The integration of technology in care is core business in nursing and this role requires that we must understand and use technology informed by evidence that goes much deeper and broader than actions and behaviours. We need to delve more deeply into its complexity because there is nothing minor or insignificant about technology as a major influence in healthcare outcomes and experiences. Evidence is needed that addresses technology and nursing from perspectives that examine the effects of technology, especially related to (...) increasing demands for efficiency, the relationship of technology to nursing and caring, and a range of philosophical questions associated with empowering people in their healthcare choices. Specifically, there is a need to confront in practice the ways technique influences care. Technique is the creation of a kind of thinking that is necessary for contemporary healthcare technology to develop and be applied in an efficient and rational manner. Technique is not an entity or specific thing, but rather a way of thinking that seeks to shape and organize nursing activity, and manage efficiently individual difference(s) in care. It emphasizes predetermined causal relationships, conformity, and sameness of product, process, and thought. In response is needed a radical vision of nursing that attempts in a real sense to ensure we meet the needs of individuals and their community. Activism and advocacy are needed, and a willingness to create a certain detachment from the imperatives that technique demands. It is argued that our responsibility as nurses is to respond in practice to the errors, advantages, difficulties, and temptations of technology for the benefit of those who most need our assistance and care. (shrink)

Contemporary privacy debates regarding new technologies often define privacy in terms of control over personal information such that the privacy “problem” is a lack of control and the privacy “solution” is increased control. This article questions the control-paradigm by pointing to its parallels with earlier debates in the philosophy of technology regarding technology that was out-of-control. What first-generation philosophers of technology understood was that at the root of the questioning of technology lay a need to question the modern self itself. (...) Legal debates regarding privacy renew the importance of this question, for the control-paradigm perpetuates a view of the self as an individual with an inner core transparent to itself on solitary introspection and revealed to others through self-conscious acts of disclosure. Increasingly, this model fails to account for the challenges raised by new technologies and calls for rethinking. (shrink)

The iconoclasm of Jacques Ellul toward our modern technique-based civilization forces us out of the comfortable intellectual homes of our specialties that insulate us from ourselves and our world. It tends to provoke strong reactions that either confirm or negate our deepest intuitions. This is further explored by first examining the structure of Ellul's writings as reflecting an iconoclasm toward the way we know the world through science and, second, by examining the content of his work as reflecting an iconoclasm (...) toward the way we act on and live in the world through technique. The analysis concludes by evaluating the influence of technique on education to show the essential role icono clasm must play to ensure a human future. Ellul's analysis is a call to freedom to all those possessed by the technical spirit of our age. (shrink)

The hydrogen economy is a technological bluff in its implied assurance that, despite the accelerating pace at which we are depleting the remaining half of our fossil fuels, our energy future is secure. Elementary thermodynamic considerations are developed to show that a hydrogen economy is about as feasible as a perpetual motion machine. Hydrogen is not an energy source but an energy carrier, and when produced renewably, it is an energy carrier to the second degree, with electricity being the energy (...) carrier to the first degree. As such, it greatly elongates the chain of energy transformations required to deliver a desired service from a primary source of energy. There will undoubtedly be applications in which hydrogen may be essential, but they will be limited because the services it delivers will come at a substantial energy premium. (shrink)

As a scientist, Michael Polanyi made significant advances in chemistry and economics. From that deep hands-on experience, he derived a powerful critique of prevailing ideas of knowledge and the proper role of science. He demonstrated that disregarding or eliminating the personal embodiment of knowing in the tacit dimension in pursuit of purely explicit and impersonal knowledge results in knowing that is misleadingly incomplete—“absurd.” If technology is the practical application of science, then it should be useful to extend his critique of (...) science to technology. The pursuit of impersonal knowledge parallels the quest for efficiency through the standardizing and programming of technique while devaluing personal knowing in the form of embodied skills, institutional memory, and a “feel” for possibilities that leads to insightful breakthroughs. As technological development continues to accelerate and proliferate unsustainably, the idolizing of efficiency operates to subsume other values that would tend to constrain such development, raising concerns about the future of discovery, of the economic and social order, and of the human soul. (shrink)

