Monday


Addendum on a Future Astropolitics:

If this is what the large scale distribution of matter in the cosmos looks like, then this is what the future distribution of civilization in the universe will look like.  (Illustration: Center for Cosmological Physics, Chicago)

If this is what the large scale distribution of matter in the cosmos looks like, then this is what the future distribution of civilization in the universe will look like. (Illustration: Center for Cosmological Physics, Chicago)

Civilization Shaped by Structures of the Universe


In my previous post on astropolitics, The Fundamental Theorem of Astropolitics, I gave a generalization of my earlier definition of geopolitics (which was, “geography constrains human agency”) as the following:

Human agency is constrained by the structure of space.

Upon reflection I have realized that, while this definition is good as far as it goes, it doesn’t go far enough. The primary defect of this formulation is that it is formulated exclusively in terms of constraints upon human agency, which is to say, it focuses on the ways in which human agency is limited or even negated.

In formulating either geopolitics or astropolitics in terms of the limitations on human agency, the ways in which geography or the structure of space facilitates human agency gets lost, and this function of facilitation is no less significant than the function of limitation that follows from the lay of the land or the structure of space.

Another weakness in formulating geopolitics or astropolitics in terms of constraint and limitation is that it implies that, were it only not for the limitations placed upon human agency by outside forces, that this agency would be boundless and infinite. In other words, focusing on limitation and constraint suggests, in a very subtle way, what I have called the political conception of history, i.e., history understood primarily in terms of human agency. While this is an empowering way of viewing history, it cannot be considered any more or less accurate than other other conceptions of history I have outlined — the cataclysmic, eschatological, and naturalistic conceptions (for a review of these conceptions cf. The Naturalistic Conception of History) — and it is likely to be misleading.

When I spoke at the 2012 100YSS event one of the central ideas of my talk was the ways in which the structure of spacetime will govern the expansion of civilization on an interstellar scale, and even beyond this the ways in which human beings (or any other finite being exploring the cosmos) can use the apparent limitations imposed upon us by relativity, the finite velocity of light, and the structure of space itself to facilitate the growth of civilization. (I called my talk, “The Large Scale Structure of Spacefaring Civilization.”)

We have come to see the velocity of light as a barrier to human/organic exploration of the cosmos, but this is a profound misconception. In response to this misconception, those contemplating the possibility of interstellar civilization either are looking for ways to avoid relativistic effects, such as the use of the Alcubierre drive (if only it can be made to work), and those who think that interstellar travel is simply impossible or can only be accomplished at very slow rates of expansion, such as the rates of speed at which the Voyager spacecraft are slowly making their way outside our local solar system (i.e., by way of generational ships and long term human preservation or reconstitution).

Although the Voyager I spacecraft is traveling in excess of 38,000 MPH, even at this speed it is a very slow trip to another star.

Although the Voyager I spacecraft is traveling in excess of 38,000 MPH, even at this speed it is a very slow trip to another star.

What I want to suggest is that relativity is our friend. The finite velocity of light and the phenomenon of time dilation can and will be used by human beings to facilitate interstellar travel. Anyone who has studied these matters carefully will know what I am talking about here, but the popular misconceptions are so prevalent that one must pause to mention them. It is often stated that if we sent out an interstellar mission traveling at a rate that involved relativistic effects, that we could only hope for our distant descendents to arrive; that no one would live to see another solar system. In fact, time would continue to pass on Earth, but the closer a starship can approximate the speed of light, even while never reaching that limiting velocity, the slower time passes on board, so that even very long interstellar voyages can be accomplished within life spans typical by contemporary standards.

Carl Sagan discussed this at some length in his book and television series Cosmos, in which he talked about a starship that could accelerate at one gravity. We can think of the 1G starship as the breakthrough technology that will open up our galaxy to exploration and settlement. Already we can accelerate a spaceship at well more than 1G, although we cannot maintain this acceleration for extended periods of time, so I regard attaining this acceleration for extended periods of time to be a merely technical problem, and not an insuperable “physics” problem. (Some people will disagree with me on this point.) Sagan pointed out that with the humble technology of a 1G starship we could circumnavigate the known universe in a typical human life span. By the time we finished this journey, however, billions of years would have passed.

