The impact of technology on the inner life
“Dazzled by the brilliant achievements in science and technique, we have been deluded into believing that we are masters of the earth and our will the ultimate criterion of what is right and wrong. … We are impressed by the towering buildings of New York City. Yet not the rock of Manhattan nor the steel of Pittsburgh but the law that came from Sinai is their ultimate foundation.”
Heschel, Man is Not Alone (New York: Harpar & Row, Publishers, 1966 [1951]), pp. 39-40, 146-47.
Heschel, Man is Not Alone (New York: Harpar & Row, Publishers, 1966 [1951]), pp. 39-40, 146-47.
“There are no material wants that science and technology do not promise to supply. To stem the expansion of man’s needs, which in turn is brought about by technological and social advancement, would mean to halt the stream on which civilization is riding. Yet the stream unchecked may sweep away civilization, since the pressure of needs turned into aggressive interests is the constant cause of wars and increases in direct proportion to technological progress.”
Heschel, Man is Not Alone, p. 183.
Heschel, Man is Not Alone, p. 183.
“He who sets out to employ the realities of life as means for satisfying his own desires will soon forfeit his freedom and be degraded to a mere tool. Acquiring things, he becomes enslaved to them; in subduing others, he loses his own soul.”
Heschel, Man is Not Alone, p. 189.
Heschel, Man is Not Alone, p. 189.
QUESTIONS:
1. What is Heschel’s view on the impact of modern technology on our inner lives?
2. Some say the problem lies with technology. Others say the problem lies within us. How would Heschel describe the problem that we face and the role of technology in it?
3. How do you view the relationship between technology or specific technologies and inner life?
1. What is Heschel’s view on the impact of modern technology on our inner lives?
2. Some say the problem lies with technology. Others say the problem lies within us. How would Heschel describe the problem that we face and the role of technology in it?
3. How do you view the relationship between technology or specific technologies and inner life?
Religious practice and the cultivation of the inner life
“On the Sabbath, we live, as it were, independent of technical civilization: we abstain primarily from any activity that aims at remaking or reshaping the things of space. … In the tempestuous ocean of time and toil there are islands of stillness where man may enter a harbor and reclaim his dignity. The island is the seventh day, the Sabbath, a day of detachment from things, instruments and practical affairs, as well as of attachment to the spirit.”
Heschel, The Sabbath (New York: Farrar, Straus, and Giroux, 2005 [1951]), pp. 28-29.
Heschel, The Sabbath (New York: Farrar, Straus, and Giroux, 2005 [1951]), pp. 28-29.
“Inner liberty depends upon being exempt from domination of things as well as from domination of people. There are many who have acquired a high degree of political and social liberty, but only very few are not enslaved to things. This is our constant problem – how to live with people and remain free, how to live with things and remain independent.”
Heschel, The Sabbath, p. 89
Heschel, The Sabbath, p. 89
“This, then, is the answer to the problem of civilization: not to flee from the realm of space; to work with things of space but to be in love with eternity. Things are our tools; eternity, the Sabbath, is our mate. Israel is engaged to eternity. Even if they dedicate six days of the week to worldly pursuits, their soul is claimed by the seventh day.”
Heschel, The Sabbath, p. 48.
Heschel, The Sabbath, p. 48.
“All observance is training in the art of love. … the goal of all performing is in transforming the soul.”
Heschel, God in Search of Man (New York: Farrar, Straus and Giroux, 1955), pp. 307, 310.
Heschel, God in Search of Man (New York: Farrar, Straus and Giroux, 1955), pp. 307, 310.
QUESTIONS:
1. How would you describe the inner transformation that Heschel calls for?
2. How does the design of the Sabbath practice help inculcate a new attitude toward technology?
3. What is your reaction to Heschel’s claim that the purpose of all religious observance is to achieve spiritual ends?
1. How would you describe the inner transformation that Heschel calls for?
2. How does the design of the Sabbath practice help inculcate a new attitude toward technology?
3. What is your reaction to Heschel’s claim that the purpose of all religious observance is to achieve spiritual ends?
Piety as a foundation for making decisions about technology
“The pious man’s main interest is concern for the concern of God. … The most magnificent edifices, most beautiful temples and monuments of worldly glory are repulsive to him when they are built by the sweat and tears of suffering slaves, or erected through injustice and fraud. … The pious man regards the forces of nature, the thoughts of his own mind, life and destiny, as the property of God.”
