LESSON-9.pdf human flourishing in terms of science ang technology

About criminology course and human flourishing

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Module 04 Human Flourishing in terms of Science and
Technology
Science ,Technology and Society (Polytechnic University of the Philippines)
Studocu is not sponsored or endorsed by any college or university
Module 04 Human Flourishing in terms of Science and
Technology
Science ,Technology and Society (Polytechnic University of the Philippines)
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2. Module 04 - Human Flourishing in terms of Science and Technology



Overview:

Lesson 1: Technology as a way of Revealing
Lesson 2: Human Flourishing
Lesson 3: The Good Life


Technology has always been defined as a means to an end and being a human
activity.
It has long filled the word. Everyday routines are marked with technological advances
that reflect what a society is good or known for. Technology has well advanced since the
middle of the 20
th
century, and our lives has never been better.

It is not unexpected for technology to involve question of knowledge which lead to its
formation as one of the branches of philosophy. This also led to the furtherance of
technology based on how it is viewed and understood. Aristotle, along with other
philosophers believed that knowledge of the world begins by looking and examining that
which exists. To understand the human person flourishing in terms of science and
technology, it is good to first examine technology in its essence


Objectives:


After successful completion of this module, you should be able to:

1. Analyze the human condition in order to deeply reflect and express philosophical
ramifications that are meaningful to the students as part of the society
2. Critique human flourishing vis-à-vis the progress of science and technology so
that the student can define for themselves the meaning of the good life
3. Examine shared concerns that make up with innovative, creative solutions to
contemporary issues guided by ethical standards
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3. HUMAN FLOURISHING IN TERMS OF SCIENCE AND TECHNOLOGY



For us to be able to determine and critic how has human flourished in terms of
Science and technology, let us first define what flourishing is.
FLOURISHING - a state where people experience positive emotion, positive
psychological Functioning and positive social functioning, most of the time living within an
optimal range of human functioning
Edward W. Younkins in his article Aristotle, Human Flourishing and the Limited State
(2003) defined Human flourishing (also known as personal flourishing) as something
that involves the rational use of one's individual human potentialities, including talents,
abilities, and virtues in the pursuit of his freely and rationally chosen values and goals.
Flourishing is the highest good of human endeavors and that toward which all
actions aim. It is success as a human being. The best life is one of excellent human
activity.


To be able to fully understand how humans has flourished in terms of Science and
Technology let us identify some VIEWS ON TECHNOLOGY.
It has been said they there are many views or ways as to how technology is
understood. These philosophies contributed on how technology is understood and
utilized by the society.
1. Aristolelianism
This views technology as basically a means to an end. To Aristotle, technology is the
organizing of techniques in order to meet the demand that is being posed by humans.
This may seem that technology is primarily concerned with the product. Technology will
be judged as either good or bad based on the value given to the product based on its use
and effect to the society.


2. Technological pessimism
This view is extremely supported by French philosopher Jacques Ellul (1912-1994).
Technological Pessimism holds that technology is progressive and beneficial in many
ways, it is also doubtful in many ways. It is said that technology is a means to and end but
this views, technology has become a way of life. Technique has become a framework
which human cannot escape. It has introduced ways on how to make things easy. Ellul's
pessimistic arguments are:
(1) Technological progress has a price;
(2) Technological progress creates more problems;
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4. (3) Technological progress creates damaging effects; and
(4) technological progress creates unpredictable devastating effects

3. Technological optimism
This view is strongly supported by technologist and engineers and also by ordinary
people who believe that technology can alleviate all the difficulties and provide solutions
for problems that may come. It holds that even though technological problems may arise,
technology will still be the solutions to it. The extreme version of this philosophy is
technocratism which holds technology as the supreme authority on everything.
4. Existentialism
The main concern of this view is the existence or the mode of being of someone or
something which is governed by the norm of authenticity. This view basically investigates
the meaning of existence or being and is always faced with the selection must make with
which the existence will commit himself to.
Martin Heidegger, German philosopher, one of the most known supporters of this
philosophy. He did not stop defining what technology is but has dealt with its essence. To
Heidegger, the real essence of technology lies in enframing, the gathering of the setting
upon which challenges man to bring the unconcealed to unconcealment and this is a
continuous revealing.
Combining these thoughts, we can now discuss the Human Person as both the
bearer and the beneficiary of Science and Technology and how human flourishes and
finds meaning in the world that he/she builds.


