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The Sovereignty of Technology

The United States is the most radical society in the world. It is in the process of conducting a vast, uncontrolled experiment which poses the question, Can a society preserve any of its traditional virtues by submitting all of its institutions to the sovereignty of technology?

Neil Postman, The Conservative Outlook, from Conscientious Objections, p. 107

I don’t think Postman phrases his question perfectly. The question should probably more along the lines of ‘Can a society preserve any of its traditional virtues as it submits all of its institutions to the sovereignty of technology?’

When posed that way, the question becomes a little more tricky. First, we have to ask the question of whether or not technology has truly become sovereign in our culture. Does technology have supreme and ultimate power? I answer yes and no.

Technology has become sovereign in the sense that we elevate its worth and often declare it to be infallible. Technology has not become sovereign in the sense that they are generally, as McLuhan said, ‘extensions of man.’ They are means through which we express our own self-conceived sovereignty, extend our reach, increase our comfortability, and impose our will and desires on others. In other words, to paraphrase 1 Corinthians 13, they allow us to inflate ourselves and impose ourselves on others. In this sense, man is sovereign and technology is his scepter and herald.

But, again, Postman has a point. As has often been said, by Henry David Thoreau, McLuhan, and Postman himself, the danger is that we tend to become tools of our tools. And, as we do, to quote C.S. Lewis, when we turn something into a god, it will become a demon. When we make idols out of man-made things, God will give us over to our plunderers, and they will do what plunderers do: plunder (see Judges 2).

So the ultimate answer is, No, we can’t hold to traditional values as we submit our institutions to the sovereignty of technology. This has been demonstrated clearly in recent decades. But the problem is just as much with individuals as with institutions. And the problem isn’t really technology itself. Five hundred years ago all of the West’s institutions submitted to the sovereignty of the printed word on account of the newly invented technology of the printing press. Was that a bad thing? Did that ruin the culture? I guess it depends on who you ask. Haters of Martin Luther and Protestantism might think it ruined the culture. I do not count myself among them.

The problem is with our idolatrous desire to exalt gods that are no gods. Turn something into a god and it will become a demon. Technology under the lordship of Christ is technology kept in its place. But in order to keep technology under his lordship, we must be under it first.

I would also add that being a ‘conservative,’ in Postman’s thinking, means fighting to conserve tradition. That doesn’t equate to a lot of things modern ‘conservatives’ fight for. Anyhow, we must be careful that we don’t exalt ‘traditional values’ too highly either. Our culture’s traditional values are no god. They may be good or bad, and some are definitely good, but they are no god. Hence the need to constantly go back to the Word of God, which is always timely.

The Commercial as Sermon within a Cultural Liturgy

Television commercials are a form of religious literature. To comment on them in a serious vein is to practice hermeneutics (p. 66).

…The majority of important television commercials take the form of religious parables organized around a coherent theology. Like all religious parables, they put forward a concept of sin, intimations of the way to redemption, and a vision of Heaven. They also suggest what are the roots of evil and what are the obligations of the holy (p. 67).

The sudden striking power of technological innocence is a particularly important feature of television-commercial theology, for it is a constant reminder of the congregation’s vulnerability. One must never be complacent or, worse, self-congratulatory. To attempt to live without technological sophistication is at all times dangerous, since the evidence of one’s naivete will always be painfully visible to the vigilant (p. 69).

-Neil Postman, The Parable of the Ring Around the Collar, from Conscientious Objections

Postman probably wrote this essay some time in the 80s; mass digital media wasn’t in view. Yet I think the principle he espouses still stands and could be helpful.

A while back, I read James K.A. Smith’s book, Desiring the Kingdom: Worship, Worldview, and Cultural Formation. I didn’t blog about it at the time, because I fundamentally disagreed with one of the major premises of the book (not going there since it’s not the purpose of this blog). There were, however, things about the book that I found helpful; for instance, his parable of the shopping mall as liturgy. He premises that from an alien eye, without knowledge of American shopping rituals, the journey through the mall would appear as a religious, temple-like, experience. Much the same is the case for sporting events. I bring up this point of ‘cultural liturgies’ because it ties directly to what Postman was saying about television.

I think the idea of a commercial, whatever form it may take, as a sermon (a portion of our cultural liturgy), makes sense. Advertisements are meant to show a need, to evoke longing, and to point to where that need/longing can be met. It’s felt-need preaching. And if you don’t feel the need, you will by the end.

With that in mind, I think Postman’s paradigm is helpful. It would be an interesting study, I think, and an even better habit, to ask of commercials/advertisements the questions,

  • What concept of sin is being put forward (what am I lacking)?
  • What is the way to redemption being put forward (how can this product fill that lack)?
  • What is the vision of heaven (or the good life) being put forward (how will my life change by buying this product)?

In addition to that, Postman hints at the doctrine of sanctification – What are the obligations of the holy? How may you this product help you live a ‘set apart’ life? What does this consecrated life entail?

Two Kinds of Reading that May Keep You from Reading

Steiner believes we have now passed through the oasis and reentered the desert, with the result that we shall be left with three kinds of reading. The first is reading for distraction – which is what makes the airport book so popular. The second is reading for information…The third kind of reading is a residue of the great age of literacy, now receding rapidly under the compulsions of the Age of Information. It requires silence, patience, a ready capacity for reflection, the training to be challenged by complexity and, above all, a willingness to suspend the distractions of the world so that reader and text may become a unity of time, space, and imagination…

Against Zuckerman’s Hope, there is Steiner’s Prophecy, which he expressed with an ominous briskness: ‘What about reading in the old, archaic, private, silent sense? This may become as specialized a skill and avocation as it was in the scriptoria and libraries of the monasteries during the so-called Dark ages.’

-Neil Postman, A Muted Celebration, from Conscientious Objection, pp. 54-55

Postman’s line of thought here ties in nicely with C.S. Lewis’ conception of (what I call) literacy vs. aliteracy. The issue in our day, in modern America, is not literacy vs. illiteracy, but literacy vs. aliteracy.

Those who read for distraction and information are not necessarily fully literate. Ironically, it is those very sorts of reading (for distraction and information) that may keep us from really reading at all.

Were the Luddites Right?

We’ve had a couple of Luddite conversations here on the blog. Who knew Ludd never existed?

Anyhow, I happened to catch an interesting (and very short) take on the Luddites on NPR yesterday. It gives a more balanced perspective than one generally hears, painting them as the original ‘Rage Against the Machine.’

Were they right? Economically speaking, perhaps they were. Perhaps they weren’t as much anti-machinery as they were pro-human-economic-flourishing. Give it a listen.

Listen to When ‘Luddites’ Attack: Destroying Machines To Save Their Jobs HERE.

52 Novels (18): Brave New World

My goal is to read a novel a week in 2015. I’ve made it to 18.

-Aldous Huxley, Brave New World

Why not two straight weeks of Huxley?

This is my second time reading the book. I decided to read it again because I want to read it and 1984 (which I’ve never read, though Animal Farm is one my favorites) in close proximity. My particular interest in this book, as well as 1984, stems from Neil Postman’s treatment of the two books in the foreword to Amusing Ourselves to Death:

We were keeping our eye on 1984. When the year came and the prophecy didn’t, thoughtful Americans sang softly in praise of themselves. The roots of liberal democracy had held. Wherever else the terror had happened, we, at least, had not been visited by Orwellian nightmares.

But we had forgotten that alongside Orwell’s dark vision, there was another – slightly older, slightly less well known, equally chilling: Aldous Huxley’s Brave New World. Contrary to common belief even among the educated, Huxley and Orwell did not prophesy the same thing. Orwell warns that we will be overcome by an externally imposed oppression. But in Huxley’s vision, no Big Brother is required to deprive people of their autonomy, maturity and history. As he saw it, people will come to love their oppression, to adore the technologies that undo their capacities to think.

What Orwell feared were those who would ban books. What Huxley feared was that there would be no reason to ban a book, for there would be no one who wanted to read one. Orwell feared those who would deprive us of information. Huxley feared those who would give us so much that we would be reduced to passivity and egoism. Orwell feared that the truth would be concealed from us. Huxley feared the truth would be drowned in a sea of irrelevance. Orwell feared we would become a captive culture. Huxley feared we would become a trivial culture, preoccupied with some equivalent of the feelies, the orgy porgy, and the centrifugal bumblepuppy. As Huxley remarked in Brave New World Revisited, the civil libertarians and rationalists who are ever on the alert to oppose tyranny “failed to take into account man’s almost infinite appetite for distractions.” In 1984, Huxley added, people are controlled by inflicting pain. In Brave New World, they are controlled by inflicting pleasure. In short, Orwell feared that what we hate will ruin us. Huxley feared that what we love will ruin us.

This book is about the possibility that Huxley, not Orwell, was right.

Anyone who’s been around my blog for a while knows that I love Neil Postman. I just ordered two more of his books to read. More on that soon; and I really need to blog through Amusing Ourselves to Death at some point. I’ve already written a lot about Technopoly (which is without a doubt one of my favorite semi-modern books). Which all reminds me that I’ve never blogged on Animal Farm. I need to at some point. Anyhow…

For this post, I simply want to record a few things about Brave New World that popped out at me this time around.

First, the ‘Ford’ worship struck this time in a way that it didn’t in the first reading. ‘Ford’ as in Henry Ford. In the future society of A Brave New World, all other forms of religion have been replaced by the veneration of Henry Ford. His brilliance for machinery and assembly lines are apparently the ideal in that future world. And so the word ‘God’ has been replaced by ‘Ford.’

So, then, the god of that future world is a secular god set up to symbolize the ideals of technology. Let’s hope we’re not venerating Steve Jobs to that level in the near future; though he already appears to have received his sainthood in modern America.

Second, the worship of Ford involves intense mysticism. That didn’t strike me as profound the first time around. But now, having seen the elements of mysticism implicit in our technological society, it takes on a bit more realism and possibility. It’s also worth noting that mysticism can go hand in hand with drug use; which leads me to my next point.

Third, as someone who worked in the pharmacy business for several years, the fact that there is an actual drug named Soma still makes me giggle a bit. I’ve mentioned the fact that this was the name of the popular drug in Brave New World to virtually everyone I’ve ever worked with; no one else had ever read the book, and, therefore, didn’t notice. In the novel, Soma is the tranquilizer all people immediately turn to in order to numb emotions (“I take a gram and only am;” “a gram is better than a damn,” etc.). Yep, we’re about there on that one. However, in the real world Soma is a muscle relaxer (and yes it is used recreationally to numb the senses, they call it a ‘Soma coma’); it’s Xanax and Ativan and Tranxene and the like that we turn to to be numbed. Interestingly, another novel I recently read, Generation A by Douglas Coupland, features a sedating drug that has the world hooked. Both that novel and Brave New World are on the short-list of fiction that I recommend.

Fourthly, the strict imposition of worldly orthodoxy stood out. We’re seeing that a good bit these days. Blasphemy in our culture is no longer religious. Blasphemy now belongs to the secular realm.

Finally, there is lots of sex, but no reproduction. Well, I take that back. There is reproduction, but there is no procreation. People have multiple sexual partners; loose sex is encouraged. No worries; all the babies are born in a lab. Doesn’t really seem that far-fetched these days. Lots of sex, hatch the babies in a lab.

Huxley’s prophetic imagination is stunning; plus he was a great writer. It’s a wonderful book, and one that I will keep turning back to.

Five More Questions to Ask of Technologies

I’ll warn you ahead of time that this post is pretty much for me. I’m such a selfish blogger.

A couple of weeks ago, I wrote about four questions we should ask of our technologies. Andy Crouch provides five more:

(1) What does this cultural artifact assume about the way the world is?
(2) What does this cultural artifact assume about the way the world should be?
(3) What does this cultural artifact make possible [that wasn’t before]?
(4) What does this cultural artifact make impossible (or at least very difficult)?
(5) What new forms of culture are created in response to this artifact?

-Culture Making, pp. 29-30ff

You could remember these with MAR:

  • Make possible/impossible
  • Assume is/should be
  • Result

Now let’s be reminded of the four basic questions of Marshall McLuhan (as summarized by Mark Federman):

We used RODE to remember those questions:

Revive, Opposite, Displace, Extend:

  • What does the technology revive?
  • What is is the opposite that it may revert to? (I’m particularly fond of this one)
  • What does it displace?
  • What does it extend?

I like asking questions; and these are all good ones to ask.