References for Theme: Technology
- Abe, Ethel Ndidiamaka; Abe, Isaac Idowu; Adisa, Olalekan
- Acemoglu, Daron
- Acemoglu, Daron; Restrepo, Pascual
- "The Race between Man and Machine: Implications of Technology for Growth, Factor Shares, and Employment" (2018)
(p.3) Automation allows firms to substitute capital for tasks previously performed by labor, while the creation of new tasks enables the replacement of old tasks by new variants in which labor has a higher productivity.
- "The Race between Man and Machine: Implications of Technology for Growth, Factor Shares, and Employment" (2018)
- Balsmeier, Benjamin; Woerter, Martin
- Battistoni, Alyssa
- "The False Promise of Universal Basic Income" (2017)
(p.51) The unequal society that futurists fear wouldn’t come about because the robots arrived—it would be because so few people owned them.
- "The False Promise of Universal Basic Income" (2017)
(p.59) the problem with basic income is that it tends to be read as an idea without an ideology
- "The False Promise of Universal Basic Income" (2017)
- Bernasconi, Robert
- "The overcoming of the beyng of machenschaft: Heidegger, Jünger, and T. E. Lawrence" (2020)
(p.127) Heidegger, by connecting Jünger’s account of work in The Worker with his own account of the work-world in Being and Time, turned a description of the current era into an account of the historical destiny of the West in terms of machination: everything is from the outset of Western metaphysics pre-directed toward producibility.
- "The overcoming of the beyng of machenschaft: Heidegger, Jünger, and T. E. Lawrence" (2020)
- Bessant, Judith; Watts, Rob
- Blok, V
- Borgmann, Albert
- Technology and the Character of Contemporary Life: A Philosophical Inquiry (1987)
(p.199) When Heidegger described the focusing power of the jug, he might have been thinking of a rural setting where wine jugs embody in their material, form, and craft a long and local tradition; where at noon one goes down to the cellar to draw a jug of table wine whose vintage one knows well; where at the noon meal the wine is thoughtfully poured and gratefully received. Under such circumstances, there might be a gathering and disclosure of the fourfold, one that is for the most part understood and in the background and may come to the fore on festive...
- Technology and the Character of Contemporary Life: A Philosophical Inquiry (1987)
(p.3) The advanced technological way of life is usually seen as rich in styles and opportunities, pregnant with radical innovations, and open to a promising future. The problems that beset technological societies are thought to be extrinsic to technology; they stem, supposedly, from political indecision, social injustice, or environmental constraints. I consider this a serious mis-reading of our situation. I propose to show that there is a characteristic and constraining pattern to the entire fabric of our lives. This pattern is visible first and most of all in the countless inconspicuous objects and procedures of daily life in a technological society....
- Technology and the Character of Contemporary Life: A Philosophical Inquiry (1987)
- "Technology" (2005)
(p.420) It can be argued that technology is the most important topic of Heidegger's thought.
- "Technology" (2005)
- Bursley, Matthew
- Casilli, A A
- Coeckelbergh, Mark
- "Technology as Skill and Activity: Revisiting the problem of Alienation" (2012)
(p.214) This turn to skill—and indeed to technology as skilled activity—implies that at the ontological, transcendental level there is no problem of alienation—with regard to technology or otherwise. In this sense it is appropriate to say that if we feel alienated, it is always alienation ‘in spite of’: alienation amounts to not recognizing the deeper bonds that are there at the transcendental level. We are already related. What alienates us, are theories, principles or procedures that make us feel as if we are detached from the world. What matters, instead, is finding out good ways of doing and good ways of...
- "Technology as Skill and Activity: Revisiting the problem of Alienation" (2012)
- Dabbous, Amal; Barakat, Karine Aoun; Sayegh, May Merhej
- Dias, W P
- "Heidegger's Relevance for Engineering: questioning technology" (2003)
(p.392) Given the pervasive and significant impact of technology on our lives and society, it would do well for engineers too to engage in such questioning as an integral part of their practice, since they are agents of technology. This would also result in more balanced critiques of technology. Currently critics of technology tend to be largely philosophers or environmentalist, both of whom are sometimes unrealistic in their rejection of technology.
- "Heidegger's Relevance for Engineering: questioning technology" (2003)
(p.394) Questioning technology in practice is not an easy task. Not only does it involve areas such as socially acceptable levels of risk, but also issues of justice and values. There is also the need for a shared discourse and consensus, which is increasingly difficult to find today. While the treatment of these subjects is very brief here, the intention has been to argue that engineers should be part and parcel of this questioning process. As Heidegger remarked, “Questioning is the piety of thought”.
- "Heidegger's Relevance for Engineering: questioning technology" (2003)
(p.396) Heidegger’s early writings stressed the primacy of practice over theory, and hence can be interpreted as supportive of the engineering approach. In his later writings he affirmed traditional technology, but was opposed to science based modern technology, in which everything (including man) is considered to be a mere “resource”. This spirit of questioning is something that engineers (who are purveyors of technology) would do well to emulate. Just as Heidegger considered poetry to be an antidote to the spirit of modern technology, the use of metaphor in design could also liberate engineering from its sometimes narrow rationalism.
