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Whitehead's Philosophy of Feeling
&
The Metaphysics of Pain
Jay McDaniel
Whitehead's Philosophy of Feeling
When we think of metaphysics, we often imagine abstract ideas, detached from the tangible world, illustrating the most general principles of the universe. In this view, the answer to the question, "What is metaphysical about pain?" might seem to be "not much." However, when we consider the actual content of Alfred North Whitehead's metaphysics, the answer changes dramatically. For Whitehead, metaphysics is a metaphysics of feeling, where the very building blocks of reality are "occasions of experience" infused with feelings (prehensions) and emotions (subjective forms). In this framework, pain is deeply metaphysical.
Whitehead redefines metaphysics by grounding it in the concrete experiences of life. He does not view the universe as a collection of inert objects but as a process of becoming, where each "occasion of experience" is a moment of feeling. This shifts metaphysics from the realm of abstract principles to the lived experiences that constitute our reality. Pain, then, is not merely a sensation or a psychological state; it is a fundamental aspect of the universe's ongoing process. It reflects the interconnectedness of all things, where each moment of experience is shaped by its relationships with others and by the feelings it inherits and transmits.
Moreover, Whitehead's metaphysics has an ethical dimension. He argues that the decisions people make—whether they inflict suffering or promote goodness—are metaphysical acts. These decisions shape reality just as much as the physical processes studied by science. Thus, metaphysics is not merely speculative; it has real-world implications for how we live and relate to others. The "metaphysics of pain" is central to this understanding because it concerns the most profound aspects of reality: the feelings, experiences, and decisions that shape the world.
Whitehead redefines metaphysics by grounding it in the concrete experiences of life. He does not view the universe as a collection of inert objects but as a process of becoming, where each "occasion of experience" is a moment of feeling. This shifts metaphysics from the realm of abstract principles to the lived experiences that constitute our reality. Pain, then, is not merely a sensation or a psychological state; it is a fundamental aspect of the universe's ongoing process. It reflects the interconnectedness of all things, where each moment of experience is shaped by its relationships with others and by the feelings it inherits and transmits.
Moreover, Whitehead's metaphysics has an ethical dimension. He argues that the decisions people make—whether they inflict suffering or promote goodness—are metaphysical acts. These decisions shape reality just as much as the physical processes studied by science. Thus, metaphysics is not merely speculative; it has real-world implications for how we live and relate to others. The "metaphysics of pain" is central to this understanding because it concerns the most profound aspects of reality: the feelings, experiences, and decisions that shape the world.
Measuring Intensity:
The Metaphysics of Pain
I find myself thinking about "emotional intensity" these days—especially the emotional intensity of those who suffer from the violence and atrocities of war. This leads me to wonder what process philosophy, as influenced by Whitehead, might have to say about such intensity, both its private side and its public side.
I think of Whitehead because "intensity" plays such a prominent role in his philosophy, naming the aim of any and all experience. And because he, more than many other philosophers, places "feeling" at the heart of his philosophy. For Whitehead "feelings" and "subjective forms" are among the fundamental categories of existence. They are not reducible to something more fundamental; they are what is fundamental. Even physical energy, in his philosophy is a form of feeling; and all feelings have a physical, energetic form.
Qualitative and Quantitative Approaches
To be sure, in relation to the intensity of pain, we need more than Whitehead. We need people who give us language to speak to the qualitative dimensions of emotional intensity; we need poets. And we need people who know when no words—none at all—can help people deal with pain. We need those who are quietly present to the pain of others, without adding commentary. But perhaps we also need people who will help us understand the quantitative dimensions, that is, the way in which emotional intensity has a power that is both private (scalar) and public (vectorial). We also need to recognize that some "pains" from which people might suffer, like the loss of a piece of property, pale in significance compared to the pain of a loss of life. In order to understand the degrees of pain, we need numbers, too.
Quantifying Emotional Intensity
Truth be told, we use numbers all the time. In healthcare, patients are often asked to rate their pain on a scale from 1 to 10 to help physicians gauge its intensity. This scale quantifies a subjective experience, assisting healthcare providers in assessing and managing pain while also tracking changes over time to evaluate treatment effectiveness. This concept of scaling could extend to emotions, allowing us to measure and communicate the intensity of feelings like sadness, anxiety, joy, or anger. Indeed, such scaling may also be relevant to more satisfying emotions: gratitude, playfulness, serenity, and wonder. Such scales can be valuable in personal reflection and therapeutic settings.
Moving Beyond the Private-Public Divide
However, there is a temptation to view these emotions, regardless of their intensity, as purely private, isolated experiences. Whitehead’s philosophy of organism can help move beyond this divide between the private and the public, the individual and the relational.
In Process and Reality, Whitehead argues that all concrescing subjects aim at intensity of experience and that the intensities they experience in the moment are subsequently felt by others in the future as they become superjects. While concrescing subjects indeed have a private side, even this private aspect begins with an experience of what, for them, is a public world—a world of other centers of feeling. Privacy, in this sense, is an appropriation of what has happened in the public world, which itself includes other people who are centers of feeling in their own right, and then a bequeathment of what is privately felt to a public world beyond itself. In this intensities of feeling are shared.
