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The Struggle for a Human Future: 5G, Augmented Reality and the Internet of Things
With its wireless networks encompassing the globe, the Digital Revolution is altering the very fabric of our lives with alarming rapidity. New technologies are bringing about an ever closer union between human beings and machines, whilst at the same time transforming our planet into an increasingly hybrid 'cyber-physical' world.
The current rollout of fifth generation wireless communication networks, or 5G, is central to the project to create a global 'electronic ecosystem', in which we will be obliged to live. This will provide the basis for an all-pervasive Internet of Things, and the widespread integration of Augmented and Virtual Reality into human experience. But what genuine human needs will this serve? Does the planet really need to be made 'smart'? Will our health, and that of other living creatures, really be unaffected by exposure to escalating levels of electromagnetic radiation?
As we enter a new era of extreme technology, driven by a momentum that seems beyond the constraint of any spiritual or moral consideration, both human beings and nature face an unprecedented challenge. Jeremy Naydler argues that it is a challenge that can only be met through a re-affirmation of essential human values and the recovery of a sacred view of nature. From this grounding, we can work towards a truly human future that, rather than creating yet more pollution and toxicity, will bring blessing to the natural world to which we belong.
'Jeremy Naydler has become, in my judgement, one of the most interesting and original living writers in Britain.' – Professor Bruce G. Charlton, author of Addicted to Distraction
The current rollout of fifth generation wireless communication networks, or 5G, is central to the project to create a global 'electronic ecosystem', in which we will be obliged to live. This will provide the basis for an all-pervasive Internet of Things, and the widespread integration of Augmented and Virtual Reality into human experience. But what genuine human needs will this serve? Does the planet really need to be made 'smart'? Will our health, and that of other living creatures, really be unaffected by exposure to escalating levels of electromagnetic radiation?
As we enter a new era of extreme technology, driven by a momentum that seems beyond the constraint of any spiritual or moral consideration, both human beings and nature face an unprecedented challenge. Jeremy Naydler argues that it is a challenge that can only be met through a re-affirmation of essential human values and the recovery of a sacred view of nature. From this grounding, we can work towards a truly human future that, rather than creating yet more pollution and toxicity, will bring blessing to the natural world to which we belong.
'Jeremy Naydler has become, in my judgement, one of the most interesting and original living writers in Britain.' – Professor Bruce G. Charlton, author of Addicted to Distraction
- GenresNonfiction
148 pages, Kindle Edition
First published January 1, 2020
About the author
Jeremy Naydler
17 books28 followersJeremy Naydler, Ph.D., holds a doctorate in theology and religious studies, and is a philosopher, cultural historian and gardener who lives and works in Oxford, England. He has long been interested in the history of consciousness and sees the study of past cultures – which were more open to the world of spirit than our own predominantly secular culture – as relevant both to understanding our situation today and to finding pathways into the future
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February 9, 2021"Some years ago, on a trip to Australia, I was told the story of how, sometime in the 1920's, an aborigine who lived deep in the outback had his first encounter with modern civilization. He had apparently never been near a city or town and had managed to avoid having any significant contact with Europeans. Then one day he saw a cloud of dust in the distance coming slowly towards him. As it drew nearer he heard a sound that he had never before heard. It was a low growling sound, but not of any living creature. This sound did not express any quality of soul that he recognized. As the growing Thing moved closer, the Aborigine saw that it was not moving like any animal, but came straight towards him with an uncanny deliberateness. The Thing was entirely black, save for parts that flashed and gleamed in the sunlight. The Aborigine stood transfixed, unable to do anything other than watch with increasing trepidation as this noisome, brutish apparition approached him. When at last, full of menace, it loomed up in front of where he stood, belching smoke and fumes, he involuntarily went down on his knees, and in what we must presume was a paroxysm of absolute terror, he died." p. 9
"At about the same time as the aborigine has his confrontation with the motorcar, far away in Switzerland, at Bollingen on the edges of Lake Zurich, the renowned psychologist C.G. Jung built for himself a private retreat. It had no electricity or running water and no telephone. For heating, Jung himself chopped wood for the fireplace. Deliberately cutting out all of modern technology, Jung aimed to live as simply as possible at Bollingen, for only in this way could he reconnect with his 'true life'. p. 10
"According to the National Trust, in 2016 British children spent half the time their parents did playing outside. What were they doing instead? They were watching films or playing computer games. How, then, can we expect them to grow up caring about their fellow creatures in the wild, caring about frogs and birds, squirrels and foxes, mountains, rivers, wild flowers and forests? The consequences of spending more and more time online is that people's knowledge of, sensitivity towards, and ability to relate to, nature also diminishes. The more we become 'digital citizens', the less we feel ourselves to be citizens of the natural world."
