Last week, the Hannah Arendt Center co-sponsored "Can We Have Some Privacy?," a conference held at Bard College Berlin on May 7-8, 2015.
Here is an abstract of the focus of the conference:
Privacy, as its English usage suggests, is a place and a possession as much as an idea or abstract right—a physical realm supposedly separate from public view. In a world in which technology permeates the personal, the everyday, the intimate, what meaning does this value have? Where privacy is voluntarily surrendered, what is it worth to individuals? And where the internet makes possible mass surveillance, what protections are there for the space, and the experience, of privacy? This conference examines not only the legal arrangements affecting privacy—and the time-lag between law and technological advance—but privacy as a philosophical concept and a cultural tenet. What divisions of activity and status created the idea of “privacy” in the first instance? Is it a disappearing value, or is its erosion a source of crisis? Does the sheer extensiveness of the surveillance enabled by technologies of communication cancel the significance of such monitoring, or generate new forms of persecution?
Deutschlandfunk Radio released a segment on our conference last week. You can listen to the coverage here.
The international conference is a cooperation between Bard College Berlin, A Liberal Arts University; the ICI Berlin; and the Hannah Arendt Center; the Center for Civic Engagement at Bard College New York; and the ZEIT-Stiftung Ebelin und Gerd Bucerius.
As a follow up to last week's conference, the Hannah Arendt Center will be hosting its eighth annual fall conference, "Private Life: Why Does It Matter?," which will be taking place at Bard College in Annandale-on-Hudson, NY on October 15-16, 2015.
"Seen from the perspective of the "real" world, the laboratory is the anticipation of a changed environment."
-Hannah Arendt, The Life of the Mind
I find this quote intriguing in that its reference to environments and environmental change speak to the fact that Arendt's philosophy was essentially an ecological one, indeed one that is profoundly media ecological. The quote appears in a section of The Life of the Mind entitled "Science and Common Sense," in which Arendt argues that the practice of science is quite distinct from thinking as a philosophical activity.
As she explains:
Thinking, no doubt, plays an enormous role in every scientific enterprise, but it is a role of a means to an end; the end is determined by a decision about what is worthwhile knowing, and this decision cannot be scientific.
Here Arendt invokes a variation on Gödel's incompleteness theorem in mathematics, noting that science cannot justify itself on scientific grounds, but rather must somehow depend on something outside of and beyond itself. Perhaps more to the point, science, especially as associated with empiricism, cannot be divorced from concrete reality, and does not function only in the abstract realm of ideas that Plato insisted was the only true reality.
The transformation of truth into mere verity results primarily from the fact that the scientist remains bound to the common sense by which we find our bearings in a world of appearances. Thinking withdraws radically and for its own sake from this world and its evidential nature, whereas science profits from a possible withdrawal for the sake of specific results.
It is certainly the case that scientific truth is always contingent, tentative, open to refutation, as Karl Popper explained. Scientific truth is never absolute, never anything more than a map of some other territory, a map that needs to be continually tested and reviewed, updated and revised, as Alfred Korzybski explained by way of establishing his discipline of general semantics. Even the so-called laws of nature and physics need not be considered immutable, but may be subject to change and evolution, as Lee Smolin argues in his insightful book, Time Reborn.
Scientists are engaged in the process of abstracting, insofar as they take the data gained by empirical investigation and make generalizations in the form of theories and hypotheses, but this process of induction cannot be divorced from concrete reality, from the world of appearances. Science may be used to test, challenge, and displace common sense, but it operates on the same level, as a distilled form of common sense, rather than something qualitatively different, a status Arendt reserves for the special activity of thinking associated with philosophy.
Arendt goes on to argue that both common sense and scientific speculation lack "the safeguards inherent in sheer thinking, namely thinking's critical capacity." This includes the capacity for moral judgment, which became horrifically evident by the ways in which Nazi Germany used science to justify its genocidal policies and actions. Auschwitz did not represent a retrieval of tribal violence, but one of the ultimate expressions of the scientific enterprise in action. And the same might be said of Hiroshima and Nagasaki, holding aside whatever might be said to justify the use of the atomic bomb to bring the Second World War to a speedy conclusion. In remaining close to the human lifeworld, science abandons the very capacity that makes us human, that makes human life and human consciousness unique.
