Showing posts with label meaning of life. Show all posts
Showing posts with label meaning of life. Show all posts

Tuesday, 5 December 2023

Chernobyl's Philosophical Lesson

How to Slay the Nuclear Zombie? 



By Martin Cohen

Review article on the occasion of the publication of ‘Chernobyl’ by Emin Altan


Now here's a coffee table debate starting book with a difference. Emin Altan’s photographic tale of the nuclear power station that exploded on 26 April 1986 is both a grim journey and yet somehow a poetic one. Page after page of evocative images – black and white with just a hint of lost colour – speak not only about the folly of nuclear power, but of the greater folly of human conceit.

The images in the book for the most part fall into two categories. There are the are ones from the radiation-soaked exclusion zone that actually could be taken almost anywhere where human plans have been thwarted and decay has set in. A basketball court strewn with rubble, juxtaposed with a rediscovered photo – hopelessly mouldy – of children in gym gear exercising with sticks is an example that caught my eye. You sense that these children were imagining themselves as future world-beaters, and the reality of human transcience is brought home by the peeling decay of the abandoned gym.

There is a beauty in these decaying photographs that Altan’s book powerfully conveys. The book plays with images of life that are also images of death. This is a photographic essay that is about much more than Chernobyl. Better would be to say that it is about existential questions of human existence. Scenes of life abruptly halted blended with decades of inevitable decay But then, you might wonder, how does nuclear energy, always keen to claim to be the brave and the new, fit in? But it does very well, because, as I say in my contribution for the book, nuclear energy is a zombie technology… a technology that arises from the grave, if not every night, seemingly every decade, before stalking the Earth in pursuit of hapless victims.

Nuclear energy is eye-wateringly expensive, with effectively unlimited downstream costs for dealing with shuttered power stations and radioactive waste. It is the only human strategy for energy generation that also comes with a very real risk of one day destroying all human life on the planet.

Another paradox is that, in recent years the nuclear industry has sold its reactors not to wealthy countries - but to the world’s poorest: Sudan, Nigeria, Egypt, the Philippines, Indonesia… Why do such countries sign up for nuclear? The answer is finance deals, and dirty money for regimes. Which is why India and China, countries in which millions of people live below the poverty line and can’t afford electricity at all, are the world’s biggest spenders on nuclear.

However, the reasons why, once upon a time, all self-respecting environmentalists hated nuclear power are still there. It produces invisible pollution— radiation— with the potential to seep everywhere, causing genetic diseases that interfere with nature. After the explosion at Chernobyl, an invisible cloud slowly spread across the Earth poisoning food chains and leaving toxic residues in the seas and soils. Residues that would be toxic for thousands of years… And Chernobyl could have been far worse, had it not been for the heroism coupled with (ironically) the ignorance of the people who fought to prevent the plant exploding.

When I researched nuclear’s real share of the world energy pie for my book, The Doomsday Machine, a few years ago, what emerged very clearly was that renewables, including old technologies like hydroelectric, played a secondary but significant of the energy mix - but nuclear did not. It was, I wrote then, merely ‘the cherry’ on the top of the energy pie.

Because, while the technology of renewables steadily becomes cheaper and more efficient, nuclear energy steadily increases in cost, while efficiency gains remain purely speculative. Put another way, energy is a very complex issue, and simple one-size-fits-all solutions won’t work. It’s true, as as the nuclear lobby says, that renewables cannot easily replace nuclear for energy intensive industries and that their output is by nature erratic. It’s also true that for all the rhetoric, global primary energy consumption has not only increased over the last century, but has increased exponentially.

The conclusion, then surely, is that part of the solution to the world’s energy problem, the solution that removes the need for nuclear, is we have to stop the ever-increasing rate of energy consumption. However, this apparently virtuous aim is complicated, indeed made not virtuous at all, when it is realised that at the moment most of the world’s population already use rather modest amounts of energy, while it is a rich elite who gobble up the lion’s share. Yes, the careless consumption of the world’s rich has to be curbed, but on the other hand, a more equal distribution of income in the world must inevitably also create higher energy demand. Because, today, hundreds of millions of people lack access to sufficient energy, often with dire consequences for themselves and the environment. When people lack access to electricity for cooking and heating, they rely on solid fuel sources – mostly firewood, but also dung and crop waste. The use of wood for fuel often contributes to deforestation – even if in principle wood can be cropped sustainably. Electricity, on the other hand, allows refrigeration of food; washing machines for clothes; and light to read at night. In some countries today, children can be found sitting under street lights to do their homework. The energy problem of half of the world is energy poverty.

