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.

“Of the ten most valuable quoted companies in the world, seven say they have plans to put deep-learning-based AI at the heart of their operations.”

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“Eventually, as the kinks are worked out, quantum machines will have a wide impact from scientific research to business. But there’s another area that could benefit from their problem-solving prowess too: Social impact.”

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So far, so good. But it appears that the view we hold about our life, our worldview, has a direct impact on our biology. We know that thinking positively may help improve the immune system. But research also shows that people who aim for pleasure (Hedonia) may have an impaired genetic profile, compared to those who aim for higher virtues (Eudaimonia). There is a distinction between these two terms and it is worth providing a definition here:

Hedonia is an exclusive search for pleasure and avoidance of discomfort. It may involve increased emphasis on eating well, drinking, dancing, playing, and generally enjoying simple pleasures in life. It is contentment, gratification, fun, merriment, satisfaction and, perhaps necessarily, a lack of motivation to search for a nobler aim in life. One may argue that hedonia involves a risk that leads to bad health due to a tendency to excesses (smoking, alcohol, coffee, sweets), a general inclination to avoid uncomfortable physical activity, and a lack of challenging cognitive effort. The risk of addiction may be increased. Erosion of social bonds become a possibility when a hedonist is more concerned about his/her own pleasure and is less sensitive to the needs of others.

Eudaimonia is a term reflecting the highest ‘intellectual good’. It is virtue plus excellence, superior ethical refinement, cognitive sophistication, as well as other qualities such as persistent motivation, wisdom, imagination, creativity, vision and a feeling of purpose. The term has been discussed by many ancient Greek philosophers particularly Aristotle and the Stoics. In modern times and in a wider sense, eudaimonia may be equated with meaningful technological hyperconnection, or ‘Intentional Evolution’, an attempt to constructively improve the human condition in all respects (including those relating to the wider universe). Hedonia is found both in animals and in humans, whereas eudaimonia is only found in humans.

The above descriptions deliberately avoid the mention of the term ‘happiness’. People may fulfil either hedonic or eudaimonic characteristics and still be happy or unhappy nevertheless. Although hedonia and eudaimonia are distinct concepts, both are philosophical notions of happiness.

It has been suggested that eudaimonic well-being is associated with increased volume of a specific part of our brain, the right insular cortex although it is not known if this increase is the cause or the result of eudaimonia. The insula has been implicated in higher abstract functions such as self-awareness, self-reflection, cognitive control and intentional, creative goal-directed behaviour.

Eudaimonia is influenced by genetic factors and not so much by the environment. In a classic paper, high eudaimonic well-being was associated with a decreased risk of depression, improved physical health, improved sleep patterns, a reduction of inflammation and stress markers, together with a lower risk of cardiovascular disease. By contrast, high hedonic well-being was not associated with any of these.

We know that the immune system may have an impact on social behaviour. In a study published yesterday, scientists have shown that a component of the immune system, namely interferon-γ, can control neuronal connectivity in areas of the brain which are implicated in social interactions. This is the new science of Social Genomics, which may help us understand the mechanisms involved in the interaction between our social and emotional self and our biology. Social Genomics study the influence of social factors such as loneliness, stress, conflict, cooperation, and interaction with technology, upon our genetic profile and gene expression. Scientists in social genomics have analysed gene expression in the white blood cells of healthy adults, and showed that those who fulfilled the hedonic criteria exhibited a higher expression of stress-related and inflammation-increasing factors. We know that stress and inflammation are implicated in ageing. In contrast, those people who fulfilled primarily the eudaimonic characteristics showed the opposite genetic features, namely a down-regulation of inflammatory markers and an improvement of certain immune factors. These findings were confirmed again. Although both hedonia and eudaimonia may contribute to a feeling of subjective well-being, it appears that eudaimonia is associated with a measurable health effect which is defined by objective genetic and biological characteristics.

This begs the question: Does ageing and early death have something to do with hedonism? And at the same time, is the pursuit of eudaimonia one of the prerequisites for long, healthy life? I addressed this issue from different perspectives in a blog and a paper. Over the past years I have argued that being meaningfully hyperconnected and searching for a nobler aim in life are characteristics associated with longevity (because such characteristics increase the information content of the individual and may improve cellular repair – the Indispensable Soma hypothesis).

Evolution tends to follow a trajectory defined by survival and, in the case of humans, it is biased towards achieving a higher common good, a stage which is better than the previous one. If this is the case, there should be conserved signalling pathways and other biological mechanisms which favour a continuation of survival AND the ability to contribute to the universal good. Merely seeking pleasure is seen, from an evolutionary perspective, as just surviving without the need to achieve anything higher. Thus, hedonia appears to be in conflict with the basic trajectory of evolution. In addition, there is another puzzling question: Why is eudaimonia found only in humans and not in other animals? If eudaimonia is a pathway that leads to an improvement in the human condition we may need to espouse it fully, in order to improve ourselves and achieve longer life as a result. In fact, it could be the ONLY path towards achieving extreme longevity. Waiting for others to come up with pills and treatments to ‘cure’ ageing, is just…hedonic, it reflects an avoidance of effort and unwillingness to deal with the matter ourselves.

So, here is a concept for debate: People who live within a cognitive ecosystem and actively pursue eudaimonic characteristics are likely to enjoy better health, and have increased chances of living longer, compared to those who merely seek personal pleasure. This makes sense from clinical, biological, evolutionary and philosophical standpoints.

Virtual Reality researchers, Jim Blascovich and Jeremy Bailenson, write in their book Infinite Reality; “[Cave art] is likely the first animation technology”, where it provided an early means of what they refer to as “virtual travel”.  You are in the cave, but the media in that cave, the dynamic-drawn, fire-illuminated art, represents the plains and animals outside—a completely different environment, one facing entirely the opposite direction, beyond the mouth of the cave.  When surrounded by cave art, alive with movement from flickering torches, you are at once inside the cave itself whilst the media experience surrounding you encourages you to indulge in fantasy, and to mentally simulate an entirely different environment.  Blascovich and Bailenson suggest that in terms of the evolution of media technology, this was the very first immersive VR. Both the room and helmet-sized VRs used in the present day are but a sophistication of this original form of media VR tech.

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