The Agency of Matter: Exploring New Materialisms

What is Materialism?

Photo by Miriam Espacio on

New Materialisms are a contemporary philosophical movement that reinterprets traditional materialism by emphasizing the dynamic and active role of matter. Unlike Classical Materialism, which often views matter as inert and passive, New Materialisms argue that matter has agency and is capable of affecting change. It posits that humans and non-humans are interconnected and that matter itself plays a significant role in shaping reality.

We all use notions and ideas derived from the tenets of Classical Materialism. Not only that, but we have also integrated the ways in which Materialism as a notion has manifested in our everyday lives. Materialism as both a concept and philosophy underpin many of our assumptions about the world. Topics as far ranging as ecocriticism and consumerism to objectivity and the scientific method reflects materialist assumptions, as they all emphasize the primacy of the physical world, empirical evidence, and tangible outcomes over subjective, spiritual or indigenous dimensions.

Materialism as a concept has shaped how we perceive value (axiology), truth (epistemology), and progress (teleology), often prioritizing measurable, material conditions over emotional, intellectual, or ethical considerations. This worldview has influenced everything from our economic systems to our environmental policies, reinforcing the idea that the exploitation of physical resources and material wealth are central pillars of human existence and societal advancement.

More specifically, and according to Wikipedia, “” is:

(…) a form of philosophical monism which holds that matter is the fundamental substance in nature, and that all things, including mental states and consciousness, are results of material interactions of material things. According to philosophical materialism, mind and consciousness are caused by physical processes, such as the neurochemistry of the human brain and nervous system, without which they cannot exist. Materialism directly contrasts with monistic idealism, according to which consciousness is the fundamental substance of nature.

In order to understand the subsequent idea, New Materialisms, we must first grasp a few antecedent notions that will aid us in our quest for knowledge. Matter, simply put, is anything that has mass and occupies space. It is the fundamental substance that makes up the physical universe, composed of atoms and particles that interact according to the laws of physics. Matter exists in different states — solid, liquid, gas, and plasma — and can undergo physical and chemical changes.

Matter is, fundamentally, a substance. A substance is an entity that exists independently and serves as the underlying reality that possesses and sustains its properties or attributes. In metaphysics, a branch of philosophy concerned with the fundamental nature of reality, what is substantive is often defined as that which remains constant (invariant) through change, as opposed to its accidental properties, which can vary without altering its essential identity.

Consider a wooden table. The substance of the table is the wood itself, which remains constant through various changes. If the table is painted red, scratched, or polished, these modifications affect its accidental properties — its color, texture, or smoothness — but do not change the fact that it is still a wooden table. Even if the table is cut into many pieces and reshaped into a chair, the wood as a material persists, maintaining its essential nature despite the transformation. In contrast, the accidents — such as the table’s shape, size, or finish — can change without altering the underlying substance that defines what it fundamentally is.

Substances are found in nature. Nature is the fundamental reality that encompasses the physical world, including all living and nonliving things, natural forces, and the underlying laws that govern their existence and interactions. It includes everything from the vast cosmic structures of galaxies to the smallest subatomic particles, as well as biological life, geological formations, and atmospheric phenomena.

Nature operates according to inherent principles, such as gravity, evolution, and thermodynamics, which shape the development and behavior of everything within the ecosystem. Often contrasted with human-made or artificial constructs, nature is seen as the self-sustaining and dynamic foundation of existence, independent of human intervention, though humanity itself is also a part of nature. This distinction between human-made and artificial is a notable contrast that Materialism, as a philosophy, makes.

The relationship between substance and nature lies in the fact that substance is often seen as the foundational component of nature. Nature itself is composed of various substances that interact, evolve, and give rise to the dynamic world we experience. For example, the substance of the Earth (rocks, water, soil) underpins natural processes such as geological formations and ecosystems, which together constitute nature as a whole.

In this sense, substances are the building blocks of nature, while nature is the broader system or context in which these substances interact, evolve, and manifest in different forms. Substance provides the stability and continuity within nature, allowing for the perpetuation of life, change, and transformation.

What is Idealism?

