Abstract
There is a remarkable story, Immortal [1], left by the remarkable Argentinean writer, Jorge Luis Borges. In that story, Joseph Cartaphilus of Smyrna, after a long and arduous voyage had reached the City of the Immortals. Wandering through the labyrinthine palace which was the City, Joseph was overwhelmed first by the impression of breath-taking antiquity, then by the impression of the interminable, of the atrocious, and finally by that of the ‘completely senseless’. The palace ‘abounded in dead-end corridors, high unattainable windows, portentous doors which led to a cell or pit, incredible inverted stairways whose steps and balustrades hung downwards. Other stairways, clinging airily to the side of the monumental wall, would die without leading anywhere, after making two or three turns in the lofty darkness of the cupolas’. And so on. In this palace built by immortals for the immortals, nothing seemed to make any sense, nothing served any purpose—but, let us note, each detail there was a shadow, a memory of forms conceived in the cities inhabited by mortal beings, and this could express and brandish its absurdity by blatantly defying the ends for which it was originally invented.
A free man thinks nothing less than of death, and his vision is a meditation not of death, but of life Baruch Spinoza, Ethics
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References
Borges, J.L., Labyrinths: Selected Stories and Other Writings, ed. by Donald A. Yates and James E. Irby, Penguin, Harmondsworth, 1974, pp. 138, 140–1, 144, 146.
“Phaedo”, In: Great Dialogues of Plato, transi, by W.H.D. Rouse, Mentor Book, New York, 1956, pp. 484, 487.
Vishev, I.V., Problema lichnogo bessmertia, Nauka, Novosibirsk, 1990, p. 126. quotes a papyrus going back to the 15th Century B.C., expressing already the ideas later to be canonized by Plato: “Their (the writers’) servants have gone away, their gravestones are covered with mud, their abodes are forgotten. But their names are spoken about thanks to the books they created; their memory will live forever”. It may be guessed that the link between intellectual work and individual immortality-through-public-memory is as old as the invention of writing.
Comp. Foucault, M., Politics, Philosophy, Culture: Interviews and Other Writings 1977–1984, ed. by Lawrence D. Kritzman, Routledge, London, 1988, p. 60.
Carroll, J., Humanism: The Wreck of Western Culture, Fontana, London, 1994, pp. 2–6.
Dörner, K., Tödliches Mitleid: Zur Frage der Unerträglichkeit der Lebens, Vertrag Jakob van Hoddis, Gütersloh, 1993, p. 129.
Balandier, G., Le dédale: Pour en finir avec le XX e siècle, Fayard, Paris, 1994, pp. 110–1.
Poster, M., ‘A Second Media Age?’, Arena Journal, 3, 1994, pp. 76, 81.
Baudrillard, J., “The Evil Demon of Images”, Interview with Ted Colless, David Kelly and Alan Cholodenko, in: Baudrillard Live: Selected Interviews, ed. by Mike Gane, Routledge, London, 1993, p. 141.
Baudrillard, J., The Illusion of the End, transi, by Chris Turner, Polity, London, 1994, p. 84.
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© 1999 Springer Science+Business Media Dordrecht
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Bauman, Z. (1999). Immortality, Biology, Computers. In: Aerts, D., Broekaert, J., Mathijs, E. (eds) Einstein Meets Magritte: An Interdisciplinary Reflection. Einstein Meets Magritte: An Interdisciplinary Reflection on Science, Nature, Art, Human Action and Society, vol 1. Springer, Dordrecht. https://doi.org/10.1007/978-94-011-4704-0_13
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