Archives For Frank Scalambrino

Author Information: Frank Scalambrino, University of Akron, franklscalambrino@gmail.com

Scalambrino, Frank. “Employees as Sims? The Conflict Between Dignity and Efficiency.” Social Epistemology Review and Reply Collective 6, no. 2 (2016): 35-47.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-3rP

Please refer to:

the_sims

Image credit: Aaron Parecki, via flickr

“… that which mediates my life for me, also mediates the existence of other people for me.” —Karl Marx[1]

Today’s technological mediation allows for unprecedented amounts and depths of surveillance. Those who advocate for such surveillance tend to invoke a notion of public safety as justification. On the one hand, if acceptance of being surveilled follows a philosophy, it would seem to be a kind of “greatest good for the greatest number” philosophy. However, it may be the case that the philosophy functions as an after-the-fact excuse, and people are simply willing to accept surveillance so long as they are able to use their technological devices. On the other hand, it is interesting to note that with context shifts in which such a philosophy could no longer justify surveillance, a philosophy of ownership may be the only viable justification for such surveillance. Yet, insofar as we are discussing the freedom of individuals, e.g. “employees,” we should be critical regarding surveillance justified by a philosophy of ownership.

This article seeks to provide a critique of surveillance in situations where surveillance thrives despite the tension between freedom and ownership. Specifically, this article examines the development of workplace surveillance—through technological mediation—from “loss prevention” to “profit protection.” The tension between freedom and ownership in this context may be philosophically characterized as the tension between dignity and efficiency. After describing an actual workplace situation in which a retailer uses technological mediation to surveil employees for the sake of “profit protection,” a critique of surveillance will emerge from a discussion of the notions of efficiency and dignity in relation to freedom. Rather than determine the justification of surveillance through technological mediation in terms of the “justified true belief” of “profit protection,” this article—from the perspective of social epistemology—takes for its point of departure a conception of knowledge in terms of the “social justification of belief” (Rorty, 1979: 170). Hence, the policy recommendations regarding technological mediation with which this article concludes may be understood as developed through social epistemology and a concern for freedom most often associated with existential philosophy.

Employees as Sims?

It is already the case that business owners may use their smartphones to access “real time” audio and video surveillance of their employees. This article considers a retail business with stores in more than one of the United States; speaking with individuals who have worked under such profit-driven surveillance is illuminating. The retail space in question was small enough to have audio and video surveillance covering the entire premises where employees and customers could interact. One employee described how “the boss” was “on a beach somewhere having a drink” watching the employee in question work. The “boss” would then periodically call the business to have the “middle management” ask this employee why he was doing whatever it was he was doing. The employee described the experience as “stressful.” Further, he described feeling “paranoid,” at times, not knowing for certain how closely he was being surveilled from moment to moment.

The idea of using technology to surveil a workplace is not new. However, the kinds of technology available today allow for unprecedented levels of surveillance. Whereas less technologically-mediated work environments could have justified surveillance in terms of employee safety and loss prevention, e.g. theft and accidental destruction, today’s technologically-mediated workplace allows for greater depths of “micro-managing” through surveillance. What we will see is that despite any negative connotation associated with the notion of “micro-managing,” when understood along a spectrum of “loss prevention” and in conjunction with the technological mediation which allows for it, the use of surveillance for the purpose of micro-managing employees can seem as justifiable as locking the door when you close shop for the night.

Originally the idea of “loss prevention” included concerns to monitor for theft. If setting up video surveillance will deter theft or help you recover lost property after theft, then the calculation seems straightforward enough that the video surveillance of your business is a good investment. Further, if video surveillance helps defend business owners against unwarranted worker compensation claims by employees who were hurt on the job through no fault of the business, then again the calculation seems straightforward enough that the video surveillance of your business is a good investment. In fact, retail businesses often employ an entire “loss prevention” department tasked not only with monitoring video surveillance of the business’s premises but also often to appear as customers among the customers to assure shop-lifters are quickly captured and restrained. From the perspective of a philosophy of ownership, the idea is that you own property which you are offering to sell to others, and if others attempt to take your property without compensating you as you deem appropriate, then it seems straightforward enough that your rights regarding your property have been violated.

Now, the idea of “profit protection” may be understood as an extension of “loss prevention.” Moreover, it should be kept in mind that such “profit protection” would not be possible without today’s technological mediation. “Profit protection” is supposed to refer to the reduction of the preventable loss of profit, and “the preventable loss of profit” refers to actions performed inadvertently or deliberately. Thus, notice how surveillance for the sake of “profit protection” may technically extend beyond theft and accidental destruction of property. In other words, if employees are not performing their job duties in a way that allows for the sale of your property, then the profit which you could have reasonably earned through their labor is lost.

There are a number of ways technological mediation allows for “profit protecting” surveillance. First, just like the popular smartphone applications which allow individuals to monitor their property while away from their homes or apartments, business owners may not only monitor their property but also the individuals tasked with facilitating the sale of their property. Second, a business owner could easily isolate which employees are not performing as efficiently as they should by simply tracking sales. If given the reasonable amount of expected sale, whether determined by season and time of day or by the ratio of sales to customer traffic, etc. business owners can determine when their property is not being sold as efficiently as it should be. Lastly, then, business owners may use technology to surveil those particular employees who are working during the times when business operations are not as efficient as they should be. In doing so, business owners could learn what these employees are doing “wrong.”

Notice, if such surveillance is framed as a “teaching opportunity,” then an employer could construe the whole surveillance operation as benevolent and caring, without even needing to mention “profit protection.” However, to whatever extent there would be a calculation involved to justify the use of management time to surveil such employees, then the notion of “profit protection” could be easily revealed as operable, despite denial on the part of the business. In either case, notice how the surveillance of such employees seems to justify such “micro-managing” as questioning sales techniques, and such a technologically-mediated relation to the employee would extend all the way to monitoring what employees say and how they say it. After all, even an employee’s relation to customers, if understood in terms of cybernetics[2] (cf. Scalambrino, 2014 & 2015b) may be quantified in terms of variables which correlate with successful sales. Thus, a business owner may be seen protecting profit by micro-managing the facial expressions, tone of voice, and suggestions made by their employees.

On the one hand, if all this is beginning to sound as if technologically-mediated business may make employee management and relations into a kind of video game (such as, for example, “the Sims”), then you are following the argument of this article.[3] On the other hand, there are three points to keep in mind. First, it would be too cumbersome to conduct such management and relations to employees, as if they were Sims, without technological mediation. Second, notice how framing the micro-management associated with such surveillance in terms of “profit protection” makes the enterprise sound like good (cybernetic) science and a wise business investment. Third, we will consider the question: How does such surveillance and micro-managing affect employees and relate to the constitution of their employee-identity? As we will see, whereas the second point may be rightfully characterized in terms of the efficiency of an employee in regard to the performance of assigned tasks, the third, which we will characterize in terms of the “dignity of the person” who is the employee, is not a simple question to answer. Moreover, as we shall see, the efficiency made possible by technological mediation seems to have tipped the balance in favor of efficiency over dignity.

The Conflict Between Efficiency and Dignity

There are a number of ways to articulate the conflict between efficiency[4] and dignity, and in doing so a distinction may be made between the rationale and the value[5] of such micro-managing and surveillance of employees through technological mediation. Privileging efficiency, it may be argued that the feelings and self-identity of an employee need not be included in the concerns of a reasonable business owner. In this way, it may be said that business owner’s need not include concerns for employee feelings and self-identity in their rationale for implementing various surveillance and management practices. Yet, insofar as employee feelings and self-identity have value which can be correlated with profit, then it becomes an issue of efficiency to control these variables as much as possible. That is to say, a cost/benefit analysis may be called for in which the impact of such variables on profit could be determined.

Considering profit necessary to sustain a business, a cost/benefit analysis of the appropriate relation to employee dignity can be quite complicated. For the purposes of this article, consider the following possibilities. The value of privileging dignity may run directly counter to “profit protection.” That is to say, venturing into the dimension of surveilling employees to promote various dignity-related psychological features may seem counter-intuitive, not only because a certain amount of disgruntlement may be constitutionally the norm for some individuals but also because it may be difficult to control the cost of sustaining such a workplace environment. Further, it is not immediately clear whether surveilling, micro-managing, and subsequently firing an employee for their inability to sustain a profit margin may not be in the best interest of the dignity of the employee. Whereas it may be more consistent with “profit protection” to screen potential employees for job aptitude, rather than hire individuals and subsequently surveil them for aptitude, to determine for an individual that they are not good at performing a task may be seen as providing helpful guidance consistent with respecting their dignity.

