The Powers of Imagination
Insights from Process Philosophy
Whitehead was an imaginative philosopher. He wove together insights from science, art, spirituality, and religion into a rich and complex worldview that envisions creativity as the ultimate reality of the universe, even more ultimate than God. Whereas other philosophers might imagine already-existing "beings" as the building blocks of the universe, he imagines a universe in which self-creative yet relational "becomings" are the building blocks. And they are not really block-like at all. They are happenings, events, pulsations. He adds that we, as human beings, are instances of such becomings. He proposes as well that we are inwardly lured, moment by moment, by a cosmic Lure that is indeed divine and loving. Contrary to perceptions that the universe is fundamentally violent, he proposes that it is fundamentally relational, and that the cosmic Lure is also a cosmic Life, a divine life whose essence is Peace. Yes, he was an imaginative philosopher.
Perhaps it is no accident that the imagination plays a prominent role in Whitehead's philosophy. In Process and Reality, Whitehead speaks of actual entities as having feelings or prehensions, some of which are "imaginative feelings" in contrast to "perceptive feelings." Imaginative feelings build upon what is perceived and add something new and different, originating from another source. The imaginative feeling need not be clear and distinct to be effective in our lives, and the objects of these feelings—the "worlds" we imagine—need not be clear and distinct. Imaginative feelings can be intuitive and vague but powerful.
Shortly, I will focus on human imaginative feelings, noting eight types of imagination and prioritizing the importance of what I call the loving imagination, but it is important at the outset to recognize that other kinds of creatures can also imagine. We humans imagine, to be sure, but other animals do as well. It is also possible that living cells, sentient beings on other planets and in other galaxies, or beings living in other dimensions (spirits and ancestors), likewise imagine. The question of whether or not they do is an empirical question, not a metaphysical one. Moreover, for Whitehead, the mind of the universe—God—is deeply imaginative. God imagines the way things can be in the future, even as they may not yet exist in the present, planting possibilities for healing, hope, and creativity in the universe. God creatively transforms what happens in the world into whatever beauty is possible, to be divinely enjoyed in a relational way, such that we and other creatures can partake in the beauty felt by God. God is, as it were, an imagineer.
As other animals on Earth imagine, their imaginations build upon forms of perception, as do our own. Their imaginations may be sonic, olfactory, visual, kinesthetic, or tactile. The point here is that the imagination need not be limited to "images." It can be built upon "sounds," for example, as we know in musical imaging. Often, it is a coalescence of many forms of perception, gathered together, to which something new is added. In relation to other creatures, we need not ask only "What do they feel?" We rightly ask: "What do they imagine." Other creatures, too, have their imaginative worlds.
We and other creatures imagine when we feel the presence of possibilities in the mental side of our experience in a subjective way—possibilities that are about a world of one sort or another, be it actual or potential, fictional or plausible, friendly or dangerous, pleasant or frightening. We are imagining the way a world has been, or is, or can be. The act of imagining points toward a world of one sort or another, and it is also enjoyable in its own right. Imaginative feelings are part of what Whitehead means by "the self-enjoyment" of a concrescing subject of experience. We don't simply imagine for the sake of survival, we also imagine because it is, or can be, fun. Play and humor are among our most enjoyable forms of imagination.
With his openness to imaginative feelings, Whitehead is continuous with the Romantic movement of Western literature but emphasizes (counter to some Romantics) that the imagination is found in scientific thinking and other forms of reason, and thus not limited to the arts. Mathematicians and engineers, no less than poets and musicians, are imaginative. So are parents figuring out ways to get their children to bed. With all of this in mind, I offer below eight forms of imagination, hoping they might inspire you, the reader, to consider still more:
The Imaginal (as Ontological Realm)
The need for loving imagination in our time is paramount, and the arts, sciences, education, and religion all have crucial roles to play. Here are some ideas on how each of these domains can contribute to fostering imaginative and loving ways:
The Arts
By weaving together the strengths of the arts, sciences, education, and religion, we can cultivate a more imaginative and loving society, one that builds upon existing forms of imagination and creates new pathways for compassion and understanding.
On the other hand, nothing is foreordained. It is possible that the destructive and delusional imaginations will be ever more powerful than the loving imagination, and that social imaginaries will emerge that prioritize power and control, selfishness and greed, empire-making and dominance-politics over the better angels of human life: kindness, creativity, community, compassion. Such imaginaries already exist. Whitehead writes that it is the business of the future to be dangerous. He is right. It is the business of humankind, co-dreaming with God and nourished by energies from the Earth community, to imagine more hopeful futures and act upon them. Can we do so?
- Jay McDaniel
Perhaps it is no accident that the imagination plays a prominent role in Whitehead's philosophy. In Process and Reality, Whitehead speaks of actual entities as having feelings or prehensions, some of which are "imaginative feelings" in contrast to "perceptive feelings." Imaginative feelings build upon what is perceived and add something new and different, originating from another source. The imaginative feeling need not be clear and distinct to be effective in our lives, and the objects of these feelings—the "worlds" we imagine—need not be clear and distinct. Imaginative feelings can be intuitive and vague but powerful.