"The danger of machine-generated virtual worlds is that the human being is seduced by a counterfeit realm of images - a counterfeit mundus imaginalis - that does not open to any numinous content. Instead, people become lost in materialistic fantasies of buying and selling dream houses on virtual asteroids or dressing their virtual alter ego in clothing that they probably would not themselves ever dare to actually wear. No doubt many also give in to the temptation to virtually do all sorts of illicit things that they would not do in real life."
"One question we can repeatedly ask our selves is: Is what I am doing coming fully from myself, or am I acting under the influence of thoughts, desires and motivations stimulated in me by the machine? For the sake of maintaining our own freedom, we need to keep establishing and re-establishing our experience of what is truly 'I', in the higher sense of the word, and what is 'not-I'. If, as seems inevitable, in the future the pressure intensifies to integrate more closely with machines, this is an essential criterion to bring to every decision concerning our relationship to new technologies." pp. 27-28
"We meet this side of the polarity in the philosophy of scientific reductionism in which there is flintlike opposition to any view of the world that acknowledges the reality of the spirit. From seventeenth century mechanistic philosophers like Thomas Hobbes to mid-twentieth century scientists like Jacques Monod, and more recently Richard Dawkins, one detects an almost religious anti-religious fervour in their determination to prove that there is nothing more to life than physical processes. The desire to explain everything without recourse to God was one of the driving forces behind the scientific revolutions, succinctly expressed by the eighteenth century mathematician and physicist Laplace when, in conversation with Napoleon, he is said to have declared that God was 'an unnecessary hypothesis'." p.40
"Through the eye, the human soul engages with the world. If what appears before it is permanently hardwired, so that what appears before it is electronically mediated, this will effectively draw a curtain across the window of the soul. And then we must expect the more delicate faculties of the soul to shrivel up for lack of light; for the light that we draw on for illumination of the inner life is precisely the light that the electronic interface shuts out." p. 54
"Equipped with wearable computing devices, and armed with the appropriate dedicated software programmes, those who wear them will be able to lay claim to information about objects, creatures and perhaps other people in their immediate environment, otherwise inaccessible to those who are not so equipped. This is not because they will have developed a personal relationship to them, but because their wearable computer will have given them the power to access relevant information held on an electronic database." p.57
"It has been estimated that in urban areas the average ambient power density of radiofrequency radiation is one thousand billion times (i.e. one followed by twelve zeros) the natural background levels. Another estimate puts the figure for frequencies in the 1 GHz band at ten billion billion times (ten followed by eighteen zeros) greater than natural levels. To make any sense of such figures is almost impossible. It is hard enough to imagine what a hundred times greater than natural levels might mean, let alone ten billion billion! But, if nothing else, it signals the need for us to wake up to the possible consequences that such high exposure levels might have. Our natural environment and all the creatures that are part of it, including of course ourselves, are now obliged to live within an atmosphere that has, beginning with the first radio wave broadcasts in the 1920s, become radically altered from how it used to be before radio and wireless communication began. If it is now permeated with a diverse range of high frequency radio waves, which exceed natural levels of electromagnetic radiation by a factor that is unimaginably high, then why should we assume that this is perfectly harmless and is not going to have an adverse effect on us and other living organisms - especially when so much evidence points to the existence of such effects?" p. 59
"We know the air is there because we breathe it in and out, and our lives utterly depend on it from moment to moment. But we are inclined to forget that our clever wireless devices can only be so clever because every time they link us to the internet or allow us to make a call, they are 'inhaling' and 'exhaling' an electrified atmosphere that we have artificially engendered for them." p.59
"It is also of particular relevance that Steiner in the same lecture as the one referred to above, which was given just one year after the first national radio broadcasts commenced in Germany, singled out radiant electricity as affecting the ability of human beings to think, dampening down human intelligence. Loss of memory, poor concentration, reduced attention spans and reduced cognitive function are all effects that have consistently been associated with exposure to radio frequency radiation, as has Alzheimer's disease. This, it would appear, is the price being exacted from human beings for the establishment of an electromagnetically based 'Central Nervous System for Earth'. p.61
"Let us suppose that in the next decade smartglasses become as popular as smartphones are today. Knowing that this is another incremental step towards the eventual biological integration of computer technology, would you be prepared to take a stand and say , 'This is far enough, I will not wear smartglasses'? Or would you be inclined to think that, because we can take the smartglasses off, this still falls short of biological integration, and so is acceptable? Here is a choice that we all are likely to have to make very soon.