Idealism, on the other hand, is a philosophical perspective that asserts that reality is fundamentally mental, immaterial, or spiritually constructed. states:

Idealism in philosophy, also known as philosophical idealism or metaphysical idealism, is the set of metaphysical perspectives asserting that, most fundamentally, reality is equivalent to mind, spirit, or consciousness; that reality is entirely a mental construct; or that ideas are the highest type of reality or have the greatest claim to being considered “real”. Because there are different types of idealism, it is difficult to define the term uniformly.

Since it is difficult to define the term uniformly, the idealism we discuss here is in relation to the tradition of Western Philosophy, particularly that which is descendant from Plato and his Theory of Forms.

In brief, Plato’s Theory of Forms is one of his most influential philosophical ideas, which posits that the physical world is not the true reality (hearkening here to his Allegory of the Cave), but rather a shadow or imitation of a higher, unchanging realm of perfect, abstract entities called Forms, or Ideas. According to Plato, the material world we perceive through our senses is mutable, imperfect, and transient, while the Forms represent perfect, eternal, and unchangeable ideals that exist in a realm beyond sensory experience.

In Plato’s view, Forms are the perfect versions of all concepts and objects. For example, there is a perfect Form of the Material World, a perfect Form of Things, and a perfect Form of the Good.

• The Material World: The physical world is the least real and least knowable part of Plato’s metaphysical hierarchy. It consists of things that change, decay, and are subject to time and space. These things are mere imitations of the higher forms and are only known through sensory perception, which is unreliable and deceiving.
• The Forms of Things: These are the ideal, eternal, and unchanging concepts or archetypes that exist in the realm of forms. For example, the Form of a chair would be the perfect, eternal idea of a chair, while all physical chairs are imperfect copies of this ideal. The physical world contains imperfect copies of these perfect forms, and it is only through philosophy and reason that we can come to know them.
• The Form of the Good: This is the highest form and represents the ultimate principle of reality and knowledge. It is the source of all other forms and is akin to the sun in Plato’s allegory of the cave, providing light (or understanding) to the other forms. The Form of the Good is a transcendent ideal, representing the highest state of existence, truth, and beauty.

Plato’s theory, in a nutshell, suggests that the material world is just a shadow (simulacrum?) or reflection of a higher, more perfect reality. To understand the world in its truest sense, one must look beyond physical appearances and strive for knowledge of the eternal forms

Plato suggests that knowledge is not derived from sensory perception of the physical world, which can be deceptive, but from intellectual understanding of the Forms. True knowledge, or wisdom, is achieved when we come to understand these abstract, perfect Forms through reason and philosophy, transcending the deceptive appearances of the sensory world.

For example, the physical instances of beautiful objects (like flowers or works of art) are seen as imperfect representations of the Form of Beauty. The beauty we perceive in the world is temporary and subjective, while the Form of Beauty exists in a timeless, immutable state, accessible only through intellectual contemplation.

Plato’s Theory of Forms here suggests that everything in the physical world has an ideal counterpart in the realm of Forms, and our souls, before being born into the physical body, had access to these Forms. Upon birth, we forget this knowledge but can regain it through philosophical inquiry, contemplation, and reason. The Theory of Forms thus emphasizes the distinction between the world of appearances and the world of “reality” where “true” knowledge resides.

Now, according to idealist thought — more generally — the mind, consciousness, or ideas are the primary constituents of reality, and the physical world or external objects are either dependent on or a manifestation of the mind. In contrast to materialism, which posits that physical matter is the fundamental substance of the universe, idealism holds that the nature of existence is shaped by mental processes or perceptions.

There are two prominent forms of Idealism:

• Objective idealism, where a universal mind or consciousness underlies reality, as seen in the works of philosophers like Hegel, in the form of German Idealism, which this article sums up perfectly.
• Subjective idealism, proposed by thinkers like George Berkeley, suggests that objects only exist as perceptions in the mind of the observer, and without perception, there is no external reality. Idealism as a philosophy has influenced various fields, including the fundamental questions about reality (metaphysics), questions about the nature of knowledge (epistemology), and moral questions (ethics), challenging materialistic or empiricist views by emphasizing the role of consciousness in shaping what we understand as reality.

