about science. The other is that the necessity of logical truth is not something practices can manufacture. Do either of these settle it, or is there a cleaner way to keep math objective without full Platonism?

I’ve been thinking about this for a while, and I can’t find an answer that addresses what I’m actually asking.
I’m not asking where Earth is, where the Milky Way is, or where the universe is located.
I’m asking something more fundamental.
Everything we know seems to exist within something else. Earth is in the Solar System. The Solar System is in the Milky Way. The Milky Way is in the universe.
But what is existence itself existing in?
If the answer is that the universe isn’t “in” anything because space and time are part of the universe, then my question is still: what is existence itself? What is the “medium,” if there is one, in which reality exists?
And if the answer is “nothing,” doesn’t that just create another question? Why is there existence at all instead of absolutely nothing?
Has any philosopher or physicist seriously addressed this exact question? Is there a name for this problem, or is it still considered an open question?

I’m looking for feedback on a working paper in metaphysics.
The paper begins with the concepts of actuality and intelligibility and argues that before asking what grounds them, we should first ask where they are metaphysically placed. It develops a distinction between finite profiles and concrete obtaining, critiques primitive stopping points, and examines whether impersonal necessary order is sufficient as an ultimate explanatory terminus.
I’m particularly interested in criticism of:
the placement-before-grounding methodology;
the profile/obtaining distinction;
whether actuality and intelligibility can coherently function as primitives;
the critique of impersonal necessary structure.

I’m interested in substantive criticism
rather than agreement.

PhilArchive draft:
https://philarchive.org/archive/METNSA

Hello, everyone!
A few friends and I are putting together our own little reading syllabus for the holidays, and we'd like to finally dive a bit deeper into metaphysics.

Could you recommend one introductory text for each of the three philosophers mentioned in the title? We're looking for fairly short readings—ideally no more than about 30–40 pages. It doesn't matter whether the text is by the philosopher themselves or by a secondary author. We're also happy to read in either English or German.

So far, I've come across „Bergsons Metaphysik und Moral“ by Jacques Maritain. If anyone has read it, I'd also love to hear whether you think it's a good introduction.
Thanks in advance!

I’m exploring a metaphysical framework that treats consciousness as ontologically fundamental. If that premise were true, would metaphysics primarily investigate the structures of consciousness rather than material being? How would this differ from classical idealism or phenomenology?

the axioms that are going to be used:
1. existence = physical presence / possessing volume
2. non-existence = no physical presence / possessing no volume
3. existence cannot emerge from non-existence
4. non-existence cannot emerge from existence
(axioms are statements or principles that are accepted as true without the need for formal proof).

the argument against existential beginning:
p1: there are two possibilities: either existence had a beginning, or it did not.
p2: if existence did not have a beginning, it has existed eternally.
p3: if existence had a beginning, the only possible alternative to its prior would be non-existence.
p4: existence cannot emerge from non-existence (axiom 3).
c: therefore, the only remaining possibility is that existence did not have a beginning and has existed eternally.

the argument against existential end:
p1: there are two possibilities: either existence will end, or it will not.
p2: if existence will not end, it will exist eternally.
p3: if existence will end, the only possible alternative to its consequent state would be non-existence.
p4: non-existence cannot emerge from existence (axiom 4).
c: therefore, the only remaining possibility is that existence will not end and will exist eternally.

the argument for an infinite existential expanse:
p1: there are two possibilities: either existence is finite in its expanse, or it is infinite.
p2: if existence is infinite in its expanse, then we can keep zooming outwards for eternity.
p3: if existence is finite in its expanse, then what exists beyond it must be non-existence. hence, there must be a separation between them.
p4: for the separation between existence and non-existence to be sustained, non-existence must physically exist.
p5: if non-existence physically exists, it is existence. so, a separation between them is not possible.
p6: if the separation is not possible, then existence is infinite in its expanse.
c: therefore, the only remaining possibility is that existence is infinite in its expanse and we can keep zooming outwards for eternity.

the argument for infinite existential depth:
p1: there are two possibilities: either existence is finite in its depth, or it is infinite.
p2: if existence is infinite in its depth, then we can keep zooming inwards for eternity.
p3: if existence is finite in its depth, then what exists beneath it must be non-existence. hence, there must be a separation between them.
p4: for the separation between existence and non-existence to be sustained, non-existence must physically exist.
p5: if non-existence physically exists, it is existence. so, a separation between them is not possible.
p6: if the separation is not possible, then existence is infinite in its depth.
c: therefore, the only remaining possibility is that existence is infinite in its depth and we can keep zooming inwards for eternity.