- "Heidegger's Relevance for Engineering: questioning technology" (2003)
- Dijmărescu, Irina; Ionescu, Luminița
- Dreyfus, Hubert L
- "Between Technē and Technology: The Ambiguous Place of Equipment in Being and Time" (1984)
(p.25) Heidegger, however, never works out a history of the being of equipment, so we will have to construct it from hints. The most important of these hints are Heidegger's discussion of the Greek notion of techne at the beginning of our history and his remark in "Science and Reflection" that, in the technological understanding of the being, subject and object no longer stand in a relation of representation but are both absorbed into a total systematic ordering. ("Both subject and object are sucked up as standing-reserve.") (QCT.173). It follows that opposing the Cartesian subject/object distinction in terms of an account...
- "Between Technē and Technology: The Ambiguous Place of Equipment in Being and Time" (1984)
(p.32) The idea that in the technological world equipment more and more comes to fit together in one single totality is already a step from the relatively autonomous and autochthonous workshop of the craftsman towards the uprooted interconnectedness of industrial mass production. Its final achievement would be a world system under the feedback control of cybernetics. Heidegger makes a similar point in The Question Concering Technology, when he criticizes Hegel's definition of the machine as an autonomous tool and contrasts the autonomous tools of the craftsman with the total ordering characteristic of the technological machine
- "Between Technē and Technology: The Ambiguous Place of Equipment in Being and Time" (1984)
- Dreyfus, Hubert L; Spinosa, Charles
- "Further Reflections on Heidegger, Technology, and the Everyday" (2003)
(p.339) In writing about technology, Heidegger formulates his goal as gaining a free relation to technology—away of living with technology that does not allow it to “warp, confuse, and lay waste our nature”. According to Heidegger, our nature is to be world disclosers. That is, by means of our equipment and coordinated practices, we human beings open coherent, distinct contexts or worlds in which we perceive, feel, act, and think. The Heidegger of Being and Time called a world an understanding of being and argued that such an understanding of being is what makes it possible for us to encounter people and things as kinds of beings. He considered his discovery...
- "Further Reflections on Heidegger, Technology, and the Everyday" (2003)
(p.348) Heidegger sees technology as disaggregating our identities into a contingently built-up collection of skills, technological things solicit certain skills without requiring that we take ourselves as having one kind of identity or another. This absence may make our mode of being as world disclosers invisible to us. This absence of worlds and disclosing would be what Heidegger calls the greatest danger. But this absence could also allow us to become sensitive to the various identities we have when we are engaged in disclosing the different worlds focused by different kinds of things. Then, as such disclosers, we could even respond to technological things as revealing one kind of local world and become...
- "Further Reflections on Heidegger, Technology, and the Everyday" (2003)
- Dreyus, Hubert L; Spinosa, Charles
- Ebben, Maureen
- Feenberg, Andrew
- "Critical theory of technology: An overview" (2008)
(p.32) According to Heidegger’s history of being, the modern “revealing” is biased by a tendency to take every object as a potential raw material for technical action. Objects enter our experience only in so far as we notice theirusefulness in the technological system. Release from this form of experience may come from a new mode of revealing, but Heidegger has no idea how revealings come and go.
- "Critical theory of technology: An overview" (2008)
(p.33) Much philosophy of technology offers very abstract and unhistorical accounts of the essence of technology. These accounts appear painfully thin compared to the rich complexity revealed in social studies of technology. Yet technology has the distinguishing features sketched above and these have normative implications. As Marcuse argued in One-Dimensional Man, the choice of a technical rather than a political or moral solution to a social problem is politically and morally significant. The dilemma divides technology studies into two opposed branches. Most essentialist philosophy of technology is critical of modernity, even antimodern, while most empirical research on technologies ignores the larger issue of modernity and thus appears uncritical,...
- "Critical theory of technology: An overview" (2008)
(p.38) Technological systems impose technical management on human beings. Some manage, while others are managed. […] The world appears quite differently from these two positions. The strategic standpoint privileges considerations of control and efficiency and looks for affordances, precisely what Heidegger criticizes in technology.
- "Critical theory of technology: An overview" (2008)
(p.44) Building an integrated and unified picture of our world has become far more difficult as technical advances break down the barriers between spheres of activity to which the division between disciplines corresponds. I believe that critical theory of technology offers a platform for reconciling many apparently conflicting strands of reflection on technology. Only through an approach that is both critical and empirically oriented is it possible to make sense of what is going on around us now. The first generation of Critical Theorists called for just such a synthesis of theoretical and empirical approaches.
- "Critical theory of technology: An overview" (2008)
- Questioning Technology (2012)
- "Heidegger and Marcuse: the catastrophe and redemption of technology" (2014)
- Fritsche, Johannes
- "Heidegger on Machination, the Jewish Race, and the Holocaust" (2018)
(p.312) Heidegger means by Rechnen any objectification of beings for the sake of using, dominating, or exploiting them. After his disappointment with the National Socialism of his day around 1937/8, Heidegger presents a theory of Machenschaft (machination) according to which reckoning has been present in all phases of Western philosophy and history, from the beginning in the preSocratics onwards. Prior to modernity, however, it was always subordinated to, or embedded in, practices and modes of unconcealment or truth different from itself, while in modernity it has become the exclusive truth: a step-by-step emancipation of reckoning as a history of decline.
