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Apple Watch Greenwashing

“Greenwashing” is one of those terms that has bubbled up to the mainstream over the last few years and will only intensify as the broader global culture(s) become more attuned to the ecological realities we face in the decade ahead. Whether you’re one of the richest corporations to ever exist in human history or a church or mom-and-pop store or school, it would be wise to realize the measure the risks of claiming the high ground in environmental ethics (while also realizing the upsides and benefits of actually being moral and ethical in approaching those topics)…

Apple Watch not a ‘CO2-neutral product,’ German court finds | Reuters:

Apple based its claim of carbon neutrality on a project it operates in Paraguay to offset emissions by planting eucalyptus trees on leased land.

The eucalyptus plantations have been criticised by ecologists, who claim that such monocultures harm biodiversity and require high water usage, earning them the nickname ‘green deserts.’

Introducing MinistriesLab 🌎

For nearly two decades, my work has lived at the intersection of ministry, teaching, and consulting. From the pulpit to the classroom to boardrooms and coffee shops, I’ve found myself in spaces where the central question is always the same: how do we tell our story in a way that is authentic, transformative, and faithful?

Now, as I continue my doctoral work in Ecology, Spirituality, and Religion at the California Institute of Integral Studies, that question has taken on new urgency. The story we tell as people of faith is not only about our relationship to God and neighbor—it is also about our relationship to the more-than-human world that sustains us.

That conviction is why I’ve started MinistriesLab.

Here’s a podcast episode of Thinking Religion where I discuss some of the background and practical examples of MinistriesLab:

Thinking Religion 174: Introducing MinistriesLab

Why MinistriesLab?

MinistriesLab was born out of the recognition that many churches and religious organizations feel the tension of our ecological moment but aren’t sure how to respond. Climate change, biodiversity loss, and the unraveling of ecosystems aren’t abstract scientific headlines, but rather they are spiritual questions, theological challenges, and pastoral realities.

Too often, churches either avoid ecological conversations because they feel “too political,” or they silo them into one-off “green team” projects. But the truth is this: our spirituality is already ecological. Every sermon, every communion table, every baptism, every hymn, every prayer is situated within a world alive with God’s presence.

My research in integral ecology and what I call the Ecology of the Cross has convinced me that the church’s voice matters profoundly here. Congregations have the capacity to help people see differently and to recover the rooted wisdom of scripture and tradition, and to step into hopeful, place-based practices of care and connection.

What I’m Offering

Through MinistriesLab, I’m bringing together my background in marketing and digital consulting, my years of ministry and teaching, and my ongoing academic work in ecological theology.

Here’s what that looks like in practice:

  • Consulting: Helping churches and ministries tell their stories more clearly online and in person, with strategies that are both practical and faithful.
  • Speaking: Preaching, teaching, and leading workshops on the intersections of faith, ecology, and communication.
  • Place-Based Practices: Offering insights and guidance for congregations to engage their specific local ecosystems, whether through worship, education, or community practices that deepen spiritual awareness of place.

A Theological and Practical Invitation

The church has always been at its best when it helps people see the world with new eyes. From the prophets to Jesus’ parables to Hildegard of Bingen’s viriditas (the greening power of God), our tradition is rich with ecological wisdom. What we need now is the courage to embody it in this time and place.

That’s the heart of MinistriesLab: to equip and encourage faith communities to embrace an ecological spirituality that is both approachable and transformative.

If your congregation or organization is ready to step more fully into that work, whether through a consultation, a speaking engagement, or exploring new practices together, I’d love to start a conversation.

👉 Visit MinistriesLab to learn more, or contact me directly.

“Nature is imagination itself”

James Bridle’s book Ways of Being is a fascinating and enlightening read. If you’re interested in ecology, AI, intelligence, and consciousness (or any combination of those), I highly recommend it.

There is only nature, in all its eternal flowering, creating microprocessors and datacentres and satellites just as it produced oceans, trees, magpies, oil and us. Nature is imagination itself. Let us not re-imagine it, then, but begin to imagine anew, with nature as our co-conspirator: our partner, our comrade and our guide.

Trees as Symbols of Life and Spirit Across Religions

Meeting Our Old Teachers

Trees are older than us (though not as old as you might think), longer-lived than empires, and deeply woven into the stories we tell about wisdom and spirit. They are teachers of patience and endurance, bearing witness to countless centuries of human seeking. Our ancient and modern columns of brick, stone, marble, or concrete still pale in comparison to our ancient tree kin.

Across traditions, trees have anchored human imagination. They serve as symbols of wisdom, life, and connection. However, more than symbols, they are living presences, mediators of the sacred. From Genesis to the Bodhi Tree, from Yggdrasil to the cottonwood of the Lakota Sun Dance, trees appear where human beings grapple with the mysteries of being alive.

The philosopher Owen Barfield once suggested that human consciousness itself has a history, that the way we experience the world evolves over time. He pointed to the so-called Axial Age, when religious and philosophical traditions in Israel, Greece, India, and China reimagined humanity’s relationship to the cosmos. Trees appear in those traditions as if marking the shift: not just as backdrops, but as active participants in our emerging sense of meaning. They carry forward the memory of the older ways of knowing, when spirit and matter were inseparable, and they gesture toward futures in which we might relearn that intimacy.

To pay attention to the trees is to pay attention to our own evolving consciousness. It is also to listen to what Donna Haraway calls “tentacular thinking,” the recognition that all beings are entangled in webs of relation, that meaning itself stretches across roots and fungi and soil and sky. Trees remind us that life is not linear but branching, not heroic but networked. They embody what Ursula Le Guin called the “carrier bag” story of humanity: not a single plot driven by conquest, but a gathering of seeds, fruits, and stories carried in community.

TraditionWisdomLifeSpiritual Connection
Hebrew Bible / JudaismTree of Knowledge of Good and Evil (Genesis); Etz Chaim (“Tree of Life”) as Torah/Wisdom (Proverbs 3:18)Tree of Life in Eden and eschatology (Revived in apocalyptic visions)Olive tree as Israel’s covenantal identity; sacred groves as contested spaces
ChristianityCross as Tree of Life (Acts 5:30; 1 Peter 2:24); Hildegard’s viriditas (greening wisdom)Tree of Life in Revelation (22:2) offers healing to nationsThe Cross links heaven and earth; saints/monks often dwell in tree imagery of rootedness
IslamSidrat al-Muntaha (Lote Tree) marks the limit of knowledge (Qur’an 53)Tree of Immortality in Eden (Q 2:35); olive tree as “blessed tree” (Q 24:35)Trees as signs of God’s creation; paradise described as filled with shade-giving trees
HinduismAshvattha (cosmic fig tree) in Bhagavad Gita represents eternal samsaraBanyan, neem, tulsi as living presences of the divineSacred groves; Bodhi tree as meditation site; cosmic tree with roots in heaven, branches on earth
BuddhismBodhi Tree: site of enlightenment, source of awakened wisdomKalpavriksha (wish-fulfilling tree) symbolizes abundanceTrees as natural meditation sites; Bodhi tree as axis between ignorance and awakening
Indigenous Traditions (Americas, Africa, Celtic)Oaks and yews in Celtic Druidic tradition as sources of sacred knowledgeTrees like baobab as “roots of life”; cottonwood in Lakota Sun DanceWorld Tree as axis mundi (linking underworld, earth, heavens); trees as homes of ancestors/spirits
Norse MythologyYggdrasil’s roots drink from the Well of Mimir (wisdom)Yggdrasil sustains nine realms of existenceYggdrasil as cosmic axis, linking worlds; ravens, serpents, and gods interact with it
Chinese TraditionsFusang tree marks sun’s rising, cosmic orderPeach tree of immortality (fruit of eternal life)Sacred peach tree of Queen Mother of the West links heaven’s gifts with human fate

