A few months back I completed a graduate course examining 19th-Century thinkers and writers. As part of the course work I wrote a research paper and presented a brief presentation on corresponding to the topic of that research project. In other words, this was a wonderful opportunity to continue my ever-present exploration into the work of Nietzsche. Here, I focused primarily upon his concept of the Death of God, attempting to ground the idea contextually and attempting to explore the idea’s implications by offering a kind of close reading of Nietzsche’s parable of the madmen. I hope you enjoy it! Feel free to leave a comment. Please ‘like’ the video on YouTube if you’d like to see more of these.
In two words….Absolutely Nothing!
All are fictious offices/positions of illusory and ineffectual power, each perpetuated to create a false sense of cosmic/social stability and order.
In the event that something goes right, we have someone to thank, praise, and worship.
In times of crisis, cautastrophe, distress, trauma, and turmoil, we have someone to blame and villainize or vilify.
In each case we are blindly reinquishing the responsibility of our collective ‘destinies’ to a symbolic marionette being puppeted by far more nefariously malevolent forces…
[W]e see an enigmatic power operative in our everyday lives, giving us our life and all good gifts yet also limiting us in nearly every conceivable way, and finally taking our lives away. This is real life! This is reality as it really is, whether or not we like it. There can be no argument whether or not this reality exists. If you don’t want to call it a power, call it a force, an up-against-ness, or simply the universe as it really is. As Bultmann points out in his essay, we are not talking about some metaphysical idea here. We are talking about an unavoidable actuality. Words may fail us, but we all know this reality intimately, personally.
Here, Dowd says that “For me to look into the awe-filling fullness of life and pronounce the name “God” means a commitment of my life to reality-based living…Reality is my God, evidence is my scripture, and integrity (living in right relationship with reality and helping others do the same) is my religion.” Yet, Dowd, when quoting Rudolf Bultmann. poses what I think is an important question to consider: “Why call this mysterious power ‘God’? Why give the enigma, the mystery that drives us this way and that and hedges us in, any other name but ‘the enigma’, or ‘fate’?” These are questions I have constantly asked myself when it comes to ‘God’. Perhaps, we should simply let our yes be yes and our no be no, in other words, perhaps, we should simply let ‘Love’ be love, let love stand on its own two feet, unmasked and unfettered. Why can’t we simply let the enigma be the enigma and let mystery be mystery? Are these not strong enough ideas and words on their own? Or am I being hypocritical here? Elsewhere I have written about how much I admire the philosophical use of language, that is, the way in which philosophy dramatical alters the meaning, significance, and content of common place everyday language in ways that are then anything but ordinary.
Everything is sacred. Every blade of grass, every cockroach, every speck of dust, every flower, every pool of mud outside a graffiti-splattered warehouse is God. Everything is a worthy object of worship…Truth announces itself when you kick away a discarded bottle of Colt 45 Malt Liquor. Truth rains on you from the sky above, and God forms in puddles at your feet. You eat God and excrete truth four hours later. Take a whiff—what a lovely fragrance the truth has! Truth is reality itself. God is reality itself. Enlightenment, by the way, is reality itself. And here it is.
Do we replace the word ‘God’? Do we invent whole new trajectories of ‘God’ language? Do we maintain its usage, its structure, and completely overhaul, renovate, and remodel its interior content? Or do we simply walk away, tip our hats, count our losses, and make for the exits, discarding the verbiage by the wayside as mile marker monument to where we have been and how far we have come as a species and culture? I don’t know…
On the one hand, we are increasingly more and more aware of the world in which we live as a non-human world, a world outside, one that is manifest is the effects of global climate change, natural disasters, the energy crisis, and the progressive extinction of species world-wide. On the other hand, all these effects are linked, directly and indirectly, to our living in and living as a part of this non-human world.
