At the end of this chapter, the students should

be able to:

1. Discuss what technology reveals;

2. Examine modern technology and its role in

human flourishing; and

3. Explain the role of art in a technological world

 The Question Concerning Technology

A seminal work Of Martin Heidegger urges us to question

technology and see beyond people’s common
understanding of it.
He urges us to conceive technology as a mode of revealing.

In greek means
Aletheia
unconcealedness or disclosure

Poeisis root for poetry or to make

Techne root for technology, skill, art, and craft

how to do you define
QUESTIONING AS THE
PIETY OF THOUGHT?
"There is so much wealth of insight that we can
gather when we stop, think, and question.
'Questioning is the piety of thought,' states
Heidegger.
This means to question and interrogate things to
understand new concepts. A person who doesn't
raise any questions doesn't think, because when
you think, you always have questions. If a person
wants to bring about changes, they need to open
their mind to new questions. By questioning, we
discover new things in life, and even answers we
never knew existed.
PIETY (n.) - the quality of being religious
In Heidegger's sense, however, piety is meant as obedient
and submissive.
According to Heidegger, piety means being respectful
and open-minded. When we encounter the
advancements of technology, we are compelled to
respect what our thoughts and reflections reveal.
Sometimes our thinking brings forth
insights that we neither fully
understand yet nor are able to develop.
Sometimes our thinking brings forth
"eureka" moments that light a bulb in
our heads. Whatever it is, what is
brought forth becomes significant
because it is evoked by questioning
who we essentially are in the world.
For example, considering that we are
made of the same material as stars
(stardust), do we just accept this fact or
do we ponder its significance? When we
question things like this, we engage in
deep thinking. This kind of questioning
helps us discover who we truly are and our
purpose in this world.
What does poeisis
mean to you?
poiesis is the process of emergence of
something that did not previously exist

poeisis (root for poetry; to make), a

bringing forth into presence
Does the idea that technology is poiesis apply
to modern technology? Heidegger
characterizes modern technology as a
challenging forth since it is very aggressive in
its activity. Modern technology may also be a
mode of revealing but not as the harmonious
bringing forth that is described in his thesis of
technology as poiesis
Modern technology challenges nature and demands
resources that are, most of the time, forcibly extracted for
human consumption and storage. It brings about a "setting
upon" of the land.
Mining is an example of modern technology that
challenges forth and brings about the setting upon of
land. It extracts minerals from the earth and forcefully
assigns the land as a means to fulfill the never-ending
demands of people.
With modern technology, revealing never comes to an end.
The revealing always happens on our own terms as
everything is on demand.
Information at our fingertips, food harvested even out of
season, gravity defied to fly off to space—such is the
capacity of the human person.
We no longer need to work with the rhythms of nature
because we have learned to control them.
We order nature, and extract, process, make ready for
consumption, and store what we have forced it to reveal.

Heidegger described modern technology as the age of

switches, standing reserve, and stockpiling for its own sake.
This observation is manifest in the mechanization and
digitization of many aspects of our life—from agriculture to
communications and transportation, among many others.
What kind of unconcealment is it, then, that is peculiar to
that which results from this setting upon that challenges?
Everywhere everything is ordered to stand by, to be
immediately on hand, indeed to stand there just so that it
may be on call for a further ordering. Whatever is ordered
about in this way has its own standing. We call it the
standing-reserve (Heidegger, 1977, p. 5)
This enframing that challenges forth and sets upon nature
is a way of looking at reality. In simpler terms, it is as if
nature is put in a box or in a frame so that it can be better
understood and controlled according to people's desires.

Poiesis is concealed in enframing, as nature is viewed as

an orderable and calculable system of information.
0.0

:)
Heidegger distinguished between calculative thinking
and meditative thinking. In calculative thinking, as
mentioned earlier, one orders and puts a system to
nature so it can be understood better and controlled. In
meditative thinking, one lets nature reveal itself to
him/her without forcing it.

One kind of thinking is not in itself better than the other.

The human person has the faculty for both and would do
<3 well to use them in synergy. -,-
The human person has the faculty for both and
would do well to use them in synergy.
However, people also want control and are
afraid of unpredictability, so calculative
thinking is more often used. Enframing is done
because people want security, even if the
ordering that happens in enframing is violent
and even if the Earth is made as a big gasoline
station from which we extract, stockpile, and
put in standing-reserve, ready to be used as
we see fit.
Though it is true that the individual takes part in the revealing of
nature, limits must still be recognized. Humans do not really call
the shots on this earth. If we allow ourselves to get swallowed by
modern technology, we lose the essence of who we are as beings
in this world. If we are constantly plugged online and no longer
have the capacity for authentic personal encounters, then we are
truly swallowed by technology. If we cannot let go of the
conveniences and profits brought about by processes and
industries that pollute the environment and cause climate
change, then technology has consumed our humanity.
The saving power lies in the essence of
technology as technology. Essence is the
way in which things are, as that which
endures. Heidegger (1977) further
asserted that the essence of technology is
nothing technological. The essence of
technology is not found in the
instrumentality and function of machines
constructed but in the significance such
technology unfolds.
"Likewise, the essence of technology is by no means anything
technological. Thus we shall never experience our
relationship to the essence of technology so long as we
merely conceive and push forward the technological, put up
with it, or evade it.

