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Beyond prometheanism: Modern technologies as strategies for redistributing time and space 超越普罗米修斯:现代技术作为重新分配时间和空间的战略
IF 2.2 2区 哲学 Q1 Arts and Humanities Pub Date : 2024-02-01 DOI: 10.1177/09632719231209744
Alf Hornborg
Technologies developed since the late eighteenth century differ from earlier forms of technology by being as dependent on world market prices of labour, land and other biophysical resources as on human inventiveness. Yet, whether their outlook is mainstream or heterodox, modern people tend to view technology simply as ingenuity applied to nature, while oblivious of the extent to which it is contingent on the asymmetric exchange of resources in global society. Although inextricably entwined in the real world, the phenomena studied by economics and engineering are kept conceptually separate. This is achieved by disregarding the materiality of world trade. Modern technologies are not just instruments for solving problems but social strategies for redistributing time and space in world society, displacing work and environmental loads to sectors of the world system where wages are lower and environmental legislation less rigorous. Technology should not remain extraneous to social theory. A sociometabolic reconceptualisation of technology is particularly essential for critics of global capitalism.
十八世纪末以来发展起来的技术不同于早期形式的技术,它们既依赖于劳动力、土地和其他生物物理资源的世界市场价格,也依赖于人类的创造力。然而,无论是主流观点还是非正统观点,现代人都倾向于将技术简单地视为应用于自然的智慧,而忽视了技术在多大程度上取决于全球社会资源的不对称交换。尽管在现实世界中,经济学和工程学密不可分,但它们所研究的现象在概念上是分离的。这是通过忽略世界贸易的物质性来实现的。现代技术不仅是解决问题的工具,也是重新分配世界社会时间和空间的社会战略,将工作和环境负荷转移到世界体系中工资较低、环境立法不那么严格的部门。技术不应继续游离于社会理论之外。对于全球资本主义的批评者来说,对技术进行社会计量学的重新认识尤为重要。
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引用次数: 0
A socio-historical ontology of technics: Beyond technology 技术的社会历史本体论:超越技术
IF 2.2 2区 哲学 Q1 Arts and Humanities Pub Date : 2024-02-01 DOI: 10.1177/09632719231209742
Adrián Almazán
Ours are Days of Decision and it's indispensable to transform our technics. For it, we must abandon the inherited conception of technics based on neutrality and autonomy. To this end, in this article we develop a socio-historical ontology for technics that argues: (a) To understand technics we have to take into consideration technical objects, handling, and the degree of guidance of the animal user. (b) Each technics is inseparable from its society. (c) The idea of a free use of technics is illusory. There are always unexpected impacts and various uses of a given technics. (d) Technologies of the Capitalocene are imperial. (e) Technologies have acquired a destructive inertia and we have the obligation to understand technological development as a political phenomenon. (f) In order to go beyond the Capitalocene and advance towards Degrowth, we have to move from imperial technologies to humble technics.
我们的时代是 "决定的时代",我们必须改变我们的技术。为此,我们必须摒弃基于中立性和自主性的固有技术概念。为此,我们在本文中提出了技术学的社会历史本体论,认为:(a) 要理解技术学,我们必须考虑到技术对象、操作以及动物使用者的指导程度。(b) 每种技术都与其社会密不可分。(c) 自由使用技术的想法是虚幻的。某项技术总会有意想不到的影响和各种用途。(d) 资本时代的技术是帝国技术。(e) 技术具有破坏性的惯性,我们有义务将技术发展理解为一种政治现象。(f) 为了超越 "资本世",迈向 "去增长",我们必须从帝国技术转向谦卑技术。
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引用次数: 0
Beyond prometheanism: Modern technologies as strategies for redistributing time and space 超越普罗米修斯:现代技术作为重新分配时间和空间的战略
IF 2.2 2区 哲学 Q1 Arts and Humanities Pub Date : 2024-02-01 DOI: 10.1177/09632719231209744
Alf Hornborg
Technologies developed since the late eighteenth century differ from earlier forms of technology by being as dependent on world market prices of labour, land and other biophysical resources as on human inventiveness. Yet, whether their outlook is mainstream or heterodox, modern people tend to view technology simply as ingenuity applied to nature, while oblivious of the extent to which it is contingent on the asymmetric exchange of resources in global society. Although inextricably entwined in the real world, the phenomena studied by economics and engineering are kept conceptually separate. This is achieved by disregarding the materiality of world trade. Modern technologies are not just instruments for solving problems but social strategies for redistributing time and space in world society, displacing work and environmental loads to sectors of the world system where wages are lower and environmental legislation less rigorous. Technology should not remain extraneous to social theory. A sociometabolic reconceptualisation of technology is particularly essential for critics of global capitalism.
