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Technology, society and life or technology and culture refers to the inter-dependency, co-dependence, co-influence, and co-production of technology and society upon one another. Evidence for this synergy has been found since humanity first started using simple tools.
Technological rationality or technical rationality is a philosophical idea postulated by the Frankfurt School philosopher Herbert Marcuse in his 1941 article, "Some Social Implications of Modern Technology," published first in the journal Studies in Philosophy and Social Sciences, Vol. IX. [1] It gained mainstream repute and a more holistic treatment in his 1964 book One-Dimensional Man.
When "Technology is implicated in social processes, there is nothing neutral about society" (Lelia Green). This confirms one of the major problems with "technological determinism and the resulting denial of human responsibility for change. There is a loss of human involvement that shape technology and society" (Sarah Miller).
Social construction of technology (SCOT) is a theory within the field of science and technology studies. Advocates of SCOT—that is, social constructivists—argue that technology does not determine human action, but that rather, human action shapes technology. They also argue that the ways a technology is used cannot be understood without ...
As AI technology democratizes, it may become easier to engineer more contagious and lethal pathogens. This could enable people with limited skills in synthetic biology to engage in bioterrorism. Dual-use technology that is useful for medicine could be repurposed to create weapons. [56]
Technology is the application of conceptual knowledge to achieve practical goals, especially in a reproducible way. [1] The word technology can also mean the products resulting from such efforts, [2] [3] including both tangible tools such as utensils or machines, and intangible ones such as software.
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 ...
He argues that this industrialized system's collapse will be devastating in the short-term, although quickening the collapse—before technology progresses further—will prevent unmitigated catastrophe for humanity and the biosphere in the future. He justifies the trade-offs that come with losing industrial society as being worth the cost. [8]