From Crisis to Creativity:
Imagining Our Place in an Ecological Civilization
Whose Worlds are in Crisis?
It is common to speak of the world as being in crisis, as though there were a single world, a singular reality unraveling before us. But in truth, there are many worlds—overlapping, interwoven, yet also unique, each with its own identity, rhythms, and ways of living. Some of these worlds are human, but many are not. They belong to microbes and insects, to forests and oceans, to birds and mammals, to the unseen networks that sustain life.
From a Whiteheadian perspective, worlds extend even further. Molecules, atoms, and subatomic particle-events have their own ways of being, their own modes of interaction, their own submicroscopic worlds. So too do organisms beyond our planet, and the planets, moons, stars, and galaxies themselves. The creative advance of the universe does not stop with human experience; it pulses through every level of existence, from quantum fields to galactic systems.
Indeed, given Whitehead's idea that we live in a multidimensional universe, and that nothing prevents actualities (concrescing subjects) from inhabiting other dimensions, it is possible that there are still other kinds of worlds: spirit worlds, realms of consciousness inhabited by ancestral presences, energetic domains perceived in mystical experiences, or dimensions of existence that operate under entirely different physical and metaphysical principles than those we currently understand.
Are all of these worlds in crisis? Probably not. The atoms and molecules and microbes are flourishing in their own unique ways. With trillions upon trillions of galaxies, each of which has inhabitable planets, it is doubtful that all are in crisis. Crisis, after all, is not a universal condition but a relational one—it depends on who is affected, how, and in what way. But on Earth, for many, crisis is undeniable. A crisis is an event in which there is needless suffering, for which no instrumental good can fully compensate, and an event in which there is a cutting off of potential for good. Imagine a vulnerable human being, a child for example, who experiences great terror, trapped in a battle, and then dies from it. Here we have the two elements of crisis at a local level: terrible suffering and missed potential. Either alone would be a crisis.
In our time we have crises of this sort suffered at many levels, and not by humans alone. The disruption of ecosystems, communities, and individual lives in ways that diminish well-being and hinder the possibility of renewal. It helps to keep in mind the examples:
The insect world may be facing significant challenges. Insects, which play crucial roles in pollination, decomposition, and food chains, appear to be declining in many regions, potentially due to habitat destruction, pesticide use, and climate change. The plant world is in crisis. Forests that have stood for centuries are being felled for timber, grazing, and industry. Climate change is shifting rainfall patterns, causing droughts that weaken ecosystems already under stress. The animal world is in crisis. Species are disappearing at rates unseen since the last mass extinction. Amphibians succumb to fungal diseases accelerated by human travel and warming temperatures. Large mammals struggle against shrinking habitats, poaching, and pollution. Added to this is the almost untold abuse we inflict on subjugated animals in agriculture and forms of "recreation." Billions of animals live and die in conditions of extreme suffering, bred and confined for human consumption, entertainment, and labor, their sentience disregarded as mere utility.
The human world is in crisis. Climate refugees leave behind lands that can no longer sustain them. Entire communities are wiped out by floods, hurricanes, wildfires, and heatwaves intensified by human activity. Wars erupt over resources, driven by political and economic instability. The gap between rich and poor grows ever wider, deepening cycles of suffering and injustice. The mental and spiritual toll of crisis weighs heavy: despair, anxiety, and alienation take root as people sense, consciously or not, that the world they knew is slipping away.
These crises are entangled. The loss of forests means the loss of carbon sinks that stabilize the climate. The decline of insects disrupts food systems, affecting both wildlife and agriculture. The suffering of people is tied to the suffering of the land. There is no crisis that is purely ecological or purely social—each is bound to the others in a living, dynamic web.
An Aspirational Ideal: Ecological Civilizations
Yet even in the face of so much loss, crisis is not the end of the story, perhaps even for life on Earth. Whitehead reminds us that reality is not static but in a continuous act of becoming, and that there is a spirit of creative transformation at work in the world, inside each living being and also beyond each living being - on our planet and on all planets, at the micro-level and the macro-level. This spirit is part of what process philosophers often mean by God. Every moment carries within it the seeds of novelty, the possibility of something new. Crisis and opportunity arise together. The question, then, is not only whose worlds are in crisis, but also how we might respond—without assuming that ours alone are at issue.