The Tree of Life in the Ancient Near East

The Hebrew Bible begins with a garden, and at its heart, two trees: the Tree of Knowledge of Good and Evil and the Tree of Life (Gen. 2:9). To eat of the first was to awaken to wisdom — to the awareness of moral boundaries and human limitation. The story is often told as a fall, but it can also be read as the story of consciousness coming into its own, with trees as the threshold between innocence and maturity.

Proverbs later describes wisdom herself as “a tree of life to those who lay hold of her” (Prov. 3:18). Here the metaphor is clear: to live wisely is to be rooted, nourished, fruitful. In Jewish tradition, the Torah itself becomes the Etz Chaim, the Tree of Life, literally embodied in the wooden rollers of the scrolls used in worship.

But trees could also lead astray. The prophets railed against “sacred groves” where Canaanite deities were honored (Deut. 16:21). Yet, even this reveals the deep human instinct to find the divine among trees. And the symbol endures: the Book of Revelation imagines the Tree of Life restored in the New Jerusalem, its leaves “for the healing of the nations” (Rev. 22:2).


Christianity: The Cross as Tree

Christianity radicalizes the symbol by naming the cross itself a tree. The Apostle Peter writes that Christ “bore our sins in his body on the tree” (1 Pet. 2:24). A Roman instrument of execution becomes the world tree of redemption. The symmetry was irresistible to early theologians: where Adam and Eve grasped at fruit, Christ is lifted up on the wood, reversing the fall.

Medieval mystics expanded this imagery. Hildegard of Bingen (1098–1179) described divine life as viriditas, “the greening power,” pulsing through creation. In her visions, the universe itself was a tree, verdant with God’s wisdom. Monks, too, saw trees as ascetic companions: silent, patient, enduring through storms.

For Christians, then, the tree is paradox. It bears death and life, judgment and mercy, sorrow and redemption. Like Yggdrasil, gnawed by serpents but still sustaining the worlds, the cross stands at the center of human story… fragile yet cosmic.


Islam: The Blessed Tree

In the Qur’an, trees shape both warning and blessing. Adam and Eve are commanded not to eat from the Tree of Immortality (Q 2:35). Yet another tree, the Lote Tree of the Utmost Boundary (Sidrat al-Muntaha), appears in the Prophet Muhammad’s night journey. It marks the furthest boundary of created knowledge: beyond it lies only God (Q 53:14–16).

The olive tree carries special significance. The famous Light Verse declares: “God is the Light of the heavens and the earth… lit from a blessed olive tree, neither of the east nor of the west” (Q 24:35). Here, tree and light merge: the olive, ancient source of fuel, becomes metaphor for divine illumination.

Paradise itself is pictured as a garden of abundant, shade-giving trees — a vision profoundly embodied for people whose daily lives knew desert heat. The tree is not abstract; it is rest, sustenance, and divine nearness.


Hinduism: The Cosmic Ashvattha

In the Bhagavad Gita, Krishna describes the universe as a cosmic fig tree, the Ashvattha: “With roots above and branches below, whose leaves are the Vedas; he who knows this tree is the knower of the Veda” (Gita 15:1). Unlike earthly trees, this one grows downward, its nourishment flowing from the eternal into the temporal. To attain liberation, one must cut it down with the “axe of detachment” and seek the source beyond appearances.

But trees are not only metaphors. Living trees are venerated: the banyan, with its aerial roots; the neem, with healing powers; the tulsi plant, tended in courtyards as a goddess in her own right. Sacred groves still shelter temples, holding ecological as well as spiritual memory.

The cosmic tree gathers together time, scripture, and existence. Like Barfield’s insight into symbolic consciousness, it points to a way of seeing in which reality itself is read as text, and trees as living letters of the divine alphabet.


Buddhism: Under the Bodhi Tree

Perhaps no tree is more famous than the Bodhi Tree under which Siddhartha Gautama attained enlightenment. Sitting through the night, he confronted desire, fear, and illusion until he awoke into Buddhahood. Ever since, the Bodhi tree has stood as the site of awakening: wisdom that arises not from conquest but from stillness, from simply being present beneath a tree.

Buddhism also speaks of the Kalpavriksha, the wish-fulfilling tree, symbolizing abundance. Yet the Bodhi dominates the tradition’s imagination, embodying the dharma itself: impermanence in its falling leaves, interdependence in its roots, patient endurance in its trunk.

Like Le Guin’s “carrier bag” theory of narrative, the Bodhi tree is not a hero’s monument but a gathering site. Pilgrims circle it, meditate beneath it, collect its fallen leaves. It is not conquered; it shelters. It contains, carries, holds the story of awakening.


Indigenous Traditions: The World Tree

In Native American cosmologies, the World Tree or Sacred Tree connects earth, underworld, and sky. For the Lakota, the cottonwood chosen for the Sun Dance becomes the axis around which the world is renewed. Dancers tether themselves to it in prayer, embodying the life-giving bond between human and cosmos.

In Africa, great trees such as the baobab and iroko are revered as ancestors themselves, places of gathering, storytelling, and ritual. The tree is not a metaphor for community; it is the community’s center.

Celtic Druids likewise revered oaks and yews, holding ceremonies in groves. Mistletoe growing on oaks was especially sacred, believed to embody divine vitality. These groves were what Haraway might call “tentacular nodes,” entangled sites of relation where human, animal, plant, and divine life braided together.


Norse Mythology: Yggdrasil

Norse mythology centers its cosmos upon Yggdrasil, the great ash tree. Its branches span the heavens; its roots drink from wells of wisdom and fate. Odin, in search of knowledge, sacrifices his eye at the Well of Mimir. Later, he hangs himself upon Yggdrasil for nine nights to gain the runes. Wisdom here is costly, rooted in suffering and sacrifice.

But Yggdrasil is under threat. Serpents gnaw at its roots, Ragnarok looms, yet the tree sustains all realms. It is fragile and resilient at once, much like our own ecological situation.


