v. 1. Editorial introduction -- v. 2. The English and Latin texts (i) -- v. 3. The English and Latin texts (ii).

'Most of us are still groping for answers about what makes life worth living, or what confers meaning on individual lives', writes Charles Taylor in Sources of the Self. 'This is an essentially modern predicament.' Charles Taylor's latest book sets out to define the modern identity by tracing its genesis, analysing the writings of such thinkers as Augustine, Descartes, Montaigne, Luther, and many others. This then serves as a starting point for a renewed understanding of modernity. Taylor argues that modern (...) subjectivity has its roots in ideas of human good, and is in fact the result of our long efforts to define and attain the good. The modern turn inwards is far from being a disastrous rejection of rationality, as its critics contend, but has at its heart what Taylor calls the affirmation of ordinary life. He concludes that the modern identity, and its attendant rejection of an objective order of reason, is far richer in moral sources that its detractors allow. Sources of the Self provides a decisive defence of the modern order and a sharp rebuff to its critics. (shrink)

The question concerning technology.--The turning.--The word of Nietzsche: "God is dead."--The age of the world picture.--Science and reflection.

In The Public and Its Problems, a classic of social and political philosophy, John Dewey exhibits his strong faith in the potential of human intelligence to solve the public's problems. In his characteristic provocative style, Dewey clarifies the meaning and implications of such concepts as "the public," "the state," "government," and "political democracy." He distinguishes his a posterior reasoning from a priori reasoning, which, he argues permeates less meaningful discussion of basic concepts. Dewey repeatedly demonstrates the interrelationships between fact and (...) theory. (shrink)

I would like to suggest another way to go further toward a new economy of power relations, a way which is more empirical, more directly related to our present situation, and which implies more relations between theory and practice. It consists of taking the forms of resistance against different forms of power as a starting point. To use another metaphor, t consists of using this resistance as a chemical catalyst so as to bring to light power relations, locate their position, (...) and find out their point of application and the methods used. Rather than analyzing power from the point of view of its internal rationality, it consists of analyzing power relations through the antagonism of strategies.[…]Let us come back to the definition of the exercise of power as a way in which certain actions may structure the field of other possible actions. What, therefore, would be proper to a relationship of power is that it be a mode of action upon actions. That is to say, power relations are rooted deep in the social nexus, not reconstituted "above" society as a supplementary structure whose radical effacement one could perhaps dream of. In any case, to live in a society is to live in such a way that action upon other actions is possible-- and in fact ongoing. A society without power relations can only be an abstraction. Which, be it said in passing, makes all the more politically necessary the analysis of power relations in a given society, their historical formation, the source of their strength or fragility, the conditions which are necessary to transform some or to abolish others. For to say that there cannot be a society without power relations is not to say either that those which are established are necessary or, in any case, that power constitutes a fatality at the heart of societies, such that it cannot be undermined. Instead, I would say that the analysis, elaboration, and bringing into question of power relations and the "agonism" between power relations and the instransitivity of freedom is a permanent political task inherent in all social existence.[…]In effect, between a relationship of power and a strategy of struggle there is a reciprocal appeal, a perpetual linking and a perpetual reversal. At every moment the relationship of power may become a confrontation between two adversaries. Equally, the relationship between adversaries in society may, at every moment, give place to the putting into operation of mechanisms of power. The consequence of this instability is the ability to decipher the same events and the same transformations either from inside the history of struggle or from the standpoint of the power relationships. The interpretations which result will not consist of the same elements of meaning or the same links or the same types of intelligibility, although they refer to the same historical fabric, and each of the two analyses must have reference to the other. In fact, it is precisely the disparities between the two readings which make visible those fundamental phenomena of "domination" which are present in a large number of human societies.Michel Foucault has been teaching at the Collège de France since 1970. His works include Madness and Civilization , The Birth of the Clinic , Discipline and Punish , and History of Sexuality , the first volume of a projected five-volume study. (shrink)

From the book: What is to be done with political ecology? Nothing. What is to be done? Political ecology!

At the beginning of Western philosophy, Aristotle contrasted made objects, which did not have the source of their own production within themselves, with beings formed by nature. This distinction persisted until Marx, who conceived of the possibility of an evolution of the technical object. This philosophy developed while industrialisation was in the process of overthrowing the contemporary order of social organisation, which highlighted technology's new place in philosophical enquiry. Bernard Stiegler goes back to the beginning of Western philosophy and revises (...) the Aristotelian assessment, developing a complex argument whereby the technical object can be seen as having an essential, distinctive temporality and dynamic of its own. The author engages the ideas of Rousseau, Husserl, and Heidegger, the paleo-ontologist Leroi-Gourhan, the anthropologists Vernant and Detienne, the sociologists Weber and Habermas, and the systems analysts Maturana and Varela. (shrink)

Thomas Hobbes took a new look at the ways in which society should function, and he ended up formulating the concept of political science. His crowning achievement, Leviathan, remains among the greatest works in the history of ideas. Written during a moment in English history when the political and social structures as well as methods of science were in flux and open to interpretation, Leviathan played an essential role in the development of the modern world. This edition of Hobbes' landmark (...) work is based on the original text. It incorporates the author's own corrections and retains the period spelling and punctuation, offering both flavorful authenticity and the utmost clarity of expression. (shrink)

Climate change is a global problem that is predominantly an intergenerational conflict, and which takes place in a setting where our ethical impulses are weak. This "perfect moral storm" poses a profound challenge to humanity. This book explains how the "perfect storm" metaphor makes sense of our current malaise, and why a better ethics can help see our way out.