Zizek writes that “speech does not only register or express a traumatic psychic life; the entry into speech is in itself a traumatic fact.” Zizek continues saying that “speech tries to cope with the traumatic impact of speech itself.” However, Zizek goes on to state that this reciprocity should also be reversed, stating that, “speech does not simply express/articulate psychic turmoils; at a certain point, psychic turmoils themselves are a reaction to the trauma of dwelling in the ‘torture-house of language’.” Thacker suggests that this seems to be illustrated by the ‘fear’ induced by horror, or, more specifically, the horror genre. Here, Thacker proposes that “horror be understood not as dealing with human fear in a human world (the world-for-us), but that horror be understood as being about the limits of the human as it confronts a world that is not just a World, and not just the Earth, but also a Planet (the world-without-us).” Horror is indicative of the unknowable, the ineffable, “the paradoxical realization of the world’s hiddenness as an absolute hidenness” (Thacker, 171). This is the experience of the confrontation with an ecological totality that is ultimately and primarily ‘non-human’. Thus, Thacker proposes that this is “the paradoxical thought of the unthinkable” and “In so far as it deals with this limit of thought, encapsulated in the phrase of the world-without-us, horror is ‘philosophical’.” As such, horror is nothing short of an “attempt to think about the world-without-us philosophically.” Here, philosophy is horror, and horror is philosophy, in so far as it bears an air of mysticism, becoming a kind of ‘secularized/atheistic’, negative or apophatic theology.
Below is the second part to a paper I wrote for my Undergraduate Senior Seminar which seeks to explore the deeper connections between religion and technology, each of their innovative processes, and their potentiality for catalyzing a kind of emancipatory democratization. Please let me know what you think! Enjoy!
James Gleick writes that “Every new medium transforms the nature of human thought” (12). This has proven true with the emergence of each of the three previous ages that Pagitt proposes but, perhaps, this medium-transformative shift in “the nature of human thought,” which Gleick describes, proves to be an even more accurate assertion in this the present global setting that Pagitt terms the Inventive Age. The Internet, Social Media, smartphones, and countless other advances in information and communication technologies have drastically altered the cultural landscape, providing whole new ways of experiencing and engaging with the world, and bringing about striking and immeasurable changes to social values. The limitations of locality and geographical borders and boundaries have been daringly transcended. Kwame Anthony Appiah explains that “the worldwide web of information…means not only that we can affect lives everywhere but that we can learn about life anywhere” (xiii). This creates a kind of globalized cosmopolitanism, a citizenry (politēs) not merely exclusive to nationality but, of the world (cosmos) (xiv). Here, as well, knowledge and information retain all of their importance, esteem, and regard but only in so far it leads to discovery and innovation (Pagitt, 30). Thus, as Pagitt concludes, the impetus of the Inventive Age is focused entirely upon “inclusion, participation, collaboration,” and creativity (30). The parameters of the Inventive Age is precisely what media scholar Henry Jenkins et al, defines as Participatory Culture.
Mary Lou Fulton Presidential Professor of Literacy, James Paul Gee, highlights that “We live in…an age of convergent media, production, participation, fluid group formation, cognitive, social, and linguistic complexity-all embedded in contemporary popular culture” (14). As such, Jenkins et al defines Participatory Culture as “a culture with relatively low barriers to artistic expression and civic engagement, strong support for creating and sharing creations, and some type of informal mentorship whereby experienced participants pass along knowledge to novices” (xi). In this regard, as Jenkins et al goes on to explain, “Participatory culture shifts the focus of literacy from individual expression to community involvement” (6). This, then, is not a matter of “individual accomplishment but rather the emergence of a cultural context that supports widespread participation in the production and distribution of media” (4). Participatory Culture is highly responsive and extremely reactive, especially in that it is a bold and outright rejection of the largely passive and inactive orientation of consumer culture. Participatory Culture centers itself upon inter-activity and occurs, as Jenkins et al explains, as a result of the absorption of “new media technologies that make it possible for average consumers to archive, annotate, appropriate, and recirculate media content in powerful new ways” (8). Here, Jonathan Fitzgerald rightly surmises that “the meeting of the digital world of social media and the physical world show that what were once thought to be frivolous wastes of time – sites like Facebook and Twitter – actually have the power to change the world” (Fitzgerald).
Indeed, as Jenkins et al explains, “Participatory culture,” with its technological advances in communication, creation, and information, “is reworking the rules by which school, cultural expression, civic life, and work operate” (10). Barry Taylor makes clear that “New technologies have shifted the balance of power in the realm of information,” leading to the full and unabashed democratization of information and culture (12). Taylor adamantly expresses that “Democratization is the key dynamic of our times” (17) as it “seems to be at work in virtually every area of life today” (12), and as a result everyday culture is imminently witnessing both “The Rise of Crowdsourcing” (Howe) and “The Rise of the Amateur” (Rushkoff). As a consequence, the ‘experts’, those vested with centralized hierarchical authority, those to whom Dana Ardi refers to as the Alphas (1), and “institutions no longer have the last word or hold the authoritative sway they once had” (Taylor, 11). In many cases the wide-spread and sprawling confederation of Networked individuals are proving that the cumulative and culminating knowledge of the crowd can surpass that of the solitary specialist. Thus, Taylor states emphatically that “The collapse or loss of faith in traditional forms of leadership and structure combined with virtually unlimited access to information has resulted in an empowering of the masses that is transforming culture” (18).
