The Structure of Hope

20 February 2015

Friday


Kant on Hope

Kant famously summed up the concerns of his vast body of philosophical work in three questions:

1) What can I know?

2) What ought I to do? and…

3) What may I hope?

These three questions roughly correspond to his three great philosophical treatises, the Critique of Pure Reason, the Critique of Practical Reason, and the Critique of Judgment, which represent, respectively, rigorous inquiries into knowledge, ethics, and teleology. However much the world has changed since Kant, we can still feel the imperative behind his three questions, and they are still three questions that we can ask today with complete sincerity. This is important, because many men who deceive themselves as to their true motives, ask themselves questions and accept answers that they do not truly believe on a visceral level. I am saying that Kant’s questions are not like this.

In other contexts I have considered what we can know, and what we ought to do. (For example, I have just reviewed some aspects of what we can know in Personal Experience and Empirical Knowledge, and in posts like The Moral Imperative of Human Spaceflight I have looked at what we ought to do.) Here I will consider the third of Kant’s questions — what we are entitled to hope. There is no more important study toward understanding the morale of a people than to grasp the structure of hope that prevails in a given society. Kant’s third question — What may I hope? — is perhaps that imperative of human longing that was felt first, has been felt most strongly through the history of our species, and will be the last that continues to be felt even while others have faded. We have all heard that hope springs eternal in the human breast.

It is hope that gives historical viability both to individuals and their communities. In so far as the ideal of historical viability is permanence, and in so far as we agree with Kenneth Clark that a sense of permanence is central to civilization, then hope that aspires to permanence is the motive force that built the great monuments of civilization that Clark identified as such, and which are the concrete expressions of aspirations to permanence. Here hope is a primary source of civilization. More recent thought might call this concrete expression of aspirations to permanence the tendency of civilizations to raise works of monumental architecture (this is, for example, the terminology employed in Big History).

Four conceptions of history -- human nature and human condition

Hope and Conceptions of History

The structure of hope mirrors the conception of history prevalent within a given society. A particular species of historical consciousness gives rise to a particular conception of history, and a particular conception of history in turn defines the parameters of hope. That is to say, the hope that is possible within a given social context is a function of the conception of history; what hope is possible, what hope makes sense, is limited to those forms of hope that are both actualized by and delimited by a conception of history. The function of delimitation puts certain forms of hope out of consideration, while the function of actualization nurtures those possible forms of hope into life-sustaining structures that, under other conceptions of history, would remain stunted and deformed growths, if they were possible forms of hope at all.

In analyzing the structure of hope I will have recourse to the conceptions of history that I have been developing in this forum. Consequently, I will identify political hope, catastrophic hope, eschatological hope, and naturalistic hope. This proves to be a conceptually fertile way to approach hope, since hope is a reflection of human agency, and I have remarked in Cosmic War: An Eschatological Conception that the four conceptions of history I have been developing are based upon a schematic understanding of the possibilities of human agency in the world.

All of these structures of hope — political, catastrophic, eschatological, and naturalistic — have played important roles in human history. Often we find more than one form of hope within a given society, which tells us that no conception of history is total, that it admits of exceptions, and the societies can admit of pluralistic manifestations of historical consciousness.

Hope begins where human agency ends but human desire still presses forward. A man with political hope looks to a better and more just society in the future, as a function of his own agency and the agency of fellow citizens; a man with catastrophic hope believes that he may win the big one, that his ship will come in, that he will be the recipient of great good fortune; a man with eschatological hope believes that he will be rewarded in the hereafter for his sacrifices and sufferings in this world; a man with naturalistic hope looks to the good life for himself and a better life for his fellow man. Each of these personal forms of hope corresponds to a society that both grows out of such personal hopes and reinforces them in turn, transforming them into social norms.

Woman's Eye and World Globes

Structure and Scope

While a conception of history governs the structure of hope, the contingent circumstances that are the events of history — the specific details that fill in the general structure of history — govern the scope of hope. The lineaments of hope are drawn jointly by its structure and scope, so that we see the particular visage of hope when we understand the historical structure and scope of a civilization.

Like structure, scope is an expression of human agency. An individual — or a society — blessed with great resources possesses great power, and thus great freedom of action. An individual or a society possessed of impoverished resources has much more limited power and therefore is constrained in freedom of action. In so far as one can act — that is to say, in so far as one is an agent — one acts in accords with the possibilities and constraints defined by the scope of one’s world. The scope of human agency has changed over historical time, largely driven by technology; much of the human condition can be defined in terms of humanity as tool makers.

Technology is incremental and cumulative, and it generally describes an exponential growth curve. We labor at a very low level for very long periods of time, so that our posterity can enjoy the fruits of our efforts in a later age of abundance. Thus our hopes for the future are tied up in our posterity and their agency in turn. And it is technology that systematically extends human agency. To a surprising degree, then, the scope of civilization corresponds to the technology of a civilization. This technology can come in different forms. Early civilizations mastered the technology of bureaucratic organization, and managed to administer great empires even with a very low level of technical expertise in material culture. This has changed over time, and political entities have grown in size and increased in stability as increasing technical mastery makes the administration of the planet entire a realistic possibility.

The scope of civilization has expanded as our technologically-assisted agency has expanded, and today as we contemplate our emerging planetary civilization such organization is within our reach because our technologies have achieved a planetary scale. Our hopes have grown along the the expanding scope of our civilization, so that justice, luck, salvation, and the good life all reflect the planetary scope of human agency familiar to us today.

earth eye

Hope in Planetary Civilization

What may we hope in our planetary civilization of today, given its peculiar possibilities and constraints? How may be answer Kant’s third question today? Do we have any answers at all, or is ours an Age of Uncertainty that denies the possibility of any and all answers?

Those of a political frame of mind, hope for, “a thriving global civilization and, therefore… the greater well-being of humanity.” (Sam Harris, The Moral Landscape) Those with a catastrophic outlook hope for some great and miraculous event that will deliver us from the difficulties in which we find ourselves immersed. Those whose hope is primarily eschatological imagine the conversion of the world entire to their particular creed, and the consequent rule of the righteous on a planetary scale. And those of a naturalistic disposition look to what human beings can do for each other, without the intervention of fortune or otherworldly salvation.

How each of these attitudes is interpreted in the scope of our current planetary civilization is largely contingent upon how an individual or group of individuals with shared interests views the growth of technology over the past century, and this splits fairly neatly into the skeptics of technology and the enthusiasts of technology, with a few sitting on the fence and waiting to see what will happen next. Among those with the catastrophic outlook on history will be the fence sitters, because they will be waiting for some contingent event to occur which will tip us in one direction or the other, into technological catastrophe or technological bonanza. Those of an eschatological outlook tend to view technology in purely instrumental terms, and the efficacy of their grand vision of a spiritually unified and righteous planet will largely depend on the pragmatism of their instrumental conception of technology. The political cast of mind also views technological instrumentally, but primarily what it can do to advance the cause of large scale social organization (which in the eschatological conception is given over to otherworldly powers).

