There is no doubt that in our era, the development of modern science and technology has indeed brought great development of productive forces to human society, and has become one of the main reasons for the great progress of human society. Science is, as Marx said, "a historically propelling, revolutionary force". [1] The reflection on modern science and technology itself is not to deny the value of modern science and technology, but to establish a real free relationship with modern science and technology with a more cautious and responsible attitude. The third season of the recently hit "Black Mirror" still continues its consistent and profound reflection and criticism of modern science and technology. The first episode of "Dive" presupposes a future where everyone is included in a scoring system. In this system with a full score of 5 points, a higher score means that you can enjoy better services and better resources; on the contrary, if your score is lower, you will be rejected by the people around you and lose you available services and resources. Only those with a score of 4.3 or more can enjoy the treatment of air ticket change, and those with a score of 4.5 or more can enjoy the discounted price of high-end apartments, and those less than 2.5. 5 points and you are in danger of losing your job. So everyone goes to great lengths to try to get a higher score - the heroine is a character who lives in her dream apartment in order to get enough points and does everything she can to curry favor with a high score that has been mean to her in the past girlfriend. However, in the process of rushing to his girlfriend's wedding, he encountered all kinds of setbacks. In the end, not only did he fail to obtain a satisfactory score, but his score fell all the way, and he was even sent to prison and became a marginal existence in society. In the fifth episode "The Confrontation between People and Weapons", the human brain was implanted into the Mass system and completely put on ideological eyes. In the sixth episode "Hated for the Country", the social network composed of rabble who can really kill people— - They are undoubtedly related to the same theme - the alienation of human beings under the development of modern science and technology, or the loss of human subjectivity. Technology is supposed to be used for human well-being and a better life, but that is often not the case. Those who hold the theory of technological value neutrality may say that technology itself is a double-edged sword, and the key lies in the use of people as subjects - but is this really the case? If technology is really a value-neutral existence, then it should obviously be human-centered - but in "Dive", it is just the opposite, with a specific scoring system composed of modern science and technology and technology. Control the heroine. She wanted to use this scoring system to live in a high-end apartment and enjoy a better life, but in the end, she lost her basic dignity and other spiritual qualities as an individual, lost herself, and became an alienated existence. In other words, man does not actually exist here as the center of the subject, and if so, then we must remain skeptical of the value-neutral view of modern science and technology. Obviously, this question is far more complex than those technocratic optimists imagined - and Heidegger's reflections in his famous paper "The Inquiry of Technology" may be able to enlighten us more. Heidegger viewed technology in a phenomenological sense. At the beginning of this paper, it is pointed out that "technology is different from the essence of technology". [All the contents of Heidegger's "Inquiry into Technology" quoted in this article are from "Lectures and Essays", written by (German) Heidegger, translated by Sun Zhouxing (Beijing: Life, Reading, Xinzhi Sanlian Publishing House, 2005. 10)] The various specific technologies that we can come into contact with in our daily life, such as the Internet, smart phones, electronic computers, and even large astronomical telescopes, spacecraft, and space stations, are fundamentally different from the essence of technology. If we cling to this technological element, then we will never experience human beings themselves in relation to the essence of technology. The essence of technology is not a technological factor at all in Heidegger. He clearly opposed the so-called technological value neutrality from the very beginning, because he believed that this kind of view would inevitably make people at the mercy of technology, especially he would make We are ignorant of the nature of technology. Then, we can't help but ask: what is the essence of technology? Only by solving this problem can we have an ultimate thinking about the value of technology. Heidegger first pointed out that the "instrumental and anthropological technical determination" that technology is a means and a human behavior is a correct view in itself. Not only in antiquity, but even today – because modern technology is as much a means to an end as the ancient handicrafts. After all, rocket planes are still a means for exploring the universe, transportation and other purposes. It is because this view is true that people think we can control technology, as long as we mentally manipulate it in a decent way. But the problem is obviously not that simple. Heidegger pointed out that "what is pure and correct is not yet true", and "only what is true can bring us into a free relationship". The result of this technical instrumental, value-neutral view is a veil of truth. It is only by finding truth in what is right that one can enter into a free relationship. And to establish a free relationship with modern science and technology is what human beings have been really striving for. Then, the problem is how to find the truth from the right things - to solve this problem, we obviously cannot do without rethinking the so-called "tools" or "means". When "tool" or "means" reigns, so does causality itself. But today, the theory of four causes (that is, material causes, formal causes, final causes and effect causes) put forward in Aristotle's time has been replaced by pure effect causes, and effect causes have become causality to some extent the pronoun. One of the most important consequences of ignoring the other three and their logical relationship is the separation of purpose and tool (in Heidegger's view, this is the most important type of cause that leads to tools), and further leads to The emergence of tool neutrality. A tool does not appear for a particular purpose, but something ready-made, only to be taken at any time to serve a different purpose. Heidegger cites the example of a silversmith making a silver plate to illustrate these four causes, and what works in it is the "output" (or translated as "bringing out") in the phenomenological sense, and the "output" "It is a process of going from a state of concealment to a state of unconcealment, in other words, a process of uncovering. At this point, the old myth that regarded instrumentality as the fundamental feature of technology has been cancelled - because the possibility of all technology lies in unmasking, or technology is a method of unmasking, and Heidegger succeeded here. Connecting technology and truth - and this opens up the very nature of technology that Heidegger is asking about. Under this understanding, the tool is no longer a value-neutral, and it belongs to each other with the purpose. More importantly, tools must be considered in their entirety if they are to function as tools, and in this consideration the thing must appear as the thing it should be. Tools are no longer mere tools, they determine how the world is presented. Technology, therefore, is not a mere means to an end, but a world-construction. Although modern technology is a completely different technology, in Heidegger's view, it is still a method of unmasking in essence, but it is a powerful method of unmasking, and he further pointed out that "modern The unmasking that dominates in technology is a compulsion." "This compulsion makes an outrageous demand on nature to provide energy that can be exploited and stored in itself." And this compulsion inevitably brings about The arrangement of nature itself finally becomes a mere existence, that is, a mere material that exists only as bespoke and can be ordered. All in all, this compulsive placement ultimately brings about the unmasking of reality as persistence, and it is human beings who do the work of unmasking. But this is not a simple human behavior. Heidegger pointed out that "this kind of unmasking can only be carried out if man himself has been urged to exploit natural energy". In fact, man is more powerful than nature. Originally attributable to holdings. The state of unconcealment of the unconcealed itself has already appeared on its own, and it calls people into the unconcealment methods assigned to them. In the end, people only respond to the call of the unconcealed state. Such a compulsive requirement places people, forcing people to unmask reality as a holding thing in a custom-made way. , may be more appropriate) to name this urging requirement. Heidegger further pointed out that this kind of "set-up" occupies a dominant position in the essence of modern technology, but it is not itself a technical factor. All technical work is always just a response to the urge to "set", but not If it does not constitute this "setup" itself, it certainly does not constitute the essence of technology. Back to modern technology itself, Heidegger pointed out that although modern technology appeared later than precise natural science from a historical point of view, it is correct that it appeared when it could rely on precise natural science, but it is true The situation is the opposite. The essence of modern technology resides in this "setup" or "seat frame", so the natural theory of modern physics actually acts as a trailblazer for the essence of modern technology. This essence obliges modern technology to apply the precise natural sciences that have been pre-specified by "sets", thus creating a delusional illusion - "as if modern technology itself is the applied natural science". Here we can find the essence of modern technology obscuring itself, and this obscuring is still present today. In other words, the essence of technology conceals everything while concealing itself - and if we do not fully ask the source of the essence of modern science and the essence of modern technology, then we will never be able to see through this illusion. If so, then we will never be able to find the truth, because the truth itself is in this infinite cycle of "uncovering-covering", and finally we may be in the pressing demand of this "set" , completely involved in the customization of this unique way of unmasking. Ultimately this may lead to the danger of sacrificing the essence of man's freedom. This seems to have entered a terrible paradox: "Freedom prepares itself for the possibility of unfreedom", and "such unfreedom is also destiny",[2] which is what Heidegger calls this danger to be realized For salvation, Heidegger believes that we must also rely on the essence of technology itself: "The essence of technology appears, and it contains the possibility of salvation in itself." To achieve this goal, we must gain insight into the essence of technology. things, must be questioned and meditated. And this kind of contemplation and questioning is obviously impossible in the technical field, because the essence of technology is not any technical factor. The field in which this questioning and contemplation takes place must be related to the essence of technology on the one hand, and fundamentally different from it on the other hand—this field is art. Because art was akin to technology in the ancient Greeks, using the same name, it was a single multiple unmasking that was subservient to the operation and preservation of truth. At this point, we might as well return to "Black Mirror" itself. We're still talking about the first