Clearly the religious implications are also overwhelming. Just as in the periods Pagitt describes as the Agrarian Age, the Industrial Age, and the Information Age, religion in the Inventive age precisely parallels the principles of the time. In 2012 the Pew Research Center released a report demonstrating that in the United States 1 in 5 adults say that they are religiously unaffiliated and a full one-third of those below the age of thirty claim to have no religious affiliation (Taylor, 8). This represents an increase of over 5%, a rise that began at just above 15% in 2007 up to 20% by 2012 (Taylor, 127). Executive Vice President of the Pew Research Center, Paul Taylor, writes that not only are the ‘nones’ (the name given to demographic answering ‘none’ to the question of religious affiliation) disassociated from traditional religious engagement “they are not looking for a religion that would be right for them” either (127). Taylor also goes on to say that “Overwhelmingly, they think that religious organizations are too concerned with money and power, too focused on rules, and too involved in politics” (127). Similarly, a Gallup poll has shown that two-thirds of American adults believe that religious influence is declining (Saad). Likewise, a 2012 Gallup poll revealed that only 44% of the U.S. population maintains a high level of confidence in organized religion, a jarring low point, and the result of a progressive downward trend since 1975 (Saad). Many would suggest that the process of secularization is finally winning out as predicted by many philosophical and sociological thinkers, thereby proposing that these figures are indicative of the ending reign of religion. However, this would seem to be only partially correct. 68% of the religious unaffiliated still retain a belief in God; 37% are spiritual; and 21%p pray daily (Taylor, 127). Only the most marginal and miniscule faction of the ‘nones’ are atheists. If the collaborative decentralization witnessed in the other areas of culture exhibit anything it is that something else is occurring in the religious sphere.
Just as the values of the participatory culture have dramatically shifted from the hierarchy of institutions, so “Religion has also shifted” and “is no longer found in the institutions and public locations – the churches, synagogues, mosques, and other buildings of wood and stone that have traditionally housed the sacred” (Taylor, 100). Religion, too, is being democratized and entering into a whole “new evolutionary phase in which the power and influence of religious formation” is being taken away from the mediating exclusivity of the clerical class and redistributed to the masses “for whom the task of fashioning a connection with the divine is an intensely personal and creative venture” (Taylor,170). This is a new form of religiosity. This is the beginnings of what Barry Taylor calls “Participatory Theology” (201). It seems that the very same technologies that have set the precedent of the Inventive Age have divested the religious establishment of its monopoly on religious truth and meaning. The creative free-flow of collaborative information has forced the traditional institutions of religion to relinquish their corner on the market, rejecting the inactive passivity of religious consumerism, and bringing about an age of participatory customization.
As technology has advanced so has culture and, as result, religion has as well. Each advancement has ushered in a new era, a new age, a new evolutionary phase, each “completely revaluating and revisiting virtually every aspect of the human condition” (Taylor, 14). The democratizing effects of information and communication technologies such as the Internet, Social Media, and smartphones, etc. have aided in creating a post-religious and a post-secular age. That which at first glance appeared to be an indication of irreligion has proven to be the initiating phases of a new kind of religious innovation. This is a dialectical movement in which as Thomas Altizer writes that “the deepest negation embodies the deepest affirmation” (56). What seems to be an outright negation of religiosity is in fact an affirmation of religion. The black and white binary that dichotomously divides the sacred and the profane, the thesis of religion and the antithesis of secularity are dialectically merging into the synthesis of something far more innovative.
Altizer, Thomas J.J. New Gospel of Christian Atheism. Aurora: The Davies Group Publishers, 2002. Print.
Appiah, Kwame Anthony. Cosmopolitanism: Ethics in a World of Strangers. New York: W.W. Norton & Co., 2006. Print.
Ardi, Dana. The Fall of the Alphas: The New Beta Way to Connect, Collaborate, Influence – and Lead. New York: St. Martin’s Press, 2013. Print.