The story of modern science is in fact a story of shifting alliances. Science begins as a branch of philosophy, as natural philosophy. Indeed, philosophy itself is generally understood to begin with the pre-Socratics sometimes referred to as Ionian physicists, i.e., Thales, Anaximander, Heraclitus, who first posited the concept of elements and atoms. Both science and philosophy therefore coalesce during the first century that followed the introduction of the Greek alphabet and the emergence of a literate culture in the ancient Greek colonies in Asia Minor.
And just as ancient science is alphabetic in its origins, modern science begins with typography, as the historian Elizabeth Eisenstein explains in her exhaustive study, The Printing Press as an Agent of Change in Early Modern Europe. Simply by making the writings of natural philosophers easily available through the distribution of printed books, scholars were able to compare and contrast what different philosophers had to say about the natural world, and uncover their differences of opinion and contradictions. And this in turn spurned them on to find out for themselves which of various competing explanations are correct, where the truth lies, so that more reading led to even more empirical research, which in turn would have to be published, that is made public, via printing, for the purposes of testing and confirmation. And publication encouraged the formation of a scientific republic of letters, a typographically mediated virtual community.
Eisenstein notes that during the first century following Gutenberg, printed books gave Copernicus access to centuries of recorded observations of the movements of celestial objects, access not easily available to his predecessors. What is remarkable to consider is that the telescope was not invented in his lifetime, that the Polish astronomer arrived at his heliocentric view based only on what could be observed by the naked eye, by gazing up at the heavens, and down at the printed page. The typographic revolution that began in the 15th century was the necessary technological precondition for the Copernican revolution of the 16th century. The telescope as a tool to extend vision beyond its natural capabilities had not yet been invented, and was not required, although soon after its introduction Galileo was able to confirm the theory that Copernicus had put forth a century earlier.
In the restricted literate culture of medieval Europe, the idea took hold that there are two books to be studied in an effort to discern the divine will, and mind: the book of scripture and the book of nature. Both books were seen as sources of knowledge that can be unlocked by a process of reading and interpretation. It was grammar, the ancient study of language, which became one third of the trivium, the foundational curriculum of the medieval university, that became the basis of modern science, and not dialectic or logic, that is, pure thinking, which is the source of the philosophic tradition, as Marshall McLuhan noted in The Classical Trivium. The medieval schoolmen of course placed scripture in the primary position, whereas modern science situates truth in the book of nature alone.
The publication of Francis Bacon's Novum Organum in 1620 first formalized the separation of science from philosophy within print culture, but the divorce was finalized during the 19th century, coinciding with the industrial revolution, as researchers became known as scientists rather than natural philosophers. In place of the alliance with philosophy, science came to be associated with technology; before this time, technology, and engineering, often referred to as mechanics, represented entirely different lines of inquiry, utterly practical, often intuitive rather than systematic. Mechanics was part of the world of work rather than that of action, to use the terms Arendt introduced in The Human Condition, which is to say that it was seen as the work of the hand rather than the mind. By the end of 19th century, scientific discovery emerged as the main the source of major technological breakthroughs, rather than innovation springing fully formed from the tinkering of inventors, and it became necessary to distinguish between applied science and theoretical science, the latter nonetheless still tied to the world of appearances.
Today, the acronym STEM, which stands for science, technology, engineering, and mathematics, has become a major buzzword in education, a major emphasis in particular for higher education, and a major concern in regards to economic competitiveness. We might well take note of how recent this combination of fields and disciplines really is, insofar as mathematics represents pure logic and highly abstract forms of thought, and science once was a purely philosophical enterprise, both aspects of the life of the mind. Technology and engineering, on the other hand, for most of our history took the form of arts and crafts, part of the world of appearances.
The convergence of science and technology also had much to do with scientists' increasing reliance on scientific instruments for their investigations, a trend increasingly prevalent following the introduction of both the telescope and the microscope in the early 17th century, a trend even more apparent from the 19th century on. The laboratory is in fact another such instrument, a technology whose function is to provide precisely controlled conditions, beyond its role as a facility for the storage and use of other scientific instruments. Scientific instruments are media that extend our senses and allow us to see the world in new ways, therefore altering our experience of our environment, while the discoveries they lead to provide us with the means of altering our environments physically. And the laboratory is an instrument that provides us with a total environment, enclosed, controlled, isolated from the world to become in effect the world. It is a micro-environment where experimental changes can be made that anticipate changes that can be made to the macro-environment we regularly inhabit.
