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Whitehead's Constructive Metaphysics.... : 35
be originality? And the answer explains how the soul need be no more original than a stone."28 In Whitehead's case, why, if the soul seeks freedom, is it bound to its past? The enduring soul is not, in essence the most important. What Whitehead gives instead a one substance ontology, that of the actual occasion, or the event as it is now called. Actual Occasions are creatures; in the actual becoming of an entity, the potential unity of many entities in disjunctive diversity-actual and non-actual-acquires the real unity of the one actual entity; so that the actual entity is the real concrescence of many potentials.”29 They are the process of fact and potential, the real and the possible. You cannot bifurcate the two, for the actual is the realized of both the fact and its meaning. All the stuff of the universe are made up of actual occasions and are all self-caused, causasui. And the more complex beings, those such as ourselves have higher grades of intensity; nevertheless, it does not mean higher in importance. For a flat ontology as actual occasions also abandons "the subject-predicate forms of thought, so far as concerns the presupposition that this form is a direct embodiment of the most ultimate characterization of fact. The result is that the substance-quality concept is avoided."30 A further explanation is necessary. The subjectpredicate form means that the subject remains the subject no matter which secondary qualities are attributed to it. It is quite the contrary in Whitehead: there is no stable and essential distinction between subject and object, human or non-human, or between living and non-living. But everything is based on the situation at hand, the event itself at every moment. So their is no human being per say, but rather a socially ordered nexus with high conscious that is an enduring object feeling greater intensity that we call the human being with its qualities, unable to separate one from the other. Because each actual occasion derives it own value from it prehension of the universe, or its context, it has its own ideal, separate from any other actual occasion. There are no two alike. However, the in which it becomes, in which it concresence, is found in the last piece, relationality.
Relationality Relationality has to do with the coherence of things, how events, prior termed actuaoccasions, or things, are entirely interdependent, yet mutually independent. As stated prior in creativity, the universe is a disjunctive multiplicity of discrete entities and yet are a continuous web of interconnections.32 In the subject of relationality, neither can be ignored, for the individuality of an entity (event) is just as important at their community. Each and every entity is related, either positively, or negatively, to all other entities in the universe and yet within the network of relationality, the ultimate metaphysical truth” is atomism.34In the process of novelty, the many become one and are increased by one, that is, the universe disjunctively passes into a conjunctive unity.35
Both flat ontology and relationality provide the seedbed for diaspora Jains in the interconnectedness of their world around them. The connection of animals to humans need not, as Vallely suggests, lead to the realization that it is humanity alone that can affect change in the world around them. On the contrary, it is the interconnectedness of the world luring actual