- "Heidegger on Machination, the Jewish Race, and the Holocaust" (2018)
(p.316) In §26 of Being and Time, Heidegger introduces three modes of being-with-other Daseine, a “deficient” one and two “positive” ones,as he says in a variation of Hegel’s terminology.28 At the very beginning of §26, referring back to the sections on handiness, he pictures the pre-modern world: the craftsman in his workshop, the tailor cutting clothes to the figure, the corn fields referring to our friends and acquaintances, the boats in theriver doing the same, and sometimes an “‘alien boat’.” Without this pre-modern world, the three modes in §26 would be unintelligible. The world of the craftsmen, or community, is historically the first mode of being-with-other-Daseine,...
- "Heidegger on Machination, the Jewish Race, and the Holocaust" (2018)
- Goyal, Arjun; Aneja, Ranjan
- "Artificial intelligence and income inequality: Do technological changes and worker's position matter?" (2020)
(p.8) Income inequality is not directly affected by technology, but it is a combination of both technology changes and the working position of the workers. The relationship between AI and income distribution has always been considered negative and this is what has been observed in this study and it directly affects the distribution of income and jobs. Due to automation, low and medium skill jobs are declining, and unemployment rate is increasing and the income gap between middle and high skill labor is increasing. Gini-coefficients of developing nations are higher than in developed nations, indicating that income inequality in developing nations...
- "Artificial intelligence and income inequality: Do technological changes and worker's position matter?" (2020)
- Hammer, Anita; Karmakar, Suparna
- Hanson, Robin
- Harayama, Yuko; Milano, Michela; Baldwin, Richard; Antonin, Céline; Berg, Janine; Karvar, Anousheh; Wyckoff, Andrew
- Heidegger, Martin
- The question concerning technology (1977)
(p.10) But in what, then, does the playing in unison of the four ways of occasioning play? They let what is not yet present arrive into presencing. Accordingly, they are unifiedly ruled over by a bringing that brings what presences into appearance. Plato tells us what this bringing is in a sentence from the Symposium (20sb): he gar toi ek tau me onton eis to on ionti hotoioun aitia pasa esti poiesis. -"Every occasion for whatever passes over and goes forward into presencing from that which is not presencing is poiesis, is bringing-forth [Her-vor-bringen] ."9-It is of utmost importance that we think...
- The question concerning technology (1977)
(p.14) What is modern technology? It too is a revealing. Only when we allow our attention to rest on this fundamental characteristic does that which is new in modern technology show itself to us. And yet the revealing that holds sway throughout modern technology does not unfold into a bringing-forth in the sense of poiesis. The revealing that rules in modern technology is a challenging [Herausfordern], which puts to nature the unreasonable demand that it supply energy that can be extracted and stored as such. But does this not hold true for the old windmill as well? No. Its sails do...
- The question concerning technology (1977)
(p.17) Yet an airliner that stands on the runway is surely an object. Certainly. We can represent the machine so. But then it conceals itself as to what and how it is. Revealed, it stands on the taxi strip only as standing-reserve, inasmuch as it is ordered to ensure the possibility of transportation. For this it must be in its whole structure and in everyone of its constituent parts, on call for duty, i.e., ready for takeoff. (Here it would be appropriate to discuss Hegel's definition of the machine as an autonomous tool. When applied to the tools of the craftsman,...
- The question concerning technology (1977)
(p.18) Wherever man opens his eyes and ears, unlocks his heart, and gives himself over to meditating and striving, shaping and working, entreating and thanking, he finds himself everywhere already brought into the unconcealed.
- The question concerning technology (1977)
(p.27) when we consider the essence of technology we experience enframing as a destining of revealing. In this way we are already sojourning within the free space of destining, that in no way confines us to a stultified compulsion to push on blindly with technology. . . . [M]an, precisely as the one so threatened, exalts himself and postures as lord of the earth. In this way the illusion comes to prevail that everything man encounters exists only in so far as it is his construct. This illusion gives rise in turn to one final delusion: it seems as though man everywhere and always encounters only himself. ....
- The question concerning technology (1977)
(p.5) The current conception of technology, according to which it is a means and a human activity, can therefore be called the instrumental and anthropological definition of technology. Who would ever deny that it is correct? It is in obvious conformity with what we are envisioning when we talk about technology. The instrumental definition of technology is indeed so uncannily correct that it even holds for modern technology, of which, all other respects, we maintain with some justification that it is, in contrast to the older handwork technology, something completely different and therefore new.
- The question concerning technology (1977)
- Heikkurinen, Pasi
- "Degrowth by means of technology? A treatise for an ethos of releasement" (2018)
(p.1657) In the lifeworld dominated by technology, all matter/energy is taken as a resource, what Heidegger aptly calls the ‘standing-reserve’ [Bestand], and utilised for production.
- "Degrowth by means of technology? A treatise for an ethos of releasement" (2018)
(p.1660) For Heidegger, this mystery is‘ hidden in the technological world’ and hence ‘humanity on Earth remains in danger of technology so beguiling that calculative thinking remains the only sort of thinking in use, the only sort of thinking that counts’. Only with meditative (rather than calculative) thinking, human agents can release themselves from technological practice and create spaces for new modes of relating, closer to Being itself.