Jacques Ellul’s work on propaganda provides the basis for this analysis of life in technology. Advertising and the mass media rely on temptation and seduction and create a constant flow of propaganda, all of which serve the technological system. Propaganda aims to condition and regulate us so that we participate in and adapt ourselves to a desired pattern, specifically an existence adjusted to and in accord with the technological milieu. Technology tempts and seduces us with its promise and provision of (...) comfort, convenience, and efficiency. Above all, technology tempts and seduces us with power: power over nature and over human beings. Naively and paradoxically, we believe we have power over technology, even though it actually has power over us. Our immersion in a sea of temptation and seduction, of constant and total propaganda, may seem inescapable; however, to criticize and challenge the primacy of technology is to reassert our freedom. (shrink)

Jacques Ellul’s claim that technique became an autonomous phenomenon during the middle of the 20th century, and subsequently a system, means that the influence people have on technique is much less decisive than the influence technique has on people. As a sociohistorical description of the relationship between technique and society, it can be empirically investigated. This article begins by clarifying the concept of an autonomous technique and reviews evidence to support this claim.

The conceptual framework and core courses of the certificate program in Preventive Engineering and Social Development of the Centre for Technology and Social Development at the University of Toronto are briefly described. Preventive approaches for the engi neering, management, and regulation of technology examine how technology fits into, interacts with, and depends on human life, society, and the biosphere in order to apply this understanding in a negative feed back mode to avoid or reduce harmful effects to these contexts. These (...) approaches represent a new paradigm for engineering education and practice enriched through STS. (shrink)

This (by no means exhaustive) survey of Postman’s work reflects on his penetrating analyses of contemporary technology. He focused attention on the ways technology today, especially the television and the computer, inevitably change us. The essential questions he asks us to ask (and answer) are, How does technology affect us? Is it for good or ill? and Must we accept all technological advances? Postman recognized the current dominance and autonomy of technology as well as the concomitant dangers and consequently made (...) the case and the plea for the reassertion of human over technological values. (shrink)

This article is based on the general introduction and the opening sections of chapters 1 and 2 from the author's book,Living in the Labyrinth of Technology. It revisits the process of industrialization as having a dual component: people changing technology and technology changing people. The latter is almost universally overlooked and provides a different perspective.

This essay considers the analysis Jacques Ellul carried out about the devaluation of language. This investigation also explores the consequences of that devaluation (or humiliation as Ellul called it) wrought by our orientation to technology. Our existence in technology transforms language and our use of it, shifting emphasis as well to the visual image. The technological mindset encourages a disregard for language. It entails as well the disuse and misuse of what is perhaps most human about us, language. As language (...) conforms to the technological order, our thought processes, narratives, relationships, freedom, even being human are altered and threatened. (shrink)

The Internet has become a resource for everyone for everything. It is accordingly now also a source of sermons and much more for pastors of churches in the USA. In consequence, the Internet shapes and alters how pastors and parishioners practice their religion. Because “the medium is the message,” as Marshall McLuhan observed, Internet sermons necessarily reflect and convey something of their Internet source. So, too, the nature and content religious life changes and takes on the characteristics of its new (...) source of inspiration, the Internet. As the dominant expression of technology today, the Internet reveals technology ultimately and in the words of Jacques Ellul as “the real religion of our time.”. (shrink)

Often called the first of its kind, Frankenstein paved the way for science fiction writing. Its depiction of a then impossible scientific feat has in our time become possible and is essentially recognizable in what we now refer to as bioengineering, biomedicine, or biotechnology. The fiction of Frankenstein has as it were given way to scientific fact. Of more importance, however, is the challenge Mary Shelley’s novel presents to the ostensibly high-minded and well-intentioned hopes and promises of the scientist/technologist. Finally, (...) the fictional character, Victor Frankenstein, has come to serve as the poster child and whipping boy for all scientific and technological irresponsibility, so much so that thanks to him we are able to free ourselves and our scientists from any real responsibility, since none of us ever would or could be as monstrous as Frankenstein. (shrink)

Technical developments have profound social and environmental impacts. Both are observed in the implications of regimes of instrumentality for commons access regimes. Establishing social, material, ecological, intellectual, and moral infrastructures, technologies are partly constitutive of commons access and may militate against governance according to principles of ecological justice. This article examines the relationship between regimes of instrumentality and commons access regimes, exploring the effects of bioprospecting on the biodiversity commons.

