By Lewis R. Gordon
Lewis Gordon provides the 1st unique existential phenomenological research of anti-black racism as a kind of Sartrean undesirable religion. undesirable religion, the perspective during which people try and ward off freedom and accountability, is handled as a relentless risk of human life. Anti-black racism, the perspective and perform that contain the development of black humans as essentially inferior and subhuman, is tested as an attempt to avoid the obligations of a human and humane international. Gordon argues that the idea that of undesirable religion militates opposed to any human technology that's outfitted upon a conception of human nature and as such bargains an research of anti-black racism that stands as a problem to our usual assumptions of what it potential to be human.
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Extra resources for Bad Faith and Antiblack Racism
6 The relation between human beings and artifacts comprises more than what is visible when one only pays attention to the origin of the artifacts. An artifact can play more roles in human life than functional ones. Jaspers’s diagnosis is thus compromised by a category mistake. When the conditions of possibility of our material environment are clarified, it is still not by definition possible to say anything about our relation with the environment itself. Technology has drastically changed the human environment, but there remains much more to say than a transcendentalist perspective allows, more to say than that this leads to a functional and anonymous whole.
By contrast, for instance, the Spanish existential philosopher José Ortega y Gasset, in his Thoughts on Technology, defended the view that technology can only be understood in view of its superfluousness. Technology is only possible when human beings suspend their immediate needs, when they delay gratification and seek an indirect, and ultimately more efficient, way to realize them. 9 Ortega, like Jaspers, conceives of humans as beings whose existence is not given but must be realized, which they do in their confrontation with the world around them.
To what extent, then, is this problem truly overcome in his later conception of technology? How convincing is the alternative that Jaspers proposes to the classical diagnosis of alienation? The view that technology is to be understood as a neutral means is highly unusual in the philosophy of technology. Customarily, a philosophy of technology begins by emphasizing that technology is not neutral, noting that technologies do much more than simply achieve the goals for which they were instituted. The new possibilities that technologies open up always change the context in which they play a role.