Jared Diamond (1937 – )

Jared Mason Diamond (born September 10, 1937) is an American scientist and author best known for his popular science booksThe Third Chimpanzee (1991), Guns, Germs, and Steel (1997, awarded a Pulitzer Prize), Collapse (2005) and The World Until Yesterday (2012). Originally trained in physiology, Diamond’s work is known for drawing from a variety of fields, including anthropology, ecology, geography, and evolutionary biology. As of 2013, he is Professor of Geography at the University of California, Los Angeles… [+]: http://en.wikipedia.org/wiki/Jared_Diamond


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The confrontation with Gaia is imminent… (Bruno Latour)



“Geologists are beginning to use the term ANTHROPOCENE to designate the era of Earth’s history that extends from the scientific and industrial revolutions to the present day. These geologists see humanity as a force of the same amplitude as volcanoes or even plate tectonics. It is now before GAIA that we are summoned to appear: Gaia, the odd, doubly composite figure made up of science and mythology, used by certain specialists to designate the Earth that surrounds us and that we surround, the truly global Globe that threatens us even as we threaten it.

If I wanted to dramatize – perhaps overdramatize – the ambiance of my investigative project, I would say that it seeks to register the aftershocks of the MODERNIZATION FRONT just as the confrontation with Gaia appears imminent.

At all events, we shall not cure the Moderns of their attachment to their cherished theme, the modernization front, if we do not offer them an alternate narrative… After all, the Moderns have cities who are often quite beautiful; they are city-dwellers, citizens, they call themselves (and are sometimes called) “civilized”.

Why would we not have the right to propose to them a form of habitation that is more comfortable and convenient and that takes into account both their past and their future – a more sustainable habitat, in a way? Why would they not be at ease there? Why would they wander in the permanent utopia that has for so long made them beings without hearth or home – and has driven them for that very reason to inflict fire and bloodshed on the planet?

After all these years of wandering in the desert, do they have hope of reaching not the Promised Land but Earth itself, quite simply, the only one they have, at once underfoot and all around them, the aptly named Gaia?”

“An Inquiry into Modes of Existence: An Anthropology of the Moderns”
Harvard University Press, 2013. Translated by Catherine Porter.
Download e-book at Library Genesis.
Join: http://www.modesofexistence.org


Adam and Eve (Art by Alex Grey)

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(If you wanna skip the intro, Latour actually starts speaking at 12 min and 45 seconds.)

NIETZSCHE AND THE SHADOWS OF GOD – By Y. Yovel in “Dark Riddle: Hegel, Nietzsche and the Jews” (1998)


“Metaphysical fictions are involved in the central concepts and values of Western culture, which dominate and distort every individual’s life. (…) The whole network of epistemological and moral concepts in which we live expresses, in this respect, a psychology of escape and repression. In Nietzsche’s terms it is a fear of facing the truth, the cowardice of the person retreating before the abyss. Further, the system of rational fictions we project on the world enables us, the weak, to dominate the world in an imaginary way and thus express our will to power in a rather devious manner. In subjecting, as it were, the world to a network of rules and laws of our own invention, we establish our alleged superiority over it and subject the universe itself to our metaphysical illusions.

The Christian religion, even more than rationalistic science and morality, produces and offers a veil of mystification which serves human weakness, meekness, and the negation of life. Images of a transcendent god and a next world make real earthly life appear null and worthless; and by means of moral images of punishment and reward, divine Providence, a moral world order, conscience, repentance, and guilt feelings, men and women interiorize their hatred of life and become self-oppressed.

Though Nietzsche was called a nihilist, he himself regarded nihilism as his number one enemy. Genuine nihilism, he claims, resides in Christianity, whose essence is to deny life’s value, to opress life, and to fight against it. The ascetic ideal – the summit of spirituality in Christian eyes (and also in the eyes of the atheist Schopenhauer) – is to Nietzsche the greatest distortion of the spirit which Christianity propagates.” (pg. 108)

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the_gay_science_by_nietzsche_book_cover_v2_by_ruckenfigur-d5kx81y“This attempt at a radical critique, both in its roots and in its scope, is dramatically expressed in Nietzsche’s dictum about the death of God, and even more in his less well-known but more accurate exclamation in The Gay Science: ‘When will all these shadows of God cease to darken our minds? When will we complete our de-deification (*) of nature?’ (GS, 125)

(*) entogöttilicht, literally “freed of God”

Even after God’s death, his shadows still dominate the world. Hence the true role of philosophical criticism is to purge the world of the shadows of the dead God (GS, 108). These shadows are the vestiges of belief in a rational world, a cosmos ruled by a logos, the validity of the natural sciences, of the ‘pure’ laws of logic, the dominion of causality, and the cogency of the concepts of substance and identity. Modern natural science pretended to have banned God from the picture of nature, but has reinstated God’s shadows through the back door.