In this article I try to show in what sense Emmanuel Levinas’ ‘ethics as first philosophy’ moves our ethical thinking away from what has been called ‘centrist ethics’. Proceeding via depictions of the structure of Levinasian ethics and including references to examples as well as to some empirical research, I try to argue that human beings always already find themselves within an ethical universe, a space of meaning. Critically engaging with the writings of David Gunkel and Lucas Introna, I try (...) to argue that these thinkers, rather than clarifying, distort our ethical understanding of how we stand in relation to artefacts. Drawing a distinction between how pervasive our ethical relationship to other human beings, and living animals, is and how the nature of artefacts is tied to us, I conclude by indicating that the aspiration to give artefacts an ethical face suggests a fantasy to avoid ethical responsibility and generates what I call a ‘compensatory logic’. (shrink)

The Clinton administration has been characterized by numerous efforts to encourage the use of technology in public education, rooted in the conviction that such activities are a prerequisite for improvements in the econonomy, the environment, and the overall quality of life. Urban public schools face particularly difficult challenges to such technology implementation. The challenges include aged physical plants, extreme funding difficulties, high levels of administrative turnover, and inadequate professional development programs. This article examines the implications of attempting to integrate extensive (...) technology into such environments and considers the perspective that technology is best viewed as part of, rather than a competitor to, the implementation of a school reform model. (shrink)

Modern morality is fundamentally a visual morality. Moral paradigms are embedded in the visual images of the mass media, which have supplanted language as the primary context for moral knowledge. A technological civilization is ultimately one whose only value is that of power. The visual images of the mass media are the “language” of technology; as such, they are about what is (material reality) and what is possible (always a technological possibility). The tension today between what is and what ought (...) to be has been replaced by that between what is and what is possible. (shrink)

If technology is the single most important factor in explaining the organization of modern societies, it is likewise the key to understanding the modern personality. The technological personality is the psychological counterpart to the technological society.Technology indirectly destroys the basis of a common morality and so leaves human relationships vague, insincere, and potentially dangerous. The technological personality possesses a façade of extroverted cheerfulness to conceal and compensate for an inner core of loneliness and fear of others. At the same time (...) the technological personality allows one to internalize technological stimuli, thus creating a shield against certain kinds of stress, it reinforces and deepens loneliness. (shrink)

Propaganda in all its forms is the culture of a mass society. The media transmits propaganda to form public opinion and recreate the human being. Reversing the Western ideal of a rational and free individual, the media creates a childish conformist ensconced in the peer group, who acts unconsciously.

The movie Brazil calls attention to the relationship between technology and terrorism. Terrorism appears to be a threat to the order that technology creates. But terrorism forces technology to adapt and change so that technology perfects itself as a system. In the movie, terrorism is equated with any form of bureaucratic deviance so that everyone is more or less under suspicion as a terrorist.

The computer is a threat to the intellectual and moral education of students. It reduces words to their most abstract meaning, thereby objectifying meaning. Moreover, the computer promotes logical thought at the expense of dialectical thinking. The computer is behind the proliferation of random information, all of which is at the disposal of the individual user. This fosters a cynical worldview that information is random and exists to be exploited. Finally, the computer turns us into consumers of information that fragments (...) the personality and makes moral responsibility increasingly difficult. It allows for anonymous discourse and substitutes information for judgment. Teachers should resist the use of the mass media—especially the computer and television—as much as possible. (shrink)

This article is a critical review of The Technological Bluff, the last book on technology by Jacques Ellul. Although this work has attracted little attention, the concept oftechno-logical bluff1 provides a new perspective to understand contemporary technological society. After presenting Ellul’s exposition of the concept of techno-logical bluff, its original contribution to technology studies is emphasized. It is also examined how the analysis of techno-logical bluff is connected with other major Ellulian notions such as autonomous technique and the efficiency principle. (...) This is followed by a suggestion that the analysis of techno-logical bluff could function as a basis for a constructive dialectic relationship between classical and more recent discourses on technology. The last section is devoted to the Ellulian solution for the technological society suggested in this work, namely, the paradox of nonfreedom. (shrink)

