Book Review - The Hidden Dimension

Polis open accessed Journal Link: https://www.polisjerusalem.org/research/conference-2021/atrium-of-papers#ramos, 2021

This article focuses on Heidegger's concept of technology. The analysis of his views pointed back to the Greek tradition, criticized by Heidegger. According to Heidegger, the decline of the West occurred as human Dasein lost touch with the awesomeness of the gift and responsibility of the ontologically disclosive capacity. The author also looks at the four-fold benefits of technology: earth, sky, divinities, and mortal. Finally, the paper relates the Heideggerian notion of technology with globalization. Link: https://www.polisjerusalem.org/research/conference-2021/atrium-of-papers#ramos

19-31, in: Essays in Post-Critical Philosophy of Technology. Eds.: M. Héder and E. Nádasi, Vernon Press, Wilmington, Delaware, 2019

This paper proposes a specific approach to understanding the nature of technology that encompasses the entire field of technological praxis, from the making of primitive tools to using the Internet. In that approach, technology is a specific form of human agency that yields to (an imperfect) realization of human control over a technological situation—that is, a situation not governed to an end by natural constraints but by specific human aims. The components of such technological situations are a given collection of natural or artificial beings, humans, human aims, and situation-bound tools. By performing technological situation analysis, the essential form of tool making, the complex system of relationships between science and technology, technological practices with and without machines, the finiteness or imperfectness of any technology, and engineering (i.e., the possibility of the creation of technological situations) can be considered. For a better characterization of the approach to technology, the paper also presents a comparison of other philosophies of technology. Following Feenberg’s comparative analysis, the so-called fundamental question of the philosophy of technology is formulated, its two sides are identified, and it is applied for clarification of our position within philosophy of technology. In our approach, all human praxis can be considered to be technological; more precisely, every human activity has a technological aspect or dimension

Covers why we so easily misuse technology and the cultural and religious dimensions of our human condition to identify exactly what makes life "better." 97 pp.

cumincades.scix.net

Despite the global and universal characteristics of nowadays' society, the new information and communication technologies, seem, in paradox, to direct Architecture to growing individualism, shown in the nervous search for each one's form. This path seems to end up in cities filled up with iconic buildings with no respect neither for the consolidated built environment, nor for the human being. Known as an innovation tools, with huge power and able to make all the visionary and utopian projects become real seem to further Architecture away from its humanist basis. The architect, selfish and egocentric, dives deep into his own craziness, in an era where the new technologies allow everything. If boundaries are not established, a new architectural paradigm is anticipated, where all the individualisms live but that the individual cannot inhabit, and where the innovation seems to enter in conflict with built heritage.

2013

Technology strongly interacts with almost every facet of our lives. It has also come to interact with almost every facet of the natural world. It is this fundamental interdependence that creates the strong linkages between the studies of sustainable engineering, industrial ecology, and the more specific methodologies such as life cycle assessment. Furthermore, the integration of technology with social and environmental systems, a key aspect of sustainability creates another important dynamic. Technology as a human competence is undergoing a rapid, unprecedented and accelerating period of evolutionary growth, especially in the key foundational areas of nanotechnology, biotechnology, robotics, information and communications technology and applied cognitive science (6). It is this influence or impact of technology on man and society that has raised the critical question: Is man in control of technology or is technology in control of man? This has brought about a dialectics, which will ...

SHS Web of Conferences, 2018

Technology is an indispensable aspect of architecture. In fact, it is being an essential part of the human effort in making architecture. Since the early modern era, technology that rapidly change has been seen as the sign of progress, not only pertaining to the technology itself, but also architecture and even civilization. Modern architectural theoreticians, from Sant'Elia to Le Corbusier, enthusiastically embraced the progressive side of technology and engineering. Philosophically, however, modern technology is regarded pessimistically. Heidegger and Jaspers considered technology as the source of alienation to the human being themselves and to the reality they face. To overcome this gap, Alan Drengson, proposed the four philosophy of technology to rechart the variety of tendency towards technology in Western society, consisting of (1) technological anarchy, (2) technophilia, (3) technophobia, and (4) technological appropriateness. In this explanation, he coined the terms "creative philosophy" to include many aspects and ways of thinking which might be incorporated in the creative activities like architectural design. This paper attempts to evaluate the appropriatenes of Drengson's philosophical scheme as a platform for architectural education in Indonesia in general, by relating his framework with the architectural theories and practices in Indonesia. The result of this effort is while the formulation of his scheme is the very inclusive and closely related with creative activity like architectural design, it contains bias of industrial technology appearing in the Asian scene brought by Western European colonials. Discussing philosophy underlying Gandhi's movement in India to reject oppressive technology, we may arrive at the conclusion that the philosopy of non-violence, truth and justice based on the principle of self restrained are relevant to figure out the ideal of appropriate technology in Asia.

