Subjective Magic: From Animism to Humanism

The subjective interpretation posits that magic is primarily a mental state. It aligns with the ancient, animistic worldview that perceives nature as inherently magical. From this perspective, the world appears wondrous, akin to a child's innocent gaze filled with awe.

Weber's argument indicates a significant shift in mindset occurred when nomadic foragers transitioned into settled communities, ultimately evolving into expansive civilizations. As humanity distanced itself from its primal past, we erected barriers between ourselves and the wild, morphing into self-centered humanists.

No longer merely participants in nature’s rhythm, we became engrossed in complex social interactions. As we evolved from being at the mercy of nature to attempting to dominate it, our inflated egos projected onto what we considered the natural order, which we viewed as divinely orchestrated. Eventually, this divine presence was consolidated into a singular deity, transcending the cosmos.

The collective magic once inherent in nature gave way to the marvels of civilization, believed to be divine gifts, especially to ruling elites. Ultimately, magic became entirely separated from nature, leaving behind a transcendent being as the sole object of reverence.

However, it is essential to recognize that hunter-gatherers lived intimately with their environment, perceiving the wilderness as a nurturing entity. In contrast, the humanistic belief that we are the rightful rulers of the Earth seems absurd. Prehistoric individuals, much like children, engaged playfully with their surroundings, imbuing nature with enchantment through personification.

While animists interacted with the physical processes of nature, modern humans tend to enchant only themselves and their constructs. Humanism, then, can be viewed as a focus on our own perceived divinity, often at the expense of the wilderness. This disenchanted vision of nature allows for its objectification and exploitation, facilitated by scientific models and technology.

As civilization drains nature of its enchantment, the resulting self-absorption leads to dissatisfaction among individuals. Despite our technological advancements that empower us, modern consumers find themselves trapped in a cycle of unending desires, as corporations design products to be obsolete. The perceived magic of human achievement becomes hollow when confronted with the reality of limited natural resources.

The first video, "The Four Universal Types of Magic Systems," discusses various interpretations of magic and its implications in our understanding of nature and technology.

Objective Magic: The Illusion of Technology

The third type of magic is derived from Arthur C. Clarke's assertion that any sufficiently advanced technology appears magical. As technology advances, it seemingly introduces more magic into our lives. Without technology, our existence would be bleak and devoid of enchantment.

To view nature as full of purpose, as Aristotle suggested, one must adopt a childlike wonder, seeing natural processes as magical techniques. While life in the universe produces countless natural phenomena, these would lack intentionality without conscious beings to utilize them.

Objective magic manifests when intelligent beings learn to harness and manipulate their environment. This magic is often perceived as technology that mystifies those who lack understanding, a phenomenon exacerbated by capitalism, which perpetuates economic inequalities.

In essence, objective magic arises from the development of a species that seeks to transform nature, relying on varying levels of knowledge. While some possess an understanding of technology, others may regard it as magical due to their lack of scientific literacy.

The second video, “Disenchantment of the World” with Philip Gorski, further explores the tensions between technology, magic, and our understanding of nature.

Dark Magic: The Paradox of Pantheism

Interestingly, magic can both diminish and increase over time. As we become more jaded, our childlike wonder fades, leading to a loss of the playful animistic perspective. However, the perceived magic of advanced technologies rises to fill this void.

This shift in types of magic reveals a complex interplay. As one form wanes, another emerges. Yet, a fourth form complicates this narrative: an objective magic that encompasses both the animistic projections and the humanistic drive for technological mastery, hinting at a dark pantheism.

While Aristotle’s adaptation of animism was flawed, it acknowledged the existence of natural processes. These processes, however, can be monstrous, reflecting the challenges posed by a non-theistic view of nature. Unlike Aristotle’s perfect first mover, our understanding of nature lacks personification, revealing its inherent brutality.

Scientific inquiry seeks to understand and reduce natural phenomena, but this approach can strip nature of its mental attributes, rendering it eerily inhuman. The horror of nature's mindless order can evoke discomfort, as it exists in stark contrast to our understanding of ourselves.

In summary, while supernatural magic, defined as a deliberate breach of natural order, may have vanished, various forms of objective magic persist. With the potential extinction of life or civilization, the humanistic technologies that embody magic could cease to exist, yet the dark magic of nature’s chaotic self-generation would remain.

Ultimately, the ability to ignore this dark magic—akin to shielding oneself from the terrors of a horror film—can be seen as a form of supernatural retreat from reality, intentionally turning away from the inherent mysteries of nature.