A pragmatic and even political horizon of crealectics is pluralism and diversity, rather than analytical reductionism. This is why sublimity, as cosmic emotion and holistic awareness, is as much needed as focal praxis. Thompson (1997, p. 222) explains, in his reading of process philosopher Alfred North Whitehead, that “thought narrows down an actual situation, in all its concrete fullness, to just certain features which are focused on as the ones important for understanding the situation. Here is where the aesthetic, an acute sensitivity to feeling, is crucial; here is where careful attention must be given to the full range of our experience. One danger is that, through insufficient attentiveness, the selection will be too narrow to catch what is important in our experience. Furthermore, since all observation is selection, and may be metaphysically biased, Whitehead says ‘it is of the utmost importance to be vigilant in critically revising your modes of abstraction. It is here that philosophy finds its niche as essential to the healthy progress of society. It is the critique of abstractions (1953 [1925], p. 59).’” This is very far from the caricature of philosophy as an abstract endeavor, disconnected from everyday experience. Philosophy studies the consequences of our beliefs, and its finality is a healthy society, in which our modes of abstraction need remain attuned with our embodiment in the realm of life as holistic creation.