Perhaps the greatest dichotomy is to be found in the radically different visions of technology held by those of a naturalistic outlook. The naturalistic outlook today is much more common than it appears to be, despite much heated rhetoric to the contrary, since, as I wrote above, many of us deceive ourselves as to our true motives and our true beliefs. The rise of science since the scientific revolution has transformed the world, and many accept a scientific world view without even being aware that they hold such views. Rhetorically they may give pride of place to political ideology or religious faith, but when they act they act in accordance with reason and evidence, remaining open to change if their first interpretations of reason and evidence seem to be contradicted by circumstances and consequences.

The dichotomy of the naturalistic mind today is that between human agency that retreats from technology, as though it were a failed project, and human agency that embraces technology. Each tends to think of their relation to technology in terms of liberation. For the critics of technology, we have become enslaved to The Machine, and either by overthrowing the technological system, or simply by turning out backs on it, people can help each other by living modest lives, transitioning to a sustainable economy, cultivating community gardens, watching over their neighbors, and, generally speaking, living up to (or, as if you prefer, down to) the “small is beautiful” and “limits to growth” creed that had already emerged in the early 1970s.

The contrast could not be more stark between this naturalistic form of hope and the technology-embracing naturalistic form of hope. The technological humanist also sees people helping each other, but doing so on an ever grander scale, allowing human beings to realistically strive toward levels of self-actualization and fulfillment not even possible in earlier ages, perhaps not even conceivable. The human condition, for such naturalists, has enslaved us to a biological regime, and it is the efficacy of technology that is going to liberate us from the stunted and limited lives that have been our lot since the species emerged. Ultimately, technology embracing naturalists look toward transhumanism and all that it potentially promises to human hopes, which in this context can be literally unbounded.

uncertainty ahead

Hope in the Age of Naturalism

Given the state of the world today, with all its pessimism, and the violence of contesting power centers apparently motivated by unchanged and unchanging conceptions of the human condition, the reader may be surprised that I focus on naturalism and the naturalistic conception of history. If we do not destroy ourselves in the short term, the long term belongs to naturalism. Contemporary political hope, in so far as it is pragmatic is naturalistic, and insofar as it is not pragmatic, it will fail. The hysterical and bloody depredations of religious mania in our time is only as bad as it is because, as an ideology, it is under threat form the success of naturalistically-enabled science and technology. Once the break with the past is made, eschatological hope will no longer be the basis of large-scale social organization, and therefore its ability to cause harm will be greatly limited (though it will not disappear). The catastrophic viewpoint is always limited by its shoulder-shrugging attitude to human agency.

Most people cannot bear to leave their fate to fate, but will take their fate into their own hands if they can. How people take their fate into their hands in the future, and therefore the form of hope they entertain for what they do with the fate held in their hands, will largely be defined by naturalism. Perhaps this is ironic, as it has long been assumed that, of perennial conceptions of the human condition, naturalism had the least to say about hope (and eschatology the most). That is only because the age of naturalism had not yet arrived. But naturalistic despair is just as much a reality as naturalistic hope, so that the coming of the age of naturalism will not bring a Millennia of peace, justice, and happiness for all. Human leave-taking of the ideologies of the past is largely a matter of abandoning neurotic misery in favor of ordinary human unhappiness.

. . . . .

signature

. . . . .

Grand Strategy Annex

. . . . .

project astrolabe logo smaller

. . . . .

Advertisements

Friday


Writing the Declaration of Independence, 1776, by Jean Leon Gerome Ferris. Thomas Jefferson, John Adams, and Benjamin Franklin were named to a committee to prepare a declaration of independence. Jefferson (standing) did the actual writing because he was known as a good writer. Congress deleted Jefferson's most extravagant rhetoric and accusations. (Virginia Historical Society)

“Writing the Declaration of Independence, 1776, by Jean Leon Gerome Ferris. Thomas Jefferson, John Adams, and Benjamin Franklin were named to a committee to prepare a declaration of independence. Jefferson (standing) did the actual writing because he was known as a good writer. Congress deleted Jefferson’s most extravagant rhetoric and accusations.” (Virginia Historical Society)

On this, the 238th anniversary of the signing of the Declaration of Independence, I would like to recall what is perhaps the centerpiece of the document: a ringing affirmation of what would later, during the French Revolution, be called “The Rights of Man,” and how and why a people with “a decent respect to the opinions of mankind” should go about securing these rights:

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. — That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, — That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed.

The famous litany of life, liberty, and the pursuit of happiness names certain specific instances, we note, among the unalienable rights of human beings (a partial, and not an exhaustive list of such rights), and in the very same paragraph the founders have mentioned the Right of the People to alter or to abolish any form of government that becomes destructive to these ends. This is significant; the right of the people to alter or abolish a government that is destructive of unalienable rights is itself an unalienable right, though qualified by the condition that established governments should not be lightly overthrown. The Founders did not say that long established governments should never be overthrown, since they were in the process of overthrowing the government of one of the oldest kingdoms in Europe, but that such an action should not be undertaken lightly.

In keeping with with a prioristic language of self-evident truths, the Founders have formulated the right to alter or to abolish in terms of forms of government. In other words, the right to alter or abolish is framed not in terms of particular tyrannical or corrupt regimes, but on the form of the regime. This is political Platonism, pure and simple. The Founders are here recognizing that there are a few distinct forms of government, just as there are a few distinct unalienable rights. For the political Platonism of the Anglophone Enlightenment, forms of government and unalienable rights are part of the furniture of the universe (a phrase I previously employed in Defunct Ideas and some other posts).

It has always been the work of revolutions to alter or to abolish forms of government, and this is still true today, although we are much less likely to think in these platonistic terms about the forms of governments and unalienable rights. To be sure, the idea of rights has become absolutized to a certain extent in the contemporary world, but it is a conflicted absolute idea, because it is an absolute idea stranded in a society that no longer believes in absolute ideas. In just the same way, the governmental tradition of the US is a “stranded asset” of history — an anachronistic relic of the Enlightenment that has survived through several post-Enlightenment periods of history and still survives today. The language of the Enlightenment can still speak to us today — it has a perennial resonance with human nature — but if you can get a typical representative of our age to engage in a detailed conversation about political ideals, you will not find many proponents of Enlightenment ideals, such as the perfectibility of man, throwing off past superstitions, the belief in progress, the dawning of a new world, and a universalist conception of human nature. These are, now, by-and-large, defunct ideas. But not entirely.

If you do find these Enlightenment ideals, you will find them in a very different form than the form that they took among the Enlightenment Founders of the American republic — and note here my use of “form” and again the Platonism that implies. Those today who most passionately believe in the Enlightenment ideals of progress, perfectibility, and a new world on the horizon are, by and large, transhumanists and singulatarians. They believe (often enthusiastically) in an optimistic vision of a better future, although the future they envision would be, for some among us, a paradigm of moral horror — human beings altered beyond all recognition and leading lives that have little or no relationship to human lives as they have been lived since the beginning of civilization.

