Wonders and tremors in the aftershocks of high energy physics
This article addresses the quality of wonder that surrounds contemporary sites of high-energy physics, and the ethical implications of seeking to engage with these sites as sources of wonderment. It focuses on three pivot points in the emergence of high-energy physics that radiate with a quality of...
Published in: | Journal of religious and political practice |
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Main Author: | |
Format: | Electronic Article |
Language: | English |
Check availability: | HBZ Gateway |
Journals Online & Print: | |
Fernleihe: | Fernleihe für die Fachinformationsdienste |
Published: |
Routledge, Taylor & Francis
[2017]
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In: |
Journal of religious and political practice
Year: 2017, Volume: 3, Issue: 3, Pages: 120-135 |
Further subjects: | B
PARTICLE physics
B Art and science B nuclear tests B quantum entanglement B science and technology studies B religious imagery B Wonder |
Online Access: |
Volltext (Resolving-System) |
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520 | |a This article addresses the quality of wonder that surrounds contemporary sites of high-energy physics, and the ethical implications of seeking to engage with these sites as sources of wonderment. It focuses on three pivot points in the emergence of high-energy physics that radiate with a quality of uncanny awe: the first atomic test, conducted under the codename Trinity; the statue of the dancing Nataraja outside the Large Hadron Collider at CERN; and the artistic engagements with particle physics of the Australian Synchrotron's first artist-in-residence, Chris Henschke. It explores how sites of high-energy physics resonate with potent fears, stemming from the aftershocks of the first nuclear weapons tests and the ultimate unknowability of scientific experiment with powerfully destructive technologies. Drawing on Mary-Jane Rubenstein's notion of 'strange wonder' and Karen Barad's philosophical work on quantum entanglement, it seeks to explore both the troubling qualities of wonder surrounding popular discourses in high-energy physics and the potential to remake our relationships with its sites and cosmologies, focusing on artistic approaches that suggest new registers for our strange wonder. | ||
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