Chinese Traditions: Trees of Immortality

In Chinese myth, the fusang tree in the east holds the rising sun, anchoring cosmic order. The peach tree of immortality, tended by the Queen Mother of the West, bears fruit every 3,000 years, granting eternal life. Pines, peaches, and cypresses all became emblems of endurance, long life, and the Dao’s flowing balance.

Here again, trees bridge the human and cosmic, marking time’s rhythm and pointing to the way of harmony.


Wisdom, Life, Connection

Stepping back across cultures, we see three recurring themes:

Wisdom: Trees stand at thresholds of knowledge — Eden’s fruit, Yggdrasil’s well, the Bodhi’s silence, the Sidrat al-Muntaha’s boundary.

Life: Trees embody vitality — food, healing, shade, immortality. Their seasonal cycles mirror death and rebirth.

Connection: Trees serve as axis mundi, mediators of heaven and earth, ancestors and descendants, divine and human.

But with Haraway and Le Guin in mind, we can say more. Trees are not just vertical axes; they are networks. They are “carrier bags” of biodiversity, gathering species in their canopies and roots. They are “tentacular,” stretching mycorrhizal threads through soil, binding together whole communities.

If earlier ages saw the tree primarily as a ladder to the divine, perhaps our age can see tree as a web, and recognize in that web our own entanglement with the more-than-human world.

Religious traditions often use trees to point beyond themselves, such as metaphors for wisdom, life, and connection. But metaphysics reminds us that this pointing is not merely symbolic; it reveals something of reality’s very structure.

For Alfred North Whitehead, reality is not made of inert stuff but of events, relationships, and becoming. A tree is not simply a “thing” but a nexus of processes: roots drawing up water, leaves breathing light, fungi threading connections underground. The tree discloses the metaphysical truth that being is relational, that life is constituted by giving and receiving.

Edith Stein’s On the Problem of Empathy makes a similar point from a phenomenological angle: to encounter a tree is to recognize it as more than an object, but as a living subject with its own interiority, its own trajectory of growth and flourishing. The “tree of life” is not a metaphor we impose; it is a reality we meet.

This is where Owen Barfield’s insight comes in: the symbolic power of trees is not arbitrary but reflects the way human consciousness evolves in dialogue with the living world. We do not invent the tree-as-symbol; rather, the tree discloses meanings that consciousness gradually awakens to.


Conclusion: Listening Again

Religions around the world remind us that trees are more than scenery. They are wisdom keepers, givers of life, and cosmic connectors. They hold our evolving consciousness: from mythic imagination to axial philosophy, from medieval mysticism to today’s ecological science.

In a time of deforestation and climate upheaval, the old teachers still stand. They whisper lessons of rootedness, interconnection, and renewal. Perhaps the most spiritual act we can take is also the most practical: to plant, to tend, to listen.

The Ecology of the Cross: Cruciform Trees

If trees are life-givers, they are also sites of suffering. The cross itself was once a tree that was chosen, chopped down, shaped into an instrument of execution that was reused countless times in the Judean countryside of what we modern people of the inherited West would call the first century anno domini or Common Era. And yet in Christian imagination, it became the cosmic Tree of Life. This paradox lies at the heart of what I have been calling the Ecology of the Cross.

In ecological terms, forests today stand as cruciform realities: logged, burned, cut down, yet also central to the healing of the planet. The crucified tree is not only Christ’s cross but also the Amazon rainforest under chainsaw, the black walnut in my backyard enduring storms, the pines of South Carolina clear-cut for development, or the oak trees that are carefully manicured for aesthetic purposes in countless pieces of “property” surrounding churches here in what we now call the Southeast of the United States.

The Ecology of the Cross invites us to see cruciformity not only in human suffering but in the more-than-human world. Trees bear the wounds of our extractive systems, yet they also continue to gift us life: oxygen, shelter, shade, renewal. In this sense, the cross is ecological: a revelation of life’s pattern as death-and-renewal, as sacrifice-and-gift.

Here the metaphysical vision and the theological converge. To stand before a tree is to be confronted with both beauty and fragility, both gift and wound. It is to be drawn into what William Desmond might call the metaxological, the between, where mystery breathes through being.

So when religions speak of trees, whether as wisdom, life, or cosmic connectors, they are not only projecting human stories onto nature. They are intuiting something real about the metaphysical and theological shape of existence.

And in an age of ecological crisis, these intuitions call us back. To see a tree as a teacher is to see the world as sacramental, alive with wisdom and suffering, calling for care. To embrace the Ecology of the Cross is to recognize that redemption is not apart from creation, but through it… through roots and branches, crucifixion and renewal, leaves for the healing of the nations.

As Wendell Berry once urged, “Practice resurrection.” A tree knows how.


Notes

  1. The Holy Bible, New Revised Standard Version (New York: National Council of Churches, 1989), Gen. 2:9.
  2. The Holy Bible, NRSV, Prov. 3:18.
  3. The Holy Bible, NRSV, Rev. 22:2.
  4. The Holy Bible, NRSV, 1 Pet. 2:24.
  5. Hildegard of Bingen, Scivias, trans. Columba Hart and Jane Bishop (New York: Paulist Press, 1990).
  6. The Qur’an, trans. M.A.S. Abdel Haleem (Oxford: Oxford University Press, 2005), 2:35; 53:14–16.
  7. The Qur’an, trans. Abdel Haleem, 24:35.
  8. Bhagavad Gita, trans. Eknath Easwaran (Tomales, CA: Nilgiri Press, 2007), 15:1–3.
  9. Owen Barfield, Saving the Appearances: A Study in Idolatry (Middletown, CT: Wesleyan University Press, 1988).
  10. Donna J. Haraway, Staying with the Trouble: Making Kin in the Chthulucene (Durham, NC: Duke University Press, 2016).
  11. Ursula K. Le Guin, The Carrier Bag Theory of Fiction (London: Ignota Books, 2019).
  12. Alfred North Whitehead, Process and Reality: An Essay in Cosmology, corrected ed., ed. David Ray Griffin and Donald W. Sherburne (New York: Free Press, 1978).
  13. Edith Stein, On the Problem of Empathy, trans. Waltraut Stein (Washington, D.C.: ICS Publications, 1989).
  14. William Desmond, Being and the Between (Albany: State University of New York Press, 1995).
  15. Wendell Berry, The Mad Farmer Poems (Berkeley, CA: Counterpoint, 2008).
  16. Mircea Eliade, Patterns in Comparative Religion, trans. Rosemary Sheed (Lincoln: University of Nebraska Press, 1996), esp. chs. on sacred trees and the axis mundi.
  17. James Frazer, The Golden Bough: A Study in Magic and Religion (New York: Macmillan, 1922), selections on tree cults and sacred groves.
  18. Matthew Hall, Plants as Persons: A Philosophical Botany (Albany: State University of New York Press, 2011).
  19. Thomas Berry, The Great Work: Our Way into the Future (New York: Bell Tower, 1999).
  20. John B. Cobb Jr. and Herman E. Daly, For the Common Good: Redirecting the Economy toward Community, the Environment, and a Sustainable Future (Boston: Beacon Press, 1989).

