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DissertationDOI

Technical Legality: Law, Technology and Science Fiction

01 Jan 2010-
TL;DR: In this article, the intersections of law and technology, referred to here as technical legality, are explored through taking science fiction seriously, and it is argued that reflection on technical legality reveals the mythic of modernity.
Abstract: This thesis concerns the intersections of law and technology, referred to here as ‘technical legality’. It argues that reflection on technical legality reveals the mythic of modernity. The starting point for the argument is that the orthodox framing of technology by law – the ‘law and technology enterprise’ – does not comprehend its own speculative jurisdiction – that is, it fails to realise its oracle orientation towards imagining the future. In this science fiction as the modern West’s mythform, as the repository for projections of technological futures, is recognised as both the law and technology enterprise’s wellspring and cipher. What is offered in this thesis is a more thorough exploration of technical legality through taking science fiction seriously. This seriousness results in two implications for the understanding of technical legality. The first implication is that the anxieties and fantasies that animate the calling forth of law by technology become clearer. Science fiction operates as a window into the cultural milieu that frames law-making moments. In locating law-making events – specifically the making of the Prohibition of Human Cloning Act 2002 (Cth) and the Motor Car Act 1909 (Vic) – with the clone ‘canon’ in science fiction (specifically Star Trek: Nemesis (2002)) and H.G. Wells’ scientific romances, what is offered is a much richer understanding of how the cultural framing of technology becomes law than that provided by the ‘pragmatic’ positivism of the law and technology enterprise. The second implication arises from the excess that appears at the margins of the richer analyses. Exploring technical legality through science fiction does not remain within the epistemological frame. Each of the analyses gestures towards something essential about technical legality. The law and technology enterprise is grounded on the modern myth, which is also the myth of modernity – Frankenstein. It tells a story of monstrous technology, vulnerable humanity and saving law. The analyses of the Prohibition of Human Cloning Act 2002 (Cth) and the Motor Car Act 1909 (Vic) show that this narrative is terrorised, that the saving law turns out to be the monster in disguise; that the law called forth by technology is in itself technological. In extended readings of two critically acclaimed science fictions, Frank Herbert’s Dune cycle (1965–83) and the recent television series Battlestar Galactica (2003–10), the essential commitments of technological law are exposed. Dune as technical legality makes clear that technological law is truly monstrous, for behind its positivism and sovereignty its essence is with the alchemy of death and time. Battlestar Galactica as technical legality reduces further the alchemical properties of technical law. Battlestar Galactica moves the metaphysical highlight to the essence of technology and very nearly ends with Heidegger’s demise of Being in ‘Enframing’: monstrous technology and monstrous law reveal a humanity that cannot be saved. However, at the very moment of this fall, Battlestar Galactica collapses the metaphysical frame, affirming technological Being-in-the-world over empty ordering, life over death. This free responsibility to becoming that emerges from Battlestar Galactica reunites technical legality with the mythic of modernity. The modern denial of myth, which allowed Frankenstein to narrate technical legality, has been challenged. Free responsibility to becoming means a confidence with myths; it clears the way for the telling of new stories about law and technology.
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Journal ArticleDOI
TL;DR: In this paper, a judge in some representative American jurisdiction is assumed to accept the main uncontroversial constitutive and regulative rules of the law in his jurisdiction and to follow earlier decisions of their court or higher courts whose rationale, as l
Abstract: 1.. HARD CASES 5. Legal Rights A. Legislation . . . We might therefore do well to consider how a philosophical judge might develop, in appropriate cases, theories of what legislative purpose and legal principles require. We shall find that he would construct these theories in the same manner as a philosophical referee would construct the character of a game. I have invented, for this purpose, a lawyer of superhuman skill, learning, patience and acumen, whom I shall call Hercules. I suppose that Hercules is a judge in some representative American jurisdiction. I assume that he accepts the main uncontroversial constitutive and regulative rules of the law in his jurisdiction. He accepts, that is, that statutes have the general power to create and extinguish legal rights, and that judges have the general duty to follow earlier decisions of their court or higher courts whose rationale, as l

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References
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TL;DR: In the year 1633, Galileo was summoned by the Office of the Inquisition from Florence to Rome, there to submit himself to a catechetical examination by a court of Cardinals as mentioned in this paper.
Abstract: IN the year 1633, Galileo was summoned by the Office of the Inquisition from Florence to Rome, there to submit himself to a catechetical examination by a court of Cardinals. The heresies of which he was \"vehemently suspected\" pertained to doctrinal matters, though scientific rather than religious or political. Galileo had advocated and extended the forbidden cosmology of Copernicus and had, in effect, discredited the \"official\" cosmology of Ptolemy. The outcome of this historic event is well known. Galileo was forced to abjure his heretical opinions; but the Inquisition treated him \"with a consideration unexampled in its history\" and the punishment inflicted upon him was comparatively mild. Science had all but won that freedom which it was shortly to attain, and which it was to enjoy in increasing measure for two centuries while it grew powerful in influence and opulent in prestige. In the main, this freedom was established as a by-product of the process by which other freedoms-of religious worship, of speech, of the press, of assembly-were won. The crucial battles were fought on other fronts, and the freedom of scientific communication emerged as a natural corollary of the general principle established in this struggle-that neither lay nor ecclesiastical authorities could impose their conformities on the conscience and critical intelligence of man. By the middle of the nineteenth century the general cause of freedom seemed definitely won, and if the principle was not universally established, it was at any rate firmly in the ascendant. To be sure, there were interludes of shadow and eclipse. In the realm of science, facts, the \"fortifications of reason\", were not always sufficient bulwark against the forces of bigotry and reaction. But on the whole, progress

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TL;DR: The intention here is to examine the legislative intervention that has already occurred, and to consider the implications of the published proposals for further legislation.

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