- "Degrowth by means of technology? A treatise for an ethos of releasement" (2018)
- Helms, Eleanor; Dobson, John
- "Heidegger’s critique of technology and the contemporary return to artisan business activity" (2016)
(p.205) It is true that Heidegger—along with the founder-philosophers of most business-ethics theory— wrote very little directly about business. However, on the question of the ontology of the artisan, Heidegger is uniquely valuable. He provides an interpretation that differs fundamentally from those based on either an ethics of virtue, or a beauty-based aesthetic. We argue furthermore that Heidegger’s account of what it means to be a human person in a meaningful world can significantly broaden and enrich our conception of what it means to manage or play a significant role in a business organization.
- "Heidegger’s critique of technology and the contemporary return to artisan business activity" (2016)
- Hodder, Andy
- Illéssy, Miklós; Huszár, Ákos; Makó, Csaba
- Khachaturyan, A A
- Kouppanou, Anna
- Kouzov, Orlin
- Kroker, Arthur
- Lima, Yuri; Barbosa, Carlos Eduardo; dos Santos, Herbert Salazar; de Souza, Jano Moreira
- Lloyd, Caroline; Payne, Jonathan
- Lotz, Christian
- "Reification through Commodity Form or Technology? From Honneth back to Heidegger and Marx" (2013)
(p.193) Heidegger’s view of the concept of labor is closely connected to Junger’s Der Arbeiter, within which Junger outlines the transformation of modern human beings into ‘‘workers.’’ The total mobilization of human beings through labor leads, according to Heidegger, to the domination of the earth transforms everything into energy to be exploited, and is rooted in manipulation. Laboring, according to Heidegger, is basically an exploitative relationship toward beings, especially since it establishes beings as something that in principle can be labored upon. This, in turn, presupposes that beings are accessible to the laboring subject. Heidegger’s argument, consequently, is that labor as a universal (human) concept, as can be found...
- "Reification through Commodity Form or Technology? From Honneth back to Heidegger and Marx" (2013)
(p.194) As Heidegger argues in his technology essay, modern technology should be understood as (1) the loss of the unity between thing and world (‘‘de-worlding’’) and as (2) the reduction of ‘‘technics’’ to a single form of causality, namely, causa materialis. When Heidegger introduces the essence of modern technology in histechnology essay, he claims that modern technology is still a form of revealing, but the revealing is now of a different character, which he calls challenging (Herausfordern). This transition is important, as it allows us to reject the claim that the difference between modern and nonmodern technology seems to be absolutein Heidegger. It is rather the opposite:...
- "Reification through Commodity Form or Technology? From Honneth back to Heidegger and Marx" (2013)
- McGuinness, Seamus; Pouliakas, Konstantinos; Redmond, Paul
- "Skills-displacing technological change and its impact on jobs: challenging technological alarmism?" (2021)
(p.16) It is increasingly documented that automation and technological change have the potential todestroy jobs, as well as to enhance and improve existing jobs by creating new tasks and rolesthat did not exist in the past. While predicting the exact impacts of technology on the labourmarket is virtually impossible due to the uncertainty involved, our research emphasises the positiveeffects of technological change that take place due to within-job reallocation effects on job tasks andskill requirements. Firstly, the share of workers affected by SDT appears low in light of some of theexisting research that has spurred much technological alarmism in the recent...
- "Skills-displacing technological change and its impact on jobs: challenging technological alarmism?" (2021)
- McLeod, Alister; Harris, Karleah; Smallwood, Jim
- Mkansi, Marcia; Landman, Nico
- Moniz, António; Krings, Bettina-Johanna; Frey, Philipp
- Morgan, Jamie
- "Will we work in twenty-first century capitalism? A critique of the fourth industrial revolution literature" (2019)
(p.376) There is thus an issue of realizing the future and what form that future reality will really take. Futurists have adopted more and less positive accounts.10 The fourth industrial revolution too, includes a range of approaches. As we shall argue, however, there are significant commonalities and limits to the range. The important point at this stage is that positions are not irrelevant for how the future becomes the present, since they affect how the future will be shaped from the present. Clearly, this applies also to work and the future of work is a major focus of fourth industrial revolution...
- "Will we work in twenty-first century capitalism? A critique of the fourth industrial revolution literature" (2019)
(p.377) Formerly, automation and computerization had their greatest impact on Fordist continuous flow mass production lines and on clerical and secretarial work. That is, work that could be reduced to strictly repetitive actions or multiply reproducible essentially identical forms – some kinds of work whose primary task base could be expressed in simple routines. However, the new technology introduces combinations of mobility, monitoring/surveillance, discrimination, multi-functionality, language and effectively more complex decision making capacity (which is not to suggest this requires an AI be conscious). This greatly extends the range of tasks that could be duplicated by technology and thus the types...