The split between science and philosophy can also be characterized as a division between the eye and the ear. Modern science, as intimately bound up in typography, is associated with visualism, the idea that seeing is believing, that truth is based on vision, that knowledge can be displayed visually as an organized set of facts, rather than the product of ongoing dialogue, and debate. McLuhan noted the importance of the fixed point of view as a by-product of training the eye to read, and Walter Ong studied the paradigm-shift in education attributed to Peter Ramus, who introduced pedagogical methods we would today associated with textbooks, outlining, and the visual display of information. Philosophy has not been immune to this influence, but retains a connection to the oral-aural mode through the method of Socratic dialogue, and by way of an understanding of the history of ideas as an ongoing conversation. Arendt, in The Human Condition, explained action, the realm of words, as a social phenomenon, one based on dialogic exchanges of ideas and opinions, not a solitary matter of looking things up. And thinking, which she elevates above the scientific enterprise in The Life of the Mind, is mostly a matter of an inner dialogue, or monologue if you prefer, of hearing oneself think, of silent speech, and not of a mental form of writing out words or imaginary reading. We talk things out, to others and/or to ourselves.
Science, on the other hand, is all about visible representations, as words, numbers, illustrations, tables, graphs, charts, diagrams, etc. And it is the investigation of visible phenomena, or otherwise of phenomena that can be rendered visible through scientific instruments. Acoustic phenomena can only be dealt with scientifically by being turned into a visual measurement, either of numbers or of lines going up and down to depict sound waves. The same is true for the other senses; smell, taste, and touch can only be dealt with scientifically though visual representation. Science cannot deal with any sense other than sight on its own terms, but always requires an act of translation into visual form. Thus, Arendt notes that modern science, being so intimately bound up in the world of appearances, is often concerned with making the invisible visible:
That modern science, always hunting for manifestations of the invisible—atoms, molecules, particles, cells, genes—should have added to the world a spectacular, unprecedented quantity of new perceptible things is only seemingly paradoxical.
Arendt might well have noted the continuity between the modern activity of making the invisible visible as an act of translation, and the medieval alchemist's search for methods of achieving material transformation, the translation of one substance into another. She does note that the use of scientific instruments are a means of extending natural functions, paralleling McLuhan's characterization of media as extensions of body and biology:
In order to prove or disprove its hypotheses… and to discover what makes things work, it [modern science] began to imitate the working processes of nature. For that purpose it produced the countless and enormously complex implements with which to force the non-appearing to appear (if only as an instrument-reading in the laboratory), as that was the sole means the scientist had to persuade himself of its reality. Modern technology was born in the laboratory, but this was not because scientists wanted to produce appliances or change the world. No matter how far their theories leave common-sense experience and common-sense reasoning behind, they must finally come back to some form of it or lose all sense of realness in the object of their investigation.
Note here the close connection between reality, that is, our conception of reality, and what lends someone the aura of authenticity, as Walter Benjamin would put it, is dependent on the visual sense, on the phenomenon being translated into the world of appearances (the aura as opposed to the aural). It is no accident then that there is a close connection in biblical literature and the Hebrew language between the words for spirit and soul, and the words for invisible but audible phenomena such as wind and breath, breath in turn being the basis of speech (and this is not unique to Hebraic culture or vocabulary). It is at this point that Arendt resumes her commentary on the function of the controlled environment:
And this return is possible only via the man-made, artificial world of the laboratory, where that which does not appear of its own accord is forced to appear and to disclose itself. Technology, the "plumber's" work held in some contempt by the scientist, who sees practical applicability as a mere by-product of his own efforts, introduces scientific findings, made in "unparalleled insulation… from the demands of the laity and of everyday life," into the everyday world of appearances and renders them accessible to common-sense experience; but this is possible only because the scientists themselves are ultimately dependent on that experience.
We now reach the point in the text where the quote I began this essay with appears, as Arendt writes:
Seen from the perspective of the "real" world, the laboratory is the anticipation of a changed environment; and the cognitive processes using the human abilities of thinking and fabricating as means to their end are indeed the most refined modes of common-sense reasoning. The activity of knowing is no less related to our sense of reality and no less a world-building activity than the building of houses.
Again, for Arendt, science and common sense both are distinct in this way from the activity of pure thinking, which can provide a sorely needed critical function. But her insight as to the function of the laboratory as an environment in which the invisible is made visible is important in that this helps us to understand that the laboratory is, in fact, what McLuhan referred to as a counter-environment or anti-environment.