Transhumanists and singulatarians also believe in the right of the people to alter or to abolish institutions that have become destructive of life, liberty, and the pursuit of happiness — but the institutions they seek to alter or abolish are none other than the institutions of the human body and the human mind (or, platonistically speaking, the form of the human body and the form of the human mind), far older than any form of government, and presumably not to be lightly altered or abolished. Looking at the contemporary literature on transhumanism, with some arguing for and some arguing against, it is obvious that one of the great moral conflicts in the coming century (and perhaps for some time after, until some settlement is reached, or until we and our civilization are so transformed that the question loses its meaning) is going to be that over transhumanism, which is, essentially, a platonistic question about what it means to be human (and the attempt to define the distinction between the human and the non-human, which I recently wrote about). For some, what it means to be human is already fixed for all time and eternity; for others, what it means to be human is not fixed, but is subject to continual change and revision, taking in the whole of human prehistory and what we were before we were human.

It is likely that the coming moral conflict over transhumanism (both the conflict and transhumanism itself have already started, but they remain at the shallow end of an exponential growth curve) will eventually make itself felt as social and political conflict. The ethico-religious conflict in Europe from the advent of the Reformation to the end of the Thirty Years’ War brought into being the political institution of the nation-state and even created the conditions for the Enlightenment, as a reaction against the religious excesses the Reformation and its consequences. Similarly, the ethico-social conflict that will follow from divisions over transhumanism (and related technological developments that will blur the distinction between the human and the non-human) may in their turn be the occasion of the emergence of revolutionary changes in social and political institutions. Retaining the right of the people to alter or abolish their institutions means remaining open to such revolutionary change.

. . . . .

Happy 4th of July!

. . . . .

signature

. . . . .

Grand Strategy Annex

. . . . .

project astrolabe logo smaller

. . . . .

. . . . .

Saturday


road closure

In my previous post on The Finality Fallacy I discussed the fallacy of treating open matters as though closed, and quoted Hermann Weyl’s 1932 lectures The Open World as a countervailing point of view. If the world is an open world, an unfinished world, then there will always be unfinished business — no finality, no closure, no resolution, no end of anything — and no beginning either.

Bertrand Russell wonderfully described the ontology implicit in such a conception of the world:

“Academic philosophers, ever since the time of Parmenides, have believed that the world is a unity. This view has been taken over from them by clergymen and journalists, and its acceptance has been considered the touchstone of wisdom. The most fundamental of my intellectual beliefs is that this is rubbish. I think the universe is all spots and jumps, without unity, without continuity, without coherence or orderliness or any of the other properties that governesses love. Indeed, there is little but prejudice and habit to be said for the view that there is a world at all.”

Bertrand Russell, The Scientific Outlook, Part One, Chapter IV. Scientific Metaphysics

There is a subtle difference, of course, between finality and unity; the presumption of unity that Russell mocked could be finitistic or infinitistic in character, but, as I pointed out in my last post, I suspect that Russell and Weyl, whatever their differences, could have agreed that the world is open. Unity may not imply openness, but openness implies the possibility of revision, the possibility of revision implies the iteration of revision, the iteration of revision implies evolution, and evolution implies anti-realism, at least in the essentialist sense of “realism.” Anything that changes gradually over an indefinite period of time may be so transformed by its incremental and cumulative change that it can be transformed into something entirely other that what it once was. This, I have argued elsewhere, is the essence of existential viability.

By the same token, there is a subtle difference between finitude and contingency. I can imagine that someone might argue that finitude implies contingency and contingency implies finitude, but I would reject any such argument. The distinction is subtle but important, and I think that it marks that difference between a naturalistic philosophy, that is essentially a philosophy of contingency, and an anthropocentric point of view that reduces the infinitistic contingency of the world to a manageable finitude because human beings are comfortable with finitude. That is to say, I am suggesting that finitistic modes of thought constitute a cognitive bias. But let’s try to penetrate a little further into what self-described finitists have in mind, and let’s try to find an unambiguously finitistic perspective.

I remember running across the phrase “radical finitude” in some of my past reading, so I looked for the original source in which I had first encountered the term and was unable to find it, but I have found many other references to radical finitude. The name that comes up most often in relation to radical finitude is that of Martin Heidegger (on Heidegger cf. my Conduct Unbecoming a Philosopher and Ott on Heidegger). Heidegger is mentioned by Weyl as a representative of the “thesis of the categorical finiteness of man” in the quote from Weyl in my last post, The Finality Fallacy. Here, again, is an abbreviated portion of the section I previously quoted from Weyl, where Weyl singles out Heidegger:

“We reject the thesis of the categorical finiteness of man, both in the atheistic form of obdurate finiteness which is so alluringly represented today in Germany by the Freiburg philosopher Heidegger…”

Here, on the other hand, is a representative exposition of radical finitude that draws upon the Heideggerian tradition:

“Nonbeing as the principle of finitude is non-being understood in its relative and dialectical character through which it becomes a constitutive factor of human being or Dasein himself. Anxiety in its disclosure of nothingness thus brings man to an awareness of his radical finitude, and what ever else is to be said of existentialist philosophy, it must be said that existentialism is an emphatic philosophy of human finitude. The principle of finitude is central to all the existentialist thinkers, and it emerges with particular emphasis in the philosophy of Heidegger. Heidegger interprets this philosophy of human finitude to be, at least in part, a legacy of Kant’s critical philosophy. With his emphasis on the finite character of human reason and his insight into the negativities of moral striving, Kant paved the way for the development of fundamental ontology formulated in terms of finite structures.”

Calvin O. Schrag, Existence and Freedom: Towards an Ontology of Human Finitude, pp. 73-74

According to Schrag, then, it seems that existentialism can be defined in terms of Weyl’s thesis of the categorical finiteness of man. If this is so, and existentialism is, “an emphatic philosophy of human finitude,” as Schrag said it was, it might still be possible to define another philosophical position, entirely parallel to existentialism, but which would reject the thesis of the categorical finiteness of man. What would we call this logical complement of existentialism? It doesn’t really matter what we call it, but I’m sure there must be a clever moniker that eludes me at the moment.

Although it doesn’t really matter what we would call the infinitistic complement of existentialism, it does matter that such a philosophy would reject finitism (and its tendency to commit the finality fallacy). With a slight change to Schrag’s formulation, we could say that the complement of existentialism imagined above would be an emphatic philosophy of human contingency. This is a position that I could endorse, even while I would continue to reject a philosophy of human finitude. And this formulation in terms of contingency is not necessarily at odds with non-Heideggerian existentialism.