Many process philosophers across different parts of the world aspire to develop a new kind of civilization—an Ecological Civilization. In this they join forces with many others outside the process community. This vision calls for a society in which people live with respect and care for the community of life, understanding themselves as part of, not apart from, the larger web of life on Earth. It recognizes that humans are, in some way, kin to the stars, woven into the very fabric of the cosmos.
At its foundation, an Ecological Civilization is built on local communities, both urban and rural. that are creative, compassionate, participatory, diverse, inclusive, humane to animals, and good for the earth, with no one left behind. Instead of extraction and domination, this civilization prioritizes cooperation, sustainability, and mutual flourishing. It fosters an economic and social system in which well-being is not measured solely by financial wealth but by the health of relationships—among humans, other living beings, and the planet itself.
This vision is best understood as an aspirational ideal. Such a civilization will not come about once and for all or all at once. But it can be approximated in local settings, Thus ecological civilization is not merely theoretical; it is an ongoing process that calls for practical efforts in governance, education, agriculture, and technology. It urges a transformation in how we perceive progress, encouraging societies to adopt practices that align with the well-being of the planet and future generations. The shift toward an Ecological Civilization is an invitation to reimagine what it means to live well, not at the expense of others but in harmony with the broader community of life.
Setting a Mood
Can Whitehead's philosophy contribute to such a civilization? Yes, it can, not so much by having vast amounts of people reading texts from Whitehead (although that is a worthy project) but by working with others - economists, psychologists, educators, artists, parents, grandparents, and more - to set a mood. Just as the Western Enlightenment was a mood of this sort, emphasizing reason and progress, and the Romantic reaction a mood valuing emotion and nature, so too can the spirit of Whitehead's thinking become a mood—one that fosters relationality, process, and creative advance as guiding principles for navigating crises.
Whitehead’s philosophy offers several key insights that contribute to this mood.
Being is becoming. Every moment is an act of becoming, shaped by past influences but always open to new possibilities. Crisis, then, is not merely catastrophe; it is also a turning point, an opening to new configurations of life. A process-oriented response to crisis must embrace adaptability, recognizing that the world is in constant flux and that creative solutions can emerge even from apparent collapse.
Reverence for life. Whitehead’s notion of "world-loyalty" calls us beyond anthropocentrism, recognizing that human well-being is inseparable from the well-being of other forms of life. Ethical responses to crisis must acknowledge the interconnectedness of all entities, from microbes to entire ecosystems, and seek solutions that promote mutual flourishing rather than merely human convenience.
Experience is everywhere. Every actual entity, from subatomic particles to entire galaxies, participates in the universe’s ongoing creativity. Crisis is not just a material disruption but an experiential one, affecting the way beings relate to and feel the world. Recognizing this helps us cultivate a deeper sensitivity to the suffering and resilience of nonhuman worlds, fostering a more compassionate and inclusive response.
Creativity. The universe is characterized by ongoing creativity, where new possibilities emerge at every moment. Solutions to crisis require openness to unforeseen possibilities rather than clinging to outdated systems. Innovation—whether technological, cultural, or ecological—can be nurtured, allowing new forms of collaboration and problem-solving to arise in response to evolving challenges.
The Living Whole, The divine is not an all-controlling force but a spirit of creative transformation and also a receptacle to the world's sufferings and joys. This spirit, this companion, is not external to the universe but rather, as it were, the living whole of the universe, with a life of its own. Imagine a womb inside of which all all creatures live and move and have their being, embryonic and on their respective yet interconnected journeys. The divine reality is this cosmic womb. It can be imagined in personal terms or transpersonal terms: as she or he or they or it, as thou or as energy, as mystery or as love. God has many names, of which "God" is but one. Whitehead himself speaks of this reality as a Harmony of Harmonies in Adventures of Ideas, present throughout the universe as an Eros that can be felt and that inwardly animates the universe, and also as a Peace that can be known when the self-referential self drops away.
My suggestion is that ideas such as these, drawn from Whitehead, can help us approximate the kinds of civilizations needed in our time. They help set the mood.
