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7:31

(In »Intensities and phenomena in a relationalist universe«)

If geometrogenesis proves to be the best theory for describing the origin of the Universe, then it is likely to have no less than dramatic consequences, to put it mildly, for philosophy, too. To start with, the Universe can no longer be a kind of Heideggerian accident in a metaphysical sense; the theory does not provide scope for any cosmological accidentalism of the type that the static theories of the Universe’s origin de facto assume. All forms of accidentalism are of course inevitably based on myths of stasis, equilibrium and isolation as normal states. But this is not what physical reality looks like. It is, as so often the case in history, the metaphor of death that plays too large a part in the collective fantasies of human beings for us to be able to understand how physical reality is constructed. From the Garden of Eden to the great silence before, for example, the genesis of physics, life or consciousness: again and again the fantasising returns to the same eternal worship of stasis, equilibrium and isolation, a fantasising that ultimately can result in only one thing: a suddenly emergent, vital chaos that disturbs and interrupts the mortal order, that is, the decisive anomaly that means that the dreamed-of paradise is lost. However, cosmological accidentalism seldom or never has any relevance whatsoever in physical reality. The Universe is not human. In fact, the normal state of the Universe is vitality and intensity, not death and extinction.