Lesson 1: TECHNOLOGY AS A WAY OF REVEALING


Humans may unconsciously acquire. Consume or destroy what the world has to
offer. And Science and technology as part of human life needs reflective and meditative
thinking. Science and technology must be examined for their greater impact on humanity
as a whole.


A. Martin Heidegger on science and technology
Martin Heidegger (1889-1996), a well-known German philosopher, examined the two
usual definitions of technology;
a. means to an end and
b. a human activity,
because he believed that this is kind of confusing and there are questions to it that we
easily overlook. These two definitions cannot be separated from each other. He called it
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5. the instrumental and anthropological definition of technology or simply means by which
the human ends are realized. To Heidegger, this may not be a false definition but it is a
misleading one because this limits our thinking.
B. The instrumental definition of technology
According to Heidegger, the instrumental definition of technology encourages us to
view technology from different periods of time as not having fundamental differences. But
he claimed that this does not show the true essence of technology. He explained that
while technology is geared towards meeting human needs, still there is a difference
between older handicraft technologies with modern technology. As it is, "a saw mill on a
secluded valley of the Black Forest is a primitive means compared with the hydroelectric
plant on the Rhine River " (Heidegger,1977,p.I). Heidegger also argued that " technology
is by no means technological" and should not be seen as merely neutral. The problem
begins when humans see it only as a means to an end and disregard the fact that there is
a good technology and a bad technology.
Another problem Heidegger saw in the instrumental definition of technology is that it
only invites man to a continual desire to master it which unconsciously may be making
technology go out of hand. Heidegger said, "Everything depends on our manipulating
technology in the proper manner as a means. We will, as we say, 'get' technology
'spiritually in hand'. We will master it. The will to mastery becomes the more urgent the
more technology threatens to slip from human control." (Heidegger, 1977,p.I) with this, he
argued that the problem does not fall on making technology better but on how man sets
upon technology, his thoughts that makes him blind to the real essence of technology.
For Heidegger, this correct definition of technology is insufficient as it does not bring
out its real essence. He said, "In order that we may arrive at this, or at least come close to
it, we must seek the true by way of the correct. We must ask: what is the instrumental
itself? Within what do such things as means and end belong? (1977,p.2) In answering
these question, Heidegger arrived at a discussion of causality which to him in reality
initially involves four ways that leads for something to exist or to be "caused’.
Heidegger further studied Aristotle's Four causes and illustrated it using a silver
chalice which he said owes its make up from the four causes.
1. Causa Materialis or the material cause - The material by which the silver
chalice was made of: silver.
2. Causa Formalis or the formal cause - The form of the shape that gave the
silver chalice its image.
3. Causa Finalis or the final cause - The purpose or the primary use by which
the silver chalice was made for: to be used during the Holy Communion as a
vessel for the wine that represent the blood of Christ.
4. Causa Efficiens or the efficient Cause - The agent that has caused for the
silver chalice to come about: the silversmith.
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6. The four causes are all deemed responsible for the bringing forth of the silver chalice.
This bringing forth of something is termed as poiesis and this is characterized by an
external force. It is bringing something concealed to unconcealment which then makes
technology as not only means to an end but also a mode of revealing.
The silver chalice was bought forth by the silver, by its form, for its purpose, by the
silversmith. External factors have caused for the silver chalice to be brought forth. On the
other hand, something that came about without any external forced, like a flower
blooming in the field or a tree bearing its fruit is termed physics. The flower blossomed
and the tree bore fruit even without external help.


