(Michael Sacasas is a PhD candidate in the “Texts and Technology” program at The University of Central Florida. He blogs about technology at The Frailest Thing. This post follows on our conversation from earlier in the year which touched on some of the foundational work on the relationship between western religion and technology.)
I am glad you brought up Nye’s pessimism over the consumer sublime and his consternation over the potential drying of the technological well. Nye wrote of the consumer sublime, as embodied by Las Vegas, as a “rush of simulations” and as marking a change from a technological sublime emphasizing production, particularly in the sense of new knowledge, to one concerned solely with consumption. How do you see the relation between simulation and technological production? Do you think Nye’s pessimism is warranted?
Timely question. There’s been more than a little angst of late about technological stagnation, much of it recently associated with PayPal founder Peter Thiel. For the past few years, Thiel has been warning about trends which, in his estimation, suggest that technological innovation may have stalled out over the last thirty or so years. We were promised flying cars, he is fond of saying, and we got 140 characters instead (a passing shot at Twitter, of course).
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This anthropocene thing has really taken hold. We’re caught in the grips of extinction, visualizing our own end (or at least visualizing the data of our own end), urgently calling upon each other to act, convincing ourselves that we have the power – scientifically, technologically and maybe politically – to do something about it. We can organize marches, resurrect species, bank seeds, manipulate clouds, make videos of collapsing ice caps, drive hybrids, fly to space stations. Of course, our worry over the planet’s health is narcissistic, in the end. It’s not the planet’s survival we are worried about. It’s our own, human future.
These anthropocentric worries over human continuity make for a strange tension in the theoretical moment: they are appearing just as a range of disanthropic moves have attempted to decenter and displace the human as subject, agent, or figure: Actor-Network Theory, Post-Humanism, multi- and interspecies analytics, Object Oriented and other “ontological” turns, speculative realism and new materialism, to name a few. Despite this turn away from the human, however, the final disappearance of the species seems to mark a limit for most disanthropic theorists; few welcome the possibility of human extinction. Disanthropy yes, misanthropy no. « Read the rest of this entry »
In October 2014, New York University’s Center for Urban Science and Progress (CUSP) unveiled the Urban Observatory, as part of an urban informatics initiative for monitoring, recording, and modeling the actions and nonactions of New York City. Inspired by research methods in observational astronomy, the scientists at CUSP placed an 8 megapixel camera on top of a building in Downtown Brooklyn, which shoots one panoramic, long-distance image of Lower and Midtown Manhattan every 10 seconds. Using the Urban Observatory and a network of similar sensors, the scientists at CUSP are attempting to capture what they call “the pulse of the city,” formulating massive data sets that provide information regarding various domains of everyday life, ranging from energy efficiency to the detection of toxic releases. As urban informatics professionals, they imagine that the collected data will serve as “raw material” for policy making — once they have access to this raw material, the CUSP scientists will be able to model their predictions, and hope to ultimately (somehow) manufacture the steps required to reduce electricity consumption in office buildings, or to generate emergency responses to hazardous substances.
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As of late October, nearly 60% of California faces conditions of “exceptional drought,” a category that the National Drought Mitigation Center refers to as indicating “exceptional and widespread crop/pasture losses,” with “shortages of water in reservoirs, steams and wells creating water emergencies”. Mandatory conservation measures are in effect across the state, and Governor Brown recently signed a Sustainable Groundwater Management Act that will tighten regulation of California’s notoriously under-managed groundwater supply.
Thank you for agreeing to an interview for CASTAC. I read your blog on a regular basis, largely because you write cogently on the relationship between religion and technology. Both are traditional anthropological topics currently undergoing a renaissance within the discipline, yet they are not commonly set in explicit conversation. In contrast, you write within a tradition of thought in which technology and religion are commonly set in explicit conversation.
For example, in a February 2014 post, Traditions of Technological Criticism, you suggestively compare the place of theology as an organizing and animating principle in the medieval university to the place of technology in the modern university. Can you elaborate?
Thank you for the invitation to contribute to the conversation at CASTAC. I’m an outsider to the discipline of anthropology, but I’m glad to hear that there is renewed interest in both religion and technology. As you note, my work, such as it is, has been influenced by scholars who have enriched our understanding of technology by exploring its religious dimensions. « Read the rest of this entry »