Abstract
A pós-fenomenologia é um enfoque na filosofia da tecnologia que investiga como as tecnologias influenciam e moldam o mundo e o ego. Embora a pós-fenomenologia tenha expressado desde o início a ambição de oferecer uma estrutura não-essencialista e não-fundacionista, o desenvolvimento estrutural desse aspecto está virtualmente ausente. O pragmatismo peirciano, como será proposto, pode fornecer essa estrutura, bem como os blocos de construção para o desenvolvimento da visão da autoformação em termos de sublimação. Essa visão tenta reconhecer que nosso ambiente, que é cada vez mais um ambiente tecnológico e sujeito à mudança radical, molda consideravelmente quem nós somos e influencia quem deveremos ser. E, ao mesmo tempo, resiste à ideia de que o ego não é mais do que um joguete de influências e forças contingentes.
Highlights
Contemporary philosophy is predominantly anti-essentialist: it rejects the idea of a fixed nature, as well as that of a one-directional, teleologically shaped future; it believes, at least potentially, in unlimited and unbounded self-formation
Postphenomenology adds an important element to classic phenomenological “intentionality,” namely “technology.” Instead of “intentionality,” as being always directed at something, it focuses on “technological intentionality:” technology increasingly shapes how we are directed at the world
A question that could be raised in response to this view: if mind is so fully pervasive of the universe, what is the principle of individuation that allows us to talk of minds and selves in the plural? It must be clear that Peirce’s perspective does not allow for a pre-given unique, inside as the principle of individuation. In his most anti-individualist writings the individual is for Peirce not more than a privation: “Psychological analysis shows that there is nothing which distinguishes my personal identity except my faults and my limitations” (CP 1.673)
Summary
Contemporary philosophy is predominantly anti-essentialist: it rejects the idea of a fixed nature, as well as that of a one-directional, teleologically shaped future; it believes, at least potentially, in unlimited and unbounded self-formation. Endorsing a so-called “empirical turn” in philosophy of technology, instead of reflecting on “technology” with a capital “T,” they study how particular technologies in specific practices and contexts influence societies and humans. In line with these approaches, I have proposed that the influence of technologies is more radical is often envisaged: are technologies changing our world and practices, but they are influencing our values, goals and ideals (AYDIN, 2015; 2018). Cognitio: Revista de Filosofia a view that, on the one hand, acknowledges the deep and sometimes disruptive influence of a changing and increasingly technological environment on the self, and, on the other hand, justifies the possibility of successful or good self-formation and, preserves a certain notion of “self-enhancement.”
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