Environmental Laws are also Laws

☀️ Bit of sunshine…

EVERGLADES WIN: We stopped “Alligator Alcatraz” — for now – Friends of the Everglades:

“This decision sends a clear message that environmental laws must be respected by leaders at the highest levels of our government — and there are consequences for ignoring them,” said Eve Samples, executive director of Friends of the Everglades.

This isn’t a good strategy (if one could call it that), City of Columbia…

Mays Park reopens in Columbia after tree removal debate | The State:

“I was never against them renovating the park,” Marshall said. “My concern is how many trees have been cut down. … [Citywide] we have lost a lot of trees.”

Indeed, Columbia’s overall tree cover has shrunk. Between 2005 and 2019, the city lost 22% of its tree cover, according to a study conducted by researchers at the University of South Carolina. The loss of tree cover plays a role in the city’s overall heat problems, which plague Columbia every summer.

Defining the Limits of Religious-Services Clauses on Public Lands

Fascinating decision (the Lipan-Apache Native American Church here lost the case in the 5th Circuit this week):

Beyond the Sanctuary: Defining the Limits of Texas’s Religious-Services Clause on Public Lands: 5th Cir. | CaseMine:

Gary Perez and Matilde Torres—leaders in the Lipan-Apache Native American Church—challenged the City’s $7.75 million renovation of Brackenridge Park, alleging the work would destroy the “spiritual ecology” of their sacred riverbend by removing heritage cypress trees and deterring the migratory cormorants central to their creation story…

…Guideposts for Native and minority faith claims: The decision elevates the evidentiary threshold for showing a substantial burden where the state acts on its own land. Litigants must document direct, site-specific prohibitions rather than ecological or aesthetic degradation alone…

…Texas’s pandemic-era Religious-Services Clause, while “absolute and categorical,” is geographically—and now judicially—confined; policy makers retain authority to manage parks, rivers, and historic landmarks even when such management displeases worshippers…

I wonder how the decision would have fallen had this been in a “Christian” (under Texas-understanding) context…

More on the case here from the Baptist Standard.

Obsidian

Obsidian is my most used app on my laptops, iPad, phone, etc. and has been that way for the last few years between consulting, teaching, and working on my PhD (though you don’t need to do any of those things to appreciate Obsidian…). 

It’s a deceptively simple app that I adore for many reasons. I’ve been writing papers and doing research since my college days in the late 90’s and I wish I had access to a good deal of that work these days. Unfortunately, wonky file formats (like Word over the years) or tech (looking at you, ZIP Drive) has relegated much of that to the aether before I realized the error of my ways and decided to start writing and jotting down electronic notes in more open formats (text files). 

I run my consulting business off of Obsidian. All of my research and work on my PhD starts and is refined in Obsidian. Even my daily journaling has moved there (back to 2021 when I started using the platform).

I highly suggest you check out Obsidian whatever you do or write in this life… good podcast and interview here:

Obsidian’s CEO on why productivity tools need community more than AI | The Verge:

In Obsidian, files are Markdown-based, stored locally on your own devices, and completely free to use. You’ll hear Steph say that he doesn’t even know how many users Obsidian has or how sticky the software is, which is more or less unheard of among startups I cover.

You can’t have it both ways

I’m afraid the barn door is already flung very open for this sort of Solomon’s Dilemma thinking.

I’m also not sure what the point of this entire opinion piece is beyond making unrealistic statements like this…

Opinion | Allowing Churches to Endorse Politicians Can Be Perfectly Liberal – The New York Times (Gift Article):

For example, a pastor should be able to endorse a political candidate in a sermon, but not if that sermon is posted on a church website. Nor should the pastor’s church be allowed to publicly campaign for a candidate.

No Such Thing as Weeds

Before there was the boy, there were the roots.

Before there were roots, there was the clay, packed and wet in the slow years when streams carried the silt down from far-off ridges in the old Appalachians and laid it here, flat and patient.

The boy kneels now, in the season where the heat already presses on the back of his neck. His fingers slip into the soil, seeking the thin stems that rise like stubborn thoughts along the ditch. He pulls, and the roots resist. They always resist.

On the porch, the old man watches from the chair his father once sat in, the cane legs sinking into the same warped boards. The boy is his grandson, though in the way of land and time, he is also his own shadow from fifty years ago, pulling at the same ditch bank under a sun that never moves far enough to matter.

“They’ll come back,” the old man calls.

It is not advice. It is history.

“They’re weeds,” the boy answers.

It is not certainty. It is inheritance.

The old man has pulled these plants before, each spring, each year, each turn of rain and drought. He has pulled them while young enough to curse them, while old enough to bless them, and now old enough to know the difference is only in the saying.

Beneath them, the roots speak in their human-silence, threading the years together. They remember hooves pressing down before the fences came, remember the shade of trees cut for corn, remember the long, narrow shadow of the railroad cutting across the horizon. They remember the boy before he was a boy (a bundle of blood and possibility) and the man before he was a man, his hands just as quick to bruise as to plant.

“You ever ask them why they’re here?” the old man says, though he’s not sure if he’s speaking to the boy, or the boy he once was, or the ditch itself.

The boy thinks it’s a joke and laughs, but the sound falls against the quiet. His fingers are still buried in the clay. He feels the rough threads of roots giving way one at a time, as though they are choosing to leave.

“These,” the old man says, taking one from the pile, “feed the rabbits in February. Keep the soil from running when the rains tear the ditch raw. Hold the heat for the bees when the frost breaks too soon.”

The boy pictures the field without them. Bare ground in February. Mudwater runs into the creek. The bees are circling an absence.

Somewhere far off, a train moves through the loblolly pines. Its sound folds into the wind, and just for a moment, the boy feels the years loosen, the past and the now running side by side like the ditch water after rain.

“What do we do with them?” he asks.

And the answer comes from all directions… from the old man, from the wind through the tall trees, from the roots beneath him:

You put them back. Sing to them.

And you learn their names.

Convergent Intelligence: Merging Artificial Intelligence with Integral Ecology and “Whitehead Schedulers”

The promise of AI convergence, where machine learning interweaves with ubiquitous sensing, robotics, and synthetic biology, occupies a growing share of public imagination. In its dominant vision, convergence is driven by scale, efficiency, and profitability, amplifying extractive logics first entrenched in colonial plantations and later mechanized through fossil‑fuel modernity. Convergence, however, need not be destiny; it is a meeting of trajectories. This paper asks: What if AI converged not merely with other digital infrastructures but with integral ecological considerations that foreground reciprocity, limits, and participatory co‑creation? Building on process thought (Whitehead; Cobb), ecological theology (Berry), and critical assessments of AI’s planetary costs (Crawford; Haraway), I propose a framework of convergent intelligence that aligns learning systems with the metabolic rhythms and ethical demands of Earth’s biocultural commons.

