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Eight Questions about Technology

by Sam Vaknin

However far modern science and technology have fallen short of their inherent possibilities, they have taught mankind at least one lesson: Nothing is impossible.

Today, the degradation of the inner life is symbolized by the fact that the only place sacred from interruption is the private toilet.

By his very success in inventing laboursaving devices, modern man has manufactured an abyss of boredom that only the privileged classes in earlier civilizations have ever fathomed.

For most Americans, progress means accepting what is new because it is new, and discarding what is old because it is old.

I would die happy if I knew that on my tombstone could be written these words, "This man was an absolute fool. None of the disastrous things that he reluctantly predicted ever came to pass!"

Lewis Mumford (1895-1990)

My bet is that these are the questions regarding technology, its uses and abuses that wll occupy humanity in the next century or more:

1. Is it meaningful to discuss technology separate from life, as opposed to life, or compared to life? Is it not the inevitable product of life, a determinant of life and part of its definition? Francis Bacon and, centuries later, the visionary Ernst Kapp, thought of technology as a means to conquer and master nature - an expression of the classic dichotomy between observer and observed. But there could be other ways of looking at it (consider, for instance, the seminal work of Friedrich Dessauer). Kapp was the first to talk of technology as "organ projection" (preceding McLuhan by more than a century). Freud wrote in "Civilization and its Discontents": "Man has, as it were, become a kind of prosthetic god. When he puts on all his auxiliary organs he is truly magnificent; but those organs have not grown on to him and they still give him much trouble at times."

2. On the whole, has technology contributed to human development or arrested it?

3. Even if we accept that technology is alien to life, a foreign implant and a potential menace - what frame of reference can accommodate the new convergence between life and technology (mainly medical technology and biotechnology)? What are cyborgs - life or technology? What about clones? Artificial implants? Life sustaining devices (like heart-kidney machines)? Future implants of chips in human brains? Designer babies, tailored to specifications by genetic engineering? What about ARTIFICIAL intelligence?

4. Is technology IN-human or A-human? In other words, are the main, immutable and dominant attributes of technology alien to humans, to the human spirit, or to the human brain? Is this possible at all? Is such non-human technology likely to be developed by artificial intelligence machines in the future? Finally, is this kind of technology automatically ANTI-human as well? Mumford's classification of all technologies to polytechnic (human-friendly) and monotechnic (human averse) springs to mind.

5. Is the impact technology has on the INDIVIDUAL necessarily identical or even comparable to the impact it has on human collectives and societies? Think Internet - the answer in this case is clearly NEGATIVE.

6. Is it possible to define what is technology at all?
If we adopt Monsma's definition of technology (1986) as "the systematic treatment of an art" - is art to be treated as a variant of technology? Robert Merton's definition is a non-definition because it is so broad it encompasses all teleological human actions: "any complex of standardized means for attaining a predetermined result". Jacques Ellul resorted to tautology: "the totality of methods rationally arrived at and having absolute efficiency in every field of human activity" (1964). H.D. Lasswell (whose work is mainly media-related) proffered an operative definition: "the ensemble of practices by which one uses available resources to achieve certain valued ends". It is clear how unclear and indefensible these definitions are.

7. The use of technology involves choices and the exercise of free will. Does technology enhance our ability to exercise free will - or does it detract from it? Is there an inherent and insolvable contradiction between technology and ethical and moral percepts? Put more simply: is technology inherently unethical and immoral or a-moral? If so, is it fatalistic, or deterministic, as Thurstein Veblen suggested (in "Engineers and the Price System")? To rephrase the question; does technology DETERMINE our choices and actions? Does it CONSTRAIN our possibilities and LIMIT our potentials? We are all acquainted with utopias (and dystopias) based on technological advances (just recall the millenarian fervour with which electricity, the telegraph, railways, the radio, television and the Internet were greeted). Technology seems to shape cultures, societies, ideals and expectations. It is an ACTIVE participant in social dynamics. This is the essence of Mumford's "megamachine", the "rigid, hierarchical social organization". Contrast this with Dessauer's view of technology as a kind of moral and aesthetic statement or doing, a direct way of interacting with things-in-themselves. The latter's views place technology neatly in the Kantian framework of categorical imperatives.

8. Is technology IN ITSELF neutral? Can the the undeniable harm caused by technology be caused, as McLuhan put it, by HUMAN mis-use and abuse: "[It] is not that there is anything good or bad about [technology] but that unconsciousness of the effect of any force is a disaster, especially a force that we have made ourselves". If so, why blame technology and exonerate ourselves? Displacing the blame is a classic psychological defence mechanism but it leads to fatal behavioural rigidities and pathological thinking.

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