The “helpful guidance” framing of firing an employee is reminiscent of the “teaching opportunity” framing of surveillance and micro-management. In other words, though it may seem intuitively beneficial for an employer to appear to its employees as concerned with employee dignity in its various rationales for investing in surveillance and micro-managing, again it seems concern for profit would be the ultimate determining factor in whether the costs associated with maintaining such an appearance to its employees constitutes a good investment for the business. Moreover, on the one hand, it could be construed as a kind of alternative compensation, so business owners could justify keeping larger amounts of profit, e.g. “At our workplace managers will work with you to ensure you love your job.” On the other hand, establishing a workplace in which it is a requirement of employment that employees appear happy at all times may be considered unreasonably oppressive.

Hence, it seems even if a business were to remain neutral in expressing rationale for its actions regarding dignity, there may be a spectrum along which businesses cannot help but be placed regarding how they value employee dignity. On the end of the spectrum privileging efficiency would be located automatons, resulting from analyses and established through an investment in future profit; on the end of the spectrum privileging dignity would be autonomous persons, perhaps involved in a “profit-sharing” business.

Autonomy and Self-Awareness: The Scope of Simulation

There are three (3) distinctions which are now classic in the history of Western philosophy, which will help articulate the conflict between efficiency and dignity. These distinctions come from Immanuel Kant’s (1724-1804) ethics. The three distinctions are: the “three natural pre-dispositions to the good,” the “principle of ends” (as the second formulation of Kant’s famous Categorical Imperative), and the difference between “a person of good morals” and “a morally good person.”[6]

Building on Aristotle’s divisions of the soul, Kant distinguishes between the “animal,” “human,” and “personal” dimensions. Each of these dimensions has a corresponding type of “self-love,” which individuals use to determine self-worth. At the level of animality, self-love is “mechanical” and determined by physical pleasure. Individuals centered on this level determine the value of their existence by how much physical pleasure they experience in life. At the level of humanity, self-love is “comparative.” This is due to the fact that rationality cannot help but determine ratios. Individuals centered on this level determine the value of their existence by comparing aspects of their lives to the lives of others.

Finally, at the level of personality, according to Kant, the “predisposition to personality is the capacity for respect for the moral law as in itself a sufficient incentive of the will.” (Kant, 1960: 34). Thus fully actualized individuals determine their self-worth as “a rational and at the same time an accountable being” (Ibid), and the difference most relevant for our discussion is the sense in which a person has self-respect beyond the natural human tendency to compare oneself with others. In other words, though someone has more money or better possessions than you (cf. Epictetus, 1998: §6), you may value yourself in terms of your disciplined harmony with right living. Insofar as “right living” is meaningful, then its truth and reality precedes an individual’s acceptance of it. That is to say, it is true that touching the hot stovetop will hurt you, prior to your touching it and independent of your beliefs regarding it.

Hence, there are two conclusions to be drawn here. First, “dignity of the person” is meaningful, whether the self-respect associated with it is actualized by individuals or not. Second, “dignity” refers to the self-actualization which corresponds (as we will see more completely in a moment) with the highest natural capacity for living in humans. That is to say, individuals who have not actualized the personal dimension, and thereby self-respect, are individuals who are not living the most excellent life available to humans.

Two brief references to other philosophers may be helpful here for clarification. In regard to the second point, Friedrich Nietzsche’s (1844-1900) statement, “the seal of liberty” is “no longer being ashamed in front of yourself” (1974: 220) need not be understood as a philosophy of “anything goes,” but rather may be understood as indicating liberation from a life of self-shaming in regard to a comparison with the rest of humanity. Further, the first point, above, invokes a classic passage in Plato’s Republic where Socrates notes that rulers (i.e. employers and bosses) “in the precise sense” are people who “care for others” (Plato, 1997: 340d). This is, of course, juxtaposed with the definition of justice offered by Thrasymachus, namely, that “Rulers make laws to their own advantage.” (Ibid: 338c).

The next distinction from Kant is his “principle of ends.” This is the second formulation of his famous “Categorical Imperative,” and it suggests you should act in such a way “that you use humanity, whether in your own person or in the person of another, always at the same time as an end, never merely as a means.” (Kant, 2002: 38). On the one hand, notice how this suggests we should not use others as a means to determine our own self-worth.  On the other hand, it also points to the dignity of persons as ends in themselves. That is to say, the principle of ends suggests a person should not use others in such a way that it is merely for utility. As we will see, for Kant this goes beyond J.S. Mill’s “principle of liberty”[7] in that to treat another person—even a consenting person—merely as a means, and thereby not as a self-respecting person, may be construed as a kind of harm to their person insofar as their ability to self-actualize their personhood is conditioned by their capacity for self-respect.

The final distinction from Kant, then, is the one between “a person of good morals” and “a morally good person” (cf. Scalambrino, 2016c). What is fascinating about this distinction is that it is not in terms of the actual action that the different types of individuals perform. Both persons may perform the same action; however, the latter type of person is motived in terms of the self-respect of personhood, and the former is motived in terms of a different pre-disposition to goodness. Notice that because all of the pre-dispositions are “to the good,” it is not in terms of the goodness of the action that its performance should be evaluated. Rather, it is the motivation that determines which performance of the action is better. This will be important for the thesis of this article, as there is no attempt being made to suggest that profit is “not good.”

To synthesize these distinctions from Kant, notice he believes the “morally good person” is freer and is existentially-situated better than the “person of good morals.” Further, he thinks the “morally good person” is living a more excellent life than the “person of good morals,” and all of this is despite the fact that both individuals may be performing the same actions. How is this the case?

Because the three pre-dispositions to the good constitute a hierarchy, in order for an individual to actualize the highest capacity, i.e. for personhood, the existentially-prior capacities must first be actualized.[8] This means “personhood” is a higher excellence than mere “humanity,” and personhood is existentially-situated in a better way, therefore, since the person has a wider horizon of evaluation available to it than in terms of mere humanity. For example, even if someone merely at the level of humanity were hoping for the best means to manipulate others, having a wider horizon of evaluation would provide a wider range of potential justifications, i.e. this may be seen in the attempt to suggest that profit-driven surveillance is somehow for the benefit of the surveilled—when the motivation determining the performance of the action is clearly “profit protection.”

In order to understand how the “morally good person” also lives the better life, a brief reference to Aristotle’ Nicomachean Ethics may be helpful. As Aristotle goes through the various types of life in his search to discover the best life for humans, he notes, “The life of money-making is one undertaken under compulsion, and wealth is evidently not the good we are seeking; for it is merely useful and for the sake of something else.” (2009: 1096a5). The idea here is that to ask regarding the natural purpose of human life is to ask what human life is in itself, i.e. as an end for itself and not as a means to be expended for something else. This points directly to the synthesis of Kant’s distinctions as a justifying how the “morally good person” lives the better, i.e. the most excellent life available to humans, in that the natural presence and hierarchical order of the dispositions suggests that life was made to fully actualize itself.[9] To be fully-actualized means to actualize the highest pre-disposition, which is the predisposition in which life treats itself as an end in itself, whether in its own person or in that of another, and thereby constitutes the dignity of personhood thru its self-respect.[10]

Lastly, notice how the above explication of Kant’s ethics regarding the dignity of personhood may be characterized in terms of “self-awareness” and “autonomy.” Because the individual who has actualized the capacity for personhood may relate to itself in terms of a greater number of dimensions than the “person of good morals” who is not performing actions with the full[11] actualization of their self. In this way, the “morally good person,” in expressing the self-respect associated with the dignity of personhood, is more self-aware. Were this in terms of content, then it would be as if age should determine greatest amount of self-awareness; however, this is in terms of capacity, not content. In a similar way, Kant characterizes the autonomy of an individual, not in terms of content but rather, in terms of relation (cf. Scalambrino, 2016b).

Thus, it is the “autonomy” of the fully actualized person which makes them freer. According to Kant, the “principle of autonomy” is “The principle of every human will as a will giving universal law through all its maxims [i.e. its code of conduct].” (Kant, 2002: 40). Notice, because both the “person of good morals” and the “morally good person” perform the same action, it may be said that they are following the same “law.” However, it is not the following of the law but the relation to the law when following it that differentiates these two types of individuals. In other words, because the “morally good person” understands its self-worth in terms of its accountability to the Natural Moral Law, it is motivated in terms of self-respect exemplary of the dignity of personhood. In this way, this type of person is freely choosing to follow the law. Because other types of individuals have motivations other than the accountability determining personal dignity, their decisions to follow the law are compelled by other motivations. The motivation to follow the law for its own sake is not an additional motive from the motive made possible through the actualization of personhood.

Efficiency and Dignity

In what way does the above section illustrate “the limits of simulation,” and how do the limits of simulation relate to the conflict between efficiency and dignity? Again, it is, of course, technological mediation that conditions the whole problem under discussion. In other words, it is the amount and depth of surveillance made possible today by technological mediation which has allowed for the shift from “loss prevention” to “profit protection.”

