This passage from Hayek’s The Constitution of Liberty offers insights valuable to two of my favorite subjects, 1) design, and 2) postaxial conceptions of religion:
“The Socratic maxim that the recognition of our ignorance is the beginning of wisdom has profound significance for our understanding of society. The first requisite for this is that we become aware of men’s necessary ignorance of much that helps him to achieve his aims. Most of the advantages of social life, especially in its more advanced forms which we call ‘civilization,’ rest on the fact that the individual benefits from more knowledge than he is aware of. It might be said that civilization begins when the individual in the pursuit of his ends can make use of more knowledge than he has himself acquired and when he can transcend the boundaries of his ignorance by profiting from knowledge he does not himself possess.”
If civilization begins and progresses by allowing individuals to benefit from more knowledge than we are aware of, design advances civilization by both harnessing and hiding knowledge (in the form of technologies) beneath carefully crafted interfaces, disencumbering users to advance their own specialized knowledge, which in turn can be harnessed and hidden.
And of course, the mention of “transcending boundaries of ignorance” connects directly with my preferred definition of religion as the praxis of finite beings living in the fullest possible relationship with infinitude. My own religious practice involves awareness of how transcendence-saturated everyday life is, especially toward the peculiarly inaccessible understandings of my fellow humans. But study of Actor-Network Theory and Postphenomenology has increased my awareness of how much non-human mediators and actors shape my life. The world as I experience it is only the smallest, dimmest and frothiest fuzz of being entangled within a dense plurality of worlds which overlap, interact and extend unfathomably beyond the speck of reality which has been entrusted to me. Civilization involves us, but exceeds us, and is far stranger than known.
By the way, I still intend to read Jaspers’s and reread Voegelin’s writings on the Axial/Ecumenic Age to better understand the societal forces which produced the recent and idiosyncratic form of religiosity so many of us mistake for eternal and universal. And I’ll read it from the angle that if it has changed before, it can change again. I think human centered design offers important clues for how it can change.