- "Will we work in twenty-first century capitalism? A critique of the fourth industrial revolution literature" (2019)
(p.379) At root, Keynes highlights but does not resolve a tension based on two different framings of ‘need’. The need to interact, work and create as self-expression may be intrinsic to what it is to be human, but this is not the same as the need to earn a wage income in order to survive within a division of labour that operates according to disciplining principles or mechanisms. In this latter sense, labour is compelled and profit and accumulation drive the capitalist system. Historically, there is no simple relation where greater use of technology and higher productivity have continuously reduced hours...
- "Will we work in twenty-first century capitalism? A critique of the fourth industrial revolution literature" (2019)
(p.380) it is important to note that the world of tomorrow that Keynes is focused on in his essay is not ours. That world is not just one that has achieved technological wonders, it is one that has implicitly transitioned to a radically different socio-economic form of organization.
- "Will we work in twenty-first century capitalism? A critique of the fourth industrial revolution literature" (2019)
(p.390) Whilst a sense that technology can liberate the worker from work may now be on the agenda of left accelerationists at such venues as Labour Party fringe conference events (e.g. The World Transformed), the main policy focus remains 390 Economy and Society dominated by a more business oriented and conventional set of capitalist concerns with the growth and profitability of the firm. From this perspective, the concerns of workers, the sociology of work and the broader issues of technology in society, are peripheral or additional.
- "Will we work in twenty-first century capitalism? A critique of the fourth industrial revolution literature" (2019)
(p.391) The framing of policy, therefore, is not neutral. It absorbs the fourth industrial revolution concept according to market conforming logics that allow government to limit its responsibility for shaping the future, even as it continues to herald the potential. And this, of course, segues easily into the kinds of concerns and foci that consultancies, such as McKinsey, necessarily find most conducive to explore: investment as a corporate wealth generating and protecting exercise. To be clear, we by no means wish to suggest that a technological future will be dystopian nor that the future of work involves worse-case outcomes of rapid...
- "Will we work in twenty-first century capitalism? A critique of the fourth industrial revolution literature" (2019)
- Moser, Elias
- Nissim, Gadi; Simon, Tomer
- Perez, C
- Petropoulos, Georgios
- "Do we understand the Impact of Artificial Intelligence on Employment" (2017)
- "The Impact of Artificial Intelligence on Employment" (2018)
(p.121) Moving from the efficiency gains in online trading to the extensive use of artificial intelligent systems in our industrial production, concerns about the potential displacement of labour emerge. The real question then becomes: which of the two labour market effects – displacement or productivity – will dominate in the artificial intelligence (AI) era? A first approach to answer this question is to examine the impact of technological breakthroughs on labour markets in previous industrial revolutions. For example, the introduction of automobiles in daily life led to a decline in horse related jobs, but new industries also emerged, with a net positive...
- "The Impact of Artificial Intelligence on Employment" (2018)
(p.129) These future-facing studies do not reach a consensus over the potential impact of automation on labour markets. The fact that it is difficult to predict the exact impact of AI makes it complex to frame a policy response. But some society-level reaction is surely needed.
- "The Impact of Artificial Intelligence on Employment" (2018)
- Pfeiffer, Sabine
- Pitts, Frederick Harry
- "The multitude and the machine: Productivism, populism, posthumanism" (2020)
(p.366) In an adaptation of the orthodox Marxist understanding of the unfolding of capitalist development, the ‘human machines’ Hardt and Negri see as ‘put to work’ in contemporary capitalism represent what might be characterised as the ‘forces of production’ which push against the ‘relations of production’, namely, the property relations that conflict with the common, cooperative basis of value production in the digital age. As Hardt and Negri write, ‘Private property appears increasingly as a fetter to social productivity both in the sense that it blocks the relationships of cooperation that generate production and that it undermines the social relations that...
- "The multitude and the machine: Productivism, populism, posthumanism" (2020)
(p.367) The difference between Hardt and Negri’s negated dialectic of forces and relations and that found in orthodox Marxism is that, for the former, there is no promise of resolution or unification out of the social conflict and resistance that powers it, only ‘permanent crisis and continual imbalance’. This, it is fair to say, fool-proofs what was formerly, in Empire and Multitude, the sense that a new world was being built in the shell of the old, and were only it to be liberated from the relations constraining it, all would be well. Moreover, Hardt and Negri appear keen to distance...
- "The multitude and the machine: Productivism, populism, posthumanism" (2020)
- Riis, Søren
- "The Symmetry Between Bruno Latour and Martin Heidegger: The Technique of Turning a Police Officer into a Speed Bump" (2008)
(p.286) According to Latour, the notion of ‘symmetry’ means that we are supposed to look beyond both interpretations and pay attention to a third agent who has entered the scene and left the others behind: ‘the citizen weapon’ or ‘the weapon-citizen’). By speaking of the symmetry between these two hybrid actors, Latour implies that it neither makes sense to assert that technology subordinates the will of humans nor to assert the opposite. He holds that it is only within a field of interference between ‘humans’ and ‘non-humans’ that life unfolds in relation to technology. With this analysis, Latour describes his first definition of technical mediation, ‘interference’, and,...
