The potential of humans to invent, build and use technical artifacts is a highly consequential think about the evolution of society, and within the entangled family members among people, different creatures and their traditional environments.
Moving from a severe attention of theories, to narratives approximately expertise, after which to specific and particular practices, Technofutures, Nature and the Sacred seeks to reach at a surely transdisciplinary standpoint focusing cognizance at the intersection among expertise, faith and society and utilizing insights from the environmental humanities. it really works from either theoretical and useful contexts through the use of newly rising case experiences, together with geo-engineering and soil carbon applied sciences, and breaks open new flooring by way of attractive theological, clinical, philosophical and cultural points of the technology/religion/nature nexus. Encouraging us to mirror at the value and position of spiritual ideals in facing new applied sciences, and fascinating severe concept universal in sociological, political and literary discourses, the authors discover the implicit spiritual claims embedded in know-how.
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4 See Stephen G. Brush, The Kind of Motion We Call Heat. A History of the Kinetic Theory of Gases in the 19th Century, 2 vols. , 1967); Karl R. ) Karl R. Popper (London: Routledge, 1974), 181–89. 1 Human Responsibility for Extra-Human Nature 19 This becomes even more obvious when we take into account still another aspect of the asymmetry of time. We usually distinguish between three different extensions (or as the existentialists call them: ‘ekstasies’) of time: the past, the present and the future.
Peter Lassman and Ronald Speirs (Cambridge: Cambridge University Press, 1994), 309 ff. 14 Hans Jonas, The Imperative of Responsibility: In Search of an Ethics for the Technological Age, trans. Hans Jonas and David Herr (Chicago: University of Chicago Press, 1984). 13 24 Technofutures, Nature and the Sacred • Everything that always was done in a certain way is inhibiting progress and is therefore to be ended. • X was always done this way. • The way X was always done is inhibiting progress and ought therefore to be ended.
26 That is, since the purpose of restoration is to rectify past mistakes and to undo wrongful harms, it can hardly be considered an appropriate model of healthy human-nature relations. 28 Hettinger defines a positive human-nature relation by distinguishing between the use and abuse of nature: ‘Humans can use nature and be involved with it while respecting its autonomy, as long as they do not massively impact nature or try to dominate or control. 29 The main difference between this model and the preservationist paradigm is that it recognises the human need to make use of nature and offers a more positive endorsement of technology than preservationism does.