What is ‘the inanimate’

– a vague comparison

with what we know of life?

Yet isn’t everything animate

from chaos to concern

– defining existence

as ‘being in existence’ –

the direction for there to be order

the consolidations of form

the purpose in ‘being alive’

the meaning in awareness

the moral in thought

the thrust of emotion

the urge to know

– manifestations

of the power to be

into realities



Mike Laidler



Trains of thought

What do we know

of what we do not know?

What can we know

of truths beyond recognition?

Or is the unknown a destination,

built upon the track of the known

– a terminus linked to our point of departure

from a truth we chose to leave behind?

Mike Laidler

Universals and particulars

What is existence?

Can we capture it in a word?

An ever-flowing presence

replete in its transformations,

particular to everything?


But where is this everything?

Is it more than our universe

– too big to be seen at once

spanning all pasts and futures,

the seeming we cannot see without?


Mike Laidler

The hylozoism hypothesis

Is explanation the final factual frontier?  When we come round to thinking that something ‘requires’ an explanation we base the project on our idea about what might count as such.  But once we assume that we have our explanation we are inclined to forget that the idea of it is grounded in the hypothetical.  Consequently, we move away from the fact that we are relying upon assumption by assuming that we are not, because the fact is now ‘explained’.  And without doubt, the prevailing assumption of our scientific age is that ‘hard facts’ provide the real explanations – that causal explanations rationalise those facts and a joined-up knowledge puts things in their place – with scientific proofs standing at the summit of the known.  In other words, we assume that a real knowledge of the world seeks to explain it and anything ‘known’ in the absence of an explanation is inferior and incomplete.  It follows logically that our knowledge of ourselves, reality, life, the universe and indeed existence in general, must remain incomplete until we find the ‘final’ explanation?  But in what way might we expect it to finalise things?

  • If our presence in existence reflects the power and capacity of the universe as a whole, then is the universe both alive and not alive, thinking and unthinking, chaotic and organised, logical and irrational – and ultimately self-aware, self-justifying and self-explanatory?
  • If life is a material property is matter basically alive?

Despite all our scientific advances and achievements we still can’t account for the ‘isness’ of being.  Then how do we explain ourselves?  All we can do is refer one state of being to another – so life is  basically chemistry and everything is bound up with comings and goings that symbolise the impermanence of the ‘power to be’ within the overwhelming embrace of the ‘law of entropy’.  However this generalisation is more apparent than real and its logical premise merely adds to the confusion.  Confused means ‘fused with’ – for instance, the logic of explanation equates the mind to the brain as if their entirely different states of being are scientifically and, by implication, factually irrelevant.  This resembles the premise of the now defunct ‘hylozoism’ hypothesis: that life is an intrinsic property of matter since there is nowhere else for it to be.  Undaunted, science remains bent on explaining everything into-existence from some primal state – certified as the original cause of any change.  But when the child asks about life and death – that is, really asks – we find ourselves juggling with these conceptual confusions – hoping that our bodies and brains might hold the ‘material’ answers, somewhere.

Mike Laidler



The climate change challenge

It is said that ‘time and tide wait for no man’.  Then what is the extent of our reputed ‘God-given’ dominion over and ethical responsibility for the planet?  Do we actually know?  For decades it was largely thought that the facts on climate change were ambiguous and independent of human activity.  There is still ambiguity – because that is the nature of the facts.  And what is reason’s purview when so much of perception is tied to the image of what we want to see?  Indeed, despite the growing consensus that something needs to be done, plus the acknowledgement that actions speak louder than words, the notion of ‘necessary and sufficient action’ still remains a source of controversy.  Nevertheless, it is possible to cut through all the ideation and procrastination to test the true sentiment behind our stated wish to do something – bearing in mind that there is no scope for ‘doing a deal’ or reaching a compromise with the forces of nature.  In reality, climate change may be a symptom of a bigger problem and it is not nature that needs to be fixed.

Doesn’t ‘globalism’ mean that China’s emissions are also our emissions?  What if the time for making comparisons and apportioning blame is over?  Even the checked advance of climate change could mean that the ordinary and the everyday are destined to become the exceptional and occasional.  Or is it just a matter of hanging on until science and technology find the solution?  But isn’t our predicament also due to our insatiable desire for more technology?  Perhaps we need to be honest with ourselves.  If we are to be serious about climate change and its threat to civilisation, then is it not time to re-evaluate the social and economic priorities of the ‘good life’ with its rude incarnations in our vain and excessive indulgences in wasteful luxury and lazy convenience?  If we can’t rise to that challenge and begin to moderate our extravagances right now then all other measures, adjustments and innovations could be compromised.  This problem beggars the imagination and demands a radical redefinition of our civil responsibilities.  Something needs to be done, but it may be the one thing that we can’t expect the authorities to do for us?


‘Philosophy Alive’ examines the relationship between our thinking and the facts.  This involves questioning our assumptions about what the facts mean.  For instance, if climate change poses an immanent threat of global disaster, then there is no doubt that we will need to take urgent and drastic action.  Some critics might point out that the ‘Armageddon scenario’ is still hypothetical, even in the long term, but there is a double consideration here – if the potential consequences are so daunting then we can’t afford to play ‘Russian roulette’ with the lives of our children, so to be pragmatic, we might need to treat the possibility as an inevitability and act accordingly.  Then, even if science has over-estimated the impact of climate change, the error is a good thing if it acts as a spur to positive reform.  Meanwhile, given that science is not infallible, let us hope that we have not already passed some unforeseen point of ‘no return’. 

Mike Laidler