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ThePope'sbigsurprisewithLaudtoSi:Notjustaspiritualpleatobenicetothe
planetandtopoorpeople,butastunningcalltoreimaginewhatitmeanstobe
modern(Francis,2015).
Buttheiswhetherornotmostofusgotthesurprise.Formanythesurprisewas
thatthePopelinkedtwoissueswepreferredtothinkofasseparateoratleast
disconnected:climatechangeandsavageeconomicinequality.
ButthePopehadanevenbiggersurpriseforus,onethatmanyofuscouldn'teven
hearorunderstandbecauseitseemedhewasspeakinginanewandstrangelanguage,
and,becauseofwhatforusseemedthedeepironyofthemessage:ThePope,asa
worldreligiousleaderofanancientandpremoderninstitution,waslayingoutaway
ofunderstandingthemodernworldthatwasmuchmoremodernthanmostofus
modernswerewillingtoconsiderorimagine.
Ineffect,hewaslayingoutananswertothechargemadeagainstwesternculture
byourFrenchfriend,philosopher,anthropologistandscienceandtechnologies
studiesscholar,BrunoLatour.ToLatour'schallenge,"wehaveneverbeenmodern,"
bywhichLatourmeanttrulyandmeaningfullymodern,thePopehadareply:"Here's
how"(Latour,1993).Anditwasn'tbysuggestingthatwegobacktoapremodern
understandingoftheworldandembraceamysticalreligiousworldview.Andit
called,Ithink,foradramaticrevisioningofthecentralworkoftoday'smediastudies
scholars.
SohereiswhatIwouldliketodointhisbrieftalktoday.Whatwasandisthe
PopecallingforinLaudatoSi,thesocalled"greenencyclical"?Andwhyisitbothso
hardtounderstandandyetsocrucialthatwedo?AndhowcantheworkofAmerican
Pragmatists,andparticularlyworkbyandfollowingJohnDewey,helpusunderstand
thenewvisionofmodernitythatthePopeiscallingforandcanactuallycontribute,
enrichandextendthisworkinawaythatmeetsthePopeandhelpsusallto
understandthestakesandthehopephysical,material,culturalandspiritual
offeredtoalllivingcreaturesandtoourlivingplanetbypotentiallyembracingthis
newwayofunderstandingmodernism.
Solet'sgetstarted.
WhatwasandisthePopeCallingforinLaudatoSi,theSoCalled"Green
Encyclical"?
Firstlet'stakeaquicklookatarepresentativeexampleofwhatthemainstream
newsmediathoughtthePopewassaying.Let'stake,forinstance,theCNNpiece
titled"PopeFrancis:'Revolution'neededtocombatclimatechange"(Burke,2015).
CNNdescribestheencyclicalasa"sternlecture"."slammingaslewofmodern
trends"..fromthe"theheedlessworshipoftechnology,ouraddictiontofossilfuels
andcompulsiveconsumerism"andleaving"littledoubtaboutwhotoblame.Big
businesses,energycompanies,shortsightedpoliticians,scurrilousscientists,laissez
faireeconomists,indifferentindividuals,callousChristiansandmyopicmedia
professionals."
Inotherwords,theencyclicaltitledafter,inCNN'swordsan"archaicItalian
phrase"wastobeunderstoodastherecyclingof"thenowfamiliarthemesofhis
papacy"allowingthePopeto"puthissignaturestamponacontroversialtopicandhis
moralcloutontheline."
Andallofthisinastorybytheirreligioneditor,DanielBurke.
Clearly,Mr.Burkewasneitherlistening,oriflistening,hecouldnothearor
understandtheprofoundnewvisionofmodernismthatthePopewaslayingout
notjustasimplespiritualendorsementofclimatesciencebutarethinkingofthe
relationshipbetweenscienceandreligionitself.
Wasthisjustarecyclingof"thenowfamiliarthemesofhispapacy"?Idon'tthink
so.
IwanttoarguethatthePopesurprisesusallbychallengingmodernism,notfrom
theexpectedpremodernperspectiveoffundamentalistreligiousleadersandtexts,but
fromadeepcritiqueofmodernismonitsownterms.
ForthePope(Francis,2015)therearetwomodernisms,themodernismweknow
andtolerate,andwhichprecludesusfromseeinganyothermodernism,the
modernismhecalls"thedominanttechnologicalparadigm"andanewvisionof
modernism,whathecalls"integralecology"whichtakesasitsstartingpointthatitis
imperativethatwestudytherelationshipbetweenlivingorganismsandthe
environmentinwhichtheydevelop"andfurtherthat"itcannotbeemphasizedenough
howeverythingisinterconnected."