The Role of Beauty in Times of Crisis
But there is another essential dimension to our response—one that is too often neglected when crisis demands urgency: the role of beauty. Whitehead argued that beauty is a fundamental aspect of existence, shaping our experiences and responses to crisis. It is one way that human beings experience God, even if they don't believe in God. Its power is that of persuasion not coercion, attraction not domination. It is not an ornament, a luxury, or an afterthought; it is part of the very structure of reality. In times of crisis, beauty does not disappear. It is the greatest source of hope people have in times of despair, and it gives meaning to life. Consider some of its many forms, its many faces:
Recognizing beauty does not erase suffering or missed potential, but it offers a counterbalance to despair. It does not offset the need for a new and different kind of civilization. But it does offset the problem so often faced by well-meaning people who want to help create a better world: namely that depleted moral energy and a feeling of being overwhelmed.
The healing we need in our time comes not through a sense of urgency alone but also, and just as deeply, through delight. In the thick of crises, we find hope, not in the terrible pain and missed potential, but in the powerful beauty of people who respond to crises with courage and compassion, and who exemplify ways of living we find powerful and compelling. And we find hope in the beauty of the more than human world: the endurance of stones, the flowing of streams, the shining of the stars. We are taken into something that transcends us. It is the beauty that calls us forward. Yes, truth and goodness also call us forward, But they call us forward, most deeply, because they are forms of beauty.
It is common to speak of the world as being in crisis, as though there were a single world, a singular reality unraveling before us. But in truth, there are many worlds—overlapping, interwoven, yet also unique, each with its own identity, rhythms, and ways of living. Some of these worlds are human, but many are not. They belong to microbes and insects, to forests and oceans, to birds and mammals, to the unseen networks that sustain life.
From a Whiteheadian perspective, worlds extend even further. Molecules, atoms, and subatomic particle-events have their own ways of being, their own modes of interaction, their own submicroscopic worlds. So too do organisms beyond our planet, and the planets, moons, stars, and galaxies themselves. The creative advance of the universe does not stop with human experience; it pulses through every level of existence, from quantum fields to galactic systems.
Indeed, given Whitehead's idea that we live in a multidimensional universe, and that nothing prevents actualities (concrescing subjects) from inhabiting other dimensions, it is possible that there are still other kinds of worlds: spirit worlds, realms of consciousness inhabited by ancestral presences, energetic domains perceived in mystical experiences, or dimensions of existence that operate under entirely different physical and metaphysical principles than those we currently understand.
Are all of these worlds in crisis? Probably not. The atoms and molecules and microbes are flourishing in their own unique ways. With trillions upon trillions of galaxies, each of which has inhabitable planets, it is doubtful that all are in crisis. Crisis, after all, is not a universal condition but a relational one—it depends on who is affected, how, and in what way. But on Earth, for many, crisis is undeniable. A crisis is an event in which there is needless suffering, for which no instrumental good can fully compensate, and an event in which there is a cutting off of potential for good. Imagine a vulnerable human being, a child for example, who experiences great terror, trapped in a battle, and then dies from it. Here we have the two elements of crisis at a local level: terrible suffering and missed potential. Either alone would be a crisis.
In our time we have crises of this sort suffered at many levels, and not by humans alone. The disruption of ecosystems, communities, and individual lives in ways that diminish well-being and hinder the possibility of renewal. It helps to keep in mind the examples:
The insect world may be facing significant challenges. Insects, which play crucial roles in pollination, decomposition, and food chains, appear to be declining in many regions, potentially due to habitat destruction, pesticide use, and climate change. The plant world is in crisis. Forests that have stood for centuries are being felled for timber, grazing, and industry. Climate change is shifting rainfall patterns, causing droughts that weaken ecosystems already under stress. The animal world is in crisis. Species are disappearing at rates unseen since the last mass extinction. Amphibians succumb to fungal diseases accelerated by human travel and warming temperatures. Large mammals struggle against shrinking habitats, poaching, and pollution. Added to this is the almost untold abuse we inflict on subjugated animals in agriculture and forms of "recreation." Billions of animals live and die in conditions of extreme suffering, bred and confined for human consumption, entertainment, and labor, their sentience disregarded as mere utility.