Materialism and Idealism — In Summary

So now understanding this, what are the fundamental differences between the two? Materialism and idealism then, are two fundamental philosophical perspectives that offer contrasting views on the nature of reality.

In summary:

• Materialism posits that the physical world, composed of matter and governed by natural laws, is the primary or sole reality. According to this view, consciousness and mental phenomena arise from material interactions, and everything that exists is either made of matter or is dependent on it.
• In contrast, idealism asserts that reality is fundamentally mental, immaterial, or spiritually constructed. Idealists argue that the mind, consciousness, or ideas are the primary constituents of reality, and the physical world or external objects are either dependent on or a manifestation of the mind. This perspective emphasizes the central role of consciousness in shaping the universe.

While materialism emphasizes the material world and the physical laws of nature, idealism emphasizes the mental or spiritual world and the power of thought.

Now having discussed these preliminaries, we are now getting into the crux of our article:

• What about New Materialisms? How does New Materialisms differ from Materialism?
• How do New Materialisms differ from Idealism?

What are New Materialisms?

The term “New Materialisms” (plural) is used rather than “New Materialism” (singular) to emphasize the diversity and multiplicity of perspectives within this philosophical movement. Unlike a singular framework that might suggest a unified or monolithic approach, “New Materialisms” acknowledge that there are various strands, theories, and interpretations that fall under this umbrella.

A plurality in grammatical form reflects the richness and variety of thought, highlighting the different ways scholars and theorists engage with and reinterpret materiality, agency, and the relationships between humans and non-humans. This plurality ensures that the movement remains inclusive and adaptable, accommodating a wide range of perspectives and approaches to understanding the active role of matter in shaping reality.

In a similar vein, New Materialism(s) and Materialism both emphasize the significance of matter in the structural analysis of reality, but they diverge in their approaches and implications. The main critique New Materialisms have against Classical Materialism is the latter’s tendency to view matter as passive and inert.

Classical Materialism often reduces all phenomena to material causes and interactions, portraying matter as lifeless and only responsive to external forces. This reductionist view minimizes the role of matter, treating it merely as a backdrop for human actions and consciousness. This view is also rooted in the belief that material conditions (like the economy or environment) are foundational, but the agency of matter itself is often underplayed.

Unlike Classical Materialism, which often views matter as inert and passive, New Materialisms posit that matter has agency and is capable of affecting change. It argues that humans and non-humans are interconnected, interdependent and co-constituted, and that matter itself plays a significant role in shaping reality, subjectivity and human life. New Materialisms proposes that material reality is not merely a “static” backdrop but is actively involved in the creation of inner worlds, subjectivities, and identities.

Why Should the “Agency” of Matter Be Important to Us?

Agency as a concept refers to the capacity of an individual, group, or entity to act and make choices autonomously. It emphasizes the ability to influence events, initiate change, and exercise control over one’s actions and decisions. In a broader context, agency can also apply to non-human entities, recognizing their capacity to affect change and engage in relational interactions.

Recognizing the agency of matter is crucial for several philosophical and practical reasons:

• It underscores the interconnectedness of all things, emphasizing that humans are not separate from the material world but deeply entangled with it. This perspective promotes a more holistic and integrated approach to understanding reality.
• It acknowledges environmental awareness, making us more attuned to the impact of our actions on the environment. It encourages a sense of responsibility and stewardship, as we recognize the profound effects our actions can have on the natural world.
• Moreover, it challenges the anthropocentric view that often dominates Western thought by placing humans as part of a larger dynamic system where non-human entities play vital roles. This perspective can lead to more ethical and just ways of interacting with the world, promoting inclusivity and equity in addressing global challenges.
• Finally, recognizing the vitality of matter can inspire innovative and creative problem-solving approaches in various fields, such as science, technology, art, and design. On a theoretical level, it provides a richer and more nuanced understanding of reality, challenging reductive and deterministic models and offering a more complex and, most importantly, a more robust perspective on how the world operates.

