Time Science And The Critique Of Technological Reason

This festschrift commemorates the legacy of UK-based Portuguese sociologist Hermínio Martins (1934-2015). It introduces Martins’ wide-ranging contributions to the social sciences, encompassing seminal works in the fields of philosophy and social theory, historical and political sociology, studies of science and technology, and Luso-Brazilian studies, among others. The book features an in-depth interview with Martins, short memoirs, and twelve chapters addressing topics that were central to his intellectual and political interests. Among those that stand out are his critique of Thomas Kuhn’s theory of scientific revolutions, his work on the significance of time in social theory and the interweaving of techno-scientific developments and socio-cultural transformations, including the impact of communication and digital technologies, and of market-led eugenics. Other themes covered are Martins’ work on patrimonialism and social development in Portugal and Brazil, and his analysis of the state of the social sciences in Portugal, which reflects his highly critical appraisal of the ongoing marketization andneoliberalization of academic life and institutions worldwide.

A systematic critique of the notion that natural science is the sovereign domain of truth, Critique of Scientific Reason uses an extensive and detailed investigation of physics—and in particular of Einstein's theory of relativity—to argue that the positivistic notion of rationality is not only wrongheaded but false. Kurt Hübner contends that positivism ignores both the historical dimension of science and the basic structures common to scientific theory, myth, and so-called subjective symbolic systems. Moreover, Hübner argues, positivism has led in our time to a widespread disillusionment with science and technology.

First Published in 2005. Routledge is an imprint of Taylor & Francis, an informa company.

A systematic critique of the notion that natural science is the sovereign domain of truth, Critique of Scientific Reason uses an extensive and detailed investigation of physics—and in particular of Einstein's theory of relativity—to argue that the positivistic notion of rationality is not only wrongheaded but false. Kurt Hübner contends that positivism ignores both the historical dimension of science and the basic structures common to scientific theory, myth, and so-called subjective symbolic systems. Moreover, Hübner argues, positivism has led in our time to a widespread disillusionment with science and technology.

A leading philosopher of technology calls for the democratic coordination of technical rationality with everyday experience. The technologies, markets, and administrations of today's knowledge society are in crisis. We face recurring disasters in every domain: climate change, energy shortages, economic meltdown. The system is broken, despite everything the technocrats claim to know about science, technology, and economics. These problems are exacerbated by the fact that today powerful technologies have unforeseen effects that disrupt everyday life; the new masters of technology are not restrained by the lessons of experience, and accelerate change to the point where society is in constant turmoil. In Between Reason and Experience, leading philosopher of technology Andrew Feenberg makes a case for the interdependence of reason—scientific knowledge, technical rationality—and experience. Feenberg examines different aspects of the tangled relationship between technology and society from the perspective of critical theory of technology, an approach he has pioneered over the past twenty years. Feenberg points to two examples of democratic interventions into technology: the Internet (in which user initiative has influenced design) and the environmental movement (in which science coordinates with protest and policy). He examines methodological applications of critical theory of technology to the case of the French Minitel computing network and to the relationship between national culture and technology in Japan. Finally, Feenberg considers the philosophies of technology of Heidegger, Habermas, Latour, and Marcuse. The gradual extension of democracy into the technical sphere, Feenberg argues, is one of the great political transformations of our time.

In the immense literature on globalization, the work of Roland Robertson stands out. In particular, his insistence that globalization manifests itself primarily as glocalization, the simultaneity of the global and the local, of homogenization and heterogenization continues to influence how a wide variety of observers understand the process, including those who contest it. In honour of Robertson’s lifetime contributions, this volume brings together a set of essays that demonstrate the cogency of his approach, point out directions in which it can be further developed, and illustrate the insight it can provide in topics as varied as religion, football, wine, morality, and UFOs. Contributors include: Peter Beyer, John Boli, Didem Buhari Gulmez, Rebecca Catto, Richard Giulianotti, Ulf Hannerz, David Inglis, Paul James, Habibul Haque Khondker, Anne Sophie Krossa, Frank Lechner, Kristian Naglo, John H. Simpson, Manfred B. Steger, and George M. Thomas.

A systematic historical survey of Chinese thought is followed by an investigation of the historical-metaphysical questions of modern technology, asking how Chinese thought might contribute to a renewed questioning of globalized technics. Heidegger's critique of modern technology and its relation to metaphysics has been widely accepted in the East. Yet the conception that there is only one—originally Greek—type of technics has been an obstacle to any original critical thinking of technology in modern Chinese thought. Yuk Hui argues for the urgency of imagining a specifically Chinese philosophy of technology capable of responding to Heidegger's challenge, while problematizing the affirmation of technics and technologies as anthropologically universal. This investigation of the historical-metaphysical question of technology, drawing on Lyotard, Simondon, and Stiegler, and introducing a history of modern Eastern philosophical thinking largely unknown to Western readers, including philosophers such as Feng Youlan, Mou Zongsan, and Keiji Nishitani, sheds new light on the obscurity of the question of technology in China. Why was technics never thematized in Chinese thought? Why has time never been a real question for Chinese philosophy? How was the traditional concept of Qi transformed in its relation to Dao as China welcomed technological modernity and westernization? In The Question Concerning Technology in China, a systematic historical survey of the major concepts of traditional Chinese thinking is followed by a startlingly original investigation of these questions, in order to ask how Chinese thought might today contribute to a renewed, cosmotechnical questioning of globalized technics.