Shortly, I will focus on human imaginative feelings, noting eight types of imagination and prioritizing the importance of what I call the loving imagination, but it is important at the outset to recognize that other kinds of creatures can also imagine. We humans imagine, to be sure, but other animals do as well. It is also possible that living cells, sentient beings on other planets and in other galaxies, or beings living in other dimensions (spirits and ancestors), likewise imagine. The question of whether or not they do is an empirical question, not a metaphysical one. Moreover, for Whitehead, the mind of the universe—God—is deeply imaginative. God imagines the way things can be in the future, even as they may not yet exist in the present, planting possibilities for healing, hope, and creativity in the universe. God creatively transforms what happens in the world into whatever beauty is possible, to be divinely enjoyed in a relational way, such that we and other creatures can partake in the beauty felt by God. God is, as it were, an imagineer.
As other animals on Earth imagine, their imaginations build upon forms of perception, as do our own. Their imaginations may be sonic, olfactory, visual, kinesthetic, or tactile. The point here is that the imagination need not be limited to "images." It can be built upon "sounds," for example, as we know in musical imaging. Often, it is a coalescence of many forms of perception, gathered together, to which something new is added. In relation to other creatures, we need not ask only "What do they feel?" We rightly ask: "What do they imagine." Other creatures, too, have their imaginative worlds.
We and other creatures imagine when we feel the presence of possibilities in the mental side of our experience in a subjective way—possibilities that are about a world of one sort or another, be it actual or potential, fictional or plausible, friendly or dangerous, pleasant or frightening. We are imagining the way a world has been, or is, or can be. The act of imagining points toward a world of one sort or another, and it is also enjoyable in its own right. Imaginative feelings are part of what Whitehead means by "the self-enjoyment" of a concrescing subject of experience. We don't simply imagine for the sake of survival, we also imagine because it is, or can be, fun. Play and humor are among our most enjoyable forms of imagination.
With his openness to imaginative feelings, Whitehead is continuous with the Romantic movement of Western literature but emphasizes (counter to some Romantics) that the imagination is found in scientific thinking and other forms of reason, and thus not limited to the arts. Mathematicians and engineers, no less than poets and musicians, are imaginative. So are parents figuring out ways to get their children to bed. With all of this in mind, I offer below eight forms of imagination, hoping they might inspire you, the reader, to consider still more:
The Imaginal (as Ontological Realm)
- The Imaginal realm is an intermediate world between the material and spiritual, deeply rooted in mystical traditions and discussed by philosopher Henry Corbin.
- It is accessed through disciplined imagination, filled with archetypal symbols, visions, and spiritual truths.
- Unlike mere fantasy, the imaginal possesses an ontological reality, bridging the physical and spiritual dimensions.
- It serves as a conduit for divine messages and metaphysical insights, revealing deeper layers of existence through symbolic representations.
- Examples include visions of the Prophet Muhammad in Sufism, St. Teresa of Avila’s visions of Christ, and active imagination in Jungian psychology.
- The Social Imaginary pertains to the collective framework through which people understand their social existence.
- Coined by thinkers like Charles Taylor and Cornelius Castoriadis, it encompasses shared norms, values, and practices defining a community's way of life.
- It shapes individuals' perceptions of their roles, relationships, and societal structures, being an embodied and enacted reality.
- This collective imagination evolves with cultural shifts and historical changes, continuously influencing and being influenced by social practices and narratives.
- Examples include the concept of democracy, the American Dream, and notions of progress and modernity.
- The Fictional realm consists of imaginative creations explicitly acknowledged as not actual but possible.
- Fictional works in literature, film, or theater serve to entertain, provoke thought, and explore hypothetical scenarios.
- They offer a space for creative expression and exploration of the human condition, allowing audiences to experience different perspectives and worlds.
- Unlike the imaginal or social imaginary, the fictional is recognized as a product of the author's imagination, providing social commentary and exploring moral and existential questions.
- Examples include novels like Orwell's 1984, films like Inception, and plays like Shakespeare's Hamlet.
- The Scientific Imagination involves hypothesizing and visualizing concepts, structures, and phenomena that may not yet be empirically verified.
- .It is crucial for developing theories, designing experiments, and interpreting data, allowing scientists to explore beyond current limits.
- Examples include: Theoretical physics concepts like string theory and multiverses; Biological hypotheses about life on other planets; Innovative medical treatments imagined before being empirically tested; Technological advancements such as quantum computing and artificial intelligence.
- In Whitehead's philosophy God is the mind of the universe (primordial nature) and living whole of the universe (consequent nature). The actualities of the universe are inside God but possessing their own power.
- God is all-alluring, coordinating events and availing the universe of possibilities which it can actualize.
- These possibilities are felt by God as "pure potentialities" and include divine hopes for the universe, such as the flourishing of life on Earth.
- Humans co-imagine with God, feeling these divine hopes in their hearts, aligning with divine dreams for environmental stewardship, social justice, and global peace.