Psychological essentialism-adherence to view that individuals possess specifically mental processes or mechanisms-has long served as a pivotal feature of the Western cultural tradition. Already in Aristotelian philosophy there was an elaborate formulation of the workings of mental life. Platonic theory of knowledge, and its central concern with the reality of pure ideas, was also forged from a preliminary belief in the preeminence of the psychological interior. Such offerings from the Greek cultural world, when coupled with the Judaeo-Christian conception of the soul, lent a solid palpability to the presumption of an inner world-identifiable, ever present, transparent and central to the understanding of human action. As variously elaborated over the centuries, such early speculations have undergone significant change. As medievalists such as Augustine and Aquinas and expanded on the concepts of soul, sensation, and the emotions; as rationalist philosophers such as Descartes and Kant extolled the capacities of pure reason and a priori ideas; as empiricist philosophers such as Locke and Hobbes emphasized the significance of experience in the generation of ideas; and romanticist poets, novelists, and philosophers explored the mysterious terrain of the passions, creative urges, evil inclinations, genius and madness, so have we become a tradition in which the presumption of an inner life-as real and possibly more important than the external, material world-has become firmly fixed. The discourse of the individual interior has also provided the major rationale for many of our central institutions. Religious institutions have long been devoted to educating and purifying the soul. Educational institutions are dedicated to the enhancement of individual mental functioning, families are centrally concerned with building the character of the young, democratic institutions are founded on the belief in independent judgment, and courts of law could scarcely operate without the concepts of intention, memory, and conscious knowledge firmly in place. Placed in this light, we also find that one of the major effects of 20th century social science is the objectification of the psychological world. Whereas philosophers, priests, and poets of previous centuries were largely confined to a rhetoric of symbols-of written and spoken language-the social sciences were (and continue to be) additionally armed with a rhetoric of observation. That is, the social sciences-derived as they are from the combined logics of rationalist and empiricist philosophy-promised, at last, to ground theoretical speculation in the observable world. Whether it be in the introspective methods of the early mentalist psychologists, the experimental methods of the laboratory psychologist, the phenomenological methods

2009

Teknolojiye iliskin pratigin gerisinde yatan motivasyonun, hemen her seyi olabildigince “belirgin” (acik, secik) yapma yolunda teorik bir caba oldugu konusunda yaygin bir kabul vardir. Bu kabule bir itiraz denemesi olarak, bu calismada, teknolojinin en genis anlaminda hicbir analitik berraklik ya da onermesel aciklik gerektirmedigini ileri surecegim. Tersine, Deweyci bir kavrayistan yaklasildiginda teknolojik etkinliklerimizin bir cesit ‘aliskanliksal bir varolma ve yapma’ formunda gerceklestigini, bu nedenle teknolojik etkinlikte bulunurken insanin edimlerinin hicbir bicimde acik-secik ya da belirgin bir ardisiklik gerektirmedigini gostermeye calisacagim

Techné, 2008

This essay examines Don Ihde's postphenomological philosophy of technology through the lens of philosophical anthropology, that sub-discipline of philosophy concerned with the nature and place of the human being. While Ihde's philosophical corpus and its reception in Postphenomenology: A Critical Companion to Ihde indicate rich resources for thinking about human nature, several themes receive too little attention in both, including the nature of the human being, the emergence of the posthuman, and the place of the human being in our contemporary pluriculture.

Foundations of Science March 2013, Volume 18, Issue 1, pp 195-200, 2013

This commentary on Søren Riis’s paper “Dwelling in-between walls” starts from a position of solidarity with its attempt to build a postphenomenological perspective on architecture and the built environment. It proposes however that a clearer view of a technological structure of experience may be obtained by finding technological-perceptual wholes that incorporate perceiver and perceived as well as the mediating apparatus. Parts and wholes may be formed as nested human-technological interiorities that have structured relations with what is outside—so that the outside constitutes an interiority in its turn which contextualises and situates the first. This nested structure raises questions about the way architects and urbanists see the built environment and understand inhabitation. It is hoped that this effort continues with conceptual and empirical work to research ways to make the human places of our built environment.