Astrotopia

A revealing look at the parallel mythologies behind the colonization of Earth and space—and a bold vision for a more equitable, responsible future both on and beyond our planet. As environmental, political, and public health crises multiply on Earth, we are also at the dawn of a new space race in which governments team up with celebrity billionaires to exploit the cosmos for human gain. The best-known of these pioneers are selling different visions of the future: while Elon Musk and SpaceX seek to establish a human presence on Mars, Jeff Bezos and Blue Origin work toward moving millions of earthlings into rotating near-Earth habitats. Despite these distinctions, these two billionaires share a core utopian project: the salvation of humanity through the exploitation of space. In Astrotopia, philosopher of science and religion Mary-Jane Rubenstein pulls back the curtain on the not-so-new myths these space barons are peddling, like growth without limit, energy without guilt, and salvation in a brand-new world. As Rubenstein reveals, we have already seen the destructive effects of this frontier zealotry in the centuries-long history of European colonialism. Much like the imperial project on Earth, this renewed effort to conquer space is presented as a religious calling: in the face of a coming apocalypse, some very wealthy messiahs are offering an other-worldly escape to a chosen few. But Rubenstein does more than expose the values of capitalist technoscience as the product of bad mythologies. She offers a vision of exploring space without reproducing the atrocities of earthly colonialism, encouraging us to find and even make stories that put cosmic caretaking over profiteering.

"We are in the midst of a new space race that pairs billionaire space barons with governments in an effort to exploit the cosmos for human gain. While Elon Musk and SpaceX work to establish a human presence on Mars, Jeff Bezos and Blue Origin work toward mining operations on the moon, missions to asteroids to extract resources, and millions of people living in rotating near-Earth satellite dwellings. Despite the differences in their visions, these two billionaires share a core utopian project: the salvation of humanity though the colonization of space. But we have already seen the destructive effects of this frontier spirit in the centuries-long history of European colonialism. Philosopher of religion and space enthusiast Mary-Jane Rubenstein wants to pull back the curtain on the not-so-new myths these space barons are peddling. In Astrotopia, she explains why these myths are so problematic and offers a vision for how we might approach the exploration of space in ways that don't reproduce the atrocities of humanity's previous colonial endeavors"--

A fascinating look at how the Space Barons and Techtitans—heads of companies like Uber, Amazon, Tesla—have hijacked technology, preventing it from being used on behalf of the common good and profiting from the politics of fear and consumerism. The respected Italian economist and journalist offers a bold and provocative argument that the speed of technological transformation is threatening our future At the dawn of the digital revolution, the internet was going to be the great equalizer, a global democratic force. Instead, with the money printed electronically to bail out banks, Wall Street ended up funding a new breed of serial capitalists, the Techtitans, who embraced rapid, transformational change while stripping their workers of rights and enriching themselves beyond anybody’s wildest imagination; and the Space Barons, who mine new frontiers for precious resources. Then came the gig-economy, another supposed digital equalizer, where everybody was his or her own boss, but it was just another illusion. Tech pioneers like Google, Facebook, Apple, Uber, and Microsoft never had any intention of spreading democracy. Those who control and own the technology are the absolute masters. As artificial intelligence enters the labor market, companies like Uber are able to cut labor costs to the barest of minimums, by squeezing workers’ privileges and rights. In Technocapitalism, Napoleoni describes these phenomena as the genesis of a new paradigm, born in a period of extraordinary change in which the acceleration of transformational change has caused a dizzying, anxiety-induced paralysis from the FTX collapse to AI, private space companies to the war in Ukraine, from inflation to the dirty environmental truth of EV car batteries. Technological transformation is occurring at a speed that is existentially unbearable for most of us. We must fight for our common good to address today’s real challenges of global warming and militarism and the soulessness of capitalist endeavor. Napoleoni shows us how.

With The Modern Myths, brilliant science communicator Philip Ball spins a new yarn. From novels and comic books to B-movies, it is an epic exploration of literature, new media and technology, the nature of storytelling, and the making and meaning of our most important tales. Myths are usually seen as stories from the depths of time—fun and fantastical, but no longer believed by anyone. Yet, as Philip Ball shows, we are still writing them—and still living them—today. From Robinson Crusoe and Frankenstein to Batman, many stories written in the past few centuries are commonly, perhaps glibly, called “modern myths.” But Ball argues that we should take that idea seriously. Our stories of Dracula, Dr. Jekyll and Mr. Hyde, and Sherlock Holmes are doing the kind of cultural work that the ancient myths once did. Through the medium of narratives that all of us know in their basic outline and which have no clear moral or resolution, these modern myths explore some of our deepest fears, dreams, and anxieties. We keep returning to these tales, reinventing them endlessly for new uses. But what are they really about, and why do we need them? What myths are still taking shape today? And what makes a story become a modern myth? In The Modern Myths, Ball takes us on a wide-ranging tour of our collective imagination, asking what some of its most popular stories reveal about the nature of being human in the modern age.

