Thinking back on Kant’s text, I wonder whether we may not envisage modernity as an attitude rather than as a period of history. And by “attitude,” I mean a mode of relating to contemporary reality; a voluntary choice made by certain people; in the end, a way of thinking and feeling; a way, too, of acting and behaving that at one and the same time marks a relation of belonging and presents itself as a task. No doubt a bit like what the Greeks called an ethos. And consequently, rather than seeking to distinguish the “modern era” from the “premodern” or “postmodern,” I think it would be more useful to try to find out how the attitude of modernity, ever since its formation, has found itself struggling with attitudes of “countermodernity.”16
In thinking through how geeks understand the present, the past, and the future, I pose the question of whether they are “modern” in this sense. Foucault makes use of Baudelaire as his foil for explaining in what the attitude of modernity consists: “For [Baudelaire,] being modern . . . consists in recapturing something eternal that is not beyond the present, or behind it, but within it.”17 He suggests that Baudelaire’s understanding of modernity is “an attitude that makes it possible to grasp the ‘heroic’ aspect of the present moment . . . the will to ‘heroize’ the present.”18 Heroic here means something like redescribing the seemingly fleeting events of the present in terms that conjure forth the universal or eternal character that animates them. In Foucault’s channeling of Baudelaire such an attitude is incommensurable with one that sees in the passage of the present into the future some version of autonomous progress (whether absolute spirit or decadent degeneration), and the tag he uses for this is “you have no right to despise the present.” To be modern is to confront the present as a problem that can be transformed by human action, not as an inevitable outcome of processes beyond the scope of individual or collective human control, that is, “attitudes of counter-modernity.” When geeks tell stories of the past to make sense of the future, it is often precisely in order to “heroize” the present in this sense—but not all geeks do so. Within the spectrum from polymath to transhumanist, there are attitudes of both modernity and countermodernity. The questions I raise here are also those of politics in a classical sense: Are the geeks I discuss bound by an attitude toward the present that concerns such things as the relationship of the public to the private and the social (à la Hannah Arendt), the relationship 78
reformers, polymaths, transhumanists