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The concept of the device paradigm is a critical response to Heidegger's notion of Gestell. [2] It has been widely endorsed by philosophers of technology, including Hubert Dreyfus , Andrew Feenberg , and Eric Higgs , as well as environmental philosopher David Strong .
Heidegger's enframing became Borgmann's Device paradigm, which explains the intimate relationship between people, things and technological devices. [ 16 ] Claudio Ciborra developed another interpretation, which focused on the analyses of the Information System infrastructure using the concept of Gestell. [ 17 ]
This pattern constitutes a paradigm that understands technology mainly in terms of devices, thus the “device paradigm.” Our seeing technology as device—simply means, with a shrinking perception of ends—endangers “focal things and practices” which are meant to “center and illuminate our lives” (4).
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 ...
They all saw technology as central to modern life, although Heidegger, Anders, [7] Arendt [8] and Marcuse were more ambivalent and critical than Dewey. 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.
Martin Heidegger (/ ˈ h aɪ d ɛ ɡ ər, ˈ h aɪ d ɪ ɡ ər /; [3] German: [ˈmaʁtiːn ˈhaɪdɛɡɐ]; [3] 26 September 1889 – 26 May 1976) was a German philosopher best known for contributions to phenomenology, hermeneutics, and existentialism.
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Technology and the Character of Contemporary Life: A Philosophical Inquiry (1984) is a landmark text in the philosophy of technology. Borgmann claims that technological devices are not value-neutral and counsels us to discover the good life in a technological world through what he calls "focal things and practices," which engage us in their own right.