- "The Symmetry Between Bruno Latour and Martin Heidegger: The Technique of Turning a Police Officer into a Speed Bump" (2008)
(p.290) Heidegger’s famous Rhine river illustration becomes significant in light of his concept of revealing through technology, and the three concepts – challenge, standing-reserve and ordering – with which he specifies its meaning. -The hydroelectric plant is set into the current of the Rhine. It sets the Rhine to supplying its hydraulic pressure, which then sets the turbines turning. This turning sets those machines in motion whose thrust sets going the electric current for which the long distance power station and its network of cables are set up to dispatch electricity. In the context of the interlocking processes pertaining to the orderly...
- "The Symmetry Between Bruno Latour and Martin Heidegger: The Technique of Turning a Police Officer into a Speed Bump" (2008)
- Rimbau-Gilabert, Eva; Pasamar, Susana
- Roberts, David
- "Technology and modernity: Spengler, Jünger, Heidegger, Cassirer" (2012)
(p.22) Junger’s cold and penetrating gaze serves his apocalyptic construction of world history: the destruction of the hated bourgeois world and the dawn of the age of the totalitarian Worker State, in which the figure (Gestalt) of the Worker embodies the destiny of man to master the earth. Junger’s new man is the Nietzschean Superman, who is capable of facing and welcoming the terrifying annihilating reality of the world as Will to Power, revealed in the Great War. His ‘heroic realism’ separates the Worker from the ‘bourgeois’ individual who anxiously clings to life and security as his highest values. The invasion of bourgeois space by the ‘elemental’ powers...
- "Technology and modernity: Spengler, Jünger, Heidegger, Cassirer" (2012)
(p.24) Power, in Junger’s Nietzschean reading, is inherently totalitarian. The Worker mobilizes the world through technology, a process that declares war on all historical systems and religious institutions and reaches its conclusion with the destruction of all nation-states. They will all be swept away by the revolution of the Worker, which installs itself as the superior race. The machine, we may say, ends as with Spengler by emancipating itself from its masters because the Worker, the self-enslaving representative of power, ‘transcends’ the distinction between masters and servants, even if Junger (like Hitler and Himmler) accords a privileged role to military orders...
- "Technology and modernity: Spengler, Jünger, Heidegger, Cassirer" (2012)
- Sasa, Michael Sunday
- Schlogl, Lukas; Weiss, Elias; Prainsack, Barbara
- "Constructing the ‘Future of Work’: An analysis of the policy discourse" (2021)
(p.14) Our findings show the dominance of a specific narrative within the grey policy literature on FOW. It starts with the assumption of unprecedented, rapid technological advance that, embedded in demographic and ecological transformations as well as globalisation, creates opportunities and risks. The main opportunities are gains in productivity, new jobs and higher living standards. The risks are new inequalities, pressures on social security systems, and the costs of transition and disruption for various groups. The answer to these challenges lies in the re- or upskilling of the workforce and adjustments to social and labour market policies.
- "Constructing the ‘Future of Work’: An analysis of the policy discourse" (2021)
(p.17) Despite common tendencies and a ‘standard narrative’, which we lay out, there is no consensus in this literature either regarding the problems arising from the FOW or regarding adequate solutions and there arguably cannot be in this ideologically contested policy field. The policy literature in this field is often advocacy for vested interests, even when outputs present themselves as scoping papers or instances of ‘blue sky thinking’. The kind of advice given depends on the type of institution: for instance, consulting firms tend to promote more cheerful, laissez-faire and business-oriented discourse, government actors offer more problem-oriented and interventionist framings. The...
- "Constructing the ‘Future of Work’: An analysis of the policy discourse" (2021)
- Standish, Paul
- "Heidegger and the technology of further education" (1997)
(p.441) It is Heidegger's bold claim that the technology of the modern world is the consequence, indeed the inevitable outcome, of the metaphysics of ancient Greece, specifically of a philosophical perspective that starts with Plato. The distinction in Plato between form and matter leads to the timeless and in effect permanently present eidos, a kind of freezing of temporality, a kind of eternal present. In modern terms the eidos can be seen as something like a blue-print for hyle (underlying substance or matter). This leads to an idealisation of total presence, where local differences pale into insignificance. (One might now be...
- "Heidegger and the technology of further education" (1997)
(p.443) This context of rapid industrialisation may have its bearing on the preoccupation throughout Heidegger's writing with work and with technology. In this he was again influenced by Nietzsche but also, to his cost, by Ernst Junger. Junger fully embraced new technology and idealised the role of the worker in service of the fully technological state. This was carried to its extreme in the combination of heroism, nationalism, and technology that war made possible. He claimed that the worker/soldier epitomised a higher form of life and the realisation of Germany's destiny. In a strange distortion of Nietzsche, Junger recognised such conditions...
- "Heidegger and the technology of further education" (1997)
(p.444) Heidegger at times - in the notorious Rectoral Address of 1933, for example (Heidegger, 1985) - appears to share something of Junger's sense of the beauty of labour and service. Whatever the importance of these eulogies to the worker/soldier, however, it is clear that the part played by work and technology in his thought is more subtle and more complex. A starting point for the discussion of this is the question of techne, a concept that will lead us into aspects of the phenomenology of Being and Time.Superficially the account of techne in Aristotle seems appropriate to the nature of...
- "Heidegger and the technology of further education" (1997)
(p.445) Certainly the workshop world seems to be in many respects a world apart from industrialised technology and it may be significant that Heidegger's examples tend to be taken from craft activities that are (and were for Heidegger in the 1920s) tinged with anachronism.