Observable_Universe_with_Measurements

It is easy to lose sight of this possibility when discussing space flight, and our limited capabilities today, but looking at the ability of industrial-technological civilization to continue delivering exponential technological development, we should not consider this technology to be long out of our reach. That is why I call it a “humble” technology. It doesn’t require breaking the known laws of physics, and it doesn’t require an engineering breakthrough on the level of the Alcubierre drive (though I should mention that I still hold out hope for the development of the Alcubierre drive).

Once we allow ourselves to think in these terms, and to imagine as a real possibility human exploration of the cosmos, even limited to contemporary life spans (which are likely to be lengthened considerably in the coming century), what one comes to realize is not the unattainability of the velocity of light, but really how slow the speed of light is in relation to the size of the cosmos. Light is almost pokey in its progress, since it would take light about 93 billion years to traverse the known universe. The age of the universe seems incomprehensibly ancient, but really, when you think about it in cosmological terms, 13.7 billion years isn’t all that much. We’re only really getting started here on this universe bit. And the size the universe? Again, it seems incomprehensible vast, but if we adjust our perspective, it is well within the limits of human comprehension if we will only take the time and the trouble to systematically expand and extend out understanding.

calvin-and-hobbes-look-at-the-stars small

We can spend our time contemplating the littleness of man in the cosmos, or we can work to attain a perspective commensurate with the universe. It is true that we are indeed very small at present, and it has been the tradition of human thought to meditate upon our insignificance, our smallness before the universe, our manifold weaknesses, our miserably short existence, and the sorrows of the human condition — in short, it has been the tradition to meditate on what Hume called the “monkish virtues.” While we do not think of modern thought in this way, once we pause to put matters in context, we see the degree to which this tradition still retains its power over our minds.

Here is how Hume formulated the “monkish virtues”:

Celibacy, fasting, penance, mortification, self-denial, humility, silence, solitude, and the whole train of monkish virtues; for what reason are they everywhere rejected by men of sense, but because they serve to no manner of purpose; neither advance a man’s fortune in the world, nor render him a more valuable member of society; neither qualify him for the entertainment of company, nor increase his power of self-enjoyment? We observe, on the contrary, that they cross all these desirable ends; stupify the understanding and harden the heart, obscure the fancy and sour the temper.

David Hume, An Enquiry Concerning the Principles of Morals, 1777, Section IX, Conclusion, Part I

To Hume’s litany of the reasons to reject the monkish virtues we might also add that this is no way to go about building a civilization. This is to think in terms of constraints. But we must also think in terms of possibilities, and if we are ever to construct the spacefaring civilization that we can now clearly conceptualize, we will have to think more in terms of possibilities and less in terms of limitations. As central to the creation of a spacefaring civilization as the technological developments is the conceptual revolution that needs to be sustained, and as ambitious and as megalomaniac as this sounds, we must formulate and inculcate a human perspective that takes the human role in the cosmos for granted. We must learn to think on a cosmological scale.

David Hume, philosopher of the Scottish Enlightenment and critic of monkish virtues.

David Hume, philosopher of the Scottish Enlightenment and critic of monkish virtues.

For those who wonder at the hubris of what I am saying, the punishment of our pride will come about in due course, for no grand enterprise (and there is no grander enterprise than the expansion of civilization) is without reversals, but we cannot begin this enterprise by thinking only in terms of what we cannot do. We would never get off the ground — literally, we would never pass beyond planet-bound civilization to transplanetary civilization — if we thought only in terms of the meagerness of our abilities.

While some limitations are unambiguously limiting, others can be seen as a constraint or an opportunity depending upon one’s perspective. This is true of the structure of the universe and time dilation, which is built into relativistic physics. Future civilization will not try to defy this structure of spacetime (by trying to do something impossible according to physics), but will exploit this structure of spacetime in order to expand civilization in unexpected and unprecedented ways.

time dialation

Astrophysics will shape interstellar civilization. The development of civilization will follow the availability of matter and energy; both matter and energy are found in and around the vicinity of stars, stars are collected in galaxies, and galaxies are found in clusters. Civilization will follow this same structure, from stars to galaxies to clusters, and civilization will do so because this is where the matter and energy at to be found.

