Asceticism and the Electronic Media Technophilia and Technophobia in the Perspective of Christian Philosophy

Asceticism and the Electronic Media Technophilia and Technophobia in the Perspective of Christian Philosophy

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Z-ndice General

The traditional treatment of numbness of the senses (hebetudo sensus) treats it

as a vice. NOTE 1 It is related to habitual immersion in sexual pleasure

(luxuria). By extension, habitual immersion in any pleasure will cause a certain

dullness of mind. By further extension, any focussing of attention, any

immersion in an object of appetite and cognition, will lead to a habitual

deficit in other areas. When I am immersed in pleasure, then very spontaneously

I become inattentive or numb to all else. The immediacy of pleasure may

overwhelm my awareness. The memory of pleasure may draw my attention from

whatever I was thinking about, from the situation here and now, and may make

sustained reasoning difficult. For this reason, luxury (in the broad and current

sense of the word) breeds a sort of narcosis and lack of knowledge that is

considered a vice.

It belongs to the fullness of being human that one should be in touch with

reality, not alienated from reality whether by vivid sensual memories or

compelling anticipation. Wh 959g623j ile a sort of numbess may come upon me as the result

of a flood of pleasure, or a retrieved memory of a pleasure, I may find it

desirable or even necessary to cultivate a habitual numbness. This is especially

true in an artificial environment, the technological and electronically enhanced

environment in which we presently live. If I remain attentive and open to all

the information that comes my way, I will be lost in a sea of meaninglessness.

Information in-forms me. Every time I am attentive to something, my mind takes

on that thing, becomes that thing, and so in a media environment, a normal or

enhanced state of attention makes me into an unwilling Proteus: I become nothing

but an endless series of trivial forms. The key to dealing with this sort of

environment is to become numb in such a way as not to be enchanted by the

ripples in the river of information. In this way, by numbness to compelling

details, I may become aware of larger patterns of meaning that would otherwise

elude me. A common metaphor in the English language is that one is not able to

see the forest for the trees. Occasionally, in order to see a large image, it is

necessary to slightly unfocus one's eyes. An analogous habit must be developed

with regard to the artificially enhanced information environment. NOTE 2

Love has a dual relation to knowledge. The first relation is that we love

nothing unless we know it , at least in a vague and circumscriptive way. NOTE 3

The second relation is that we seek to know things in a more than casual manner

because we are attracted by them. The English term "interest" (inter + esse)

indicates a sort of love. Attentive knowledge involves interest. Interest also

implies a way of existing. The inherent metaphor is that the knower is in the

midst of the thing, penetrating its "noumenon", or that the thing is in the

knower (a more classical metaphor). The object of knowledge attracts me and

evokes within me a strong desire to know it, and so it becomes my attention

itself. In another way, I seek to penetrate its depths and to know its intimate

details. Of all the senses, it is perhaps touch that culminates knowledge. We

may peer through lenses mounted on machines at the strange coasts and valleys of

other planets, but ultimately we wish to place our feet and our hands on the

land that we see. The object of interest may reveal only a few superficial

layers of appearances, and in a way there may not be very much to it. Even so,

an object such as a pebble or a tapeworm may draw the attention of the student

of nature for his entire life. Any real thing may become an object of interest

and thus of love.

In conclusion, some knowledge is undesirable because it is untimely. ? ? ? ? ? ? ? ? ??????/ The

teleology of human knowledge and learning is not towards acquiring a permanent

mass of facts. In order to learn and order our knowledge, we quite spontaneously

forget things. We throw away the ladders of knowledge, the fact that our

knowledge is aspective and abstract places a natural limit on what we can know,

and on what we can foresee. Our very nature forbids knowledge that exceeds our

nature. In turn, the choice to know some things excludes the knowledge of

others. Positive directives that we should know things such as the common good,

the meaning of life, that we should know friends, imply prohibitions against

being immersed in a curiosity that would render this impossible.

18 de Febrero de 2003

Asceticism and the Electronic Media Technophilia and Technophobia in the

Perspective of Christian...