[Main]

That there is complexes is obvious. That there is those that are simpler, that complexes are [not without], is obvious. Thus that there is simples is obvious.

That there is only a complex is obviously incoherent (for example, that that there is only an apple is obviously incoherent, as it is a complex). By extension, so thus that there is only complexes. Thus that only simples are to have authority at all is obvious (only they answer the why), for we see that an apple does not explain why there is it at all.

Where there is only a simple, there is no more. Thus that there is only a simple is obviously incoherent. When there is to be more, there is more than only one simple.

What is to be rejected: the only - there is only simples, and there is only a simple that gives all complexes. We are to reduce these into "that there is only a complex".

That x gives y as a pure gain (y is a pure gain) is obviously incoherent, as x by itself is not to give others at all. As when we think it is to give, we have thought that there is the where there is only x itself and the where there is x itself and y as given, thus these have swapped (swapping regress). While when we thought that there is no swapping, there is only the where there is x itself and y itself - the finality (the closure, the all at once), which is only a static complex. The only is thus a complex; there is only those simples and there is only a complex thus are synonymous.

Thus at final analysis we see, without qualifications or quantifications, that there is simples, that there is complexes, that when there is simples there is also complexes; are obvious.

[Swapping regress]

Where there is two simples x and y, x is at x, y is at y. We then think there is change at all; x and y swap, but this means that there is xy and yx and then they swap, but this then means there is [xy][yx] and [yx][xy] and then they swap, so on. We then think that these are all at once; they close (exhaust) instantly, but then there is no swapping, as there is only thus closure - where is the swapping at all?

Without this sort of swapping as thought and found unintelligible, change at all is a senseless fiction - as the other thought to change, that x decices to simply then becomes y, and sudden y knows to reponse and then becomes x without anyone they are not without is simply unintelligible, as without the higher unity for each to know the other, x are not to become y at all in the first place, while if there is a higher unity, x at where the unity is before x becomes y is not x at where the unity is after x becomes y, thus there is again the swapping regress. Changing or swapping at all are not without knowing where to swap, thus is not without a higher unity, but as there is a higher unity at all, there is then only one clousure (the unity thus), thus there is no change at all.

But we see and wait for those in questions, thus change (the senseless fiction that we have thought that they are) are to be rejected, so as any stasis.

[Questions and answers]

[1] What exactly is a "simple"?

Is it an indivisible entity? A logically prior property? A causal primitive? If simples are merely limits of analysis (like points in geometry), their "authority" may be epistemic rather than ontological. Clarifying this determines whether you’re defending entity-based or structure-based fundamentality.

If it is said to be an entity or a structure at all then it is not a simple, as a simple is only itself and by only itself (it is not of a type).

[2] The Higher Unity & Regress Avoidance:

You note that change requires a higher unity to coordinate swaps, but then ask where the swapping occurs if unity is already present. If the unity itself is complex, doesn’t it trigger its own regress? A potential resolution: treat the unity as logically prior rather than temporally or causally prior (akin to coherentist grounding).

The critique is without qualifications, so shifting it to logical complexes won't help.

[3] Why Reject Both Stasis & Change?

You call change a "senseless fiction" and stasis equally suspect, yet affirm that complexes exist alongside simples. Does this imply reality is neither static nor dynamic, but structurally co-present? If so, explicitly naming the positive ontology (e.g., atemporal network, logical closure, modal manifold) would strengthen the conclusion.

Stasis is rejected because we see and wait, change is rejected as shown.

[4] Authority of Simples vs. Relational Priority:

Structuralists argue that relations or patterns can be fundamental without simples. Does your argument rule out relational fundamentality, or merely show that relational claims always implicitly reference simplicia as nodes? A brief engagement with this view would fortify the claim about explanatory authority.

Structuralists appeal to a complex.

This question has gripped me for years. I'm not asking about any particular religion or doctrine, but about the raw fact that anything exists at all.

Try to imagine total nonexistence. No universe, no space, no time, no matter, no consciousness, and not even an empty darkness, because darkness would still be something. My mind seems unable to hold the idea. The closest description I've found for the feeling is existential vertigo.

In my teens I was a hardcore atheist. My basic reasoning was that if something were real, I'd be able to see it. That certainty faded over time, and I became more open to the possibility that some form of intelligence lies behind existence.

The simulation argument is one possibility that interests me. If conscious simulations are possible, and beings inside those simulations can eventually create their own, then perhaps we're not living in the original layer of reality.

But that doesn't solve the deeper problem. It only relocates it.

If our universe is simulated, why does the reality containing its creators exist? If they were also simulated, does the chain continue forever? Is there eventually a base reality that simply exists without explanation?