Fortunately, the kinds of energy needed by these families and individuals are increasingly within the ability of renewables to provide, while the demands of industry are flat or declining and possible to meet within the current energy mix – without needing nuclear. Without, likewise, needing us to answer all the existential questions. Which is just as well, as surely these have no easy answers.

Monday, 16 May 2016

Death and History

Posted by Király István
Death lays the foundations of human history. However, this is only one aspect of death.

Death does not only illuminate the historically articulated human life, so to speak 'externally' — or more precisely, from its end, from an indefinite and aleatory, 'retrospective' point of view, as a foreign and external element — but it continuously interweaves, and what is more, grounds it in its most essential aspects.

To such an extent that history probably exists precisely because there is mortal human life — which is to say, a mortal human being who relates by his life to death, to his being-like-death and mortality — also in a being-like way, and mode of being-like. In other words because there is such a life to which death — its own death — in all respects lends weight, challenge, pressure — grip! — over itself and for itself, and by this a continuous and unavoidable possibility to undertake.

So, the non-human, non-Dasein*-like life which is 'finite', and as such is always born, disappears, passes away, comes into being, extinguishes, changes and evolves ... well, this life actually does not, and cannot have a history — just as the 'inorganic' regions of being have no history in fact, only in a metaphoric sense. Which of course does not mean that this life is not in motion, in change — that it is unrelated with time, or does not 'possess' time with all the processes and 'events', necessary or incidental — in the sense of their happening and references. These of course are also in touch with human history as challenges, meanings and possibilities — which is, when and if there is a questionable meaning or a question referring to meaning. So they have a story, but do not have a history — to the extent that this story of beings devoid of history only becomes — or only can become! — a history of being by history.

In accordance with this reasoning, history exists in fact because there is human death, because there are beings who relate to death — explicitly or implicitly — in and with their being, in and with their mode of being, in a being-like way — for whom death, their own death is not a mere givenness, but — by the way they relate to it — is, in fact, a possibility.

Moreover, it is a possibility which, by its own 'substantive' happening, is dying — precisely by its dying but always beyond it. It is a possibility which derives — and constitutes and structures, articulates, permeates, colours — all of their other modes and possibilities of being. In other words, it opens them up really and truly, structures them open in — and precisely because of — its finitude. And by this, it also lends to these possibilities a well-defined importance, open towards, and from, this finitude, which also leads in fact to the articulation of these modes of being.

If the various modes and regions of human existence — as well as their birth and changes in time — can prove that their very existence, meaning and change is utterly unthinkable and 'absurd' without death, or that death plays a direct or indirect role in their coming into being or changes, then it is also proved that death grounds, originates, and constitutes history in the … essential, ontological sense.


*Dasein is a German word which literally means 'being there' or 'presence'.



Király V. István is an Associate Professor in the Hungarian Department of Philosophy of the Babes-Bolyai University, Cluj, Romania. This post is an extract selected by the Editors, and slightly adjusted for the purposes of the blog,  from his new book, Death and History.

Death and History

Posted by Király István
Death lays the foundations of human history. However, this is only one aspect of death.

Death does not only illuminate the historically articulated human life, so to speak 'externally' — or more precisely, from its end, from an indefinite and aleatory, 'retrospective' point of view, as a foreign and external element — but it continuously interweaves, and what is more, grounds it in its most essential aspects.

To such an extent that history probably exists precisely because there is mortal human life — which is to say, a mortal human being who relates by his life to death, to his being-like-death and mortality — also in a being-like way, and mode of being-like. In other words because there is such a life to which death — its own death — in all respects lends weight, challenge, pressure — grip! — over itself and for itself, and by this a continuous and unavoidable possibility to undertake.