But as the evidence mounts that radio frequency and microwave radiation are killing trees in urban environments, are a major contributing factor to the collapse of bee colonies, are a cause of the decline in sparrows as well as affecting the breeding success of other birds, induce deformities in amphibians and cancer in rodents, and so on and on, not to mention making life on the planet intolerable for the roughly 3% or more of the population who suffer from electro-hypersensitivity, should we not also question our use of WiFi and smartphones too?" p. 65
"But to understand it in a more rounded way, we should also consider what effects the new electromagnetic mesh will have on the Earth's living creatures, many of which are attuned to the wider cosmos and to the subtle influences that stream towards the Earth from the planets and starts." p. 69
"Some communications satellites orbit as high as 22,200 miles (so-called geostationary orbit), but orbital paths of the new satellite constellations will be mainly in the ionosphere, with some further out in lower reaches of the magnetosphere. Since the sole purpose of these satellites is to blanket the Earth in electromagnetic radiation, there is a strange irony in their being located within the greater Earth organism's protective mantles. For the purpose of these protective mantles is to ward off harmful electromagnetic radiation from the cosmos. To introduce radiation-emitting satellites into the Earth's protective sheaths seems like an act of deliberate sabotage, but presumably this is not the intention, even though it will be the undoubted effect of the new satellite net." pp. 26-70
"Greater quantities of data-transfer and reduction in latency also allow for a greater seamlessness between our experience of computer-generated virtual content and our perceptions of objects in the real world, as is required in Augmented Reality applications. Greater seamlessness means that we more effortlessly inhabit the natural and electronic worlds simultaneously, as if they were a single reality." p. 73
On robot pollinators: "In this one example, the deeper purpose of the electronic ecosystem is laid bare. It will enable intelligent machines, or machine-organism hybrids to usurp natural organisms. Be assured that robot bees will become ever more 'bee-like', as their design gradually improves. No doubt they will be deemed to be far more efficient than old-fashioned biological bees. We must wake up to the fact that the technological revolution that we are currently living through goes beyond the extension of our control over natural: it is aiming at the replacement of nature with a fully technologized planet." p. 76
"Andrei Pakhmov's 1997 review of this research concluded that the biological effects were by no means simply thermal. Organisms as humble as algae, yeast and bacteria, as well as higher plants are sensitive to millimetre waves, which can have the effect both of inhibiting and also stimulating growth depending on the exact frequency, power of the signal and exposure time. With animals, including human beings, it is the surface areas of skin and eyes that are most vulnerable to millimetre waves. Exposure of the skin can lead to knock-on effects such as heart arrhythmia, which was induced in both frogs and rats from exposure of the skin to millimetre waves in areas remote from the heart. Other negative effects include infertility, compromised immune system and cataracts. All of the foregoing effects on animals are likely to human beings - but the decisive experiment is the global rollout of 5G itself - an experiment in which we shall all be obliged to participate." pp. 77-78
"As well as its ability to concentrate power in focused beams, phased array technology has a further complicating factor. Either side of the main beam, the time intervals between the pulses are different from the time intervals between those of the main beam, but they may overlap each other in such a way as to produce extremely rapid changes in the electromagnetic field. This can have a particularly detrimental effect on living organisms, because instead of the radiation decaying when it is absorbed into living tissue, it can be re-radiated within the body. The moving charges streaming into the body effectively become antennas that re-radiate the electromagnetic field and send it deeper into the organism. These re-radiated waves are known as 'Brillouin precursors', named after the French physicist Leon Brillouin, who first described them in 1914. In 2002, a distinguished American researcher who specialized in Brillouin precursors warned that they can have a highly damaging impact on cells within the body, by including a change in electrostatic potential across cell membranes." p. 78
"In 2018, The Guardian published an article citing research, which showed that while 67% of independently-funded studies found a biological effect of exposure to Radio Frequency radiation, only 28% of industry-funded study did." p. 80
