The present generation has witnessed a rare phenomenon during one’s life: the rise of a new civilization. Fueled by the global-minded elite who influenced and controlled the comprehensive economic policies and strategies, a new wave of globalization has emerged. Targowski (2014) defined “global civilization” as the following:

“Global Civilization is a large Global Society living in integrated horizontally whole or partial spaces of contemporary, autonomous civilizations as a fuzzy reification (invisible-visible) which is not a part of the larger one and exists over an extended period of time.”

For Targowski, this new global civilization is characterized by an advanced global culture, a “wealth and power-driven global business religion,” and global societal values based on shared knowledge systems.

In fact, Information Communication Technologies (ICT) provoked a shift in the postindustrial societal modus apredi through shifting the economy from a product-based to a service-based economy. It also transformed a theoretical based knowledge into a technological based experience based on smart machines, and thus, the global Civilization continues to emerge and evolve following the technological evolution as well as the economic trends. Consequently, such an evolution affected the global elite’s orientations who transformed from a colonial minded elite to a technological, information-minded elite [1]. 

Other scholars attributed global Civilization’s evolution to the Internet, which induced the globalization waves to transform societies into a globalized society. Nonetheless, the contemporary global society Consists of many sub-societies whereby many are virtual. In this context, Muzaffari argued that the Internet was the precursor for the creation of a “Web Culture,” bringing together individuals from various “conventional cultures” to share new common terminology, rules, and principles [2]. Furthermore, Castells claimed that the Internet processed a kind of “individuation” due to the decline of the community’s physical dimensions and ascription. Nonetheless, Castells emphasized that “individualism” did not isolate individuals. On the contrary, he demonstrated that “individualism” gave birth to a new social construction based on individuals’ quest for like-minded people who shared the same values, agendas, philosophies, and interests [3], among which space was consecrated a considerable part. 

In the cradle of the new global societal construct, network technologies have brought together individuals from different parts of the world around their shared interest in space exploration, which has become an indivisible part of the Global Civilization’s culture. In fact, from time immemorial, humankind has been inspired by space as he looked up to the “heavens” and questioned his place in the universe. Furthermore, when addressing the critical space’s impact on the global cultural and intellectual life, Stephen Hawking argued that narrowing the human’s attention to “terrestrial” issues would limit the human spirit [4]. 

History also demonstrates that humankind’s interest in space is not a new phenomenon [5]. By nature, man pursues his endeavors to explore new dawns, despite the motives propelling his risky ventures that evolved with his evolution [6]. Ignited by Yuri Gagarin’s spacewalk and Neil Armstrong’s first steps on the moon, human prospects on space travel have unleashed unlimited possibilities on the humankind’s expansion beyond the Earth’s boundaries. 

Thus, space has not only impacted the global culture. It created a shift from a mere inspirational driver and curiosity feeder on existential questions to a space race by which the quest of human expansion beyond what was previously called the “last frontier” is closer than imagined. A paradigm shift gave birth to new space endeavors. Thus, from being contained in the hands of the United States and the former Soviet Union, space exploration has witnessed an unprecedented transformation. Consequently, a fierce race is evolving in which new actors have become active participants [7].

Therefore, the inspirational culture ignited around space, in the cradle of the new global civilization, induced humankind to realize further complex developments in the space field. The gradual proliferation of space activities in communication, technological and scientific research, defense and intelligence, surveillance, command, and control, grew to revolutionize man’s intervention into the space dominion [8]. “New Space” has transformed space from what was once called “The Last Frontier” into “The New Frontier,” where an unprecedented business-driven dynamic of a global space sector emerged to form what economists called a “New Space Ecosystem” [9]. 

As a consequence of the “New space” race, humankind’s exploration and use of space have been taken to a new level, and thus, the global space sector contributed to the socio-economic development addressed by the author in various articles and conferences.

Note: The use of the above pictures falls under the scope of “fair use” doctrine.

References 

[1] Targowski, Andrew From Globalization Waves To Global Civilization, Comparative Civilizations Review (CCR) 70:70 (2014):73–89. <https://scholarsarchive.byu.edu/ccr/vol70/iss70/7>. (Accessed on February 27, 2020). 