Heschel, Man is Not Alone (New York: Harpar & Row, Publishers, 1966 [1951]), pp. 278, 283, 291.
Heschel, Man is Not Alone (New York: Harpar & Row, Publishers, 1966 [1951]), pp. 278, 283, 291.
“It is amazing how thoughtless modern man is of his responsibility in relation to his world. … Omnivorous in his desire, unrestrained in his efforts, tenacious in his purpose, he is gradually changing the face of the earth; and there seems to be none to deny him or challenge his eminence.”
Heschel, Man is Not Alone, pp. 289-90.
Heschel, Man is Not Alone, pp. 289-90.
“The prophet was an individual who said No to his society, condemning its habits and assumptions. … The prophet is a man who feels fiercely. … Behind his austerity is love and compassion for mankind. … The purpose of prophecy is to conquer callousness, to change the inner man as well as to revolutionize history.”
Heschel, The Prophets (New York: Harper & Row, Publishers, 1962), pp. xv, 5, 12, 17.
Heschel, The Prophets (New York: Harper & Row, Publishers, 1962), pp. xv, 5, 12, 17.
QUESTIONS:
1. How does piety provide an orientation from which to consider technology?
2. Why is it important for Heschel to say No to society, and how might this apply to technology?
1. How does piety provide an orientation from which to consider technology?
2. Why is it important for Heschel to say No to society, and how might this apply to technology?
Heschel takes a stand on the technology issues of his day
Space exploration and the race to the moon
“I believe that the elimination of poverty, fighting disease and above all fighting superstition, certainly has greater priority [than] another [satellite] … around the earth. … What is really involved is the matter of doing the right thing at the right time. … The fault lies with the complete neglect of developing the inner man … with our failure to cultivate man’s spiritual sensitivity or man’s sensitivity to the demands of the spirit. … Instead, we escape. Some escape to the moon. Others escape to irrelevant problems. … I would suggest that people stop being indifferent to evil, indifferent to dangers.”
Transcript of interview with Lillian Levy, April 2, 1963; in Abraham Joshua Heschel Papers, Human Rights Archive, Duke University, Box 275, Folder 7. An edited version of this interview appeared as “The Moral Dilemma of the Space Age,” in Heschel, The Insecurity of Freedom (New York: Schocken Books, 1972 [1966]), pp. 216-18.
“I believe that the elimination of poverty, fighting disease and above all fighting superstition, certainly has greater priority [than] another [satellite] … around the earth. … What is really involved is the matter of doing the right thing at the right time. … The fault lies with the complete neglect of developing the inner man … with our failure to cultivate man’s spiritual sensitivity or man’s sensitivity to the demands of the spirit. … Instead, we escape. Some escape to the moon. Others escape to irrelevant problems. … I would suggest that people stop being indifferent to evil, indifferent to dangers.”
Transcript of interview with Lillian Levy, April 2, 1963; in Abraham Joshua Heschel Papers, Human Rights Archive, Duke University, Box 275, Folder 7. An edited version of this interview appeared as “The Moral Dilemma of the Space Age,” in Heschel, The Insecurity of Freedom (New York: Schocken Books, 1972 [1966]), pp. 216-18.
Preventing disease and extending life
“I would say that, in the spirit of the Hebrew Bible … the primary obligation is to save life, regardless of quality: even the criminal deserves to be saved. … [Heschel also said that] no medicine can make man live for ever and ever. … Death is a radical refutation of man’s power and a stark reminder of the necessity to relate to a meaning which lies beyond the dimension of human time. Humanity without death would be arrogance without end. … Death refutes the deification and distorts the arrogance of man.”
Heschel, presentation and discussion, in Genesis of Sudden Death and Reanimation, ed. Vincenzo Lapiccirella (Florence: Marchi & Bertolli, 1970), pp. 541, 652-653; a portion of the above is in “Death as Homecoming,” in Heschel, Moral Grandeur and Spiritual Audacity, ed. Susannah Heschel (New York: Farrar, Straus and Giroux, 1996), p. 376.
“I would say that, in the spirit of the Hebrew Bible … the primary obligation is to save life, regardless of quality: even the criminal deserves to be saved. … [Heschel also said that] no medicine can make man live for ever and ever. … Death is a radical refutation of man’s power and a stark reminder of the necessity to relate to a meaning which lies beyond the dimension of human time. Humanity without death would be arrogance without end. … Death refutes the deification and distorts the arrogance of man.”