On the one hand, the above section helps illustrate that though loss prevention and profit protection may be good, the surveillance of employees for their sake is founded upon a relation in terms of “humanity,” at best, and not “persons.” In other words, it seems to neither treat employees with dignity nor to provide an environment which may help them fully actualize self-respect as an employee. Like “persons of good morals” in Kant, employees under surveillance may perform the right action and the same action that an employee with dignity and self-respect may perform; however, also like “persons of good morals,” employees under surveillance may lack the best motivation to perform their work “duties.”

On the other hand, it is autonomy and self-awareness that limit the scope of possible simulation. What this ultimately means is that if the goal is efficiency, then approaching it through technological mediation, as if to make employees simulations of the desires and knowledge of their employers, may only lead to short-term capped-amounts of efficiency. In other words, it seems consistent with the above Kantian discussion of self-actualization to note that employees who respect themselves as persons who do the kind of work they are employed to do should make for the best employees. That is, long-term efficiency seems predicated upon autonomous employees who are self-aware for their own sake. Simulation is ultimately limited by the lack of autonomy and self-awareness associated with employees motivated at Kant’s level of “humanity,” and even when performing the correct actions, it is as if they do so like “persons of good morals,” not “morally good persons.”

For those who advocate for efficiency, even at the cost of dignity, the above discussion suggests promoting dignity might be a better way to promote efficiency. One, it is inefficient to “micro manage” employees. Two, even with the use of cybernetics and technological mediation to help indicate where such “micro-management” may increase efficiency, such practices may work against efficiency to the extent that they undermine employee dignity. As the above discussion suggests, employee dignity indicates more self-actualization, i.e. a freer and better existentially-situated employee. In this way, though it may be true that if an employee will not be subjected to conditions of technological mediation, perhaps a replacement who would will be easy to find. However, the ease at which individuals with less self-respect and dignity, or with greater compelling conditions, may be found neither resolves the conflict between efficiency and dignity nor does it ensure efficiency.

Excursus: Control & Inauthenticity: Simulation, “Legacy Protection,” and Despair

Some readers of our edited volume Social Epistemology & Technology: Toward Public Self-Awareness Regarding Technological Mediation have recognized, at least, an analogy between society and families in regard to the control for which technological mediation allows. Though we cannot work out every detail here, we can provide a sufficient sketch of the analogy to, if nothing else, provoke deeper thinking and self-awareness regarding the potential effects of technological mediation. In general, this question relates to the chapters located in the second half of Social Epistemology & Technology, and specifically in regard to my chapter “The Vanishing Subject: Becoming Who You Cybernetically Are.” Of particular interest regarding this topic may be the section of that chapter titled “Pro-Techno-Creation: Stepford Children of a Brave New Society (?),” though if read in isolation from the rest of the chapter, that section may seem obscure. Since my second article in this SERRC Special Issue will be devoted to discussing the theme to which the second part of Social Epistemology & Technology was devoted, i.e. the theme of “changing conceptions of humans and humanity,” we will not engage such a discussion in this excursus (cf. Scalambrino, 2015b & 2015c).

In regard to the analogy, “profit protection” is to the use of technological mediation in business as “legacy protection” is to the use of technological mediation in the family. The basic idea is that: just as technological mediation may be used to control employee actions, technological mediation may be used to constitute select attributes of a child (e.g. IVF, PGD, CRISPR-Cas9, etc.) and to promote and sustain a select identity for the child. The motivation may be characterized as “legacy protection,” since the ends afforded by technological mediation constitute a kind of investment made by parents. In this way, the dynamics of the problem we uncovered above concerning employees, employer desires, and technological mediation, manifest analogously in regard to the family. That is to say, the question of the employee’s existential-freedom becomes the question of the child’s existential-freedom, and the dilemma regarding whether to risk losing profit to allow for the individual’s autonomy and increased self-awareness becomes the risk of losing one’s legacy and “investment” in their children.

Given the large cost associated with what amounts to genetically engineering one’s children, it is clear that parents have some goal(s) in mind when selecting various attributes for a child (cf. Marcel, 1962). Whether this initial investment is made or not, some see it as the technologically-mediated equivalent of mate selection; however, notice, whether equivalent or not, the level of control increases significantly thru technological mediation. Beyond the birth of the child, then, there is the question of how to sustain the initial investment made—whether through mate selection or genetic engineering—to ensure “legacy protection.” The idea here is that whatever goal(s) parents have in mind when selecting, perhaps as best they can, various attributes for a child, those goals point to the legacy the parents are attempting to protect.

As the technological mediation of a child’s life increases so too does the potential to surveil and control the child. Since the idea of increasing surveillance should be obvious (e.g. checking to see what websites they view, what they text to friends, GPS of where they go, and so on.) we will focus only on the control piece here. Control is understood here in the sense of limiting the full self-actualization associated with personhood above and discussed through the philosophy of Immanuel Kant. That is to say, if you are able to limit an individual’s self-actualization to the level of “humanity,” then they will continually constitute their identity through comparison with others. Just as I indicated in my second chapter of Social Epistemology & Technology, the way to “lock down” such self-awareness is by “misunderstanding nothing.” What this means is that if you can provide an individual with a worldview that seems to provide an account for everything in terms of that individual’s comparative self-worth to others, then you control that individual’s ability to interpret their own existence.

When this can be anchored through a talent in which the individual excels, then the comparative model may be all the more effective, since the individual seems themselves as “winning” or a “winner” based on an identity which takes itself as able to account for whatever happens in life. The problem, Kant would say, is that the individual is not fully autonomous. The “law” given to them is not of their own choosing. There are a number of ways to use technological mediation to control individuals, and thereby to ensure “legacy protection.” On the one hand, a discussion of inauthenticity and memes would be appropriate here, since it becomes possible to understand the whole enterprise for “legacy protection” as founded upon the comparative understanding; thus, the agency more commonly attributed to the parental desire ensure legacy protection may be attributed to the transmission of the comparative worldview itself from generation to generation—like the transmission of thought memes—in that the parent evidently operates with the same worldview which is successfully engineered into the child should likewise promote that child’s desire to pass on the same worldview that values “legacy protection” to their children, and so on.

In this way, cybernetic theories of human existence function as a kind support for holding individuals at the human level in which self-worth is determined through comparison and self-awareness and autonomy are thereby diminished. What the phrase “cybernetic theories of human existence” refers to is precisely any theory of existence which believes all of existence can be explained. The sense in which such “epistemic closure” misunderstands nothing suggests to the individual’s inhabited by it that it is a worldview that can provide them with the truth in regard to everything (cf. Scalambrino, 2012). “Existentialists,” resist such systemization because it treats life like “a problem to be solved,” rather than (as Kierkegaard phrased it) “a mystery to be lived.” It is worth noting that Kierkegaard characterized such an inauthentic relation to life as “despair” (cf. Scalambrino, 2016b).

Some of the memes that are easy to notice are phrases such as “a gap year.” When an individual looks at the time of existence as though it is merely fulfilling a pre-established form, like a “cookie cutter,” then we should ask: How did that form get there? Notice how the perfect example here would be to invoke the self-understanding of individuals in “third world” locations, and ask what a “gap year” is for them. The idea is not that “gap year” has no reference. Rather, the idea is that individuals who truly believe that their lives are, and should be, following a pre-established pattern are individuals who are neither fully autonomous nor fully self-aware (cf. Marcuse, 1991). Of course, proponents of “legacy protection” may suggest that insofar as the individual in question is not from a “third world” location, then understanding the time of one’s existence in terms of “gap years, etc.” is a privilege to be coveted. Why is it a privilege to be coveted? Perhaps because such a self-understanding is more efficient for the individual to live (and pass on) the privileged existence which is their legacy.

Beyond any technological mediation used to genetically engineer a child, technological mediation helps hold individuals at the human level in which self-worth is determined through comparison by helping to sustain an identity, however explicit it may be to the individual, anchored in a cybernetic worldview. Technological mediation does this in all the ways philosophers have been saying it does this since at least when Plato talked about the technē of “writing” and its effects on human self-understanding. Yet, more to the point, when Heidegger and Jünger discuss the “form” in which humans understand themselves as “standing reserve” or as “workers,” then we can see the insidious influence of technological mediation as twofold. First, the efficiency allowed for by technology becomes an expectation. For example, the expectation is common today that we should have all our email accounts consolidated in an app on a smartphone, so you can receive emails with a level of efficiency as if they were all text messages, etc. Second, the idea that you may have some self-understanding other than legacy “protector” or germ-line “curator” is really just the folly of an inefficient employee or the noise of malfunction in a cybernetic human machine.

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Scalambrino, Frank. Introduction to Ethics: A Primer for the Western Tradition. Dubuque, IA: Kendall Hunt Publishing Company, 2016a.

Scalambrino, Frank. “The Shadow of the Sickness Unto Death.” In Breaking Bad and Philosophy, edited by Kevin S. Decker, David R. Koepsell and Robert Arp, 47-62. New York: Palgrave, 2016b.

