Gradually, step by step, with the advance of computer technology, real things are being replaced by images of things—pixels on a screen, Computer Generated Imagery, now 3-D printing… special earpieces enable us to talk to each other from miles away as we walk down the street. When I was growing up, people gesticulating and talking to themselves in public were called “mad” and we tended to avoid them. Now it is as common as those white wires dangling from our ears were a few years ago. Electronic spectacles, and no doubt before long implants directly into the brain, enable us to access the internet anywhere and anytime, superimposing a world of (largely) commercial information over the world perceived by our senses. Every twitch of the eyeball, everything we look at, will be recorded and analyzed to assist some giant corporation in selling something to us more effectively. The natural world has been replaced by something else—something “better” because more under human control (which always means, as C.S. Lewis would have pointed out, control by one small group of humans over the rest). Step by step, we are moving closer to the possibility of the complete erasure of the world our ancestors knew. Is that a bad thing, or is it just the next stage in evolution, as the Transhumanists insist? Not bad, just different.
presented to consciousness as input: that is, sensory “data.” The world may ultimately be broken down, not into atoms or elements or quanta of energy, but into something like “pixels” or units of information. These build up into the impressions of things that are the objects of our consciousness, constituting the other half of reality. (All of this was dramatized most effectively in The Matrix, a movie based on the old philosophical conundrum of the “brain in a vat.”)
These days we even have photographs of our saints—at least the most recent ones—which can be multiplied indefinitely. It is perfectly possible to make use of a mechanical reproduction to direct one’s prayer to the saint depicted. Holy pictures portray holy people. But even a photograph, which takes us close to the physical appearance of the saint during life, separates us from the saint at the same time. The saint is living now, in heaven, and it is the icon that connects us with that reality. The photo recalls the past, a moment in time now gone, the appearance not the reality.
The abstracted image is certainly an aspect of reality, and as such can function as a reminder of someone. In a photo album that’s all we are looking for. But in an iconostasis something else is needed. It is not just the image but the medium of delivery, the way it is produced, that matters.
This difference represents a change going on in our civilization—a detachment from tradition, from nature, from the body—that undermines our appreciation of the symbolic properties of the material world, and the sense of a sacramental cosmos. Would it be stretching things to compare this with the separation of means from ends in ethics? It does matter how we get where we are going.
The free online book-review journal Humanum has recently placed online a new issue on the theme “Technology in the Home.” If the impact of new technology on the upbringing of our children interests you, please visit the site and see what is available. There are no final answers, but there is plenty of food for thought.
The abstracted image is certainly an aspect of reality, and as such can function as a reminder of someone. In a photo album that’s all we are looking for. But in an iconostasis something else is needed. It is not just the image but the medium of delivery, the way it is produced, that matters.
The free online book-review journal Humanum has recently placed online a new issue on the theme “Technology in the Home.” If the impact of new technology on the upbringing of our children interests you, please visit the site and see what is available. There are no final answers, but there is plenty of food for thought.
