The nuclear accident that Japan is once again flailing in all its drama the problem of the limits of human nature before the . The twentieth century has been cut inside from the node technology, investing crucial issues: the survival of the human species, the redefinition of what is human and what is natural, processes artificialisation. As warned Gunther Anders is the concept of human suffering a progressive erosion. Man is deposed and his place was occupied by another. Anders writes "We have decided not to consider ourselves as the subjects of history, and our place we have placed other subjects of history: in fact only one other person: technique. From its course, in fact, and its use depends on being or not being of humanity. "
Nature today not only has entered into its secrets, but progressively violated, manipulated. It follows that Hans Jonas calls "the greatest challenge ever came to the human being by his own act ": custody of nature, preservation of the 'always-already', the establishment of a responsibility not only confined to the existing but somewhat extended in the future. The overthrow of the horizon is radical compared to antiquity. In that order because it is called divine and everlasting, which the Greeks and Romans called kosmos mundus , that order that "turns off lights and second right measure" (Heraclitus), which is "immortal and indestructible" for Aristotle. The break is consumed with the rise of modernism. As noted by Orlando Franceschelli the universe ends in simple, mechanical res extensa, to objectivity "lifeless and spirit." With Descartes, we are faced with a "no physical physis" (Lowith), a cosmos, from reality "and the maximum sum" has become simply a "world wide" in space. This radically changes the context ' human action, criteria that define and limitations that keep . The gap between the action as it outlined in the ancient world and the action as practiced today is clear. If the former is literally impotent, destined to fail before a no - "the substantial immutability of nature as the cosmic order "- the second is now able to break quell'argine. The picture is reversed with respect to antiquity. If the ancients as Jonas writes, "was the permanent nature, his works were changing," today is the very nature to be entered into a state of mutability, of "vulnerability", available for manipulation man. Having fulfilled a long process that shapes our time: the nature of immutable order expires in the field can be manipulated to suit thinghood, "to a body of forces calculable" (Heidegger). The action is not longer anchored to the proximity and simultaneity, but gains a new character: an unlimited, irreversible.
Precisely Heidegger must be a profound re-imagining of the technique and its essence. "Technology is not just half. The technique is a way of revealing. The technique displays its context they happen to be revealing and unconcealment. What then is the space which lies between the ancient and the modern physics? "The revelation that exists in modern technology is a pro-vocation, which by nature demands that it provides energy that can be extracted as such and stored. The exact nature of modern science . The way he tries to grasp the nature of representation as an organized set of forces calculable. "But there is another way of thinking about the technique. Arnold Gehlen suggests a subversion of the human . Man is "a being deficient," lacks the instinctive endowment that will enable it to adhere perfectly to the environment (as is the case for animals), is "a particular biological problem." Gehlen writes: "Man is an organic being deficient" and he would be unsuitable for life in any natural environment and so must create a second nature, a world of replacement, artificially prepared and suited him, which can cooperate with its organic equipment deficient. You can say that it is biologically compelled to control nature. " The technique is not then something is added from outside but is already inherent in the very essence of man .
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