Two claims orient the argument. First, intelligence is not a private property of silicon or neurons but a distributed, relational capacity emerging across bodies, cultures, and landscapes.[1] Second, AI’s material underpinnings, including energy, minerals, water, and labor, are neither incidental nor external; they are constitutive, producing obligations that must be designed for rather than ignored.[2] [3] Convergent intelligence, therefore, seeks to redirect innovation toward life‑support enhancement, prioritizing ecological reciprocity over throughput alone.

2. Integral Ecology as Convergent Framework

Integral ecology synthesizes empirical ecology with phenomenological, spiritual, and cultural dimensions of human–Earth relations. It resists the bifurcation of facts and values, insisting that knowledge is always situated and that practices of attention from scientific, spiritual, and ceremonial shape the worlds we inhabit. Within this frame, data centers are not abstract clouds but eventful places: wetlands of silicon and copper drawing on watersheds and grids, entangled with regional economies and more‑than‑human communities.

Three premises ground the approach:

  • Relational Ontology: Entities exist as relations before they exist in relations; every ‘thing’ is a nexus of interdependence (Whitehead).
  • Processual Becoming: Systems are events in motion; stability is negotiated, not given. Designs should privilege adaptability over rigid optimization (Cobb).
  • Participatory Co‑Creation: Knowing arises through situated engagements; observers and instruments co‑constitute outcomes (Merleau‑Ponty).

Applied to AI, these premises unsettle the myth of disembodied computation and reframe design questions: How might model objectives include watershed health or biodiversity uplift? What governance forms grant communities, especially Indigenous nations, meaningful authority over data relations?[4] What would it mean to evaluate model success by its contribution to ecological resilience rather than click‑through rates?

2.1 Convergence Re‑grounded

Convergence typically refers to the merging of technical capabilities such as compute, storage, and connectivity. Integral ecology broadens this perspective: convergence also encompasses ethical and cosmological dimensions. AI intersects with climate adaptation, fire stewardship, agriculture, and public health. Designing for these intersections requires reciprocity practices such as consultation, consent, and benefit sharing that recognize historical harms and current asymmetries.[5]

2.2 Spiritual–Ethical Bearings

Ecological traditions, from Christian kenosis to Navajo hózhó, teach that self‑limitation can be generative. Convergent intelligence operationalizes restraint in technical terms: capping model size when marginal utility plateaus; preferring sparse or distilled architectures where possible; scheduling workloads to coincide with renewable energy availability; and dedicating capacity to ecological modeling before ad optimization.[6] [7] These are not mere efficiency tweaks; they are virtues encoded in infrastructure.

3. Planetary Footprint of AI Systems

A sober accounting of AI’s material footprint clarifies design constraints and opportunities. Energy use, emissions, minerals, labor, land use, and water withdrawals are not background variables; they are constitutive inputs that shape both social license and planetary viability.

3.1 Energy and Emissions

Training and serving large models require substantial electricity. Analyses indicate that data‑center demand is rising sharply, with sectoral loads sensitive to model scale, inference intensity, and location‑specific grid mixes.[8] [9] Lifecycle boundaries matter: embodied emissions from chip fabrication and facility build-out, along with end-of-life e-waste, can rival operational impacts. Shifting workloads to regions and times with high renewable penetration, and adopting carbon‑aware schedulers, produces measurable reductions in grid stress and emissions.[10]

3.2 Minerals and Labor

AI supply chains depend on copper, rare earths, cobalt, and high‑purity silicon, linking datacenters to mining frontiers. Extraction frequently externalizes harm onto communities in the Global South, while annotation and content‑moderation labor remain precarious and under‑recognized.[11] Convergent intelligence demands procurement policies and contracting models aligned with human rights due diligence, living wages, and traceability.

3.3 Biodiversity and Land‑Use Change

Large facilities transform landscapes with new transmission lines, substations, and cooling infrastructure, fragment habitats, and alter hydrology. Regional clustering, such as the U.S. ‘data‑center alleys’, aggregates impact on migratory species and pollinators.[12] Strategic siting, brownfield redevelopment, and ecological offsets designed with local partners can mitigate, but not erase, these pressures.

3.4 Water

High‑performance computing consumes significant water for evaporative cooling and electricity generation. Recent work highlights the hidden water footprint of AI training and inference, including temporal mismatches between compute demands and watershed stress.[13] Designing for water efficiency, including closed‑loop cooling, heat recovery to district systems, and workload shifting during drought, should be first‑order requirements.

4. Convergent Design Principles

Responding to these impacts requires more than incremental efficiency. Convergent intelligence is guided by three mutually reinforcing principles: participatory design, relational architectures, and regenerative metrics.

4.1 Participatory Design

Integral ecology insists on with‑ness: affected human and more‑than‑human communities must shape AI life‑cycles. Practical commitments include: (a) free, prior, and informed consent (FPIC) where Indigenous lands, waters, or data are implicated; (b) community benefits agreements around energy, water, and jobs; (c) participatory mapping of energy sources, watershed dependencies, and biodiversity corridors; and (d) data governance aligned with the CARE Principles for Indigenous Data Governance.[14]

4.2 Relational Architectures

Borrowing from mycorrhizal networks, relational architectures privilege decentralized, cooperative topologies over monolithic clouds. Edge‑AI and federated learning keep data local, reduce latency and bandwidth, and respect data sovereignty.[15] [16] Technically, this means increased use of on‑device models (TinyML), sparse and distilled networks, and periodic federated aggregation with privacy guarantees. Organizationally, it means capacity‑building with local stewards who operate and adapt the models in place.[17]

4.3 Regenerative Metrics

Key performance indicators must evolve from throughput to regeneration: net‑zero carbon (preferably net‑negative), watershed neutrality, circularity, and biodiversity uplift. Lifecycle assessment should be integrated into CI/CD pipelines, with automated gates triggered by thresholds on carbon intensity, water consumption, and material circularity. Crucially, targets should be co‑governed with communities and regulators and audited by third parties to avoid greenwash.

5. Case Explorations

5.1 Mycelial Neural Networks

Inspired by the efficiency of fungal hyphae, sparse and branching network topologies can reduce parameter counts and memory traffic while preserving accuracy. Recent bio‑inspired approaches report substantial reductions in multiply‑accumulate operations with minimal accuracy loss, suggesting a path toward ‘frugal models’ that demand less energy per inference.[18] Beyond metaphor, this aligns optimization objectives with the ecological virtue of sufficiency rather than maximalism.[19]

5.2 Edge‑AI for Community Fire Stewardship

In fire‑adapted landscapes, local cooperatives deploy low‑power vision and micro‑meteorological sensors running TinyML models to track humidity, wind, and fuel moisture in real time. Paired with citizen‑science apps and tribal burn calendars, these systems support safer prescribed fire and rapid anomaly detection while keeping sensitive data local to forest commons.[20] Federated updates allow regional learning without centralizing locations of cultural sites or endangered species.[21]

5.3 Process‑Relational Cloud Scheduling

A prototype ‘Whitehead Scheduler’ would treat compute jobs as occasions seeking harmony rather than dominance: workloads bid for energy indexed to real‑time renewable availability. At the same time, non‑urgent tasks enter latency pools during grid stress. Early experiments at Nordic colocation sites report reduced peak‑hour grid draw alongside improved utilization.[22] The aim is not simply to lower emissions but to re-pattern computing rhythms to match ecological cycles.

