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Tomorrow has never looked better. Breakthroughs in fields like genetic engineering and nanotechnology promise to give us unprecedented power to redesign our bodies and our world. Futurists and activists tell us that we are drawing ever closer to a day when we will be as smart as computers, will be able to link our minds telepathically, and will live for centuries—or maybe forever. The perfection of a “post-human” future awaits us. Or so the story goes. In reality, the rush toward a post-human destiny amounts to an ideology of human extinction, an ideology that sees little of value in humanity except the raw material for producing whatever might come next. In Eclipse of Man, Charles T. Rubin traces the intellectual origins of the movement to perfect and replace the human race. He shows how today’s advocates of radical enhancement are—like their forebears—deeply dissatisfied with given human nature and fixated on grand visions of a future shaped by technological progress. Moreover, Rubin argues that this myopic vision of the future is not confined to charlatans and cheerleaders promoting this or that technology: it also runs through much of modern science and contemporary progressivism. By exploring and criticizing the dreams of post humanity, Rubin defends a more modest vision of the future, one that takes seriously both the limitations and the inherent dignity of our given nature.
It has been widely assumed that Heschel's writings are poetic inspirations devoid of philosophical analysis and unresponsive to the evil of the Holocaust. Who Is Man? (1965) contains a detailed phenomenological analyis of man and being which is directed at the main work of Martin Heidegger found primarily in Being and Time (1927) and Letter on Humanism (1946). When the analysis of Who Is Man? is unapacked in the light of these associations it is clear that Heschel rejected poetry and metaphor as a means of theological elucidation, that he offered a profound examination of the Holocaust and that the major thrust of his thinking eschews Heidegerrian deconstruction and the postmodernism that ensued in its phenomenological wake. Who Is Man? contains direct and indirect criticisms of Heidegger's notions of 'Dasein', 'thrownness', 'facticity' and 'submission' to name a few essential Heideggerian concepts. In using his ontological connective method in opposition to Heidegger's 'ontological difference', Heschel makes the argument that the biblical notion of Adam as a being open to transcendence stands in oppostion to the philosophical tradition from Parmenides to Heidegger and is the only basis for a redemptive view of humanity.
It may, I fear, be taken as a truism that “the man in the street” (collectively, the “general public”) knows little and cares less for what is called physical science. Now and again when something remarkable happens, such as a great thunderstorm, or an earthquake, or a volcanic eruption, or a brilliant comet, or a total eclipse, something in fact which has become the talk of the town, our friend will condescend to give the matter the barest amount of attention, whilst he is filling his pipe or mixing a whisky and soda; but there is not in England that general attention given to the displays of nature and the philosophy of those displays, which certainly is a characteristic of the phlegmatic German. However, things are better than they used to be, and the forthcoming total eclipse of the Sun of May 28, 1900 (visible as it will be as a partial eclipse all over Great Britain and Ireland, and as a total eclipse in countries so near to Great Britain as Spain and Portugal, to say nothing of the United States), will probably not only attract a good deal of attention on the part of many millions of English-speaking people, but may also be expected to induce a numerically respectable remnant to give their minds and thoughts, with a certain amount of patient attention, to the Science and Philosophy of Eclipses. There are other causes likely to co-operate in bringing this about. It is true that men’s minds are more enlightened at the end of the 19th century than they were at the end of the 16th century, and that a trip to Spain will awaken vastly different thoughts in the year 1900 to those which would have been awakened, say in the year 1587; but for all that, a certain amount of superstition still lingers in the world, and total eclipses as well as comets still give rise to feelings of anxiety and alarm amongst ill-educated villagers even in so-called civilized countries. Some amusing illustrations of this will be presented in due course. For the moment let me content myself by stating the immediate aim of this little book, and the circumstances which have led to its being written. What those circumstances are will be understood generally from what has been said already. Its aim is the unambitious one of presenting in readable yet sound scientific language a popular account of eclipses of the Sun and Moon, and (very briefly) of certain kindred astronomical phenomena which depend upon causes in some degree similar to those which operate in connection with eclipses. These kindred phenomena are technically known as “Transits” and “Occultations.” Putting these two matters entirely aside for the present, we will confine our attention in the first instance to eclipses; and as eclipses of the Sun do not stand quite on the same footing as eclipses of the Moon, we will, after stating the general circumstances of the case, put the eclipses of the Moon aside for a while.
Purchase of this book includes free trial access to www.million-books.com where you can read more than a million books for free. This is an OCR edition with typos. Excerpt from book: CHAPTER XII. ECLIPSES OF THE SUN MENTIONED IN HISTORY. MEDIAEVAL AND MODERN. One of the most celebrated eclipses of mediaeval times was that of August 2, 1133, visible as a total eclipse in Scotland. It was considered a presage of misfortune to Henry I. and was thus referred to by William of Malmes- bury: " The elements manifested their sorrow at this great man's last departure from England. For the Sun on that day at the 6th hour shrouded his glorious face, as the poets say, in hideous darkness, agitating the hearts of men by an eclipse; and on the 6th day of the week early in the morning there was so great an earthquake that the ground appeared absolutely to sink down; an horrid noise being first heard beneath the surface." This eclipse is also alluded to in the Anglo-Saxon Chronicle though the year is wrongly given as 1135 instead of 1133 as it certainly was. The Chronicle says: " In this year King Henry went over sea at Lammas, and the second day as he lay and slept on the ship the day darkened over all lands; and the Sun became as it were a three- night-old Moon, and the stars about it at mid-day. Men were greatly wonder-stricken and affrighted, and said that a great thing should come hereafter. So it did, for the same year the king died on the following day after St. Andrew's Mass-day, Dec. 2, in Normandy." The king did die in 1135, but there was no eclipse of the August new Moon, and without doubt the writer has muddled up the year of the eclipse and of the king's departure from England (to which he never returned) and the year of his Historia Novella, Lib. i., sec. 8. death. Calvisius states that this eclipse was observed in Flanders and that the stars appeared. Respecting the above-mentioned discrepancy Mrs. Todd aptly remarks: " So Henry must ...