Scalambrino, Frank. “Social Media and the Cybernetic Mediation of Interpersonal Relations.” In Philosophy of Technology: A Reader, edited by Frank Scalambrino 123-133. San Diego, CA: Cognella, 2014.

Scalambrino, Frank. “Tales of the Mighty Tautologists?” Social Epistemology Review and Reply Collective 2, no. 1 (2012): 83-97.

Scalambrino, Frank. “Toward Fluid Epistemic Agency: Differentiating the Terms ‘Being,’ ‘Subject,’ ‘Agent,’ ‘Person,’ and ‘Self’.” In Social Epistemology and Epistemic Agency, edited by Patrick Reider, 127-144. London: Roman & Littlefield International, 2016c.

Scalambrino, Frank. “The Vanishing Subject: Becoming Who You Cybernetically Are.” In Social Epistemology and Technology: Toward Public Self-Awareness Regarding Technological Mediation, edited by Frank Scalambrino, 197-206. London: Roman & Littlefield International, 2015b.

Scalambrino, Frank. “What Control? Life at the Limits of Power Expression.” In Social Epistemology and Technology: Toward Public Self-Awareness Regarding Technological Mediation, edited by Frank Scalambrino, 101-111. London: Rowman & Littlefield International, 2015c.

Wiener, Norbert. Cybernetics, Or, the Control and Communication in the Animal and the Machine. London: MIT Press, 1965.

[1] From Economic and Philosophical Manuscripts of 1844, translated by M. Milligan (1964).

[2] Cybernetics may be understood as a kind of science of life. For our purposes, it refers to a relation to life such that events in life are understood as capable of being fully quantified and subjected to calculations which would render the eventual outcomes predictable. Thus, proponents of such a relation to life tend to hold that the only limitation on the total cybernetic revelation of life is processing power in regard to the requisite quantification and calculation. Its continued relevance for conversations regarding technology and freedom is that if cybernetics is correct, then human freedom is a kind of illusion which results from the inability to calculate (what cybernetics considers to be) the fully deterministic nature of events. In short, according to cybernetics, it would be as if life were a machine with completely calculable motions (cf. Ashby, 2012; cf. Johnston, 2008; cf. Heidegger, 2008; cf. Wiener, 1965).

[3] For those unaware of the “Sims” reference, “The Sims is a video game series in which players “simulate life” by controlling various features of automatons and surveilling their activity. The video game was developed by “EA Maxis” and published by “Electronic Arts.”

[4] For a discussion of “efficiency” as indicative of the “Postmodern Condition,” see Lyotard, 1984.

[5] Cf. Fuller, 2015.

[6] I present the distinctions in this way for the sake of brevity and clarity; however, it should not escape Kant scholars that these three distinctions in essence represent a movement along Kant’s three different formulations of the Categorical Imperative, respectively, i.e. the principle of the law of nature, the principle of ends, and the principle of autonomy.

[7] Mill’s “Liberty Principle” suggests you are at liberty to act as you please so long as you are not harming others, i.e. so long as others consent to the treatment to which your actions subject them.

[8] Before even considering other reasons to justify this claim, notice the word “rational” in Kant’s articulation of the pre-disposition to personality.

[9] In Nietzsche’s language it is “to overcome itself.”

[10] This is, of course, why Kant thinks we naturally have a “duty” to be excellent.

[11] Cf. Scalambrino, 2015a.

Author Information: Rebecca Lowery, University of Texas at Dallas, rsl160530@utdallas.edu

Lowery, Rebecca. “Our Filtered Lives: The Tension Between Citizenship and Instru-mentality.” Social Epistemology Review and Reply Collective 6, no. 2 (2017): 21-34.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-3rf

Please refer to:

unquiet

Image credit: Daniela Munoz-Santos, via flickr

The central problem to be examined here is that the loss of the private self is a threat to the theory of citizenship, which rests upon the idea that a citizen is a person with both a private life and a public life, a distinction inherent in many traditional theories of citizenship. Without the restoration of a potent private sphere in the individual life, citizenship becomes thin and shallow, an unnecessary and antiquated theory, useful only as a convenient tool for organizing the masses.

The private life of the individual in today’s society is now intricately linked with technology. Thus it is impossible to explore the loss of the private self without also looking at the role of technology in the life of the citizen, specifically the sense in which a citizen’s relation to their own existence is technologically-mediated. To such an end, I will have recourse to Martin Heidegger as a thinker who explicates how technology transforms our relation with existence, or to use his term “being.”

Technology gives us an opportunity to relate to the environment, others, and ourselves differently. Rather than experience being as present to us, we have the opportunity for a mediated experience with being because of the power of technology. In itself, technology is a tool; it is a means to an end, not an end in itself, a mediator between person and reality. By allowing technology to mediate our experiences, we are succumbing to what Heidegger will call “ge-stell,”[1] or enframing, with the result that we see everything as instrumental (a sunset is no longer a sunset, but something to be captured by technology in the form of a photograph for the sake of posting). Today, relating to the world instru-mentally is more pervasive and more difficult to resist because of social media, a new phenomenon particular to postmodernity.

In order to see how technology influences citizenship, I am dependent on Hannah Arendt’s characterization of the social, private, public and political realms. One consequence of social media is that the sharing of one’s private life (be it sentiments, activities, or opinions) is acceptable and expected in the public sphere; indeed, it seems that more and more, the public sphere is constituted by private stories. Further, because technology operates through enframing, both the private and public spheres have become spaces of utility. This may be opposed to how Arendt will characterize these spheres or to how Heidegger juxtaposes enframing with the more primordial poiesis as a mode of relation. It would seem, then, that the private sphere is receding into the public. To regain a thriving theory of citizenship, one in which participation as a citizen is an honor both for the state and for the private self, means a move away from the functionalism that encapsulates us today.

And finally, the enframing that results in the loss of the public and private boundary is harmful not only to the theory of citizenship, but to our own beings as well. If we can return to a state of relating to the revealing of nature as non-mediated, and privilege the poetic over the technological, then our own beings will return to a more natural state that nurtures and values the private life. If such a change is made, then the new, substantial private life will be prepared to contribute to an equally substantial public sphere.

Instru-mentality, Technological Mediation and Enframing

Heidegger, in “The Question Concerning Technology”, provides the philosophical underpinnings that illuminate the core of the postmodern problem with regards to technology.[2] Taking some of his contributions, the links between the technology of social media, the public and private spheres, and citizenship become clearer.

According to Heidegger, as humans, our natural and primary way of relating to being is through poiesis, which is a “bringing into appearance” or a “bringing-forth”[3] of the essence of a thing, where essence is understood in terms of presencing. For example, an oak tree brings forth its essence, gives its presence to us by revealing itself to us as what it is. Yet, another way to relate to beings is through technology, and when beings are revealed to us through technological mediation, they are revealed in terms of instru-mentality. When beings are revealed in terms of instru-mentality, they are revealed as instruments to be used for some end. When beings are revealed in terms of presencing their essence, they are revealed as ends in themselves, that is, not for some other—instrumental—purpose.

The concept that Heidegger introduces in order to relate modern technology with being is that of “ge-stell,” perhaps best translated as “enframing.” Just as poiesis is a revealing of essence, so too is technology a way of revealing. Heidegger suggests that technology reveals beings as “standing reserve,” meaning that “everywhere, everything is ordered to stand by, to be immediately at hand, indeed to stand there just so that it may be on call for a further ordering.”[4] Consider the oak tree. What are the thoughts that cross the mind in the presence of the tree? If the thought is something along the lines of “I could use that tree to build a table” or “I should take picture of that and publicly share it on social media so that my friends will know, for sure, that I appreciate nature” then the tree is being experienced as standing reserve. Rather than appreciating the tree for itself, it is subjected to order based on how useful it is, and what it can be used for.

For Heidegger, enframing “challenges [man] forth, to reveal the real, in the mode of ordering, as standing reserve.”[5] Enframing itself is a summons, and the summons expresses itself every time we relate to reality with technology in mind. That which “challenges forth” is the summons, but it is not an external factor. Rather, the summons is purely internal, somewhat similar in experience to what we refer to as the “call of conscience,” an instinct, a desire, or a need to behave and act in a certain way. Just as an instinct is first present in the thought, and then brought either to action or non-action, so too does enframing involve two steps: the summons is heard to relate to an experience through the medium of technology; the response is either to act on the summons, or to turn away from the summons.

In fact, to act on the summons does not require the physical apparatus of technology. For example, my experience of my life becomes enframed when I think, “I am going to update my Facebook status.” When I hear the internal summons to share my current situation or disposition via social media it shows that I already have a relation to my existence as if it were standing reserve. Becoming habituated to the summons is like exchanging my own mentality for the instru-mentality of technological mediation. I relate to my existence as if it were something to be “posted,” and as a means to whatever ends may come from such “posting.” In other words, as my existence is revealed to me, being filtered through technological mediation, social media orders my understanding to see itself in terms of instru-mentality (cf. Scalambrino, 2015). In this way, acting on the summons completes the presencing of existence in terms of enframing and, done repeatedly, becomes habitual.