5.4 Data‑Commons for Biodiversity Sensing

Camera traps, acoustic recorders, and eDNA assays generate sensitive biodiversity data. Convergent intelligence supports federated learning across these nodes, minimizing centralized storage of precise locations for rare species while improving models for detection and phenology. Governance draws from commons stewardship (Ostrom) and Indigenous data sovereignty, ensuring that benefits accrue locally and that consent governs secondary uses.[23] [24]

6. Ethical and Spiritual Dimensions

When intelligence is understood as a shared world‑making capacity, AI’s moral horizon widens. Integral ecology draws on traditions that teach humility, generosity, and restraint as technological virtues. In practice, this means designing harms out of systems (e.g., discriminatory feedback loops), allocating compute to public goods (e.g., climate modeling) before ad targeting, and prioritizing repair over replacement in hardware life cycles.[25] [26] [27] Critical scholarship on power and classification reminds us that technical choices reinscribe social patterns unless intentionally redirected.[28] [29] [30]

7. Toward an Ecology of Intelligence

Convergent intelligence reframes AI not as destiny but as a participant in Earth’s creative advance. Adopting participatory, relational, and regenerative logics can redirect innovation toward:

  • Climate adaptation: community‑led forecasting integrating Indigenous fire knowledge and micro‑climate sensing.
  • Biodiversity sensing: federated learning across camera‑traps and acoustic arrays that avoids centralizing sensitive locations.[31] [32]
  • Circular manufacturing: predictive maintenance and modular design that extend hardware life and reduce e‑waste.

Barriers such as policy inertia, vendor lock‑in, financialization of compute, and geopolitical competition are designable, not inevitable. Policy levers include carbon and water-aware procurement; right-to-repair and extended producer responsibility; transparency requirements for model energy and water reporting; and community benefits agreements for new facilities.[33] [34] Research priorities include benchmarks for energy/water per quality‑adjusted token or inference, standardized lifecycle reporting, and socio‑technical audits that include affected communities.

8. Conclusion

Ecological crises and the exponential growth of AI converge on the same historical moment. Whether that convergence exacerbates overshoot or catalyzes regenerative futures depends on the paradigms guiding research and deployment. An integral ecological approach, grounded in relational ontology and participatory ethics, offers robust guidance. By embedding convergent intelligence within living Earth systems, technically, organizationally, and spiritually, we align technological creativity with the great work of transforming industrial civilization into a culture of reciprocity.


Notes

[1] James Bridle, Ways of Being: Animals, Plants, Machines: The Search for a Planetary Intelligence (New York: Farrar, Straus and Giroux, 2022).

[2] Kate Crawford, Atlas of AI: Power, Politics, and the Planetary Costs of Artificial Intelligence (New Haven, CT: Yale University Press, 2021).

[3] Emma Strubell, Ananya Ganesh, and Andrew McCallum, “Energy and Policy Considerations for Deep Learning in NLP,” in Proceedings of the 57th Annual Meeting of the Association for Computational Linguistics (2019), 3645–3650.

[4] Global Indigenous Data Alliance, “CARE Principles for Indigenous Data Governance,” 2019.

[5] Donna J. Haraway, Staying with the Trouble: Making Kin in the Chthulucene (Durham, NC: Duke University Press, 2016).

[6] Thomas Berry, The Great Work: Our Way into the Future (New York: Bell Tower, 1999).

[7] Emily M. Bender, Timnit Gebru, Angelina McMillan‑Major, and Margaret Mitchell, “On the Dangers of Stochastic Parrots: Can Language Models Be Too Big?,” in Proceedings of the 2021 ACM Conference on Fairness, Accountability, and Transparency (New York: ACM, 2021), 610–623.

[8] International Energy Agency, Electricity 2024: Analysis and Forecast to 2026 (Paris: IEA, 2024).

[9] Eric Masanet et al., “Recalibrating Global Data Center Energy‑Use Estimates,” Science 367, no. 6481 (2020): 984–986.

[10] David Patterson et al., “Carbon Emissions and Large Neural Network Training,” arXiv:2104.10350 (2021).

[11] Kate Crawford, Atlas of AI: Power, Politics, and the Planetary Costs of Artificial Intelligence (New Haven, CT: Yale University Press, 2021).

[12] P. Roy et al., “Land‑Use Change in U.S. Data‑Center Regions,” Journal of Environmental Management 332 (2023).

[13] Shaolei Ren et al., “Making AI Less Thirsty: Uncovering and Addressing the Secret Water Footprint of AI Models,” arXiv:2304.03271 (2023).

[14] Global Indigenous Data Alliance, “CARE Principles for Indigenous Data Governance,” 2019.

[15] Sebastian Rieke, Lu Hong Li, and Veljko Pejovic, “Federated Learning on the Edge: A Survey,” ACM Computing Surveys 54, no. 8 (2022).

[16] Peter Kairouz et al., “Advances and Open Problems in Federated Learning,” Foundations and Trends in Machine Learning 14, no. 1–2 (2021): 1–210.

[17] Pete Warden and Daniel Situnayake, TinyML (Sebastopol, CA: O’Reilly, 2020).

[18] Islam, T. Mycelium neural architecture search. Evol. Intel. 18, 89 (2025). https://doi.org/10.1007/s12065-025-01077-z

[19] Thomas Berry, The Great Work: Our Way into the Future (New York: Bell Tower, 1999).

[20] Pete Warden and Daniel Situnayake, TinyML (Sebastopol, CA: O’Reilly, 2020).

[21] Sebastian Rieke, Lu Hong Li, and Veljko Pejovic, “Federated Learning on the Edge: A Survey,” ACM Computing Surveys 54, no. 8 (2022).

[22] David Patterson et al., “Carbon Emissions and Large Neural Network Training,” arXiv:2104.10350 (2021).

[23] Global Indigenous Data Alliance, “CARE Principles for Indigenous Data Governance,” 2019.

[24] Elinor Ostrom, Governing the Commons (Cambridge: Cambridge University Press, 1990).

[25] Emily M. Bender, Timnit Gebru, Angelina McMillan‑Major, and Margaret Mitchell, “On the Dangers of Stochastic Parrots: Can Language Models Be Too Big?,” in Proceedings of the 2021 ACM Conference on Fairness, Accountability, and Transparency (New York: ACM, 2021), 610–623.

[26] Ruha Benjamin, Race After Technology (Cambridge: Polity, 2019).

[27] Safiya Umoja Noble, Algorithms of Oppression (New York: NYU Press, 2018).