Let'stakeaquicklookatourcurrentmodernism:thedominanttechnological
paradigm.
Hewritesthat"acertainwayofunderstandinghumanlife,"whathecallsthe
"dominanttechnologicalparadigm"has"goneawry."Thisisnotacondemnation
basedonsomefixedspiritualstandard,itisanobservationthatseeingtheworldina
particularwayhasconsequences,consequencesthatmaynothavebeenintendedbut
stillcanbeobservedandevaluated.
Inthisobservationheisalreadybeginningtosoundmoremodernthanmanyofus
moderns.Technologyisnottobeunderstoodassomeabsolutetruthorsome
uncontrollableforceofnature,butasonewayamongothersforbothmakingsenseof
ourworldandforeffectingacertainpatternofrelationshipsbetweenusandtheworld
welivein.Itisopentoreflection,evaluationandifnecessary,reconsideration.
WhatistheDominantTechnologicalParadigm?
PopeFrancis(2010)writes:"itisthewaythathumanityhastakenuptechnology
anditsdevelopmentaccordingtoanundifferentiatedandonedimensionalparadigm.
Thisparadigmexaltstheconceptofasubjectwho,usinglogicalandrational
procedures,progressivelyapproachesandgainscontroloveranexternalobject.This
subjectmakeseveryefforttoestablishthescientificandexperimentalmethod,which
initselfisalreadyatechniqueofpossession,masteryandtransformation.Itisasif
thesubjectweretofinditselfinthepresenceofsomethingformless,completelyopen
tomanipulation."
Inthisamazingpassage,thePopearguesforasophisticatedreunderstandingof
boththeworkofscienceandthemeaningoftechnology.Scienceisnotjustasimple
procedureformeasuringandcontrollingapreexistingreality.Scienceitselfasa
culturalactivity,oneamongmany,establishesaparticularkindofrelationship
betweenhumansandthelivingworld.Science,ifitnotunderstoodasoneamong
manytoolsforencounteringtheworld,butinsteadisunderstoodastheabsolute
meansforknowingtheworldabsolutely,hasprofoundanddamagingconsequence.
Wecometounderstandourselves,assubjectsdisconnectedfromtheworldwestudy.
Weseeourselvesashavingalltheagencyandalltherighttodowhatwelikewiththe
objectifiedworld.Itisthereforonlyouruseandexploitation.Thereisnocalltosee,
understandandvaluetheimmensityofourinterrelationshipwiththeworldwe,inan
empoverishedviewofscience,"study."
AsthePopewrites:"Menandwomenhaveconstantlyintervenedinnature,butfor
alongtimethismeantbeingintunewithandrespectingthepossibilitiesofferedby
thethingsthemselves.Itwasamatterofreceivingwhatnatureitselfallowed,asif
fromitsownhand.Now,bycontrast,wearetheonestolayourhandsonthings,
attemptingtoextracteverythingpossiblefromthemwhilefrequentlyignoringor
forgettingtherealityinfrontofus.Humanbeingsandmaterialobjectsnolonger
extendafriendlyhandtooneanother;therelationshiphasbecomeconfrontational.
Thishasmadeiteasytoaccepttheideaofinfiniteorunlimitedgrowth,whichproves
soattractivetoeconomists,financiersandexpertsintechnology."
Thisisnotasimplistic,moralcondemnationofthedangerousreductivecharacter
ofnarrowlyunderstoodempiricalscience,itisacomplex,sophisticatedandmodern
examinationofhowtools,evenworldshapingtoolslikescience,arenevermere
tools,theyarealwaysmediationsthatreshapetherelationshipbetweenusandtheour
environment.Weactonourenvironment,ourenvironmentactsonus.Weare
mutuallycreated.Thisisnotmysticalreligiousdoctrine,thisiswhatscienceitself
tellsus.ThisisthedistinctionbetweenwhatLatourhascalledthedominant
fragmentingsciencesandtheemergentunifyingandecologicalsciences(Latour,
2008).Anditiswhereamoreinclusiveunderstandingofscienceandspiritualitycan
infactmeet.