MEDIUM IS MESSAGE

Every thing that acts acts for an end. It is easy to reduce all man's

actions to the desire for happiness. The ultimate purpose of our actions

is the reason for all the intermediate purposes. To understand the meaning

of McLuhan's phrase "The Medium is the Message", we need to look to the

philosophy of Aristotle and Thomas. Marshall McLuhan wrote in a letter to

J.M. Davey, in the office of Prime Minister Trudeau:

It turns out then, that my communication theory is Thomistic to the core.

It has the further advantage of being able to explain Aquinas and

Aristotle in modern terms. We are the content of anything we use, if only

because these things are extensions of ourselves. (15)

Human cognition is primarily and objectively aimed at knowing the forms of

material things. This is the fundamental realism of human cognition. The

knowledge of concepts is not the primary purpose of cognition, but it is

through concepts that we know things. Only after we know things, can we

then reflect and ask how we know. It is then that we become aware of the

mediating role of the concept. The concept is something that necessarily

lies between the object of knowledge and the judgment of the intellect. To

lie between is to be a medium. There are more than one media between the

object itself and the act of judgment that is the final end of knowledge

or "message". In bodily sight, light itself intermediates, then the sense

impression or vision in the eye, and finally an act of perceiving

consciously what the physical sense is providing. In mental sight, the

light of the mind making things known is a medium, as is the concept or

species in the intellect, and then the mind makes a relation between the

species or concept and reality in an act of judgment, as the mind acts as

a mirror of reality, which is another sense in which there is a medium in

cognition. (16) It is normal for these media to remain invisible during

objective cognition. If someone says, "There is a fire in the building,"

we do not turn our attention to the mediating role of words and concepts,! ! ! !

but to a real and impending danger, and act accordingly.

However, whenever we know something, we simultaneously know that we know.

This is called concomitant reflection, which means that it is an act of

reflection that always and necessarily accompanies objective cognition. It

is the essential element of consciousness. Normally this reflection forms

the background of cognition. We do not normally remind ourselves or others

of what is implicit, as in saying "I know there is a fire" instead of

"There is a fire." The mind or soul is not always aware of itself as

separate or distinct from other things. (17) Self knowledge may not always

exist in act (with attention focused on the soul), but, through

concomitant reflection, it always exists in potency. When the soul sees

its act, it sees itself. When I see myself thinking, I see myself. In this

way, the medium becomes the message.! ! ! ! ! ! !! This may be further extended as one

moves from a knowledge of oneself as an image to a knowledge of God as Him

to whose image we are created. Through the act of reflection the media

themselves become the message, and so we have the seeds of McLuhan's

theory of communication and its effects in the teaching of Aquinas.

Marshall McLuhan went further in saying that we are unaware of the role of

the various artificial communication media without an act of reflection. ! ! !!!

---EX::::The printed word "American Flag" and the flag itself are both media of

communication. The printed word, however, does not evoke an emotional

response in an American, whereas the actual flag, or a picture of it,

does. The media of communication affect the way in which we receive the

communication, and so the media themselves bear a message. We can find

some precedents for McLuhan's observation in the philosophical tradition.

Plato tells a fable about the invention of writing. (18) When the Egyptian

god Theuth invented writing, he presented his invention to the King of

Thebes, expecting to be praised for an invention which would extend the

power of memory. The king of Thebes instead said that this invention would

cause men to lose their memory, since they would simply write things down

and forget them. Likewise, printed words could fall into the possession of

anyone, who then can repeat them and appear wise without knowing what they

mean. The spoken word comes from the mind of a teacher, and where the

teacher's message is unclear, the disciple can ask him. Written words,

however, do not speak when we ask them questions.

Aquinas asks whether divine realities should be veiled by obscure and

novel words. (19) In teaching, the teacher must see that the disciple does

not learn things before he is ready. His words should be measured to help

rather than hinder his students. He also has the responsibility of

preventing people of bad will from receiving things which are difficult to

understand. As Our Lord says, "Do not through what is holy to the dogs."