[28] Ruha Benjamin, Race After Technology (Cambridge: Polity, 2019).

[29] Safiya Umoja Noble, Algorithms of Oppression (New York: NYU Press, 2018).

[30] Shoshana Zuboff, The Age of Surveillance Capitalism (New York: PublicAffairs, 2019).

[31] Sebastian Rieke, Lu Hong Li, and Veljko Pejovic, “Federated Learning on the Edge: A Survey,” ACM Computing Surveys 54, no. 8 (2022).

[32] Elinor Ostrom, Governing the Commons (Cambridge: Cambridge University Press, 1990).

[33] International Energy Agency, Electricity 2024: Analysis and Forecast to 2026 (Paris: IEA, 2024).

[34] Shaolei Ren et al., “Making AI Less Thirsty: Uncovering and Addressing the Secret Water Footprint of AI Models,” arXiv:2304.03271 (2023).


Bibliography

Bender, Emily M., Timnit Gebru, Angelina McMillan-Major, and Margaret Mitchell. “On the Dangers of Stochastic Parrots: Can Language Models Be Too Big?” In Proceedings of the 2021 ACM Conference on Fairness, Accountability, and Transparency, 610–623. New York: ACM, 2021.

Benjamin, Ruha. Race After Technology: Abolitionist Tools for the New Jim Code. Cambridge: Polity, 2019.

Berry, Thomas. The Great Work: Our Way into the Future. New York: Bell Tower, 1999.

Bridle, James. Ways of Being: Animals, Plants, Machines: The Search for a Planetary Intelligence. New York: Farrar, Straus and Giroux, 2022.

Cobb Jr., John B. “Process Theology and Ecological Ethics.” Ecotheology 10 (2005): 7–21.

Couldry, R., and U. Ali. “Data Colonialism.” Television & New Media 22, no. 4 (2021): 469–482.

Crawford, Kate. Atlas of AI: Power, Politics, and the Planetary Costs of Artificial Intelligence. New Haven, CT: Yale University Press, 2021.

Haraway, Donna J. Staying with the Trouble: Making Kin in the Chthulucene. Durham, NC: Duke University Press, 2016.

International Energy Agency. Electricity 2024: Analysis and Forecast to 2026. Paris: IEA, 2024.

Islam, T. Mycelium neural architecture search. Evol. Intel. 18, 89 (2025). https://doi.org/10.1007/s12065-025-01077-z

Kairouz, Peter, et al. “Advances and Open Problems in Federated Learning.” Foundations and Trends in Machine Learning 14, no. 1–2 (2021): 1–210.

Latour, Bruno. Down to Earth. Cambridge, UK: Polity, 2018.

Masanet, Eric, Arman Shehabi, Jonathan Koomey, et al. “Recalibrating Global Data Center Energy-Use Estimates.” Science 367, no. 6481 (2020): 984–986.

Merleau-Ponty, Maurice. Phenomenology of Perception. London: Routledge, 2012.

Noble, Safiya Umoja. Algorithms of Oppression: How Search Engines Reinforce Racism. New York: NYU Press, 2018.

Ostrom, Elinor. Governing the Commons: The Evolution of Institutions for Collective Action. Cambridge: Cambridge University Press, 1990.

Patterson, David, et al. “Carbon Emissions and Large Neural Network Training.” arXiv:2104.10350 (2021).

Pokorny, Lukas, and Tomáš Grim. “Integral Ecology: A Multifaceted Approach.” Environmental Ethics 39, no. 1 (2017): 23–42.

Ren, Shaolei, et al. “Making AI Less Thirsty: Uncovering and Addressing the Secret Water Footprint of AI Models.” arXiv:2304.03271 (2023).

Rieke, Sebastian, Lu Hong Li, and Veljko Pejovic. “Federated Learning on the Edge: A Survey.” ACM Computing Surveys 54, no. 8 (2022).

Roy, P., et al. “Land-Use Change in U.S. Data-Center Regions.” Journal of Environmental Management 332 (2023).

Strubell, Emma, Ananya Ganesh, and Andrew McCallum. “Energy and Policy Considerations for Deep Learning in NLP.” In Proceedings of the 57th Annual Meeting of the Association for Computational Linguistics, 3645–3650. 2019.

TallBear, S. The Power of Indigenous Thinking in Tech Design. Cambridge, MA: MIT Press, 2022.

Tsing, Anna Lowenhaupt. The Mushroom at the End of the World. Princeton, NJ: Princeton University Press, 2015.

Warden, Pete, and Daniel Situnayake. TinyML: Machine Learning with TensorFlow Lite on Arduino and Ultra-Low-Power Microcontrollers. Sebastopol, CA: O’Reilly, 2020.

Whitehead, Alfred North. Process and Reality. New York: Free Press, 1978.

Zuboff, Shoshana. The Age of Surveillance Capitalism. New York: PublicAffairs, 2019.


Full PDF here:

What Dan Read

What a wonderful legacy to leave for one’s children and all the children of humanity.

What Dan Read

Here’s a NY Times piece (gift article) about Dan and his reading logs:

He Read (at Least) 3,599 Books in His Lifetime. Now Anyone Can See His List. – The New York Times:

He Read (at Least) 3,599 Books in His Lifetime. Now Anyone Can See His List.
After Dan Pelzer died this month at 92, his children uploaded the handwritten reading list to what-dan-read.com, hoping to inspire readers everywhere.

Thinking Religion 173: Frankenstein’s AI Monster

I’m back with Matthew Klippenstein this week. Our episode began with a discussion about AI tools and their impact on research and employment, including experiences with different web browsers and their ecosystems. The conversation then evolved to explore the evolving landscape of technology, particularly focusing on AI’s impact on web design and content consumption, while also touching on the resurgence of physical media and its cultural significance. The discussion concluded with an examination of Mary Shelley’s “Frankenstein” and its relevance to current AI discussions, along with broader themes about creation, consciousness, and the human tendency to view new entities as either threats or allies.

https://open.spotify.com/episode/50pfFhkCFQXpq8UAhYhOlc

Direct Link to Episode

AI Tools in Research Discussion

Matthew and Sam discussed Sam’s paper and the use of AI tools like GPT-5 for research and information synthesis. They explored the potential impact of AI on employment, with Matthew noting that AI could streamline information gathering and synthesis, reducing the time required for tasks that would have previously been more time-consuming. Sam agreed to send Matthew links to additional resources mentioned in the paper, and they planned to discuss further ideas on integrating AI tools into their work.

Browser Preferences and Ecosystems

Sam and Matthew discussed their experiences with different web browsers, with Sam explaining his preference for Brave over Chrome due to its privacy-focused features and historical background as a Firefox fork. Sam noted that he had recently switched back to Safari on iOS due to new OS updates, while continuing to use Chromium-based browsers on Linux. They drew parallels between browser ecosystems and religious denominations, with Chrome representing a dominant unified system and Safari as a smaller but distinct alternative.

