Conatus: REVISED EDITION by Tom Wallace - HTML preview

C O N A T U S

conscious. But if the primary substance of the universe is consciousness, then it is difficult to conceive of this just appearing and immediately functioning sufficiently to allow a viable universe. The notion seems much more difficult than if the initial state of the universe were just dead matter. For this reason it is well to adopt the terms ‘form’ and ‘formlessness’ rather than ‘something’ and ‘nothing’, as these suggest an initial chaotic state from which everything could emerge. It seems more comfortable somehow to think of a conscious universe emerging from formlessness. And also, it avoids the ‘once only’ event that science often seems to need to kick-start the universe — there can be a constant flow between formlessness and form. It could even be said that if the universe is One Thing — The One — then it is both form and formlessness.

Finally, it’s worth taking note that the meaning of the word ‘cosmos’ is ‘adornment’. This thought invites us to be grateful that there really is something rather than nothing! The synthesis of ‘being’ (‘form’) and nothingness (‘formlessness’) is, for Hegel, ‘becoming’. A universe from nothing makes no sense. But a universe that is emergent, transforming and developing — perhaps from formlessness rather than nothing — well, that has a better prospect of making sense to us — better traction as a story. This is Conatus — what this whole book is about! Cosmos as adornment also invites us to believe that the primary meaning of the universe is an aesthetic one — a theme which will be taken up in future chapters. Remember Plato contrasted his world of perfect forms — the Realm of Being — with the everyday world —

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