Sartre’s formulation of existentialism — existence precedes essence — is in no sense intrinsically finitistic. I can imagine that someone might argue that existence is intrinsically finite — that the existential is existential in virtue of being marked out by the boundaries that define its finitude — but I would reject that argument. That same argument could made for essence (i.e., that essence is intrinsically finite), and thus for the whole idealistic tradition that preceded Sartre, and which Sartre and others saw themselves as overturning. (Heidegger, it should be noted, categorically rejected Sartre’s categorical formulation of existentialism.) The existence that precedes essence may well be an infinitistic existence, just as the essence that precedes existence in the idealistic tradition may well be an infinitistic essence.

To return to one of the roots of existential thought, we find in Nietzsche that it is contingency rather than finitude that is at stake. In a note from 1873 Nietzsche wrote:

“That my life has no aim is evident even from the accidental nature of its origin; that I can posit an aim for myself is another matter.”

Friedrich Nietzsche, The Portable Nietzsche, edited and translated by Walter Kaufmann, New York: Viking, p. 40

Recognition of the contingency of life, and especially (given the anthropocentrism of our human minds) the contingency of human life, is a touchstone of existential thought. Some, as I have noted above, frame contingency in finitistic terms, but as I see it contingency is the infinite context of all existents, stretching out into space and time without end. From this point of view, any finitude is an arbitrary division within the Heraclitean flux of the world, the concordia discors that precedes us, follows us, and surrounds us.

What is the relationship between Nietzschean contingency and Weyl’s openness? I would argue that the open world implies an open life. It was one of the central literary conceits of Plato’s Republic that it is easier to see justice in the large — i.e., in the just state — than to see justice in the small — i.e., in the just man — and this is how Socrates shifts the conversation to an investigation of the ideal state, which, once defined, will give us the image that we need in order to understand the ideally proportioned man. If Plato (and Socrates) are right this this, one might hold that Weyl’s open world can be a guide to the open life.

What would an open life look like? One vision of the open life is described in Charles Dickens’ classic A Christmas Carol, from the mouth of Jacob Marley:

“It is required of every man,” the Ghost returned, “that the spirit within him should walk abroad among his fellowmen, and travel far and wide; and if that spirit goes not forth in life, it is condemned to do so after death. It is doomed to wander through the world — oh, woe is me! — and witness what it cannot share, but might have shared on earth, and turned to happiness!”

Charles Dickens, A Christmas Carol, “Marley’s Ghost”

This is the open life of the individual — to walk abroad, literally and metaphorically — and to share what can be shared. The open life of the species is again another question — a question mid-way between the open world and the individual open life — and one that might simply be answered by asserting that an open humanity is the sum total of open human lives, if one regards humanity as nothing in itself and reducible to its individual instances.

This is the point at which I may perhaps lose my reader, because what I would like to suggest is that the open life for humanity is another way to understand transhumanism. Transhumanism is the openness of humanity to revision, and openness to revision implies iterated revision, iterated revision implies evolution, and the evolution of humanity implies an essentially different humanity in the future than humanity today.

What I have come to realize since writing my last post is that human finitude is one manifestation of human contingency, and, like any contingency, it is subject to revision by future contingencies. Again, our finitude, so far as it extends, is a contingency, and therefore, like any contingency, is subject to change.

The critics of transhumanism who have tried to find ways to praise suffering and death, and who go out of their way to argue that human life only has meaning and value in virtue of its limitation, overlook the role of contingency in human life. They pretend that human life is final, and that its contingent features are essential to humanity, if not necessary to the definition of what it means to be human — which is to say, they commit the finality fallacy. For the prophets of wholesome loss, humanity is finished.

Human being is no more final than any other form of being. The openness of human being means that human viability is predicated upon contingency, and that we must evolve or perish.

. . . . .

signature

. . . . .

Grand Strategy Annex

. . . . .

Wednesday


Eighth in a Series on Existential Risk:

risk_diagram

Every Risk is also an Opportunity


It is a commonplace that every risk is an opportunity, and every opportunity is a risk; risk and opportunity are two sides of the same coin. This can also be expressed by distinguishing negative risk (what we ordinarily call “risk” simpliciter) and positive risk (what we ordinarily call “opportunity”). What this means in terms of existential thought is that every existential risk is an existential opportunity, and existential opportunity is at the same time an existential risk.

If we understand by risk the uncertainty of frequency and uncertainty of magnitude of future loss, then by opportunity we should understand the uncertainty of frequency and uncertainty of magnitude of future gain. The relative probability of a loss is offset by the relative probability of a gain, and the relative probability of a gain is offset by the relative probability of a loss; both are calculable; both are, in principle, insurable. Thus these risks and opportunities represent the subset of uncertainties that present actionable mitigation strategies. Where uncertainty exceeds the possibility of actionable mitigation, we pass beyond insurable risk to uncertainty proper.

In existential risk scenarios, our very existence is at stake; in existential opportunity scenarios, again, our very existence is at stake. To formulate this parallel to the above, we can assert that existential risk is the uncertainty of frequency and uncertainty of magnitude of future loss of earth-originating life and civilization, while existential opportunity is the uncertainty of frequency and uncertainty of magnitude of future gain for earth-originating life and civilization. In formulating the existential condition of humanity, there is little that is risk sensu stricto, since much of the big picture of the human future is given over to uncertainty that lies beyond presently actionable risk. However, the calculus of risk and reward remains, even if we are not speaking strictly of risk that can be fully calculated and thus fully insured. In other words, the existential uncertainties facing humanity admit of a distinction between positive uncertainties and negative uncertainties. Any valuation of this kind, however, is intrinsically disputable and controversial.

Given that our very existence is at stake in existential opportunity no less than in existential risk, a future defined by the realization of an existential opportunity might be unrecognizable as a human future. Indeed, the realization of an existential opportunity might be every bit as unrecognizable as the realization of an existential threat, which means that the two futures might be indistinguishable, which means in turn that existential opportunity might be mistaken for existential risk, and vice versa.

Faced with a stark choice (i.e., faced with an existential choice), I think few would choose extinction, flawed realization, permanent stagnation, or subsequent ruination over species survival, flawless realization, permanent amelioration, or subsequent escalation. (If, in moments of decision in our life, we make our choice in fear and trembling, how must we fear and tremble in moments of decision for our species?) Any such choice, however, is not likely to be visited upon us in this form.

Much more likely that an explicit choice between an utopian future of astonishing wonders and a dystopian future of dismal oppression is an imperceptibly gradual process whereby a promising future suggests certain day-to-day decisions (seemingly seizing an opportunity) which lead incrementally to a future with unintended consequences that greatly outweigh the promises that prompted the daily decisions that led to the future in question. This is how history generally works: by degrees, and not by intention. (Notwithstanding the Will Durant quote — “The future never just happened, it was created.” — that I mentioned in Predicting the Human Future in Space.)

In so far as industrial-technological civilization continues its exponential growth of technology (growing incrementally and often imperceptibly by degrees, and not always by intention), and therefore also the growth of human agency in shaping our environment, the expanding scope of this civilization will mitigate certain existential risks even as it exposes humanity to new and unprecedented risks. That is to say, industrial-technological civilization itself is at once both a risk and an opportunity. Civilization centered on escalating industrial-technological development exposes us to escalating industrial accidents and unintended consequences of technology, unprecedented pollution from industrial processes, changes in our way of life, and indeed changes to our very being as a result of the technological transformation of humanity (i.e., transhumanism).