One way social media, such as Facebook, establishes control, that is orders our existence into standing reserve, is through the “inter-face” mechanisms users must learn to successfully navigate the technology (cf. Scalambrino, 2014). A subtle example of this, through enframing, is in terms of the media’s attractive terminology. Status updates are an opportunity for “sharing” with friends and family. Under the guise of human relations, Facebook becomes the mediator. Enframing is always present whenever the technological tools of social media are present. If I am enjoying the company of friends, and yet I have my iPhone always at hand ready to take pictures, respond to the people not really there (cf. Engelland, 2015), etc. then I have opened myself up to answer the summons immediately, and to express the summons—to allow technological mediation order me—by actually taking the picture, and actually texting someone back. The idea of a social situation that is not mediated by technology is a rare find now. Even if I am physically present with a friend, my phone is still mediating my experience. In fact, the pervasiveness of social media and smartphones coincides with enframing as usual and customary in regard to social interactions.

The habit of living life ordered through technological mediation, and therefore as standing reserve, is what we are up against. With the habituality and the instru-mentality sustained through technological mediation, especially social media, the issue of standing reserve appears even more pressing. Enframing does not mean that a person looks at life as though through a picture frame fit with technological lenses. Rather, enframing is a summons that calls to us, internally, to relate to the world and to each other in terms of standing reserve, or, as instruments, that is, objects to be used in some fashion (cf. Scalambrino, 2015). When the relation of presencing (or “essencing”) occurs through enframing rather than poiesis, then we relate to the being of another person in terms of their utility. Social media allows us to create a representation of ourselves for others to encounter.

Through a cyber dimension, we become distanced from others, but the great guise is that we think we are becoming closer to them. In our private lives, we live with a fear of always imposing on others because we are so used to the non- imposition that is associated with media communication (cf. de Mul, 2015). We sacrifice presence for absence in that we are merely present in terms of instru-mentality, when our relations are technologically-mediated.

Enframed identities compete for us to be them, like Ernst Jünger’s insights regarding the identity of “worker” or the Hollywood-fashioned identity of “celebrity,” and as if possessed by the efficiency of instru-mentality, we work to be our own paparazzi. Of course, there are a multitude of examples that can be drawn from social media that illustrate just how easy it is to live a filtered life, where relation to being becomes mediated. Postmodern technology looks like the publication of the private; it is “the manipulation of man by his own planning.”[6] For example, the “personalize your LinkedIn profile page” with an image that describes you, your interests, etc. Physically present personalities are readily substituted for the chance to control what aspects of your personality you want projected for others to see.

Yet, Facebook is perhaps the most primary example of people giving to the public updates on their private lives, updates which can then be liked, shared, and commented on. The original meaning of words such as “sharing” and “liking” receive a second definition based on the instru-mentality of social media. In other cases, people submit themselves to technology, and thus lose themselves. The technology is too powerful. One of the popular hash tags in social media is the #besomebody. The idea behind the trend is that you are told you are being somebody to yourself, but really it’s directed outward, trying to tell others that you are somebody. Thus, you allow your own being to be hijacked into pure judgment, the judgment of others, and their enframed judgment at that.

The role of enframing has been present for as long as technology has been present. Today, social media is one particular instance of technology, but it is one that makes enframing more and more difficult to escape because we are constantly and physically around the tools that make social media possible: the computer at home and at work, the phone in the pocket or hand, the tablet always within reach. One of the reasons social media deserves consideration is because for the first time in history technology is in the hands of the everyman. We no longer just have the technology of big machines. Now it is big machines in addition to the technology of the masses, the technology of social media.

Gianni Vattimo, in “Postmodernity, Technology, Ontology,” comments on how “Heidegger … remained stuck in a vision of technology dominated by the image of the motor and of mechanical energy.”[7] Nevertheless, though Heidegger wrote about technology in his own historical situation and relates enframing with modern technology (machines powered by motors directed at the control of nature) his ideas are still highly relevant in today’s culture (and perhaps more so than ever before considering that technology permeates all sectors of society).

Thus, there is also a historical motivation behind this paper. To fully appreciate the state we are in today, it is helpful to look at how technology, in our postmodern condition, is one of the reasons why the issues here deserve (perhaps urgent) consideration. The historical evaluation will not be a lengthy one: it is not necessary to trace technology beyond the historical transition from modernity to postmodernity to gain an understanding of why and how technology today has become a (seemingly) essential part of everyday life, and a factor of everyday-ness that is not without consequences.

While Heidegger’s account of how technology alters our relationship with being can be traced back to the origin of technology, in more recent history the shift from modernity to postmodernity provides an explanation for how and why the concept of enframing deserves particular attention today, in our postmodern world. Richard Merelman’s article “Technological Cultures and the Liberal Democracy in the United States”[8] highlights the shift from modern technology to postmodern technology in order to suggest a reason for the change in how citizens view American government and liberal democracy. His distinction between the directions of technology (which serves as the groundwork for his entire essay) is important here, because it reinforces the urgency of the social media and enframing issue.

Merelman points to the modern era, when technology was directed outwards towards the control of nature. However, the entire culture of technology during that era was translucent; the average citizen was able to understand how technology operated. However, with the transition to postmodern technology, the emphasis of invention became directed on the human person, rather than nature. New technologies geared towards human development and health allowed the former focus on nature to be redirected.

In the modern era, as Merelman writes “the self acted, technology responded, and nature yielded to the civilized control of society.”[9] Thus Bacon was justified and Descartes was fulfilled. In his New Organon, Bacon’s third axiom reads, “Human knowledge and human power come to the same thing, because ignorance of cause frustrates effect. For Nature is conquered only by obedience; and that which in thought is a cause, is like a rule in practice.”[10] Bacon was the first to introduce the idea of controlling nature, and thus he introduced this era of modernity. In extension of this transition, Descartes succinctly writes in his Discourse on Method that we must “render ourselves, as it were, masters and possessors of nature. This is desirable not only for the invention of an infinity of devices that would enable one to enjoy trouble-free the fruits of the earth and all the goods found there, but also principally for the maintenance of health …”[11] As Descartes points out, such mastery of nature is made possible by physics. The important point about modern technology is that it was directed outwards.

Furthermore, because the technology was directed outwards, the effects, as Merelman writes, were immediately observable and calculable. We do not see the same possibility for calculating in postmodern technology, because enframing is an internal summons. What is internal to the person is much more complicated than the control of nature. The results of enframing are much moresubtle, less clear, less comprehensible, and ultimately less scientific.

Modern technology lasted through World War II, and indeed it continues today. Much of our technology is meant to master nature. However, it has receded. The transition to postmodernism began in post-World War II American culture, and was in full force by the 1960s. Why did modernism end? Perhaps our control of nature, as Merelman suggests, goes too far. Why else would the rise of environmentalism occur simultaneously with the shift to postmodernism? We controlled too much of nature, and we drew back. This is one interpretation. But perhaps it is more likely that environmentalism is also the control of nature; it’s just cleverly disguised. By focusing less attention on the control of nature, it became possible for technology to be redirected towards the human person. The technology is still external to us, but its effects are now seen in the workings of the person, not just in nature. Soon, we may realize that this too must be reined it. The other cause for transition to postmodern technology is more natural and obvious: technology and science strives on. Man is not content with domination of nature; it must also dominate the two extremes sandwiching our earth: the solar system on one hand and the human person on the other.

Thus, with the transition to postmodern technology, the emphasis of invention became directed on the human person, rather than nature. New technologies geared towards human development and health allowed the former focus on nature to be redirected. Now, in the postmodern condition, one of the main purposes of technology is to understand the self. In some ways this was successful, for example the research regarding the human genome and mental illness. These are two examples that aid in understanding the self (though in no way is this meant to suggest that human persons can be reduced to their mental faculties and their inherited genetic traits.) But what does technological enframing look like today? We will see that rather than aiding in understanding the self we are compromising and sacrificing the self. This is done under the great guise of technology. Postmodern technology promises self-fulfillment, life improvement, self-betterment…but it is, for the most part, a deceit and the repercussions extend into many areas of life, including that of citizenship.

I am focused on the so called communication technology of social media as representative of postmodern technology, I do not think it can separated from the technology directed towards understanding man’s biology, in other words, medical technology. All of these separations still fall within the technology of information; it is merely expressed differently based on specific areas. For example, medical technology allows the illusion of facial reconstruction; communication technology allows for the illusion of the media persona, a not-there identity, entirely fabricated (not only by the fabricator, but also by others who can say what they want about others within this technology). It is interesting that, with regards to medical technology, Descartes was in a way foreshadowing the evolution of postmodernism when he speaks of the “maintenance of health” as one of the benefits of mastering nature.