Jude Jones and the Relational Nature of Intensity
Among scholars of Whitehead, Jude Jones has extensively explored this concept in her book Intensity: An Essay in Whiteheadian Ontology. Jones explores how the pursuit of intensity shapes the process of becoming and how these intensities are transmitted across time, influencing future experiences. She emphasizes the relational nature of these experiences, demonstrating how Whitehead’s ideas of intensity serve as a crucial link between the individual and the collective, the private and the public. Her exploration offers a fresh perspective on Whitehead’s philosophy, highlighting the profound interconnectedness of all experiences within the broader metaphysical framework he envisioned.
Scalar and Vectorial Aspects of Emotions
Building upon Jones’s work, it's worth exploring the quantitative aspects of emotions through Whitehead's treatment of scalar and vectorial quantities. In Process and Reality, Whitehead distinguishes between scalar and vectorial quantities, where scalar quantities refer to the magnitude of an experience, such as the intensity of an emotion, while vectorial quantities involve both magnitude and direction, implying a relational aspect.
The Vectorial Primacy of Emotional Intensity
Thus, while a scale might quantify the intensity of an emotion (a scalar approach), it’s the vectorial nature—the way these emotions move us, influence others, and contribute to the ongoing process of becoming—that also captures their significance. This vectorial side of life resonates with Whitehead’s broader metaphysical framework, where the relationality of experiences is fundamental. Intensity is not only about how strong a feeling is, but also about how it propels action, shapes future experiences, and connects individuals within the broader fabric of reality.
Emotions as Dynamic Forces
In this light, the quantitative side of emotions can’t be fully understood without considering their directional, relational aspects. Emotions are not just personal states to be measured; they are dynamic forces that influence and are influenced by the broader world, contributing to the ongoing creation of new possibilities and realities.
I think of Whitehead because "intensity" plays such a prominent role in his philosophy, naming the aim of any and all experience. And because he, more than many other philosophers, places "feeling" at the heart of his philosophy. For Whitehead "feelings" and "subjective forms" are among the fundamental categories of existence. They are not reducible to something more fundamental; they are what is fundamental. Even physical energy, in his philosophy is a form of feeling; and all feelings have a physical, energetic form.
Qualitative and Quantitative Approaches
To be sure, in relation to the intensity of pain, we need more than Whitehead. We need people who give us language to speak to the qualitative dimensions of emotional intensity; we need poets. And we need people who know when no words—none at all—can help people deal with pain. We need those who are quietly present to the pain of others, without adding commentary. But perhaps we also need people who will help us understand the quantitative dimensions, that is, the way in which emotional intensity has a power that is both private (scalar) and public (vectorial). We also need to recognize that some "pains" from which people might suffer, like the loss of a piece of property, pale in significance compared to the pain of a loss of life. In order to understand the degrees of pain, we need numbers, too.
Quantifying Emotional Intensity
Truth be told, we use numbers all the time. In healthcare, patients are often asked to rate their pain on a scale from 1 to 10 to help physicians gauge its intensity. This scale quantifies a subjective experience, assisting healthcare providers in assessing and managing pain while also tracking changes over time to evaluate treatment effectiveness. This concept of scaling could extend to emotions, allowing us to measure and communicate the intensity of feelings like sadness, anxiety, joy, or anger. Indeed, such scaling may also be relevant to more satisfying emotions: gratitude, playfulness, serenity, and wonder. Such scales can be valuable in personal reflection and therapeutic settings.
Moving Beyond the Private-Public Divide
However, there is a temptation to view these emotions, regardless of their intensity, as purely private, isolated experiences. Whitehead’s philosophy of organism can help move beyond this divide between the private and the public, the individual and the relational.
In Process and Reality, Whitehead argues that all concrescing subjects aim at intensity of experience and that the intensities they experience in the moment are subsequently felt by others in the future as they become superjects. While concrescing subjects indeed have a private side, even this private aspect begins with an experience of what, for them, is a public world—a world of other centers of feeling. Privacy, in this sense, is an appropriation of what has happened in the public world, which itself includes other people who are centers of feeling in their own right, and then a bequeathment of what is privately felt to a public world beyond itself. In this intensities of feeling are shared.
Jude Jones and the Relational Nature of Intensity
Among scholars of Whitehead, Jude Jones has extensively explored this concept in her book Intensity: An Essay in Whiteheadian Ontology. Jones explores how the pursuit of intensity shapes the process of becoming and how these intensities are transmitted across time, influencing future experiences. She emphasizes the relational nature of these experiences, demonstrating how Whitehead’s ideas of intensity serve as a crucial link between the individual and the collective, the private and the public. Her exploration offers a fresh perspective on Whitehead’s philosophy, highlighting the profound interconnectedness of all experiences within the broader metaphysical framework he envisioned.
