Andrew Feenberg

This paper argues, against technological and economic determinism, that the dominant model of industrial society is politically contingent. The idea that technical decisions are significantly constrained by ?rationality? ? either technical or economic ? is shown to be groundless. Constructivist and hermeneutic approaches to technology show that modern societies are inherently available for a different type of development in a different cultural framework. It is possible that, in the future, those who today are subordinated to technology's rhythms and demands will be able to control it and to determine its evolution. I call the process of creating such a society ?subversive rationalization? because it requires technological advances that can only be made in opposition to the dominant hegemony

As we rapidly approach the 50th year of the much‐celebrated ‘cognitive revolution’, it is worth reflecting on its widespread impact on individual disciplines and areas of multidisciplinary endeavour. Of specific concern in this paper is the example of the influence of cognitivism's equation of mind and computer in education. Within education, this paper focuses on a particular area of concern to which both mind and computer are simultaneously central: educational technology. It examines the profound and lasting effect of cognitive science on our understandings of the educational potential of information and communication technologies, and further argues that recent and multiple ‘signs of discontent’, ‘crises’ and even ‘failures’ in cognitive science and psychology should result in changes in these understandings. It concludes by suggesting new directions that educational technology research might take in the light of this crisis of cognitivsm.

In One-Dimensional Man, Marcuse synthesized a wide range of ideas from the early Lukács, Husserl, Heidegger, and his colleagues, Horkheimer and Adorno. This synthesis is the culmination of the tradition of radical modernity critique that rose to prominence in the 1960s, providing the ideological basis for the New Left and its successor movements such as feminism and environmentalism. I develop an approach to this tradition in terms of the relation of function to meaning as it is reflected in the thought of Lukács and Heidegger. The paper concludes with an account of the relation between this theoretical heritage and contemporary technical politics.

1. Thomson's critique: Despite the efforts of his followers to show that Heidegger had a progressive theory of technology, his work is clouded by nostalgia. His positive contribution is a fragmentary opening toward a phenomenology of daily technical practice, which I use to develop de Certeau's distinction between the strategic control of technical systems and their tactical usage by subordinates. Heidegger himself made no such application of his own phenomenological approach. 2. Stump's critique: Can an ontological essentialism and a historically oriented constructivism be combined as Questioning Technology attempts to do? Stump claims they cannot, but assumes that I accept far more ontological and epistemological baggage from each position than I do. In fact, what I retain from essentialism is primarily the analysis of the basic technical relation to reality, and from constructivism, historical and hermeneutic methods of analysis of the realization of that relation in actual systems and devices. These elements of the two theories are compatible.

In this new collection of essays, Andrew Feenberg argues that conflicts over the design and organization of the technical systems that structure our society shape deep choices for the future. A pioneer in the philosophy of technology, Feenberg demonstrates the continuing vitality of the critical theory of the Frankfurt School. He calls into question the anti-technological stance commonly associated with its theoretical legacy and argues that technology contains potentialities that could be developed as the basis for an alternative form of modern society. Feenberg's critical reflections on the ideas of Jürgen Habermas, Herbert Marcuse, Jean-François Lyotard, and Kitaro Nishida shed new light on the philosophical study of technology and modernity. He contests the prevalent conception of technology as an unstoppable force responsive only to its own internal dynamic and politicizes the discussion of its social and cultural construction. This argument is substantiated in a series of compelling and well-grounded case studies. Through his exploration of science fiction and film, AIDS research, the French experience with the "information superhighway," and the Japanese reception of Western values, he demonstrates how technology, when subjected to public pressure and debate, can incorporate ethical and aesthetic values.