十八世纪末以来发展起来的技术不同于早期形式的技术,它们既依赖于劳动力、土地和其他生物物理资源的世界市场价格,也依赖于人类的创造力。然而,无论是主流观点还是非正统观点,现代人都倾向于将技术简单地视为应用于自然的智慧,而忽视了技术在多大程度上取决于全球社会资源的不对称交换。尽管在现实世界中,经济学和工程学密不可分,但它们所研究的现象在概念上是分离的。这是通过忽略世界贸易的物质性来实现的。现代技术不仅是解决问题的工具,也是重新分配世界社会时间和空间的社会战略,将工作和环境负荷转移到世界体系中工资较低、环境立法不那么严格的部门。技术不应继续游离于社会理论之外。对于全球资本主义的批评者来说,对技术进行社会计量学的重新认识尤为重要。
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引用次数: 0
The city of god revisited: Digitalism as a new technological religion 重访上帝之城作为新技术宗教的数字主义
IF 2.2 2区 哲学 Q1 Arts and Humanities Pub Date : 2024-02-01 DOI: 10.1177/09632719231209743
Andoni Alonso, Iñaki Arzoz
A Religion of Progress has taken shape over the last 21 centuries, from the Enlightenment to present times. It is quite simple to follow a thread from Hermeticism to today, however, several facts have altered its content, therefore, reformulating some of its promises and vision of the world. This paper attempts to evaluate how that Religion of Progress has become a sort of Techno-Hermeticism 2.0. Digital technologies have redefined old hermetic myths into a high-tech religion with dire environmental consequencies. Some of those myths are the resurrection of the bodies, the construction of the City of God, the Adamic universal language and so forth. Now religion must confront the upcoming collapse, however, it is unable to provide satisfactory answers. This goes for all the different churches, from accelerationists (Nick Land) to extinctionists and believers of digital solutionism. That leaves possible imaginative responses to that sociecological crisis without any relevant proposals.
在过去的 21 个世纪里,从启蒙运动到当代,"进步宗教 "逐渐形成。从隐士到今天,我们可以很容易地找到一条线索,然而,一些事实改变了它的内容,因此,它的一些承诺和对世界的看法也发生了变化。本文试图评估 "进步宗教 "是如何成为一种 "技术密教 2.0 "的。数字技术已经将古老的密教神话重新定义为一种高科技宗教,并对环境造成了严重的影响。这些神话包括:肉身复活、上帝之城的建造、阿达姆通用语言等等。现在,宗教必须面对即将到来的崩溃,然而,它却无法提供令人满意的答案。这适用于所有不同的教会,从加速论者(尼克-兰德)到消亡论者和数字解决主义的信徒。这就使得对社会学危机的可能的想象性回应没有任何相关的建议。
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引用次数: 0
A socio-historical ontology of technics: Beyond technology 技术的社会历史本体论:超越技术
IF 2.2 2区 哲学 Q1 Arts and Humanities Pub Date : 2024-02-01 DOI: 10.1177/09632719231209742
Adrián Almazán
Ours are Days of Decision and it's indispensable to transform our technics. For it, we must abandon the inherited conception of technics based on neutrality and autonomy. To this end, in this article we develop a socio-historical ontology for technics that argues: (a) To understand technics we have to take into consideration technical objects, handling, and the degree of guidance of the animal user. (b) Each technics is inseparable from its society. (c) The idea of a free use of technics is illusory. There are always unexpected impacts and various uses of a given technics. (d) Technologies of the Capitalocene are imperial. (e) Technologies have acquired a destructive inertia and we have the obligation to understand technological development as a political phenomenon. (f) In order to go beyond the Capitalocene and advance towards Degrowth, we have to move from imperial technologies to humble technics.
