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The beauty and terror of science (book review)
Kevin Berger, Salon
It’s always fascinating to read about science before the big three discoveries: evolution by natural selection, the theory of general relativity and the DNA molecule. Swept back in time by a sensational writer like Richard Holmes, we see driven men and women chasing the light of nature’s fundamental laws, like explorers crossing night seas toward treasured shores. But that’s what makes their stories compelling. With their magnificent questions and ingenious inventions, they slowly pushed science forward. Was the night sky fixed in place by a divine creator? How could it be? Astronomers with powerful new telescopes in the 18th century revealed the universe was in constant motion — stars were busy being born or busy dying.
A good history of science unreels like the practice of science itself. It wends through a world of experiments until a new reality arises. But the more layered story of that journey is that science is not just a process but is the men and women performing it. In his radiant new book, “The Age of Wonder,” Holmes treats us to the amazing lives of the pioneering sailors and balloonists, astronomers and chemists of the Romantic era. Making good on the book’s subtitle, he takes us on a dazzling tour of their chaotic British observatories and fatal explorations in African jungles, showing us “how the Romantic generation discovered the beauty and terror of science.”
That’s an exceptional insight. After all, this was the time when William Wordsworth wandered lonely as a cloud along England’s lakes and John Keats told us all we need to know on earth is “beauty is truth.” To this day, Romantic poets and scientists are not supposed to be seen together. “Romanticism as a cultural force is generally regarded as intensely hostile to science, its ideal of subjectivity eternally opposed to that of scientific objectivity,” Holmes writes.
What’s superlative about “The Age of Wonder” is that Holmes, author of vivid biographies of Shelley and Coleridge, takes the air out of the terms “subjectivity” and “objectivity” and reveals the ways in which the artists were as enveloped in science as the men and women in the labs around them. In a harmony of scientific and artistic sensibilities, he shows, the Romantics tapped the marvels of nature and sounded the infinite benefits of science. It’s a song, if we can hear it, that can transform us today…
(10 Aug 2009)
Human Resource Use: Timing and Implications for Sustainability
Joseph Tainter, The Oil Drum
Few questions of history have been more enduring than how today’s complex societies evolved from the foraging bands of our ancestors. While this might seem of academic interest, it has important implications for anticipating our future. Our understanding of sustainability depends to a surprising degree on our understanding of the human past. My purposes today are to show that the conventional understandings of cultural evolution are untenable, as are assumptions about sustainability that follow from them, and to present a different approach to assessing our future.
Cultural complexity is deeply embedded in our contemporary self image. Colloquially it is known by the more common term “civilization,” which we believe our ancestors achieved through the phenomenon called “progress.” The concepts of civilization and progress have a status in the cosmology of industrial societies that amounts to what anthropologists call “ancestor myths.” Ancestor myths validate a contemporary social order by presenting it as a natural and sometimes heroic progression from earlier times.
Social scientists label this a “progressivist” view. It supposes that cultural complexity is intentional, that it emerged through the inventiveness of our ancestors. Progressivism is the dominant ideology of free-market societies. But inventiveness is not a sufficient explanation for cultural complexity, which requires facilitating circumstances. What were those circumstances? Prehistorians once thought they had the answer: The discovery of agriculture gave our ancestors surplus food and, concomitantly, free time to invent urbanism and the things that comprise “civilization”–cities, artisans, priesthoods, kings, aristocracies, and all of the other features of early states.
The progressivist view posits a specific relationship between resources and complexity. It is that complexity develops because it can, and that the factor facilitating this is surplus energy. Energy precedes complexity and allows it to emerge. There are, however, significant reasons to doubt whether surplus energy has actually driven much of cultural evolution…
(8 Sept 2009)
Good comment from Nate Hagens follows after the article. This article is based on a forthcoming paper by Dr. Tainter, and is a transcript of an address that he gave at the 94th Annual Meeting of Ecological Society of America in New Mexico. -KS
Crisis and Hope
Noam Chomsky, Boston Review
Perhaps I may begin with a few words about the title. There is too much nuance and variety to make such sharp distinctions as theirs-and-ours, them-and-us. And neither I nor anyone can presume to speak for “us.” But I will pretend it is possible.
There is also a problem with the term “crisis.” Which one? There are numerous very severe crises, interwoven in ways that preclude any clear separation. But again I will pretend otherwise, for simplicity.
One way to enter this morass is offered by the June 11 issue of the New York Review of Books. The front-cover headline reads “How to Deal With the Crisis”; the issue features a symposium of specialists on how to do so. It is very much worth reading, but with attention to the definite article. For the West the phrase “the crisis” has a clear enough meaning: the financial crisis that hit the rich countries with great impact, and is therefore of supreme importance. But even for the rich and privileged that is by no means the only crisis, nor even the most severe…
As the fate of Bangladesh illustrates, the terrible food crisis is not just a result of “lack of true concern” in the centers of wealth and power. In large part it results from very definite concerns of global managers: for their own welfare. It is always well to keep in mind Adam Smith’s astute observation about policy formation in England. He recognized that the “principal architects” of policy—in his day the “merchants and manufacturers”—made sure that their own interests had “been most peculiarly attended to” however “grievous” the effect on others, including the people of England and, far more so, those who were subjected to “the savage injustice of the Europeans,” particularly in conquered India, Smith’s own prime concern in the domains of European conquest…
(4 Sept 2009)
This article is based on a talk delivered June 12, 2009, at an event sponsored by the Brecht Forum.
