Reading Heidegger: The Question Concerning Technology

Reading about the technological view of the world of Heidegger - The Question Concerning
Technology.

Heidegger was one of the most influential philosophers of the 20th century. Technology was an
important element in his work: for Heidegger, technology was the key to understanding our current time.
Especially his text ‘The Question Concerning Technology’ (1954, English Translation 1977), which has
been very influential in philosophy of technology.

Three claims
As we just heard, Heidegger’s analysis of technology in The Question Concerning Technology consists of
three main ‘claims’: (1) technology is “not an instrument”, it is a way of understanding the world; (2)
technology is “not a human activity”, but develops beyond human control; and (3) technology is “the
highest danger”, risking us to only see the world through technological thinking.
Heidegger is a notoriously difficult philosopher to read. We think, however, that it will still be valuable to
present you with a piece of his original writing. The following fragment presents Heidegger’s analysis of
what technology is, and how it is positioned in our world:

“Technology is not equivalent to the essence of technology. When we are seeking the essence of “tree,”
we have to become aware that that which pervades every tree, as tree, is not itself a tree that can be
encountered among all the other trees.

Likewise, the essence of technology is by no means anything technological. Thus we shall never
experience our relationship to the essence of technology so long as we merely conceive and push
forward the technological, put up with it, or evade it. Everywhere we remain unfree and chained to
technology, whether we passionately affirm or deny it. But we are delivered over to it in the worst
possible way when we regard it as something neutral; for this conception of it, to which today we
particularly like to do homage, makes us utterly blind to the essence of technology.

According to ancient doctrine, the essence of a thing is considered to be what the thing is. We ask the
question concerning technology when we ask what it is. Everyone knows the two statements that
answer our question. One says: Technology is a means to an end. The other says: Technology is a human
activity. The two definitions of technology belong together. For to posit ends and procure and utilize the
means to them is a human activity. The manufacture and utilization of equipment, tools, and machines,
the manufactured and used things themselves, and the needs and ends that they serve, all belong to
what technology is. The whole complex of these contrivances is technology. Technology itself is a
contrivance, or, in Latin, an instrumentum.

The current conception of technology, according to which it is a means and a human activity, can
therefore be called the instrumental and anthropological definition of technology.

Who would ever deny that it is correct? It is in obvious conformity with what we are envisioning when
we talk about technology. The instrumental definition of technology is indeed so uncannily correct that it
even holds for modern technology, of which, in other respects, we maintain with some justification that
it is, in contrast to the older handwork technology, something completely different and therefore new.
Even the power plant with its turbines and generators is a man-made means to an end established by
man. Even the jet aircraft and the high-frequency apparatus are means to ends. A radar station is of
course less simple than a weather vane. To be sure, the construction of a high-frequency apparatus
requires the interlocking of various processes of technical-industrial production. And certainly a sawmill
in a secluded valley of the Black Forest is a primitive means compared with the hydroelectric plant in the
Rhine River.

But this much remains correct: modern technology too is a means to an end. That is why the
instrumental conception of technology conditions every attempt to bring man into the right relation to
technology. Everything depends on our manipulating technology in the proper manner as a means. We
will, as we say, “get” technology “spiritually in hand.” We will master it. The will to mastery becomes all
the more urgent the more technology threatens to slip from human control.

But suppose now that technology were no mere means, how would it stand with the will to master it?
Yet we said, did we not, that the instrumental definition of technology is correct? To be sure. The correct
always fixes upon something pertinent in whatever is under consideration. However, in order to be
correct, this fixing by no means needs to uncover the thing in question in its essence. Only at the point
where such an uncovering happens does the true come to pass. For that reason the merely correct is not
yet the true. Only the true brings us into a free relationship with that which concerns us from out of its
essence. Accordingly, the correct instrumental definition of technology still does not show us
technology’s essence. In order that we may arrive at this, or at least come close to it, we must seek the
true by way of the correct. We must ask: What is the instrumental itself? Within what do such things as
means and end belong?”

Reference
Heidegger, Martin. “The question concerning technology (W. Lovitt, Trans.) The question concerning
technology: and other essays (pp. 3-35).” (1977).

QUESTIONS:
1. "In The Question Concerning Technology, Heidegger presents technology as more than just a
means to an end or a collection of tools. Discuss Heidegger’s understanding of technology as a
mode of 'revealing' and how this perspective challenges traditional views on the role of
technology in society. What implications does this have for the way we perceive progress and
innovation?"
2. "Heidegger introduces the concept of 'Enframing' (Ge-stell) as a way technology orders and
organizes our perception of the world. Explain what Heidegger means by Enframing and discuss
 how it influences our relationship with nature, other people, and ourselves. In what ways might
Enframing limit or shape our worldview, and is it possible to step outside of this framework?"
3. "According to Heidegger, technology not only reveals aspects of the world but also conceals
certain truths. Analyze this dual aspect of revealing and concealing in Heidegger’s philosophy.
Provide examples of modern technologies that illustrate this concept, explaining how they might
both reveal and obscure aspects of reality for us."
4. "Heidegger argues that humanity is increasingly influenced by the technological worldview,
leading us to see nature and even ourselves as 'resources' to be optimized and utilized. Explore
the ethical and existential implications of this view. How does this impact our sense of identity,
purpose, and responsibility in a world dominated by technology?"
5. "Heidegger warns that technology poses a unique 'danger' because it limits the way we
understand truth and existence. However, he also suggests that within this danger lies the
potential for a 'saving power.' Critically assess Heidegger's view of technology as both a
challenge and a danger. Do you agree with his perspective? How might we, as individuals or
societies, seek a balanced relationship with technology that preserves our humanity?"