Technological Civilization And We In The Dynamo
What is Covid injection but a machine of Dr. Faustus to machine man?
Stanford Philosophy has this to say of Heidegger-” sometimes uses the term ‘god’ to mean the secularized notion of the sacred already indicated, such that to embrace a god would be to maintain due sensitivity to the thought that beings are granted to us in the essential unfolding of Being. When, in the Contributions, Heidegger writes of the last or ultimate god of the other beginning (where ‘other’ is in relation to the ‘first beginning’ of Western thought in ancient Greece—the beginning of metaphysics), it often seems to be this secularized sacredness that he has in mind (cf. Thomson 2003; see Crownfield 2001for an alternative reading of the last god that maintains a more robust theological dimension, although one which is concrete and historicized). However, Heidegger sometimes seems to use the term ‘god’ or ‘divinity’ to refer to a heroic figure (a cultural template) who may initiate (or help to initiate) a transformational event in the history of Being by opening up an alternative clearing (for this interpretation, see e.g., Young 2002, 98). These heroic figures are the grounders of the abyss, the restorers of sacredness (Contributions 2: 6, see Sallis 2001 for analysis and discussion). It might even be consistent with Heidegger's view to relax the requirement that the divine catalyst must be an individual being, and thus to conceive of certain transformational cultural events or forces themselves as divinities (Dreyfus 2003). In any case, Heidegger argues that, in the present crisis, we are waiting for a god who will reawaken us to the poetic, and thereby enable us to dwell in the fourfold. This task certainly seems to be a noble one. Unfortunately, however, it plunges us into the murkiest and most Heideggerian intellectual landscape, his infamous involvement with Nazism.
I too pass over Heidegger and National Socialism for my aim is not the German Volk myth. I am interested in his thought on Technics.
Stanford once more: “Heidegger's considered view is that destining is ultimately not a “fate that compels” (Question Concerning Technology 330). We have been granted the saving power to transform our predicament. Moreover, the fact that we are at a point of danger—a point at which the grip of technological thinking has all but squeezed out access to the poetic and the mystical—will have the effect of thrusting this saving power to the fore. This is the good news. The bad news is that:
philosophy will not be able to effect an immediate transformation of the present condition of the world. This is not only true of philosophy, but of all merely human thought and endeavor. Only a god can save us. The sole possibility that is left for us is to prepare a sort of readiness, through thinking and poetizing, for the appearance of the god or for the absence of the god in the time of foundering [Untergang]; for in the face of the god who is absent, we founder. (Only a God can Save Us 107)
That is what it means to await the divinities as divinities.”
The National Institutes of Health announced in 2016 that it plans to end the ban on funding research for part-human, part-animal embryos, raising urgent ethical questions such as, what if this produces an animal with a partly human brain? We know the DOD required the injections be administered at warp speed. We know many are dying and injured. We know there is no accountability. We know the extermination of man aided and abetted by every globalist institution and national government is a cult. We know biotech weaponry in trusted medical hands is used in the open air concentration camp of nations to kill, maim, and as an experiment on the human genetic code to understand better how to hack. Science Fiction for most of the 20th century discussed in context of the time the story was written stories such as we live out as normal times.
“But the origins of these very modern concerns date back more than a century, with lively discussions about “modernization” underway as early as the Paris World’s Fair of 1900. One especially compelling yet largely forgotten analysis was penned by Henry Adams, son of a congressman and diplomat, descendant of two U.S. presidents, and a highly regarded historian—and conflicted technology enthusiast—in his own right. His reflections were contained in his posthumously published autobiography, The Education of Henry Adams.
In a chapter titled “The Dynamo and the Virgin,” he ponders the implications of the Machine Age, expressing deep concern over what he sees as a dangerous clash between the seductive grandeur of modern science and technology, which he calls “the Dynamo,” and the essential undergirdings of humanity—religion and traditional values—which he christens “the Virgin.”
http://zocalo-on.kcrw.com/2016/08/in-the-early-1900s-the-dynamo-and-the-virgin-hinted-at-our-current-technology-anxiety/
Writing in the 1930’s Berdyaev also thinks on seductive grandeur of modern science.
“Man is attracted by the technics created by him, but he himself cannot be transformedinto a machine. Man -- is the organiser of life, but he himself in his depths cannot be the object of organisation, within himself there always remains an element of the organic, the irrational, the mysterious.
The rationalisation, the technisation, the machinisation of the whole of human life and of the human soul itself cannot but provoke a reaction against itself. This reaction existed during the XIX Century. The romantics always protested against the might of technology, the dissociating of the organic wholeness, and they appealed to nature, to the elemental foundation within man. A strident protest against technology was made by Ruskin. He did not want to reconcile even with the railroad and he journeyed in a carriage parallel to the rail tracks. The romantic reaction against technology is understandable and even indispensible, but it is impotent, it either does not decide the problem or it resolvesit too easily. To return to former times, tothe organic lifestyle, to the patriarchal relationships, to the old forms of the familial economy and handicrafts, to thelife with nature, with the land, with plants and animals, is impossible. And indeed this return would be undesirable, for it is connected with an exploitive use of people and animals. In this is the tragedy of the position. And it remains but for spirit creatively to define its own relationship towards technology and towards the new epoch, to master technology in the name of its own ends. Christianity ought creatively to define an attitude towards the new actuality. It cannot be too optimistic. But it also cannot run away from the human reality. This presupposes an exertion of spirituality, an intensification of the inner spiritual life. Soul-emotive sentimentalism within Christianity has become already impossible. Soulful emotionality cannot bear up under the harsh reality. Indifference is possible only for the hardened, the obdurate spirit. Spirit can be an organiser, it can master the technical for its own spiritual ends, but it would have to resist itself being turned into a tool of the organising technical process. In this is the tragedy of spirit.”
Berdyaev thinks from a Russian Orthodox Christian existentialism. Nicolas Berdyaev’s existentialism, the concepts of God-Man and God-Divinity play a prior role. Berdyaev, alongside such representatives of religious philosophy in Russia as Vladimir Soloviov, Sergei Bulgakov, Paul Evdokimov, interprets the idea of God-Man not only within the context of the Orthodox Church, but also as the existential experience of God’s encounter with man, perfectly actualized in the person of Jesus Christ. In the God-Man idea Berdyaev shows that in order to achieve the fully divine life, personal and existential cooperation between God and man is indispensable. This thesis is developed by means of dialectic method. The effect of this standpoint is manifested within the experience of complete existence, which is envisaged in the idea of theosis in the Orthodox tradition.
https://ko-fi.com/thejournaloflingeringsanity