In controversies about technology and society, there is no idea more pro vocative than the notion that technical things have political qualities. At issue is the claim that the machines, structures, and systems of modern material culture can be accurately judged not only for their contributions of efficiency and pro-ductivity, not merely for their positive and negative environmental side effects, but also for the ways in which they can embody specific forms of power and authority. Since ideas of this kind (...) have a persistent and troubling presence in discussions about the meaning of technology, they deserve explicit attention... (shrink)

In this extraordinary introduction to the study of the philosophy of technology, Andrew Feenberg argues that techonological design is central to the social and political structure of modern societies. Environmentalism, information technology, and medical advances testify to technology's crucial importance. In his lucid and engaging style, Feenberg shows that technology is the medium of daily life. Every major technical changes reverberates at countless levels: economic, political, and cultural. If we continue to see the social and technical domains as being seperate, (...) then we are essentially denying an integral part of our existence, and our place in a democratic society. Questioning Tecchnology convinces us that it is vital that we learn more about technology the better to live with it and to manage it. (shrink)

Technology permeates nearly every aspect of our daily lives. Cars enable us to travel long distances, mobile phones help us to communicate, and medical devices make it possible to detect and cure diseases. But these aids to existence are not simply neutral instruments: they give shape to what we do and how we experience the world. And because technology plays such an active role in shaping our daily actions and decisions, it is crucial, Peter-Paul Verbeek argues, that we consider the (...) moral dimension of technology. _Moralizing Technology_ offers exactly that: an in-depth study of the ethical dilemmas and moral issues surrounding the interaction of humans and technology. Drawing from Heidegger and Foucault, as well as from philosophers of technology such as Don Ihde and Bruno Latour, Peter-Paul Verbeek locates morality not just in the human users of technology but in the interaction between us and our machines. Verbeek cites concrete examples, including some from his own life, and compellingly argues for the morality of _things_. Rich and multifaceted, and sure to be controversial, _Moralizing Technology_ will force us all to consider the virtue of new inventions and to rethink the rightness of the products we use every day. (shrink)

Since September 11th, we frequently hear that political differences should be put aside: the real struggle is between good and evil. What does this mean for political and social life? Is there a 'Third Way' beyond left and right, and if so, should we fear or welcome it? This thought-provoking book by Chantal Mouffe, a globally recognized political author, presents a timely account of the current state of democracy, affording readers the most relevant and up-to-date information. Arguing that liberal 'third (...) way thinking' ignores fundamental, conflicting aspects of human nature, Mouffe states that, far from expanding democracy, globalization is undermining the combative and radical heart of democratic life. Going back first to Aristotle, she identifies the historical origins of the political and reflects on the Enlightenment, and the social contract, arguing that in spite of its good intentions, it levelled the radical core of political life. Contemporary examples, including the Iraq war, racism and the rise of the far right, are used to illustrate and support her theory that far from combating extremism, the quest for consensus politics undermines the ability to challenge it. These case studies are also highly effective points of reference for student revision. _On the Political _is a stimulating argument about the future of politics and addresses the most fundamental aspects of democracy that will aid further study. (shrink)

I am trying...to go back through all those places where I was exiled-enclosed so he could constitute his there. To read his text to try to take back from it what he took from me irrecoverably...I am trying to re-discover the possibility of a relation to air. Don’t I need one, well before starting to speak?

Thoroughly revised, this new edition of Critical Theory of Technology rethinks the relationships between technology, rationality, and democracy, arguing that the degradation of labor--as well as of many environmental, educational, and political systems--is rooted in the social values that preside over technological development. It contains materials on political theory, but the emphasis has shifted to reflect a growing interest in the fields of technology and cultural studies.