Philosophical rationalism and the belief in science are disguised versions of the old religious notion of a moral world order, and are likewise based on anthropomorphism – the projection of man’s wishes, needs, customs, and aspirations on the structure of the universe. (…) In contrast to Spinoza, for whom the world was saturated (because identical) with God, for Nietzsche the demand to grasp nature as ‘clear of God’ is the precondition for man to ‘become nature again’: that is, to be cured of decadence.” (pg. 112)

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“Life’s meaning is not something ready-made, by its mere existence, but is shaped through a process of self-overcoming. A precondition for this is the recognition that there are no objective meanings and values out there in the world, that the world is disrobed of God and his shadows. Therefore the test of the noble person – the “overman” which Nietzsche pretends to announce – lies in the question: ‘How much truth can be bear?’

Child Dionysus riding a tigress (Museum El Djem)

Child Dionysus riding a tigress (Museum El Djem)

Tearing away as many of his protective masks as he or she can, the Dionysian person is supposed to face a universe stripped of rational meaning and of all support by permanent values, and to be capable of converting this terrifying recognition into a new source of life’s power and even a new kind of joy. (‘Joyous knowing’ is, I think, a better rendering of Nietzsche’s famous ‘La Gaya Scienza’).

But what kind of knowing is this? It is certainly not merely a cognitive disposition; it is equally a self-commitment, a passion, a form of willing. It is a mode of recognition and realization, two words which imply taking a stand, performing an act, placing oneself in some firm position. The Dionysian person’s knowing is not the affirmation of a statement, nor even a simple disillusionment, but an act of the whole person which affirms a whole existentical ‘fate’ and accepts a certain way of living, which others would consider miserable, as a basis for joy and creativity.

The psychology of ordinary people is different. When facing hard truths, such people are liable to react by negating life, plunging into despair and nihilism, or running back to the consoling lap of illusion. Weak persons opt for optimism because they cannot overcome pessimism, whereas for the kind of person Nietzsche foresees, a “pessimist” view of existence is merely the starting point to be overcome, an introduction to the affirmation of life and the acceptance of difficulty and suffering, by which to gain new sources of power and joy.

This dialectical overcoming of the temptation of nihilism (and also of superficial optimism) is Nietzsche’s main message; it is the crux of his Dionysian stance, the essence of tragedy and the tragic way of life. The Dionysian person neither shuns suffering (mental and physical) and the recognition of chaos, nor lets them drag him into the abyss of despair. Rather, by saying ‘YES’ to life with all its contingent, absurd, and horrible aspects, he converts this recognition into a source of existential power.”

Dark Riddle: Hegel, Nietzsche and the Jews
(1998, Pennsylvania State University, Pgs. 107 -114)

Yovel is Professor of Philosophy at the Hebrew University of Jerusalem
and Hans Jonas Professor at the New School for Social Research in New York.
He also wrote Spinoza and Other Heretics and Kant and the Philosophy of History,

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“Believe nothing, no matter where you read it, or who said it, unless it agrees with your own reason and your common sense.” – Siddharta Gautama

by Jean-Marie Guyau (1854-1888)

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“Doubt has long enough been accused of immorality, but the immorality of dogmatic faith can be equally maintained. To believe is to assert as real to myself that which I simply conceive as possible – sometimes as impossible. This is seeking to build up an artificial truth… At the same time it is shuting one’s eyes to the objective truth, thrusting it aside beforehand without knowing anything about it. The greatest enemy of the human progress is the presupposition… Faith from that point of view becomes indolence of thought. Indifference even is often superior to dogmatic faith. One who is indifferent says: ‘I do not care to know.’ But he adds: ‘I will not believe’. The believer wants to believe without knowing. Therefore, whatever may be the question, doubt is better than the perpetual affirmation, better than the renunciation of all personal initiative, which is called faith. This kind of intellectual suicide is inexcusable, and that which is still more strange is the pretension to justify it, as is constantly done, by invoking moral reasons… “The dignity of believing!” – you reply. Man has too often, all through history, rested his dignity upon errors… The truth is not always so fair as the dream, but its advantage is that it is true. In the domain of thought there is nothing more moral than truth; and when truth cannot be secured through positive knowledge, nothing is more moral than doubt. Doubt is dignity of mind. We must therefore drive out of ourselves the blind respect for certain principles, for certain beliefs. We must be able to question, scrutinize, penetrate everything…”

JEAN-MARIE GUYAU (1854-1888).
French philosopher and poet.
In: “Esquisse d’une morale sans obligation ni sanction”. Pg. 62. SHARE.