Matter shapes the structure of spacetime; in seeking the resources of matter and energy, civilization will find itself in those regions of the universe shaped by the presence of matter. Matter, moreover, is convertible with energy, and vice versa. Civilization seeks matter in part in order to convert it into energy in order to power the industries of industrial-technological civilization. At some future time civilization may also seek energy in order to convert it into matter.

Mass-Energy_Equivalence_Formula_2_by_Merlin2525

Civilization as we have known it has sought to expand itself in space, but time dilation will allow civilization also to expand in time. Given the breakthrough technology of a 1G starship, civilization will not only move outward in space, but also later in time. While time on Earth may be considered the baseline, a fleet of starships with enough capacity to carry a sufficient portion of terrestrial civilization to establish this civilization at a new center, will carry that civilization to a later time commensurate with the distance traveled outward. Because of time dilation, relatively little time will have passed on the voyage, even while a great deal of time will have passed on Earth.

In other words, while separated by years and lightyears, it will still be essentially the same civilization. From an omnipresent perspective — what might be called the “view from nowhere” (to borrow a phrase from Thomas Nagel) — we can see that these are temporally separated instances of one an the same civilization are. I call this a temporally distributed civilization. (This was one of the central points of my 2012 100YSS talk.) Given this structure of a temporally distributed civilization, there is quite literally no going home again. It would always be possible to migrate outward, and into later times (though essentially into the same civilization displaced later in time), but back would mean going into far future civilization that no longer resembled the civilization one had left behind.

In a temporally distributed civilization, one and the same civilization is distributed in time as well as in space.

In a temporally distributed civilization, one and the same civilization is distributed in time as well as in space.

Civilization conceived and executed on this cosmological scale, integral with the largest astrophysical processes, would leave observable traces. In Transcendent Man, the film about Ray Kurzweil, Kurzweil talks about looking up into the night sky and seeking signs of an alien technological singularity. Others have thought to search the skies for mega-engineering projects, looking for the astronomical markers of Dyson spheres or the use of a black hole as a source of energy.

Nothing definitive has yet been seen in the night sky. There does not appear to have been any civilization of cosmological scale that has preceded us — though there may be one out there, only now coming to maturity and not yet visible to us. Or maybe there is nothing out there. For many, the lack of evidence of a civilization of cosmological scale is proof (not definitive, deductive proof, but incremental, inductive proof, not leading to certainty, but to likelihood and probability) that there is no such civilization, nor can there be such a civilization.

Dyson sphere

Some dreamers who reject the possibility of interstellar travel but want to know something of the other inhabitants who might be out there in the Milky Way and beyond resign themselves to the quietism of SETI, sitting in a room monitoring instruments, hoping to catch a glimpse of alien intelligence from signals among the stars. This model of interstellar exchange is presented as practicable, and therefore something that a person might reasonably believe in, even if it departs from the Buck Rogers model of flying around and visiting other planets, all the while with a trusty sidearm on one’s hip.

I know that there are a great many people who maintain that there will never be any interstellar civilization, therefore no interaction between multiple interstellar civilizations, therefore no interstellar exchanges of any significance — whether for trade or war or culture or otherwise — because of the distances involved and the energy levels that would be required. I do not think that this is an insuperable problem, because in large measure the problem is our own perspective and the human tendency to sabotage our own efforts. Such habits of thought and action are valuable for a planet-bound civilization, but would be crippling for a transplanetary civilization.

starship

I, on the other hand, view the large scale structure of interstellar civilization as an inevitable (or nearly inevitable) outcome of the continued expansion of industrial-technological civilization, in accordance with the Industrial-Technological Thesis that defines technological progress as intrinsic to this form of civilization. The only event that would derail the eventual realization of interstellar civilization is if civilization itself were to be derailed — hence my concern with existential risk.

A theoretical astropolitics would furnish the conceptual infrastructure for any future interstellar trade, interstellar war, or even interstellar “cultural exchanges” (as they were delicately called during the Cold War). And, as should be apparent from the foregoing, it seems clear that, as long as our industrial-technological civilization continues in its present trajectory of development, all of this will come to pass in the fullness of time.

