MODULE II SCIENCE, TECHNOLOGY AND SOCIETY AND THE HUMAN Lesson 1 Lesson 2 Lesson 3 Lesson 4 Lesson 5 CONDITION Technology as a Way of Revealing Human Flourishing in Progress and De-development The Good Life When Technology and Humanity Cross Why the Future Does Not Need UsMODULE I SCIENCE, TECHNOLOGY, AND SOCIETY AND THE HUMAN CONDITION Sneed INTRODUCTION This module introduces students to a number of relevant and timely philosophical foundations that will aid in examining the functions, roles, and impacts of science and technology on society, The module is divided into five sections. These sections aim to provide students with cogent and comprehensive knowledge on the concept of human flourishing in the face of rapid scientific progress and technological development. © LEARNING OBJECTIVES 1. differentiate the essences of technology and modern technology; 2. discuss and illustrate the dangers of modern technology; and 3. explain why art is the saving power of madern technology. DIRECTIONS/MODULE ORGANIZER Read each lesson in Module |i after which you accomplish the exercises. The module summary is also given for you to have the whole grasp of STS and its rote in human flourishing. Answer also the summative test to evaluate how much you have gained from the whole Module, is: GECC 105A - Science, Technology, and Society and the Human Condition “Module H+GECC 105A - Science, Technology, and Society and the Human Condition |_|] TECHNOLOGY AS A WAY OF REVEALING At A Glance: Who is Martin Heidegger? “The essence of technology is by no means anything technology.” - Martin Heidegger (1977) Martin Heidegger (1889-1976) is widely acknowledged as one of the most important philosophers of the 20" century. He was a German philosopher who was part of the Continental tradition of philosophy. His stern opposition to positivism and technological world f domination received unequivocal support from leading postmodernists and poststructuralists of the time, including Jacques Derrida, Michel Foucault, and Jean-Francois Lyotard. In 1933, he joined the Nazi Party (NSDAP) and remained to be a member until it was dismantled toward the end of World War Il. This resulted in his dismissal from the University of Freiburg in 1949. He was. only able to resume teaching in 191. Heidegger's membership to the Nazi Party made him controversial - his philosophical work as often eclipsed by his political affiliation with critics saying that his philosophy would always be rooted in his political consciousness. Heidegger’s work on philosophy focused on ontology or the study of ‘being’ or dasein in German. His philosophical works are often described as complicated, partly due to his use of complex compound German words, such as Seinsvergessenheit (Forgetfulness of Being), Bodenstindigkeit (Rootedness-in-Soil) and Wesensverfassung (Essential Constitution). The Essence of Technology It cannot be denied that science and technology are responsible for ‘the way’s society is continuously being modernized. Science and technology ‘continuously seep into the way people go about their daily lives. However, ‘the omnipresence of science and technology must not eclipse the basic tenets of ethics and morality. Instead, it should allow the human person to flourish alongside scientific progress and technological development. In ‘order to spark the discussion on the role of ethics and social morality in science and technology, it is necessary to go back to the very essence of ‘technology, i.e., its definition. “Module t=4 In his seminal work, The Question of Technology, Martin Heidegger urges us to question technology and see beyond people's common understanding of it. According to ancient doctrine, the essence of a thing is considered to be what the thing is. We ask the question concerning technology when we ask what it is. Everyone knows the two statements that answer our question. One says: Technology is a means to an end. The other says: Technology is a human activity. The two definitions of technology belong together. For to posit ends and procure and utilize the means to them is human activity the manufacture and utilization of equipment, tools, and machines, the manufactured and used things themselves, and the needs and ends that they serve, all belong to what technology is. The whole complex of these contrivances is technology. Technology itself is a contrivance - in Latin, an instrumentum. 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 (Heidegger, 1997, p.5). Martin Heidegger (1977) explains the two widely embraced definitions of technology: (1) instrumental and (2) anthropological. 1, Instrumental definition: Technology is a means to an end. Technology is not an end in itself, it is a means to an end. In this context, technology is viewed as a tool available to individuals, groups, and communities that desire to make an impact on society haw technology is used varies from individual to individual, groups to groups, and communities to communities according to their individual and collective functions, goals, and aspirations. While technology is omnipresent, knowing its functions requires paying attention to how humans use it as a means to an end. In this sense, technology is an instrument aimed at getting things done 2. Anthropological definition: Technology is a human activity. Alternatively, technology can also be defined as a human activity because to achieve an end and to produce and use a means to an end is, by itself, a human activity. The production or invention of technological equipment, tools, and machines, the products and inventions, and the purpose and functions they serve are what define technology, Both definitions, i.e., instrumental and anthropological, are correct. However, neither touches on the true essence of technology. GECC 105A - Science, Technology, and Society and the Human Condition ‘Modute li-GECC 105A - Science, Technology, and Society and the Human Condition Technology as a Way of Revealing