As an alternative, Integral Philosophy challenges materialism’s “strong form of antimetaphysical metaphysics that continues to dominate many critical fields of human knowledge.” Instead of denying the reality of subjective inner life, Integral Philosophy in fact shows that such “dynamic systems of consciousness and culture actually exists.” In the second half of the book, McIntosh evaluates many of these philosophies, extracting a complex schema of structure and organization. Although categorization can be misleading- and Wilber has been so criticized- it helps self awareness to recognize which of one’s own belief systems may be traditional, modernist, postmodernist, integral and so on. McIntosh made me think constructively about this.

He also reevaluates Wilber’s 4 quadrant model, concurring with some that it fails to differentiate between natural and artificial holons. There is a “kind of discontinuity once the timeline passes the point of reflection.” Thus, the biological evolution of the human brain (upper right quadrant) effectively stops at the “complex neocortex” stage, even though changes in electrical activity (Wilber’s functions-SF1-SF3) may be physically detectable. McIntosh allows this SF1-SF3 hierarchy of holons, but objects to the corresponding structures in the collective, lower right, quadrant, and so does not regard human social constructs (such as villages, city states, nations and global polities) as naturally evolving holons. Nevertheless, such artifacts, designed by humans, can develop their own internal collective ‘holonic’ character and a subjective culture or life of their own. This stresses the complex interplay between objective and subjective dynamics. So McIntosh provides alternatives to Wilber’s categories while generously lauding him for having done “for the internal universe what Descartes’ philosophy did for the external universe.”

McIntosh builds his own integral model attempting to outline the structures of the human mind using the threefold platonic framework (I, We, It ) and its equivalents (e.g., Art, Morals, Science, or Beauty, Goodness, Truth). Likewise Feeling, Willing, Thinking [cf., Steiner] also fits the triad structure. McIntosh’s attempts to show triadic organization reiterating repeatedly in all 4 of Wilber’s quadrants, are too detailed to outline (herein) without using McIntosh’s various recursive diagrams, but they are intriguing to follow. The message is that structural systems exist, giving us something ‘definite’ to debate. Such IC dialog occupies a 20 page interview in the latest issue of What is Enlightenment (WIE) magazine. Good exposure for a first book! Here McIntosh suggests many answers to wide ranging and complex questions ranging from Islam and Iraq to Africa and world governance. Will he be criticized for being too optimistic? Perhaps by some, but new paradigms (IC) are often ignored and reviled before being seriously evaluated and accepted. I’m all for constrictive debate and an optimistic outlook.

The book’s subtitle is “the future of evolution.” Although Niels Bohr said “prediction is very difficult, especially about the future, ” visionaries like Teilhard de Chardin speculated positively about future evolution, and McIntosh’s optimistic brand of integralism certainly antidotes much gloomy postmodernism by reminding us that life spirals on, complicating linear progress by injecting regressive tendencies (problems) that ‘periodically’ and temporarily counteract the forward progress (solutions) required to overcome them. So do global cultures really “progress” along historical lines similar to those mapped out by progressivist evolutionists? [Biological evolution compensates for growth in one direction, towards mature, over-developed, ‘peramorphic’ brains, by reciprocal developments towards the opposite juvenile (paedomorphic) pole. Much evidence suggests that so called “primitive’ cultures preserve what advanced cultures lose (and the same goes for consciousness structures). So integration may require the same balance of regression and progression that we strive for in our own lives and families when trying to integrate mature wisdom with a youthful, spirit. Perhaps humanity needs to do the same].

McIntosh’s IC Philosophy is enthusiastic. He modifies Wilber’s framework and presents IC with a flavour that differs from Gebser’s version or the personal, experiential Cosmic Consciousness of Richard Bucke [although all manifest what Bucke called enhanced moral and intellectual sensibilities]. Progressivist claims that IC has practical (geo-political) and ‘morally fragrant’ applications in the global community are bold, desirable and hopefully forthcoming in a more enlightened future world. All highlight a desire for a shift in consciousness. A transparent IC sees the limitations of progressivism without dismissing its role. As has been discussed in many a forum, over-enthusiastic progressivist aspirations can have pitfalls that worry skeptics. Nevertheless, the progressing arm of the spiral is necessary for an integral agenda, and the human desire for evolutionary gain remains a perennial consciousness quest, admirably tackled in this intriguing and optimistic book.

Review by Martin Lockley