Continuing with a frontal assault of our conceptions of the future in both their negative and positive modes I’d like to continue down the path from previous notes on John Michael Greer’s assessment for America and the world’s prospects (here). He ended his book telling us that Americans need a new vision, a new Dream, one “that doesn’t require promises of limitless material abundance, one that doesn’t depend on the profits of empire or the temporary rush of affluence we got by stripping a continent of its irreplaceable natural resources in a few short centuries“. Yet, he also warned us that “…nothing guarantees that America will find the new vision it needs, just because it happens to need one, and it’s already very late in the day. Those of us who see the potential, and hope to help fill it, have to get a move on“.1
Michio Kaku in his book Physics of the Future will offer what he terms an “insider’s view” of the future. I thought it ironic that he would pull the old trick of insider/outsider that opposes scientific authority to the folk-wisdom of the tribe, and assumes scientific knowledge has some greater privilege and access to the future than that of historians, sociologists, science fiction writer’s, and “futurologists” – who he gently removes from authority and truth, saying in his preface that they are all “outsiders” – “predicting the world without any firsthand knowledge of science itself” as if this placed them in a world of non-knowledge or folk-wisdom that could be left behind, as if they were mere children in a grown-ups world of pure scientific mystery that only the great and powerful “insider”, the scientist as inventor, investigator, explorer of the great mysteries of the universe could reveal.
Yet, in the very next paragraph after dismissing the folk-wisdom of the tribal mind, and bolstering the power of science and scientists he will ironically admit that “it is impossible to predict the future with complete accuracy”, that the best we can do is to “tap into the minds of scientists on the cutting edge of research, who are doing the yeoman’s work of inventing the future”.2 One notices that science is now equated with “invention” of the future, as if the future was a product or commodity that we are building in the factories of knowledge, both material and immaterial that will – as he terms it “revolutionize civilization”. Of course etymologically invention is considered “a finding or discovery,” a noun of action from the past participle stem of invenire to “devise, discover, find”. And as he uses the words “yeoman’s work” for scientists as inventors of the future we will assume the old sense of that as “commoner who cultivates his land”, or an “attendant in a noble household,” so that these new scientists are seen as laborers of the sciences producing for their masters, or the new nobility of the elite Wall-Street and Corporate Globalist machine.
(I will come back to the notion of the future as Invention in another essay in this series. What is the future? How do we understand this term? Is the future an invention, a discovery, a finding; or, is it rather an acceleration of the future as immanent in our past, a machinic power unfolding, or a power invading us from the future and manipulating our minds to deliver and shape us to its will? Time. What is this temporality? What is causality? Do we shape it or does it shape us? )
So in Kaku we are offered a vision of the future in alignment with the globalist vision of a corporatized future in which scientists are mere yeoman doing the bidding of their masters in inventing a future that they are paying for through the great profit making machine of capitalism. It’s not that his use of differing metaphors and displacements, derision of the outsider and ill-informed or folk-wisdom practices of historians, sociologists, science-fiction writers, and futurologists was in itself a mere ploy; no, its that whether consciously or unknowingly he is setting the stage, which on the surface appears so positive, so amiable, so enlightening and informing for a corporate vision of the future that is already by the virtue of a dismissal of its critics a done deal, a mere effort of unlocking through the power of “devices, inventions, and therapies”. Kaku is above all an affirmer of technologies dream, of science as the all-powerful Apollonian sun-god of enlightened human destiny that will revolutionize civilization.
I doubt this is the dream that John Michael Greer had in mind when he mentioned that we need a new American Dream. Or is it? For Greer there only the ultimate demise of the last two-hundred years of Fordism or the Industrial Age:
Between the tectonic shifts in geopolitics that will inevitably follow the fall of America’s empire, and the far greater transformations already being set in motion by the imminent end of the industrial age , many of the world’s nations will have to deal with a similar work of revisioning.(Greer, 276)
Yet, this is where Greer leaves it, at a stage of revisioning to come, of dreams to be enacted. He offers no dream himself, only the negative critique of existing dreams of the Fordist era utopias that have failed humanity and are slowly bringing about disaster rather than transformation.
Kaku on the other hand, whose works sell profitably, a man who has the ear of the common reader as well as the corporate profiteers seeks his own version (or theirs?) of the American Dream. Unlike his previous book Visions, which offered his vision of the coming decades; instead, this new one offers a hundred year view of technology and other tensions in our global world that as he tells it ominously “will ultimately determine the fate of humanity”.
I’ll leave it there for this post, and will take up his first book, Visions: How Science Will Revolutionize the 21st Century in my next post, then his Physics of the Future in the third installment.
1. Greer, John Michael (2014-03-17). Decline and Fall: The End of Empire and the Future of Democracy in 21st Century America . New Society Publishers. Kindle Edition.
2. Michio Kaku. Physics of the Future. (Doubleday, 2012)