Strange Wonder confronts Western philosophy's ambivalent relationship to the Platonic "wonder" that reveals the strangeness of the everyday. On the one hand, this wonder is said to be the origin of all philosophy. On the other hand, it is associated with a kind of ignorance that ought to be extinguished as swiftly as possible. By endeavoring to resolve wonder's indeterminacy into certainty and calculability, philosophy paradoxically secures itself at the expense of its own condition of possibility. Strange Wonder locates a reopening of wonder's primordial uncertainty in the work of Martin Heidegger, for whom wonder is first experienced as the shock at the groundlessness of things and then as an astonishment that things nevertheless are. Mary-Jane Rubenstein traces this double movement through the thought of Emmanuel Levinas, Jean-Luc Nancy, and Jacques Derrida, ultimately thematizing wonder as the awesome, awful opening that exposes thinking to devastation as well as transformation. Rubenstein's study shows that wonder reveals the extraordinary in and through the ordinary, and is therefore crucial to the task of reimagining political, religious, and ethical terrain.

Historically speaking, theology can be said to operate “materiaphobically.” Protestant Christianity in particular has bestowed upon theology a privilege of the soul over the body and belief over practice, in line with the distinction between a disembodied God and the inanimate world “He” created. Like all other human, social, and natural sciences, religious studies imported these theological dualisms into a purportedly secular modernity, mapping them furthermore onto the distinction between a rational, “enlightened” Europe on the one hand and a variously emotional, “primitive,” and “animist” non-Europe on the other. The “new materialisms” currently coursing through cultural, feminist, political, and queer theories seek to displace human privilege by attending to the agency of matter itself. Far from being passive or inert, they show us that matter acts, creates, destroys, and transforms—and, as such, is more of a process than a thing. Entangled Worlds examines the intersections of religion and new and old materialisms. Calling upon an interdisciplinary throng of scholars in science studies, religious studies, and theology, it assembles a multiplicity of experimental perspectives on materiality: What is matter, how does it materialize, and what sorts of worlds are enacted in its varied entanglements with divinity? While both theology and religious studies have over the past few decades come to prioritize the material contexts and bodily ecologies of more-than-human life, Entangled Worlds sets forth the first multivocal conversation between religious studies, theology, and the body of “the new materialism.” Here disciplines and traditions touch, transgress, and contaminate one another across their several carefully specified contexts. And in the responsiveness of this mutual touching of science, religion, philosophy, and theology, the growing complexity of our entanglements takes on a consistent ethical texture of urgency.

Explores the influence of Kabbalah in shaping America’s religious identity In 1688, a leading Quaker thinker and activist in what is now New Jersey penned a letter to one of his closest disciples concerning Kabbalah, or what he called the mystical theology of the Jews. Around that same time, one of the leading Puritan ministers developed a messianic theology based in part on the mystical conversion of the Jews. This led to the actual conversion of a Jew in Boston a few decades later, an event that directly produced the first kabbalistic book conceived of and published in America. That book was read by an eventual president of Yale College, who went on to engage in a deep study of Kabbalah that would prod him to involve the likes of Benjamin Franklin, and to give a public oration at Yale in 1781 calling for an infusion of Kabbalah and Jewish thought into the Protestant colleges of America. Kabbalah and the Founding of America traces the influence of Kabbalah on early Christian Americans. It offers a new picture of Jewish-Christian intellectual exchange in pre-Revolutionary America, and illuminates how Kabbalah helped to shape early American religious sensibilities. The volume demonstrates that key figures, including the well-known Puritan ministers Cotton Mather and Increase Mather and Yale University President Ezra Stiles, developed theological ideas that were deeply influenced by Kabbalah. Some of them set out to create a more universal Kabbalah, developing their ideas during a crucial time of national myth building, laying down precedents for developing notions of American exceptionalism. This book illustrates how, through fascinating and often surprising events, this unlikely inter-religious influence helped shape the United States and American identity.

The three essays in Image, written by leading philosophers of religion, explore the modern power of the visual at the intersection of the human and the technological. Modern life is steeped in images, image-making, and attempts to control the world through vision. Mastery of images has been advanced by technologies that expand and reshape vision and enable us to create, store, transmit, and display images. The three essays in Image, written by leading philosophers of religion Mark C. Taylor, Mary-Jane Rubenstein, and Thomas A. Carlson, explore the power of the visual at the intersection of the human and the technological. Building on Heidegger’s notion that modern humanity aims to master the world by picturing or representing the real, they investigate the contemporary culture of the image in its philosophical, religious, economic, political, imperial, and military dimensions, challenging the abstraction, anonymity, and dangerous disconnection of contemporary images. Taylor traces a history of capitalism, focusing on its lack of humility, particularly in the face of mortality, and he considers art as a possible way to reconnect us to the earth. Through a genealogy of iconic views from space, Rubenstein exposes the delusions of conquest associated with extraterrestrial travel. Starting with the pressing issues of surveillance capitalism and facial recognition technology, Carlson extends Heidegger’s analysis through a meditation on the telematic elimination of the individual brought about by totalizing technologies. Together, these essays call for a consideration of how we can act responsibly toward the past in a way that preserves the earth for future generations. Attending to the fragility of material things and to our own mortality, they propose new practices of imagination grounded in love and humility.