Roentgen's X-ray Radiation

Roentgen's X-ray Radiation: In late 1895, German physicist Wilhelm Roentgen discovered X-ray radiation. This discovery would eventually land him the Nobel Prize in Physics in 1901. At the time, many people did not quite understand the magnitude of Roentgen's achievement. Yet it soon became clear that he had stumbled upon something vastly significant for the advancement of not only medicine, but also for science as a whole. Comprehending the physics behind such a discovery is mind-boggling, but then again, so is the physics behind most of mankind's everyday appliances like the microwave and the television. And that is one area where modern-day society is falling apart. Man is no longer required to possess a working knowledge of the complicated technologies that surround him on a daily basis. Fifty years ago, people understood how their cars operated. It was a typical father-son bonding experience to get out there and change the oil of the family Oldsmobile. Nowadays, changing the oil is a highly sophisticated process with strict environmental regulations due in large part to the increased use of computers in cars. When will the final straw break? When will man realize that the more he employs advanced technologies, of which only a select few understand, the more he will increase his chances of creating what Heidegger calls the "Supreme Danger?"

John-Paul Sartre and Sickness

Jean-Paul Sartre and Sickness: Classically absurd and yet classically French are two characterizations often attributed to Sartre's first novel Nausea. Published in 1938, it is widely regarded as a quintessential work in existential literature. In fact, the protagonist, Antoine Roquentin, finds it increasingly difficult to define himself as a human being in the circumstances surrounding modern life. He is eerily similar to the protagonist, Holden Caulfield, in J.D. Salinger's The Catcher in the Rye (1951). Roquentin sees other people living according to the way in which they perceive themselves in the mirror every morning. The superficiality behind such actions truly starts to affect him in a nauseating, albeit existential, fashion. So what is the cure to this nausea that masquerades among inanimate objects and presents itself on the breaths of other people? There is no cure. People like Roquentin try to seek refuge in the domain of their inner Selves; however, that just leads to more sickness. Perhaps Sartre said it best when he stated that "Genius is what a man invents when he is looking for a way out." This statement surely encapsulates a variety of sentiments echoed throughout existentialist literature. And even Sartre himself refused to be labeled anything other than a pure exception, as he declined the Nobel Prize in Literature in 1964.

Complete Justice = Complete Catastrophe

Complete Justice = Complete Catastrophe: Ecophilosopher Garrett Hardin considers this equation as central to its core principles. In his 1968 essay titled "The Tragedy of the Commons," Hardin explains how every rational being will seek to maximize his or her gain in the event that everything becomes the common property of all. Some see this notion as a seething critique of communism, and in particular, the Soviet farming policies related to collectivization. One way to solve the problems stemming from common ownership is to advocate a policy of privatization whereby only a limited number of people have access to certain resources. Given that the world itself possesses only a finite body of goods, man must put into place a series of control measures with respect to the environment. For Hardin, an area in dire need of regulation is the burgeoning growth of human population. He firmly believes that the freedom to breed, as laid out in the United Nations' Universal Declaration of Human Rights (UDHR), is an insidious concept. The primary basis for his reasoning stems from the fact that those who have many descendants are actually doing a serious disservice to society in the sense that they consume more resources in safeguarding their well-beings. Although people have characterized Hardin as being both aloof and cynical, he has certainly hit upon something important (like the Malthusian limit).

Ontology vs. Technology

Ontology vs. Technology: In Martin Heidegger's essay The Question Concerning Technology (1950), he refers to nature as "The Enframing" whereby a systematic ordering of the landscape by mankind has resulted in a seemingly unrecognizable and irreversible situation that constitutes our present condition in the world. Not being able to recognize and understand the changes brought by technology to the Earth and to the Self holds drastic consequences for the future. Today, mankind can operate a high-definition television or a super-charged automobile without having to comprehend even an inkling about the physics behind their respective operations. And this is precisely where the fields of science and technology have come to supplant the most basic and primal elements of man's being-in-the-world. For example, the above picture is the Sylmar Cascades in Southern California, which serve as the Los Angeles Aqueduct's terminus. Without the Sylmar Cascades, which require vast amounts of energy to pump mass quantities of water through the Newhall Pass, more than ten million people in Los Angeles County would be facing a serious water crisis (not that they already are). And how many Angelenos truly understand the survivalist implications of such a technological apparatus?

Ludwig Wittgenstein and Wonderment

Ludwig Wittgenstein and Wonderment: In his Philosophical Investigations (published posthumously in 1953), Wittgenstein offers a variety of novel interpretations regarding the true nature of analytic philosophy. Concerning philosophy itself, Wittgenstein claims that all philosophical problems stem from a mere misunderstanding of language. What one person means by the word "phenomenology" for example, may be radically different from what another person means by it. Although there may be a general, philosophical definition of the word "phenomenology," the definition is postulated with a set of words that inevitably projects a so-called "meaning" onto it. Therefore, one cannot actually satisfy the logical conditions necessitated for a "meaning" rooted in language, especially since language itself constitutes an ever-expanding group of words with meanings that often presuppose their use(s). In this instance, Wittgenstein demonstrates how the "meaning" of any particular word presupposes our capabilities of using it to articulate or develop an effective manner of communication. Thus, even though language is fundamentally a public phenomenon, as one person utilizes it to communicate with another person, it is ultimately formulated in the private constructs of the mind.