Technology: Discourse and Possibility

Synesis, 4, 2013

It goes without saying that the change we experience today, which is fuelled by a series of new technologies, differs from other profound changes that have defined our culture in the past. The current change affects our everyday lives, but the new tools it offers us can be seen as an extension of our senses, of our various modes of communication and, to a certain extent, of our brains (since the question about whether one regards machines as extensions of living organisms or living organisms as complex machines seems to be a topic of exploration as well). Nowadays, the proliferation of the fields of knowledge, the often vague distinction between art, technology and science, and the "immaterial" form of the new tech-nologies compel us to widen the field of our traditional research disciplines, and most crucially the field of ethics. The debate around the morality of technology has given rise to special moral categories -regarding for example the issues of responsibility, safety and risk -which had not been as important in premodern moral philosophy.

2006

As philosophy goes, philosophy of technology is a relatively young field. Courses called "History of Modern Philosophy" cover philosophers of the Renaissance and the seventeenth and the eighteenth centuries. Philosophy of the early twentieth century is covered in "Contemporary Philosophy." The main branches of philosophy go back over 2200 years. Philosophy of science was pursued, in fact if not in name, by most of the early modern philosophers in the seventeenth and eighteenth centuries. By the midnineteenth century several physicists and philosophers were producing works that focused solely on the philosophy of science. Only sporadically were there major philosophers who had much to say about technology, such as Bacon around 1600 and Marx in the mid-nineteenth century. Most of the "great philosophers" of this period, although they had a great deal to say about science, said little about technology. On the assumption that technology is the simple application of science, and that technology is all for the good, most philosophers thought that there was little of interest. The "action" in early modern philosophy was around the issue of scientific knowledge, not technology. The romantic tradition from the late eighteenth century was pessimistic about science and technology. Romantics emphasized their problematic and harmful aspects, and only a handful of academic philosophers concerned themselves with evaluation and critique of technology itself. Particularly in Germany, there was a pessimistic literature on the evils of modern society in general and technological society in particular. We shall examine at length several of the twentieth-century inheritors of this tradition. In the English-speaking countries, with the exception of romantic poets such as Wordsworth and mid-nineteenth-century culture critics such as Carlyle, Matthew Arnold, and Ruskin, or the socialist artist William rationality, and dialectical rationality, among others. Risk/benefit analysis, a form of formal rationality, closely related to mathematical economics, and often used to evaluate technological projects, is presented and evaluated. Next, approaches to philosophy of technology very different from the logical, formal economic, and analytical approaches are examined. Phenomenology, involving qualitative description of concrete experience, and hermeneutics, involving interpretation of texts in general, are presented in chapter 5. Several philosophers of technology who have applied phenomenology and hermeneutics to fields such as technical instrumentation and computers are discussed. A complex of issues involving the influence of technology on society and culture are treated in chapters 6 and 7. Technological determinism, the view that technological changes cause changes in the rest of society and culture, and autonomous technology, the view that technology grows with a logic of its own out of human control, are discussed and evaluated. Chapter 8 describes the debates concerning whether technology is what distinguishes humans from other animals, and whether language or technology is most characteristic of humans. Chapters 9 and 10 discuss groups of people who have often been excluded from mainstream accounts of the nature and development of technology. Women, despite their use of household technology and their widespread employment in factories and in the telecommunications industry, were often omitted from general accounts of technology. These accounts often focus on the male inventors and builders of large technological projects. This is true even of some of the best and most dramatic contemporary accounts (Thompson, 2004). Women inventors, women in manufacturing, and the burden of household work are often downplayed. Similarly, non-Western technology is often shunted aside in mainstream Western surveys of technology. The contributions of the Arabs, Chinese, South Asians, and Native Americans to the development of Western technology are often ignored. The power and value of the local knowledge of non-literate, indigenous peoples of the Americas, Africa, and the South Pacific is also often ignored. However, ethno-science and technology raise issues about the role of rationality in technology and the nature of technology itself. There is also a powerful traditional critical of technology, at least since the romantic era of the late 1700s. In contrast to the dominant beliefs about progress and the unalloyed benefits of technology, the Romantic Movement celebrated wild nature and criticized the ugliness and pollution of the industrial cities. With the growth of scientific ecology in the late nineteenth and is shown by the stimulating but often hopelessly muddled prose of the Canadian theorist of the media, Marshall McLuhan. Lewis Mumford, the American freelance architecture and city planning critic and theorist of technology, is readable, but at times long-winded. Not only are major European figures (such as Heidegger, Arendt, and Ellul), whom Don Ihde has called the "grandfathers" of the field, difficult to read, there is a further complication in that many other schools of twentiethcentury philosophy have contributed to the philosophy of technology. Anglo-American linguistic and analytic philosophy of science has contributed. Besides the various European schools of philosophy (neo-Marxism,

Essays in Philosophy, 2012

Brian Arthur begins his book with a commentary on the dearth of useful literature on the nature of technology: "Technology in fact is one of the most completely known parts of the human experience. Yet of its essence-the deep nature of its being-we know little" (13).

2013

Click here if your download doesn"t start automatically Philosophy of Technology: The Technological Condition-An Anthology Philosophy of Technology: The Technological Condition-An Anthology This anthology brings together, for the first time, a collection of both seminal historical and contemporary essays on the nature of technology and its relation to humanity. Its selections not only situate technology in the familiar context of ethical, political, aesthetic, and engineering concerns, but also thoroughly examine historical, metaphysical, and epistemological issues.The volume begins with historical readings on knowledge and its applications that have laid the foundation for contemporary writings on the philosophy of technology. Contemporary essays then critically assess previous assumptions about science and discuss the relation between science and technology and philosophy's treatment of both. The second half of the volume focuses on Heidegger's writings on technology, on the relationship between technology and the natural world, and on the issues that arise as technology becomes an integral part of our society. Philosophy of Technology includes, beyond the commonly anthologized figures, selections from European writers often not available in English-language collections. It is a valuable resource for anyone who wishes to explore the technological condition.

Andrew Feenberg has carved out a unique and philosophically productive position in the philosophy of technology that is informed by both the essentialist philosophy of technology developed by Heidegger and the Frankfurt School, and by various social historical accounts of science and technology such as those developed Weibe Bijker, T. P. Hughes and Bruno Latour. i These two schools of thought are not easily integrated, for although they share technology as a major subject of their study, their central understanding of the relationship between technology and society contradict one another. This essay will focus on what philosophers of technology should learn from the social historians of technology and will argue that a full acceptance of the view of the social historians of technology will improve the position of critiques of technology.

The concept of technology as well as itself has evolved continuously over time, such that, nowadays, this concept is still marked by myths and realities. Even the concept of science is frequently misunderstood as technology. In this way, this paper presents different forms of interpretation of the concept of technology in the course of history, as well as the social and cultural aspects associated with it, through an analysis made by means of insights from sociological studies of science and technology and its multiple relations with society. Through the analysis of contents, the paper presents a classification of how technology is interpreted in the social sphere and search channel efforts to show how a broader understanding can contribute to better interpretations of how scientific and technological development influences the environment in which we operate. The text also presents a particular point of view for the interpretation of the concept from the analysis throughout the who...

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