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Paper short abstract:

The mythic-symbolic roots of Ernst Jünger’s interpretation of technology is mainly based on the Titan Prometheus, but also refers to the Giant Antaios. The comparison of these two myths leads to relevant theoretical conclusions, which involve the question of technology in the current age.

Paper long abstract:

Ernst Jünger’s seminal reflections on the question of technology has to be contextualized in a complex philosophical debate, which went through the whole Nineteenth Century, especially in the Konservative Revolution context. Jünger’s analysis of the problem of technology is nevertheless structured with a constant reference to myths and symbols.The anthropological Faustian dimension which Jünger has depicted as the key to understand mankind in the new century ("the Gestalt of the Worker"), is connected to the figure of Prometheus. This image, which is well known by jüngerian scholars, is worth considering also in the context of religious studies in order to understand the deep symbolical reasons why Jünger has chosen this image, which appears in all of his most relevant writings as the main lens through which to understand his age.

It is also to be pointed out that Jünger’s hermeneutical approach offers a rich analysis of the Greek myth of Titans, with the comprehension of the different spiritual patterns, which allows to distinguish, among the others, Prometheus from the giant Antaios. The latter is a fruitful symbol in order to propose a relation between the richness of the symbolic and metaphysical dimension and the evolution of the historical process, which will lead men to a new relation with technologies.

Although “the essence of technology is by no means anything technological” (Heidegger), and thus technology can’t be reduced to a mere instrument, it is possible to argue, as recently understood by the Chinese philosopher Yuk Hui, that technology can acquire a different essence in relation to the culture where it is manifested. Jünger’s understanding that Western modern technology represents a mythical archetype – Prometheus –, but that new technological archetypes can rise, could offer an interesting standpoint in order to reflect on the problem of technology in the current postmodern era.

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Paper short abstract:

In mythology Talos is depicted as a machine-like creature made of bronze. Created by Hephaestus, Talos has the task of protecting Crete. Eventually Talos perishes at the hands of Medea. Technology should not be venerated since it functions in service of humanity and technology is vulnerable.

Paper long abstract:

In Greek mythology Talos is depicted as a machine-like creature, called an automaton (self-moving creature) made of bronze. Talos is created by the god Hephaestus, the god of forging and industry. Talos is assigned the task of protecting the island of Crete. He has to patrol the island by walking around the island three times daily. When danger approaches Talos must protect the islanders by throwing rocks at the enemies. Eventually Talos perishes when under attack by the hero Jason assisted by the witch Medea. Medea exploits a weak point in the construction of Talos when a leak in his machinery is identified. When it comes to the place of technology in our current context, we can deduce principles from the myth of Talos: (a.) Talos is neither a god nor human. Although he has a supernatural origin he is not worshiped as divine. Talos is created with anthropomorphic characteristics but is not human. (b.) Talos receives the task to protect humans. He is serving humans to the benefit of humanity. (c.) Talos is vulnerable and can stop functioning and even stop existing. The myth of Talos can provide direction in our current context on how technology should be viewed: technology is an invention and not the inventor. Technology is functional and intended for human use to the benefit of humanity. Technology is vulnerable and can fail human needs. Myths can take on the status of divine inspired authoritarian prescriptive directives as to how human life should be. Myths can also be describing human fallibility on placing unfounded dependence on technology. In this regard myths can function as windows to the future or as a mirror of the past. A window opens up new possibilities and give hope and direction, whereas a mirror reflects reality, truth and flaws.

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Paper short abstract:

In my presentation, I will explore technology in the esoteric historical interpretations of the Finnish national epic Kalevala. Focusing on writings from prominent interwar theosophist W. Angervo I illustrate how imagining an advanced ancient past was used for patriotic-spiritual identity building.

Paper long abstract:

How people see the past is strongly associated with how they view themselves and their place in the world. History writing can be seen as an imaginative act where pieces of information are put into a narrative structure. This creative aspect opens possibilities for critical reinterpretations of official narratives of history. In my ongoing dissertation research, I study historical counter-narratives that are connected to modern spiritualities. I regard these alternative views concerning the past as reactions to their contemporary cultural milieu. One of my case studies examines Finnish theosophist Willie Angervo (1875–1938) and his views of history that challenge institutional Christianity and mainstream historical research of his time.

In my presentation, I will discuss how Angervo’s Kalevala-inspired writings of an ancient pagan past are used to construct and reinforce non-Christian national identity in a predominantly Christian nation that had fairly recently gained its independence. I focus especially on his visions of advanced Atlantean civilizations that are presented as the origins of many of Kalevala’s stories and precursors of modern Finnish people. Here Angervo also draws heavily from the Hindu Puranas and theosophical evolutionism of H.P. Blavatsky. He mentions for example magically made firearms, airships and mechanical sonic devices. The frequent use of magic is also depicted as a sign of knowledge and advancement that has been since forgotten.

Informed by Wouter J. Hanegraaff’s notion of historical imagination in itself as an important research object I will look into what a spiritually motivated historical narrative can tell us about the time and place of its writing. My focus on the alternative (in multiple senses) offers an interesting perspective to outline the dominant narratives that are being opposed.