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Tuesday


The Human Future after Geopolitics:

amazing_stories

The Large Scale Structure of Political Societies


Some time ago in The Fundamental Theorem of Geopolitical Thought I formulated just such a theorem as follows: Human agency is constrained by geography. While geopolitics must remain central to understanding contemporaneous political thought, this will not always be so. The time will come when we will, of necessity, pass beyond geopolitics.

In many posts in which I have discussed the extraterrestrialization of terrestrial civilization (cf. e.g., Addendum on Extraterrestrialization and The Farther Reaches of Civilization) and the advent of Copernican civilization (cf. e.g., Civilization and the Technium and Earth Science, Planetary Science, Space Science) I have clearly implied that, as civilization expands off the surface of the earth, the political life of man will be forced to change in order to keep pace with these events, much as human societies have been forced to change rapidly as a result of the industrial revolution and its consequences. It does not matter how desperately those heavily-invested in the present global order will resist this change: the change will come if industrial-technological civilization continues its trajectory and does not succumb to existential risks.

If the political structure of extraterrestrialized civilization will be described by a future science of astropolitics, the fundamental theorem of astropolitics can be formulated as concisely as my fundamental theorem of geopolitics, and it would be formulated thus:

Human agency is constrained by the structure of space.

This is a straightforward generalization of my fundamental theorem of geopolitics, and as that theorem can be summarized as geography matters, the fundamental theorem of astropolitics can be similarly summarized as space matters.

The generalization of the scope of human agency from geography to the structure of space itself suggests that we also ought to generalize beyond the human, since by the time earth-originating civilization is an extraterrestrial civilization human beings will have become transhuman or post-human, and in the fullness of time homo sapiens will be followed by successor species. Thus…

Human and human-successor agency is constrained by the structure of space.

However, since this formulation of the fundamental theorem of astropolitics would hold for any peer civilization, there is no reason to limit the formulation to human beings, human successors, or earth-originating life. Thus…

Any conscious agency is constrained by the structure of space.

It is even superfluous to mention the qualification of “conscious” agency, since any naturalistic agency whatsoever is and will be constrained by the structure of space (supernatural agencies as comprehended in eschatological conceptions of history would presumably not be constrained by space). However, since our concern at present is to understand the large scale structure of political societies, we are concerned with those agents that represent peer industrial-technological civilizations that might establish (or have already established) a (peer) civilization beyond the surface of their homeworld.

Despite the many different formulations that might be given to the fundamental theorem of astropolitics, depending on the degree of generalization to be embodied in the formulation, all of these generalizations are intuitively continuous with the fundamental theorem of geopolitics, as well they ought to be. The geographical and topographical features that are central to geopolitical thought are the local structures of space corresponding to the human epistemic and perceptual order of magnitude. When the growth of civilization forces the parallel expansion of human epistemic and perceptual orders of magnitude, the structure of space itself will concern us more than the local mountain ranges, rivers, and deserts that now shape our terrestrial strategic thought.

The structural similarity between the fundamental theorem of geopolitics and the fundamental theorem of astropolitics masks the profound transformation of human political life that will come about in the event that human civilization expands to the degree that astropolitical thought will better describe strategic agency than geopolitical thought. A robust, self-sustaining human presence off the surface of the earth will impact human political societies so dramatically that it will eventually mean the end of the nation-state system. Such a change in human political thought will develop over more than a century, and will probably require two or three centuries to be fully assimilated throughout human civilization.

In my Political Economy of Globalization I attempted to describe the peculiar form of dishonesty that is employed in political thought that is to be found when our political ideas do not keep up with actual political developments:

…not every political entity that has a seat at the table at the United Nations conforms to the paradigm of the nation-state; some are more state, others more nation, yet others falling under neither category. Feudal monarchies rub elbows with republics and city-states, none of them representing any genuine national aspirations of a people or peoples for self-determination.

If the United Nations had existed in the eighteenth century, the Ottoman Empire would have been a member; if the United Nations had existed in the nineteenth century the Austro-Hungarian Empire would have been a member state. These empires are long since dissolved, but we can easily imagine that had the UN been in existence at the time of their dissolution these events would have been characterized in apocalyptic terms and attended with much hand wringing.

