Imagining Postscience: Heidegger and Development Communication

Modernization, the dominant contemporary model of development, has technoscientific rationality as its base. Alternatively, development can be understood as the ascent of individuals and communities toward their own conceptions of the good life. Such an understanding of development, it is argued, cannot be communicated under technoscientific assumptions. Instead, under the light of Heidegger's critique of technoscience and his philosophy of communication, a postscientific perspective is invoked for communicating development as good life, less violent to human communities and the environment, and less monolithic in design. Postscience evokes the multiplicity of ways in which we seek credibility for our projects in opposition to the monistic conception of truth and meaning in the technoscientific paradigm. Exploiting Heidegger's understanding of the world-disclosive power of language, development communication is understood as disclosing the genuine possibilities for the good life, concealed in a people's world, in an authentic act of engagement between the people and the communicator of development.     

Green Symbolism in the Genetic Modification Debate

The character of the current controversy over geneticallymodified (GM) agriculture, typified by protesters' use of emotivesymbolism, has been largely inspired by the Green movement'snon-governmental organizations and political parties. This articleexplores the deeper philosophical and spiritual motivations of the Greenmovement, to inquire why it is implacably opposed to GM agriculture. TheGreen movement's anti-capitalism, exemplified by the hate-symbol statusof Monsanto as the company pioneering GM crops, is viewed within thewider context of alienation in the modern era. A complex of meanings isseen in Frankenstein as the focal symbol of GM protests, includingperceptions of risk, fears of the remixing of living identities seen ingenetic engineering, and resentment at the spiritual nihilism of thereduction of life to the digital code of DNA. By contrast, RobertGoodin's Green Theory of Value, which postulates the deep psychologicalimportance of nature in locating the self in a meaningful context largerthan ourselves, can explain the power of the Green symbol of thethreatened environment, Gaia. The advent of GM agriculture seems toimply that capitalism and technology can now enframe nature itself,leaving a world devoid of natural myth or meaning, with no escape fromthe alienation and nihilism of modernity. The central question posed forprotagonists of the GM debate is whether their agenda is based on thesepowerful but mythical conceptions of the environment, or whetherpreservation of the real environment is their primary ethic.     

Heidegger and Being at the Hanford Reservation: Standing Reserve,Enframing, and Environmental Communication Theory

This essay examines the potential of Heidegger's phenomenology as a foundation for environmental communication theory, emphasizing his critiques of modern science, technology, humanism, and metaphysics. A phenomenological approach to environmental communication provides resources for recognizing metaphysical assumptions that endanger both humans and nature. The Hanford nuclear reservation serves as an illustrative text, exemplifying Heidegger's reading of nuclear energy as a culmination of both Western metaphysics and the instrumental stance that he calls “enframing.” In Heidegger's view, the ordering and control accomplished through enframing obscures the mutually constitutive relationship between humans and nature, and in doing so, diminishes the possibilities for authentic human existence. The chapter examines how both representational and constitutive models of communication contribute to those conditions, and adopts a set of concepts from Heidegger's phenomenology as a foundation for an alternative, “bounded constitutive” model.