So New Materialisms, then, challenge the more deterministic, reductionist view. Proponents of this concept argue that matter is not passive or inert, but rather active and vibrant, with its own agency. New materialists, such as Karen Barad, Rosi Braidotti, and Jane Bennett, claim that matter has intrinsic capacities and powers to affect change, and they view humans and non-humans as interconnected and relational.

Again, this approach is more dynamic processual — emphasizing the entanglement of humans with the non-human world. New Materialisms draw upon insights from quantum physics, biology, and ecology to argue that material reality is not just a static, physical backdrop but is actively involved in the making of worlds, subjectivities, and identities.

Karen Barad is renowned for her concept of “agential realism,” which posits that reality is constituted through the entanglement of matter and meaning. In her seminal work, Meeting the Universe Halfway: Quantum Physics and the Entanglement of Matter and Meaning (2007), Barad argues that phenomena emerge through intra-actions, emphasizing the agency of matter itself.

Rosi Braidotti offers a feminist perspective on New Materialisms, focusing on the concept of the “nomadic subject.” In The Posthuman (2013), Braidotti explores the implications of posthumanism and the interconnectedness of all life forms, advocating for a non-anthropocentric view of the world.

Jane Bennett examines the vitality of non-human entities in her work Vibrant Matter: A Political Ecology of Things (2010). She argues that objects possess a form of agency, challenging the traditional human-centered view and suggesting a more democratic ontology where all matter is considered vibrant and active.

When it comes to Idealism, the contrast becomes clearer. As noted previously, Idealism, as a philosophical stance, posits that reality is fundamentally mental, spiritual, or ideational rather than material. It asserts that the mind, consciousness, or ideas shape and constitute reality, and the physical world is often seen as a mere projection or dependent upon the mind. Idealism emphasizes the primacy of thought over matter. In contrast, New Materialisms do not deny the importance of consciousness or subjectivity, but it, in sum, rejects the notion that “reality is constructed purely from mental or spiritual categories.”

Instead, New Materialisms propose a more fluid and interactive relationship between mind and matter where both are seen as interdependent and co-constitutive. It is this mutual constitution between matter and mind that shows us that our thinking is inherently dependent upon the physical world and our embodiment. And this embodiment, as personal as it is, becomes our stable anchor in a reference system that determines our situatedness among the greater order of things.

New Materialisms are particularly important in the 21st century because they offer a transformative approach to understanding the entangled relationships between humans, non-humans, and the environment in a rapidly changing world. In an era marked by environmental crises, technological advancements, and increasing awareness of the interconnectedness of all life, New Materialisms challenge traditional, human-centered views of reality.

By emphasizing the agency of matter and the relationality of all beings — human and non-human — this philosophy provides a framework for rethinking the ways we interact with the world around us. It fosters a more inclusive, ecologically aware perspective that resists anthropocentrism, urging us to recognize the vitality of the non-human world and the ethical responsibilities we hold toward it.

Furthermore, New Materialisms’ focus on the materiality of existence makes it highly relevant for addressing urgent issues like climate change, the Anthropocene, and technological advancements (such as advancements made in artificial intelligence research) that affect both human and non-human life. It invites us to reconsider what constitutes agency, ethics, and existence itself in an interconnected and increasingly complex global landscape.

New Materialisms challenge traditional viewpoints in ecocriticism, consumerism, objectivity, and the scientific method, for instance, by proposing a more dynamic, relational understanding of matter and agency that goes beyond the deterministic, mechanistic views of the past.

In ecocriticism, which traditionally focuses on the relationship between literature, culture, and the environment, New Materialisms shift the emphasis from a purely human-centered perspective to one that acknowledges the agency of non-human entities. Rather than seeing the natural world as a passive backdrop to human activity, New Materialisms argue that nature is active, vibrant, and interconnected with human actions. This more enhanced view calls for a deeper level of engagement with ecological issues by recognizing the intrinsic vitality of the material world, making environmental concerns much more urgent and complex. By focusing on the interconnectedness of human and non-human actors, New Materialisms challenge the objectification of nature and the tendency to see ecological issues solely as human problems to be solved through technological or ethical means.

