Sri Aurobindian ontology is unputdownable

[Jean-Luc Nancy has undertaken to do a kind of post-Heideggerian ontology over the past couple decades, though I’m not sure he’s really “taking off” among Americans; there may also be someone in the analytic camp pursuing something along these lines, though I’ve not heard of it.
The shame here, though, is that during the prewar period, there was a real flowering of ontologies of the exact kind that I advocate — perhaps the biggest names there are Henri Bergson, Alfred North Whitehead, and William James. In each case, there is a recognition that the mechanical determinism (largely unconsciously) assumed by scientists is not adequately accounting to experience, and so the attempt is made to develop a more inclusive and realistic ontology.
Then in the postwar period, the whole thing apparently just shuts down in America, in both the analytic and continental traditions — the latter of which also spread to many other disciplines in the humanities where ontological reflection may have found a place. Certain contemporary developments — the rediscovery of Deleuze as a “real philospher,” the surprising prominence of Badiou in certain American circles, the aforementioned work of Nancy, Zizek’s more recent work — point toward the potential for a renewed interest in a truly contemporary ontology. The shame, however, is that in so many ways we in America at least have to reinvent the wheel because the prewar developments wound up getting prematurely cut off in our context. -- Futher Thoughts on Ontology from An und für sich by Adam]

Adam is aware of The Life Divine, but has chosen to exclude Sri Aurobindo from his list of the biggest names in real ontology: Bergson, Whitehead, and William James. This is unfair, illogical, and against the best interests of academics. [TNM]