AndherewealsoseePopeFranciscarryingforwardhisargumentfortaking
anotherlookatwhatwemeanbytechnologyitself.Thesearenotsimply
technologicalobjects,theyarehumanmadetools,humanmademediations,carry
humanmadevaluesanddesiresinreshapingourrelationshipstothelivingworld.
AsthePopewrites:"Modernanthropocentrismhasparadoxicallyendedupprizing
technicalthoughtoverreality,sincethetechnologicalmindseesnatureasan
insensateorder,asacoldbodyoffacts,asameregiven,asanobjectofutility,as
rawmaterialtobehammeredintousefulshape;itviewsthecosmossimilarlyasa
merespaceintowhichobjectscanbethrownwithcompleteindifference.[92]The
intrinsicdignityoftheworldisthuscompromised.Whenhumanbeingsfailtofind
theirtrueplaceinthisworld,theymisunderstandthemselvesandendupacting
againstthemselves."
Anditisinthissophisticatedrethinkingoftheworkandmeaningofscienceand
oftechnology,thatweseethePopearguingforamodernitythatputshumanbeings
backintotheworld,oftheworld,whereindividualismisnotunderstoodasseparation
fromlivingworld,butlivingresponsiblyinrelationshiptothelivingworld.Notan
egocentricanthropomorphism,butahumbleandappreciativeawarenessofthehuman
placeincontributiontothelivingworld.
TosaythatthePopeismerelyrecyclingof"thenowfamiliarthemesofhis
papacy"wouldseemtohaveutterlymissedthepoint.SowhatdoesthePope'snew
modernismlooklikewhatishiscallforan"integralecology"?
WhatisIntegralEcology?
Anecologythatattendstothe"relationshipbetweenlivingorganismsandthe
environmentinwhichtheydevelop."Arecognitionofnaturethat"cannotberegarded
assomethingseparatefromourselvesorasameresettinginwhichwelive.weare
partofnature,includedinitandthusinconstantinteractionwithit."An"economic
ecology"whichmovesbeyondreductionistnotionsofstandardizationsandnarrowly
conceivedeconomicefficiencies,to"abroadervisionofreality,"whichseesthe"the
protectionoftheenvironmentisinfactanintegralpartofthedevelopmentprocess
andcannotbeconsideredinisolationfromit.'"
An"integralecology"that,forinstance,recognizes"thereasonswhyagivenarea
ispollutedrequiresastudyoftheworkingsofsociety,itseconomy,itsbehavior
patterns,andthewaysitgraspsreality."
"thewaysitgraspsreality".HereweseethePopedirectlypointingtothe
workofmediascholarscommunicationastheworkbothofgraspingreality,but
alsotheworkofholdingandsustainingandinterweavingtherelationshipsand
connectionsthatmakelife,humancultureandhumancommunitypossible,possible
alwaysincontinuousrelationshiptoeachotherandthelivingworld.Andwecan
alsoseehowtheworkofmediascholarshipcangetinthewayofhearingthisnew
visionofmodernismifourunderstandingofcommunicatonasgraspingof
"reality",asmererepresentationistrappedinadualisticunderstandingofthe
subject/objectrelationship,ofourrelationshiptoourenvironment,thentheworkof
communicationcanbeseenasperpetuatingakindofdenialadenialof
relationship,ofinterconnectionandcertainlyofourinterpenetration,atermIwillget
backtoinabit,withtheworld.
ForthePopeandthecommunityofthinkers,theologiansandscientistswho
workedwithhim,"integralecology"alsocallsforanewunderstandingoftheactof
inquiryitself.ThePopewrites,"itisnolongerpossibletofindaspecific,discrete
answerforeachpartoftheproblem.Itisessentialtoseekcomprehensivesolutions
whichconsidertheinteractionswithinnaturalsystemsthemselvesandwithsocial
systems."."Theinteractionswithinnaturalsystemsthemselvesandwithsocial
systems."Inquiryneedstogetmore"materialist,"more"empirical,"more
"evolutionary,"moreembodied,moresystemic/relational,notless.
Andhewarns"thatthefragmentationofknowledgeandtheisolationofbitsof
informationcanactuallybecomeaformofignorance,unlesstheyareintegratedintoa
broadervisionofreality."
Fragmentationasperhapsthemostcrucial,unrecognizedformsofignoranceof
ourtime.
