Deep Ecology, the Radical Enlightment, and Ecological Civilization

With the early success of the deep ecology movement in attracting adherents and with the increasing threat of a global ecological catastrophe, one would have expected this movement to have triumphed. We should be in the process of radically transforming society to create a harmonious relationship between humans and the rest of nature. Instead, deep ecology has been marginalized. What has triumphed instead is an alliance of managerialism, transnational corporations and neo-liberalism committed to replacing communities with markets and transforming every facet of nature and society into means for increasing the profitability of corporations and expanding GDP. This outcome is here explained by the failure of deep ecologists to understand the ideological, political and economic forces driving ecological destruction, and thereby what is required to overcome these. To regain the initiative, it is argued, it will be necessary to recover the whole project of the Radical Enlightenment upholding the Renaissance quest for liberty that was subverted by the scientific materialism and possessive individualism of the Moderate Enlightenment. Not only will it be necessary to transform science to develop a comprehensive alternative conception of nature and humanity and its destiny, it will be necessary to revive and develop the institutions of the Radical Enlightenment to subordinate markets to democratically organized communities at multiple levels, as communities of communities committed to augmenting the life of these communities, including the life of ecological communities. Doing so will involve reformulating the grand narrative of emancipation as a dialogic, polyphonic grand narrative to orient individuals, organizations and nations to create a global ecological civilization

Spectacular narratives: Twister, independence day, and frontier mythology

Big-screen spectacle has become increasingly important to Hollywood in recent decades. It formed a central part of a post-war strategy aimed at tempting lost audiences back to the cinema in the face of demographic changes and the development of television and other domestic leisure activities. More recently, in an age in which the big Hollywood studios have become parts of giant conglomerates, the prevalence of spectacle and special effects has been boosted by a demand to engineer products that can be further exploited in multimedia forms such as computer games and theme-park rides, secondary outlets that can sometimes generate more profits than the films on which they are based. These and other developments have led some commentators to announce, or predict, the imminent demise of narrative as a central component of Hollywood cinema. But the case has been considerably overstated. Narrative is far from being eclipsed, even in the most spectacular and effects-oriented of today’s blockbuster attractions. These films still tend to tell reasonably coherent stories, even if they may sometimes be looser and less well integrated than classical models. More important for my argument, contemporary spectaculars also continue to manifest the kinds of underlying thematic oppositions and reconciliations associated with a broadly ‘structuralist’ analysis of narrative. This very important dimension of narrative has been largely ignored by those who identify, celebrate or more often bemoan a weakening of plot or character development in many spectacular features

Piecing Together the Past

Nearly fifty years ago, some Bedouin shepherds stumbled upon a cache of ancient texts in caves near the Dead Sea, thirteen miles east of Jerusalem. It soon became clear that this was the largest and most significant collection of manuscripts ever discovered in Palestine. Finds Included the oldest witnesses to the Hebrew, Aramaic, and Greek texts of Jewish scripture-the Christian Old Testament-along with nonbiblical manuscripts certain to illuminate the tumultuous period of the destruction of the Second Temple and the time of Christ. The singularity of these texts has brought about one of the most protracted and painstaking endeavors of contemporary scholarship on religious history and Scripture. One afternoon 1947, three Bedouin shepherds were herding their flocks in the vicinity of Wadi Qumran above the northwest shore of the Dead Sea. They casually tossed a rock in acave opening and heard something break. Returning later, they discovered ten large pottery jars, one of which contained three scrolls wrapped in protective linen coverings. Four additional scrolls were soon discovered in the cave. Neither the Bedouin nor the antiquities dealer whom they contacted had any idea what the documents contained. Thinking the script to be some form of Syriac, the antiquities dealer solf four of the scrolls to the Syrian Orthodox metropolitan at St. Mark\u27s Monastery in Jerusalem. For approximately one hundred dollars, the metropolitan unwittingly purchased the oldest extant Hebrew text of the Book of Isaiah, an ancient Hebrew commentary on Habakkuk, and two unknown texts. The antiquities dealer sold the other three manuscripts to Eleazar Sukenik, a professor at Hebrew University in Jerusalem. The scrolls were in such fine condition that they were all published almost immediately. The magnitude and antiquity of these finds soon became apparent, and the caves around Wadi Qumran were aggressively explored for additional scrolls. Of the many caves quarried, eleven near the Wadi yielded written material. Cave 11, the last to be discovered (1956), supplied several extensively preserved scrolls of Leviticus, Psalms, and other works whose state of preservation rivaled that of the original Cave 1 finds. Unfortunately, there were only about a dozen of these beautifully preserved scrolls. Most of the approximately eight hundred texts discovered in the Qumran caves were not scrolls but scraps from disintegrated scrolls. Cave 4 yielded its rich cache of more than 575 manuscripts in tens of thousands of pieces. The condition of the written material in the other caves was no better: Caves 2 and 3 and Caves 5 through 10 yielded only fragments of more than one hundred other texts. Lacking the protection of pottery jars and linen shrouds, these manuscripts had fallen prey to a host of aggressors over the centuries, from the moisture in the caves to the appetite of worms to the swords and sandals of the caves\u27 human visitors. The scrolls simply disintegrated over the centuries, with the result that rarely 5 percent of any individual manuscript survived. The few surviving pieces of discrete scrolls were separated from one another and jumbled indiscriminately in layers of dirt on the cave floors. The muddle of fragments was made all the more incomprehensible by the manner of their retrieval. The Bedouin had gathered and sold most of the initial fragments without any record of where they came from. Fortunately, subsequent scientific excavations of Cave 4 unearthed fragments that were manifestly part of the same scrolls represented by the Bedouin finds. This established that the Bedouin scraps had been removed from the floor of Cave 4 and thereby guaranteed the authenticity of the initial fragments

