By Andrew Feenberg
During this new selection of essays, Andrew Feenberg argues that conflicts over the layout and association of the technical structures that constitution our society form deep offerings for the longer term. A pioneer within the philosophy of know-how, Feenberg demonstrates the ongoing energy of the serious concept of the Frankfurt tuition. He calls into query the anti-technological stance in most cases linked to its theoretical legacy and argues that know-how includes prospects that may be built because the foundation for another kind of smooth society.Feenberg's severe reflections at the rules of J?rgen Habermas, Herbert Marcuse, Jean-Fran?ois Lyotard, and Kitaro Nishida shed new mild at the philosophical learn of know-how and modernity. He contests the widely used belief of know-how as an unstoppable strength responsive in simple terms to its personal inner dynamic and politicizes the dialogue of its social and cultural construction.This argument is substantiated in a sequence of compelling and well-grounded case experiences. via his exploration of technological know-how fiction and picture, AIDS learn, the French event with the "information superhighway," and the japanese reception of Western values, he demonstrates how know-how, whilst subjected to public strain and debate, can contain moral and aesthetic values.
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Additional info for Alternative Modernity: The Technical Turn in Philosophy and Social Theory
The Technocracy Thesis Revisited: Adorno, Foucault, Habermas 75 Dialectics of Enlightenment 75 The Technocracy Thesis 78 From the System to the Organization 81 Delegation and Consensus Formation 83 The Technocratic Technical Code 87 Action and Consensus Formation 89 Underdetermination and Operational Autonomy 91 Conclusion: The Technocracy Thesis Revisited 94 5. On Being a Human Subject: AIDS and the Crisis of Experimental Medicine 96 Cyborg Medicine 96 Caring and Curing 100 The Revolt against Ethical Regulation 102 Participant Interests 104 The Sociotechnical Ethics of Medical Experimentation 109 Science and Ethics 118 Part III.
Whole societies cannot be condemned at the whim of the individual critic; they must be measured by the values they effectively strive to realize. Marx therefore judged capitalism by reference to an immanent criterion, the unsatisfied needs of the population. The argument was persuasive for its time but no longer relevant once capitalism proves itself capable of delivering the goods. Then the (fulfilled) needs of the individuals legitimate the established order. Radicalism means opposition not just to the failures and deficiencies of that system but to its very successes.
First, he believed Page 20 that the historically evolved ideals of peace, freedom, and happiness still provide criteria in terms of which to measure the existing society. These ideals are not merely subjective but have roots in nature itself. They drive the historical process forward through the formation of new needs reflecting as yet unrealized human potential. New needs are not arbitrary becauseand this is the second part of Marcuse's solutionthe unrealized technical potential of advanced industrialism provides a basis on which to concretize them as historical projects.