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Habermas asks the question, "How is it possible to translate technically exploitable knowledge into the practical consciousness of a social life-world? He explains where technology should evolve and the power that it holds. He sees technology as a whole new way of life, but it must be applied to the life-world. He will present the knowledge -constitutive interest theory, which will better describe his stance on modern technology. .
Marcuse follows a thinking that "the machine", industry, becomes the center of society. He is an instrumentalist, a view in which technology is neutral and it adds nothing to the ends it serves. I will go into greater detail with each thinker and their response to Gleick's article on technology.
Martin Heidegger .
At first Heidegger seems to be anti-technology. Throughout his writings you can find support to this claim such as his attack on consumerism in the war and the evils of TV (Dreyfus 97). But, in truth, he is warning us about technology. We should embrace it but cautiously. He does not want it to destroy our idea and thinking of being, because he holds natural human thought in high esteem. Technology is merely a means in itself and nothing more. He begins with the four modes of occasioning-causality-and rules them throughout, all of which is grounded in the revealing. This becomes the bases of instrumentalism, which is the fundamental characteristic of technology. Technology becomes a means of revealing (Heidegger 14-15).
This revealing also applies to modern technology that Gleick speaks about in his article. The revealing within modern technology is a challenge. Technology challenges nature to supply and reproduce. We use all our resources and expect more, and everything begins to depend on each other.
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The sun's warmth is challenged forth for heat, which.
in turn is ordered to deliver steam whose pressure.
turns the wheels that keep a factory running.