In speaking it is possible to be discrete.-----ORAL SI SCRIS CA MEDIU DE TRNSMITERE A SMS--- We can say things to the wise

that we do not mention to the crowds. A written book, however, can fall

into the hands of anyone, and so it is not possible to preserve the truth

by silence from distortion or misuse. It is possible to express difficult

realities under new words, so that even if the wrong person reads the

book, he will not make any progress

Aquinas also addresses the question of why Our Lord did not write down his

doctrine. (20) The greatest teachers among the gentiles, Pythagoras and

Socrates, did not write anything. What is heard impresses itself in the

soul of the listener, and what is written is for the purpose of reading.

Our Lord taught as one who had power (Mt. 7, 29), not as the scribes and

pharisees. Also, the excellence of Christ's doctrine could not be

contained by mere written words, as John the Apostle says that the world

itself could not contain all the books that would have to be written to

tell of the things that Christ did. If Christ had written things down,

many would think that there is no more to his doctrine that what is

contained in scripture. It could also be noted that it is not merely the

number of things that Christ did and taught that cannot be contained by

mere written words, but also the quality. When something happens that is

utterly unlike anything else that happened, we find that the words we use

are inadequate, since words evoke images drawn from common experience.

In a similar argument, Aquinas teaches us that the New Law is not a

written law. (21) The Law of Moses was written in tablets, but the Law of

Christ is written in men's hearts. The New Law is principally the grace of

the Holy Spirit which is given to Christ's faithful. This law is nothing

other than the very presence of the Holy Spirit. The things which are

written in Holy Scripture are not the New Law itself, but things which

dispose us to believe in the New Law, or give us specific directions to

how we should use the grace which is the New Law.

McLuhan conjectures that the Protestant idea of sola scriptura was the

result of the new media of the printing press. When the scriptures were

passed on in hand-written documents, it was easier to understand that the

document was a medium. When thousands of books could be printed in exactly

the same way, this technical power so impressed people that they idolized

the technology, so that the power of the printing press seemed to have

more authority than the living authority of the Magisterium.

Finally, Aquinas considered the role of music in communication. (22) The

same words have a different effect when spoken and when sung. Music has an

emotional effect, both upon the singer and upon the listener, and so by

the use of music our hearts are drawn to God. Various melodies have

different effects on the emotions of those who sing and listen, a fact

known to Pythagoras. The melody and mode of singing is merely a medium,

but the medium itself carries a message.

HEBETUDO SENSUS and the NEED FOR ASCETICISM

The more necessary the object of an appetite for human life, the stronger

will that appetite be.! ! ! ! ! ! ! ! ! !!!! The stronger the appetite, the more does it require

the control of reason. Asceticism aims at restoring man's internal

harmony, which is called the virtue of temperance. In turn, the virtue of

temperance preserves the virtue of prudence, which is the ability to make

decisions correctly. Prudence requires a real knowledge of the way things

were, and so requires memory, and from memory prudence comes to a correct

understanding of the way things are. These are cognitive elements of

prudence. Prudence also has a volitive element, which is the ability to

make a decision neither too rashly, nor too hesitantly. The interference

of uncontrolled appetites can obscure memory and understanding, and unduly

influence the action of the will. (23)

The traditional emphasis in asceticism has been on the two appetites that

are most closely related to human existence, the appetite for

self-preservation, which reaches its excess in gluttony, and the appetite

for the preservation of the species, which is deformed in the excess of

lust. The appetite for knowledge can also exceed its proper and rational

limits.

This involves a paradox. The appetite for knowledge would seem to be

reason itself. How could one act against reason in trying to become more

reasonable? The first consideration is that the desire for knowledge is in

a sense the strongest of human desires. We may consider Aristotle's

eudaimonian philosophy, his doctrine that all human action has happiness

for its final cause. Happiness cannot be the mere possession of something,

but implies that we know in a fully conscious way that we possess that

which makes us happy. (24). Aristotle also notes that all men by their

nature desire knowledge. We do not have a desire for knowledge merely as a

means to an end that is not knowledge, but we take pleasure in sensation

itself. Of all the senses, says Aristotle, vision is the one that affords

us the most pleasure, as it provides us with the most detail about things.