AI’s Impact on Web Design

Sam and Matthew discussed the evolving landscape of technology, particularly focusing on AI’s impact on web design, search engine optimization, and content consumption. Sam expressed excitement about the new iteration of web interaction, comparing it to predictions from 10 years ago about the future of platforms like Facebook Messenger and WeChat. They noted that AI agents are increasingly becoming the intermediaries through which users interact with content, leading to a shift from human-centric to AI-centric web design. Sam also shared insights from his personal blog, highlighting an increase in traffic from AI agents and the challenges of balancing accessibility with academic integrity.

Physical Media’s Cultural Resurgence

Sam and Matthew discussed the resurgence of physical media, particularly vinyl records and CDs, as a cultural phenomenon and personal preference. They explored the value of owning physical copies of music and books, contrasting it with streaming services, and considered how this trend might symbolize a return to tangible experiences. Sam also shared his interest in integral ecology, a philosophical approach that examines the interconnectedness of humans and their environment, and how this perspective could influence the development and understanding of artificial intelligence.

AI Development and Environmental Impact

Sam and Matthew discussed the rapid development of AI and its environmental impact, comparing it to biological R/K selection theory where fast-reproducing species are initially successful but are eventually overtaken by more efficient, slower-reproducing species. Sam predicted that future computing interfaces would become more humane and less screen-based, with AI-driven technology likely replacing traditional devices within 10 years, though there would still be specialized uses for mainframes and Excel. They agreed that current AI development was focused on establishing market leadership rather than long-term sustainability, with Sam noting that antitrust actions like those against Microsoft in the 1990s were unlikely in the current regulatory environment.

AI’s Role in Information Consumption

Sam and Matthew discussed the evolving landscape of information consumption and the role of AI in providing insights and advice. They explored how AI tools can assist in synthesizing large amounts of data, such as academic papers, and how this could reduce the risk of misinformation. They also touched on the growing trend of using AI for personal health advice, the challenges of healthcare access, and the shift in news consumption patterns. The conversation highlighted the transition to a more AI-driven information era and the potential implications for society.

AI’s Impact on White-Collar Jobs

Sam and Matthew discussed the impact of AI and automation on employment, particularly how it could affect white-collar jobs more than blue-collar ones. They explored how AI tools might become cheaper than hiring human employees, with Matthew sharing an example from a climate newsletter offering AI subscriptions as a cost-effective alternative to hiring interns. Sam referenced Ursula Le Guin’s book “Always Coming Home” as a speculative fiction work depicting a post-capitalist, post-extractive society where technology serves a background role to human life. The conversation concluded with Matthew mentioning his recent reading of “Frankenstein,” noting its relevance to current AI discussions despite being written in the early 1800s.

Frankenstein’s Themes of Creation and Isolation

Matthew shared his thoughts on Mary Shelley’s “Frankenstein,” noting its philosophical depth and rich narrative structure. He described the story as a meditation on creation and the challenges faced by a non-human intelligent creature navigating a world of fear and prejudice. Matthew drew parallels between the monster’s learning of human culture and language to Tarzan’s experiences, highlighting the themes of isolation and the quest for companionship. He also compared the nested storytelling structure of “Frankenstein” to the film “Inception,” emphasizing its complexity and the moral questions it raises about creation and control.

AI, Consciousness, and Human Emotions

Sam and Matthew discussed the historical context of early computing, mentioning Ada Lovelace and Charles Babbage, and explored the theme of artificial intelligence through the lens of Mary Shelley’s “Frankenstein.” They examined the implications of teaching AI human-like emotions and empathy, questioning whether such traits should be encouraged or suppressed. The conversation also touched on the nature of consciousness as an emergent phenomenon and the human tendency to view new entities as either threats or potential allies.

Human Creation and Divine Parallels

Sam and Matthew discussed the book “Childhood’s End” by Arthur C. Clark and its connection to the film “2001: A Space Odyssey.” They also talked about the origins of Mary Shelley’s “Frankenstein” and the historical context of its creation. Sam mentioned parallels between human creation of technology and the concept of gods in mythology, particularly in relation to metalworking and divine beings. The conversation touched on the theme of human creation and its implications for our understanding of divinity and ourselves.

Robustness Over Optimization in Systems

Matthew and Sam discussed the concept of robustness versus optimization in nature and society, drawing on insights from a French biologist, Olivier Hamant, who emphasizes the importance of resilience over efficiency. They explored how this perspective could apply to AI and infrastructure, suggesting a shift towards building systems that are robust and adaptable rather than highly optimized. Sam also shared her work on empathy, inspired by the phenomenology of Edith Stein, and how it relates to building resilient systems.

Efficiency vs. Redundancy in Resilience

Sam and Matthew discussed the importance of efficiency versus redundancy and resilience, particularly in the context of corporate America and decarbonization efforts. Sam referenced recent events involving Elon Musk and Donald Trump, highlighting the potential pitfalls of overly efficient approaches. Matthew used the historical example of polar expeditions to illustrate how redundancy and careful planning can lead to success, even if it means being “wasteful” in terms of resources. They agreed that a cautious and prepared approach, rather than relying solely on efficiency, might be more prudent in facing unexpected challenges.

Frankenstein’s Themes and Modern Parallels

Sam and Matthew discussed Mary Shelley’s “Frankenstein,” exploring its themes and cultural impact. They agreed on the story’s timeless appeal due to its exploration of the monster’s struggle and the human fear of the unknown. Sam shared personal experiences teaching the book and how students often misinterpret the monster’s character. They also touched on the concept of efficiency as a modern political issue, drawing parallels to the story’s themes. The conversation concluded with Matthew offering to share anime recommendations, but they decided to save that for a future discussion.

Listen Here

Trying out GPT-5 for the first time while doing some work on a paper about AI and integal ecologies… I’m blown away. This is transformative and exciting and scary all at the same time. Talk about ontological shock 👊

God-Tier Books: A Personal Library of Holy Scripture ‹ Literary Hub

Fun list here from Pseudo-Dionysis (I’m a fan with my philosophical ecological thinking, btw) to Meister Eckhardt to Kafka DeLillo)… I should make a list like this.

God-Tier Books: A Personal Library of Holy Scripture ‹ Literary Hub:

Meister Eckhardt was a German Catholic monk in the 11th century influenced by Pseudo-Dionysius. His writings were condemned by the church as heresy but found a fan centuries later in Martin Heidegger, which makes sense. Eckhardt’s commentaries on God and scripture are dense and recursive, breaking ideas into component parts, placing them onto higher and lower planes, making hierarchies and triads out of them until eventually becoming something like an investigation into being and nothingness themselves. Occasional gnomic jewels emerge from the tangle: “God is a word, a word unspoken.” “God is a word that speaks itself.” The mobius-thinking at times almost seems like Medieval Zen, what with the emphasis on emptiness and silent meditation, and in fact that was what the Church fathers objected to most: too much quiet, solitary contemplation, not enough pious instruction.