Scalar and Vectorial Aspects of Emotions
Building upon Jones’s work, it's worth exploring the quantitative aspects of emotions through Whitehead's treatment of scalar and vectorial quantities. In Process and Reality, Whitehead distinguishes between scalar and vectorial quantities, where scalar quantities refer to the magnitude of an experience, such as the intensity of an emotion, while vectorial quantities involve both magnitude and direction, implying a relational aspect.
The Vectorial Primacy of Emotional Intensity
Thus, while a scale might quantify the intensity of an emotion (a scalar approach), it’s the vectorial nature—the way these emotions move us, influence others, and contribute to the ongoing process of becoming—that also captures their significance. This vectorial side of life resonates with Whitehead’s broader metaphysical framework, where the relationality of experiences is fundamental. Intensity is not only about how strong a feeling is, but also about how it propels action, shapes future experiences, and connects individuals within the broader fabric of reality.
Emotions as Dynamic Forces
In this light, the quantitative side of emotions can’t be fully understood without considering their directional, relational aspects. Emotions are not just personal states to be measured; they are dynamic forces that influence and are influenced by the broader world, contributing to the ongoing creation of new possibilities and realities.
Vectors and Scalars:
Physics and Feeling
An interesting feature of Whitehead's philosophy is that he offers two terms from mathematical physics which are also relevant to the theme of experiential intensity as enjoyed and suffered in human life: scalar and vector. In mathematical physics, the terms "scalar" and "vector" refer to different types of quantities that describe physical properties. A scalar is a quantity that has only magnitude (size or amount) and no direction. Examples of scalars include temperature, mass, energy, and time. These quantities are fully described by a single value, such as "30 degrees Celsius" or "10 kilograms."
On the other hand, a vector is a quantity that has both magnitude and direction. Vectors are often used to describe things like force, velocity, and displacement. For example, a vector could describe a force of "10 newtons" acting in a specific direction, like "north."
In Whitehead's philosophy, these terms take on a broader significance beyond their strict physical meanings. They help explain the nature of experiential intensity in human life.
Scalar intensity refers to the degree of intensity or depth of feeling in an experience without reference to any specific direction of influence or change. It’s about the sheer magnitude of experience—how intense or profound it is in and of itself.
Vector intensity refers to the intensity of an experience as it inherits feelings from the past actual world and contributes to the feelings of concrescing subjects in the future. It captures the dynamic aspect of experience, showing how each moment of experience both receives from the past and projects into the future.
This conceptual borrowing from physics allows Whitehead to articulate the nuances of human experience, showing how some experiences are powerful in a private way (scalar), and how all of them inherit from the past and affect others in the future (vector). Both can, in principle, be quantified.
Addendum: Whitehead on Scalar
and Vector Quantities
The ‘datum’ in metaphysics is the basis of the vector-theory in physics; the quantitative satisfaction in metaphysics is the basis of the scalar localization of energy in physics; the ‘sensa’ in metaphysics are the basis of the diversity of specific forms under which energy clothes itself. Scientific descriptions are, of course, entwined with the specific details of geometry and physical laws, which arise from the special order of the cosmic epoch in which we find ourselves. But the general principles of physics are exactly what we should expect as a specific exemplification of the metaphysics required by the philosophy of organism.
- Alfred North Whitehead, Process and Reality
But the philosophy of organism attributes ‘feeling’ throughout the actual world. It bases this doctrine upon the directly observed fact that ‘feeling’ survives as a known element constitutive of the ‘formal’ existence of such actual entities as we can best observe. Also when we observe the causal nexus, devoid of interplay with sense-presentation, the influx of feeling with vague qualitative and ‘vector’ definition is what we find. The dominance of the scalar physical quantity, inertia, in the Newtonian physics obscured the recognition of the truth that all fundamental physical quantities are vector and not scalar.
- Alfred North Whitehead, Process and Reality
- Alfred North Whitehead, Process and Reality
The satisfaction is merely the culmination marking the evaporation of all indetermination; so that, in respect to all modes of feeling and to all entities in the universe, the satisfied actual entity embodies a determinate attitude of ‘yes’ or ‘no.’ Thus the satisfaction is the attainment of the private ideal which is the final cause of the concrescence. But the process itself lies in the two former phases. The first phase is the phase of pure reception of the actual world in its guise of objective datum for aesthetic synthesis. In this phase there is the mere reception of the actual world as a multiplicity of private centres of feeling, implicated in a nexus of mutual presupposition. The feelings are felt as belonging to the external centres, and are not absorbed into the private immediacy. The second stage is governed by the private ideal, gradually shaped in the process itself; whereby the many feelings, derivatively felt as alien, are transformed into a unity of aesthetic appreciation immediately felt as private. This is the incoming of ‘appetition,’ which in its higher exemplifications we term ‘vision.’ In the language of physical science, the ‘scalar’ form overwhelms the original ‘vector’ form: the origins become subordinate to the individual experience. The vector form is not lost, but is submerged as the foundation of the scalar superstructure.
- Alfred North Whitehead, Process and Reality
- Alfred North Whitehead, Process and Reality