- "Heidegger and the technology of further education" (1997)
(p.449) [...] let us consider the kind of response to technology that is offered especially by Heidegger's later work. One response involves a turning away from the vision that Heidegger derives from Nietzsche and Junger, with its nadir of faith in a political leader, and towards the shamanic figures of the poet and the thinker: Holderlin is now the supreme inspiration. Reverence for the word displaces the earlier emphasis on the workshop world. The German language assumes a unique historical importance, the rightful heir to the language of the Greeks and the rich origin of an alternative understanding of being. Heidegger...
- "Heidegger and the technology of further education" (1997)
(p.453) Rational accounting and evaluation [within educational institutions], it is claimed, demonstrate value for money and the quality of the service. But these factors bring with them the impoverishments of distantiality, averageness and levelling down (which Heidegger subsumes under the category of publicness - Die Offentlichkeit). Accessibility and efficiency seem to serve the customer yet staff and students become subservient to the system. Within this regime of efficiency, the idealisation of work and the worker takes on a new style. As obsolete workshops are refurnished and carpeted, the noise of heavy machinery is replaced by the soft clatter of keyboards. A...
- "Heidegger and the technology of further education" (1997)
- Stephany, Fabian; Lorenz, Hanno
- Susskind, Daniel
- Taylor, James Michael
- Torrejón Pérez, Sergio; González Vázquez, Ignacio
- Waddington, David I
- "A field guide to Heidegger: Understanding ‘the question concerning technology’" (2005)
(p.570) If one were to draw conclusions about Plato and Aristotle solely from Heidegger’s remarks in ‘The Question Concerning Technology’, one would think that craftsmanship was a central issue for both of these ancient thinkers. Furthermore, from the warm light in which Heidegger bathes the craftsman, one might also come to believe that Plato and Aristotle have a certain reverence for craftsmen and the process of craftsmanship. Plato and Aristotle’s attitudes toward craftsmanship, however, can (at best) be described as ambivalent. In the Politics, Aristotle remarks, ‘… no man can practice excellence who is living the life of a mechanic or...
- "A field guide to Heidegger: Understanding ‘the question concerning technology’" (2005)
- Wajcman, Judy; Rose, Emily
- Walton, Nigel; Nayak, Bhabani Shankar
- "Rethinking of Marxist perspectives on big data, artificial intelligence (AI) and capitalist economic development" (2021)
(p.2) Major changes have occurred during the last few decades as a new economic landscape has emerged that is fundamentally different to the industrial capitalist era in which Karl Marx wrote his most important seminal work. The era of the mid to late 1800s was undergoing its own industrial revolution as steam power, factories, canals and railways became the new innovations driving social and economic change. In the twenty first century, however, new Internet technologies, personal and mobile computing, digitisation, GPS and smartphones have created a completely new “industrial” landscape where one of the greatest innovations has been the creation of...
- "Rethinking of Marxist perspectives on big data, artificial intelligence (AI) and capitalist economic development" (2021)
(p.7) These AI-driven processes have made work less repetitive and arduous with the use of robotics, thereby allowing the worker to upskill and carry out more rewarding and better paid tasks. Rather than displacing workers, this has resulted in the evolution of work by helping people to do their work to a higher standard and to perform more meaningful tasks.
- "Rethinking of Marxist perspectives on big data, artificial intelligence (AI) and capitalist economic development" (2021)
- Wilson, Nikaela; Syed, Habeebullah Hussaini
- Wolff, Ernst
- "Aspects of Technicity in Heidegger's Early Philosophy: Rereading Aristotle's Techné and Hexis" (2008)
(p.353) Heidegger’s inability to see this closeness of the life of virtue and the technical life has important consequences for his perspective on the latter. Heidegger’s τεχνΐτης is at best an early beginner. This apprentice is not on course to learn difficult or complex tasks. It is a technician who thinks only about means and is not capable of adjusting means and ends mutually to one another. It is one that quickly grinds to a standstill if he/she runs out of instructions from the master as to how exactly something should be done in a certain context. Th ere is for...
- "Aspects of Technicity in Heidegger's Early Philosophy: Rereading Aristotle's Techné and Hexis" (2008)
- Zhang, Xuemei
- Zimmerman, Michael
- "Marx and Heidegger on the Technological Domination of Nature" (1979)
(p.107) at a certain level, Marx and Heidegger seem to say similar things about the proper functioning of the human being. For Marx, the individual fulfills himself in making, doing, and creating a world for himself. For Heidegger, the individual becomes authentic by letting things be what they can be. For Marx, creative activity is restricted primarily to commodity (alienated) production in the capitalist society, but in the communist world all production would eventually involve the self-fulfillment of the worker's human need to express himself. For Heidegger, "letting beings be" is no simple-minded staring, but could include the activity of the...
- "Marx and Heidegger on the Technological Domination of Nature" (1979)
(p.99) Both Heidegger and Marx claim that technology is not intrinsically destructive, but at present it is used in exploitative and harmful ways. By "technology,'' I mean all facets of the complex system of production and distribution which emerges with the practical application of calculating, objectifying rationality.