episode of "Dive." Now, according to Heidegger's analysis, it is easy to see that the so-called technology-neutral theory is fundamentally unreliable, because it ignores the part of the final cause in the causal relationship that dominates the tool or the means, and puts the tool regarded as a synonym the means of the veil - and in this way, the process of its revealing will be fundamentally ignored, and as a revealing process, there must be a necessary connection with the purpose, in order to enter a state of unconcealment from a certain state of concealment , it cannot be neutral. And human beings are not at all the subject that masters the power of spiritual control. Humans are only responding to the voice of the state of unconcealment. Humans may be more primitive than nature itself. A way becomes a holdout—a holdout for making tools. But we humans are complacent, thinking that we are in control of everything, and everything in human society will become better and better. As everyone knows, in this way, we are actually farther and farther from the essence of technology, farther and farther from the truth, because the more we rely on technology, the more technology obscures itself. In the end, maybe it’s technology’s backlash against us—the people in “Dive” seem to have invented a scoring system that can objectively evaluate and supervise everyone, so that society can develop in a stable and orderly manner. But in fact it is not the case. Everyone lives for the score and is worried about the score all day long. There is a particularly impressive scene in the play - the heroine has to practice smiling in front of the mirror every morning when she wakes up, because otherwise it is possible that someone she meets will give her a low score, and grades are about life quality, and even survival. Technology swallows up the subjectivity of human beings. It is not human beings who control technology, but technology controlling human beings. The more people rely on this scoring system, the less they will discover this essence, because all people will be shaped according to a certain template required by some society, and people who do not conform to this template will be banished to the society's Going to the edge - so people will think that the more you use this technology, the more harmonious and happy the society will be, and the more developed and advanced civilization will be, but you cannot see the specific values behind this technology - you must keep smiling at all times and cannot express yourself Negative emotions, because negative emotions are seen as harmful. While not seeing the essence of technology, we have also lost the possibility of establishing a truly free relationship with technology. In the end, people appear to be using technology to shackle themselves. This further extension actually involves the issue of scientific spirit. Since entering modern times, there has been an increasingly tense conflict between science and humanities, always showing a form of binary opposition. But that's not the case. When it comes to science, we have to mention modern science, especially modern natural science, because this is the most rapidly developing field of science. However, we should also note that the development of science does not come out of thin air, it can be transformed from natural sciences to social sciences, humanities The extension of the field of science can be associated with the Greek and medieval traditions of "learning" and "knowledge" because it originates from what Wu Guosheng called "the tradition of science (philosophy)". [3] In the final analysis, the scientific spirit and the humanistic spirit are the same thing. The reason why Heidegger emphasized inquiring into the essence of technology from the field of art at the end to achieve salvation is also because, in his view, art and technology have a kinship. The problem with Heidegger is that, as a technical pessimist, he tries to ask questions from a single field of art, to find the truth, and to find the way of salvation in "metaphysics". Although this "way of contemplation" can serve as a warning However, it is impossible to change the alienation of technology from reality. At least, as some of its scholars put it, he "has more than a 'contemplative' dimension but lacks a practical dimension". [4] In fact, people are basically inseparable from technology. Reflecting on modern science and technology should not stop at metaphysical "contemplation". In fact, as Heidegger said, the essence of technology is not a technical factor - it is still a cultural phenomenon internally. It creates spiritual civilization while creating material civilization. The spirit of science itself is related to the humanities. The spirit is indistinguishable. To a certain extent, it can even be said that the scientific spirit is inherently a part of the humanistic spirit, as some scholars have said: "There is no clear boundary between the scientific spirit and other spirits", "Leaving the humanistic spirit The 'scientific spirit' is not the real scientific spirit". [5] If there is really a way to save technology, then we must first re-understand the relationship between the humanistic spirit and the scientific spirit. , to promote the spirit of science. Only in this way is the real scientific spirit that is not utilitarian but not value-neutral—all of which are "actually the spirit of freedom", and "to promote the spirit of science, first of all, to promote the spirit of freedom."[6] The ultimate goal of science is to achieve human freedom and liberation, which should be kept in mind by all people living in today's age of modern technology. Only in this way, may it be possible to realize the realm of what Holderlin called "people dwell poetically on this land"! References [Works Cited] [1] Marx. The Complete Works of Marx and Engels, Volume 17 [M], Beijing: People's Publishing House, 1963: 375. [2] Wu Guosheng. Heidegger's Thoughts on Technology [J].
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