Our modern society is flooded with all sorts of devices: TV sets, automobiles, microwaves, mobile phones. How are all these things affecting us? How can their role in our lives be understood? What Things Do answers these questions by focusing on how technologies mediate our actions and our perceptions of the world.
Peter-Paul Verbeek develops this innovative approach by first distinguishing it from the classical philosophy of technology formulated by Jaspers and Heidegger, who were concerned that technology would alienate us from ourselves and the world around us. Against this gloomy and overly abstract view, Verbeek draws on and extends the work of more recent philosophers of technology like Don Ihde, Bruno Latour, and Albert Borgmann to present a much more empirically rich and nuanced picture of how material artifacts shape our existence and experiences. In the final part of the book Verbeek shows how his "postphenomenological" approach applies to the technological practice of industrial designers.
Its systematic and historical review of the philosophy of technology makes What Things Do suitable for use as an introductory text, while its innovative approach will make it appealing to readers in many fields, including philosophy, sociology, engineering, and industrial design.
When Verbeek writes that “technologies are inherently moral entities, this implies that designers are doing ‘ethics by other means’: they materialize morality. Usually, this ‘doing ethics’ happens in an implicit way” (Verbeek 369), he takes the perspective that these objects of our creation should not be viewed in opposition to human existence but rather as another medium through which we experience and act. Because they shape our perceptions, interactions, and decisions, they hold moral weight by design, whether intentional or not. Technological mediation in terms of ethics manifests with the recurrent example Verbeek provides of how obstetric ultrasound technology is morally relevant because it influences decisions regarding prenatal care and parenting (Verbeek 366). This technological innovation’s impact on moral choice is implicit in the sense that by design it may not have been created to hold such weight on a decision as heavy as the conception of life, but inherently it does. Verbeek’s argument introduces a moral framework upon which environmental values and practices also exist. His argument underscores the need for a deeper understanding of the moral dimensions of technology and the ethical responsibilities of designers, users, and society as a whole.
Krachtig vertoog van Verbeek om “naar de zaken zelf” te gaan in de techniekfilosofie. Om niet zoals traditionele techniek filosofen (Jaspers en Heidegger) de techniek vanuit de mogelijkheidsvoorwaarden of een technisch denken te bepalen, maar vanuit de artefacten. Een appel dat veel overeenkomsten vertoont met object georienteerde ontologieen zoals Latour (die uitvoerig wordt besproken) en Graham Harmen (die niet wordt besproken). Uiteindelijk gaat het voor PPV om een postfemomenologie, een fenomenologie van de artefacten die gangbare techniekfilosofische theorieën dus eerst opschort, zoals het een goed fenomenoloog betaamt
This is an excellent addition to the growing body of work in the philosophy of technology. If you have read work by Don Ihde, Albert Borgmann, Bruno Latour, and/or Martin Heidegger then you are sure to appreciate Verbeek's synthesis of these authors into what he calls a "postphenomenolgy" of material technologies. Verbeek's writing is exceptionally clear, and he handles the summary and assimilation of these diverse thinkers well. Without constantly introducing new material, Verbeek frequently revisits and deepens key points. By the end of this book, I felt better equipped with another framework for analysis of modern technology as well as a more expansive vocabulary by which to describe the way that technological devices mediate human relationships. I look forward to reading future work by Verbeek.
Excellent literature review, critique and theory in the philosophy of technology. Verbeek falls into a good spot for me in his critique of actor-network theory (things and humans are *not* the same sorts of actants), anti-technology romanticism (against it), the social impact of consumer technology (let's be specific, and analyze pros and cons adequately).
Verbeek borrows from early Heidegger (and his analysis of Heidegger's changing thinking about artifacts, along with his critique of ANT, is one of those keep-at-hand things), a bit from Latour and a bit from the not-silly aspects of phenomenology to craft a "postphenomenology" of things which calls for specificity of technologies and our relationships with them.
Readable, full of provocative ideas and clear analyses of other writers, this is an STS must-read.
Excruciatingly detailed examination of the philosophical roots of more current moves in the phenomenology of having and using *stuff*. The last chapter is a bit of a let down after the intellectual workout of the earlier chapters.