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The Whirlpool of Existence: Words by Jean-Marie Guyau, Image by K. Hokusai, Music by Claude Debussy…

Katsushika Hokusai (1760 – 1849)

“The Great Wave”, by Katsushika Hokusai (1760 – 1849)

“Perhaps there is nothing which offers to the eye and the mind a more complete and more sorrowful representation of the world than the sea. In the first place, it is a picture of force in its wildest and most unconquerable form; it is a display, a luxury of power, of which nothing else can give an idea; and it lives, moves, tosses, everlastingly without aim. Sometimes we might say that the sea is animated, that it palpitates and breathes, that it is an immense heart, whose powerful and tumultuous heaving we see; but what makes us despair here is that all this effort, this ardent life, is spent to no purpose. This heart of the world beats without hope; from all this rocking, all this collision of the waves, there results only a little foam stripped off by the wind.

I remember that, sitting on the beach once, I watched the serried waves rolling towards me. They came without interruption from the expanse of the sea, roaring and white. Behind the one dying at my feet I noticed another; and further behind that one, another; and further still, another and another – a multitude. At last, as far as I could see, the whole horizon seemed to rise and roll on towards me. There was a reservoir of infinite, inexhaustible forces there. How deeply I felt the impotency of man to arrest the effort of that whole ocean in movement! A dike might break one of these waves; it could break hundreds and thousands of them; but would not the immense and indefatigable ocean gain the victory?

The ocean neither works nor produces; it moves. It does not give life; it contains it, or rather it gives and takes it with the same indifference. It is the grand, eternal cradle rocking its creatures. If we look down into its fathoms, we see its swarming life. There is not one of its drops of water which does not hold living creatures, and all fight one another, persecute one another, avoid and devour one another… The ocean itself gives us the spectacle of a war, a struggle without truce… And yet this tempest of the water is but the continuation, the consequence, of the tempest of the air; is it not the shudder of the winds which communicates itself to the sea?

There is nothing which is not carried away by the whirlpool of cosmic existence. Earth itself, man, human intelligence, nothing can offer us anything fixed to which it would be possible to hold on – all these are swept away in slower, but not less irresistible, undulations…

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Let us imagine a ship in a storm, rising and falling by a series of curves… If at one moment of the passage the descending curve bears the ship down, and she does not rise again, it would be a sign that she is sinking deeper and deeper, and beginning to founder. Even so is it with life, tossed about on waves of pleasure and of pain: if one marks these undulations with lines, and if the line of pain lengthens more than the other, it means that we are going down. Life, in order to exist, needs to be a perpetual victory of pleasure over pain.”

JEAN-MARIE GUYAU (1854-1888),
French philosopher and poet,
Esquisse d’une morale sans obligation ni sanction.
Originally published in 1884. Quoted from the English translation,
by Gertrude Kapteyn. London, 1898. Chapter I. Pgs. 42 – 35.
Download e-book in French or English.

“La Mer”, by Claude Debussy (1862-1918)


The Myth of Prometheus: a poem by Goethe, a painting by Rubens, music by Schubert and Hugo Wolf…

Prometheus (1774)
by Wolfgang von Goethe (1749-1832)

Hide your heavens, Zeus,
in cloudy vapours
and practise your stroke, like a boy
beheading thistles,
on oaktrees and mountain summits;
still you must leave me
my steady earth,
and my hut, not built by you,
and my hearth,
whose warm glow
you envy me.

I know nothing more pitiful
under the sun than you Gods!
You feed your splendour
on expensive sacrifices
and the breath of prayers
and would starve, were not
children and beggars
fools full of hope.

When I was a child,
not knowing out from in,
I turned my bewildered gaze
to the sun, as if there might be above it
an ear to hear my sorrow,
a heart like mine
to have mercy on the afflicted.

Who helped me
against the overweening Titans?
Who rescued me from death,
from slavery?
Was it not you, my holy glowing heart,
who did it all?
and young and good, deceived,
glowed thanks for rescue
to the slumberer in the heavens?

I, worship you? What for?
Did you ever relieve
the ache of the heavy-laden?
Did you ever wipe away
the tears of the terror-stricken?
Was I not hammered into the shape of Man
by almighty Time
and eternal Destiny,
my masters, and yours?

No doubt you supposed
I should hate life,
flee to the desert,
because not every
blossom of dream became fruit?

