Episode 151, 'Afro-Brazilian Religions' with José Eduardo Porcher (Part II - Further Analysis and Discussion)
The Panpsycast Philosophy Podcast
Jack Symes | Andrew Horton, Oliver Marley, and Rose de Castellane
4.8 • 612 Ratings
🗓️ 25 January 2026
⏱️ 35 minutes
🧾️ Download transcript
Summary
In the beginning, there was nothing but air. The supreme being breathed upon it, and the air became water. Air and water moved together, forming mud. Seeing its shape, the supreme being breathed again – and life began.
Today, we'll be exploring this creation story – born of Afro-Brazilian philosophy – forged under conditions of extreme violence, displacement, and resistance. During the transatlantic slave trade, more than four million Africans were forcibly taken to Brazil – far more than were sent to the United States. They brought with them their gods, their rituals, and their philosophies. Despite sustained efforts to suppress them, these traditions not only survived, but developed into sophisticated systems of thought that remain living practices today.
We'll be exploring these traditions with José Eduardo Porcher Assistant Professor of Philosophy at the Federal University of Rio Grande do Sul in Brazil. José is currently Director of the Spiritual Realities, Relationality, and Flourishing: Brazilian Contributions to Philosophy of Religion project, and has been centrally involved in a number of major research initiatives examining alternative approaches to philosophy of religion – including the John Templeton funded project Expanding the Philosophy of Religion by Engaging with Afro-Brazilian Traditions.
In this episode, we'll explore the Afro-Brazilian religious tradition of Candomblé: its account of creation, its distinctive conception of God and the deities, and its striking vision of a world enchanted by a vital life-force that flows through people, objects, nature, and the divine. We'll ask what it means to live in a world where gods possess human bodies, where objects can be sacred, and where divinity is powerful yet limited. And we'll consider what these traditions might teach us about evil, responsibility, nature, and how to live well in a world that is far stranger than Western philosophy ever thought.
This episode is produced in partnership with The Global Philosophy of Religion Project at University of Birmingham, funded by the John Templeton Foundation.
Transcript
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| 0:00.0 | Pan, pan, psychist. |
| 0:04.0 | Part two, further analyses and discussion. |
| 0:22.9 | In the previous installment, we were discussing the Afro-Brazilian religion of Cadombly. |
| 0:27.8 | We explored the gods, the deities, creation, and a little bit on how these deities interact with the world and people. |
| 0:34.3 | Go back and listen to it if you haven't already. |
| 0:36.2 | One really interesting thing |
| 0:37.7 | in your book, Jose, is you talk about how there are objects like stones and bits of iron |
| 0:45.0 | and rivers that can be occupied by these deities or something almost majestic or divine as well. |
| 0:53.4 | And that all entities within Kanamblay can be seen as enchanted |
| 0:57.0 | beings. I thought it was interesting for a few reasons, the one of which was that if all |
| 1:02.6 | entities are seen as enchanted, all just to different degrees, then I wonder if there are parallels |
| 1:08.6 | with other philosophies we spoke about on the show before. |
| 1:11.6 | So I'm thinking like Thales thinking that water is fundamental and ubiquitous in everywhere, |
| 1:16.2 | or the panpsychist thinking that something magical like consciousness is sort of ubiquitous. |
| 1:21.6 | Or is this life force more like a soul, more dualistic? |
| 1:24.5 | So I wonder the deeper metaphysics of this view. |
| 1:26.8 | Is it that this divine property |
| 1:28.9 | is ubiquitous in everywhere? Or is it that it's placed in lots of little places, if that makes |
| 1:34.3 | sense? So this property or energy, which is called ashé, again from a Yorrable word, which |
| 1:42.2 | sounds the same, Ache. |
| 1:45.8 | This is everywhere. |
| 1:49.2 | It is ubiquitous, but it's not in the same measure. |
... |
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