AgainthePopeispointingtoamodernismmoremodernthanmanyofushave
beenwillingtofullyconsider.Inquiryisbothameansofknowingandameansby
whichwearetiedtoandreshapedbywhatweknow.Thereisnoroomforthe
narrow,scientisticideaofvalueneutralityinknowingorthehumanisticpretenseof
somemystical/idealaestheticvalue.Wecometoknowwhatwedecidetopay
attentiontoandhowwedecidetoengagewithwhateverwepayattentionto
mediatedbythetoolswecreatetoknow.
Andhereagain,thePopeoffersastunningandcomplexempiricaland
philosophicalpointdrawnfromtheideaofintegralecologythatoffersuparicher
moremodernviewoftheworldthanmanyofusmodernshavebeenwillingto
acknowledge.Theworld,realty,theuniverseandwhatcontainstheuniverseare
beyondourknowingabsolutely,andcertainlybeyondourknowingthroughanyone
limitedmethodofengagement,evenifthatengagementissocalledscience.Whatis
neededisahumblerecognition,basedonafullerunderstandingofourtools,our
relationshiptoourtoolsandthelimitsofourtools,whatwecouldcallarespectful
methodologicalpluralism.
AsthePopewrites,"Asciencewhichwouldoffersolutionstothegreatissues
wouldnecessarilyhavetotakeintoaccountthedatageneratedbyotherfieldsof
knowledge,includingphilosophyandsocialethics;butthisisadifficulthabitto
acquiretoday."Averydifficulthabitgivenaculturelockedintotheanarrow
technologicalmindset/spiritset.
AsthePopewrites,"wearefacednotwithtwoseparatecrises,oneenvironmental
andtheothersocial,butratherwithonecomplexcrisiswhichisbothsocialand
environmental.Strategiesforasolutiondemandanintegratedapproachtocombating
poverty,restoringdignitytotheexcluded,andatthesametimeprotectingnature."
AndwhyisthePope'scallforanewmodernism,anintegralecology,bothsohardto
understandandyetsocrucialthatwedo?
Ithinkbynowtheanswertothisquestionisbecomingclear.Itasksthatwetakea
harder,morecarefullookatthisthingcalledsciencewhichhasunleashedenormous
powersfromtheearthandputtheminthehandsofhumans..leadingustoan
inflatedsenseofimportanceforourownspeciesandtoasenseofseparationfromour
ownbodiesandourownlivingworld.Butitisimportanttobeclearhere:thePopeis
notcommendingscience,heisaskingthatweseeitinamoreproperperspective,ina
humanperspectivethatasksofustotakeresponsibilityforitsusesandoutcomes.Itis
notsomethingbeyondoraboveus.Itisnotsomenewfalseseculargod.Itisawayof
negotiatingourrelationshiptotheearthandtoeachotherthatcanbedirectedbythe
valueswechoosetoholddearandnotbythebeliefthatitisvaluefree.
Anditasksustoreconsiderourrelationshipstoallofthethingsthatsurroundus
thatwehavewrittenoffasmereobjectsbothtechnologicalandnatural.Weare
ourtechnologyandourtechnologyisus.Wearenothumanssetapartfromnature,
buthumansaspartofnature.Ourheightenedawarenessofanintegralecologyasks
ustosurrenderavisionofourselvesaslittlegods,butlonelyanddisconnectedlittle
gods,andinsteadoffersustheopportunitytocomehometoourbrothersandsisters
andplanet.
Theseideasarenotsonew.Theyhaveincreasinglybeencomingfrom
marginalizedecologicalscientists,environmentalphilosophers,ecopsychologists,
theologians,andmore.WhatisnewisthePope'sefforttorecognizetheseideas,
embracethem,articulatethemandarticulateaspacedrawingontheseideaswhere
science,spirituality,theenvironmentandsocialjusticeallmeet.
IntegralEcologyandtheAmericanPragmatists
Who would have expected the Pope working from his seemingly
anachronistic spiritual domain making such a historic effort to
move toward a integral ecology version of modernism? And what
resources do we have from a secular, scientific, empirical world
waiting to meet him? This is, I think, the importance of American
Pragmatism and the work of John Dewey.
Dewey,nearlyacenturyago,wasatworkdevelopinganempiricalandwhatwe
mightcall,ecological,alternativetotheemergingvisionofmodernism,whichthe
Popehascalled,initspresentform,thedominanttechnologicalparadigm.