The human world is in crisis. Climate refugees leave behind lands that can no longer sustain them. Entire communities are wiped out by floods, hurricanes, wildfires, and heatwaves intensified by human activity. Wars erupt over resources, driven by political and economic instability. The gap between rich and poor grows ever wider, deepening cycles of suffering and injustice. The mental and spiritual toll of crisis weighs heavy: despair, anxiety, and alienation take root as people sense, consciously or not, that the world they knew is slipping away.
These crises are entangled. The loss of forests means the loss of carbon sinks that stabilize the climate. The decline of insects disrupts food systems, affecting both wildlife and agriculture. The suffering of people is tied to the suffering of the land. There is no crisis that is purely ecological or purely social—each is bound to the others in a living, dynamic web.
An Aspirational Ideal: Ecological Civilizations
Yet even in the face of so much loss, crisis is not the end of the story, perhaps even for life on Earth. Whitehead reminds us that reality is not static but in a continuous act of becoming, and that there is a spirit of creative transformation at work in the world, inside each living being and also beyond each living being - on our planet and on all planets, at the micro-level and the macro-level. This spirit is part of what process philosophers often mean by God. Every moment carries within it the seeds of novelty, the possibility of something new. Crisis and opportunity arise together. The question, then, is not only whose worlds are in crisis, but also how we might respond—without assuming that ours alone are at issue.
Many process philosophers across different parts of the world aspire to develop a new kind of civilization—an Ecological Civilization. In this they join forces with many others outside the process community. This vision calls for a society in which people live with respect and care for the community of life, understanding themselves as part of, not apart from, the larger web of life on Earth. It recognizes that humans are, in some way, kin to the stars, woven into the very fabric of the cosmos.
At its foundation, an Ecological Civilization is built on local communities, both urban and rural. that are creative, compassionate, participatory, diverse, inclusive, humane to animals, and good for the earth, with no one left behind. Instead of extraction and domination, this civilization prioritizes cooperation, sustainability, and mutual flourishing. It fosters an economic and social system in which well-being is not measured solely by financial wealth but by the health of relationships—among humans, other living beings, and the planet itself.
This vision is best understood as an aspirational ideal. Such a civilization will not come about once and for all or all at once. But it can be approximated in local settings, Thus ecological civilization is not merely theoretical; it is an ongoing process that calls for practical efforts in governance, education, agriculture, and technology. It urges a transformation in how we perceive progress, encouraging societies to adopt practices that align with the well-being of the planet and future generations. The shift toward an Ecological Civilization is an invitation to reimagine what it means to live well, not at the expense of others but in harmony with the broader community of life.
Setting a Mood
Can Whitehead's philosophy contribute to such a civilization? Yes, it can, not so much by having vast amounts of people reading texts from Whitehead (although that is a worthy project) but by working with others - economists, psychologists, educators, artists, parents, grandparents, and more - to set a mood. Just as the Western Enlightenment was a mood of this sort, emphasizing reason and progress, and the Romantic reaction a mood valuing emotion and nature, so too can the spirit of Whitehead's thinking become a mood—one that fosters relationality, process, and creative advance as guiding principles for navigating crises.
Whitehead’s philosophy offers several key insights that contribute to this mood.
Being is becoming. Every moment is an act of becoming, shaped by past influences but always open to new possibilities. Crisis, then, is not merely catastrophe; it is also a turning point, an opening to new configurations of life. A process-oriented response to crisis must embrace adaptability, recognizing that the world is in constant flux and that creative solutions can emerge even from apparent collapse.
Reverence for life. Whitehead’s notion of "world-loyalty" calls us beyond anthropocentrism, recognizing that human well-being is inseparable from the well-being of other forms of life. Ethical responses to crisis must acknowledge the interconnectedness of all entities, from microbes to entire ecosystems, and seek solutions that promote mutual flourishing rather than merely human convenience.
Experience is everywhere. Every actual entity, from subatomic particles to entire galaxies, participates in the universe’s ongoing creativity. Crisis is not just a material disruption but an experiential one, affecting the way beings relate to and feel the world. Recognizing this helps us cultivate a deeper sensitivity to the suffering and resilience of nonhuman worlds, fostering a more compassionate and inclusive response.