Here I sit, make men
on my own pattern,
a breed to resemble me,
to suffer pain, to weep,
to feel pleasure and joy,
and, like me,
to pay you no attention!

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Wolfgang von Goethe (1749-1832)
Translated by D.M. Black
Modern Poetry in Translation
New Series, No. 16 (2000)
Read it in German or Portuguese

Prometheus depicted in a sculpture by Nicolas-Sébastien Adam, 1762 (Louvre)

Prometheus depicted in a sculpture by Nicolas-Sébastien Adam, 1762 (Louvre)

Music by Hugo Wolf (1889):

Music by Franz Schubert (1819):

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Poets previously published on Awestruck Wanderer:

COSMOS RELOADED: Carl Sagan’s cosmictrip is reborn with Neil deGrasse Tyson… [FULL 1st EPISODE AT THE END OF POST]

Cosmos 2


Eduardo Carli de Moraes

“L’infinie variété des formes sous lesquelles la matière nous apparaît, elle ne les emprunte pas à un autre être, elle ne les reçoit pas du dehors, mais elle les tire d’elle-même, elle les fait sortir de son propre sein. La matière est en realité toute la nature et la mère des vivants.” — GIORDANO BRUNO (1548-1600), quoted in Histoire du Materialisme, by F.A. Lange, pg. 213.

Back on the air, all dressed-up with fancy hi-tech special effects, and with Neil deGrasse Tyson as the spaceship’s pilot, the Cosmos TV-trip has descended once more among us.

Back in the late 70s and early 80s, Carl Sagan’s original series – Cosmos: A Personal Voyage – offered quite a mind-boggling journey through the universe in 13 episodes that did an excellent job in taking science to the masses and instigating mystical awe about such a grandiose spectacle as Nature-As-A-Whole. It remains to be seen if the new Cosmos will live up to Sagan’s, but the first episode of the brand-new Fox-produced Space-Time Odyssey has made in myself a good impression. It’s quite a ride.


Giordano Bruno (1548-1600), Italian philosopher and astronomer, burned at the stake by the Holy Inquisition in 1600, in his recent depiction in Cosmos by animator Seth McFarlane

The least that can be said is that Tyson doesn’t shy away from confrontation with worldviews that are hostile to the scientific endeavour. To depict Giordano Bruno’s murder by the hands of the Holy Inquisition is certainly quite a controversial point of departure. But it proves that Cosmos starts this new phase with no fear of revealing those episodes in the history of Science in which religious zealots serves as obstacles in the way of those who quest for the truth. Bruno engulfed by the pious flames tells us a quite realistic picture of what Science went through in very Un-enlightned times, where religious leaders – and the masses manipulated by them – would rather reduce a scientist to silence by burning them alive at the stake, for public edification, than let truth out of its cave and into the open air…

To denounce the horrors commited by the clergy in an epoch where their authorities were backed-up by a teocratic State is still a relevant action in our own times, methinks – and let’s hope Cosmos can spread a wave of benign scepticism in the United States, where the hysteria against the right to interrupt pregnancy or the research with stem cells is surround by fundamentalism, dogmatism, fanaticism. Its quite shocking that a country that considers itself developed and advanced there are so many millions of people that still cling to the idea that the Bible’s Genesis is literally true and thus the world is only 6.000 years old and mankind was born-out ready-made from the hands of Jehovah with no need for a single minute of protoplasmical evolution…

The new Cosmos is apt to thrown some more wood into the flame of a discussion that stills opposes bitterly antagonistic world-views: Creationism and Evolutionism will once again clash. And there’s little doubt in my mind about which side of the fence Cosmos will barricade itself in, together with its armies of empirical facts and astronomical observations (exposed with cinematic techniques that’ll take our breaths away…).

The curious thing to witness, as a sociological phenomenon, is how in the 21st century there are still legions of humans who refuse to open their minds to an explanation of the world that doesn’t rely on talking serpents, forbidden fruits, and wrathfuls god. To suggest that Christian cosmology has been proved false by centuries of scientific discoveries, made by generations of colaborating thinkers, is still felt by many as an offense. Some believers will surely refuse to see Cosmos, or will see it and then bully it, or will cry out for censorship against such an heretic TV-show…

It’s no use: the Cosmos powertrip will roll on, and let’s hope it has the courage to inform a wider audience about how Science works, and the discoveries it has made, without sacrificing truth in the altar of superstition or prejudice. Carl Sagan himself had quite a powerful voice in favour of secularization of thought and freedom of expression, and Tyson, it seems to be, truly gets the mood and the attitude that made Sagan’s ouevre so compelling. Science is not easy – it often gets attacked by those who believe they are already in possession of absolute and divine truth, and thus feel they have the right to send the infidels and heretics straight to hell. Baptised with fire right here and right now for daring to explain the world in such a way that contradicts what priests and popes preach.