So far, we have seen that technology, as a source of revealing, reveals to us being as standing reserve. Also examined was the historical perspective: that the transition from modernity to postmodernity, culminating in the social media that permeates our world today, brings the concept of enframing to the forefront due to the extreme accessibility and habitual use of social media. Now, with the previous progress in mind, we will begin to turn our attention to the effects of enframing in the realm of citizenship, which will necessarily mean the effects on our own beings as well. To the extent that enframing is a part of our every day life, I will argue that enframing is contributing greatly to the loss of the sense of the private self, without which the theory of citizenship cannot remain meaningful to the citizen.

From Enframing to the Efficiency of Postmodern Technology

For Arendt, society, and thus the social realm, is where “private interests assume public significance”[12] which takes the form “of mutual dependence for the sake of life and nothing else…and where the activities connected with sheer survival are permitted to appear in public.”[13] What is necessary for survival? Eating, shelter, and the education of the young become some of the constituents of the social realm. It seems that social media should not be called social media. There is nothing about social media that makes it necessary for survival.

The private on the other hand is a “sphere of intimacy”[14] where the happenings of the private life need not extend into the social realm. It is closed off from the eyes of others, except those personally involved in the sphere. Furthermore, it ought to revolve around real presencing. However, Arendt points out that in the modern era “modern privacy in its most relevant function, to shelter the intimate, was discovered as the opposite not of the political sphere but of the social, to which it is therefore more closely and authentically related.”[15]

For Arendt, it is clear that the private sphere is closely linked with the social (and not the public) sphere. Does this then mean that the social and the private have nothing to do with citizenship since they are thus severed from the political realm? By no means. We shall see that Arendt is drawing a chain, and connects the social sphere with the public sphere. For Arendt, the public and private do not co-exist snugly side-by-side. Rather, the social realm falls between them and knits them together, while at the same time allowing the two spheres to remain distinct. Some private issues (such as education) appear in the social realm, and then the social realm contributes to the public sphere.

Arendt has a specific definition of the private sphere. Shiraz Dossa summarizes Arendt’s conception of the private as such: “that privacy is the natural condition of men is a truism for Arendt: the needs and wants of the human body and the natural functions to which the body is subject are inherently private.”[16] Further, Arendt contrasts the category of the private with that of the public. The public realm is fascinating because it can be either social or political.[17] Traditionally, the public was aligned with the political. However, the larger the community, the more social the public will be. We are therefore losing our sense of the political and the private to the social and the public.

Arendt constitutes the public realm in two ways. The first is “that everything that appears in public can be seen and heard by everybody and has the widest possible publicity.”[18] However, Arendt’s public is not infiltrated with social media as it is today; thus our public realm has becomes a filtered reality. In another sense, for Arendt the public “signifies the world itself, in so far as it is common to all of us and distinguished from our privately owned place in it.”[19] How awesome is it that we have private ownership in this world! And it is equally awesome that there is a public sphere that balances the private. However, it is not necessary for social media to publicize that the world is common to all; the commonness should be enough in itself and has no need to be enframed.

The other point that Arendt is making is that the public realm is receding. During her time, the state of the public realm was no longer permanent. The permanency of the public sphere is highly important in Arendt’s philosophy because it means that what we create today is not only for our generation; the public today ought to take the future into consideration as well since “It is the publicity of the public realm which can absorb and make shine through the centuries whatever men may want to save from the natural ruin of time.”[20] The idea is to live in a world, and to create a world, that is strong enough to withstand time.

To overcome time suggests a worthiness of the pursuits engaged in creating something in the public sphere because then the works succeed the condemnation of mortal decay. They participate and gain access to an eternal realm (though an eternal realm still confined in the physical world). Perhaps Arendt is right: how much of our public world will withstand time? But in another sense, the opposite is happening: all is falling into the public. The private is being subsumed under the public, and the public now has its identity as social, and not political. If all that is left is the public sphere, then without the opposition of another sphere there can be no loss of the public: it’s permanency is parallel to a dictator, ruling with no contestants. Rather than the public being like a dictator, it should rather retain a healthy tension with the private sphere, each of the two acting as a balance for the other.

Presented above are Arendt’s definitions of the social, private, public and political realms, and how each relates to the others. The most significant one for present purposes is the distinction between the public and the private. It is clear that Arendt elevates the public realm, and I elevate the private realm. She speaks of rising from the private to the public. But I would not say the move from public to private is an ascent. I would rather say that they are on a horizontally-related, rather than vertically.

From Postmodern Technology to Boundary Blurring Between the Public and the Private

The enframing that occurs with social media is mediating our relation to real presences and thus necessarily it is directly affecting our private and public lives. When our private lives bleed into the public sphere via social media, the public sphere itself becomes a mirror image of mediated personalities. For Arendt, the public sphere means “something that is being seen and heard by others as well as by ourselves.” Granted, social media is seen and heard via technological devices, however the relation to what appears via technology is once removed from reality: it is a copy, and it is also an illusion.

As social media makes a stronger and more permanent presence in the world, the private realm becomes less and less significant because what used to be strictly present in the private realm can now easily be projected into the public realm. While social media exacerbates enframing, the issue at hand is nothing new. Arendt notes how in modernity “functionalization makes it impossible to perceive any serious gulf between the two realms.”[21] Thus it is function, enframing, and usefulness that blur the boundary between the public and private.

In addition to Arendt, Vattimo argues “what concerns us in the postmodern age is a transformation of (the notion of) Being as such—and technology, properly conceived, is the key to that transformation.”[22] Indeed, our notion of being is transformed, or at least filtered, by technology because of enframing. Vattimo characterizes enframing as “the totality of the modern rationalization of the world on the basis of science and technology.”[23] Thus, it is impossible to conceive of being as extending beyond enframing. As we have already seen, the rationalization that Vattimo speaks of is the utilitarian nature of enframing, an aspect that coincides with the pragmatism originating in the 20th century.

The very utility that is necessarily attached to pragmatism continues to presence itself today through enframing, made easy by social media. Vattimo clearly states: “I don’t believe that Pragmatist and Neopragmatist arguments are strong enough to support a choice for democracy, nonviolence, and tolerance.” Therefore, he supports an ontological rather than a pragmatic point of view, which, as a philosophical position, prefers “a democratic, tolerant, liberal society to an authoritarian and totalitarian one.”[24] To have a life not dominated by the enframing of technology is more conducive to democratic ideals. While the private and public spheres are necessary in any political system, democracy is our own current situation, which adds a definite relevance to the experience of enframing as opposed to other ways of relating to reality.

Before moving on to discussing how the lack of a boundary between the public and private influences the individual life of the citizen, there is a final point to be made about the republic, one that speaks to the very lifeblood of citizenship as a theory. Wilson Carey McWilliams, drawing on Tocqueville, states “freedom is not the mastery of persons and things; it is being what we are, subject to truth’s authority. No teaching is more necessary if the technological republic is to rediscover its soul.”[25] What we are sure to lose in our current trajectory is the soul of our nation. In an illusionary manner, social media is about mastery and the sense of feeling like we are in control. It is the delusion that we can control a relationship in a text message. It is becoming evident that time is a huge factor with social media: how quickly in time can an image go viral? How quick is the response to messages?

As we can control this factor of time while participating in social media, we allow ourselves to fall prey to the illusion of power. In social media, there is no subjection of the self, there is only self-proclamation. When the citizens of our republic have no soul, the soul of the republic suffers. The soul of the republic is only as great as the people who make up the republic. Nietzsche, drawing on Aristotle, asks if greatness of soul is possible.[26] If it is, social media is not helping in the nurturing of greatness since a soul that relates to being as not exceeding standing reserve loses all sense of mystery. When the souls of a nation are suffering, infected with a continually enframed view of being, then the very soul of a nation suffers as well, as it’s lifeblood is slowly shut off.

Some encourage the publication of the private as a signal of the advancement of mankind in the social realm. If the social realm were the highest, then such would be the case. But there are reasons why I hold the private to be of great significance: people begin their role as citizens in the private realm. The remedy of this problem is necessary if we are to remain as citizens, if citizenship is itself going to survive. All can be traced back to what is going on in the private realm. It determines our identities, which we then carry into the public realm.

A healthy citizen is a citizen who is able to distinguish the private from the public, and retain a balance between the two. To lose this, is to lose the capacity to be a citizen, and thus we face the collapse of the theory of citizenship. This theory only has existence in so far as we as individuals uphold it through our own existences as public and private beings. Thus as we continue to sacrifice our private selves, we are slowly chipping away at the theory of citizenship. Arendt approaches the same problem, but subordinates the private to the public. For her, a well-lived public sphere trickles down to the private sphere and improves it. Her ordering is necessary if the public sphere is where man truly fulfills his nature (the guiding principle of Civic Republicanism). The conclusion is the same for both of us: an identity as a citizen that involves both the public and the private spheres. We merely diverge on the privileging of spheres.