Everywhere we remain unfree and chained to technology,

whether we passionately affirm or deny it. But we are
delivered over to it in the worst possible way when we regard
it as something neutral; for this conception of it, to which
today we particularly like to do homage, makes us utterly
blind to the essence of technology.” (Heidegger, 1977, p.4).
 WHAT IS ENFRAMING?
Means that way of revealing which hold
sway in the essence of modern
technology and is itself nothing
technological . According to Heidegger,
enframing is a manner in which being
manifest itself in the age of technology it
allows us to reveal reality as standing
reserve.
The poetry that is found in nature
can no longer be easily appreciated
when nature is enframed.
 WHAT IS ENFRAMING?
Means that way of revealing which hold sway in the
essence of modern technology and is itself nothing
technological . According to Heidegger, enframing is
a manner in which being manifest itself in the age
of technology it allows us to reveal reality as
standing reserve.
In modern technology,
the way of revealing is
no longer poetic; it is
challenging. When
instruments are
observed linearly, their
poetry can no longer be
found.
0.0

:)
The watermill, though a primitive structure
compared to the hydropower plant, is more
in tune with the rhythms of nature.

The first iPhone model, though now

obsolete, embodied a significant leap in
technological innovation.
<3 -,-
 When meditatively
looking at
technology, one will
begin to question its
significance in
his/her life more
than in its
instrumental use.
 Technology is normally
thought of as that which
solves problems, but
Heidegger asserted that
it is something that
must be questioned.
Again, it is in
questioning that we
build a way to
understand.
In the nuclear age, we
view nature as a
problem to be solved.
The calculative
thinking in which we
perceive nature in a
technical and
scientific manner is
becoming more
important in the
modern world.
On the other hand, it is
meditative thinking
that provides a way for
us to remain rooted in
the essence of who we
are. It grounds us so as
not to let our
technological devices
affect our real core and
warp
our nature.
We must not get
stuck in the
mechanical.
Aristotle got stuck
in the mechanical
in his conception
of the four causes:
material, formal,
final, efficient. As
explained by
Heidegger:
 For centuries philosophy has taught
that there are four causes:

(1) the causa materialis, the

material, the matter out of which, for
example, a silver chalice is made;

(2) the causa formalis, the form, the

shape into which the material enters;

(3) the causa finalis, the end, for

example, the sacrificial rite in
relation to which the chalice required
is determined as to its form and
matter;
(4) the causa efficiens, which
brings about the effect that is
the finished, actual chalice, in
this instance, the silversmith.
What technology is, when
represented as a means,
discloses itself when we trace
instrumentality back to
fourfold causality (1977, p. 2)
Though correct in the four causes,
Aristotle remained in the mechanical
sense and did not allow for a larger truth
to disclose itself. The poetic character
may be hidden but it is there. For
example, the ancient Greek experience
of cause is aition, or indebtedness, not
cause and effect. Thus, the Greeks
revere the fun because they are
indebted to it, and not because the sun
is the cause of energy on Earth. Aition is
responsible for bringing forth.
Technology as something that defines
how we do science is aition.
 Though enframing happens, it
cannot completely snuff out the
poetic character of technology.
We ponder technology and
question it. In so doing, we also
become aware of the crisis we
have plunged the Earth into. The
danger is made present and
more palpable through our art
and poetry. Amid this realization,
we remain hopeful because, as
the poet Holderlin put it,
*..poetically man dwells upon
this Earth" (Heidegger, 1977, р. 13).
Arbery, G. (2021, November). Piety and Thought. The Imaginative Conservative. Retrieved July 2, 2024, from Lorem ipsum dolor sit
amet, consectetur adipiscing elit. Proin varius, eros nec efficitur euismod, lectus turpis sollicitudin augue, non ultricies enim nunc
sit amet augue. Quisque ante magna, varius et vehicula congue, viverra eu nulla.
No Author. (n.d.). Piety. In Vocabulary.com Dictionary. Retrieved July 2, 2024, from Lorem ipsum dolor sit amet, consectetur
adipiscing elit. Proin varius, eros nec efficitur euismod, lectus turpis sollicitudin augue, non ultricies enim nunc sit amet augue.
Quisque ante magna, varius et vehicula congue, viverra eu nulla.
Bautista, D. H. S., Burce, N. S., Dungo, J. M., Imson, J. B., Labog, R. A., Salazar, F. J., & Lee-Santos, J. (2024). Science, Technology, and
Society (2nd ed.). Publisher.
No Author. (n.d.). Heidegger's poietic writings: From Contributions to Philosophy to the event. Notre Dame Philosophical Reviews.
Retrieved July 2, 2024, from Lorem ipsum dolor sit amet, consectetur adipiscing elit. Proin varius, eros nec efficitur euismod, lectus
turpis sollicitudin augue, non ultricies enim nunc sit amet augue. Quisque ante magna, varius et vehicula congue, viverra eu nulla.
No Author. (2003). Title of the article. ScienceDirect. Retrieved July 2, 2024, from Lorem ipsum dolor sit amet, consectetur
adipiscing elit. Proin varius, eros nec efficitur euismod, lectus turpis sollicitudin augue, non ultricies enim nunc sit amet augue.
Quisque ante magna, varius et vehicula congue, viverra eu nulla.
Khong, L. (2003). Actants and enframing: Heidegger and Latour on technology. Studies in History and Philosophy of Science. Part A,
34(4), 693–704. Lorem ipsum dolor sit amet, consectetur adipiscing elit. Proin varius, eros nec efficitur euismod, lectus turpis
sollicitudin augue, non ultricies enim nunc sit amet augue. Quisque ante magna, varius et vehicula congue, viverra eu nulla.
Fortunati, L. (2017). The human body: Natural and artificial technology. In Routledge eBooks (pp. 71–87). Lorem ipsum dolor sit amet,
consectetur adipiscing elit. Proin varius, eros nec efficitur euismod, lectus turpis sollicitudin augue, non ultricies enim nunc sit
amet augue. Quisque ante magna, varius et vehicula congue, viverra eu nulla.