Time&Eternity

206 chapter 4
tances. He is conscious of the fact that he mixes “science” and “science
fiction” in his reflections, but he does not consider this particularly problematic,
as long as the science is precise and the fiction is plausible. 120
If consciousness is linked to the substance of molecules, then life will
stop as soon as the necessary supply of free energy is consumed. If, on the
other hand, as Dyson assumes, consciousness depends merely upon the
structure of the molecules, then life can seek all kinds of practical embodiments,
such as an interstellar black cloud or a sentient computer. 121 Dyson
sees the most probable form of future life in just such a cloud-type collection
of dust particles, which, as carriers of positive and negative charges, organize
themselves and communicate among themselves by using electromagnetic
forces. The greatest problem with this lies in the fact that, in this
case, the waste heat generated by the metabolism of life cannot be radiated
away into space quickly enough. Dyson’s solution to this difficulty is hibernation:
The metabolism occurs periodically, so that, during constant radiation
of waste heat, active phases alternate with phases without metabolism.
122 In this way, an unlimited survival is possible with finite energy, and
subjective time is infinite. 123 In principle, Dyson says, even in an everexpanding
universe, infinite communication of information at finite expenditures
of energy is possible. 124 As he further states, in fact, the amount of
energy that the sun radiates in eight hours is already sufficient to keep alive
indefinitely a society with the degree of complexity that characterizes current
human development. The energy supply of an entire galaxy would be
able to supply a society with a 10 24 greater degree of complexity. 125 Even if
Dyson stresses that, despite the 137 equations he lists, he is unable to present
an ultimate mathematical proof for these claims, he is optimistic and
extremely satisfied with his results: “I have found a universe growing without
limit in richness and complexity, a universe of life surviving forever and
making itself known to its neighbors across unimaginable gulfs of space and
time.” 126 Thus, he says, science offers a solid foundation for a philosophy of
hope. 127
The evident thematic commonalities cannot hide the fact that theological
and scientific eschatologies are considerably different in several respects.
The task of theological eschatology is not limited to describing future conditions.
From the very beginning, theological eschatology has not been
merely descriptive; rather, it has also constantly had an appellative character
that aimed to influence human conduct by offering an interpretation and
orientation for life. In this way, it distinguishes itself from cosmological theories,
which do not draw any moral conclusions from the description of different
end-time or future scenarios. 128 The “Last Things” of cosmology are
then last things primarily in the chronological sense; they are the finale, but