Furthermore, the boundary between the public and private self is a condition for citizenship in that a strong identity of the private self serves as preparation for a well-constituted public sphere. The enframing by technology today that is weakening the boundary between the private and the public thus has implications for the theory of citizenship. If a citizen lacks a foundation in their private life, then that citizen may as well be a foreigner to the system of citizenship that they are attempting to participate in. Just as a foreigner will lack the disposition to give credibility and care to the style of citizenship that is either not their own or that they have no intention of participating in, so too is the citizen who attempts to participate in the public sphere while lacking a hidden and private life. Since the public sphere is made of citizens, the only way to have a thriving citizenship is for a sense of strong personal identity with the state where the citizenry reside. The personal identity is established in the private sphere, where the soul learns to relate to reality, and then brings itself to help constitute the reality of the public. A citizen with no private life is like an apple with no core: it is all façade, with nothing substantial to contribute to permanency and foundation.

Finally, the private realm ought to remain unpublicized for the sake of retaining a unified self, and for the sake of self-reverence and mystery. Once publicized, reverence and mystery become obsolete. Paul A. Cantor and Cardinal Ratzinger offer ideas on what it means for the human person to exist without reverence and without mystery, two aspects of the human race that technology helps make disappear. When we then lose our sense of private identity we are losing a part of ourselves. Though we are incomplete beings, we accentuate and magnify our incompleteness through technology. It is entirely voluntary, and entirely unnecessary.

Paul A. Cantor writes: “when man chooses to revere nothing higher than himself, he will indeed find it difficult to control the power of his own technology.”[27] Social media is followed with an attentive reverence, but since social media is a platform for the self, reverencing social media is essentially reverencing one’s media self, and nothing higher. When the media acts as such a vice grip, it is difficult to remember to revere anything else. Reverence does not have to pertain to religion or belief systems. It can mean to honor the internal difference of the human person, out of humility recognizing that no representation ever captures the greatness of man. Why would we choose to honor media personas that strive so hard for coherence over the contemplation of actuality?

The reverence that Cantor is talking about is similar to Cardinal Ratzinger, in An Introduction to Christianity, asking,

But if man, in his origin and at his very roots, is only an object to himself, if he is ‘produced’ and comes off the production line with selected features and accessories, what on earth is man then supposed to think of man? How should he act toward him? What will be man’s attitude toward man when he can no longer find anything of the divine mystery in the other, but only his own know-how?[28]

Our publication of the private dehumanizes us, reduces us, and secludes us. I argue that it is not part of the fabric of reality. We see in the face of the other, not their inherent mystery, but a shell of their opinions. Our participation further reduces our own mystery that we hold to ourselves. If we are to truly have a public sphere that lasts more than a generation, then a “production line” creation is far too weak and fallible, since it is so easily changed and manipulated to match the going trends and styles of the day. The weakness of such a system is then expounded when it applies not just to the manufacturing of things, but to the manufacturing of people as well. Not only is the result a loss of beauty in the creation of the public sphere, but also man is demoted to robotic-like expectations, devoid of all “divine mystery.”

Ratzinger’s characterization and implications of the manufactured person is the same as Heidegger’s exploration of standing reserve, since standing reserve fully embraces utility, and leaves no room for mystery. As previously illustrated, enframing harms the private life and destroys hiddenness. Thus, the experience of reality (including the human person) as standing reserve that occurs through enframing is detrimental to the mystery of the person. Though the mystery of the person is explored in the public sphere, it finds its root and primary expression in the private sphere. But, what is the point of divinity, or eternity, when there is no birth of such things in the private sphere, and no sustenance for them in the public sphere?

A Public, Shallow Life

Arendt provides a succinct summation of the problem: “A life spent entirely in public, in the presence of others, becomes, as we would say, shallow.”[29] Our life is constituted by physical presences, both in the public and the private spheres. However, added to the real flesh of the physical world is the prominence of media presences (which are immaterial) that allow the individual to have a constant presence in the public sphere. When the media presences become the main way in which we relate our lives to the world around us, then we are looking at a great private loss. Along with the loss of the private self comes the loss of a profound and real theory of citizenship. Thus, if the overarching idea to be preserved is citizenship, then we must search for a way to preserve the hidden life, the private life. It is possible that such a reversal will change our embodiment in the fibers of apathy that currently constitutes the general perception of citizenship.

If enframing occurs because we respond to the summons that results in standing reserve, then a change in perception, an internal change, will radically derail enframing. An internal change towards external reality means escaping from enframing and (perhaps) returning to what Heidegger will call more “primordial,” a relation to the world that was possible prior to the power of technology that allowed for enframing in the first place. Ideally, it means seeking the inherent value present in the world, rather than living by standing reserve alone. It means returning to reverence, to soul, and to mystery, as opposed to total revealing in utility and a life that does not extend beyond what is manufactured and functional. Though utility cannot (and need not) be totally eradicated, utility also need not be privileged above other paths of relation.

Once enframing is held in check, the private realm will not sink so quickly into the public, and the two realms will once again become distinct. The internal opposition to enframing will put a hold on the constant filtration of reality, and thus allow for a wellspring of endurance, a new revealing of truth not based in usefulness, and a return to the hiddenness of the private sphere. The re-established privacy then re-draws the boundary between the public and the private, such that a newly well-established private sphere provides for a stronger sense of self, a better preparation for entering the public sphere. The strength of self not hindered in the public sphere infuses the soul of citizenship, and thus saves citizenship.

References

Arendt, Hannah. The Human Condition. 2nd ed. Chicago: The University of Chicago Press, 1958.

Bacon, Francis. The New Organon. Eds. Lisa Jardine and Michael Silverthorne. Cambridge:  Cambridge University Press, 2000.

Bambach, Charles. “Heidegger on The Question Concerning Technology and Gelassenheit.” In Social Epistemology and Technology: Toward Public Self-Awareness Regarding Technological Mediation, edited by Frank Scalambrino, 115-127. London: Rowman & Littlefield International, 2015.

Brenner, Leslie. “Goodbye, avatar.” Dallas Morning News: October 30, 2014.

Cantor, Paul A. “Romanticism and Technology: Satanic Verses and Satanic Mills.” In Technology in the Western Political Tradition, edited by Arthur M. Melzer, Jerry Weinberger, and M. Richard Zinman, 214-28. Ithaca, New York: Cornell University Press, 1993.

de Mul, Elize. “Existential Privacy and the Technological Situation of Boundary Regulation.” In Social Epistemology and Technology: Toward Public Self-Awareness Regarding Technological Mediation, edited by Frank Scalambrino, 69-79. London: Rowman & Littlefield International, 2015.

Descartes, Rene. Discourse on Method. 3rd ed. Trans. Donald A. Cress. Indianapolis:  Hackett Publishing Company, 1998.

Dossa, Shiraz. The Public Realm and the Public Self: The Political Theory of Hannah Arendt.  Waterloo: Wilfrid Laurier University Press, 1989.

Eliot, T.S. “Burnt Norton.” In The Complete Poems and Plays, 117-22. New York: Harcourt, Brace & World, 1971.

Engelland, Chad. “Absent to Those Present: The Conflict between Connectivity and Communion.” In Social Epistemology and Technology: Toward Public Self-Awareness Regarding Technological Mediation, edited by Frank Scalambrino, 167-177. London: Rowman & Littlefield International, 2015.

Heidegger, Martin. The Question Concerning Technology and Other Essays. Trans. William Lovitt. New York: Harper & Row, 1977.

McWilliams, Wilson Carey. “Science and Freedom: America as the Technological  Republic.” In Technology in the Western Political Tradition, edited by Arthur M. Melzer, Jerry Weinberger, and M. Richard Zinman, 214-228. Ithaca, New York: Cornell University Press, 1993.

Merelman, Richard M. “Technological Cultures and Liberal Democracy in the United States.” Science, Technology, & Human Values 25, no. 2 (Spring 2000): 167-94.

Ratzinger, Joseph Cardinal. Introduction to Christianity. Trans. J.R. Foster and Michael J.  Miller. San Francisco: Ignatius Press, 2000.

Scalambrino, Frank. “Social Media and the Cybernetic Mediation of Interpersonal Relations.” In Philosophy of Technology: A Reader, edited by Frank Scalambrino, 123-133. San Diego, CA: Cognella, 2014.

Scalambrino, Frank. “What Control? Life at the Limits of Power Expression.” In Social Epistemology and Technology: Toward Public Self-Awareness Regarding Technological Mediation, edited by Frank Scalambrino, 101-111. London: Rowman & Littlefield International, 2015.

Vattimo, Gianni. “Postmodernity, Technology, Ontology.” In Technology in the Western Political Tradition, edited by Arthur M. Melzer, Jerry Weinberger, and M. Richard Zinman, 214-28. Ithaca, New York: Cornell University Press, 1993.

[1] Heidegger, The Question Concerning Technology and Other Essays, 19.

