The relationship between technology and society has been characterized as symbiotic, synergistic, co-dependent, and co-producing. This relationship began at the dawn of humankind and continues with modern technologies. Technology influences societal issues and the relationship between technology and society is a subject of science. Read on to find out how technology impacts society. But first, let’s explore the relationship between science and technology. What is it? And why does it matter?
Instrumental definition
The term instrumentation is a broad category within technology, which is the development of instruments and analytical tools for scientific study. The term itself is based on the fact that humans possess sensory organs that are highly sensitive. Modern science depends on instruments and analytical tools to measure and analyze things in their most accurate manner. But what exactly is an instrument? In the first place, a measurement is an activity that measures a physical quantity.
In contrast, Heidegger views the word technology as a way of revealing and reveals. He considers the term to mean something, such as a technique or knowledge, and extends its definition from instrumental to revealing. Ultimately, he sees modern technology as a threat to the world’s resources, as it exploits our resources to produce what we want. In this way, Heidegger is able to articulate the relationship between technology and human society.
Heidegger
The study of Heidegger on technology considers his views on the relationship between nature and technology. The author looks at Heidegger’s views on technology and how they relate to his views on ecology, alienation, and international relations. A critical analysis of Heidegger’s work on technology and nature is necessary to understand the philosophical and political implications of modern technologies. However, this study is prone to fall into two main categories.
Heidegger argues that modernity is fundamentally technological. In this way, it is difficult to conceive of the world other than as a tool, resource, and energy store. In other words, modernity is a problem for the nature of human existence. This view is controversial, since Heidegger seems to dismiss causality. Despite this, Heidegger’s position on technology has been influential in popular culture.
Ellul
To understand Ellul’s technology, it is necessary to examine the underlying duality between revelation and reason. Ellul sought to expose the hidden meanings of our everyday existence and the false promises made by technology and major social forces. While the former are understood by rationalists and sociologists, religious traditions are part of revealed knowledge. The resulting meeting between the two traditions allows for a deeper examination of how religion and technology intersect. We must learn to live in a society where our technology-driven lifestyles are not in conflict with our faith and morality.
In his book The Technological Society, Jacques Ellul presents a critique of the existing state of society, as well as the ways in which people have been affected by the progress of technology. He presents his theories and their implications for technology, discussing topics such as democracy, economics, politics, law, state, ecology, and human affairs. In the second part, he explores how these theories relate to the concept of freedom in a technological society.
Heidegger’s book
Martin Heidegger’s critique of modern technology does not address any particular technological process. Instead, he addresses the technological impulse that permeates modernity. This impulse eliminates the essences that precede modern science, reducing the meaning of everything to function. In doing so, technology opens up new cognitive paths, freeing us from teleology and ritual significance. We are no longer bound by the natural order; nature becomes subject to analysis and quantification.
In contrast to this Greek idea of making, Heidegger’s analysis of technology reveals a world of components and resources. Artifacts now have functional connections to other artifacts. The result is an “enframing” of being that includes human beings. We cease to be the ultimate creative agent, but rather become the mechanical components of systems. This process leads us to interpret ourselves as a special type of machine.
