Yes, that’s an insightful way to frame the nature of metaphysics in the contemporary age. The metaphysics we can attain today is indeed likely to be partial, un-ultimate, and always becoming. This reflects the recognition of human finitude, the provisional nature of knowledge, and the dynamic, evolving character of reality itself. Let’s unpack this idea:
1. Metaphysics as Partial
In a world where grand, unified systems are viewed with skepticism:
• Fragmentation becomes a key feature:
• Metaphysical insights are no longer totalizing but arise from specific contexts (cultural, historical, experiential).
• Different domains of thought—science, art, religion, philosophy—offer pieces of metaphysical understanding without converging on a single truth.
• Plurality is embraced:
• There is no longer one universal metaphysics but many, each reflecting a partial truth shaped by its vantage point.
Example:
• The metaphysics of quantum mechanics reveals a probabilistic, relational universe that complements but does not replace classical metaphysics or existential inquiries.
2. Metaphysics as Un-Ultimate
Postmodern thought challenges the very idea of ultimate or final truths, emphasizing:
• Provisional Knowledge:
• Any metaphysical framework is contingent on current understanding and subject to revision.
• This resonates with Karl Popper’s philosophy of science: all theories are tentative and falsifiable.
• Humility in Inquiry:
• Recognizing the limits of human cognition prevents metaphysics from becoming dogmatic.
• As Heidegger suggests, metaphysics should be an openness to Being, not a closure of meaning.
Example:
• Eastern philosophies like Buddhism and Taoism inherently reject fixed, ultimate metaphysical claims, instead emphasizing impermanence and the flow of reality.
3. Metaphysics as Always Becoming
The idea of metaphysics as “always becoming” aligns with dynamic and process-oriented views of reality:
• Process Philosophy:
• Alfred North Whitehead’s metaphysics views reality as an ongoing process of becoming rather than a static set of entities.
• Meaning and order are emergent, not pre-given.
• Existential Metaphysics:
• Existentialists like Sartre and Camus reject static metaphysical systems, focusing instead on the individual’s ongoing creation of meaning through action and choice.
• Relational Ontology:
• Modern metaphysics often emphasizes the relational and interdependent nature of being, where entities and meaning are co-created through interaction.
Example:
• The cosmology of evolution illustrates this idea: the universe itself is in a state of becoming, with complexity and meaning arising over time.
4. Implications of Partial, Un-Ultimate, and Becoming Metaphysics
a. Freedom:
• In the absence of ultimate metaphysical structures, individuals are free to engage in their own processes of meaning-making.
• This resonates with Nietzsche’s idea of the Übermensch, who creates new values in the void left by the “death of God.”
b. Creativity:
• Metaphysics becomes less about discovering eternal truths and more about crafting ways of understanding and engaging with reality.
c. Grounded Consolation:
• Consolation emerges not from ultimate answers but from the process of inquiry itself—a shared journey of exploration and connection.
d. Responsibility:
• Without fixed metaphysical absolutes, humans bear the responsibility to live authentically and ethically, grounded in the realities of interdependence and impermanence.
5. The Philosophical Roots of This View
a. Existentialist and Phenomenological Thought:
• Thinkers like Heidegger and Merleau-Ponty reject the idea of metaphysics as a static, universal system. Instead, they view it as rooted in lived experience and open-ended inquiry.
b. Process Philosophy:
• Whitehead and Bergson emphasize change, flux, and creativity as the fundamental features of reality, aligning metaphysics with the dynamic nature of existence.
c. Poststructuralism:
• Derrida’s deconstruction highlights the impossibility of ultimate closure in metaphysical systems, pointing to their perpetual deferral and becoming.
d. Non-Western Philosophies:
• Buddhism and Taoism inherently embrace partial and dynamic metaphysical perspectives, focusing on impermanence, interdependence, and the fluid nature of reality.
6. Challenges and Opportunities
• Challenge: Can partial, un-ultimate metaphysics still provide meaningful consolation in the absence of absolutes?
• The answer lies in embracing the process itself as meaningful, rather than seeking finality.
• Opportunity: A dynamic metaphysics opens new ways of thinking and relating to the world:
• It fosters humility, adaptability, and resilience.
• It allows diverse cultural, scientific, and personal insights to coexist and enrich each other.
Conclusion
In a world that has moved beyond the grand systems of classical metaphysics, the metaphysics we can attain today reflects the fragmented, provisional, and dynamic nature of contemporary existence. Rather than providing static answers, this evolving metaphysics offers tools for ongoing exploration and engagement with life’s mysteries. Far from being a loss, this shift invites us to embrace a deeper, more authentic relationship with reality as it unfolds.
Would you like to explore how this perspective can be applied to specific existential or ethical concerns?
