1 INTRODUCTION This paper emerges from a larger project in which I propose a process-relational metaphysics, ethics, and aesthetics as steps toward resolving metaphysical dilemmas associated with the human-nature relationship, and to help with building capacity for dealing with the situation increasingly known as the Anthropocene. This larger project does this by bringing together two powerful insights from two of modern philosophy’s most original voices, Alfred North Whitehead and Charles Sanders Peirce. Whitehead has recently re-emerged as an important source for thinking about the environmental crisis and the “bifurcation of nature”—Whitehead’s term for the Lockean distinction between nature’s “primary” qualities, which are measurable by science and therefore ontologically privileged within a scientific worldview, and its “secondary” qualities which are products of perception and cognition and thus considered “relative” and unreliable (Faber, Halewood, & Lin, 2012; Faber & Stevenson, 2011; Gaskell & Nocek, 2014; Shaviro, 2009; Stengers, 2011). Peirce, in turn, is acknowledged as a founding figure both of the American pragmatist philosophical tradition and—for our purposes, more importantly—of the study of semiotics, or signification and the generation of meaning. From Whitehead, specifically, I take his turning inside-out of Cartesian dualism and of the two philosophical faces it brings together—one face being idealism (or rationalism), the other being materialism (or empiricism). Rather than the subject and the object, or mind and matter, or value and fact, being two kinds of substance or quality that either interact in some form of dualism, or that subsume each other—into an idealism or a materialism—Whitehead takes subjectivity and objectivity to be active poles within a single, dipolar relational process. That process is the process that makes up every real entity in the universe, which is an entity of occurrence, an event, a becoming. Every being is a becoming, characterized by what Whitehead called a prehension, a response to things given. As such, it involves emergent subjectivity taking account of, or “prehending,” what has become objective for it. Once that response is completed, it becomes data for the next response. By rendering subjectivity and objectivity internal to all things, Whitehead gives us a universe that is alive and filled with experience. The things that appear to us to be “just there”—objects to be measured, handled, or otherwise kicked around, but not to be negotiated with or granted the respect with which one might honor, say, a Process-Uelational Shilosophy as a Zay of Oife: Toward an Hco- Hthico-Desthetics of Hxistence A. Ivakhiv University of Vermont, Burlington, VT, USA ABSTRACT: This article builds on the Pierre Hadot’s and others’ suggestions that philosophy can and should constitute not only an analysis of life, but also a “way of life” concerned with actualizing how to live in accordance with an aesthetics, ethics, and logic grounded in philosophical thought. To do this, it develops two key insights taken, respectively, from Alfred North Whitehead’s process philosophy and from Charles Sanders Peirce’s pan-semiotic categoreal phenomenology, to propose a “process-relational” “eco-ethico-aesthetics” of existence. Papers 69