"In the current drive to establish a global electronic intelligence, or Global Brain, it is not hard to see the preconditions of electronically supercharged totalitarian states (or a World Government), with unprecedented control over the minutiae of individuals' lives. To step out of line by enacting a truly free initiative may be to risk economic or social exclusion..." p. 85
"The idea that thought and light are intimately connected goes back a long way. Perhaps not surprisingly, we find it in Plato, who saw that they are really one and the same entity manifesting outwardly as light, and inwardly as thought or human intelligence (nous)." p. 97
"Thus the light we experience in the world around us is permeated with thought. If we were to ask what is the thought-content that the light holds, philosophers in ancient and medieval times would answer: the light holds the archetype that makes it what it is - is intrinsically luminous." p.98
"At about the same time as the aborigine has his confrontation with the motorcar, far away in Switzerland, at Bollingen on the edges of Lake Zurich, the renowned psychologist C.G. Jung built for himself a private retreat. It had no electricity or running water and no telephone. For heating, Jung himself chopped wood for the fireplace. Deliberately cutting out all of modern technology, Jung aimed to live as simply as possible at Bollingen, for only in this way could he reconnect with his 'true life'. p. 10
"According to the National Trust, in 2016 British children spent half the time their parents did playing outside. What were they doing instead? They were watching films or playing computer games. How, then, can we expect them to grow up caring about their fellow creatures in the wild, caring about frogs and birds, squirrels and foxes, mountains, rivers, wild flowers and forests? The consequences of spending more and more time online is that people's knowledge of, sensitivity towards, and ability to relate to, nature also diminishes. The more we become 'digital citizens', the less we feel ourselves to be citizens of the natural world."
"The danger of machine-generated virtual worlds is that the human being is seduced by a counterfeit realm of images - a counterfeit mundus imaginalis - that does not open to any numinous content. Instead, people become lost in materialistic fantasies of buying and selling dream houses on virtual asteroids or dressing their virtual alter ego in clothing that they probably would not themselves ever dare to actually wear. No doubt many also give in to the temptation to virtually do all sorts of illicit things that they would not do in real life."
"One question we can repeatedly ask our selves is: Is what I am doing coming fully from myself, or am I acting under the influence of thoughts, desires and motivations stimulated in me by the machine? For the sake of maintaining our own freedom, we need to keep establishing and re-establishing our experience of what is truly 'I', in the higher sense of the word, and what is 'not-I'. If, as seems inevitable, in the future the pressure intensifies to integrate more closely with machines, this is an essential criterion to bring to every decision concerning our relationship to new technologies." pp. 27-28
"We meet this side of the polarity in the philosophy of scientific reductionism in which there is flintlike opposition to any view of the world that acknowledges the reality of the spirit. From seventeenth century mechanistic philosophers like Thomas Hobbes to mid-twentieth century scientists like Jacques Monod, and more recently Richard Dawkins, one detects an almost religious anti-religious fervour in their determination to prove that there is nothing more to life than physical processes. The desire to explain everything without recourse to God was one of the driving forces behind the scientific revolutions, succinctly expressed by the eighteenth century mathematician and physicist Laplace when, in conversation with Napoleon, he is said to have declared that God was 'an unnecessary hypothesis'." p.40
"Through the eye, the human soul engages with the world. If what appears before it is permanently hardwired, so that what appears before it is electronically mediated, this will effectively draw a curtain across the window of the soul. And then we must expect the more delicate faculties of the soul to shrivel up for lack of light; for the light that we draw on for illumination of the inner life is precisely the light that the electronic interface shuts out." p. 54
"Equipped with wearable computing devices, and armed with the appropriate dedicated software programmes, those who wear them will be able to lay claim to information about objects, creatures and perhaps other people in their immediate environment, otherwise inaccessible to those who are not so equipped. This is not because they will have developed a personal relationship to them, but because their wearable computer will have given them the power to access relevant information held on an electronic database." p.57