The book discusses the role of intellectuals in the modern world. Bauman connects this with current analyses of modernity and post-modernity. The theme of the book is that the tasks of intellectuals change from being 'legislators' to 'interpreters' with the transition from modernity to post-modernity. The book discusses the role of intellectuals in the modern world. Bauman connects this with current analyses of modernity and post-modernity. The theme of the book is that the tasks of intellectuals change from being 'legislators' (...) to 'interpreters' with the transition from modernity to post-modernity. (shrink)

Introduces contemporary American philosophy of technology through six of its leading figures. The six American philosophers of technology whose work is profiled in this clear and concise introduction to the field—Albert Borgmann, Hubert Dreyfus, Andrew Feenberg, Donna Haraway, Don Ihde, and Langdon Winner—represent a new, empirical direction in the philosophical study of technology that has developed mainly in North America. In place of the grand philosophical schemes of the classical generation of European philosophers of technology, the contemporary American generation addresses (...) concrete technological practices and the co-evolution of technology and society in modern culture. Six Dutch philosophers associated with Twente University survey and critique the full scope and development of their American colleagues’ work, often illustrating shifts from earlier to more recent interests. Individual chapters focus on Borgmann’s engagement with technology and everyday life; Dreyfus’s work on the limits of artificial intelligence; Feenberg’s perspectives on the cultural and social possibilities opened by technologies; Haraway’s conception of the cyborg and its attendant blurring of boundaries; Ihde’s explorations of the place of technology in the lifeworld; and Winner’s fascination with the moral and political implications of modern technologies. American Philosophy of Technology offers an insightful and readable introduction to this new and distinctly American philosophical turn. Contributors are Hans Achterhuis, Philip Brey, René Munnik, Martijntje Smits, Pieter Tijmes, and Peter-Paul Verbeek. (shrink)

In an unusual instance of lay participation in biomedical research, U.S. AIDS treatment activists have constituted themselves as credible participants in the process of knowledge construction, thereby bringing about changes in the epistemic practices of biomedical research. This article examines the mechanisms or tactics by which these lay activists have constructed their credibility in the eyes of AIDS researchers and government officials. It considers the inwlications of such interventions for the conduct of medical research; examines some of the ironies, tensions, (...) and limitations in the process; and argues for the importance of studying social movements that engage with expert knowledge. (shrink)

First published in 2005. Routledge is an imprint of Taylor & Francis, an informa company.

Andrew Feenberg’s political philosophy of technology uniquely connects the neo-Marxist tradition with phenomenological approaches to technology. This paper investigates how this connection shapes Feenberg’s analysis of power. Influenced by De Certeau and by classical positions in philosophy of technology, Feenberg focuses on a dialectical model of oppression versus liberation. A hermeneutic reading of power, though, inspired by the late Foucault, does not conceptualize power relations as external threats, but rather as the networks of relations in which subjects are constituted. Such (...) a hermeneutic approach replaces De Certeau’s tactics of resistance with a critical and creative accompaniment of technological developments. (shrink)

In this paper, I elaborate on the very political dimension of epistemology that is opened up by the radical change of focus initiated by constructivism: from science as knowledge to science as practice. In a first step, this brings me to claim that science is political in its own right, thereby drawing on Mouffe and Laclau’s framework of radical democracy and its central notion of antagonism to make explicit what is meant by ‘the political.’ Secondly, I begin to explore what (...) this intrinsic political dimension of science might entail for democratic thought. I do so by connecting my preliminary explorations in the field of science with Andrew Feenberg’s elaborate frame of thought on the democratization of technology. Interestingly, Feenberg is one of the few thinkers who have connected questions of power and ideology, typically treated of within the field of political theory, with a constructivist approach to technological progress. In this sense, this paper can be seen as a first attempt to expand Feenberg’s framework of democratic rationalization from the world of technology to the world of science. (shrink)

This commentary on Gert Goeminne’s paper “Postphenomenology and the politics of sustainable technology” elaborates on the subpolitics of technology as a basis for dealing with sustainability issues. It questions the “sustainable technology” phrasing of the issue and focuses on the political/post-political debate to eventually suggest that the politics of sustainable technology is a possible post-political question. Minor disagreements on some philosophy of science references are briefly expressed.

In recent years several approaches—philosophical, sociological, psychological—have been developed to come to grips with our profoundly technologically mediated world. However, notwithstanding the vast merit of each, they illuminate only certain aspects of technological mediation. This paper is a preliminary attempt at a philosophical reflection on technological mediation as such—deploying the concepts of ‘transparency’ and ‘opacity’ as heuristic instruments. Hence, we locate a ‘theory of transparency’ within several theoretical frameworks—respectively classic phenomenology, media theory, Actor Network Theory, postphenomenology, several ethnographical, psychological, and (...) sociological perspectives, and finally, the Critical Theory of Technology. Subsequently, we render a general, systematic overview of these theories, thereby conjecturing what a broad analysis of technological mediation in and of itself might look like—finding, at last, an essential contradiction between transparency of ‘use’ and transparency of social origins and effects. (shrink)

From recent philosophy of technology emerges the need for an ethical assessment of the ordinary use of technological devices, in particular telephones, computers, and all kind of digital artifacts. The usual method of academic ethics, which is a top-down deduction starting with metaethics and ending in applied ethics, appears to be largely unproductive for this task. It provides “ideal” advice, that is to say formal and often sterile. As in the opposition between “ordinary language” philosophy and “ideal language” philosophy, the (...) ordinary requires attention and an ethical investigation of the complex and pervasive use of everyday technological devices. Some examples indicate how a bottom-up reinvention of the ethics of technology can help in numerous techno-philosophical predicaments, including ethical sustainability. (shrink)