1 files changed, 29 insertions, 19 deletions
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+++ b/subnature.otx
@@ -1,3 +1,5 @@
+\input{subnaturefn.otx}
+
 \chap A Critique of the Domination of Nature 
 
 {\leftskip=0.25in plus1fill\rightskip=0.25in\it\noindent
@@ -15,7 +17,27 @@ North Atlantic.\par
 the \e{Joint Oceanographic Institutions For Deep Earth
 Sampling. Prepared for the National Science Foundation by the University of California (Scripps Institution of Oceanography). US.\ Govt.\ Printing Office.}
 
-Since the 17\textsuperscript{th} century, modern science has seemed confident that the human species is independent from organic nature.\fnote{1} Universal knowledge of inorganic structures provides an ever refined system of techniques that (supposedly) separates us from nature in an irreversible manner. Socio-technical evolution step by step transforms all in-built human capabilities in a cycle of technical learning that creates tools that are reinforced till they become machines and are finally replaced by automatic systems. This behavioral cycle of feedback-guided learning is an artificial world construction process that is unconsciously determined by the human need for security and safety.\fnote{2} The irony is that more control over nature does not seem to decrease anxiety about the terror of nature.
+\sec\nl
+
+Since the 17\textsuperscript{th} century, modern science has seemed confident that the human species is independent from organic nature.%
+\fnote{In \bt{The Phenomenon of Life: Toward a Philosophical Biology} (N.Y., Harper, 1966), Hans Jonas has argued that we moderns live under the perspective of pan-mechanism in which the very existence of life has become the inexplicable phenomenon. The worlds of archaic humanity had the opposite problem. Living within world-views of pananimism (or vitalism), the inexplicable problem---in the sense of existential paradox---was death. In this sense pre-modern societies culturally constituted death as part of human existence. In modern cultures we have viewed organic life under the same cognitive forms that we used to understand inorganic matter-energy relations in space and time.} 
+Universal knowledge of inorganic structures provides an ever refined system of techniques that (supposedly) separates us from nature in an irreversible manner. Socio-technical evolution step by step transforms all in-built human capabilities in a cycle of technical learning that creates tools that are reinforced till they become machines and are finally replaced by automatic systems. This behavioral cycle of feedback-guided learning is an artificial world construction process that is unconsciously determined by the human need for security and safety.%
+\fnote{Hence human existence is predicated on this fear and terror of nature.
+See Arnold Gehlen, \bt{Man in the Age of Technology} (N.Y., Columbia
+University Press, 1980). Gehlen's interpretation of the history of socio-
+technical development has influenced both conservative [See Peter
+Berger, et. al., \bt{The Homeless Mind} (N.Y., Vintage, 1973) and critical
+social theory (see Jurgen Habermas' \et{Science and Technology as Ideology} in \bt{Toward a Rational Society} (Boston, Beacon, 1970)]. In
+Habermas' essay, Gehlen's history of technology is used to reject
+Herbert Marcuse's claim that the universality of one-dimensionality
+requires the development of a \dq{new science and technology.} This claim
+is dependent upon an evolutionary perspective that sees cognitive
+development as a progressively more universal and invariant instrumental
+ relation to natural \dq{objects.} This presupposes that the
+mathematization of the human sensual manifold, as in Kant's notion
+of natural knowledge, is the only form of possible knowledge of nature
+and is adequate to its \dq{object.}}
+The irony is that more control over nature does not seem to decrease anxiety about the terror of nature.
 
 While a sense of the inevitability of socio-technical progress pervades modern culture, so too does a sense of a \dq{broken connection} with biological and cultural continuity. The nuclear image of possible human annihilation, and the permanent \dq{crisis} ethos of contemporary societies, meld together to require what Robert Lifton has so aptly called \dq{psychic numb- ing.} Hence, the fear of survival returns and the search for symbolic immortality (began perhaps with the fall from the ignorance of death) renews the quest for a technical transcendence of nature.
 
@@ -57,7 +79,7 @@ ideologies of progress today seem to lack.
 But the problem may not be \dq{progress} as a socio-cultural
 ideal. Indeed there is one learned argument that \dq{progress}
 was central to classical antiquity in the West from the very
-beginning.\fnote{3} But \dq{progress} here meant growth of an organic
+beginning.\fnote{Ludwig Edelstein, \bt{The Idea of Progress in Classical Antiquity} (Baltimore, The Johns Hopkins Press, 1967).} But \dq{progress} here meant growth of an organic
 whole that exhibits persistence and change, identity and difference.
 The model of nature was cited as exemplary; Seneca
 could thus say: \dq{Nothing is completed at its very beginning.}
@@ -84,7 +106,7 @@ interacting parts) to a new scheme of the continuity of fields
 (in relativity) and the inseparability of the observing instrument
 from what is observed (in quantum mechanics). The
 new order implied is that of a \e{hologramic enfolding of the
-information about the whole into each part.}\fnote{4} Instead of the
+information about the whole into each part.}\fnote{David Bohn, \bt{Wholeness and the Implicate Order} (Boston, Routledge \& Kegan Paul, 1980), p. 11.} Instead of the
 classical Cartesian-Newtonian explicate order (where each
 part has its own place outside of others), the new implicate
 order has enfolded information about the whole in each part
@@ -93,7 +115,7 @@ unity and a \e{hologramic order.}
 
