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Existential Technics

State University of New York Press (1983)

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  1. Cyborg intentionality: Rethinking the phenomenology of human–technology relations. [REVIEW]Peter-Paul Verbeek - 2008 - Phenomenology and the Cognitive Sciences 7 (3):387-395.
    This article investigates the types of intentionality involved in human–technology relations. It aims to augment Don Ihde’s analysis of the relations between human beings and technological artifacts, by analyzing a number of concrete examples at the limits of Ihde’s analysis. The article distinguishes and analyzes three types of “cyborg intentionality,” which all involve specific blends of the human and the technological. Technologically mediated intentionality occurs when human intentionality takes place “through” technological artifacts; hybrid intentionality occurs when the technological actually merges (...)
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  • Don Ihde, expanding hermeneutics: Visualism in science. [REVIEW]Drew Christie - 2000 - Continental Philosophy Review 33 (2):218-224.
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  • Transparent Media and the Development of Digital Habits.Daniel Susser - 2017 - In Van den Eede Yoni, Irwin Stacy O'Neal & Wellner Galit (eds.), Postphenomenology and Media: Essays on Human-Media-World Relations. Lexington Books. pp. 27-44.
    Our lives are guided by habits. Most of the activities we engage in throughout the day are initiated and carried out not by rational thought and deliberation, but through an ingrained set of dispositions or patterns of action—what Aristotle calls a hexis. We develop these dispositions over time, by acting and gauging how the world responds. I tilt the steering wheel too far and the car’s lurch teaches me how much force is needed to steady it. I come too close (...)
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  • Technological Artifacts.Peter-Paul Verbeek & Pieter E. Vermaas - 2009 - In Jan Kyrre Berg Olsen Friis, Stig Andur Pedersen & Vincent F. Hendricks (eds.), A Companion to the Philosophy of Technology. Oxford, UK: Wiley-Blackwell. pp. 165–171.
    This chapter contains sections titled: Introduction Definitions of Technological Artifacts Technological Artifacts in Philosophy References and Further Reading.
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  • Hermeneutics of Technologically Mediated Listening.Arun Kumar Tripathi - 2017 - AI and Society 32 (2):301-305.
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  • From Synthetic Bioethics to One Bioethics: A Reply to Critics.Paul B. Thompson - 2015 - Ethics, Policy and Environment 18 (2):215-224.
    Replies to commentaries on my 2012 article ‘Synthetic Biology Needs a Synthetic Bioethics,’ note that I do not, in fact, call for some ‘new’ kind of ethics. The focus then and now is on integrating questions that relate to distributive justice and environmental quality more faithfully into the topics that have come to preoccupy mainstream bioethics as institutionalized in medical schools and medical research institutions.
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  • Ihde’s Missing Sciences: Postphenomenology, Big Data, and the Human Sciences.Daniel Susser - 2016 - Techné: Research in Philosophy and Technology 20 (2):137-152.
    In Husserl’s Missing Technologies, Don Ihde urges us to think deeply and critically about the ways in which the technologies utilized in contemporary science structure the way we perceive and understand the natural world. In this paper, I argue that we ought to extend Ihde’s analysis to consider how such technologies are changing the way we perceive and understand ourselves too. For it is not only the natural or “hard” sciences which are turning to advanced technologies for help in carrying (...)
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  • Partisan News, the Myth of Objectivity, and the Standards of Responsible Journalism.Christopher Meyers - 2020 - Journal of Media Ethics 35 (3):180-194.
    Objective reporting was once among the foundational norms of U.S. journalism. The emergence of alternative and economically successful partisan models exemplified by Fox News, talk radio, and a ran...
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  • Toward an ethics of the domesticated environment.Roger J. H. King - 2003 - Philosophy and Geography 6 (1):3 – 14.
    This essay articulates the importance of the domesticated landscape for a mature environmental ethics. Human beings are spatial beings, deeply implicated in their relationships to places, both wild and domesticated. Human identity evolves contextually through interaction with a "world." If this world obscures our perception of wild nature, it will be difficult to motivate the social and psychological will to imagine, let alone participate in, a culture that values environmentally responsible conduct. My argument is informed by a pragmatist suspicion of (...)
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