(25)(Aristotle,Metaphysics, I, i. 980a 22-980b 1. [Regresar])

How can the desire for knowledge lead us astray? St. Augustine tells the

story of how his friend Alypius attended the Roman gladiatorial games, and

was resolved to shut his eyes at the moment of killing. (26) He resolved

that even though his friends might bring his body to the games, they could

not force his mind to enjoy it. When the crowd cried with a large voice,

he could not resist, but opened his eyes, telling himself that although he

might look at the spectacle, he would still be above it and despise it in

his heart. However, his heart was also led to enjoy the spectacle, against

his resolution.

Truth is itself a good. Even the truth about an evil thing is good. The

purpose of the mind is to know the truth, and the relation of the mind to

reality called truth is also the first and most essential element of moral

knowledge. As Karol Wojtyla wrote in 1958, when he was a professor of

philosophy:

The principle that one should remain in harmony or agreement with reality,

both objective and subjective reality, in one's activity, is the gauge of

realism in the whole of practical philosophy, and in particular in ethics.

Ethical norms are based on reality.~~~~~~~~~~~~~~! ! ! ! ! ! ! !!!!!! The same faculty of reason, which in

its knowing attains to reality itself, also defines the principles of

activity. (27)

Anything which strikes at our cognitive relation to objective reality also

diminishes our ability to act as moral agents. If the use of electric

communication media, or even earlier media, such as the print media, in

any way change our relation in cognition to objective reality, we are

faced with a moral issue.! ! ! ! ! ! ! ! ! ! ! ! !!(TREBUIE SA CUNOASTEM LUMEA OBICTIV PT. CA SA FIM MORALI...ADEVARURILE DE CREDINT SI MORALE SUNT UNELEOBIECTIVE!!)

Marshall McLuhan was drawing from Aristotle when he observed that the

consciousness existed as a proportion or ratio between sensations. (28)

Aristotle cited the medical lore of his time in observing that sense

stimuli are painful when compared to a neutral or non-sensory state. (29)

To make this clear, when we leave a dark place, sudden light is painful to

us. However, we become habituated to a certain level of sensation, and so

to fall below that level, or to exceed that level becomes painful. At the

most basic level, we may be habituated to a certain temperature, or a

certain level of sound. At another level, we may be habituated to a

certain level or quality of information within our sense data. If we are

in the habit of reading newspapers every day, and then move to a foreign

country or go to the wilderness, the lack of news is at first painful.

After a time we adjust, and then when we return to the world of

information, we initially find the abundance of reported events painful,

until we readjust. Our dependence upon a constant flow of information from

all corners of the world represents a problem of addiction, and I would

venture to say that it may involve the same chemical mechanisms found in

drug addiction.! ! ! ! ! ! ! ! ! !!!!!1

----! !The effects of the electronic media on the intellect through their effect

on the senses can be understood through analogy to another altered state

of consciousness, sleep.!!! The intellect is superior to the senses. The

lower powers of the senses are ordered to the intellect. (30) The

intellect in one sense rules the senses, as the will is the appetite of

the intellect. By volition, the intellect has the power within itself to

turn its attention towards or away from objects presented by the senses.

In another sense, the intellect in its operation is dependent upon the

senses. It receives the objects of its attention at first from the senses,

and the original objects in the intellect are based upon sensible thing.

Thus, when the senses are not fully functioning, the operation of the

intellect is hindered. (31) In various stages of sleep, the operation of

the intellect is impeded in various degrees, as the external and internal

senses are variously impeded. In deep sleep, the imagination does not

function at all. At another stage, the power of imagination is still

impeded, but partially functional, and distorted images may appear. The

images are more orderly as the imagination is more functional. In lighter

sleep, the common or unitive sense is partly operational, and the sleeper

begins to be able to distinguish between his dreams and real things. He

may sense the difference between the images of the dream and his own

thoughts. (32) The sleeper may even call up other images besides the

dream. A person who is memorizing something may arrange the mental images

in his mind. (33) Yet even in the stage of lucid dreaming, the intellect's

power of judgment in hindered. A person who tries to think in the logical

steps of a syllogism, says Thomas, will always recognize upon waking that

there is some flaw in his reasoning. Joseph Keogh theorized that his

students who watched television actually substituted television for sleep.