C. Heidegger’s technology as way of revealing
Heidegger believed that the genuine substance or the real essence of technology is
found in enframing. This is the continuous bringing forth into unconcealment that which is
concealed. This is a non-stop revealing. Heidegger saw technology as a way of revealing
and continues to demand for something to be bought out into the open. This bringing forth
into the open is a two-way relationship: the concealed is calling out for someone to set
upon it and bring it to unconcealment and the one who receives the call sets upon and
acts upon to unconceal the concealed
To further illustrate this, he gave some examples through contrasting ancient and
modern technology. First he talked about the ancient windmill which only relies on the
wind blowing and does not store energy which can be for immediate use and can also be
stored up for future use. Second, was about the peasant planting seeds who only waits for
the bringing forth of the planted seed because there is no challenge set upon soil. Modern
technology of cultivation on the other hand, challenged the field that has caused for
agriculture to be revolutionized. Now, food is not only produced for immediate use but can
be stored as well for future use and could cater more population. Third, is about the
wooden bridge is built to join river for banks for hundreds of years without challenges
being set upon the river. While on the other hand, the hydroelectric plant that was set on
Rhine River dammed the river into the hydroelectric plant so that electrical energy can be
stored and distributed
Because of this continuous revealing, Heidegger also pointed out the danger that
comes with technology. The call to unconceal that which is concealed is also causing
something to be concealed even more. And as one tries to understand something, there
is the tendency to be closed to the counterpart of which is being opened to him. There is
also tendency for man to misunderstand the thing that is being unconcealed before him.
Here, Heidegger calls for man to be more discerning and considerate of the things that is
being unconcealed before him and those that have relationship with that thing being
unconcealed
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7. D. The mode of revealing in modern technology
Heidegger explained that technology as a mode of revealing does not stop and
continues to be seen in modern technology but not in the bringing-forth sense. This is a
nonstop revealing. Modern technology is revealed by challenging nature, instead of
bringing forth, it is setting upon challenges or demands on nature in order to:
a. Unlock and expose. It carries the idea that nature will not reveal itself unless
challenge is set upon it. This is true with the hydroelectric plant set upon the
Rhine River which unlocked the electricity concealed in it.

b. Stock piles for future use. As technology is a means to an end, it aims to meet
future demands, the electricity produced by the hydroelectric plant set upon the
Rhine River is being stored for future use in the community. Modern technology
are now able to get more from nature by challenging it. As Heidegger (1997)
said," Such challenging happens in that energy concealed in nature in unblocked
is transformed, what is transformed is stored up, what is stored up is distributed,
and what is distributed is switched about ever a new"


E. The danger of the nonstop revealing


As said earlier, the mode of revealing does not stop in modern technology. It
continually calls man to respond to what is presented to him or to the demand for a better
and efficient means to an end. With this comes the continuous challenging forth for the
unconcealed to be unconcealed even more. Here lies the danger that Heidegger talked
about.
Revealing opens up a relationship between man and the word but an opening up of
something means a closing down of something which means as something is revealed,
another is concealed. An example given by Heidegger on this "the rise of a cause-effect
understanding of reality closes "off an understanding of God as something mysterious
and holy: God is reduced to 'the god of the philosophers"(Cerbone,2008).
Another danger is when man falls into a misinterpretation of that which is presented
to him. That is when he sees himself in the object before him rather than seeing the object
itself. There is also the tendency for man to be fully engrossed with the enframing that he
fails to weigh the results and consequences of his setting upon an object which maybe
destructive not only to himself but even to the surroundings and other people. This
happens when he starts to believe that everything in the human condition can be
answered by technology and that even man's happiness is dependent on the continuous
modernization of technology.
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8. F. The society in the face of science and technology


When one looks around him now, he will see that man tends to find his happiness in
the works of modern technology. Smartphones, tablets, laptops that come in different
shapes and sizes with distinct features seem to be the measure of man's value. Social
media has also affected the life on many. Face to face social interactions are being
lessened and people keep working hard to update their gadgets. There seems to be no
contentment as every time a new product is released, man finds another need that can
only be answered by a new product. These new products also tend to replace man in the
society as the demand for manual labor is becoming less and less because of the
availability of machineries.
The human condition is not of without hope. Heidegger argued that this can be
prevented if man will not allow himself to be overwhelmed with the enframing that he was
set upon, but he pause for a while and reflect on the value of what is presented before
him. A balance has to be struck between technology being instrumental and
anthropological. One has to understand that technology does not only concern the means
but also the end as one proverb goes, "The end does not justify the means" For
Heidegger, the solution for this is that man would not be controlling and manipulative of
what he was set upon but to also allow nature to reveal itself to him. With this, according to
Heidegger, man will have free relationship with technology.