In terms of consumerism, New Materialisms critique the latent reduction of the world to commodities and the dominance of material goods in shaping human desires and social values. Traditional consumerism, which often prioritizes the accumulation of goods and capital, tends to neglect the impact of these goods on both the environment and on human well-being. New Materialisms, however, view material goods as active participants in the world, not just passive objects for human consumption. This view challenges the idea that material objects only have value when consumed and calls for a reconsideration of how we relate to the material world, promoting more sustainable and ethically aware practices.

Regarding objectivity and the scientific method, New Materialisms critique the classical conception of objectivity that seeks to separate the observer from the observed, often ignoring the entangled relationship between the two. New Materialisms, particularly in the work of Karen Barad, emphasize the idea of “intra-action,” where the observer and the observed are co-constituted. In this view, knowledge is not objective in the traditional sense; instead, it is always shaped by the material and relational context in which it is produced. This challenges the traditional scientific ideal of detached observation and objective truth, highlighting the ways in which science itself is influenced by the material world and by the entanglement of subject and object.

Conclusion

In conclusion, New Materialisms offer a transformative perspective on the nature of reality by recognizing the dynamic and active role of matter. Unlike traditional Materialism, which often views matter as passive and inert, New Materialisms highlights the agency and vitality of the material world. By emphasizing the interconnectedness of humans and non-humans, New Materialisms as a family of concepts and philosophies challenge anthropocentric viewpoints and advocates for a more inclusive and ecologically aware approach to understanding reality.

At the conceptual level, New Materialisms introduce a framework for thinking about matter and its agency. It redefines traditional views by proposing that matter is not just a passive, inert substance, but an active participant with the capacity to influence and be influenced. This perspective encourages us to see the material world as vibrant and dynamic, where everything is interconnected. The emphasis on concepts such as “agency of matter” and “interconnectedness” offers new ways to think about relationships between humans, non-humans, and the environment. Conceptually, New Materialisms provide tools and vocabulary to discuss these relationships in more nuanced ways, highlighting the mutual shaping and co-constitution of entities.

On the philosophical level, New Materialisms challenge and expand upon traditional philosophical doctrines like Materialism and Idealism. Philosophically, it critiques Materialism’s view of matter as lifeless and passive, as well as Idealism’s prioritization of mind over matter.

New Materialisms advocate for a more integrated approach that recognizes the co-constitution of mind and matter. It draws on insights from quantum physics, biology, and ecology to argue that reality is a dynamic interplay of forces, rejecting reductionist and deterministic models. Philosophically, New Materialisms reconfigure the fundamental understanding of existence, causality, and agency, proposing a more inclusive and ecologically aware worldview.

This philosophical movement then, with all of its fruit, can help us in fostering a deeper sense of responsibility and ethical engagement with the environment, the world, and non-human others. By acknowledging the intrinsic capacities of matter to affect change, New Materialisms open up new possibilities for innovative thinking and problem-solving in various fields, from science and technology to art and urban planning.

In a rapidly changing world marked by economic and ecological crises, as well as rapid technological advancements, New Materialisms provide a framework and a vocabulary for addressing urgent global challenges with a renewed appreciation for the complexities and interdependencies that shape our existence. Through this lens, we might develop a more balanced and respectful relationship with the world, recognizing the vitality of everything ‘non-human’ and the ethical responsibilities we hold toward them.

How do you think New Materialisms can influence our approach to environmental conservation and sustainability? How could this family of philosophies challenge our ontological, epistemological, or teleological assumptions that privilege the centricity of humans in an increasingly non-human world?

Let me know in the comments!

Avery Alexander Rijos is an activist, writer, and artist based in New Jersey, exploring themes of posthumanism, minor literature, and the intersection of the everyday experience with language. Their work aims to push the boundaries of narrative, weaving intellectual rigor with a nuanced examination of the evolution of the multi-generation Latino identity in Western Civilization. Through florid and beguiling prose, Avery seeks to create a unique voice that challenges conventional storytelling tactics, emphasizing the politics of affirmation, the ethics of alterity, and the complexities of ethnic erasure. Follow him and his life on