Creativity. The universe is characterized by ongoing creativity, where new possibilities emerge at every moment. Solutions to crisis require openness to unforeseen possibilities rather than clinging to outdated systems. Innovation—whether technological, cultural, or ecological—can be nurtured, allowing new forms of collaboration and problem-solving to arise in response to evolving challenges.
The Living Whole, The divine is not an all-controlling force but a spirit of creative transformation and also a receptacle to the world's sufferings and joys. This spirit, this companion, is not external to the universe but rather, as it were, the living whole of the universe, with a life of its own. Imagine a womb inside of which all all creatures live and move and have their being, embryonic and on their respective yet interconnected journeys. The divine reality is this cosmic womb. It can be imagined in personal terms or transpersonal terms: as she or he or they or it, as thou or as energy, as mystery or as love. God has many names, of which "God" is but one. Whitehead himself speaks of this reality as a Harmony of Harmonies in Adventures of Ideas, present throughout the universe as an Eros that can be felt and that inwardly animates the universe, and also as a Peace that can be known when the self-referential self drops away.
My suggestion is that ideas such as these, drawn from Whitehead, can help us approximate the kinds of civilizations needed in our time. They help set the mood.
The Role of Beauty in Times of Crisis
But there is another essential dimension to our response—one that is too often neglected when crisis demands urgency: the role of beauty. Whitehead argued that beauty is a fundamental aspect of existence, shaping our experiences and responses to crisis. It is one way that human beings experience God, even if they don't believe in God. Its power is that of persuasion not coercion, attraction not domination. It is not an ornament, a luxury, or an afterthought; it is part of the very structure of reality. In times of crisis, beauty does not disappear. It is the greatest source of hope people have in times of despair, and it gives meaning to life. Consider some of its many forms, its many faces:
- Moral Beauty: Found in acts of courage and compassion—people standing up for justice and caring for one another. It shines in the quiet resolve of those who choose dignity and humanity over fear, inspiring others to do the same.
- Soul Beauty: Present in those who persist in hope and resilience, radiating strength and faith in life’s capacity for renewal. It is the beauty of those who continue to build, love, and dream, demonstrating an unshakable commitment to a better future.
- Artistic Beauty: Expressed through creativity that uplifts, inspires, and connects. Art transforms emotions into something meaningful, offering joy, wonder, and a sense of shared experience that transcends words.
- Natural Beauty: Seen in the vibrant persistence of life—the blossoming of flowers, the dance of the wind, the vastness of a starry sky. It is a reminder of the world’s endless creativity, renewal, and awe-inspiring splendor.
- Practical Beauty: Present in the harmony of well-designed things—a well-built home that provides shelter and comfort, a thoughtfully prepared meal that nourishes both body and soul, a smoothly functioning city that enables connection and movement. It is the beauty of order, efficiency, and craftsmanship that enhances daily life and brings ease and joy to the world.
- Friendship Beauty: Found in the warmth of genuine connection, in the laughter shared between friends, in the quiet understanding that needs no words. It is the beauty of companionship, of being known and accepted, of walking through life together in trust, support, and joy.
- Tragic Beauty: Found in the depth and richness of fleeting moments, in the way life’s impermanence, even amid losses, enhances its brilliance. It teaches us to savor the present, to embrace the fullness of experience, and to recognize the extraordinary in the everyday, knowing that, somehow, even the tragic side of life is woven into a Harmony of Harmonies beyond our ken.
Recognizing beauty does not erase suffering or missed potential, but it offers a counterbalance to despair. It does not offset the need for a new and different kind of civilization. But it does offset the problem so often faced by well-meaning people who want to help create a better world: namely that depleted moral energy and a feeling of being overwhelmed.
The healing we need in our time comes not through a sense of urgency alone but also, and just as deeply, through delight. In the thick of crises, we find hope, not in the terrible pain and missed potential, but in the powerful beauty of people who respond to crises with courage and compassion, and who exemplify ways of living we find powerful and compelling. And we find hope in the beauty of the more than human world: the endurance of stones, the flowing of streams, the shining of the stars. We are taken into something that transcends us. It is the beauty that calls us forward. Yes, truth and goodness also call us forward, But they call us forward, most deeply, because they are forms of beauty.