Suggested site to view:
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9. Lesson 2: HUMAN FLOURISHING


Eudaimonism is a moral philosophy that defines right action as that which leads to
the "well-being" of the individual, thus holding "well-being" as having essential value. It
makes up part of the system of Virtue Ethics propounded by the ancient Greek
philosophers, in which a lifetime of practicing the virtues ("arête") in one's everyday
activities, subject to the exercise of practical wisdom ("phronesis") to resolve
any conflicts or dilemmas which might arise, will allow the individual to flourish and live
the good life ("eudaimonia").
The term "eudaimonia" is a classical Greek word, commonly translated
as "happiness", but perhaps better described as "well-being" or "human
flourishing" or "good life". More literally it means "having a good guardian spirit".
Eudaimonia as the ultimate goal is an objective, not a subjective, state, and it
characterizes the well-lived life, irrespective of the emotional state of the person
experiencing it.
In more general terms, Eudaimonism can be thought of as any theory that
puts personal happiness and the complete life of the individual at the center of ethical
concern. It can therefore be associated with ethical Individualism and Egoism


History of Eudaimonism

The concept came to fruition in Aristotle's "Nicomachean Ethics", which dates from
the 4th Century B.C., although the earlier
thinkers Democritus, Socrates and Plato described a very similar idea. Socrates, as
represented in Plato's early dialogues, held that virtue is a sort of knowledge (the
knowledge of good and evil) that is required to reach the ultimate good, or eudaimonia,
which is what all human desires and actions aim to achieve.
Plato noted that even "evil" people feel guilt at doing something which is clearly
wrong, and, even when there is no fear of punishment, doing what is wrong simply makes
people miserable. He further refined the idea of eudaimonia, claiming that the rational part
of the soul or mind must govern the spirited, emotional and appetitive parts in order to lead
all desires and actions to eudaimonia, the principal constituent of which is virtue.
According to Aristotle, eudaimonia is constituted, not by honor, wealth or power, but
by rational activity in accordance with virtue over a complete life, what might be described
today as productive self-actualization. This rational activity, Aristotle judged, should
manifest as honesty, pride, friendliness, wittiness, rationality in judgment; mutually
beneficial friendships and scientific knowledge.
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10. Epicurus (and subsequent Hedonists) agreed with Aristotle that happiness, or
eudaimonia, is the highest good, but he identified this with pleasure, on the grounds that
pleasure is the only thing that people value for its own sake, and that its presence or
absence is something which is immediately apparent to everyone. He also noted that it
may be necessary to forgo short-term pleasure if that will ultimately lead to greater
pleasure in the long-term.
The Stoics also believed to some extent that eudaimonia was the highest good,
although for them virtue and well-being consist of living according to Nature and, even if
perfect virtue is actually unachievable, the least we can do to is to act "befittingly", in the
hope of approaching or approximating eudaimonia.
St. Augustine of Hippo later adopted the concept as "beatitudo", and St. Thomas
Aquinas worked it out into a Christian ethical scheme, where eudaimonia is found
ultimately in a direct perception of God, or complete blessedness.
Immanuel Kant was an important opponent of Eudaimonism. He rejected the view
that happiness is the highest good, and insisted that happiness can be an ingredient of the
highest good, but only if it is deserved. Still later, Existentialism rejected Eudaimonism on
the grounds that happiness is just a bourgeois fantasy.


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https://www.youtube.com/watch?v=F6UQLiHB0k0

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Lesson 3: THE GOOD LIFE



There is the anecdote between a teacher and a child.
Teacher: What do you want to be when you grow up?
Child: I want to be happy.
Teacher: Perhaps you didn’t understand the question.
Child: Perhaps you do not understand life.”

Based on this anecdote, both the teacher and the child are referring to different
“ultimate goal” in life. For the teacher, on his perspective, what one wishes to be when
one gets old is one’s ultimate desire in terms of profession or vocation. For the child
however, as uncorrupt as his mind may be, simply wants to be happy,
In your mind, answer the following questions:
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11. a. What does it really mean to live a good life?
b. What qualifies as a good existence?

Aristotle makes the claim that all things have a final end or purpose for which they
aim. This is known as the “final cause” and it is the culmination of a thing’s potential. For a
seed, the final cause would be an adult tree. For a sailboat, the final cause would be the
act of sailing.
However, for a human being, the final cause is… what exactly?