"It has been estimated that in urban areas the average ambient power density of radiofrequency radiation is one thousand billion times (i.e. one followed by twelve zeros) the natural background levels. Another estimate puts the figure for frequencies in the 1 GHz band at ten billion billion times (ten followed by eighteen zeros) greater than natural levels. To make any sense of such figures is almost impossible. It is hard enough to imagine what a hundred times greater than natural levels might mean, let alone ten billion billion! But, if nothing else, it signals the need for us to wake up to the possible consequences that such high exposure levels might have. Our natural environment and all the creatures that are part of it, including of course ourselves, are now obliged to live within an atmosphere that has, beginning with the first radio wave broadcasts in the 1920s, become radically altered from how it used to be before radio and wireless communication began. If it is now permeated with a diverse range of high frequency radio waves, which exceed natural levels of electromagnetic radiation by a factor that is unimaginably high, then why should we assume that this is perfectly harmless and is not going to have an adverse effect on us and other living organisms - especially when so much evidence points to the existence of such effects?" p. 59
"We know the air is there because we breathe it in and out, and our lives utterly depend on it from moment to moment. But we are inclined to forget that our clever wireless devices can only be so clever because every time they link us to the internet or allow us to make a call, they are 'inhaling' and 'exhaling' an electrified atmosphere that we have artificially engendered for them." p.59
"It is also of particular relevance that Steiner in the same lecture as the one referred to above, which was given just one year after the first national radio broadcasts commenced in Germany, singled out radiant electricity as affecting the ability of human beings to think, dampening down human intelligence. Loss of memory, poor concentration, reduced attention spans and reduced cognitive function are all effects that have consistently been associated with exposure to radio frequency radiation, as has Alzheimer's disease. This, it would appear, is the price being exacted from human beings for the establishment of an electromagnetically based 'Central Nervous System for Earth'. p.61
"Let us suppose that in the next decade smartglasses become as popular as smartphones are today. Knowing that this is another incremental step towards the eventual biological integration of computer technology, would you be prepared to take a stand and say , 'This is far enough, I will not wear smartglasses'? Or would you be inclined to think that, because we can take the smartglasses off, this still falls short of biological integration, and so is acceptable? Here is a choice that we all are likely to have to make very soon.
But as the evidence mounts that radio frequency and microwave radiation are killing trees in urban environments, are a major contributing factor to the collapse of bee colonies, are a cause of the decline in sparrows as well as affecting the breeding success of other birds, induce deformities in amphibians and cancer in rodents, and so on and on, not to mention making life on the planet intolerable for the roughly 3% or more of the population who suffer from electro-hypersensitivity, should we not also question our use of WiFi and smartphones too?" p. 65
"But to understand it in a more rounded way, we should also consider what effects the new electromagnetic mesh will have on the Earth's living creatures, many of which are attuned to the wider cosmos and to the subtle influences that stream towards the Earth from the planets and starts." p. 69
"Some communications satellites orbit as high as 22,200 miles (so-called geostationary orbit), but orbital paths of the new satellite constellations will be mainly in the ionosphere, with some further out in lower reaches of the magnetosphere. Since the sole purpose of these satellites is to blanket the Earth in electromagnetic radiation, there is a strange irony in their being located within the greater Earth organism's protective mantles. For the purpose of these protective mantles is to ward off harmful electromagnetic radiation from the cosmos. To introduce radiation-emitting satellites into the Earth's protective sheaths seems like an act of deliberate sabotage, but presumably this is not the intention, even though it will be the undoubted effect of the new satellite net." pp. 26-70
"Greater quantities of data-transfer and reduction in latency also allow for a greater seamlessness between our experience of computer-generated virtual content and our perceptions of objects in the real world, as is required in Augmented Reality applications. Greater seamlessness means that we more effortlessly inhabit the natural and electronic worlds simultaneously, as if they were a single reality." p. 73