In our everyday environment, the environment itself tends to be invisible, if not literally so, then functionally insofar as whatever fades into the background tends to fall out of our perceptual awareness or is otherwise ignored. Anything that becomes part of our routine falls into this category, becoming environmental, and therefore subliminal. And this includes our media, technology, and symbol systems, insofar as they are part of our everyday world. We do pay attention to them when they are brand new and unfamiliar, but once their novelty wears off they become part of the background, unless they malfunction or breakdown. In the absence of such conditions, we need an anti-environment to provide a contrast through which we can recognize the things we take for granted in our world, to provide a place to stand from which we can observe our situation from the outside in, from a relatively objective stance. We are, in effect, sleepwalkers in our everyday environment, and entering into an anti-environment is a way to wake us up, to enhance awareness and consciousness of our surroundings. This occurs, in a haphazard way, when we return home after spending time experiencing another culture, as for a brief time much of what was once routinized about own culture suddenly seems strange and arbitrary to us. The effect wears off relatively quickly, however, although the after-effects of broadening our minds in this way can be significant.
The controlled environment of the laboratory helps to focus our attention on phenomena that are otherwise invisible to us, either because they are taken for granted, or because they require specialized instrumentation to be rendered visible. It is not just that such phenomena are brought into the world of appearances, however, but also that they are made into objects of concerted study, to be recorded, described, measured, experimented upon, etc.
McLuhan emphasized the role of art as an anti-environment. The art museum, for example, is a controlled environment, and the painting that we encounter there has the potential to make us see things we had never seen before, by which I mean not just objects depicted that are unfamiliar to us, but familiar objects depicted in unfamiliar ways. In this way, works of art are instruments that can help us to see the world in new and different ways, help us to see, to use our senses and perceive in new and different ways. McLuhan believed that artists served as a kind of distant early warning system, borrowing cold war terminology to refer to their ability to anticipate changes occurring in the present that most others are not aware of. He was fond of the Ezra Pound quote that the artist is the antenna of the race, and Kurt Vonnegut expressed a similar sentiment in describing the writer as a canary in a coal mine. We may further consider the art museum or gallery or library as a controlled environment, a laboratory of sorts, and note the parallel in the idea of art as the anticipation of a changed environment.
There are other anti-environments as well. Houses of worship function in this way, often because they are based on earlier eras and different cultures, and otherwise are constructed to remove us out of our everyday environment, and help us to see the world in a different light. They are in some way dedicated to making the invisible world of the spirit visible to us through the use of sacred symbols and objects, even for religions whose concept of God is one that is entirely outside of the world of appearances. Sanctuaries might therefore be considered laboratories used for moral, ethical, and sacred discovery, experimentation, and development, and places where changed environments are also anticipated, in the form of spiritual enlightenment and the pursuit of social justice. This also suggests that the scientific laboratory might be viewed, in a certain sense, as a sacred space, along the lines that Mircea Eliade discusses in The Sacred and the Profane.
The school and the classroom are also anti-environments, or at least ought to be, as Neil Postman argued in Teaching as a Conserving Activity. Students are sequestered away from the everyday environment, into a controlled situation where the world they live in can be studied and understood, and phenomena that are taken for granted can be brought into conscious awareness. It is indeed a place where the invisible can be made visible. In this sense, the school and the classroom are laboratories for learning, although the metaphor can be problematic when it used to imply that the school is only about the world of appearances, and all that is needed is to let students discover that world for themselves. Exploration is indeed essential, and discovery is an important component of learning. But the school is also a place where we may engage in the critical activity of pure thinking, of critical reasoning, of dialogue and disputation.
The classroom is more than a laboratory, or at least it must become more than a laboratory, or the educational enterprise will be incomplete. The school ought to be an anti-environment, not only in regard to the everyday world of appearances and common sense, but also to that special world dominated by STEM, by science, technology, engineering and math. We need the classroom to be an anti-environment for a world subject to a flood of entertainment and information, we need it to be a language-based anti-environment for a world increasingly overwhelmed by images and numbers. We need an anti-environment where words can take precedence, where reading and writing can be balanced by speech and conversation, where reason, thinking, and thinking about thinking can allow for critical evaluation of common sense and common science alike. Only then can schools be engaged in something more than just adjusting students to take their place in a changed and changing environment, integrating them within the technological system, as components of that system, as Jacques Ellul observed in The Technological Society. Only then can schools help students to change the environment itself, not just through scientific and technological innovation, but through the exercise of values other than the technological imperative of efficiency, to make things better, more human, more life-affirming.
The anti-environment that we so desperately need is what Hannah Arendt might well have called a laboratory of the mind.