The purpose of this paper is to diagnose and analyze the gap between philosophy of technology and engineering ethics and to suggest bridging them in a constructive way. In the first section, I will analyze why philosophy of technology and engineering ethics have taken separate paths so far. The following section will deal with the so-called macro-approach in engineering ethics. While appreciating the initiative, I will argue that there are still certain aspects in this approach that can be improved. In (...) the third, fourth, and fifth sections, I will point out three shortcomings of engineering ethics in terms of its macro-level discourse and argue that a number of certain insights taken from the study of philosophy of technology could be employed in overcoming those problems. In the concluding section, a final recommendation is made that topics of philosophy of technology be included in the curriculum of engineering ethics. (shrink)

The political context of the conversion of the Historic Tramway Bridge, adjacent to Sandon Point in Bulli (NSW, Australia), and how this was exploited to serve predetermined ends, illustrates that technologies can be designed to have particular social (and political) effects. Through reflection on this relatively small engineering project, this paper provides a concrete example of what Langdon Winner (1986) attempted to expose in his (in)famous and contested analysis of “the low bridges of Robert Moses”. The means through which this (...) project reflected specific political and economic interests, and how such interests were largely unmarked and unquestioned, locate issues of concerns for the broader public and the engineering profession as a whole. In reflecting on the Tramway Bridge conversion, consideration is given to how far the project of creating the new engineer has progressed in seeking to address the great social, economic, environmental and cultural challenges of our time (Johnson, 1996). (shrink)

Citizens of Western democracies have long believed that the media should serve as watchdogs. Many feel one of the media’s most important watchdog duties is environmental reporting. As human progress has undoubtedly caused significant changes in the ecosystem, citizens have increasingly depended on the media to inform us about possible ill effects thereof. Though critics from both right and left have reservations about the actual fulfillment of this role by the press, most uphold environmental reporting in principle. Hence, environmental journalism (...) is growing in stature and respect. Even so, the work of Jacques Ellul puts forth an analysis of the watchdog function of the press that challenges key tenets of the liberal democratic presuppositions of our technological society. His analysis, which is of neither the right nor the left, raises questions that anyone who thinks seriously about the media and the environment should ponder, even those who ultimately disagree with Ellul’s position. (shrink)

Although at one level Jean-Pierre Jeunet’s Le Fabuleux Destin d’Amélie Poulain is a sweet, attractive film about a young Parisian doing good deeds, it also offers a compelling analysis of the role of technology in our modern lives. The film paints a world where machines and a mechanistic worldview are appealing because humans have a desire to control their destinies but threatening because humans value freedom. The work of French social theorist Jacques Ellul is especially useful in analyzing these facets (...) of the film as technology and freedom were consistent themes in his various books on the modern milieu. (shrink)

This article is the first in a series that looks at the technological transformation of Des Moines Public Schools (DMPS). It concentrates on the costs, some financial but mostly human and organizational, that are emerging as the district begins to implement its plans for dramatically increasing computer technology use. The conclusion reached here is that not only ave the costs been greatly underestimated, they may even force a gradual shift of control over the learning environment.

This paper explores how Pope Francis’ critique of “the technocratic paradigm” in Laudato Si’ can contribute to an environmental ethics governed by asymmetries of power and agency. The technocratic paradigm is here theorized as linked to forms of anthropocentrism that together engender a dangerous alliance between the powers of technology and technologies of power. The meaning and import of this view become clearer when the background of these ideas gets excavated in the works of Romano Guardini. The contemporary manifestation of (...) Guardini’s warnings appears in the form of myriad environmental injustices wrought by structures of power linked to technology. To counter such injustices, we must discern which types of technologies to develop and how to limit technocratic approaches for the sake of other values. The integral ecological outlook favored by Francis may be interpreted as a kind of eco-politics, or even, controversially, an eco-technology, with the cultivation of technologies of contemplation. Applying Peter Sloterdijk’s conceptions of anthropotechnics and monogeism to the Ignatian Exercises animating the Jesuit Francis’ work, we can see how such technologies hold potential for Catholicism to collaborate better with secular strategies in relating to Earth’s agency in a new eco-politics. Such an eco-politics could furnish an alternative to bio-politics, especially if governed by aspects of the Franciscan form-of-life identified by Giorgio Agamben. Such a project ultimately moves us beyond Laudato Si’ and the work of Romano Guardini, pointing up the limitations of Laudato Si’ in engaging the agency of the Earth. (shrink)