The Impact of Science on Society

Four speeches delivered as part of a public lecture series to assess the impact of science on society are presented. The computerization of society, space exploration and habitation, the mechanisms of technological change, and cultural responses are addressed

Capital as Artificial Intelligence

This article examines science-fictional allegorizations of Soviet-style planned economies, financial markets, autonomous trading algorithms, and global capitalism writ large as nonhuman artificial intelligences, focussing primarily on American science fiction of the Cold War period. Key fictional texts discussed include Star Trek, Isaac Asimov\u27s Machine stories, Terminator, Kurt Vonnegut\u27s Player Piano (1952), Charles Stross\u27s Accelerando (2005), and the short stories of Philip K. Dick. The final section of the article discusses Kim Stanley Robinson\u27s novel 2312 (2012) within the contemporary political context of accelerationist anticapitalism, whose advocates propose working with “the machines” rather than against them

Computable Rationality, NUTS, and the Nuclear Leviathan

This paper explores how the Leviathan that projects power through nuclear arms exercises a unique nuclearized sovereignty. In the case of nuclear superpowers, this sovereignty extends to wielding the power to destroy human civilization as we know it across the globe. Nuclearized sovereignty depends on a hybrid form of power encompassing human decision-makers in a hierarchical chain of command, and all of the technical and computerized functions necessary to maintain command and control at every moment of the sovereign's existence: this sovereign power cannot sleep. This article analyzes how the form of rationality that informs this hybrid exercise of power historically developed to be computable. By definition, computable rationality must be able to function without any intelligible grasp of the context or the comprehensive significance of decision-making outcomes. Thus, maintaining nuclearized sovereignty necessarily must be able to execute momentous life and death decisions without the type of sentience we usually associate with ethical individual and collective decisions

Rethinking the Position of Islam and Indonesianness Amid Hopes for the Emergence of Multipolar Powers

Globalization in the plurality of cultures and civilizations is a reality that cannot be denied in today's life. It's just that when the power played by the global world has been dominated by unipolar forces. What happens in it is an imbalance in various sectors of life, be it economic, political, socio-cultural, and physical-military. It is this unipolar power that, according to the author, is currently "forcing" the course of capitalistic-secularistic culture and civilization with the support of military power. From this kind of condition, it is necessary to create alternative multipolar energy to create global justice in the political, economic, and socio-cultural fields. In this short introduction, the author tries to reflect on and question our competitive position or our Islamic and Indonesian position during the siege of unipolar forces. This rethinking is a hope for the emergence of real multipolar power so that our position as a nation with the largest Muslim population can become a hope of contribution in offering culture and hope for the emergence of a new global ethic or spirituality for a new world order that is better for all parties

Rethinking the Position of Islam and Indonesianness Amid Hopes for the Emergence of Multipolar Powers

Globalization in the plurality of cultures and civilizations is a reality that cannot be denied in today's life. It's just that when the power played by the global world has been dominated by unipolar forces. What happens in it is an imbalance in various sectors of life, be it economic, political, socio-cultural, and physical-military. It is this unipolar power that, according to the author, is currently "forcing" the course of capitalistic-secularistic culture and civilization with the support of military power. From this kind of condition, it is necessary to create alternative multipolar energy to create global justice in the political, economic, and socio-cultural fields. In this short introduction, the author tries to reflect on and question our competitive position or our Islamic and Indonesian position during the siege of unipolar forces. This rethinking is a hope for the emergence of real multipolar power so that our position as a nation with the largest Muslim population can become a hope of contribution in offering culture and hope for the emergence of a new global ethic or spirituality for a new world order that is better for all parties