Heidegger stressed that the truth can only be pursued through the correct. Simply, what are correct leads to what is true. In this sense, Heidegger envisioned technology as a way of revealing - a made of ‘bringing forth." Bringing forth can be understood through the Ancient Greek philosophical concept, poiesis, which refers to the act of bringing something out of concealment. By bringing something out of concealment, the truth of that something is revealed. The truth is understood through another Ancient Greek concept of Aletheia, which is translated as unclosedness, unconcealedness, disclosure, or truth. Thus, for Heidegger, technology is a form of poeisis - a way of revealing that unconceals Aletheia or the truth. This fs seen in the way the term techne, the Greek root word of technology, is understood in different Contexts. In philosophy, techne resembles the term episteme that refers to the human ability to make and perform. Techne also encompasses knowledge and understanding. In part it refers to tangible and intangible aspects of life. The Greeks understood techne in the way that it encompasses not only craft, but other acts of the mind, and poetry. Technology as Poiesis: Does Modern Technology Bring Forth or Challenge Forth? Heidegger, in The Question Concerning Technology, posited that both primitive crafts and modern technology are revealing. However, he explained that modern technology is revealing not in the sense of bringing forth or poeisis, Heidegger made a clear distinction between technology and modern technology in that the latter ‘challenges’ nature. Modern technology challenges nature by extracting something from it and transforming, storing, and distributing it. On the surface, Heidegger’s criticism of modern technology might appear counterintuitive to the purpose of nature to human existence. However, by digging deeper into Heidegger’s question, it becomes clear that the essence of modern technology is not to bring forth in the sense of poiesis. Instead, Heidegger considers modern technology's way of revealing as a way of challenging forth. Modern technology challenges forth, because it makes people think how to do things faster, more effectively, and with less effort. It prompts people into dominating and enframing the earth’s natural resources. Challenging forth reduces objects as standing-reserve or something to be disposed of by those who enframe them - humans. This is evident in the way people exploit natural resources with very little concern for the ecological consequences that come with it. Chatlenging forth as a result of modem technology is also evident in the formation age, such that greater control of information to profit from its value gives rise to concern about privacy and the protection of human rights. “Module I-f 6 -f The challenging forth of modern technology is seen everywhere: in the rise and depletion of petroleum as a strategic resource; the introduction and use of synthetic dyes, artificial flavorings, and toxic materials into the: | consumer stream that bring about adverse effects on human health; and the use of ripening agents in agriculture that poses threats to food safety. What kind of unconceatment is it, then, that is peculiar to that which results from this setting upon those challenges? Everywhere everything is ordered to stand by, to be immediately on hand, and indeed to stand there just so that it may be on call for a further ordering. Whatever is ordered about in this way has its own standing. We call it the standing- reserve (Heidegger, 1977, p.5) Enframing as Modern Technology's Way of Revealing The essence of technology can be understood as a way of bringing f forth the truth in the sense of polesis. Heidegger distinguished the way of revealing of modern technology by considering it as a process of enframing. Humankind’s desire to control everything, including nature, is captured in I this process. By putting things, in this case, nature, in a frame, it becomes much easier for humans to control it according to their desires. Enframing according to Heidegger, is akin to two ways of looking at the world: calculative thinking and meditative thinking. In calculative thinking, humans desire to put an order to nature to better understand and control it. In meditative thinking, humans allow nature to reveal itself to them without the use of force or violence. One thinking is not necessarily better than the other. In fact, humans are capable of using both the will benefit from being able to harmonize these ways of looking at the world. 2 Yet, calculative thinking tends to be more commonly utilized, primarily because humans desire to control due to their fear of irregularity. Enframing, then, is a way of ordering (or framing) nature to better manipulate it. Enframing happens because of how humans desire for security, even if it puts all of nature as a standing reserve ready for exploitation. Modern technology challenges humans to enframe nature. ‘Thus, humans become part of the standing reserve and an instrument of technology, to be exploited in the ordering of nature. The role humans take as instruments of technology through enframing is called destining. In destining, humans are challenged forth by enframing to reveal what is real. However, this destining of humans to reveal nature carries with it the danger of misconstruction or misinterpretation. ‘The Dangers of Technology Though it is true that the individual takes part in the revealing of nature, limits must still be recognized. Humans do not really call the shots. = ees GECC 105A - Science, Technology, and Society and the Human Condition -Modute H-7 on this Earth. If we allow ourselves to get swallowed by modern technology, we lose the essence of who we are as beings in this world. If we are constantly plugged online and no longer have the capacity for authentic personal encounters, then we are truly swallowed by technology. If we cannot let go of the conveniences