我们的时代是 "决定的时代",我们必须改变我们的技术。为此,我们必须摒弃基于中立性和自主性的固有技术概念。为此,我们在本文中提出了技术学的社会历史本体论,认为:(a) 要理解技术学,我们必须考虑到技术对象、操作以及动物使用者的指导程度。(b) 每种技术都与其社会密不可分。(c) 自由使用技术的想法是虚幻的。某项技术总会有意想不到的影响和各种用途。(d) 资本时代的技术是帝国技术。(e) 技术具有破坏性的惯性,我们有义务将技术发展理解为一种政治现象。(f) 为了超越 "资本世",迈向 "去增长",我们必须从帝国技术转向谦卑技术。
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引用次数: 0
The political ecology of technology: A non-neutrality approach 技术的政治生态学:非中立方法
IF 2.2 2区 哲学 Q1 Arts and Humanities Pub Date : 2024-02-01 DOI: 10.1177/09632719231209745
Adrián Almazán, Luis I. Prádanos
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引用次数: 0
The dangers of masculine technological optimism: Why feminist, antiracist values are essential for social justice, economic justice, and climate justice 男性技术乐观主义的危险:为什么女权主义和反种族主义价值观对社会正义、经济正义和气候正义至关重要?
IF 2.2 2区 哲学 Q1 Arts and Humanities Pub Date : 2024-02-01 DOI: 10.1177/09632719231208752
Jennie C. Stephens
Responding to the climate crisis requires social and economic innovation—because climate change is a symptom of patriarchal capitalist systems that are concentrating—rather than distributing—wealth and power. Despite the need for social and economic innovation, technological innovation continues to be prioritized in climate policy and climate investments. This paper reviews the dangers of technological optimism in climate policy by exploring its links to patriarchal systems and masculinity. The disproportionate focus on science and technology emerges from and reinforces “climate isolationism,” a term that I use to refer to the common framing of climate change as an isolated discrete, scientific problem in need of technological solutions. This framing stems from assumptions of patriarchal white-male conceptions of privilege and power that evolve from a colonizing and controlling mindset. Masculine technological optimism is dangerous because it is exclusive, it minimizes the need for social change and social innovation, and it is ineffective in catalyzing inclusive societal transformation. This paper argues that embracing feminist, antiracist values is necessary for transformative climate policies, economic justice, and climate justice.
应对气候危机需要社会和经济创新,因为气候变化是父权制资本主义制度的症状,这种制度正在集中--而不是分配--财富和权力。尽管需要社会和经济创新,但气候政策和气候投资仍然优先考虑技术创新。本文通过探讨技术乐观主义与父权制和大男子主义的联系,回顾了气候政策中技术乐观主义的危险。对科学和技术的过度关注源于并强化了 "气候孤立主义",我用这个词来指将气候变化作为一个需要技术解决方案的孤立、离散的科学问题的常见框架。这种观点源于父权制白人男性对特权和权力的假定,这种假定是从殖民和控制心态演变而来的。男权主义的技术乐观主义是危险的,因为它具有排他性,它将社会变革和社会创新的必要性降到了最低,而且无法有效促进包容性的社会变革。本文认为,拥抱女权主义和反种族主义价值观是变革性气候政策、经济正义和气候正义的必要条件。
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引用次数: 0
World-making technology entangled with coloniality, race and gender: Ecomodernist and degrowth perspectives 与殖民主义、种族和性别纠缠在一起的创造世界的技术:生态现代主义和脱增长视角
IF 2.2 2区 哲学 Q1 Arts and Humanities Pub Date : 2024-02-01 DOI: 10.1177/09632719231209741
Susan Paulson
Impelled by the intertwined expansion of capitalist institutions and fossil-fueled industry, human activity has made devastating impacts on ecosystems and earth systems. The colonial, class, racial, and gender systems that coevolved with these historical processes have long been critiqued for engineering exploitation and inequality. Yet the technologies with which these systems interact are widely portrayed as neutral and nonpartisan. This paper interrogates the purported independence of technology on two fronts. First, it uses a political ecology lens to illuminate some ways in which the generation and application of technology have been historically entangled with colonial, racial, and gender systems. Second, it considers how those entanglements have been variously obscured, acknowledged, depoliticized, and/or politicized in two realms of thought and practice: ecomodernism and degrowth. Conclusions call for bringing creative innovation of ecomodernism together with degrowth commitment to just social–ecological transformation.