Heschel, presentation and discussion, in Genesis of Sudden Death and Reanimation, ed. Vincenzo Lapiccirella (Florence: Marchi & Bertolli, 1970), pp. 541, 652-653; a portion of the above is in “Death as Homecoming,” in Heschel, Moral Grandeur and Spiritual Audacity, ed. Susannah Heschel (New York: Farrar, Straus and Giroux, 1996), p. 376.
Automation, computers, and medical care
“If integration is not to be a move from the ghetto of Harlem to spiritual slums, if integration is to be more than mechanical and formal, we have to transform the fabric of society. What is needed is a spiritual revolution. … Technology is transforming our society continuously, industry is recklessly dynamic, yet our thinking is static. … [A]utomation is with us, and so is poverty, and unemployment. … It is the problem of jobs for the disemployed, dignity for those who are on relief, employment for the unskilled, the threat of automation, the curse of poverty, the blighted slums in our cities.”
Heschel, “The White Man on Trial,” in Heschel, The Insecurity of Freedom (New York: Schocken Books, 1972 [1966]), pp. 107, 109-110.
“If integration is not to be a move from the ghetto of Harlem to spiritual slums, if integration is to be more than mechanical and formal, we have to transform the fabric of society. What is needed is a spiritual revolution. … Technology is transforming our society continuously, industry is recklessly dynamic, yet our thinking is static. … [A]utomation is with us, and so is poverty, and unemployment. … It is the problem of jobs for the disemployed, dignity for those who are on relief, employment for the unskilled, the threat of automation, the curse of poverty, the blighted slums in our cities.”
Heschel, “The White Man on Trial,” in Heschel, The Insecurity of Freedom (New York: Schocken Books, 1972 [1966]), pp. 107, 109-110.
“Technology is growing apace. Soon the doctor may be obsolete. The data about the patient would be collected by camera and dictaphone, arranged by typists, processed into a computer. Diagnosis and treatment would be established by a machine, and who then would need doctors? … The doctor is not a dispenser of drugs, a computer that speaks. In treating a patient, he is morally involved. What transpires between doctor and patient is more than a commercial transaction …. The doctor is not only a healer of disease, he is also a source of emanation of the spirit of concern and compassion.”
Heschel, The Patient as a Person (1964), pp. 29, 33, 41, in Abraham Joshua Heschel Papers, Human Rights Archive, Duke University, Box 84, Folder 1. An expanded version of this talk appeared as “The Patient as Person,” in Heschel, The Insecurity of Freedom, pp 24-38.
Heschel, The Patient as a Person (1964), pp. 29, 33, 41, in Abraham Joshua Heschel Papers, Human Rights Archive, Duke University, Box 84, Folder 1. An expanded version of this talk appeared as “The Patient as Person,” in Heschel, The Insecurity of Freedom, pp 24-38.
QUESTIONS:
1. How do Heschel’s views about specific technologies reflect an orientation shaped by piety?
2. Heschel does not condemn all technologies, nor does he embrace all of them. How would you describe the range of Heschel’s views? What might be a common thread or common approach that Heschel is using when considering each of the technologies?
3. Religion, for Heschel, is in large part about shaping one’s inner life and character. What do you think is the contribution this can make to tackling problems related to technology? What else is needed?
1. How do Heschel’s views about specific technologies reflect an orientation shaped by piety?
2. Heschel does not condemn all technologies, nor does he embrace all of them. How would you describe the range of Heschel’s views? What might be a common thread or common approach that Heschel is using when considering each of the technologies?
3. Religion, for Heschel, is in large part about shaping one’s inner life and character. What do you think is the contribution this can make to tackling problems related to technology? What else is needed?
For further reading on Heschel and piety
Einat Ramon, “Abraham Joshua Heschel,” in Jewish Virtue Ethics, eds. Geoffrey D. Claussen, Alexander Green, and Alan L. Mittleman (Albany: SUNY Press, 2023), pp. 455-467.
Joseph Harp Britton, Abraham Joshua Heschel and the Phenomenon of Piety (London: Bloomsbury, 2013), esp. pp. 182-83, 202-13.
Einat Ramon, “Abraham Joshua Heschel,” in Jewish Virtue Ethics, eds. Geoffrey D. Claussen, Alexander Green, and Alan L. Mittleman (Albany: SUNY Press, 2023), pp. 455-467.
Joseph Harp Britton, Abraham Joshua Heschel and the Phenomenon of Piety (London: Bloomsbury, 2013), esp. pp. 182-83, 202-13.