Contenu du sommaire : Technique et Société

The importance of The Question Concerning Technology of Heidegger is in the affirmation that the technique isn't just an activity of the man, and not a pure and simple instrument of this activity. It isn't just an instrument but a way to unveiling that represent its essence; an essence that assimilate itself to the destiny of the Being. The review and the interpretation of this “question” indicate us a rupture with a paranoiac conception of the world and a return of the destinal force that we can find in the roots of our present.

We question the traditional philosophical picture of modern technique as a metaphysical process resulting from the domination of an ideal Subject making everything in the world (including the concrete subjectivity itself) its “object”. He tries to give more complex picture of what the moderns call “technique”, emphasizing on the one side its vestigial continuity with the traditional arts, and on the other side the new concrete possibilities that arise from its actual departing from their model. Thus, he detects in modern “technique” a new set-up for subjectivity, beyond both control and alienation. Technique opens up new dimensions of experience and, thus, breaks new paths for subjectivity.

The debate on the technique keeps frequently within the lines of a denunciation of the regressive and alienating effects of the meeting “soul” and “machine”: as if the technique represented a limit and a threat which distances the soul from its authenticity. There are nevertheless situations in which it is the technique itself that enables the expression of the soul, making of the soul what the soul truly is and what the soul perceives of itself. How do we describe this kind of technique? What does it happen when the technique becomes a medium through which the soul can assure its expression, by experimenting passions, anxieties and contradictions?

The present day man is not simply “repaired”, but also “transformed” by prostheses that aren't only physical but digital and thus connected. The co-evolution of humankind and new information and communication's means, creates this new creature, the “cybiont”, incorporating a series of tools connecting it to a “global macro body”. Its environment - clickable – will be the symbiotic web and it will become more prominent in decisions about humanity.

A decisive change is produced with the “revitalization” of the liberalism in the form of neoliberalism. This change represents a progressive empowerment of the technique of the only human raison, to became an object of competitiveness and a tool of capitalism in the edification of a new conception of the world: a post-humanist conception with which the science and technique modify the human condition producing new human beings that means a decisive turning point in the history of humanity. This process participates also to “prepare” our contemporary society to a new change in the history of humanity to build a new representation of the world that we can call “forgetting society”.

Our reflexion synthesises and develops the concept of “augmented consciousness” mentioned in my last two books La divegence du futur and La pensée magique du Net. We emphasize the paradoxical nature of the capacity of a digital technology based on a trivial binary code to create the consciousness and also an exigency of a planetary social ethic, laic and politic that marks a fundamental divergence in the evolution of our species. In fact, far from being treated as anti-humanist, the digital technology proposes the idea of an “hyper-humanism” as a receveble sociological concept. The mythanalyze detects the mythic dimension of the digital relation in the existential dependence that they create and relieve the amniotic origin.

The datacentric society taking shape today, supported by the algorithmic medium and the massive distribution of data exchanged via networks, just begin. The algorithmic revolution is announced and it's in this context that the IEML (or any other coding system of linguistic meaning) account democratize the automatic categorization and also analysis of these data streams. Its use will be a means for collaborative learning and for the production of massively distributed knowledge.

World Brain takes the viewer through a journey inside the physical places by which the Internet transits: submarine cables, data centers, satellites. The film adopts the point of view of the data. The audience view the world as if they were information, crossing the planet in an instant, copied in an infinite number of instances or, at the contrary, stored in secret places.

This paper attempts to explain the use of social media by the young generation based on sociological theories of everyday life. We can find an “emotional reliance” in the way they communicate. It is small narratives and trivial stories about everyday life that allow them to be connected emotionally. They are addicted to expressing themselves through social media, in order to receive social support from their peer group.

The heritage as gift of the time. This article traces some concepts for heritage from an educational approach, using the metaphor of a perfume. Thinking about the notes that constitute the fragrance, we can understand the complexity of heritage and the implications of its continuity from the past to the present. Heritage can be shared through artistic experiences and educational activities, where it is going to reveal its various dimensions, its secrets, and its multiple stories. Heritage indulges between people and takes sense in the established relationships, that make it live and endure. When we offer it, we put it in destination, we make it take part in a time personified to the present. The will of people to maintain heritage in a temporal continuity reveals a collective force to integrate with daily life.

The subversive representations of the alter sexualities in the Korean cinema. The Korean society, dominated by neo-Confucianism, remains officially heterosexual-normative. The nationalists and the Korean traditionalists add that alter-sexuality is a foreign import arisen from the western decline-degeneration. The Christians see the hand of the devil there. Nevertheless, towards the end of 1990s, we notice the emergence of representations not-heterosexual-normalized in the South Korean cinema helped by a new positive context. What about this evolution, fifteen years later, when a homosexual couple of film-makers challenges the society by getting married? We wish to understand how the new representations of the alter-sexuality are subversive in the context of the South Korean society. It is less a question of redrawing the history of these representations that to look for that to look for their level of subversion of the dominant values.