You may be tempted to say that there is not final cause, no ultimate end at which we
aim. That would beg the question, ‘why do anything at all?’ Aristotle argues that there
must be a final end to our actions. All of our suffering and our struggles must be an
attempt to arrive at some final good that is intrinsically desirable. Otherwise, we would find
ourselves stuck in an infinite regression where we continuously seek out extrinsic goods
but never arrive at some final destination.
c. Why do you want to be happy?
The answer, it would seem, is that we just do. Unlike money, happiness needs no
alternate goods to be of use. Happiness is of value; it is perhaps the most valuable asset
we can ever achieve.
You cannot store it in a bank or invest it in emerging markets. It cannot gain
compounding interest, nor can it be converted to gold. Yet there it is, happiness: it is
desirable in itself.
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12. Here we arrive at Aristotle’s final cause for a human being. Our goal as rational
beings is to be happy in life. However, we must, as Aristotle says, find the appropriate
happiness from the appropriate pleasures given our status as logical beings.
The happy life and the good life are synonymous. We only find a happy life if we find
our most appropriate pleasure as rational beings. Our most appropriate pleasure is the
active expression of virtue.
Humankind has had some impressive engineering moments in the 20th century.
Most of those which we enjoy in the 21st century has garnered their foundations in the
20th century inventions. The past century is one of the most remarkable in human history
producing a host of technological advances, gadgets, and scientific discoveries.
Historical discoveries made us see “happiness” and fulfillment from a different lens.
Here are some of the greatest technological invention which bridged the gap in
transportation, communication, power production, medicine and cuisine.


Airplane – It made the world smaller when commercial flights became possible. Invented
in 1903 by Wilbur and Orville Wright, the brothers brought to life a concept that was
reserved for mythological stories. It revolutionized countless industries beyond just the
realms of transportation. The effects of the airplane can be felt in satellite and
communication, business and commerce just to name a few.
Travelling to different destinations has become a source of happiness and fulfilment for
others. Travelling by plane has become an ordinary feat for the present generation. To
compound the issue of happiness in travelling, some organization has come up of ideas
to promote different places as tourism sites and as “places you need to see before you
die” things which invoke greatest fulfilment should one visit these places.
Smart Phone – a device which fused the three most used inventions (along with other
minor but useful invention such as clock, calculator, calendar and camera): TV, Radio and
computer, into something that is handy and mobile. This device unconsciously becomes
ones source of happiness. It usually depends on its main purpose for the user. The brand
and model can be the source of happiness because along with it is the capability to do
other things related to one’s ability to feel elated such as the quality of picture taken from
the camera, the number of useful app or games it can hold and others.
Television - Created in 1926 by John Logie Baird, the television was one of the first
inventions to affect the lives of masses all over the world, and to this day still remains the
most popular ways of getting information. Broadcasting both news and entertainment, the
television created entirely new industries impacting culture to such an extent that it
influenced the way people think about important social issues such as race, gender, and
class.
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13. Computer - The computer itself was born out of the minds of the many scientists,
researchers, and mathematicians, with the first programmable computer, the Z1, being
created between 1936-1938. From getting man to the moon to changing the way people
communicate, the computer has help mankind create a host of technologies that still play
an integral role in our daily lives. On a much larger scale, some of the greatest scientific
discoveries and inventions in recent years can be contributed to the computer.
Radio - Occasionally underappreciated, the radio was one of the first major inventions of
the 20th century. Invented in conjunction with many different scientists including Nikola
Tesla and Guglielmo Marconi, the radio became the most used forms of communications
in the world.
The radio in the early 20th century served as a social bonding tool, a place of news, and
education tool, and for emergency broadcasts, in short, providing an entirely new way for
people to communicate and interact.
Automobile - The automobile was under development in Europe in the 19th century,
however, the vehicle did not come into fruition until the early 20th century. Once it did
arrive, no more horse and buggies. Popularized by Henry Ford's Model T in 1908, the
automobile gave the average person a bigger degree of mobility and personal freedom
while also spawning a revolution in the market place. Goods could now be transported
much more easily as well quickly, the seeds of the traveling industry were planted, people
could move out of the city and live in the suburbs, all of this thanks to the automobile.
This invention revolutionized land travel. But this has also become a status symbol for
some which is also a source of fulfilment for them. For others, owning a car is also an
expression of freedom and success.
Internet - Aside from creating hilarious memes, streaming cat videos, and trolling
online, the internet has affected lifestyles across the globe since the first
internet connections were laid in the late 1950s and since our access to on line
information, nothing was ever the same.
For some, this invention has become their life. It is both a source of living and a source of
happiness.
There are other technology where man can derive their perceived happiness. Can you name
one?
Can we use technology in the pursuit of a good life, or are we doomed to having our lives
organized and our priorities set by the demands of machines and systems?
How can philosophy help us to make technology a servant rather than a master?


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