在资本主义制度和化石燃料工业相互交织的扩张推动下,人类活动对生态系统和地球系统造成了破坏性影响。长期以来,与这些历史进程共同发展的殖民、阶级、种族和性别制度一直受到批评,被认为是剥削和不平等的产物。然而,与这些系统相互作用的技术却被广泛描绘成中立和无党派的。本文从两个方面对所谓的技术独立性进行了质疑。首先,它使用政治生态学的视角来揭示技术的产生和应用在历史上与殖民、种族和性别体系纠缠在一起的一些方式。其次,它考虑了这些纠葛如何在两个思想和实践领域中被不同程度地掩盖、承认、非政治化和/或政治化,这两个领域就是:生态现代主义(ecomodernism)和去增长(degrowth)。结论呼吁将生态现代主义的创造性创新与脱增长承诺结合起来,以实现公正的社会生态转型。
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引用次数: 0
The dangers of masculine technological optimism: Why feminist, antiracist values are essential for social justice, economic justice, and climate justice 男性技术乐观主义的危险:为什么女权主义和反种族主义价值观对社会正义、经济正义和气候正义至关重要?
IF 2.2 2区 哲学 Q1 Arts and Humanities Pub Date : 2024-02-01 DOI: 10.1177/09632719231208752
Jennie C. Stephens
Responding to the climate crisis requires social and economic innovation—because climate change is a symptom of patriarchal capitalist systems that are concentrating—rather than distributing—wealth and power. Despite the need for social and economic innovation, technological innovation continues to be prioritized in climate policy and climate investments. This paper reviews the dangers of technological optimism in climate policy by exploring its links to patriarchal systems and masculinity. The disproportionate focus on science and technology emerges from and reinforces “climate isolationism,” a term that I use to refer to the common framing of climate change as an isolated discrete, scientific problem in need of technological solutions. This framing stems from assumptions of patriarchal white-male conceptions of privilege and power that evolve from a colonizing and controlling mindset. Masculine technological optimism is dangerous because it is exclusive, it minimizes the need for social change and social innovation, and it is ineffective in catalyzing inclusive societal transformation. This paper argues that embracing feminist, antiracist values is necessary for transformative climate policies, economic justice, and climate justice.
应对气候危机需要社会和经济创新,因为气候变化是父权制资本主义制度的症状,这种制度正在集中--而不是分配--财富和权力。尽管需要社会和经济创新,但气候政策和气候投资仍然优先考虑技术创新。本文通过探讨技术乐观主义与父权制和大男子主义的联系,回顾了气候政策中技术乐观主义的危险。对科学和技术的过度关注源于并强化了 "气候孤立主义",我用这个词来指将气候变化作为一个需要技术解决方案的孤立、离散的科学问题的常见框架。这种观点源于父权制白人男性对特权和权力的假定,这种假定是从殖民和控制心态演变而来的。男权主义的技术乐观主义是危险的,因为它具有排他性,它将社会变革和社会创新的必要性降到了最低,而且无法有效促进包容性的社会变革。本文认为,拥抱女权主义和反种族主义价值观是变革性气候政策、经济正义和气候正义的必要条件。
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引用次数: 0
Book Review: Wild Animal Ethics: The Moral and Political Problem of Wild Animal Suffering by Johannsen Kyle 书评:野生动物伦理学:野生动物伦理:野生动物痛苦的道德和政治问题》,作者:Johannsen Kyle
IF 2.2 2区 哲学 Q1 Arts and Humanities Pub Date : 2024-01-30 DOI: 10.1177/09632719241228895
B.V.E. Hyde
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引用次数: 0
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Environmental Values
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