and profits brought about by processes and industries that pollute the environment and cause climate change, then technology has consumed our humanity. The dangers of technology lie in how humans let themselves be consumed by it. Although humans are looped into the cycle of bringing forth or challenging forth, it is their responsibility to recognize how they become. instruments of technology. The Brazilian novelist, Paulo Coelho, once remarked that it is boastful for humans to think that nature needs to be saved, whereas Mother Nature would remain even if humans cease to exist. Hence, in facing the dangers of technology, the fear of disappearing from the face of the Earth should concern people more potently than the fear of the Earth disappearing. As mere tenants on Earth people must not allow themselves to be consumed by technology lest they lose the essence of who they are as human beings. In this sense, humans are in danger of becoming merely part of the standing reserve or, alternatively, may find themselves in nature. Nevertheless, as expressed by the poet Holderlin, “But where danger is, grows the saving power also.” The saving power lies in the essence of technology. The essence is the way in which things are, as that which endures. Heidegger further asserted that the “essence of technology is nothing technological” (1977). The essence of technology is not found in the instrumentality and function of machines constructed, but in the significance of such as technology unfolds, Recognizing its dangers of technology requires critical and reflective thinking on its use. For example, social media has indeed connected people in the most efficient and convenient way imaginable, but it also inadvertently gave rise to issues such as the invasion of privacy, online disinhibition, and proliferation of fake news. The line has to be drawn between what constitutes a beneficial use of social media and a dangerous. ‘one. As exemplified, social media comes with both benefits and drawbacks. ‘However, the real threat of technology comes from its essence, not its activities or products. The correct response to the danger of technology is not simply dismissing technology altogether. Heidegger (1977) explained that people are delivered over to technology in the worst passible way when they regard ft as something neutral. This conception of technology, according to Heidegger, to which today humans particularly like to pay homage, makes them utterly blind to the essence of technology. Ultimately, the essence of technology is by no means anything technological (Heidegger, 1977). Sarr Srp nereserpeeeeer seen ey GECC 105A - Science, Technology, and Society and the Human Condition -Module ItGECC 105A - Science, Technology, and Society and the Human Condition He also expressed that the various problems brought about by human's dependence on technology cannot be simply resolved by refusing technology altogether. He stated: Thus, we shall never experience our relationship to the essence of technology so long as we merely represent and pursue the technological, put up with it, or evade it. Everywhere we remain unfree and chained to technology, whether we passionately affirm or deny it. But we are delivered over to it in the worst possible way when we regard it as something neutral; for this conception of it, to which today we particularly like to pay homage, makes us utterly blind to the essence of technology (1977, p.1) Art as the Saving Power Necessary reflection upon and confrontation with technology are required in order to proactively address the dangers of technology. Friedrich Hélderlin, a German poet quoted by Heidegger, said: “But where danger is, grows the saving power also” (1997, p.14). Following this, the saving power can be traced exactly where the danger is - in the essence of technology. As mentioned, this essence is not neutral and by no means anything technological. Along this line, Heidegger proposed art as the saving power and the way out of enframing: “And art was simply called techne. It was a single, manifold revealing” (1997, p.18). Heidegger saw art as an act of the mind, i.e., a techne, that protected and had great power over the truth. By focusing on art, people are able to see more clearly how art is embedded in nature. Art encourages humans to think less from a calculative standpoint where nature is viewed as an ordered system. Instead, it inspires meditative thinking where nature is seen as an art and that, in all of the art, nature is almost poetic. Heidegger encapsulated this as follows: Because the essence of technology is nothing technological, essential reflection upon technology and decisive confrontation with it must happen in a realm that is, on the one hand, akin to the essence of technology and, on the other, fundamentally different from it. Such a reatm is art. But certainly, only if reflection on art, for its part, does not shut its eyes to the constellation of truth after which we are questioning (1997, p. 19) Enframing, as the mode of revealing in madern technology, tends to block poiesis. The poetry that is found in nature can no longer be easily appreciated when nature is enframed. If the Earth has just become a gas station for us, then we have become enframed as well. In modern technology, the way of revealing is no longer poetic; it is challenging. When instruments are observed linearly, its poetry can no longer be found. For example, the watermill fs a primitive structure compared to the hydropower plant; or the first iPhone model is just an obsolete piece of machine. People no langer realize haw the watermill is more in tune with the rhythms. of nature or haw much genius went into the building of the first iPhone. ~Modute II-9 Heidegger proposes art as a way out of this enframing. With art, we are better able to see the poetic in nature in reality. It leads us away from calculative thinking and towards meditative thinking. Through meditative thinking, we