[2] Cf. Bambach, “Heidegger on The Question Concerning Technology and Gelassenheit.”

[3] Heidegger, The Question Concerning Technology and Other Essays, 10.

[4] Ibid., 17.

[5] Ibid., 20.

[6] Ratzinger, Introduction to Christianity, 66.

[7] Vattimo, “Postmodernity, Technology, Ontology,” 223.

[8] Merelman, “Technological Cultures and Liberal Democracy in the United States.”

[9] Merelman, “Technological Cultures and Liberal Democracy in the United States,” 168.

[10] Bacon, The New Organon, 33.

[11] Descartes, Discourse on Method, 35.

[12] Arendt, The Human Condition, 35.

[13] Ibid., 46.

[14] Ibid., 38.

[15] Ibid., 38.

[16] Dossa, The Public Realm and the Public Self: The Political Theory of Hannah Arendt, 59.

[17] Arendt, The Human Condition, 43.

[18] Ibid., 50.

[19] Ibid.

[20] Arendt, The Human Condition, 55.

[21] Ibid., 33.

[22] Vattimo, “Postmodernity, Technology, Ontology,” 214.

[23] Ibid., 222.

[24] Ibid., 226.

[25] McWilliams, “Science and Freedom: America as the Technological Republic,” 108.

[26] Nietzsche, Beyond Good and Evil, 139.

[27] Cantor, “Romanticism and Technology: Satanic Verses and Satanic Mills,” 127.

[28] Ratzinger, Introduction to Christianity, 18.

[29] Arendt, The Human Condition, 71.

In this Special Issue, our contributors share their perspectives on how technology has changed what it means to be human and to be a member of a human society. These articles speak to issues raised in Frank Scalambrino’s edited book Social Epistemology and Technology: Toward Public Self-Awareness Regarding Technological Mediation.

Shortlink: http://wp.me/p1Bfg0-3qa

Special Issue 4: “Social Epistemology and Technology”, edited by Frank Scalambrino

For the SERRC’s other special issues, please refer to:

Author Information: Frank Scalambrino franklscalambrino@gmail.com

Shortlink: http://wp.me/p1Bfg0-3nI

Editor’s Note: As we near the end of an eventful 2016, the SERRC will publish reflections considering broadly the immediate future of social epistemology as an intellectual and political endeavor.

Please refer to:

group_account

Image credit: Walt Jabsco, via flickr

Presently my interest in social epistemology is primarily related to policy development. Though I continue to be interested in the ways technology influences the formation of social identities, I also want to examine corporate agency. On the one hand, this relates to the notion of persona ficta and the idea that, beyond the persons comprising a group, a group itself may be considered a “person.” Take, for example, search committees for tenure-track professor positions. There is a sense in which the committee is supposed to represent the interests of the persona ficta of some group, be it the department, the university, etc. Otherwise, it would simply be the case that the committees were representing their own desires, or merely applying a merit-based template, and though the former characterization may often be true, the latter is clearly not the case. Moreover, because the decision-making is supposed to be in the name of, and based on the authority of, the persona ficta, the members of the search committee are supposedly not personally responsible for the decisions made. The questions raised by such a situation in which a persona ficta may be seen as a kind of mask covering the true social relations within the group determining the group’s decisions, I contextualize in terms of social epistemology.

On the other hand, I am interested in thinking about corporate agency and its efficacy in social environments. This is not unrelated to the question of the relation between the interests, knowledge, and actions of the corporate members which in some sense condition and sustain different types of (persona ficta) corporate agents. In other words, it is as if the collective interests, knowledge, and actions of members of a group constitute a kind of collective agent back to which changes in the world may be traced. I am interested in what I consider to be the ethical questions, which to some degree should factor into the various organizations of knowledge and power which sustain such corporate agents. To put it more narrowly and concretely would be to say, social epistemology may help us locate the points at which constitutive group members may be accountable for their contributions otherwise masked by some persona ficta. Subsequently, such accountability may be worked into policy development.

Author Information: Frank Scalambrino, University of Dallas, fscalambrino@udallas.edu; Adam Riggio, McMaster University, adamriggio@gmail.com; Emma Craddock, University of Nottingham, emmacraddock1@gmail.com; Susan Dieleman, Dalhousie University, susan.dieleman@dal.ca

Scalambrino, Frank, Adam Riggio, Emma Craddock and Susan Dieleman. “The Future of the Enlightenment?” Social Epistemology Review and Reply Collective 4, no. 2 (2015): 33-36.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-1UH

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Image credit: HarperCollins

Enlightenment 2.0
Joseph Heath
HarperCollins
336 pp.

Frank Scalambrino

This book is easy to read. Heath’s references range from popular figures like Stephen Colbert to the results of sophisticated science experiments. Heath sees his book as responding to “the problem that sparked the initial demand for a return to reason,” and he characterizes that problem as “the epidemic of craziness that seems to have swept over the American political landscape” (335). Heath begins with a diagnosis of contemporary American society, culture and politics in which he criticizes both conservatives and liberals. His diagnosis, in general, correctly identifies an overly subjective and irrational politics emanating from, and supported by, today’s psychologists and contemporary psychology (9 and 19). He correctly locates the origin of such thinking in the “vulgar romanticism” (113) of Sigmund Freud, specifically the Freudian attribution of agency to “The Unconscious” (37). We are reminded how Freud referred to his bringing of psychoanalysis to America; he believed he was bringing us a “plague.”  Continue Reading…

Author Information: Frank Scalambrino, University of Dallas, Texas, scalambrinof9@gmail.com

Normative Functionalism and the Pittsburgh School: Table of Contents

Scalambrino, Frank. 2012. “Tales of the mighty tautologists?” Social Epistemology Review and Reply Collective 2 (1): 83-97.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-Ca

Abstract

There is supposed to be deep agreement among the work of Wilfrid Sellars, Robert Brandom, and John McDowell in regard to normativity. As a result, according to Robert Brandom (2008), and echoed by Chauncey Maher (2012), “normative functionalism” (NF) may refer to a position held by Sellars, Brandom, and McDowell, i.e., “The Pittsburgh School” of philosophy. The standard criticism of the various forms of this normative functionalist position points out the inconsistency in the commitment of normative functionalists to both metaphysical realism and psychological nominalism. Yet, the inconsistency between metaphysical realism and psychological nominalism may be difficult to see until the relation between normativity and perception is clarified. To this end, in this article I discuss the role of habit in perception. Normative functionalists aspire for a sort of pragmatism between the horns of psychologism and pan-logicism. However, once a discussion of habit in perception reveals a kind of relation between an agent and its environment that exceeds the inferential capacity of normativity, the normative functionalist position seems tautological. Put more specifically, the NF thesis may merely be claiming that the inferential sort of normativity which governs rational synthetic processing of experience is an inferential sort of normativity governing rational synthetic processing. The revelation of such a tautological grounding should be sufficient evidence for the Pittsburgh School to consider re-working its understanding of the functionality of normativity; for example, regarding claims such as: “In an important sense there is no such boundary [between the discursive and non-discursive], and so nothing outside the realm of the conceptual” (Brandom 2000, 357). This discussion should be, at least, valuable as a supplement to the standard criticism of NF or in regard to the Pittsburgh School’s avowed relation to G.W.F. Hegel.

“[A] tree or a rock can become subject to norms insofar as we consider it as engaging in social practices.” [1] — Robert Brandom

I. Introduction

The “Pittsburgh School” of philosophy refers to the work of Wilfrid Sellars, Robert Brandom, and John McDowell from the University of Pittsburgh. And, there is supposed to be “deep agreement” within the Pittsburgh School regarding normativity (cf. Brandom 2008, 357; cf. Maher 2012). “Normative Functionalism,” then, refers to the philosophical position indicated by the deep agreement among these various Pittsburgh School understandings of normativity. So, how may the position of normative functionalism (NF) be characterized?

Consider Brandom’s characterization from his Reason in Philosophy: Animating Ideas (2009),

The synthesis of a rational self or subject: what is responsible for the [normative] commitments … has a rational unity in that the commitments it comprises are treated as reasons for and against other commitments, as normatively obliging one to acknowledge some further commitments and prohibiting acknowledgement of others [Brandom’s emphases] (Brandom, 2009, 14).

It is as if the meaning of an experience for an agent depends on its relation to the norm-governed network, i.e., a space of reasons, in which it functions as an assertion. And, according to Brandom: “This is Kant’s normative inferential conception of awareness or experience” (Brandom 2009, 14). Further, in his book The Pittsburgh School of Philosophy (2012), Chauncey Maher explains, “the big idea is that the meaning of a term or a whole sentence is its norm-governed [emphasis added] role in rational conduct, broadly construed to include perception, thinking, speech, and deliberate action” (Maher 2012a, 5). Ultimately, in this article, I will argue that the domain of experience the Pittsburgh School considers norm-governed is too widely construed in regard to perception. Continue Reading…