At the same time, escalating industrial-technological development offers the unprecedented possibility of a spacefaring civilization, which could establish earth-originating life off the surface of the earth and thereby secure the minimum redundancy necessary to the long-term survival of such life. The transition of the terrestrial economy to an economy fully integrated with the industrialization of space — a process that I have called extraterrestrialization — could not take place without the advent of industrial-technological civilization.

Yet the expansion of business operations and interests into extraterrestrial space is a paradigm of uncertainty — no such effort has been made on a large scale, and so the risks of such an enterprise are unknown and cannot be calculated, fully managed, or insured against. Space operations therefore exemplify uncertainty rather than risk, and for the same reason that such operations are uncertain, their execution is potentially beset with contingencies unknown to us today. This does not make such an enterprise is too risky to contemplate — this is the only imaginable contribution that industrial-technological civilization can make to the long-term survival of earth-originating life — but we must undertake such enterprises without illusions or the subsequent losses endured may become socially unsustainable leading to the end of the enterprise. Subsequent unforeseen losses resulting from the transition to a spacefaring civilization may even be interpreted as a form of subsequent ruination, and thereby conceived by many as an existential threat. How we understand existential risk, then, affects what we understand to be a risk and what we understand to be a reward.

In the larger context of industrial-technological civilization we can identify individual industries and technologies that represent in themselves both risks and opportunities. The most fantastic speculations of transhumanist utopias, like the most dismal speculations on transhumanist dystopias, constitute unprecedented opportunities (or risks) implied by the present trajectories of technology. One of the best examples of risk and opportunity in future technology are the possibilities of nano-scale robots. The development of nano-scale robots could, on the one hand, provide for unprecedented medical technologies — robots that could be injected like an inoculation which would treat medical conditions from the inside out, repairing the body on a microscopic scale and potentially greatly improving health and extending longevity. On the other hand, nano-scale robots loose in the biosphere could potentially cause great harm. if not havoc, perhaps even resulting in a gray goo scenario.

In so far as any proposed existential risk mitigation initiatives prioritize safety over opportunity, any concern for existential risk could itself become an existential risk by lending support for policies that address risk through calculated stagnation instituted as a risk-averse response to existential threats. The question then becomes how humanity can lower its exposure to existential risks without reducing its existential opportunities. The attempt to answer this question, even if it does not issue in clear, unambiguous imperatives, may at least provide a framework in which to conceptualize problematic scenarios for the human future that some may identify as desirable while others would identify the same as a moral horror — such as transhumanism.

. . . . .

danger imminent existential threat

. . . . .

Existential Risk: The Philosophy of Human Survival

1. Moral Imperatives Posed by Existential Risk

2. Existential Risk and Existential Uncertainty

3. Addendum on Existential Risk and Existential Uncertainty

4. Existential Risk and the Death Event

5. Risk and Knowledge

6. What is an existential philosophy?

7. An Alternative Formulation of Existential Risk

8. Existential Risk and Existential Opportunity

. . . . .

ex risk ahead

. . . . .

signature

. . . . .

Grand Strategy Annex

. . . . .

Friday


Learning to Love the Wisdom

Homo technologiensis

of Industrial-Technological Civilization


A confession of enthusiasm

Allow me to give free rein to my enthusiasm and to proclaim that there has never been a more exciting time in human history to be a philosopher than today. It is ironic that, at the same time, philosophers are probably held in lower esteem today than in any other period of human history. I have recently come to the opinion that it is intrinsic to the structure of industrial-technological civilization to devalue philosophy, but I have discussed the contemporary neglect of philosophy in several posts — Fashionable Anti-Philosophy, Further Fashionable Anti-Philosophy, and Beyond Anti-Philosophy among them — so that is not what I am going to write about today.

Today, on the contrary, I want to write about the great prospects that are now opening up to philosophy, despite its neglect in popular culture and its abuse by the enthusiasts of a positivistically-conceived science. And these prospects are not one but many. In some previous posts about object-oriented philosophy (also called object-oriented ontology, or OOO) I mentioned how exciting it was to be alive at a time when a new philosophical school was coming into being, especially at a time when academic philosophy seems to have stalled and relinquished any engagement with the world or any robust relationship to the ordinary lives of ordinary human beings. (As bitterly as the existentialists were denounced in their day, they did engage quite directly with contemporary events and contemporary life. Sartre made a fool of himself by meeting with Che Guevara and by mouthing Maoist claptrap in his later years, but he reached far more people than most philosophers of his generation, and like fellow existentialist Camus, did so through a variety of prose works, plays, and novels.) Now I see that we live in an age of the emergence of not one but of many different philosophical schools, and this is interesting indeed.

Philosophical periodization: schools of thought

Anyone who discusses so-called “schools” in philosophy is likely to run into immediate resistance, usually from those who have been characterized as belonging to a dubiously-conceived school. As soon as Sartre gave an explicit definition of existentialism as being based on the principle that existence precedes essence, Heidegger and Jaspers explicitly and emphatically denied that they were “existentialists.” And if we think of the hundreds years of philosophical research and the hundreds of philosophers who can be lumped under the label of “scholasticism,” the identification of a school of “scholastic” philosophers would seem to be without any content whatsoever.

Nevertheless, some of these labels remain accurate even when and where they are rejected. While Heidegger and Jaspers rejected the principle that existence precedes essence, there is no question that all three of these great existentialist thinkers were preoccupied with the problematic human condition in the modern world. Similarly, the ordinary language philosophers had their disagreements, but there were unified by a method of the analysis of ordinary language.

The school of techno-philosophy

With this caveat in mind about identifying a philosophical “school” that will almost certainly be rejected by its practitioners, I am going to identify what I will call techno-philosophy. In regard to techno-philosophy I will identify no common goals, aspirations, beliefs, principles, ideas, or ideals that belong to the practitioners of techno-philosophy, but only the common object of philosophical analysis. Techno-philosophy offers an initial exploration of novel ideas and novel facts of life in industrial society, and especially the ideas and facts of life related to technology that rapidly change within a single lifetime.

What makes the school of techno-philosophy interesting is not the special rigor or creativity of the philosophical thought in question — contemporary Anglo-American academic analytical philosophy is far more rigorous, and contemporary continental philosophy is far more imaginative — but rather the objects taken up by techno-philosophy. What are the objects of techno-philosophy? These objects are the novel productions of industrial-technological civilization, which appear and succeed each other in breathless rapidity. The fact of technological change, or even, if one would be so bold, rapid technological progress, is unprecedented. As an unprecedented aspect of life in industrial-technological civilization, rapid technological progress is an appropriate object for philosophical reflection.

