With this thesis previewed, he briefly explains in what sense his book can be called a philosophy, and moves on. First, Borgmann explains that science tells us about the world as it actually is, while technology allows us to transform it into other possible worlds Part 2, starting with chapters , goes into more depth regarding this phenomenon. It does not leave the question of the good life open but answers it along technological lines. Technology developed into a definite style of life.

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Shelves: favorites My review would be a number of pages We are a country founded upon the industrial revolution Technology has always promised liberty and prosperity But this brilliant promise has not succeeded "despite two centuries of gigantic effort. The technological measures that have freed us from hunger, disease, and illiteracy" have become part of the invisible periphery of life We are, justifiably, proud of the intricacy and power of our technology, but this confidence about the means does not continue when we consider the ends.

What are we producing? Media technology allows us to consider all things and to be enlightened about the world in an intelligent and compassionate way. But once restored to health and well informed, we are now able to take up life. This is our problem. Maybe the largest and most consuming argument of this book is that post-Enlightenment when we cast off any kind of divine center and you have to travel through much of history to find any where without a divine center Liberal democracy demands that we leave any definitions of life up for personal choice.

So there is no public discourse in what defines "the good life. What is the right content to make us proud at the end of our days? What Borgmann speaks generally about is focal practices. Engagement with things as opposed to commodities.

The two he spends the most time on is running jogging and the culture of the table feasting. Regular engagement with the world that involves your whole body, the seasons of the earth, the local world in which you live These are things that test our limits and require the slow development of skill and discipline and the real engagement with our world.


Technology and the Character of Contemporary Life

In addition, I will try to argue that the resolution to the bifurcation between things and devices is a specific kind of equilibrium. It is inconspicuous because it is not something that people boast about, and it is not something which is as widely known of; while at the same time being something which is practiced by many, in small groups, or in privacy, or at hours during which the technological world is quiet. Thus, it is also scattered, as it is practiced by people al lover the world, and in the most mundane of times and places. Tai Chi is of yesterday, as it is an art which has its origins hundreds of years ago, and only those who have come to a maturity of thought within them see the true value in it and have the patience to do it. The practice is not glamorized by the entertainment industry, and is not a high point of controversial debate. It is not in the focus of the media, and so it is at the margins of public attention. So too, the art of Tai Chi does not impose a new system of rules for technology to function under, and so does not rival it.


Technology and the Character of Contemporary Life: A Philosophical Inquiry



Borgmann’s Technology and the Character of Contemporary Life


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