By Jos de Mul
Analyzes modern technological society in the course of the lens of Greek tragedy.
Destiny Domesticated investigates 3 ways Western civilization has attempted to tame destiny: the heroic confirmation of destiny in the tragic tradition of the Greeks, the standard popularity of divine windfall in Christianity, and the abolition of destiny in sleek technological society. by contrast historical past, Jos de Mul argues that the uncontrollability of know-how introduces its personal tragic measurement to our tradition. contemplating a variety of literary texts and modern occasions, and drawing on twenty-five centuries of tragedy interpretation from philosophers equivalent to Aristotle, Hegel, Nietzsche, and Heidegger, literary critics George Steiner and Terry Eagleton, and others, de Mul articulates a modern standpoint at the tragic, laying off new mild on philosophical themes comparable to loose will, determinism, and the contingency of lifestyles
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Additional resources for Destiny Domesticated: The Rebirth of Tragedy Out of the Spirit of Technology
Or, in the ironic words of Marquard: In modern times, after the end of the God who was the end of fate, the official defatalization of the world is accompanied by its unofficial refatalization; or, putting it differently, the outcome of the modern disempowerment of divine omnipotence is not only the official triumph of human freedom but also the unofficial return of fate. (Marquard 1989, 81–82) This unofficial return is also expressed in the emphasis that has been placed on contingent fate in contemporary philosophy.
Whereas the Platonic strategy attempts to control fate, the Christian attitude remains closer to the tragic one in the sense that it, too, aims at accepting fate, with this difference: in this case there is no heroic, but rather a humble acceptance of fate. It is evident that this Christian strategy also asks a lot from suffering man, although it might offer more consolation than the tragic attitude. This is all the more true for adherents to the teachings of predestination, in which believers take into account that some people are doomed to eternal damnation.
At the end of the thirteenth century, philosophers and theologians realized that Greek determinism was incompatible with Christian philosophy. After all, it undermines God’s freedom. 6 Duns Scotus argues: “I do not call contingent that which is not necessary or not always, but that the opposite of which could have happened at the very same time it actually did” (quoted in Knuuttila 1982, 353). “Contingence,” in this interpretation, is the freedom of God’s will, according to Duns Scotus. After all, God’s will is not free just because He can choose to do now this and then that, but also in the sense that when He does want something, He could just as well not have wanted it.
Destiny Domesticated: The Rebirth of Tragedy Out of the Spirit of Technology by Jos de Mul