The original position of technical society

The artifacts of technological progress have been produced in almost complete blindness as regard to their philosophical significance and consequences. What techno-philosophy represents is the first attempt to make philosophical sense of the artifacts of technology taken collectively, on the whole, and with an eye to their extrapolation across space and through time. In fact, the very idea of technology taken whole may be understood as a conceptual innovation of techno-philosophy, and this very idea has been called the technium by Kevin Kelly. (I wrote about the idea of the technium in Civilization and the Technium and The Genealogy of the Technium.)

Thus we can count Kevin Kelly among techno-philosophers, and even Ray Kurzweil — though Kurzweil does not seem to be interested in philosophy per se, he has pushed the limits of thinking about machine intelligence to the point that he is on the verge of philosophical questions. Thinkers in the newly emerging tradition of the technological singularity and transhumanism belong to techno-philosophy. Academic philosopher David Chalmers, known for his contributions to the philosophy of mind (and especially known for formulating the phrase “explanatory gap” to indicate the chasm between consciousness and attempted physicalistic accounts of mind) was invited to the last singularity conference and tried his hand at an essay in techno-philosophy.

Bostrom and Ćirković and techno-philosophers

The work of Nick Bostrom also represents techno-philosophy, as Professor Bostrom has engaged with a number of contemporary ideas such as superintelligence, the Fermi paradox, extraterrestrial life, transhumanism, posthumanism, the simulation hypothesis (which is a contemporary reformulation of Cartesian evil spirit), and existential risk (which is a contemporary reformulation and secularization of apocalypticism, but with a focus on mitigating apocalyptic scenarios).

Serbian astronomer and physicist Milan M. Ćirković has also dealt with many of the same questions in an admirably daring way (he has co-edited the volume Global Catastrophic Risks with Bostrom). What typifies the work of Bostrom and Ćirković — which definitely constitutes the best work in contemporary techno-philosophy — is their willingness to bring traditional philosophical sensibility to the analysis of contemporary ideas, and especially ideas enabled and facilitated by contemporary technology such as computing and space science.

The branches of industrial-technological philosophy

Industrial-technological civilization is created by practical men who eschew philosophy if they happen to be aware of it, and those with a bent for abstract or theoretical thought, and who desire a robust engagement with the world, turn to science or mathematics, where abstract and theoretical ideas can have a direct and nearly immediate impact upon the development of industrial society. Techno-philosophy picks up where these indispensable men of industrial-technological civilization leave off.

Once we understand the relationship between techno-philosophy and industrial-technological civilization (and its disruptions), and knowing the cycle of science, technology and engineering that drives such a civilization, we can posit a philosophical analysis of each stage in the escalating spiral of industrial-technological civilization, with a philosophy of the science of this civilization, a philosophy of the technology of this civilization, and a philosophy of the engineering of this civilization. Techno-philosophy, then, is the philosophy of the technology of industrial-technological civilization.

Philosophy in a time of model drift

In parallel to the emerging school of techno-philosophy, there is a quasi-philosophical field of popular expositions of science by those actively working on the frontiers of the sciences that have been most profoundly transformed by recent developments, and which are still in the process of transformation. This is the philosophy of the science of industrial-technological civilization, and it is distinct from traditional philosophy of science. The rapid developments in cosmology and physics in particular have led to model drift in these fields, and those scientists who are working on these concepts feel the need to give these abstract and theoretical conceptions a connection to ordinary human experience.

Here I have in mind the books of Brian Green, such as his exposition of string theory, The Elegant Universe: Superstrings, Hidden Dimensions, and the Quest for the Ultimate Theory, as well as criticisms of string theory such as Peter Woit’s Not Even Wrong: The Failure of String Theory and the Search for Unity in Physical Law. Some of these books are more widely ranging and therefore more philosophical, such as David Deutsch’s The Fabric of Reality: The Science of Parallel Universes — and Its Implications, while some appeal to a traditional conception of “natural philosophy” as in David Grinspoon’s Lonely Planets: The Natural Philosophy of Alien Life. While these works do not constitute “techno-philosophy” as I have characterized it above, they stand in a similar relationship to the civilization the thought of which they represent.

The prospects for techno-philosophy

As techno-philosophy grows in scope, rigor, depth, and methodological sophistication, it promises to give to industrial-technological civilization something this civilization never wanted and never desired, but of which it is desperately in need: Depth. Gravitas. Intellectual seriousness. Disciplined reflection on the human condition. In a word: wisdom.

If there is anything the world needs today, it is wisdom.

. . . . .

signature

. . . . .

Grand Strategy Annex

. . . . .

Transcanidism

6 May 2011

Friday


Back in 2004 Foreign Policy magazine invited a number of writers to pen short pieces on ideas that were destined for the dustbin of history. Among these contributions, Francis Fukuyama of “end of history” fame wrote a page about transhumanism. Now, not many people know what transhumanism is, so it is hard to view it as a threat, say, on a level with the Soviets during the Cold War, but that was the target that Fukuyama chose to dispose of. For me, this was a laugh out loud moment in the history of ideas, because Fukuyama essentially argued that transhumanism can’t or won’t happen because it poses nearly insuperable moral dilemmas for us. This would be a bit like arguing before the Second World War that the Holocaust couldn’t happen because of the moral implications of such a crime. Well, sheer horror never stopped human beings from doing anything. Or, rather, if it has been a barrier to some, it certainly has not been a barrier to all.

To give you some flavor as to exactly what transhumanism is, and to do so from a sympathetic source, I found a Transhumanist Declaration at the Humanity+ blog, which I reproduce below in its entirety:

1. Humanity stands to be profoundly affected by science and technology in the future. We envision the possibility of broadening human potential by overcoming aging, cognitive shortcomings, involuntary suffering, and our confinement to planet Earth.

2. We believe that humanity’s potential is still mostly unrealized. There are possible scenarios that lead to wonderful and exceedingly worthwhile enhanced human conditions.

3. We recognize that humanity faces serious risks, especially from the misuse of new technologies. There are possible realistic scenarios that lead to the loss of most, or even all, of what we hold valuable. Some of these scenarios are drastic, others are subtle. Although all progress is change, not all change is progress.

4. Research effort needs to be invested into understanding these prospects. We need to carefully deliberate how best to reduce risks and expedite beneficial applications. We also need forums where people can constructively discuss what should be done, and a social order where responsible decisions can be implemented.

5. Reduction of existential risks, and development of means for the preservation of life and health, the alleviation of grave suffering, and the improvement of human foresight and wisdom should be pursued as urgent priorities, and heavily funded.

6. Policy making ought to be guided by responsible and inclusive moral vision, taking seriously both opportunities and risks, respecting autonomy and individual rights, and showing solidarity with and concern for the interests and dignity of all people around the globe. We must also consider our moral responsibilities towards generations that will exist in the future.

7. We advocate the well-being of all sentience, including humans, non-human animals, and any future artificial intellects, modified life forms, or other intelligences to which technological and scientific advance may give rise.