Burrus, Daniel. “Predicting the Future.” YouTube. YouTube, 28 Jan. 2013. Web. 15 Aug. 2014.
Davis, Derek and Barry Hankins. New Religious Movements and Religious Liberty in America, 2nd ed. Waco: Baylor University Press, 2003. Print.
Fitzgerald, Jonathan D. Not Your Mother’s Morals: How the New Sincerity is Changing Pop Culture for the Better. Colorado: Bondfire Books, 2012. Print.
Gee, James Paul. New Digital Media and Learning as an Emergent Area and “Worked Examples”as One Way Forward. Cambridge: MIT Press, 2009. Print.
Gleick, James. The Information: A History, A Theory, A Flood. New York: Random House, 2012.Print.
Howe, Jeff. “The Rise of Crowdsourcing.” Wired. Wired Magazine, June 2006. Web. 15 Aug. 2014.
Jenkins, Henry, et al. Confronting the Challenges of Participatory Culture: Media Education for the 21st Century. Cambridge: MIT Press, 2009. Print.
Pagitt, Doug. Church in the Inventive Age. Minneapolis: Augsburg Fortress, 2010. Print
Raulet, Gerard. “Critique Of Religion And Religion As Critique: The Secularized Hope Of Ernst Bloch.” New German Critique 9 (1976): 71. Academic Search Premier. Web. 15 Aug. 2014.
Rushkoff, Douglas. “The Rise of the Amateur.” MPI Web. Meeting Professionals International, n.d. Web. 15 Aug. 2014.
Saad, Lydia. “U.S. Confidence in Organized Religion at Low Point.” Gallup. Gallup Inc., 12 July 2012. Web. 15 Aug. 2014.
Slobodkin, Lawrence B. A Citizen’s Guide to Ecology. New York: Oxford University Press, 2003. Print.
Taylor, Barry. Entertainment Theology: New-Edge Spirituality in a Digital Democracy. Grand Rapids: Baker Academic, 2008. Print.
Taylor, Paul. The Next America: Boomers, Millennials, and the Looming Generational Showdown. New York: Perseus Books Group, 2014. Print.
Below you’ll find an excerpt from a paper I wrote recently as part of my final research paper for my Senior Seminar in Religion. It is a bit of a lengthy essay so I will be posting in in two parts. The paper attempts to explore the connections between religious innovation and technological innovation, or more specifically the growing numbers moving toward irreligion in Millennials as a kind of religious innovation and the possible relations to advances in information and communication technologies. Please let me know what you think! Enjoy!
The very nature of change is permanence (Slobodkin, 5). Not a permanence in the way of concrete fixity, nor finality but, rather permanent as in permanent unidirectional change; change that moves one-way. Technology futurist, Daniel Burrus, describes this kind of permanent change as “linear change”, explaining that “Unlike cyclical change, when linear change hits we’re not going back” (Burrus). Burrus elaborates further, stating,
Once you got a smartphone, you’re not going back to a dumb phone. Once the people in China parked their bicycle and get a car, they’re not going to say, gee, lets get rid of the car and go back to the bike. Once people in India get refrigeration for their homes, they’re not going to say we don’t need refrigeration. Now these are one way – they’re not cycles – one-way linear changes that had profound…consequences (Burrus).
In this regard, although this linear-orientated change is vast, far-reaching, drastic, dramatic, at times, seemingly unprecedented, and though it’s consequences are indeed profound, ‘change’, itself, is neither good nor bad, “neither wise nor benign nor malicious” (Slobodkin, 11). Change “simply is” (5). Change occurs and continues to occur, permanently altering not only ourselves but, also the world around us. The world is not the same as it once was, we are not the same as we once were and just as the world can never go back to being the way it had once been before, neither can we ever return to our previous manifestations. Ours is an age marked by increased and ever-expanding technological and social change. We are living in an era in which change is both rapid and ever-present. Simon Mainwaring writes that “The Internet, social media, and smartphones are giving people the opportunity to connect, communicate, and share values on a scale that before was unimaginable” (80). Information of any and every kind has become increasingly ‘open-sourced’ and or ‘crowd-sourced’. Networks abound and immense connectivity, or inter-connectivity is simply part and parcel of our present day context. As a result culture, itself, is becoming increasingly participatory and collaborative. The authority of formal institutions and the experts are not only waning but, are becoming more and more decentralized. In short, every aspect of society is becoming progressively democratized. Religion, then, is certainly no exception. Statistically speaking, attendance and confidence in traditional religious institutions are definitely on a downward decline, and quite possibly the fasting growing segment of the population is decidedly claiming no religious affiliation. It seems that the religious sphere, too, has become a site of collaborative and participatory, experimental innovation. Does this signal the end of religion? Are we preparing entrance into an utterly religion-less world? Or is a negation simply a moment in the life of a deeper affirmation, a dialectical negation (Raulet, 77). Thus, it is the intention of this paper to explore the effects of the intersections of religion and information technology, in which irreligion and secularization are in all actuality dialectical methods of religious innovation.