 While it would be possible to recall that archaic worldviews
 also held to a hologramic presence of the whole in each
-part,\fnote{5} the more relevant point here is that awareness of
+part,\fnote{See deSantillana and von Deschend \bt{Hamlet's Mill: An Essay o1 Myth and the Frame of Time} (Boston, Gambit, 1969) for an account of how the flow of time and time of music formed the archaic world's experience of nature as ordered by the order of time.} the more relevant point here is that awareness of
 co-present elements returns as a center of physical inquiry and
 supplements the present analytic abstraction of a composite
 or explicate order. A new scientific theory implies a new
@@ -103,24 +125,12 @@ of scientific-technical learning. As Gregory Bateson has argued,
 a communicational science is concerned with the meta-relationships
 of events in contexts, while a strict causalistic
 science focuses upon the reality of \dq{objects} while excluding
-contexts.\fnote(6) This defines an epistemology change from Galilean
-\dq{resolutive compositive method} to an organismic approach.}\fnote{7}
+contexts.\fnote(See Gregory Bateson, \bt{Steps to an Ecology of Mind} (N.Y., Ballantine, 1972), p. 252.) This defines an epistemology change from Galilean
+\dq{resolutive compositive method} to an organismic approach.}\fnote{Critiques of modern science's fallacy of \dq{simple location,} or the instrumentalist spatialization of events, has been central to A.N, Whitehead's philosophy of organicism. Whitehead argues that the basic physical unities are \dq{concrescent actualities} and resemble a living organism in that they depend not on its components but on the \e{pattern} through which they are composed. See \bt{Science and Modern World} (N.Y., Free Press, 1925).}
 It also forces us to re-evaluate the modern belief that we are
 separate from nature.
 
-Something like a forgetfulness of our immanent participation
-in nature has accompanied the celebration of technical
-transcendence since the 17\textsuperscript{th} century. Belatedly I see that Hannah
-Arendt's distinction of work and labor has an implicit philosophy 
-ophy of nature that is compatible with this changing image of
-nature.\fnote{8} The notion of \e{labor} reminds us that the life process
-imposed on us by our bodies, also ties us into the recurrent
-cycle of all biological life. In the human metabolism with
-nature labor mediates by an endless incorporation of matter
-and energy into the body (consumption) and the endless
-housekeeping which redirects the processes of growth and
-decay and maintains the human world against the intrusions
-of nature (e.g., pollution, excessive growth, etc.).
+Something like a forgetfulness of our immanent participation in nature has accompanied the celebration of technical transcendence since the 17\textsuperscript{th} century. Belatedly I see that Hannah Arendt's distinction of work and labor has an implicit philosophy of nature that is compatible with this changing image of nature.\fnote{Hannah Arendt, \bt{The Human Condition} (Garden City, N.Y., Doubleday, 1958). Hannah Arendt's claim that all European languages discriminate between \dq{labor} and \dq{work} indicates a dimension of the bio-social world that is totally ignored in social theory. While all modern social theories of progress project \dq{work} as the form-giving fire and nature as the object and resource for human production, the endless recurrent necessities of sustaining biological life is lost in the modern image of \dq{process} (of nature and economic production).  We labor with our bodies and work with our hands; this fundamental difference is documented by the universal existence of songs of labor that accompany the rhythmically ordered co-ordination of the body.  (Songs of work are social and sung after work.) In the midst of labor, tools lose their instrumentality and function as means to an end; the certainty of the motion predominates. Labor constitutes the mediating interface of human world and nature and reflections on meaning of this linkage for sustainable form of human survival is essential.  } The notion of \e{labor} reminds us that the life process imposed on us by our bodies, also ties us into the recurrent cycle of all biological life. In the human metabolism with nature labor mediates by an endless incorporation of matter and energy into the body (consumption) and the endless housekeeping which redirects the processes of growth and decay and maintains the human world against the intrusions of nature (e.g., pollution, excessive growth, etc.).
 
 In this sense the constitutive idea of modern ideologies
 (capitalist and socialist) that freedom begins beyond the limits