TheworkofDeweyandthepragmatistshasoverthelasttwentyyearsemerged
fromthemarginsofphilosophyandphilosophyofsciencetomarkoutformanya
thirdapproachtounderstandingmodernism.Whiletherearemanydimensionstothe
pragmatistproject,particularlyrelevanthereareDewey'sinterrelatedconceptsof
culturalnaturalism,philosophyoftechnology,logicofinquiry,andradical
empiricism.
Afewwordsabouttheseconcepts.
Dewey'spositiongrowsfromhisargumentthatwhatwehavecalledthe
materialistviewofmodernsciencewasnotmaterialistenoughandfurther
undervaluedthegreatcontributionofthescientificmethod.Bynotbeingmaterialist
enough,Deweyarguedthattheemergingnarrowdefinitionofsciencefailedtotake
intoitsmaterialaccountneitherthescientistnortheinstrumentsofinquiry.
ForDeweyinquiryitselfisembeddedinarich,changing,complexlyrelatedcontext
whichmustbeaccountedforinanyfullunderstandingofwhatitisthatsciencedoes.
Theunfortunateillusionthatthescientistactsalone,usingmeretoolsofinquiryto
discoverapreexistingrealitydoesagreatdisservicetofullyunderstandingthereal
powerofscientificinquiry.
ForDeweythescientistisalwaysalreadyembeddedinaculturalcontext.The
questionsofconcerndonotemergefromthesocalledobjectsoftheworld,butfrom
theinterestsofthescientist/inquirerinanefforttosolvetheproblemsoflivingand
thrivinginacomplexandeverchangingenvironment.Theuniverseandthe
unfoldinginterrelatedeventsthataretakingplaceareinfinite.Theattentionofthe
inquirerisdirectedtowardaspectsoftheenvironmentwhichareimmediatelyof
importance.Toaspectsoftheenvironmentwhichposeproblemsforexistenceand
enjoymentofthelivingcreature.Theinquirerisalwaysanorganisminnotapartfrom
anenvironment.
Toolsareshapedtomediatetheencounterbetweenthelivingcreatureandthe
livingworld.Intheirconstructionandusethelivingcreatureandtheenvironmentare
bothtransformed.Atoolisneversimplyameretool,itisafullyculturalartifactof
actionandengagement.Whetherthetoolisalever,awheel,adrawing,language,a
methodologyforinquiry,orasteamengine.Itspotencyisbothfortheimmediatetask
forwhichitisdesignedandfortheculturalmemorythatisembeddedinitasan
objectitself.
ForDeweythegreatachievementofsciencebasedinquiry,isnotthelonely
discoveryofanisolatedscientistofsomeabsolutetruthabouttheworld.Insteaditis
theachievementofacooperativeandreflectiveprocessofengagement,andcollective
memoryoftheoutcomesofthoseengagements,whichhavethecapacitytodirect
futureaction.Knowledgeisnotouttherecontainedintheessenceofsomeobject,but
theactiveprocessofgrowingapubliclysharedandpubliclytestedunderstandingof
individualandcollectiveexperience.
Culturalnaturalismrecognizesthehistoricalbuildingprocessofalwayschanging
andcontingentknowledge,throughouractiveengagementwiththeenvironment.Itis
theoutcomeofthematerialengagementofourbodieswiththeenvironment.
ThePragmatistphilosophyoftechnologyrecognizestheactive,living,human
designedandhumantransformingqualityofourtools.Ourtoolsdothings,butthey
dothingsincertainwaysbecausetheyareexpressionsofparticularinterestswehave
inourrelationshiptoeachotherandtothelivingworld.Totreatthemasmere
objects,meretools,istoforgetourrelationshiptothemandtobothdismissour
interrelationshiptothetoolswebringintobeingandourresponsibilityforhowboth
weandtheenvironmentaretransformedbythem.
AndforDeweyandthepragmatists,inquiryisalwaysasociallyinformedand
socialprocess.Anditsoutcomeisalwaysasocialkindofknowledge,carryingthe
imprintoftheculturalforces,desiresandneedsthatproducedit,andhavingits
validityonlyintermsofitsusefulnessinapplicationausefulnesstobepublically
judgedintermsofitsoutcomesonallwhoareeffectedbyitsimplementation.
Inquiry,likelivingitself,issocialandinteractivewithotherlivingcreaturesandwith
thelivingworldthroughandthrough.