It should be stated from the outset, however, as Derek Davis and Barry Hankins make clear, that although “We humans have tendency to think that we are living in unique times, and often we are disinclined to look at our pats as a help in understanding the present” it should be recognized that “Religious innovation and the controversy surrounding it goes as far back as history can see” (9). These statements may seem to imply connotation of something seemingly cyclical but, to be sure, this fact does more to emphasize the consistent continuation of permanent unidirectional change and its cultural and societal consequences then it does to refute it. While the specific changes experienced by a particular society are indeed unique to their culture, what is irrefutably undeniable is the irrevocability of the alterations presented there within, each of which found building upon the previous and moving forward in a singularly linear fashion. In other words, every culture at one time or another has been consummately transformed by its technological innovations. Indeed, these occurrences in and of themselves serve as a kind of historical, sociological, anthropological, and calendrical marking or place-holder, defining that particular age or era in its entirety. As a result, in each instance religion has been as equally as innovatively affected.
With this in mind, author Doug Pagitt proposes that culture has moved through “three distinct ages – the Agrarian Age, the Industrial Age, and the Information age” (4). The Agrarian age, occurring as a result the Agricultural Revolution which was initiated by the invention and implementation of technological advances in farming aids and tools, allowing for the manipulation of nature, saw a development of a culture that was highly “localized, organic, [and] almost-tribal like” (Pagitt, 15). Religion in the Agrarian Age was, then, a perfect mirrored reflection of this rural and pastoral way of life. Here, geography was of greater importance than theology, and religious leaders were the quintessential shepherds; the word pastor, itself, meaning “shepherd” (Pagitt, 15-16).
Likewise, the Industrial Age was brought on by technological progress, in this case, the mechanized manufacturing innovations of the Industrial Revolution, each of which emphasized efficiency, repetition, and replication (Pagitt, 19). With this age came increases in the density of populations residing in smaller areas of land and with it the beginnings of urbanization. Around every corner “life-changing innovation” was arriving; “the telegraph, the telephone, the radio, the automobile, the airplane” (Pagitt, 19). Religion too, followed suit on all fronts. New religions were being produced with an innovative factory-like precision; “Mormonism, Christian Science,” and a wealth of others (Pagitt, 20). If in the Agrarian Age religious leaders were likened to shepherds then, in the Industrial Age the figureheads of religious communities became “factory foreman”, seeking to efficiently replicate congregants in an effort to build or manufacture a religious brand (Pagitt, 20).
The Industrial Age subtly transitioned to the Information Age (Pagitt, 21). The Information Age is just that, an age defined by the prevalent accentuation of information and the ever-increasing outlets for its prevailing predominance. Because of the mass-production of the Industrial Age the availability of books expanded greatly and as a result this period saw a tremendous increase in literacy and a profound emphasis was placed upon education, especially as it provided a pathway out of the factory (Pagitt, 22). In this way, the cultural values shifted from production to knowledge, what one knew was considered to be drastically more important then what one could manufacture of produce (Pagitt, 22). The Information Age also witnessed the iconic emergence of the television, a technological advancement that allowed for an even wider distribution of information which rivaled many of its predecessors (Pagitt, 23). And just as it had in the previous eras, these trends carried over into the realm of religion, which echoed this new premium placed upon the essentiality of information and knowledgeability. Likewise, religious authorities emphasized their roles as educators, arbiters of knowledge, and CEOs, religious communities becoming organizationally patterned epicenters of learning and information (Pagitt, 23-24).
Yet, the forward motion of change is both constant and persistent. Just as the Agrarian Age gave way to the Industrial Age, and the Industrial yielded to the Information Age, Pagitt assesses the current context of culture well when he proposes that a fourth age has dawned; the Inventive Age
To be continued…