will recognize that nature is art par excellence. Hence, nature is the most poetic. There was a time when it was technology alone that bore the name techne. Once the revealing that brings forth truth into the splendor of radiant appearance was also called techne. Once there was a time when the bringing-forth of the true into the beautiful was called techne. The poiesis of the fine arts was also called techne. At the outset of the destining of the West, in Greece, the arts soared to the supreme height of the revealing granted them. illuminated the presence [Gegenwart] of the gods and the dialogue of divine and human destinies. And art was called simply techne. It was a single, manifold revealing. It was pious, promos i.e., yielding to the holding sway and the safekeeping of truth. The arts were not derived from the artistic. Artworks were not enjoyed aesthetically. Art was not a sector of cultural activity. What was art - perhaps only for that brief but magnificent age? Why did art bear the modest name techne? Because it was a revealing that brought forth and made present, and therefore belonged within poiesis. /t was finally that revealing which holds complete sway in all the fine arts, in poetry, and in everything Poetical that obtained poiesis as its proper name (Heidegger, 1977, p. 13) When meditatively looking at technology, one will begin to question its significance in his/her life more than in its instrumental use. Technology is normally thought of as that which solves problems, but Heidegger asserted that it is something that must be questioned. Again, it is in question that we build a way to understand. In the nuclear age, we view nature as a problem to be solved. The calculative thinking in which we perceive nature in a technical and scientific manner is becoming more important in the modern world. On the other hand, it is meditative thinking that provides a way for us to remain rooted in the essence of who we are. It grounds us so as not let our technological devices affect our real core and warp our nature. Aristotle’s conception of the four causes was mechanical. As explained by Heidegger: For centuries philosophy has taught that there are four causes: (1) the causa materials, the material, the matter out of which, for example, a silver chalice is made; (2) the causa formalis, the form, the shape into which the material enters; (3) the causa — ——— GEC 105A - Science, Technology, and Society and the Human Condition ‘Module Ifinals, the end, for example, the sacrificial rite in retation to which the chalice required is determined as to its form and matter; (4) the causa efficiens, which brings about the effect that is the finished actual chalice, in this instance, the silversmith. What technology is, when represented as a means, discloses itself when we trace instrumentality back to fourfold causality (1977, p. 2) Through correct in the four causes, Aristotle remained in the mechanical sense and did not allow for a larger truth to disclose itself. The poetic character may be hidden but it is there. For example, the ancient Greek experience of cause is action or indebtedness not cause and effect. Thus, the Greeks revere the sun because they are indebted to it, amd not because the sun is the cause of energy on earth. Action is responsible for bringing forth. Though enframing happens, it cannot completely snuff out the poetic character of technology. We ponder technology and question it. In so doing, we also become aware of the crisis we have plunged the Earth into. The danger is made present and more palpable through our art and poetry. Amid this realization, we remain hopeful because, as the poet Holderiin put it, “... poetically man dwells upon this Earth” (Heidegger, 1977, p. 13) Questioning as the Piety of Thought Heidegger concluded his treatise on technology by saying: The closer we come to the danger, the more brightly do the ways into the saving power begin to shine and the more questioning we become. For questioning is the piety of thought (1977, p. 19). Heidegger underscored the importance of questioning in the midst. of technology for him, there is unparalleled wisdom gained only when humans are able to pause, think, and question what is around them. Humans are consumed by technology when they are caught up in enframing and fail to pay attention to the intricacies of technology, the brilliance of the purpose of humankind, and the genius of humans to bring forth the truth. Questioning is the piety of thought. It is only through questioning that humans are able to reassess their position not only in the midst of technology around them but also, and most importantly, in the grand scheme of things. Heidegger posited that it is through questioning that humans bear witnesses to the crises that a complete preoccupation with technology brings, preventing them from experiencing the essence of technology. GECC 105A - Science, Technology, and Society and the Human Condition ~Modute Il-" Thus, humans need to take a step back and reassess who they were, who they are, and who they are becoming in the midst of technology in this day and age. LEARNING ACTIVITIES Guide Questions Read the article “Facebook says 87 million may be affected by Data Privacy Scandal” by Agence France-Presse. After reading, answer the questions that follow. 1 What is this data privacy scandal all about? How does this Facebook privacy scandal relate to Heidegger’s nation of revealing of modern technology as challenging forth? How are Facebook users ‘enframed’ in this particular data privacy scandal? How do you think Facebook can be used in a way that is more consistent with Heidegger's idea of poiesis or a bringing forth of technology? How can the Heideggerian notion of ‘questioning’ guide Facebook users toward a beneficial use of social media? Are you finished? Check your answers by going over the text. Proceed to Lesson 2. GECC 105A - Science, Technology, and Society and the Human Condition