When I first entered into Edith Stein’s Finite and Eternal Being, I realized almost immediately that I was not reading a standard metaphysical treatise. I was stepping into a conversation about how being itself becomes available to us, how the meaning of existence slowly discloses itself through experience, relation, and attunement. Stein calls the book “an ascent to the meaning of being” in her preface and describes it as written “by a beginner for beginners” (Stein, Finite and Eternal Being, Preface). Yet the scope is anything but beginner level. She begins from the finitude that shapes every human life, our embodied and time-bound existence, and traces the ways it naturally presses toward an origin and fullness of being that is not our own. What strikes me is how this ascent mirrors what I am trying to articulate in The Ecology of the Cross. I am trying to understand how cruciform life opens us to deeper belonging in the more-than-human world, and Stein provides a metaphysical grammar for that movement.
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Plasma, Consciousness, and the Phenomenological Cosmos: Relational Fields
Most of the visible universe is not solid, liquid, or gas. Instead, it is plasma, an electrified, dynamic, relational medium that shapes stars, nebulae, auroras, and the vast glowing threads between galaxies. Plasma is not a passive substance but a field that responds, organizes, circulates, and transforms, as far as we understand it, according to the classical model of physics (having been a Physics and AP Physics teacher for years). When physicists describe plasma, they speak of currents, waves, resonances, and instabilities with terms that sound far closer to phenomenology’s language of relations than to the inert mechanics of early modern science.
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