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Technikos autonomijos problema Gilbert’o Simondono filosofijoje
Abstract
In this article, an important part of Simondon’s philosophy of technology (mainly as it is elaborated in On the Mode of Existence of Technical Objects) is presented and situated within a broader context of philosophy of technology and contemporary trends of technological development. The hypothesis suggests that one of the main motives behind such Simondon’s ideas as a reconciliation between culture and technics, the need for mechanology, etc. is to dispel the metaphysical view of autonomous position of technology as uncontrollable destiny in contemporary societies. However, Simondon’s position remains inherently ambivalent here: even though it is culture that should incorporate and govern technology, culture still must accomodate itself to the actual state of technology developed by technicians. A mystifying element in Simondon’s philosophy of technology remains, as the philosopher privileges a technician as being grounded in and having access to the pre-individual state of nature. It is argued that the development of technology should be more democratized and put under rational control of society.
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Mankind’s dependence on artificial intelligence and robotics is increasing rapidly as technology becomes more advanced. Finding a way to seamlessly intertwine these two worlds will help boost productivity in society and aid in a variety of ways in modern civilization.
Androids, Cyborgs, and Robots in Contemporary Culture and Society is an essential scholarly resource that delves into the current issues, methodologies, and trends relating to advanced robotic technology in the modern world. Featuring relevant topics that include STEM technologies, brain-controlled androids, biped robots, and media perception, this publication is ideal for engineers, academicians, students, and researchers that would like to stay current with the latest developments in the world of evolving robotics.
[straipsnis ir santrauka lietuvių kalba; santrauka anglų kalba] Straipsnyje pristatomas svarbių M. Heideggerio technikos filosofijos elementų formavimosi kontekstas tarpukario Vokietijos autorių tekstuose. Aptariamos paralelės tarp Heideggerio ir E. Cassirerio, E. Jüngerio bei O. Spenglerio industrializacijos proceso filosofinių apmąstymų. Nagrinėjant šių mąstytojų moderniosios technikos koncepcijų ryšius išryškėja, kaip vystėsi Heideggerio tekstams būdinga industrializacijos proceso artikuliacija bei jo technikos filosofijai svarbi problematika, liečianti planetarinį moderniosios technikos išplitimą ir poveikį bei technikos, kaip Vakarų ir šiuolaikinės žmonijos apskritai lemties, sampratą.
[straipsnis ir santrauka lietuvių kalba; santrauka anglų kalba]Straipsnyje analizuojama Gilbert’o Simondon’o ontogenezės teorija, kuria siekiama tyrinėti būties tapsmą, arba genezę. Simondon’as teigia, jog filosofija turi analizuoti ne substancinius, išbaigtus ir sau tapačius individus, bet individuacijos procesus. Taip Simondon’as sukuria universalią individuacijos teoriją, kurią suvokia kaip perėjimą nuo ikiindividualios būklės prie individą sukuriančio individuacijos proceso, kuris savo ruožtu tampa naujos individuacijos pradžia. Galima teigti, jog Simondon’as ontologijos pagrindu laiko ne tapatybę, bet neatitikimą ir skirtumą, kurie verčia individus pereiti į naują egzistencijos fazę ar lygmenį. Taip individuacijos teorija tampa universalia metodologija, leidžiančia palyginti fizinius, biologinius, psichinius ir techninius individuacijos procesus. Simondon’o sukurta individuacijos,arba ontogenezės, teorija laikytina materialistine metodologija, kuri pagrindžia sąsajas tarp organinių ir neorganinių, žmogiškų ir nežmogiškų individų.
In this interview, Bernard Stiegler speaks about new relations of technics, milieu and symbolization in the mutation of human potentialities. Forces at work today, such as consumer- or drive-based capitalism, in alliance with new media practices, threaten all life. A libidinal economy that aligns desire to the teleological scope of an emancipatory politics and an ethics of care and responsibility is needed to guide development towards a liveable world.
'Technological determinism' is a term used to describe a set of claims made about the relationship between what we generally call 'technology' and 'society.' Two meanings have come into use: (1) an internal, technical logic determines the design of technological artifacts and systems; and (2) the development of technological artifacts and systems determines broad social changes. The second claim is much more common and is often associated with debates over Karl Marx's theory of history. But the two meanings are often conjoined in the claim that an autonomous technology (in both its development and use) shapes social relations. Other claims are less strong and express the belief that technology is a major cause, but not the sole determinant, of social change. Although scholars have argued for many years against the strong version of technological determinism, the general belief that technology is a major force shaping society, which dates to the early nineteenth century, still pervades popular culture in the United States and Europe. Ironically, critics of the harmful effects of technology tend to reinforce the strong claims of technological determinism. Methods developed to analyze the social construction of technology have moved the debate from questions like 'does technology drive history?' to arguments about a mutual relationship between technological and social change. New research recommends taking technological determinism seriously in order to understand its justificatory role in developing and using sociotechnical systems.
This article explores the notions of organization and information in Gilbert Simondon’s theory of individuation. It confronts these notions with ideas from cybernetics and especially Alan Turing’s work. The ‘universal machine’ opens new ways of understanding the relations between humans and machines, and highlights an impasse in Simondon’s theory. These concepts act as precursors to post-structuralist philosophy and Gilles Deleuze’s oeuvre.
Humans play an essential role in creating the technological systems of the Anthropocene, but, nonetheless, large-scale technology – the ‘technosphere’ – operates according to a quasi-autonomous dynamics, summarized by six rules: (1) the rule of inaccessibility, that large components of the technosphere cannot directly influence the behavior of their human parts; (2) the rule of impotence, that most humans cannot significantly influence the behavior of large technological systems; (3) the rule of control, that a human cannot control a technological system that expresses a larger number of behaviors than he himself; (4) the rule of reciprocity, that a human can interact directly only with systems his own size; (5) the rule of performance, that most humans must perform at least some tasks that support the metabolism of the technosphere; and (6) the rule of provision, that the technosphere must provide an environment for most humans conducive to their survival and function.
“Technological determinism” is predominantly employed as a critic’s term, used to dismiss certain classes of theoretical and empirical claims. Understood more productively as referring to claims that place a greater emphasis on the autonomous and social-shaping tendencies of technology, technological determinism is a valuable and prominent perspective. This article will advance our understanding of technological determinism through four contributions. First, I clarify some debates about technological determinism through an examination of the meaning of technology. Second, I parse the family of claims related to technological determinism. Third, I note that constructivist and determinist insights may each be valid given particular scope conditions, the most prominent of which is the scale of analysis. Finally, I propose a theoretical microfoundation for technological determinism—military-economic adaptationism—in which economic and military competition constrain sociotechnical evolution to deterministic paths. This theory is a special case of a general theory—sociotechnical selectionism—which can be regarded as also including (mild) constructivist theories as special cases. Greater understanding of, respect for, and engagement with technological determinism will enhance the study of technology and our ability to shape our sociotechnical systems.
Human progress cannot be measured by what people produce but by the stages of production. The shift from the development of language in the classical period to religion in the medieval and technical progress after the Renaissance does not tell the whole story. Each of these domains forms an internally consistet system involving people as both agents and subjects of development, and each system tends towards a stifling completeness at its height. Each successive system represents a more primitve need: to communicate, to be at one with the world, to sustain life. As such, each is progressively more universal. But technical progress is not truly systemic, passing by peoples of the underdeveloped world, and requires reflexive thought to bring out this failure, and to integrate technical progress with human progress as a whole
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