So, the non-human, non-Dasein*-like life which is 'finite', and as such is always born, disappears, passes away, comes into being, extinguishes, changes and evolves ... well, this life actually does not, and cannot have a history — just as the 'inorganic' regions of being have no history in fact, only in a metaphoric sense. Which of course does not mean that this life is not in motion, in change — that it is unrelated with time, or does not 'possess' time with all the processes and 'events', necessary or incidental — in the sense of their happening and references. These of course are also in touch with human history as challenges, meanings and possibilities — which is, when and if there is a questionable meaning or a question referring to meaning. So they have a story, but do not have a history — to the extent that this story of beings devoid of history only becomes — or only can become! — a history of being by history.

In accordance with this reasoning, history exists in fact because there is human death, because there are beings who relate to death — explicitly or implicitly — in and with their being, in and with their mode of being, in a being-like way — for whom death, their own death is not a mere givenness, but — by the way they relate to it — is, in fact, a possibility.

Moreover, it is a possibility which, by its own 'substantive' happening, is dying — precisely by its dying but always beyond it. It is a possibility which derives — and constitutes and structures, articulates, permeates, colours — all of their other modes and possibilities of being. In other words, it opens them up really and truly, structures them open in — and precisely because of — its finitude. And by this, it also lends to these possibilities a well-defined importance, open towards, and from, this finitude, which also leads in fact to the articulation of these modes of being.

If the various modes and regions of human existence — as well as their birth and changes in time — can prove that their very existence, meaning and change is utterly unthinkable and 'absurd' without death, or that death plays a direct or indirect role in their coming into being or changes, then it is also proved that death grounds, originates, and constitutes history in the … essential, ontological sense.


*Dasein is a German word which literally means 'being there' or 'presence'.



Király V. István is an Associate Professor in the Hungarian Department of Philosophy of the Babes-Bolyai University, Cluj, Romania. This post is an extract selected by the Editors, and slightly adjusted for the purposes of the blog,  from his new book, Death and History.

Monday, 16 November 2015

Kikaku leads the way

Posted by Alex Stein*

Image by
Sometimes people ask me how I came to be a writer of aphorisms. To that, I reply:

I came to the aphorism by way of haiku and I came to haiku by ways still vague to me. I was 25, living in Seattle, and in thrall to the prose of Jack Kerouac. I spent my days and evenings filling notebook after notebook with stream of consciousness twaddle. Perhaps, I would have continued at this until I was good and dead. There was really no reason not to. I enjoyed the activity. Notebooks were cheap. The hours flew by.

Then something odd: in the middle of the twaddle, I wrote a little poem. 
Dandelion, roar!
Simple thing,
speak your simple mind.
I looked at the poem, and here is the curious thing: the poem looked back at me. Not long after that I wrote:
Hold light,
butterfly;
for a short life:
Praise
!
The more I looked at these poems, the more they looked back at me. “What?” I asked. “What do you want?” “Divine us,” they replied. “How?” I asked. “Divine us,” they repeated.

In a bookstore in downtown Seattle, I found a haiku anthology. In it, I read Kikaku’s:
Above the boat,
bellies
of wild geese.
Over the next few years, I must have read that poem a thousand times. Then, one day, I wrote in the margin:
Perhaps our world is the spirit world of some other world. Perhaps our birdsongs are heard but faintly in some other world, and only by certain ears. Perhaps a poem is like an airlock that carries the breath of one world into the lungs of the next.
I read Kikaku’s:
  Evening bridge,
  a thousand hands
  cool on the rail.
 I wrote:
Kikaku’s bridge spans both the construct of space and the abstract of time; so, all those hands, “cool on the rail,” are also the hands of the dead in their various phases of crossing-over.
 Kikaku! That was the unlikely name of the piper who led me on.”



*Alex Stein is (with James Lough) the co-editor of, and a contributor to, Short Flights: Thirty-two Modern Writers Share Aphorisms of Insight, Inspiration and Wit, the first EVER anthology of contemporary writers of aphorism. Other aphorists in Short Flights include Charles Simic, Stephen Dobyns, Irena Karafilly, and Yahia Lababidi.