8. We favour allowing individuals wide personal choice over how they enable their lives. This includes use of techniques that may be developed to assist memory, concentration, and mental energy; life extension therapies; reproductive choice technologies; cryonics procedures; and many other possible human modification and enhancement technologies.

To this the response of Francis Fukuyama is as follows:

“…we all possess a human essence that dwarfs manifest differences in skin color, beauty, and even intelligence. This essence, and the view that individuals therefore have inherent value, is at the heart of political liberalism. But modifying that essence is the core of the transhumanist project. If we start transforming ourselves into something superior, what rights will these enhanced creatures claim, and what rights will they possess when compared to those left behind? If some move ahead, can anyone afford not to follow? These questions are troubling enough within rich, developed societies. Add in the implications for citizens of the world’s poorest countries — for whom biotechnology’s marvels likely will be out of reach — and the threat to the idea of equality becomes even more menacing.”

Sure, it’s menacing, and change is frightening. No argument there. But asking the questions that Fukuyama asks — and they are certainly legitimate and interesting questions — is not going to spare us the moral nightmare (if not moral horror) of actually having to find a way to go on living despite menacing developments. And moral horror changes over time. When Malthus said that humanity would have to choose between misery and vice, the vice that horrified him, and which was perhaps no less of a horror to contemplate than mass starvation, was birth control. Now it is Malthus himself who is viewed with horror, not the birth control that inspired Malthus with horror. Only crackpots today attach any social stigma to birth control, and the world goes on its way.

Firstly, I should say — Profess? Declare? Proclaim? — that I don’t in the slightest identify myself as a transhumanist. Like the technological singulatarians, to whom they are closely related, they have some interesting ideas and a lot of predictions, but at the present moment transhumanism is as crackpot-ish as moral opposition to birth control. That doesn’t mean that it will always remain so, but only that it is not one of the world’s prominent evils (or even one of the world’s challenges) at the moment. We have much more to worry about when it comes to atrocities and genocide.

Why is transhumanism marginal at the present moment? Here we can return to Fukuyama, for the brief rant he penned against the transhumanists contains a salient and very true observation:

“…we have drawn a red line around the human being and said that it is sacrosanct.”

We have indeed done so. This is what philosophers call a “convention,” which in this context is not a bunch of beer-swilling salesmen staying together at a Holiday Inn, but a decision to adopt a certain standard, much like the metric system or English weights and measures, or indeed to adopt a particular way of thinking about the world. In my Variations on the Theme of Life I said the following about this particular convention:

“We have elaborately constructed conventional distinctions, embodied in law and social practices, that separate man from every other living thing, and so thorough is this contrived divide that even if no qualitative distinction in fact intervened between man and other living things, the distinction would remain absolute in virtue of the established conventions. But the system is imperfect, and breaks down upon close inspection, for just as all cultures construct the distinction between man and everything else that is not man, they construct it differently, and these different constructions cannot be honestly harmonized. Some animal species are deified, some are demonized, some are commodified, some are marginalized, and some are fetishized. The ideal unity of mankind, then, must be based either on dishonesty and dissimulation, or upon some as yet unsuspected human quality that can distinguish man without reference to cultural relativity.” (section 514)

There is another name for this convention, and that is speciesism. The idea that humanity belongs within a charmed circle is an ontological conception, but the convention to act as though this ontological principle were true (whether or not it is true) is the practical consequence of speciesism. As most people do not think abstractly about principles like this, the convention is likely to have a stronger hold on the mind than the principle, which, when stated as a principle in its explicit form, is likely to sound a bit odd and unfamiliar. But leave that aside for the moment.

It is the very speciesism that stands in the way of the technological development of human potential, keeping us within Fukuyama’s red line, isolated and insulated from the rest of life, that will ultimately facilitate the technological development of non-human species. And the perfection of these technologies of biological augmentation and modification in other species will foster an increasing temptation to apply this technology to human beings, despite whatever obstacles are raised, be they moral, legal, practical, or other. Even if initially consummated in secrecy, we can be certain that the temptation will not be avoided forever.

I realized this today when I was thinking about the now widely publicized presence of a dog with the commando team tasked with the raid on Osama Bin Laden’s hideaway. This detail attracted a lot of attention, and Foreign Policy magazine presented the photo essay War Dog, which rapidly became the most viewed story on their webpage.

It is well known that even the most alert soldier on duty is not nearly as aware as a guard dog on duty, and when it comes to specialized tasks like sniffing out explosives or persons, dogs are superior to the highest high technology. Dogs are now trained and valued in the armed forces as never before, and it would be an obvious development to augment the capacities of guard dogs. A dog with better eyesight or a better nose would be a great asset, and a competitive advantage over non-augmented dogs. Most importantly, the barriers to doing so simply don’t exist, or don’t exist in the same way. We don’t surround dogs with the same red line that we draw around human beings, even if we should.

In short, we will see transcanidism before we see transhumanism, and the former will, in the fullness of time, be the slippery slope that leads to the latter. And, yes, I know that the slippery slope is a logical fallacy; it is also a psychological truth, and what we are really discussing here is the psychology of the red line. That red line changes over time, and it changes in response to changed conditions. The red line that Malthus drew around population control still exists for us today, but it exists in a very different way, and it is drawn in a different place and between different alternatives.

There will be red lines in transcanidism too, but not enough, and not sufficiently robust, to prevent the process from starting down the slippery slope. For example, an obvious extension of improving canine senses would be to improve a dog’s mind. I am certain that most people would be deeply uncomfortable with this. There will be laws passed. There will be attempts to enforce a red line. In the long term, however, that line will be crossed. And once we begin to augment the intelligence of dogs and other war animals (or perhaps once we begin to engineer specialized war animals), they might conceivably catch up with us, or, as in the vision of the technological singularity, exponentially surpass us.

The reader should be fully aware that I am fully aware that what I am writing here would be received as anathema to many and as horrific to some. It has become the custom to discuss certain technological developments that touch directly upon human life in the rhetoric of high moral indignation. This is not helpful. In fact, I take it to be counter-productive.

. . . . .

signature

. . . . .

Grand Strategy Annex

. . . . .

Thursday


Edmund Husserl saw the imperative of humanity taking responsibility for itself.

I take the title for today’s post from Appendix X to Husserl’s The Crisis of European Sciences and Transcendental Phenomenology, which appendix was an attempt by Eugen Fink to provide an outline for the completion of Husserl’s last book. The last line of this proposed plan reads simply: “The indispensable task of philosophy: humanity’s responsibility for itself.” Fink showed his outline to Husserl in 1936, and although no systematic effort was made to expand Fink’s outline into a complete text, I think that Fink did capture Husserl’s outlook and intention. Given a thorough knowledge of Husserl, the text writes itself.

We cannot yet say that humanity has taken responsibility for itself, for its fate, for its continued existence in the world, but we can come to an understanding of how this might be possible. This is a visionary exercise, however, and there is more than one vision for a future of humanity in which mankind has taken responsibility for himself. I have written elsewhere on several occasions that there are many ways to divide up history, and that the work of historical periodization is never finished (e.g., in The Space Age). So too for the future: there are many ways to envision the future, and the work of such envisioning is never finished.

