​Prehensions and the
Solidarity of the Universe
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"A prehension is not so much a relation as a relating, or transition, which carries the object into the makeup of the subject."

—V. Lowe in D. Brown et al., Process Philosophy and Christian Thought,​

"This is the problem of the solidarity of the universe. The classical doctrines of universals and particulars, of subject and predicate, of individual substances not present in other individual substances, of the externality of relations, alike render this problem incapable of solution. The answer given by the organic philosophy is the doctrine of prehensions."

- Alfred North Whitehead, Process and Reality

The idea that all actualities have some form of interiority, whether conscious or unconscious, goes by different names, each with a slightly different emphasis:
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• Panpsychism: This term suggests that all things have a form of consciousness or mind. In its broadest sense, it implies that everything in the universe possesses some form of mental or experiential aspect, however rudimentary.
• Panexperientialism: Often associated with process philosophy, particularly Whiteheadian thought, this term emphasizes that all entities have experiences, though not necessarily consciousness. It suggests that experience, rather than consciousness, is the fundamental quality shared by all actual entities.
• Panprehensionality: Also rooted in process philosophy, this term refers to the idea that all actualities are acts of "prehension." In Whitehead's terminology, prehension is the process by which entities take in or relate to other entities. This concept highlights the relational and integrative aspects of all actualities, suggesting that everything in the universe has a way of grasping or feeling its environment, contributing to its internal experience.

Each of these terms reflects a nuanced perspective on the inner life of all things, ranging from simple experiences to more complex forms of awareness and relationality. "Panprehensionality" is a fitting addition, particularly within the context of process philosophy, where the idea of prehension is central to understanding how entities relate to and integrate with the world around them. It is important because it connects the idea of interiority with that of interconnectedness. As Victor Lowe puts it, ""A prehension is not so much a relation as a relating, or transition, which carries the object into the makeup of the subject."

The Idea of Prehension

The first recorded use of the word "prehension" was in 1534, in the context of British law, where it referred to the act of apprehending an offender:

"The nexte sessions...to be holden after the prehension or attachement of such offendour" (Act 26 Henry VIII c. 6 §9).

​The word has a rich history thereafter. The Oxford English Dictionary outlines five distinct meanings of the term "prehension," highlighting its evolution across different contexts:

1. Legal: In its earliest use, "prehension" referred to the "seizure or arrest in the name of the law" (now obsolete) and the "action of taking possession of something, occupation" (also obsolete).
2. Zoological (Physical): The term denotes the "action of physically grasping or holding something." For instance, in 1833, C. Bell described the beak of a bird as "the organ of prehension and of touch" (Hand, vi. 140).
3. Zoological (Mental): It also refers to the "action of grasping with the mind; mental apprehension." By 1940, A. Gesell et al. observed that "The 40-week old infant can pick up a crumb with precise pincer prehension" (First Five Years of Life, iii. 25).
4. Philosophical (General): In philosophy, "prehension" describes the perception of and response to an object or event, irrespective of cognition; the interaction between a subject and an entity or event.
5. Philosophical (Whitehead's Specific Use): In Whitehead's philosophy, prehension is an act of "feeling" something—where an actual entity grasps another entity, actual or non-actual, integrating it into the subject's experience. As V. Lowe explained in 1971, "a prehension is not so much a relation as a relating, or transition, which carries the object into the makeup of the subject" (Process Philosophy and Christian Thought).​

Prehensions and the Solidarity of the Universe​

Whitehead is especially interested in how individual entities in the universe are connected to others through prehensions. Indeed, for him, the very solidarity of the universe depends on prehensions. He writes:

"This is the problem of the solidarity of the universe. The classical doctrines of universals and particulars, of subject and predicate, of individual substances not present in other individual substances, of the externality of relations, alike render this problem incapable of solution. The answer given by the organic philosophy is the doctrine of prehensions, involved in concrescent integrations, and terminating in a definite, complex unity of feeling. To be actual must mean that all actual things are alike objects, enjoying objective immortality in fashioning creative actions; and that all actual things are subjects, each prehending the universe from which it arises. The creative action is the universe always becoming one in a particular unity of self-experience, and thereby adding to the multiplicity which is the universe as many. This insistent concrescence into unity is the outcome of the ultimate self-identity of each entity."
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—Whitehead, Alfred North. Process and Reality (Gifford Lectures Delivered in the University of Edinburgh During the Session 1927-28) (pp. 56-57). Free Press. Kindle Edition.

The Emotional Side of Solidarity

Whitehead introduces the idea that emotions are fundamental to the social fabric of the universe through his concept of prehension. In his philosophy, prehensions are acts of feeling—specifically, feeling the presence of others, whether actual or potential. Each prehension carries with it an emotional or subjective form. Two primary forms of these emotions are adversion and aversion, or attraction and repulsion. This suggests that the universe achieves solidarity through both attraction and repulsion. For example, the attraction between electrons and protons is a fundamental force that helps maintain the structure of atoms, contributing to the stability of the universe. Similarly, repulsive forces, such as those between like-charged particles, also play a crucial role in maintaining the balance and integrity of physical systems. Thus, the universe's cohesion relies on a dynamic interplay of both attractive and repulsive forces, reflecting the complex emotional and relational fabric that Whitehead sees as intrinsic to all existence.

The idea that "panprehensionality is a form of panemotionality" deepens the understanding of Whitehead's philosophy by emphasizing that the pervasive capacity for prehension—where every entity feels or experiences the presence of others—is inherently tied to emotion. In Whitehead's metaphysical framework, every prehension, or act of feeling, carries an emotional dimension, meaning that the relational fabric of the universe is not just about neutral interactions but is suffused with emotion. This suggests that every interaction, at every level of existence, involves a subjective response that is emotionally charged, whether it be attraction, repulsion, curiosity, or indifference.

Panprehensionality, then, is more than just a universal capacity for experience; it is a universal capacity for emotional experience. This concept implies that the universe itself is characterized by a kind of panemotionality, where emotions are not just human phenomena but are embedded in the very processes that constitute reality. Every entity, from the smallest particle to the most complex organism, participates in this web of emotional connectivity, making emotions a fundamental aspect of all existence and reinforcing the idea that the universe is as much an emotional system as it is a physical and relational one.

This perspective also challenges traditional distinctions between mind and matter, suggesting that emotionality is not confined to conscious beings but is a feature of all entities in the universe, from the simplest to the most complex. It broadens our understanding of emotion, viewing it as a primal force that shapes the interactions and evolution of the cosmos itself. In this way, panemotionality suggests that emotions are not secondary or derivative but are instead woven into the very fabric of reality, playing a crucial role in the unfolding processes of creation, destruction, and renewal that define the universe. Through this lens, the cosmos is seen as a dynamic and emotionally vibrant tapestry, where each moment of experience contributes to the ongoing emotional and relational development of the whole.

- Jay McDaniel