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According to Ellul, technique has an impetus which tends to drown out human concerns: "The only thing that matters technically is yield, production. This is the law of technique; this yield can only be obtained by the total mobilization of human beings, body and soul, and this implies the exploitation of all human psychic forces."
A power problem: control or change is difficult when the technology has become entrenched. The idea was coined by David Collingridge at the University of Aston Technology Policy Unit in his 1980 book The Social Control of Technology. [1] The dilemma is a basic point of reference in technology assessment debates. [2]
Technology is seen as an integral component of human consciousness and development. Technology, consciousness and society are intertwined in a relational process of creation that is key to human evolution. Technology is rooted in the human mind, and is made manifest in the world in the form of new understandings and artifacts.
On Mars, another machine re-creates you (from local stores of carbon, hydrogen, and so on), each atom in exactly the same relative position. Parfit poses the question of whether or not the teletransporter is actually a method of travel, or if it simply kills and makes an exact replica of the user. [48] Then the teleporter is upgraded.
The problem for Heidegger was the hidden nature of technology's essence, Gestell or Enframing which posed for humans what he called its greatest danger and thus its greatest possibility. Heidegger's major work on technology is found in The Question Concerning Technology.
The question concerning technology is asked, as Heidegger notes, “so as to prepare a free relationship to it.” [2] The relationship will be free “if it opens our human existence to the essence of technology.” [2] This is because “[o]nly the true brings us into a free relationship with that which concerns us from out of its essence.” [3] Thus, questioning uncovers the questioned in ...
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A version of the precautionary principle suitable for the problem of animal sentience has been proposed by LSE philosopher Jonathan Birch: "The idea is that when the evidence of sentience is inconclusive, we should 'give the animal the benefit of doubt' or 'err on the side of caution' in formulating animal protection legislation."