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 kinfolk among people, different creatures and their average environments.
Moving from a severe attention of theories, to narratives approximately know-how, after which to specific and particular practices, Technofutures, Nature and the Sacred seeks to reach at a certainly transdisciplinary viewpoint focusing cognizance at the intersection among expertise, faith and society and utilizing insights from the environmental humanities. it really works from either theoretical and sensible contexts through the use of newly rising case stories, together with geo-engineering and soil carbon applied sciences, and breaks open new floor via enticing theological, clinical, philosophical and cultural facets of the technology/religion/nature nexus. Encouraging us to mirror at the value and position of spiritual ideals in facing new applied sciences, and interesting severe thought universal in sociological, political and literary discourses, the authors discover the implicit non secular claims embedded in know-how.
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Extra resources for Technofutures, Nature and the Sacred: Transdisciplinary Perspectives
Example text
20 Technofutures, Nature and the Sacred is to the presupposed I or We. Only with respect to a given I or We in a given spatio-temporal order does it make sense to call a given event ‘past’, ‘present’ or ‘future’. But this now is implying something else: if transforming future into present and past by reducing the many possibilities into the one reality requires decisions and if decisions amongst other aspects are characterised by including normative features in our reasoning, it becomes unavoidable to talk about values.
Allen Thompson and Jeremy BendikKeymer (Boston, MA: MIT Press, 2012), 27. 17 Hettinger, ‘Nature Restoration as a Paradigm’, 28. 18 Hettinger, ‘Nature Restoration as a Paradigm’, 34. 19 Actually, he makes four points, but I have conflated the third and the fourth in this summary. 20 Hettinger, ‘Nature Restoration as a Paradigm’, 34. 21 Hettinger, ‘Nature Restoration as a Paradigm’, 30. 22 Hettinger, ‘Nature Restoration as a Paradigm’, 33. 23 Hettinger, ‘Nature Restoration as a Paradigm’, 35. 24 Hettinger, ‘Nature Restoration as a Paradigm’, 35–7.
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. At first glance the past, present and future seem to be just different extensions of ever-flowing linear time.