On robot pollinators: "In this one example, the deeper purpose of the electronic ecosystem is laid bare. It will enable intelligent machines, or machine-organism hybrids to usurp natural organisms. Be assured that robot bees will become ever more 'bee-like', as their design gradually improves. No doubt they will be deemed to be far more efficient than old-fashioned biological bees. We must wake up to the fact that the technological revolution that we are currently living through goes beyond the extension of our control over natural: it is aiming at the replacement of nature with a fully technologized planet." p. 76
"Andrei Pakhmov's 1997 review of this research concluded that the biological effects were by no means simply thermal. Organisms as humble as algae, yeast and bacteria, as well as higher plants are sensitive to millimetre waves, which can have the effect both of inhibiting and also stimulating growth depending on the exact frequency, power of the signal and exposure time. With animals, including human beings, it is the surface areas of skin and eyes that are most vulnerable to millimetre waves. Exposure of the skin can lead to knock-on effects such as heart arrhythmia, which was induced in both frogs and rats from exposure of the skin to millimetre waves in areas remote from the heart. Other negative effects include infertility, compromised immune system and cataracts. All of the foregoing effects on animals are likely to human beings - but the decisive experiment is the global rollout of 5G itself - an experiment in which we shall all be obliged to participate." pp. 77-78
"As well as its ability to concentrate power in focused beams, phased array technology has a further complicating factor. Either side of the main beam, the time intervals between the pulses are different from the time intervals between those of the main beam, but they may overlap each other in such a way as to produce extremely rapid changes in the electromagnetic field. This can have a particularly detrimental effect on living organisms, because instead of the radiation decaying when it is absorbed into living tissue, it can be re-radiated within the body. The moving charges streaming into the body effectively become antennas that re-radiate the electromagnetic field and send it deeper into the organism. These re-radiated waves are known as 'Brillouin precursors', named after the French physicist Leon Brillouin, who first described them in 1914. In 2002, a distinguished American researcher who specialized in Brillouin precursors warned that they can have a highly damaging impact on cells within the body, by including a change in electrostatic potential across cell membranes." p. 78
"In 2018, The Guardian published an article citing research, which showed that while 67% of independently-funded studies found a biological effect of exposure to Radio Frequency radiation, only 28% of industry-funded study did." p. 80
"In the current drive to establish a global electronic intelligence, or Global Brain, it is not hard to see the preconditions of electronically supercharged totalitarian states (or a World Government), with unprecedented control over the minutiae of individuals' lives. To step out of line by enacting a truly free initiative may be to risk economic or social exclusion..." p. 85
"The idea that thought and light are intimately connected goes back a long way. Perhaps not surprisingly, we find it in Plato, who saw that they are really one and the same entity manifesting outwardly as light, and inwardly as thought or human intelligence (nous)." p. 97
"Thus the light we experience in the world around us is permeated with thought. If we were to ask what is the thought-content that the light holds, philosophers in ancient and medieval times would answer: the light holds the archetype that makes it what it is - is intrinsically luminous." p.98
January 28, 2022
Naydler weaves data into a story. His prescription is so simple it's apt to be over-looked; don't.
September 3, 2021
Parto de una idea inicial: la humanidad no debe perder el foco en su relación con la naturaleza. Una obviedad, desde este momento evolutivo. Dicho esto, soy tecnófilo, pero no ortodoxo. Hay que tener siempre en cuenta que toda implicación tecnológica conlleva una implicación de deontológica y filosófica. Y hasta aquí, es el único punto en el que coincido con Naydler. Pero como filósofo el autor no apunta ni un solo principio que nos haga reflexionar sobre esa ambivalencia, propia de una sociedad compleja como en la que nos enmarcamos.
Por el contrario, el autor utiliza este trabajo como una soflama negacionista contra las posibilidades tecnológicas, mezcladas con arcanos posicionamientos religiosos y neoluditas apoyados sobre trabajos publicados en revistas académicas, y en los cuales en muchos de ellos no hay una mayoría científica que los avale.
