Falling Down

In Martin Heidegger‘s Being and Time, he refers to verfallen as a characteristic of being, or dasein. It means fallen-ness, or falling prey, an acknowledgement that we do things not because we want to do them, but because we must; we act in particular ways, we fall into line, we do jobs, have families, get a mortgage and a pension, obey the law and so on. We consciously engage with the systems and societies into which we have found ourselves. It is surprising how frequently this concept of ‘the fall’ emerges in philosophy, theology and popular culture.

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Judgement, Certainty and Theories of Value

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.

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Van Gogh @ Tate Britain

Vincent van Gogh, Starry Night Over The Rhone: such a lovely picture! But is that all? Sadly, perhaps, yes.

There are two aspects of the Tate Britain show ‘Van Gogh and Britain’ that to my mind are remarkable: first, the extent to which the artist himself is sensitive, but shallow; and second, that the connection with Britain is somewhat forced. Van Gogh is a painter of landscapes, flowers, and people, who introduced innovations in brush strokes and impasto, with occasionally fauvish colours that were radical in their time. Stylistically, van Gogh is instantly recognisable, with his wavy lines and deliberate forms; but where is the depth?

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World Religions and AI

There are practical, ethical and theological challenges for religion posed by technology and AI. But what if the technology is actually becoming theological in itself?

AI poses several challenges for the religions of the world, from theological interpretations of intelligence, to ‘natural’ order, and moral authority. Southern Baptists released a set of principles last week, after an extended period of research, which appear generally sensible – AI is a gift, it reflects our own morality, must be designed carefully, and so forth. Privacy is important; work is too (we shouldn’t become idlers); and (predictably) robot sex is verboten. Surprisingly perhaps, lethal force in war is ok, so long as it is subject to review, and human agents are responsible for what the machines do: who those agents specifically are is a more thorny issue that’s side-stepped.

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AI Reshaping Reality

I finally did the TEDx talk at Ballyroan Library a few weeks ago, and the video has just been published. As I’ve considered the impact of technology on politics generally, and AI on society more specifically, it seems to me that the most significant impact is on meaning, and understanding, on our systems of knowledge and epistemology. This crystallised somewhat in the talk. It was necessary for the format to simplify the ideas somewhat. I think at least in part that worked.

On Walls and Dominion

Border wall
“In Bloom” – Zabou – 4x6m – Shtula, Israel – 2018; and Artists for Israel.

Ursula LeGuin’s outstanding novel The Dispossessed begins with the simple line ‘There was a wall.’ It is a setup to a binary exploration of us and other, rich and poor, anarchist and industrialist, on two different planets, Urras and Anarres. Walls are physical structures just as they are dividing lines; LeGuin’s wall was of ‘uncut rocks roughly mortared.’ Others are literal blocking mechanisms, such as the walls of prisons, to keep people in, and the walls of old towns, to keep people out. Still others are borders, political objects designed to designate territory and zones of control. These are man-made impositions on the earth, statements in technology announcing our collective will.

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Machine Generated Illusions of Intimacy

Later this week I’m speaking to the UCC conference on Eco-cosmology, Sustainability and a Spirit of Resilience, on the subject of ‘Machine Generated Illusions of Intimacy’, about the challenges of modernity and computational epistemology. Here’s a sneak peak.

The Lost Soul of Europe

Clyfford Still's 1944-N No. 2
Clyfford Still’s 1944-N No. 2. For Still, art was dead in the aftermath of World War II, for it was based on European ‘dogma, authority, tradition. The totalitarian hegemony of this tradition I despise, its presumptions I reject’ (MOMA)

What has happened to Europe? What of our glorious post-war project to bring together our cultured peoples after centuries of war, that brave experiment not merely in statecraft, but in post-state statecraft, to redefine government, and seize peace to our hearts? It has persevered and grown for over sixty years, launching exuberantly into the new Millennium with the Euro, but now she finds herself beset on all sides by vast forces including geopolitics, security, technology and global finance. Worst of all, Europe seems to have lost its soul. Not merely its raison d’etre, but its spirit, its ambition. What is missing?

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The Genealogical Method for Independent Research

Cheese and Wine
Who actually decides what a wine or a cheese is called? Where do they acquire their authority?

The genealogical method, where an idea is traced back to its roots as one would map a family tree, began in the nineteenth century substantially, it seems, with Nietzsche and in particular On the Genealogy of Morals. It is in one sense an attempt to escape the trappings of history, to understand the lineage of ideas in the context of their time. In another, it is an attempt to loose ourselves from the alienating influences of modernity, stripping ourselves of prejudice and ‘education’. For the independent researcher, it appears to me to be an essential tool in understanding things, and in plotting a research agenda.

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Reflections on Blackwater: Technological Theologies, Autistic Robots, and Chivalric Order

order-now
Order is something we take for granted. That’s the mistake, the grand error of modernity.

In his 1966 work The Order of Things, Michel Foucault describes in his preface a passage from Borges to establish his objective. Quoting Borges, who in turn refers to ‘a certain Chinese encyclopaedia’, the section describes a classification of animals as being ‘divided into: (a) belonging to the Emperor, (b) embalmed, (c) tame, (d) sucking pigs, (e) sirens, (f) fabulous, (g) stray dogs, (h) included in the present classification, (i) frenzied, (j) innumerable, (k) drawn with a very fine camelhair brush, (l) et cetera, (m) having just broken the water pitcher, (n) that from a long way off look like flies’. In a later lecture recalled by Laurie Taylor, Foucault lambasted the impulse to capture and mount every butterfly in a genus and lay them out on a table, to highlight minute differences in form and colour, as if trying to solve God’s puzzle. Continue reading “Reflections on Blackwater: Technological Theologies, Autistic Robots, and Chivalric Order”