While there are many potential futures for our species, and even many distinct futures in which humanity takes responsibility for itself, one thing we can say about any and all of these scenarios is that, if we do attain to true self-responsibility as a species, this will merit a major turning point in human history, a point of transition equal to being counted as a shift in integral history.

The Kardashev scale is a method of measuring an advanced civilization's level of technological advancement... first proposed in 1964 by the Soviet Russian astronomer Nikolai Kardashev... a Type I civilization has achieved mastery of the resources of its home planet, Type II of its solar system, and Type III of its galaxy. (from Wikipedia)

On at least one occasion I have mentioned the Kardashev scale (in
A Quick Note on Heideggerian Cosmological Eschatology), which would measure human civilizations by the energy of which they are capable of harnessing. This is a very practical way, and an industrial-technological way, of measuring and classifying civilizations. According to the Kardashev scale, we have not yet achieved the status of being a Type I on the Kardashev scale, and I think that we can safely say that if and when we do pass that technological mark, it would constitute a shift in integral history and the advent of a new historical period. We should keep this kind of easily quantified periodization in mind when we consider more subtle and less easily quantified bases for historical periodizations. (Note added 06 December 2014: I no longer agree with some of the ideas expressed in this paragraph; I have written more in depth about Kardashev in What Kardeshev Really Said.)

Historians and anthropologists sometimes speak of a “Neolithic Moral Revolution” to indicate the emergence of social hierarchy and stratification, which emerges more or less coincident with settled civilization and urbanization. Settled societies that grow beyond the size of a hunter-gatherer band based on the extended family come to require socio-political organization, and this in turn begets social hierarchy. This is a shift in integral history of a very different kind than that which would be recorded by the Kardashev scale.

If and when it comes to pass that we do take responsibility for ourselves, this too would mark a shift in integral history like that of the emergence of culture and social structures in the Neolithic. We cannot pin down such a transition with the kind of precision that can be brought to the quantification of technology and energy use, but we can still recognize the significance of a periodization based on such a division.

In a couple of recent posts — Three Conceptions of History and Revolution and Human Agency — I outlined a conception of history that I called the cataclysmic, such that we understand “the cataclysmic conception of history to be predicated upon a presumption of the lack of human agency in the world (i.e., human non-agency).” I primarily developed this idea in relation to revolutions understood as dramatic changes in socio-political structures: we can understand our role in such events as being active agents in the accomplishment of a goal, or as passive sufferers to whom such events happen.

It has since occurred to me to think about the Industrial Revolution in this context, and I also thought in this connection about some posts I have written about the attempts by contemporary society to come to some kind of social consensus for living in an industrialized society. In Fear of the Future I wrote that, “Disaffection with and alienation from industrialized society is a function of the failure to achieve a social consensus for living in industrialized society. Without a social consensus, society drifts and is utterly at the mercy of the dehumanizing forces of industrialization.” I also wrote that, “Nothing could stop the relentless transformation of society wrought by the Industrial Revolution, but the fact that individuals were powerless before forces greater than themselves virtually guaranteed that personal protests against the industrial order would be the primary form of outlet for the frustrations of contemporary life.”

Societies can supply the materials, and individuals can invent things like the steam engine, but as of yet no one can control the consequences of their inventions.

Without realizing it at the time, I had formulated a cataclysmic conception of the Industrial Revolution as something that happens to us but which we do not control, except for some details. In hindsight, I see that I still agree with this conception, now explicitly understood as a cataclysmic conception. While the individual actions of human beings brought the Industrial Revolution to fruition (Watt’s invention of the steam engine would be an example of this), once begun the Industrial Revolution has wrought changes to society that neither individual nor society has the power to stop or to change.

There being entire societies around the world at the mercy of a transformation as dramatic as the Industrial Revolution has had profound consequences for individuals and societies alike. Both experience something like dissociation from extreme exposure to their own lack of control and helplessness. This has in turn led to the desire for the recovery of self-efficacy, which is sometimes imagined in surprising ways. Our film industry has created countless explicitly depicted apocalyptic scenarios, which in Fear of the Future I recognized thus: “apocalyptic visions graphically illustrate the overthrow of the industrial city and the order over which it presided,” and that, “While such images are threatening, they are also liberating.” (I have also discussed apocalyptic scenarios in Imaging a Worse World and Expanding on a Comment)

Thus an attitude of nihilism directed at industrialized civilization becomes both a form of protest and a gesture toward an ideal in which individual and social self-efficacy is restored through the elimination of a social force that has transformed our lives in a way that lies beyond our control. In the midst of our comfortable lives in industrialized civilization we forget the degree to which our ancestors were at the even greater cataclysmic mercy of the weather; one storm could mean starvation in the following season. But I think that these scenarios of self-efficacy through the extirpation of civilization appeal to something even deeper, perhaps to a Rousseau-like imagination of the noble savage. Indeed, it is the noble savage seen through the prism of democracy and Enlightenment universalism: every man a noble savage. It is bizarre, I admit, but that’s not my fault.

Charlton Heston as The Omega Man: Everyman a noble savage in the urban jungles of our post-apocalyptic future.

The very fact that we can recognize ourselves as being at the mercy of the forces of the Industrial Revolution and powerless to change what happens on a large scale points to a conception of social efficacy beyond any that has been instantiated in history to date. In some early posts to this forum I wrote about the possibility of intelligent institutions (in It Takes All Kinds to Make a World and Intelligent and Insightful Institutions, inter alia). There I made a rough distinction between unintelligent institutions that cannot cope with change, intelligent institutions can that can cope with external change, acute institutions that can cope with internal change, and ultimately insightful institutions that can proactively anticipate changes not in order to prevent them but in order to adapt all the more successfully to them.

Once seen in this perspective, we can imagine a world in which human self-efficacy has reached the point at which massive historical events like the Industrial Revolution could be managed intelligently, putting us in control of events rather than leaving us at their mercy. This conception allows us to define the kind of moral revolution mentioned above that would mark a shift in integral history:

Human beings and human civilization will have achieved maturity when they can take control of historical events that they themselves have set in motion.

The very idea of human beings taking control of their own destiny has been the basis of a great deal of apocalyptic and dystopian literature and film, as well as being the idea behind such movements as “transhumanism,” which probably has far more critics than advocates. Thus I expect the advent of human self-responsibility, thus also human maturity, not only to be difficult to bring about for the obvious reasons of human finitude and moral failings, but I expect that such developments that aim at ultimate human self-responsibility will be actively if not bitterly opposed, and that they will indeed be opposed on moral grounds.

. . . . .

Caspar David Friedrich 'Sunrise Over the Sea': the dawning of human self-responsibility is as bright as a sunrise.

. . . . .

signature

. . . . .

Grand Strategy Annex

. . . . .

project astrolabe logo smaller

. . . . .

%d bloggers like this: