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The Modern Anti-World

 
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08/18/2010 05:55 AM
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The Modern Anti-World
The Modern Anti-World
by John Zerzan

There now exists only one civilization, a single global domestication machine. Modernity’s continuing efforts to disenchant and instrumentalize the non-cultural natural world have produced a reality in which there is virtually nothing left outside the system. This trajectory was already visible by the time of the first urbanites. Since those Neolithic times we have moved ever closer to the complete de-realization of nature, culminating in a state of world emergency today. Approaching ruin is the commonplace vista, our obvious non-future.

It’s hardly necessary to point out that none of the claims of modernity/Enlightenment (regarding freedom, reason, the individual) are valid. Modernity is inherently globalizing, massifying, standardizing. The self-evident conclusion that an indefinite expansion of productive forces will be fatal deals the final blow to belief in progress. As China’s industrialization efforts go into hyper-drive, we have another graphic case in point.

Since the Neolithic, there has been a steadily increasing dependence on technology, civilization’s material culture. As Horkheimer and Adorno pointed out, the history of civilization is the history of renunciation. One gets less than one puts in. This is the fraud of technoculture, and the hidden core of domestication: the growing impoverishment of self, society, and Earth. Meanwhile, modern subjects hope that somehow the promise of yet more modernity will heal the wounds that afflict them.

A defining feature of the present world is built-in disaster, now announcing itself on a daily basis. But the crisis facing the biosphere is arguably less noticeable and compelling, in the First World at least, than everyday alienation, despair, and entrapment in a routinized, meaningless control grid.

Influence over even the smallest event or circumstance drains steadily away, as global systems of production and exchange destroy local particularity, distinctiveness, and custom. Gone is an earlier pre-eminence of place, increasingly replaced by what Pico Ayer calls “airport culture”––rootless, urban, homogenized.

Modernity finds its original basis in colonialism, just as civilization itself is founded on domination––at an ever more basic level. Some would like to forget this pivotal element of conquest, or else “transcend” it, as in Enrique Dussel’s facile “new trans-modernity” pseudo-resolution (The Invention of the Americas, 1995). Scott Lash employs somewhat similar sleight-of-hand in Another Modernity: A Different Rationality (1999), a feeble nonsense title given his affirmation of the world of technoculture. One more tortuous failure is Alternative Modernity (1995), in which Andrew Feenberg sagely observes that “technology is not a particular value one must choose for or against, but a challenge to evolve and multiply worlds without end.” The triumphant world of technicized civilization––known to us as modernization, globalization, or capitalism––has nothing to fear from such empty evasiveness.

Paradoxically, most contemporary works of social analysis provide grounds for an indictment of the modern world, yet fail to confront the consequences of the context they develop. David Abrams’ The Spell of the Sensuous (1995), for example, provides a very critical overview of the roots of the anti-life totality, only to conclude on an absurd note. Ducking the logical conclusion of his entire book (which should be a call to oppose the horrific contours of techno-civilization), Abrams decides that this movement toward the abyss is, after all, earth-based and “organic.” Thus “sooner or later [it] must accept the invitation of gravity and settle back into the land.” An astoundingly irresponsible way to conclude his analysis.

Richard Stivers has studied the dominant contemporary ethos of loneliness, boredom, mental illness, etc., especially in his Shades of Loneliness: Pathologies of Technological Society (1998). But this work fizzles out into quietism, just as his critique in Technology as Magic ends with a similar avoidance: “the struggle is not against technology, which is a simplistic understanding of the problem, but against a technological system that is now our life-milieu.”

The Enigma of Health (1996) by Hans Georg Gadamer advises us to bring “the achievements of modern society, with all of its automated, bureaucratic and technological apparatus, back into the service of that fundamental rhythm which sustains the proper order of bodily life”. Nine pages earlier, Gadamer observes that it is precisely this apparatus of objectification that produces our “violent estrangement from ourselves.”

The list of examples could fill a small library––and the horror show goes on. One datum among thousands is this society’s staggering level of dependence on drug technology. Work, sleep, recreation, non-anxiety/depression, sexual function, sports performance––what is exempt? Anti-depressant use among preschoolers––preschoolers––is surging, for example (New York Times, April 2, 2004).

Aside from the double-talk of countless semi-critical “theorists”, however, is the simple weight of unapologetic inertia: the countless voices who counsel that modernity is simply inescapable and we should desist from questioning it. It’s clear that there is no escaping modernization anywhere in the world, they say, and that is unalterable. Such fatalism is well captured by the title of Michel Dertourzos’ What Will Be: How the New World of Information Will Change Our Lives (1997).

rest at link:

[link to www.insurgentdesire.org.uk]

Last Edited by Account Deleted by User on 08/18/2010 06:06 AM





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