By Mary Tiles, Hans Oberdiek
Expertise isn't any longer constrained to the laboratory yet has turn into a longtime a part of our day-by-day lives. Its sophistication deals us energy past our human capability that can both dazzle or threaten; it relies who's up to the mark. residing in a Technological tradition demanding situations usually held assumptions concerning the dating among `man-and-machine'. It argues that modern technological know-how doesn't form know-how yet is formed through it. Neither self-discipline exists in an ethical vacuum, either are decided by means of politics instead of clinical inquiry. by means of wondering our present makes use of of expertise, this booklet opens up wider debate at the form of items to come back and no matter if we must always be attempting to swap them now. As an creation to the philosophy of know-how this can be necessary to scholars, yet could be both enticing for the final reader.
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Additional info for Living in a Technological Culture: Human Tools and Human Values
In particular, those subject to the programme can reflect on the values it fosters and, either individually or in concert, try to modify it. We can, as it were, deliberately throw a spanner in the works. Now in doing so, we will be trying to change the programme so that it accords better with the results of our own valuations, our own sense of what we hope to become. This will not be easy. Probably many will be satisfied with the way the programme is working out. This is not surprising, as everyone is—in a loose sense—a ‘product’ of the programme.
A woman and her husband may agree to split household chores evenly, yet old patterns may reassert themselves quickly. How much does she value domestic tranquillity? Unless she can draw on the experience of other similarly situated women, enlisting their political and moral support, the cultural programme will hardly hiccup as it either absorbs or marginalizes her. With concerted action, however, the programme may change, perhaps dramatically. Others not immediately involved may help alter the programme.
Do we have only these two options? We shall suggest that this is not the case; that our tendency to oscillate between these two extremes indicates that neither adequately reflects the character of our relation to technologies and technological systems; and that both are founded in suppositions which are deeply embedded in our way of thinking about ourselves in relation to the rest of the world. What we thus need to explore is the possibility of finding a middle ground, a conceptual base that does not, in advance, commit us to either a global pro- or anti-technology stance.