Technology corporations and the emerging digital health market are exerting increasing influence over the public healthcare agendas forming around the application of mobile medical devices. By promising quick and cost-effective technological solutions to complex healthcare problems, they are attracting the interest of funders, researchers, and policymakers. They are also shaping the public facing discourse, advancing an overwhelmingly positive narrative predicting the benefits of wearable medical devices to include personalised medicine, improved efficiency and quality of care, the empowering of under-resourced communities, (...) and delivery of health services previously unavailable to the citizens of developing countries. Typically techno-optimist in their description, the key barriers to this impending inflection point in healthcare are identified as technical issues such as short battery life and a lack of data protection. However, this tech innovation narrative is consistent with problematic ethical, social, and political assumptions that have practical and normative effects, and risk, one, undermining the real clinical potential of wearable devices and, two, designing social inequality and injustice into our mobile health interventions in global healthcare. I argue that the foundational assumptions dealing with the just distribution of healthcare ‘goods’, the individual as part of society, and the political framing of future healthcare policy devalue equity and despite what they promise cannot meet the distinctive needs of individuals and groups that do not conform to a standardised concept of care-receiver. (shrink)

In this paper we try to identify the roots of the persistent contemporary problems in our modernized agriculture: overproduction, loss of biodiversity and of soil fertility, the risk of large animal disease, social controversies on the lack of animal welfare and culling of animals, etc. Attention is paid to the historical development of present-day farming in Holland as an example of European agriculture. We see a blinkered quest for efficiency in the industrialization of agriculture since the Second World War. Key (...) factor is the cultural mindset at the foundation of our modern society, originating from the ideas of the enlightenment. It makes people vulnerable to ideologies, causing them to focus on a certain goal without considering the consequences. Due to the overemphasis on efficiency, modern industrial agriculture has never been comfortably embedded in its ecological and social context, and as a result displays the characteristics of an ideology. The cause of the inability to solve today’s problems is therefore deeper than simply a failure to apply the right mix of standard remedies. Unless stakeholders in farming start to counter this very one-sided approach to efficiency, modernization will continue to cause all kinds of friction. The implications of the results for agricultural policy, farming and further research are discussed. (shrink)

In this article, the idea of technological transpar ency refers to the setting of computer artifacts to make them invisible. Transparency is treated as a mythology because it hides the tremendous social impact that computer-mediated communication has in contempo rary societies. This argument is supported by Ellul's assertion that technology has a systemic, rather than an instrumental, relation with society; therefore, it has to be explored as La Technique. La Technique is a systemic connection of human-artifacts-knowledge that reconstitutes society according (...) to autonomous technological aims, disintegrating anything that cannot be converted into technology. This article discusses how computers mediate communication as a major universal source of La Technique and alters language structure, social relationships, space, time, and identities. Some clues are given to reconceptualize pedagogical notions, such as technological transpar ency, to overcome the reproduction of mythologies and to find better signifiers for understanding the impact of virtual education in society and culture. (shrink)

One of the clearest examples of a technological system, in the sense that Ellul discussed it, is contemporary biomedical health care. The foundation of technological systems is technique: efficient methods for achieving isolated goals. However, the goal of health care should be to achieve health in the full sense of wholeness. Traditional healing systems addressed heath in this sense, but biomedicine cannot; attempting to use the techniques of traditional systems without the accompanying culture ruptures those systems. Using the contemporary epidemic (...) of chronic noncommunicable diseases as an example, this article attempts to exposes the limitations of a technical approach, as well as the limitations of the methodology of risk analysis. (shrink)