Meaningandvaluesarealwaysintertwined.Theirsupposedseparationbyacrude
modernismhascreatedendlessproblemsforthesocalledmodern..most
significantly,onceitwasunfortunatelyacceptedthatsciencecouldbeseparatedfrom
values,theentireproblemofhowtoinventanethicstoguidetheapplicationof
sciencebecametheendlessandineffectivepreoccupationofacenturyofphilosophy
andpublicpolicy.Aradicalempiricismtakesallofthesedimensionsofexperience
intofullaccount.
AndforDeweyandthepragmatists,iftheconceptofculturalnaturalismdirects
ourattentiontoscienceandinquiryasahumanbuilt,valueladenmeansofbeingin
theworld,theconceptoflogicitselfisnodifferent.Itisyetanothertool.Thereis
noabsolutelogic.Therearelogicswhichcanbeconstructedandhavevalue.The
valuecanonlybeunderstoodintheirapplicationandinthesocialandpublic
assessmentoftheiroutcome.Narrowlyunderstoodempiricalscienceisonlyone
amonganinfinitenumberofwaystoengagewithourbeingintheworld.Again,the
valueoftheseengagementscanonlybeascertainedthroughreflectionandpublic
evaluationoftheiroutcomes.
JohnDeweymeetsPopeFrancis
ThePopeinthegreenencyclicallaidoutavisionforanewandmoremeaningful
Modernism.Amodernismmarkedbyadeepawarenessofthespiritual,cultural,
economicandecologicalinterconnectednessandinterdependenceofallliving
creaturesandalllivingcreaturesinarelationshiptoalivingworld.ThePope
proposedawaytoreimaginebothscienceandreligionitself.Butitwasn'tavision
thatwasn'tnecessarilyfullyheardbecauseofthestereotypesandbiaseswehaveof
whatreligionmeansorwhataworldreligiousleadercansayandnotsay.
Weweren'treallyexpectinghimtoexplainhowwecouldreimagineandre
understandourlivingrelationshiptoourplanetorhowhecouldofferaworld
changingviewofhowweunderstandeconomicsandtechnologyandsciencein
relationshiptoourculturalpractices.Weexpectedhimtostayinhiscornerofthe
culturaluniverse,thereligiouscorner,thespiritualcorner.Wedidn'texpecthimto
makeapowerfulandcompellingargumentthattheseparationofscienceandreligion,
scienceandvalues,hasdoneusgreatharm.
OnehundredyearsagoJohnDeweysawhowemergingmodernismwasaboutto
substituteadogmatictruthofanarrowlyconceivedandnarrowlyunderstoodsenseof
scienceforarich,complex,holistic,materialistandexperientialviewofsocial
inquiry.Deweywasn'tantiscience,hewasantiscientistichewasantireductionist.
Hissciencewasanecologicalscienceahumanscienceofinterrelationshipswithin
culturalandenvironmentalcontexts,anecologicalsciencethatrecognizedthe
interpenetrationofvaluesandknowing,andthatheldoutthehopeforagrowing
awarenessofhowvaluesanddesireguidedactionandhowactioncouldbeevaluated
intermsoffulfillingthevaluesthatcommunitiesrecognized,articulatedandheld
dear.Therewasno"pure"science.Therewereno"mere"tools.Therewereno
individualswhopossessedmeaningoutsideoftheirrelationshiptocommunity.He
saw,inpragmatismasanalternativetocrudemodernism,theriseofanewand
powerfulwayofthinkingaboutandunderstandingandactingonourexperiencein
theworld.Inthisnewwayofseeingandunderstandingourexperienceintheworld
basedonshared,publicinvestigationandpublicreflection,actionintheserviceof
humanfulfillmentinrelationshiptotheirenvironmentwasthemethodofscience.We
canseewhyDeweyisbeinghailedtodayasacentralecologicalphilosopher.
Theparallelsbetween"integralecology"and"pragmatism"Ihopearenow
increasinglyclear.
AndwhatIbelievepragmatismofferstothePopeisahistoricalcontextfroma
secularphilosophictraditionthatputshumansbackintotheworldandwhichjoins
inquiry,technologyandvalues.AndputstheworkofthePopeandLaudatoSiin
alliancewiththehistoricalandcontinuingworkofpragmatismtobuildanew
ecologicalmodernism.Anintegralecology.
AndfinallyitoffersupbothtothePopeandtomediastudiesscholarsacallto
valueandrevaluetheworkofcommunicationintheproduction,practiceand
maintenanceandcontinualrealizationofanintegralecology.