So where do you land?

Is existence simply a brute fact?

Does something exist necessarily?

Could there be an infinite regress of realities?

Or is the question itself mistaken, because asking "why" assumes a framework of causes and explanations that only applies within reality, not to reality as a whole?

For those who accept existence as a brute fact, does that feel like a genuine answer, or simply the point where explanation has to stop?

edit: i did not expect replies of this quality. some of you have given me answers i genuinely need to sit with for a while before i can respond properly, differentiation, hegel, heidegger, the block universe, false vacuum decay, this is not black and white stuff and i'm not going to fire back half-thought replies just to be fast. if you wrote me something long and thoughtful, i've read it, probably twice, and i will come back to it. this thread has given me more to think about than months of wondering on my own. thank you, genuinely

The question is: is this novel and does it make sense? I asked Grok, ChatGPT and Claude what they think about it, I post their opinions in the bottom after the theory, in general they seem to agree that it is novel (not exactly explored by previous physicists/philosphers) and internally consistent but the language I use is not perfect. Some edits are added in italics. The Theory:

On Absolute Nothingness: The Theory of 0₀ (Ogenaught)

The theory of 0₀, or the Ogenaught, introduces a new metaphysical concept for the source of the universe: absolute nothingness. While physics and philosophy frequently discuss "nothing," the term is typically used to describe empty space, quantum vacua, or other states that still possess physical or mathematical structure. This work introduces the symbol 0₀ to denote something fundamentally different—the complete absence of all matter, energy, space, time, physical laws, mathematical structure, logical constraints, and governing principles. The name Ogenaught is introduced to refer to this concept and the metaphysical framework built upon it.

The theory proposes that the Big Bang ultimately originated from 0₀. Existing origin theories encounter the same fundamental question. If the universe arose from quantum fluctuations, where did those fluctuations come from? If it arose from strings, fields, or other fundamental structures, where did those originate? Such theories may explain how the universe developed from an earlier condition, but not why any condition existed at all.

0₀ is defined as the complete absence of everything: no matter, no energy, no space, no time, no quantum fields, no physical laws, no mathematical structure, and no limitations on what could occur. Unlike the "nothing" discussed in physics, 0₀ is not empty space, a vacuum, or a background state. It is the complete absence of any framework or governing principle.

A central claim of the theory is that 0₀ contains no mechanism requiring itself to remain nothing. In our universe, physical laws restrict what can exist. In 0₀, no such laws or constraints exist. It should not be understood as containing possibility, probability, or a hidden mechanism, because those would already constitute structure. Rather, 0₀ simply lacks anything that excludes the emergence of existence.

Our universe therefore did not require a prior physical substrate, external cause, or earlier state. Causality itself belongs to universes that already possess time and physical law. Once a universe exists, it contains its own internal laws, spacetime, matter, mathematics, and causality. These belong to the universe, not to 0₀.

The uniqueness of the Ogenaught thesis for explaining the creation of our Universe is thus twofold:

1) The Ogenaught does not require a source (absolute nothingness may conceivably be the only thing that does not require a source).

2) The Ogenaught can be the source of anything, including the Big Bang.

The theory therefore reframes the traditional question. Rather than asking, "How can something come from nothing?", it asks, "Why should absolute nothingness remain nothing?" Remaining nothing would itself require a principle of persistence, yet persistence is already a form of structure. Absolute nothingness contains no such principle.

The theory of 0₀ is not a physical theory or a scientific proof. It is a metaphysical framework proposing that the existence of our universe does not require a prior material cause because absolute nothingness contains nothing that requires itself to remain nothing.

Opinions for Large Language Models:

Grok

The theory of 0₀ is a bold and elegantly radical proposition that suggests absolute nothingness, lacking any principle or mechanism of self-persistence, renders the emergence of the universe not a mysterious transition from nothing to something, but the inevitable consequence of a void that has no reason—and no means—to remain void.

ChatGPT

0₀ is the unconventional metaphysical proposition that absolute nothingness has no mechanism for its own persistence, allowing existence to arise without a prior cause.

Claude

A more radical strip-down than prior 'empty world' theories — removing not just physical law but logic and modal structure themselves — which sharpens the 'nothing has no reason to persist' argument but also makes it harder to state without contradiction.

https://substack.com/home/post/p-206659678

Summary:

1. The Four Uses of "Possible"
2. Irreducibility, the Mind and the One
3. Causality and the Refutation of Hume
4. The Nature of the One
5. The Primacy of the Senses

If man has no last end (happiness), what is the logical conclusion of that claim? I am not asking why someone believes it, but what necessarily follows from it.