In considering my proposal of technological theology as a waypoint in our current trajectory, from religious, political and economic theology, the idea of epistemic theology was brought to my attention in considering the grounding of Carl Schmitt. There have been questions about the theology of Schmitt (was he primarily Christian, or secular?), and some questions over whether political theology is about the politics of theology or the theology of politics; medieval political theology certainly appears to have been about the latter. Adam Kotsko suggests political theology is more concerned with the relationship between the two fields of theology and politics, though the consensus is moving towards what he calls a politically-engaged theology. My reading, reflects a range of kinds of theology, in that political theology is an ontological structure, allowing the world to be understood and engaged with. Just as Deleuze and Guattari argued that the role of the philosopher is to ‘create concepts’ (What is Philosophy?, 1991(FR), 1994(transl.), Columbia, p.5), so political theology is a way to understand the world, to understand the real in social, or more specifically political terms. It is, in Schmitt’s explanation, a secular theology (Political Theology: Four Chapters on the Concept of Sovereignty, Chicago UP, 1985/2005).Continue reading “Epistemic Theology and Epistemic Technology”
Presence or absence, with us or against us, in or out: righteousness has dogged mankind in modern times. Confidence in ourselves, in our existence, in our being, as rightful, positive entities on this planet and in this universe, has dominated the human condition. And so we seek to dominate! Assertive and strong (for to be otherwise is wasteful and somehow wrong) our existential duty is to dominate and multiply, to spawn and own. We are – nay, I am – absolute. Who denies me this? Who would argue that my existence is not infinitely significant, eternally worthwhile? Just as I shall not deny others their entitlement, I shall have mine.Continue reading “The Philosophy of History and The Binary Wasteland”
In a recent high court case in Ireland, a Judge in the High Court ruled in a precedent-setting decision that in delivering an ‘all-clear’ result from a cervical smear test, the lab should only do so in cases where they have absolute certainty. The language used has raised significant concerns, as such a threshold is seen as too high to reach. As cancer specialist Prof Donal Brennan told RTE, there’s very little that is absolute in medicine; one presumes he was thinking of death as the sole exception to the rule. The reaction briefly opened up a dialogue on science and knowledge, truth and epistemology, revealing a fundamental flaw in the human condition, and just as quickly it closed again.Continue reading “Judgement, Certainty and Theories of Value”
Since the second world war, our politics has become increasingly distant from people. Voter participation has declined, distrust in politicians has grown, and corruption perceptions have increased in many jurisdictions. Inequality has accelerated as those with the highest wealth and income acquire ever greater resources – far more than they can reasonably consume – while those at the other end of the economic spectrum see their lot diminish. The relationships between commerce and politics have deepened as free market policies have governed national policy in western liberal democracies across the range of services, from social welfare and healthcare to infrastructure and defence. These institutions, invested with authority and legitimacy by democratic processes, appear foreign to the people they claim to serve; their values – of costs, efficiencies, and performance – seem distant from their clients. These institutions often instil fear, driven as they are by objectives of enforcement, compliance, and law.
I’ve long had an idea about the curved nature of things, the non-binary natural order. This is not the same as relativism versus absolutism, which is one sense a binary opposition in itself; rather, it is a straight acknowledgement that truth is never fully observable, that is it at least always subjective, and that even in the subjective moment it is mutable. What I see may not be what you see; and what I see is inconstant. Time impacts on that observation such that its character is unstable. Take pain and pleasure, for example. While on the one hand some people take a kind of satisfaction from pain, and are attracted to it, whether physical or emotional, so too others recoil from pleasure, perhaps based on guilt, or other psychological alignments. Still further, the same act – a touch – can bring immediate pleasure, while the same act, more forcefully applied, can either increase the pleasure or turn at some point to pain. Continue reading “Snippet: Fuzzy, Uncertain Nature”