[2] Mozaffari, Mehdi, Civilization, And Globalization In A World Of Turmoil, Glocalism: Journal Of Culture, Politics And Innovation (JCPI) (2019):1–12, p 10. DOI: 10.12893/gjcpi.2019.1.5

<https://glocalismjournal.org>. (Accessed on February 27, 2020).

[3] Castells, Manuel. 2014. « The Impact Of The Internet On Society: A Global Perspective.» In Change: 19 Key Essays On How The Internet Is Changing Our Lives. 2014: BBVA’s annual series. Sixth Edition: at 127.

[4] Hawking, Stephen « Foreword to The Physics of Star Trek.» In Lawrence M. Krauss, ed., The Physics of Star Trek. 2007: Basic Books. 

[5] Cousins, Norman, Philip Morrison, James Michener, Jacques Cousteau, Ray Bradbury, Why Man Explores, California Institute of Technology Symposium, Pasadena, July 2, 1976, California, NASA Educational Publication 123, Government Printing Office: Washington D. C., 1977. 

[6] Patenaude, Monique, What Drives Humans To The Unknown?, Stewart Weaver Surveys Exploration Through the Ages, University of Rochester, 2015. <https://www.rochester.edu/newscenter/journeys-into-the-unknown-91212/>. (Accessed on February 29, 2020, 2020).

[7] Bockel, Jean Marie, The Future of The Space Industry, General Report of the Economic and Security Committee, North Atlantic Treaty Organization, NATO Parliamentary Assembly, NATO Publishing, NATO, 2018, p 1. 

[8] Jean Marie Bockel, The Future of The Space Industry, General Report of the Economic and Security Committee, North Atlantic Treaty Organization, NATO Parliamentary Assembly, NATO Publishing, NATO, 2018, p 1. 

[9] Iacomino, Clelia, Commercial Space Exploration: Potential Contributions of Private Actors to Space Exploration Programs, European Space Policy Springer Briefs in Applied Sciences and Technology Series, Vienna, 2019, Springer, p 3.

All religions have points of agreement concerning human toil and its relationship to the divine. This essay considers some of the Biblical and Hellenic parables of human origin, specifically the origins of human knowledge and instrumentality.

Here I want to present how knowledge and instrumentality are reported to originate with an act of mischief, specifically the theft of a divine artifact. My argument is that, although the possession of knowledge may be seen as a sin to be atoned for, the kind of atonement originally promoted may have simply been for us to apply our knowledge constructively in our lives. The concept of atoning for original sin (whether it is the Biblical or Hellenic sin) can then be justified with secular arguments. Everyone can agree that we retain the capacity for knowledge, and this means our atonement for the reported theft of such knowledge would simply rest with the use of the very same tool we reportedly stole.

The story of the titan Prometheus, from ancient Greek mythology, has been interpreted and reinterpreted many times. A great deal of writers and organizations have laid claim to the symbolism of Prometheus, including in modern times. [1] I would argue that too many writers diluted and over-explored the meaning of the parable by comparing everything to it, although this is not the focus of my essay. Greek mythology is notably weak on the subject of “good and evil” because it predates the Judeo-Christian propagation of their dualism, and this means most of the characters in Greek mythology can be defended or condemned without violating Hellenic theology. Prometheus as a mythic figure could be condemned from a Christian standpoint, because he seems strikingly similar to other scriptural characters engaged in a revolt against the divine. Yet the spirit of Prometheus and his theft has also been endorsed by people and organizations, such as the transhumanists who see him as an expression of the noblest human aspirations. [2]

The widely repeated version of the Prometheus story holds that Prometheus was a titan, a primordial deity who literally stole a sample of fire from Olympus and handed it down to humans. Prometheus was subsequently punished by the gods, who nailed him to a mountain and trapped him in a time-loop so that an eagle repeatedly ate his liver before it was regenerated to be eaten yet again. However, contrary to popular belief, the Prometheus parable is not mainly about the theft of fire but about the creation of the first man. According to Apollodorus’ Library dating from the First or Second Century AD:

“After he had fashioned men from water and earth, Prometheus also gave them fire, which he had hidden in a fennel stalk in secret from Zeus. But when Zeus learned of it, he ordered Hephiastos to nail his body to Mount Caucasos (a mountain that lies in Scythia). So Prometheus was nailed to it and held fast there for a good many years; and each day, an eagle swooped down to feed on the lobes of his liver, which grew again by night. Such was the punishment suffered by Prometheus for having stolen the fire, until Heracles later released him, as we shall show in our account of Heracles.” [3]

Immediately, you may be eager to identify the differences between this account of humanity’s creation and the Abrahamic accounts. For example, man is created by the thief, Zeus punishes the thief rather than man (it may seem), and the punishment of the thief is not portrayed as good, because ultimately the hero Heracles is destined to set Prometheus free again. However, the similarities are striking. Mankind is believed, in this parable, to be a source of trouble for the gods because mankind’s unique power derives from the violation and theft of divine power. We also encounter the apparent responsibility of women for the release of evil, found in the parable of Pandora, noted in the Library as being described by Hesiod as a “beautiful evil.” [4] Pandora (meaning women) was inflicted on men as the punishment for their possession of fire, which directly connects the tale of Pandora with the tale of Prometheus. We may speculate that Hesiod’s Pandora story contributed misogyny in the way some have argued that the Genesis account justifies misogyny. [5] However, such misogyny would defy the notion that Pandora, unlike men, was created by the gods [6] and was not punished by them…

The whole article has been reprinted at CLUBOF.INFO

By Harry J. Bentham - More articles by Harry J. Bentham

Originally published on March 4 in OCRT

Ray was a pioneer in software. He sold his company some time ago for a considerable amount of money. After this – during his quasi-retirement he got involved in coordinating medical relief missions to some of the most impoverished places on the planet, places such as Timbuktu in Africa.

The missions were simple – come to a place like Timbuktu and set up medical clinics, provide basic medicines and health care training and generally try and improve the health prospects of native peoples wherever he went.

Upon arriving in Timbuktu, Ray observed that their system of commerce was incredibly simple. Basically they had two items that were in commerce – goats and charcoal.

According to Ray they had no established currency – they traded goats for charcoal, charcoal for goats or labor in exchange for either charcoal or goats. That was basically it.

Ray told me that after setting up the clinic and training people they also installed solar generators for the purpose of providing power for satellite phones that they left in several villages in the region.

They had anticipated that the natives, when faced with an emergency or if they needed additional medicines or supplies would use the satellite phones to communicate these needs however this isn’t what ended up happening…

Two years after his initial visit to Timbuktu, Ray went back to check on the clinics that they had set up and to make certain that the people there had the medicines and other supplies that they required.

Upon arriving at the same village he had visited before Ray was surprised to note that in the short period of only two years since his previous visit things had changed dramatically – things that had not changed for hundreds, perhaps even thousands of years.

Principally, the change was to the commerce in Timbuktu. No longer were goats and charcoal the principal unit of currency. They had been replaced by a single unified currency – satellite phone minutes!

Instead of using the satellite phones to call Ray’s organization, the natives of Timbuktu had figured out how to use the phones to call out to neighboring villages. This enabled more active commerce between the villages – the natives could now engage in business miles from home – coordinating trade between villages, calling for labor when needed or exchanging excess charcoal for goats on a broader scale for example.

Of course their use of these phones wasn’t limited strictly to commerce – just like you and I, they also used these phones to find out what was happening in other places – who was getting married, who was sick or injured or simply to communicate with people from other places that were too far away to conveniently visit.

In other words, a civilization that had previously existed in a way that we would consider highly primitive had leapfrogged thousands of years of technological and cultural development and within the briefest of moments had adapted their lives to a technology that is among the most advanced of any broadly distributed in the modern world.

It’s a powerful reminder that in spite of our belief that primitive cultures are vastly different from us the truth is that basic human needs, when enabled by technology, are very much the same no matter where in the world or how advanced the civilization.

Perhaps we are not so different after all?