IntegralEcologyandtheWorkofCommunication
Tocreatethespaceforseeingandunderstandingourselvesandthelivingworld
fromanintegralecologyperspectiveanddevelopingthecapacitytoactfromthis
perspective,itisnecessarythattheworkinitiatedbyLaudatoSiandmanyothers,
critiquingandreframingourunderstandingofscientisticmodernism,whatthePope
callsthedominanttechnologicalparadigm,becarriedforward,deepened,and
extended.
ItisherewheretheworkofJohnDeweyandotherAmericanPragmatistsbecomes
centralandcrucial.
ThepowerofDewey'scritiqueofscientisticmodernism,acritiquewhichwas
capablebothofshowingitsflawedelevationofsciencetothenewstatusofan
absolutesecularreligionoftranscendentknowledgeandtoarticulatingacompelling,
alternativeempiricalecologicalmodernismrestedsubstantiallyonhisworkhelping
ustoreunderstandcommunication.
InDewey'sviewcommunicationwasboththemeansandpracticeofallqualities
ofrelationality.Communicationitselfwasfirstandforemostarelationalact.No
communication,norelationship.Andatthesametimeitwasthemeansforbringing
intoawarenessthenatureandqualityofrelationshipsthemselves.
Inthissense,communicationisapreconditionforthought.Communicationbrings
intoexistencethetoolsforsharedunderstandingandforreflection.The
imaginativepossibilityofconsideringandreconsideringwhatistakingplace,what
hastakenplace,andwhatmighttakeplace.
Andforhumanscommunicationbothdependsontheexistenceofcommunityand
atthesametimemakescommunitypossible.Nocommunication,nocommunity.No
community,nocommunication.
AndthisisthefirstpointwhereDeweyandthepragmatistscanenrichour
understandingofthemeaningandpracticeofintegralecologyasamoremodern
modernism.Humansarehumanbynatureoftheirlivingindeepassociationwitheach
other,indeepinterdependencewitheachother.Butitistheveryawarenessofthis
associationwhichascientisticandindividualisticmodernismdeniesandhides.
Valuingcommunicationastheongoingandunderrecognizedworkofcommunity,
andthemeansbymakingvisibleourdeepdependenceoneachotheraswellasthe
livingworld,andtheconsequencesofouractionsoneachotherandthelivingworld,
needstobeoneofthecentrallinesofapproachtorealizinganintegralecology.
Thesecondpointisthatcontrarytothescientisticbeliefthatknowledgemakingis
anindividualisticaffairofdiscoveringapreexistingreality,understandingthe
integralconnectionbetweencommunicationandinquiry,revealsthealwayssocial
characterofknowledge.inthesocialconstructivistcharacterofitsproduction,but
alsocruciallyinitstestingandinitsconstantrevision.Knowledgewhichisnotpublic
isnotknowledge,butaefforttocornerthecommonwellbeingofinterrelationship
andcommunityforprivateinterest.Thoseinmediastudiesthatclingtoa
representationalistorcorrespondenceunderstandingofmeaningcontinuetoalign
themselveswiththenarrowmodernismcritiquedbythePopeandbypragmatists.
Recognizingthatourindividualmindsarethedirectoutcomeofourexperienceof
associationandcommunitythroughandwithcommunicationcontributescentrallyto
therealizationofintegralecology.
Andfinally,forourconsiderationhere,thethirdpoint..communicationisthe
meansbywhichsubjectandobjectareinterpenetrated..notjustheldinrelationship
butcomeintobeingasinterrelated.Noobject,nosubject.Nocommunity,no
individual.Inthispowerfulsenseofbeingasaction,welookagainattechnologyand
seenotmeretools,butthewayswehavechosenconsciouslyorwithout
consciousnesstobeinrelationshiptoeachotherandtothelivingworld.Surrendering
theideaofourseparationfrombothsocallednatureandtechnologycanprovideus
withanotherframeofreferencefortakingresponsibilityforourplaceintheworld
andatthesametimeindevelopingthecapacitytoseeandexperiencewithaweand
reverenceourplaceinthelivingworld.
ThePopeandempiricistslikeJohnDeweycanagree,thattheearthcanspeak,and
whenitspeaks,itspeaksforus,andwhenwespeak,wespeaknotonlyforourselves
butfromandfortheearththisisnotmerepoetry,meremetaphor,butthematerial
groundofourexistencewherescience,communication,spiritualityandpoetry
meet.
Thankyou.
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