- "Marx and Heidegger on the Technological Domination of Nature" (1979)
- Zimmerman, Michael E
- Heidegger's Confrontation with Modernity: Technology, Politics, and Art (1990)
(p.110) In 1936, Heidegger wondered whether Hegel was right in saying that art is something past, without power for the modern spirit: "is art still an essential and necessary way in which that truth happens which is so decisive for our historical existence, or is art no longer of this character?" [HW: 67/81] Heideggerbelieved that technology and art were related in that both were truth events:both were ways of letting entities be. Ordinarily, the Greek word techne is translated as a skilled making of the sort which anticipated the amazing production process of industrial technology. Heidegger argued, however,that techne had a twofold meaning. On the one...
- Heidegger's Confrontation with Modernity: Technology, Politics, and Art (1990)
(p.151) Early Heidegger argued that uprooted modern humanity no longer "dwelt" authentically upon the earth. Later, in his lectures on Holderlin, he said that dwelling occurs only when entities are "gathered" (versammelt) intoa world in which the integrity of things is preserved. Such a world would be intrinsically "local," bound up with place in a way wholly foreign to the planetary reach of modern technology. According to Dreyfus, Being andTime—despite later Heidegger's dislike of planetary technology—anticipated "total mobilization" by conceiving of the local workshop-world as a region within the all-encompassing region: the referential totality.'
- Heidegger's Confrontation with Modernity: Technology, Politics, and Art (1990)
(p.241) The degradation of work in the twentieth century has reduced the time and skill needed for authenticcraftwork, except for those who "drop out" of the social mainstream in orderto pursue what they consider to be authentic producing. Nevertheless, greatcraftworkers remain. Perhaps the attraction such craftspeople have for us todaylies in our awareness that they are attuned to things in a way in whichmost of us are not. Consider, however, the admiration many people displayfor the intricate circuitry of a computer or the engine of a Mercedes-Benz. Weoften express amazement at the precision and beauty of such products. For themost part, they...
- Heidegger's Confrontation with Modernity: Technology, Politics, and Art (1990)
(p.40) Heidegger's affiliation with National( Socialism may be understood, in part, in terms of his belief that only a corporatist, fascist community could protect German working people from the evils of wage slavery andatomistic individualism in capitalism, on the one hand, and from the ills of materialism and massification in communism, on the other.
- Heidegger's Confrontation with Modernity: Technology, Politics, and Art (1990)
(p.77) As we have seen, in the first phase of hisconfrontationwithjunger,Heideggerappropriatedjunger'slanguage in order to support a revolutionary movement which heralded an alternative to the technological future forecast by Junger. After the Rohm purge onJune30,1934,Heideggerbeganthe long process of distancing himself from the"politicalreality"ofNationalSocialism,butcon-tinuedtomeditateon its"innertruthandgreatness."Thismeditation,whichinvolvedatumtowardart, was carried out in his lectures on Nietzsche and on Holderlin. Nietzsche's views on the world-shaping powers of art offered a way of understanding the metaphysical basis for junger's doctrine of the Gestalt of the worker, while Holderlin's poetry seemed to offer a saving alternative to junger's technological future. In this chapter, we begin to study Heidegger's artistic "tum"...
- Heidegger's Confrontation with Modernity: Technology, Politics, and Art (1990)
(p.81) Trapped within Nietzsche's metaphysics, Junger conceived of the Gestalt of the worker in terms of a certain kind of humanity. He spoke as if the Gestalt of the worker forged together in humanity the calculating, steely powers of the machine and the atavistic, passionate energies of the Will to Power at work in all life. As we have seen, however, Heidegger believed that this view of humanity as half-animal, half-rational was the final stage of the decline of Aristotle's doctrine of the "rational animal" in Nietzsche's "blond beast" who would dominate the earth with modern technology.
- Heidegger's Confrontation with Modernity: Technology, Politics, and Art (1990)
(p.82) Heidegger maintained, by way of contrast, that humanity has been transformed into the worker because today "to be" means "to be worked upon and transformed in accordance with the imperative of production for its own sake."
- Heidegger's Confrontation with Modernity: Technology, Politics, and Art (1990)
(p.88) As elitists, Heidegger and junger believed that the technological era could be carried to its completion only by an elite corps of humanity who scorned the cheerful optimism of mass culture. junger's "worker" was by no means equivalent to Marx's "proletariat"! Heidegger and junger looked to Nietzsche for insight into the remarkable men, the "overmen," needed to complete the process of nihilism. junger had spoken of his interpretation of such men in his collection of essays The Adventurous Heart.[AH] These men were willing to use violence in order to pursue the uncharted paths being opened up by modern technology. Regarding ...
- Heidegger's Confrontation with Modernity: Technology, Politics, and Art (1990)
(p.90) For Heidegger, junger's technological man had not gone far enough.
- Heidegger's Confrontation with Modernity: Technology, Politics, and Art (1990)
(p.xvi) From the beginning of his career, Heidegger was centrally concerned with the nature of working and producing—and with its relation to the question of the being of entities. It was no accident that he began Being and Time with an account of the world of the workshop and equipment.
- Heidegger's Confrontation with Modernity: Technology, Politics, and Art (1990)
- Öztürk, Deniz
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