Las mezcolanzas de viejas historias religiosas,leyendas y ese revisionismo de Jung en una perorata en la que identifica el alma, como algo tan solo aprehensible desde el terreno de la religión y la tecnología y todo lo que representa como un "invento" diabólico suena más a superchería carpetovetónica que a un intento de avisar sobre los problemas del descurrir tecnológico en nuestra sociedad.
Un libro más propio de una secta religiosa que de una persona supuestamente crítica con el marco tecnológico actual y sus posibles ramificaciones.
Si quieren saber sobre estas cuestiones lean a Ignacio Latorre, Antonio Diéguez, Luc Ferry o Éric Sadin.
No pierdan el tiempo con este panfleto.
Por el contrario, el autor utiliza este trabajo como una soflama negacionista contra las posibilidades tecnológicas, mezcladas con arcanos posicionamientos religiosos y neoluditas apoyados sobre trabajos publicados en revistas académicas, y en los cuales en muchos de ellos no hay una mayoría científica que los avale.
Las mezcolanzas de viejas historias religiosas,leyendas y ese revisionismo de Jung en una perorata en la que identifica el alma, como algo tan solo aprehensible desde el terreno de la religión y la tecnología y todo lo que representa como un "invento" diabólico suena más a superchería carpetovetónica que a un intento de avisar sobre los problemas del descurrir tecnológico en nuestra sociedad.
Un libro más propio de una secta religiosa que de una persona supuestamente crítica con el marco tecnológico actual y sus posibles ramificaciones.
Si quieren saber sobre estas cuestiones lean a Ignacio Latorre, Antonio Diéguez, Luc Ferry o Éric Sadin.
No pierdan el tiempo con este panfleto.
August 27, 2021
De mi última lectura de Jeremy Naydler, me he quedado con varios conceptos como electropolución, como la tecnología ha creado una red que ha electrificado el planeta y como nos afecta a nuestra salud mental y física, además de la naturaleza. Por ejemplo a los insectos, las abejas se ven afectadas por las radiofrecuencias y la energía que se expande para crear las comunicaciones. Todo ello además va acompañado por un crecimiento exponencial de las tecnologías en nuestras vidas, a ello lo llamaremos el Totalitarismo electrónico o Sistema de sistemas.
Libro filosófico y científico, en un principio con las cuatro ideas sobre como nos afectan las nuevas tecnologías en una continua dependencia personal y social, la fragmentación psíquica que conlleva estar hipercomunicados, el peso cada vez mayor de lo virtual sobre lo real y nuestra transformación de humanos en ciborgs.
Aplicar todo eso a nuestra conciencia personal y colectiva un reto ético de presente-futuro.
Libro filosófico y científico, en un principio con las cuatro ideas sobre como nos afectan las nuevas tecnologías en una continua dependencia personal y social, la fragmentación psíquica que conlleva estar hipercomunicados, el peso cada vez mayor de lo virtual sobre lo real y nuestra transformación de humanos en ciborgs.
Aplicar todo eso a nuestra conciencia personal y colectiva un reto ético de presente-futuro.
This entire review has been hidden because of spoilers.
December 18, 2024
Tal vez tenga algunas ideas contradictorias en cuanto a uno de los conceptos que más me interesaron del libro que es el de los "Mundos interiores que no son nuestros" porque sólo se enfoca por ejemplo en mundos que fueron insertados en nosotros a través de la tecnología, por ejemplo en el cine que es el experimento que describe en el libro. Pero los mundos interiores que no son nuestros también son los mitos, son todas esas cosas que Naydler romantiza del pasado y ahí radica esa contradicción. A mí me encantaron muchas ideas de este libro. Pero la que más impacto tuvo fue esa. Ya que también eso puede describir a los sueños, sueños instaurados en nuestra psique y que sin embargo no son nuestros propiamente, pero entonces ¿Cuáles son de verdad nuestros?
August 12, 2021
Excellent read, logical flow and well researched. This book really makes you think about where the digital revolution is headed and whether we really need global 5G networks when the environment is at breaking point.
Displaying 1 - 6 of 6 reviews