Francis Bacon on the Political Dangers of Scientific Progress

1998 ◽  
Vol 31 (2) ◽  
pp. 219-234 ◽  
Author(s):  
Heidi D. Studer

AbstractTechnological progress has brought some political difficulties: we have both too much power and too little control. Francis Bacon, a principal promoter of science and technology, was not naive about the uses to which the conquest of nature would be put; they may not all be good, humane and charitable. He was not uniformly optimistic about the result being “the relief of man's estate,” even though that is the overwhelming rhetorical thrust of his major writings. Bacon actually rejected many of our currently offered “solutions” for controlling science as being hopelessly impolitic and improvident. This is revealed in a little-known chapter, entitled “Daedalus,” in one of his most comprehensive political works, Of the Wisdom of the Ancients. He provides timely lessons for us to consider now, entering the twenty-first century.

Author(s):  
Jack Santino

Since the nineteenth century, attention in folklore and folklife studies has shifted from viewing certain customary symbolic actions such as “calendar customs” and rituals of the life course to a more inclusive performance-oriented perspective on holidays and customs. Folklorists recognize the multiplicity of events that people may consider ritual and festival, and the porous nature of these categories. The concept of the “sacred” has expanded to include realms other than the strictly religious, so as to include the political and other domains, both official and unofficial. A comprehensive study of ritual and festival incorporates a close study of folk and popular actions as well as institutional ceremony. In the twenty-first century, approaching events as both carnivalesque and ritualesque allows folklorists to describe purpose and intention in public events, and to account for political, commemorative, celebratory, and festive elements in any particular event.


Inner Asia ◽  
2012 ◽  
Vol 14 (1) ◽  
pp. 131-171
Author(s):  
Hildegard Diemberger

AbstractIn this paper I follow the social life of the Tibetan books belonging to the Younghusband-Waddell collection. I show how books as literary artefacts can transform from ritual objects into loot, into commodities and into academic treasures and how books can have agency over people, creating networks and shaping identities. Exploring connections between books and people, I look at colonial collecting, Orientalist scholarship and imperial visions from an unusual perspective in which the social life and cultural biography of people and things intertwine and mutually define each other. By following the trajectory of these literary artefacts, I show how their traces left in letters, minutes and acquisition documents give insight into the functioning of academic institutions and their relationship to imperial governing structures and individual aspirations. In particular, I outline the lives of a group of scholars who were involved with this collection in different capacities and whose deeds are unevenly known. This adds a new perspective to the study of this period, which has so far been largely focused on the deeds of key individuals and the political and military setting in which they operated. Finally, I show how the books of this collection have continued to exercise their attraction and moral pressure on twenty-first-century scholars, both Tibetan and international, linking them through digital technology and cyberspace.


2018 ◽  
Vol 1 (1) ◽  
pp. 91-116
Author(s):  
Jude Lal Fernando

The aim of this article is to identify the glimpses of prophetic imagination amongst the Christian communities in Asia, particularly in Korea and Japan, who are engaged in resisting the new round of militarization in the twenty-first century. This resistance denounces the globalist security complex in the region and announces a nonmilitaristic alternative forming a praxis that is necessary for a new theology of peace in East Asia and in Asia broadly. The political reality of the new round of military empire-building will be discussed with a personal narrative and a political analysis after which the theological meaning of prophetic imagination as opposed to imperial consciousness will be analyzed, correlating the personal and political with the theological. The ways in which the resistance to militarization resonates with the prophetic imagination of an alternative consciousness and community will be examined through an analysis of memories and renunciation of war by the churches. Broad implications of these resonances for a peace theology in Asia will be identified.


Author(s):  
Bennett A. Shaywitz ◽  
Lawrence G. Weiss ◽  
Donald H. Saklofske ◽  
Sally E. Shaywitz

2022 ◽  
pp. 1304-1323
Author(s):  
Aslı Albayrak

Compared to the past, business life has considerably developed in any area in the last century. All of the goods and services producing enterprises have made very important developments by taking advantage of science and technology at every stage of consumption and post-consumption processes starting from production. However, it can be said that the most important of these developments is the entry of the female workforce into the business life in the twenty-first century. The involvement of women in business life has not only changed the forms of production and presentation of the enterprises but also led businesses to achieve a completely different perspective.


Author(s):  
Jeffrey Insko

The book’s final chapter turns to the twenty-first-century historical present to examine the resurgence of pious warnings about the dangers of presentism in current debates over historical monuments and other forms of historical commemoration. After linking, by way of Afrofuturism, the recent political slogan #StayWoke to the political disposition identified in the book’s previous chapters, I turn to debates about the renaming of college buildings in order to challenge the ideas about history promoted by antipresentists, whose claims are themselves often ahistorical. The historiographical injunction against presentism, I claim, has unwittingly sustained white supremacy in the United States. I feel strongly that we’re not yet done with history—but not done precisely because of, not despite, the history that we inhabit.


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