After millenia believing the Earth was the center of the Universe, and the Sun and all other stars flew around us, this narcisistic delusion crumbled apart, especially after Copernicus, Bruno, Galileo and Kepler, among others. I’ll not venture here to remember this saga – you might consult Arthur Koestler’s The Sleepwalkers for an excellent survey on mankind’s changing cosmologies throughout history. The thing is: Cosmos has got its audience reflecting once again upon what Sigmund Freud described as the first “wound” to our narcisism (that was to be followed by other blows by Darwin and by Psychoanalysis). Since Science has shown the Earth as a speck of dust in the infinite ocean of matter, and the star we call Sun was revealed to be just one inflamed star among billions of others stars (with trillions of orbiting worlds), biblical delusions of grandeur tend to get démodé.

Agora Movie French Poster

What’s intriguing and exciting about Science is its crooked ways, its winding path – it doesn’t follow a straight line, and it doesn’t necessarily evolve. The Middle Ages prevailing cosmology – in tune with theocracy and a powerful clergy – was a thousand-year denial of our true position in the cosmos. When we look back to the past, we discover that since ancient times there were astronomers and physicists who already suspected that theocratic-geocentrism was a delusion of egotistical creatures who were blinded by their self-interested perspectives.

But the long-term survival of Ptolomaic cosmology shows us how stubborn an illusion can be – especially when it satisfies the inner Narcissus we all carry around with us within our breasts. Sometimes a delusional cosmology sticks with mankind for centuries, transmited for generations, until finally truth breaks through and a leap of consciousness is achieved. By crooked ways, mankind leaps forward into a more authentic awareness of cosmic reality, shedding its religious skin for another cosmology that does more justice to the Universe’s complexity.

In Alejandro Amenábar’s excellent epic Agora, for example, we get acquainted with Hypathia (embodied by Rachel Weisz in one of her greatest performances as actress). The film portrays her life (estimated between 350 and 415 AD) as a philosophy teacher and astronomical researcher in Alexandria at times where religious war was raging. Christians against Pagans, and later Jews against Christian, killed each other savagely and burnt each other’s cultures in bloody rivalry, while Hypatia devoted her mind to deciphering the mystery of stary skies and planetary motions.

Inspired by the ideas of the Greek astronomer and mathematician Aristarchus of Samos (310 – 230 B.C.), this Egyptian woman end-up concluding, a thousand years before Copernicus, that the Sun was at the center of our planetary system and the Earth was but one planet locked in an elliptical orbit around it. But Hypatia lived in troubled times and soon her work in Alexandria would be deranged by the outbreak of war all around her. Centuries of philosophical, astronomical and scientifical endeavours were reduced to ashes and dust by the flames that the Christians set to Alexandria’s Lybrary, where fragile treasures of the ancient world were kept alive.

Hopefully, the Cosmos come-back will be a mind-opening, consciousness-expanding, awe-inspiring trip. The time has come for us to do justice to figures of our past – such as Hypathia or Giordano Bruno, among many others – who ended-up persecuted or murdered for their discoveries and their teachings.  We no longer live in times where witch-hunts and genocide of infidels are day-to-day occurences, and let’s hope that Cosmos new encarnation can help us out on our journey to a world with less dogmas and zealotry, and much more awe and dialogue.

Every single atom in our bodies was cooked in the burning belly of a star: we’re all made of star stuff, drifting in orbit around one of billions of suns, a planet bursting with life and newness and locked in a gravitational embrace while we journey through space-and-time at frantic speeds. Amidst this spectacle that defies expression in words, consciousness arises and emerges as a feature of life in this spec of dust, and the whys and hows of consciousness and its way through the evolution of lide are still our task to understand. For Sagan, we are the cosmos finally awaking to itself, witnessing itself, mirroring in on itself – conscious matter awakened to the cosmic soup that whirlwinds its way towards eternity with no beggining nor end.

Well, I confess that I can’t find anything in the Bible as awesome as that.

cosmos_a_spacetime_odyssey-1920x1200 (1)DOWNLOAD FIRST EPISODE

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GIORDANO BRUNO (1973) – FULL MOVIE – Subtitled

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Other articles: WIRED / SALON.

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Carl Sagan’s Cosmos (13 episodes) – DOWNLOAD (8 GB / TORRENT)