(34) When they were apparently thinking, the mental process was not the

linear and syllogistic process of the literate person, but the child of

television might watch an association of images in his mind in the same

passive way that he would view television. McLuhan's primary insight was

that a communication medium apart from the content of its overt messages

has a definite effect on the viewer. With regard to television, McLuhan's

observation was confirmed when scientists at General Electric discovered

that the brain waves of a television viewer are altered in the same way by

viewing television, without regard to the content. The measurable effect

of television was the same whether the person was viewing programming or

commercials. (35) The experiments were repeated by others who expected to

disprove McLuhan's hypothesis that "the medium is the message", only to

have the findings confirmed. (36) The brain reacts in the same distinctive

way to television as a medium in general. The variety of content has no

specific measurable effect.

Activists often express grave concern over the moral effects of the

content of television and other media. They are rightly concerned about

bad role models and a high incidence of violence and sexual sensuality.

They are also legitimately concerned about how affluence portrayed on

television can make people dissatisfied with their material condition. I

recognize these as legitimate concerns, but the primary concern should be

on the medium itself. The electronic media have in themselves a narcotic

effect on the abuser. In a day when governments and international bodies

battle the marketing of chemical substances, no one is mobilized to

counteract the negative effects of the electronic media. The electronic

media upsets normal community and family relations based on physical

contact and proximity, leading to an ersatz community where people have

the illusion of being angels. People in their relations are reduced to

being pieces of disembodied information without context or substance. We

do not distinguish between the use of morphine as an aid to inspiration

(Edgar Allan Poe), and its use as an escape from intolerable conditions

(the user in the American slum). The extensive use of such drugs is

dangerous and addictive in both cases. Yet we do not apply the same

prudence with regard to the media.

The level of sensation present in our lives affects our intellectual

judgment. Thomas Aquinas discusses two related cases of intellectual

debility arising from an imbalance in the sensory realm. The first is

dullness of the intellectual sense (hebetudo sensus), which arises from

immersion in the pleasures of food. The second is intellectual blindness

(caecitas mentis), which arises as the result of excessive sexual

pleasures. (37) The dulling of the intellectual sense stills leaves a

functioning intellect. However, what a pure heart can see quickly, the

dull of sense must labor to see. The intellect is lacking in penetrative

power. In the case of intellectual blindness, the intellect is completely

unable to consider spiritual realities.

If we extend this to the effect of the media, the media serve to provide

us with greater amounts of information. This is true of the printed media,

since the amount of information disseminated by books and newspapers is

far more than what one could learn from conversation in a pre-literate

society. It is more true of the electronic media, where we are provided

not only with the entire world through symbols, but we are provided with

the auditory and visual sensations of the whole world. The media would not

continue to grow unless there were an immense appetite for knowledge. Such

as it is today, that appetite is disordered. ? ? ????????/

If truth is a good, and even the truth about worthless or evil things is a

good compared to falsehood about the same things, then how can the truth

be a danger? The human mind has for its purpose to know the truth.

Aristotle taught that when we know something, in a way we become that

thing, and in a way we make that thing. (38) Knowledge is the intentional

existence of the known object in the knowing subject, where the object

forms or informs the subject as knower. Each person has but one mind, and

that mind can only know one thing at a time. If we think of several things

at once, it is only because we have grasped them in some unity, as in

knowing a whole, we know in a confused way the parts, or in knowing a

relation, we know in a confused way the things that come together in a

relational unity. (39) In knowledge itself, there is an hierarchy of

values. The highest value is to know God, and other values in knowledge

come below that. A mind distracted by lesser things cannot know God.?! !!

We may draw some practical conclusions.1 First, it is necessary to become

aware of the effect of any media upon our cognitive relation to reality,

and its effect upon our appetites. Second,2 we should recognize that

technology is a good thing in itself, as it is part of God's command to

man that he subdue the earth, but we should recognize that if we rely on

technology to solve all human problems, we are becoming idolaters.

