Technical activity automatically eliminates every nontechnical activity or transforms it into technical activity. This does not mean, however, that there is any conscious effort or directive will. Jacques Ellul
Saturday, December 17, 2011
virtual classrooms
Some of the negative aspects would be the personal interactions. I feel one of the main problems with modern technology is the encouragement for less and less face time as possible. I hate the fact that text messaging is replacing normal conversation. An online classroom would amplify the isolation because going to class is sometimes the only personal time that some people participate in.
Hans Jonas keeping it real
Focal things and practices
Our brains are outboards
Adjusted societies following the Borg’s footsteps
PBS Special
Friday, December 16, 2011
Wednesday, December 14, 2011
Multitasking
The Borg
After watching Star Trek, it has made me contemplate about the philosophical questions that the Borg brings about. It is disturbing to think that the goal of the Borg is to completely assimilate all species by incorporating their knowledge and technology into a collective. Essentially, it is eliminating a lot of what it means to be human. The Borg seemed to genuinely fail to comprehend what they saw as the narrow-minded resistance shown toward assimilation and its attendant loss of individuality of the other species. Freedom, self-determination, and individual rights were viewed as archaic concepts necessary only to less advanced, authority-driven cultures. As a result of assimilation, humans would lose the crucial concept of individuality. To assimilate humans like that would be to convert them into a collective of cyborgs. Humans would become a homogenous entity. Effectively, they would become one with technology. The video clip showed us the potentially powerful effects that technology could have on the human species.
Virtual Reality in the OR
Outsourcing Memory
Carr’s arguments concerning memory propose some interesting ideas. The arrival of the limitless and easily searchable data banks of the Internet has not only changed the way we view memorization, but the way we view memory itself. The Internet has become a replacement for personal memory, rather than an aid for it. Memory nowadays is viewed as artificial memory. According to Clive Thompson, the Internet is an “outboard brain” that is taking the place of inner memory. He says that “by offloading data unto silicon, we free our own gray matter for more germanely ‘human’ tasks like brain-storming an daydreaming.” Our memory has essentially been “outsourced.” Memorization is beginning to become obsolete since it is so easy now to retrieve information via the Internet. With Google, memorization has become jeopardized. Rote memorization is a thing of the past. How we view memory is comparable to the metaphor that portrays the brain as a computer. It is compared to a hard drive to store data. However, this view of human memory is incorrect. The human brain is much more than a place to store data; biological memory is constantly dynamic and perfecting.
Focal things and practices according to Borgmann
Borgmann agrees with Heidegger that modern technology has harmful effects on humanity. He proposes a reform to limit the ways of technology from dominating people’s lives and keep technology in the background. His reform of modern technology is to restore the use of focal things and practices. He argues that the use of focal things provide engagement in the world in a meaningful context. Focal things direct people’s lives in a productive way, and acknowledges the world and highlights the context of themselves and their related life activities. The simple kinds of things are those that focus on gathering information about the world and benefit humanity by highlighting important concerns of life. Consequently, focal things lead to focal practices. Focal practices challenge the human capacities for intellect, will, and effort. Focal practices promote engagement with the earth, society, and one’s self. According to Borgmann, these engaging practices are not related to modern technology, and they are required to challenge the harmful pattern of living technologically.