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The philosophy of technology is a sub-field of philosophy that studies the nature of technology and its social effects. Philosophical discussion of questions relating to technology (or its Greek ancestor techne ) dates back to the very dawn of Western philosophy . [ 1 ]
Verbeek studied Philosophy of Science, Technology & Society at the University of Twente and obtained his PhD in 2000. His dissertation was published in English under the title "What things do: philosophical reflections on technology, agency and design". [3]
Karl Popper argued that science and ordinary life do not use induction, and induction is in fact a myth. Instead, knowledge is created by conjecture and criticism. The main role of observations and experiments in science, he argued, is in attempts to criticize and refute existing theories. [13]
Technology and the Character of Contemporary Life: A Philosophical Inquiry is a 1984 book by Albert Borgmann, an American philosopher, specializing in the philosophy of technology. Borgmann was born in Freiburg, Germany , and was a professor of philosophy at the University of Montana .
This is a list of philosophers of technology. It includes philosophers from other disciplines who are recognised as having made an important contribution to the field, for example those commonly included in reference anthologies.
Science, Technology, & Human Values (ST&HV) is a peer-reviewed academic journal that covers research on the relationship of science and technology with society.From the "Newsletters of the Program on the Public Conceptions of Science" that Gerald Holton established in 1972, it became The Newsletter on Science, Technology, & Human Values, in 1976. [1]
The history of science, Bachelard asserted, consisted in the formation and establishment of these epistemological obstacles, and then the subsequent tearing down of the obstacles. This latter stage is an epistemological rupture—where an unconscious obstacle to scientific thought is thoroughly ruptured or broken away from.
Also called humanocentrism. The practice, conscious or otherwise, of regarding the existence and concerns of human beings as the central fact of the universe. This is similar, but not identical, to the practice of relating all that happens in the universe to the human experience. To clarify, the first position concludes that the fact of human existence is the point of universal existence; the ...