Idolatry puts man at a lower level than the idol, and the result is

personal and social disorder. Third,3 the right use of technology means

that we should also counteract its attractions. Communications technology

concerns man's most basic appetite, the appetite to realize one's self

through knowledge. However, the mere quantity of information may distract

us from knowledge which is of true value. The most dangerous attitude is

that of one who sits in front of the television set or computer terminal

without a critical attitude. Since the machine is on, he takes up a

passive and receptive stance. The Christian practices of fasting and

abstinence are perhaps easy compared with consciously limiting of our use

of the media, yet that is required for mental and moral health.

Notas

15. Letters of Marshall McLuhan, selected and edited by Matie Molinaro,

Corrinne McLuhan, William Toye; Oxford University Press, 1987. The

Thomistic and Aristotelian ground of McLuhan's work is treated briefly in

Brigid Elson, In Defence of the Human Person: The Christian Humanism of

Marshall McLuhan, in The Canadian Catholic Review, May, 1994. [Regresar]

16. Aquinas De Veritate q. 18, a.1 ad 1. [Regresar]

17. Aquinas, Summa Theologica q. 93 a.7 ad. 4.; see also, Aquinas

Expositio super librum Boethii de Trinitate, q.1 a.3.: Thomas teaches that

the media in cognition are not in themselves, apart from other objects,

open to direct inspection. No one understands that he understands unless

first he understands something else which is intelligible. We cannot know

about the light of our mind unless first we are seeing something else in

that light. [Regresar]

18. Plato, Phaedrus, 274-275. [Regresar]

19. Aquinas Expositio super librum Boethii de Trinitate, q.2 a.4.

[Regresar]

20. Aquinas, Summa Theologica III q. 42, a.4. [Regresar]

21. I-II q. 106 a.1. [Regresar]

22. II-II q. 91, a.2. [Regresar]

23. see Joseph Pieper, The Four Cardinal Virtues, University of Notre Dame

Press, 1966. [Regresar]

24. cf. Aquinas, Summa Contra Gentiles, III, c.xxv-xxxvii; Summa

Theologica I-II q. 1-4: Aristotle, Nicomachean Ethics, Bk. X. [Regresar]

25. Aristotle,Metaphysics, I, i. 980a 22-980b 1. [Regresar]

26. Augustine, Confessions VI, viii. [Regresar]

27. Fr. Karol Wojty_a, Elementarz Etyczny (An Ethics Primer) Krak�w 1979,

Znak, a collection of articles that appeared in the Tygodnik Powszechny

(Catholic Weekly( in 1957-58. My translation. [Regresar]

28. Aristotle, De Anima, II, ix-x. 422 a. 20 - 424a 35; McLuhan,

Understanding Media, ch. 4 "The Gadget Lover". [Regresar]

29. Aristotle, Nicomachean Ethics, VI, xiv. 1154b 6-10. [Regresar]

30. Summa Theologica I, q. 65. a. 2. [Regresar]

31. I q. 84, a. 8 ad 1. [Regresar]

32. I q. 84 a. 8 ad 2. [Regresar]

33. Aristotle, De Somniis, I 458b 15-20. [Regresar]

34. cf. Who Was Marshall McLuhan, ed. Barrington Nevitt and Maurice

McLuhan, Comprehensivist Publications, Toronto, 1994, p. 63. [Regresar]

35. Letters of Marshall McLuhan, ed. Matie Molinaro, Corinne McLuhan,

William Toye, Oxford University Press, 1987: Letter to Hugo McPherson,

Proffersor of English at McGill, 1970.. In the letter McLuhan refers to

findings that were later published in Journal of Advertising Research,

vol. II, no. 1, Feb. 1971, "Brain Wave Measurement of Media Involvement".

[Regresar]

36. cf. The Global Village, ch. 3 "Plato and Angelism". [Regresar]

37. Aquinas, Summa Theologica II-II q. 15 a. 1-3; q. 46. a. 1-3.

[Regresar]

38. Aristotle, De Anima, III, v-vi. 430a 10-20. [Regresar]

39. Aquinas, Summa Theologica, I q. 84 a. 4. [Regresar]

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