And if the dissolution of individual nation-states causes the level of distress one sees in the international system, it should be apparent that the end of the nation-state system itself will be viewed by some as a catastrophe of unparalleled proportions. However, it will take some time for the change to be noticed, which I also noted in my Political Economy of Globalization:

In the distant future, there will be, of course, political entities that will be called states. But the modern nation-state, eponymously defined in terms of nationhood, but in fact defined in terms of territorial sovereignty, cannot survive in its present form to be among the political entities of the future. Perhaps the new political entities will be called nation-states, as a holdover from our own time, but they will not have the character of nation-states any more than the Ottoman Empire had the character of a nation-state. While the latter was an identifiable state, to be sure, it was not a nation-state.

Conventional contemporary political and social science scarcely ever questions the role of the nation-state in human affairs (as though it were a permanent feature of civilization, which it is not), but we are under no obligation to allow these conventional limitations upon political imagination constrain our own formulations. It is enough to be constrained by the structure of space; there is no need to voluntarily burden oneself with additional constraints.

But we must unquestionably begin with the nation-state as the source of our present political situation, because all that follows in the future from the present situation will follow from the familiar nation-state system and the political thought of our time that privileges the nation-state system. The human, all-too-human scale of the nation-state system is the political parallel of the human, all-too-human scale of the geographical and topographical obstacles that are the present boundaries to human agency.

There is story I can’t resist repeating here about practical geopolitics, which is what military operations in the age of the nation-state represent. It is, in fact, a story within a story, as related by Hermann von Kuhl of Alfred von Schlieffen:

“He lived exclusively for his work and his great tasks. I remember how we once travelled through the night from Berlin to Insterburg, where the great staff ride was to begin. General Schheffen travelled with his aide-de-camp. In the morning the train left Königsberg and entered the Pregel valley, which was basking prettily in the rays of the rising sun. Up to then not a word had been spoken on the journey. Daringly the A.D.C. tried to open a conversation and pointed to the pleasant scene. ‘An insignificant obstacle,’ said the Graf — and conversational demands until Insterburg were therewith met.”

THE SCHLIEFFEN PLAN: Critique of a Myth, GERHARD RITTER, Foreword by B. H. LIDDELL HART, OSWALD WOLFF (PUBLISHERS) LIMITED, London, W.i, 1958, p. 99

Schlieffen’s single-minded focus on geographical features as exclusively representing opportunities or obstacles for campaigning — features that for others might represent aesthetics objects, or any kind of object significant in human experience — demonstrates geopolitical thought as at once practical and abstract. It is possible for geopolitics to be practical and abstract at the same time because the abstractions it considers are features like “insignficant obstacle,” while it takes no account of features such as “pleasant scene.” Astropolitics will be practical and abstract in the same way, although its objects will not be objects of ordinary human experience such as “insignificant obstacle” or “pleasant scene.”

The magnification of the scale of human concerns in astropolitics will not merely involve a larger canvas for human ambition, but will also introduce complexities not represented at the geopolitical scale. On the level of ordinary human experience time and space can be treated in isolation from each other, so that we have history and geography as abstract conceptions; at the higher energy levels, greater distances, higher speeds, and greater gravitational influences of a much-expanded spacefaring civilization, space and time will of necessity be treated together as space-time.

After I first formulated my fundamental theorem on geopolitical thought I followed it with two additional principles, the second law of geopolitics

The scope of human agency defines a center, beyond which lies a periphery in which human agency is marginal.

…and the third law of geopolitics

Human agency is essentially a temporal agency.

As I had summarized the fundamental theorem of geopolitical thought as geography matters, I summarized the third law of geopolitical thought as history matters. As we have seen above, the large scale structure of the universe must be understood in terms of space-time, meaning that we cannot isolate cosmological geography from cosmological history. History and geography on a cosmological scale are even more intimately bound up in each other than they are on the human, all-too-human scale of terrestrial politics.

This suggests a further generalization of the fundamental theorem of astropolitics:

Human agency (or any conscious agency) is constrained by space-time.