- The Ecstatic Imagination involves transcending ordinary self and reality, entering a state of profound joy, unity, and connection with the divine or universe.
- Reported in mystical and spiritual experiences, it involves an immediate, direct experience of the divine or ultimate reality.
- Examples include mystical experiences in various religious traditions, transcendental meditation, nature-induced ecstasy, and artistic or musical immersion.
- The Delusional imagination involves a disconnection from reality, where an individual holds demonstrably false or irrational beliefs.
- Often associated with mental health conditions such as psychosis, it blurs the boundary between imagination and reality.
- Delusional imagination is characterized by pathological certainty in the unreal, significantly impacting perception, behavior, and interactions.
- Examples include paranoid delusions of persecution, grandiose delusions of extraordinary powers, and somatic delusions of non-existent physical conditions.
- The Destructive Imagination envisions scenarios or actions leading to harm, chaos, or destruction, influencing negative behaviors and decisions.
- It can manifest in both individual and collective contexts, driven by fear, anger, hatred, or desire for power and control.
- Examples include war and conflict strategies, environmental degradation projects, acts of terrorism and violence, and cyber warfare.
- The Loving Imagination co-imagines with God, incorporating elements of the Imaginal, Ecstatic, and Fictional, while avoiding the Delusional and Destructive.
- Rooted in compassion, empathy, and kindness, it envisions and creates scenarios fostering connection, understanding, and mutual support.
- One of the primary activities of the loving imagination is perspective-taking: that is, taking on (imagining) the point of view of others: walking in their shoes.
- The loving imagination actively brings about positive change through acts of love and care, aligning with divine hopes for flourishing life, justice, and peace.
- Examples include acts of kindness, compassionate leadership, humanitarian efforts, and conflict resolution through empathy and understanding.
The need for loving imagination in our time is paramount, and the arts, sciences, education, and religion all have crucial roles to play. Here are some ideas on how each of these domains can contribute to fostering imaginative and loving ways:
The Arts
- Expressing Emotions: Art, music, dance, and literature provide powerful mediums for expressing and sharing deep emotions, fostering empathy and understanding among diverse groups.
- Imagining New Realities: Artists can envision and depict new, more compassionate ways of living and interacting, inspiring others to pursue these visions.
- Cultural Exchange: The arts can bridge cultural divides, fostering appreciation and respect for different traditions and viewpoints.
- Understanding Human Behavior: Psychology and neuroscience can uncover insights into how empathy and compassion function in the brain, guiding interventions to promote these qualities.
- Sustainable Technologies: Environmental science and engineering can develop technologies that promote sustainable living, demonstrating a loving care for our planet.
- Health and Well-being: Medical sciences can advance ways to care for one another, emphasizing holistic and compassionate healthcare approaches.
- Cultivating Empathy: Educational curricula can include social-emotional learning, teaching students how to empathize and connect with others.
- Critical Thinking: Education can encourage critical and creative thinking, empowering individuals to solve problems in innovative and loving ways.
- Community Engagement: Schools and universities can foster a sense of community and service, encouraging students to engage in activities that benefit others.
- Spiritual Teachings: Religious teachings often emphasize love, compassion, and service, guiding adherents to live out these values in their daily lives.
- Community Support: Religious communities can provide support systems, helping individuals through difficult times and promoting collective well-being.
- Interfaith Dialogue: Religion can foster interfaith dialogues, promoting understanding and cooperation among different religious traditions.
- Collaborative Projects: Initiatives that bring together artists, scientists, educators, and religious leaders can create holistic programs that address social issues in imaginative and loving ways.
- Public Campaigns: Campaigns that highlight stories of compassion and imagination can inspire wider societal shifts towards more loving interactions.
- Policy Advocacy: Advocating for policies that promote education, the arts, scientific research, and religious freedom can create environments where imaginative and loving solutions can flourish.
- Community Art Projects: Murals, community gardens, and public art installations that involve local residents can create shared spaces of beauty and connection.
- Science Festivals: Events that make scientific knowledge accessible and exciting to the public can inspire curiosity and a love for learning.
- Service Learning: Educational programs that combine academic learning with community service can teach students the importance of giving back.
- Interfaith Services: Religious events that bring together different faith communities can promote peace and mutual respect.
By weaving together the strengths of the arts, sciences, education, and religion, we can cultivate a more imaginative and loving society, one that builds upon existing forms of imagination and creates new pathways for compassion and understanding.
On the other hand, nothing is foreordained. It is possible that the destructive and delusional imaginations will be ever more powerful than the loving imagination, and that social imaginaries will emerge that prioritize power and control, selfishness and greed, empire-making and dominance-politics over the better angels of human life: kindness, creativity, community, compassion. Such imaginaries already exist. Whitehead writes that it is the business of the future to be dangerous. He is right. It is the business of humankind, co-dreaming with God and nourished by energies from the Earth community, to imagine more hopeful futures and act upon them. Can we do so?
- Jay McDaniel