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 common-or-garden attractiveness of divine windfall in Christianity, and the abolition of destiny in sleek technological society. by contrast heritage, Jos de Mul argues that the uncontrollability of expertise introduces its personal tragic measurement to our tradition. contemplating a diversity of literary texts and modern occasions, and drawing on twenty-five centuries of tragedy interpretation from philosophers similar to Aristotle, Hegel, Nietzsche, and Heidegger, literary critics George Steiner and Terry Eagleton, and others, de Mul articulates a modern point of view at the tragic, laying off new mild on philosophical issues similar to loose will, determinism, and the contingency of lifestyles
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Additional info for Destiny Domesticated: The Rebirth of Tragedy Out of the Spirit of Technology
Contingens had become the standard Latin translation of Aristotle’s concept of endechomenon since the Roman philosopher Boethius (approximately AD 480–525). In Aristotle this concept has a logical meaning, first and foremost. It refers to that which is possible, that is, that which is not impossible, nor necessary (Aristotle 1984, Prior Analytics 13, 32a 21–29). Necessary is that which cannot possibly not be (Aristotle 1984, Metaphysics, IV-4, 1006b). That which is necessary, therefore, cannot be contingent.
The Christian idea that world history unfolds according to an all-encompassing plan was adopted in modern times, even while the role of the Great Ruler was increasingly embraced by man himself. Whereas God hides himself (Deus absconditus), withdraws from ruling the world (Deus emeritus), or is declared dead by man (Nietzsche), the latter is forced, as it were, to take God’s role upon himself. The death of God invites people to take their fate into their own hands. As God created the forces of nature for his preordained plan of salvation, so modern man must use these forces to execute his own plan of salvation.
And after this, a significant part of what we encounter on our path of life, from a winning lottery ticket to an unexpected hemorrhage or ghost-driver, these things also happen to us predominantly outside our own intentions and choices. In this interpretation of fate as chance we can also distinguish between a more fatalistic interpretation and one that leaves more room for intervention in our own destiny. The later Heidegger, who emphasizes the inevitability of our historical fate (Geschick), is the one, of all the philosophers mentioned above, who is closest to the fatalistic version.