History and geography have always been intimately tied together, and his, of course, is one of the great lessons of geopolitics, that geography shapes history. It is also true, has been true, that history shapes geography, but the forces by which the history of life on earth have shaped geography have occurred on a timescale that is not apparent to human perception.

In a future political science of astropolitics, we will have a history that reflects the large scale structure of the cosmos, and a large scale structure of the cosmos that reflects the history of the universe. While human agency (or other conscious agents) has not yet acted on a scale to have shaped the initial 13.7 billion years of cosmic history, if our civilization or its successor institutions should endure, its history could well shape the large scale structure of space-time.

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Eo-, Exo-, Astro-

19 March 2012

Monday


This post has been superseded by Eo-, Eso-, Exo-, Astro-, which both corrects and extends what I wrote below.


The Philosophical Significance of Astrobiology as a

Cosmological Extrapolation of Terrestrial Biology


In yesterdays’ Commensurable Perspectives I finished with this observation:

Ecology is the master world-narrative that unifies the sub-narratives employed by individual species in virtue of their perceptual and cognitive architecture. Ultimately, astrobiology would constitute the universal narrative that would unify the ecological narratives of distinct worlds.

The naturalistic narrative has the power to unify even across species and across worlds. This power may not be particularly evident at present, but in the long term future of our species (if our species does in fact have a long term future) this power will prove to be crucial.

If indeed astrobiology is the universal narrative of life, that gives astrobiology a privileged position among the sciences. That is a tall order. But what is astrobiology? At one time I had heard both the terms “exobiology” and “astrobiology” and I was not quite clear about the exact difference between the two, or how each was defined. Thereby hangs a tale. The distinction between the two is in fact a very interesting story, and it is a story to which an entire book has been devoted, The Living Universe: NASA and the Development of Astrobiology, by Steven J. Dick and James E. Strick.

I urge the reader to get this book and peruse it for yourself for the detailed version of the emergence of astrobiology as a scientific discipline. I will give only the bare bones of that story here, which will be only enough to grasp the crucial concepts involved. And our interest is in the concepts, not the personalities.

Joshua Lederberg before he had formulated the distinction between eobiology and exobiology.

Exobiology is the older term, introduced by Joshua Lederberg (first used in a public lecture in 1960), and contrasted by him to eobiology. Exobiology has some currency in the public mind, but I didn’t know about eobiology until I read about the history of the discipline. However, the contrast between the two terms is conceptually important. Exobiology is concerned with biology off the surface of the earth, while eobiology is biology on the surface of the earth. (cf. p. 29) In other words, all biological science prior to human spaceflight was eobiology, even if we didn’t know that it was eobiology. Another way to formulate this distinction is to say that eobiology is the biology of the terrestrial biosphere, while exobiology is the biology of everything else.

In the book The Living Universe: NASA and the Development of Astrobiology the authors give a lot of background on the internal politics and budgeting of NASA and how this affected the emergence of astrobiology. It is an interesting story, but I will not go into it here, as our interest at present is exclusively with the conceptual infrastructure of the discipline. Suffice it to say that in 1996 the first attempts were made to define astrobiology (cf. p. 202), and within a couple of years there was a virtual Astrobiology Institute.

The NASA astrobiology website characterizes astrobiology as follows:

“Astrobiology is the study of the origin, evolution, distribution, and future of life in the universe. This multidisciplinary field encompasses the search for habitable environments in our Solar System and habitable planets outside our Solar System, the search for evidence of prebiotic chemistry and life on Mars and other bodies in our Solar System, laboratory and field research into the origins and early evolution of life on Earth, and studies of the potential for life to adapt to challenges on Earth and in space.”

The NASA strategic plan of 1996 gives this definition of astrobiology:

“The study of the living universe. This field provides a scientific foundation for a multidisciplinary study of (1) the origin and distribution of life in the universe, (2) an understanding of the role of gravity in living systems, and (3) the study of the Earth’s atmospheres and ecosystems.”

The important lesson to take away from this is that astrobiology is the more comprehensive concept, and that in fact we can consider astrobiology the union of eobiology and exobiology. This sounds simple enough (and it is), but it is important to understand the conceptual leap that has been taken here.

