Abstract
The ideas sketched in the chapters in this book are simple materials. Understood under the immanental ecology put forth in chapter 9, aspects may be extracted from their ecosystem and put into a relationship with other materials. By way of a conclusion I will now present a theory of the identity of nature constructed from these materials. I remind the reader of the ending that we already gave away in the introduction, for this theory of nature understands the creatural as subject of nature, the chimera of God or Nature as non-thetic transcendence of nature, and the One as radical immanence of nature. In that same introduction I claimed that this theory would come to have a determinate meaning by the end of the book and indeed what has thus far been discussed has been necessary for the production of this theory. For this theory of nature has grown out of the ecosystems (of) thought studied in the last chapter by way of a unified theory of philosophical theology and ecology (which is, of course, itself part of an ecosystem (of) thought as well) developed in part III. This unified theory would not have been possible without the reconception of the division of labor between philosophy and science that Laruelle constructed in his non-philosophy as explained in part II, especially chapter 6. So, in this conclusion I will simply act as an ecologist of thought.
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Notes
Conclusion: Theory of Nature
Eugene F. Rogers, Thomas Aquinas and Karl Barth: Sacred Doctrine and the Natural Knowledge of God (Notre Dame and London: University of Notre Dame Press, 1995), p. 5.
For a helpful discussion of this separation from what could be termed a non-theological perspective, see Eugene Thacker, After Life (Chicago: University of Chicago Press, 2010), pp. 104–107.
See Roger D. Sorrel, St. Francis of Assisi and Nature: Tradition and Innovation in Western Christian Attitudes towards the Environment (Oxford: Oxford University Press, 1988), pp. 55–97.
Brethren of Purity, Epistles of the Brethren of Purity: The Case of the Animals versus Man before the King of the Jinn, eds. and trans. Lenn E. Goodman and Richard McGregor (Oxford: Oxford University Press, 2009), p. 102.
IVP39S and see François Zourabichvili, Le conservatisme paradoxal de Spinoza. Enfance et royauté (Paris: PUF, 2002), pp. 95–177.
François Zourabichvili, Spinoza. Une physique de la pensée (Paris: PUF, 2002), p. 220; my emphasis.
François Laruelle, Philosophies of Difference: A Critical Introduction to Non-Philosophy, trans. Rocco Gangle (London and New York: Continuum, 2010), p. 202; Les philosophies de la différence (Paris: PUF, 1986), p. 219.
Friedrich Nietzsche, Thus Spoke Zarathustra, trans. Walter Kaufmann (New York: Modern Library, 1995), p. 13.
Christian Jambet, “A Philosophical Commentary,” trans. Hafiz Karmali, in Paradise of Submission: A Medieval Treatise on Ismaili Thought, ed. and trans. S. J. Badakhchani (London and New York: I.B Tauris, 2005), p. 181.
Nasīr al-Dīn Tūsī, Paradise of Submission: A Medieval Treatise on Ismaili Thought,. and trans. S.J. Badakhchani (London and New York: LB Tauris, 2005), p. 16.
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© 2013 Anthony Paul Smith
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Smith, A.P. (2013). Conclusion. In: A Non-Philosophical Theory of Nature. Radical Theologies. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137331977_14
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DOI: https://doi.org/10.1057/9781137331977_14
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