From the perspective of astrobiology, earth sciences are only fragments of far larger and more comprehensive sciences. Just as all biology was once eobiology, the same observation can be made in regard to the other earth sciences, and the same tripartite conceptual distinction can be brought to the other earth sciences. We can formulate eogeology and exogeology unified in astrogeology; we can formulate eohydrology and exohydrology unified in astrohydrology; we can formulate eovulcanology and exovulcanology unified in astrovulcanology; we can formulate eoclimatology and exoclimatology unified in astroclimatology. All of these are cosmological extrapolations of earth sciences. One suspects that, in the future, the prefixes will be dropped and we will return to climatology simpliciter, e.g., but while the conceptual revolution is underway it is important to retain the prefixes as a reminder that science is no longer defined by the boundaries of the earth.

I assert that this is a conceptual leap of the first importance because what we have with astrobiology is the formulation of the first truly Copernican science; astrobiology includes eobiology but it is not exhausted by eobiology; it is supplemented by exobiology. The earth, for obvious reasons, remains important to us, but it no longer dictates the center of our science. All mature sciences will eventually need to take this Copernican turn and dethrone the earth from the center of its concern.

We can take a further step beyond this conceptual formulation of Copernican sciences by observing that traditional earth sciences began as local enterprises, and it has only been in recent decades that truly global sciences have emerged. These global sciences have culminated in objects of scientific study that take the world entire as their object. Thus biology has converged upon study of the biosphere; hydrology has converged on study of the hydrosphere; glaciology has culminated in the study of the cryosphere. Copernican sciences based on the model of astrobiology can go one better than this, transcending earth-defined “-spheres” in favor of more comprehensive concepts.

When I spoke last year on “The Moral Imperative of Human Spaceflight” at the NASA/DARPA 100 Year Starship Study symposium it was my intention to spend some time on the emergence of Copernican sciences, but I didn’t have enough time to elaborate. I cut most of that material out and still was rushed. The point that I wanted to make there was that the concepts of the biosphere, the lithosphere, the geosphere, hydrosphere, cryosphere, atmosphere, anthrosphere, sociosphere, noösphere, and technosphere are essentially Ptolemaic concepts. (If the proceedings of the symposium are published, and if my paper is included, this contains my first sketch of Copernican sciences as transcending these earth-defined “-spheres.”) The Copernican Revolution entails the formulation of Copernican concepts to supersede Ptolemaic concepts, and this work is as yet unfinished. In some spheres of human thought, it has scarcely begun.

One way to transcend our Ptolemaic concepts and to replace them with Copernican concepts, and thus to extend the ongoing shift to a truly Copernican perspective, is to substitute for the earth-defined “-spheres” a conception of the object of the sciences not dependent upon the earth, and this can be done by defining, respectfully, biospace (in place of the biosphere), lithospace, geospace, hydrospace, cryospace, atmospace, anthrospace, sociospace, noöspace, and technospace. In so far as we can facilitate the emergence of Copernican sciences, we can contribute to the ongoing Copernican Revolution, which will someday culminate in a Copernican civilization (if we do not first destroy ourselves).

We can pass beyond the earth sciences and the natural sciences and similarly extend our conceptions of a the social and political sciences. Although concepts from the social sciences are not usually expressed in geocentric terms — except for the above-mentioned anthrosphere, sociosphere, noösphere, and technosphere (which are not employed very often) — our social and political thought is usually even more tied to planetary prejudices than the concepts of the natural sciences. Thus we can extend our conception of politics by distinguishing between eopolitics and exopolitics, both of which are subsumed under astropolitics. Similarly, we can formulate eoeconomics and exoeconomics, subsumed by astroeconomics, eostrategy and exostrategy, subsumed by astrostrategy, and so forth.

As a final note, it is ironic that the breakthrough to a Copernican science should occur first with biology, because biology was among the latest of the sciences to actually attain a scientific status. Prior to Darwin, biological theories were essentially theological theories with but a few exceptions. Darwin put biology on a firm biological footing and created the discipline in its modern scientific form. Thus biology was among the last of the sciences to attain a modern scientific form, though it was the first to attain to a Copernican form.

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This post has been superseded by Eo-, Eso-, Exo-, Astro-.
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