Sunday, January 19, 2020


On Freedom, Love, and Power
By Jacques Ellul. Ed./trans. Willem H. Vanderburg
Toronto: University of Toronto Press, 2010. 
247 pp. ISBN 978-1-4426-1117-7
Reviewed by Ben Kautzer
 Though marginalized in certain academic circles, Jacques Ellul (1912-1994)
undoubtedly remains one of the most significant social critics of the 20th
century. A prolific writer, Ellul produced 48 books and well over 600 articles in which he critiqued the hegemonic power of technology in contemporary society and its corrosive impact on human life, culture, ecology, and religious faith.
Fueled by a reductive scientism and undergirded by a mythos of insatiable progress, modernity has inaugurated a seismic shift towards what Ellul calls
la technique
—an unquestioned technical totality that underlies, orients, and mediates all human relationships with others and the environment. As the secular religion of the modern age,technique, argues Ellul, has indeed 
become our new environment—the life milieu of humanity.
His iconoclastic work in history, sociology, politics, and theology seeks to call into question the pervasiveness of this technological mindset and its implications for our ability to conceive human flourishing (in both the physical and spiritual sense of the word).
It should come as no surprise that Ellul’s work provided a foundational point of departure for questions Ivan Illich wrestled with throughout his own life.
Philosophy of technology: An introduction
2006
Val  Dusek

ON THE TECHNOLOGY FETISH IN EDUCATION: ELLUL, BAUDRILLARD, AND THE END OF HUMANITY

Deron Boyles
Georgia State University
Kip Kline
Lewis University

Schools continue to purchase and install machines and practices from the world of communications technology. In turn, students and teachers are purported to be more “connected,” and this connectivity is widely viewed as having a positive influence on teaching and learning. In this essay, however, we argue that not only are these claims about better teaching and learning specious, but that the largely unreflective and zealous pursuit of new technologies by schools amounts to an acceptance of technological determinism and an adoption of a set of non-neutral ontological assumptions. Human interaction is always interpreted, but the mitigation of technology raises important questions about the
assumed neutrality of “technological innovation.”
 Evan Williams, a founder of Twitter, recently claimed that “the internet is broken.”
His chief concerns include the degree to which Facebook live streams suicides, Twitter trolls attack people with abandon, and “news links” lead to falsehoods. The assault on truth, we argue, is a direct result of one of Williams's other inventions: the blog. Blogs allowed narcissistic posting of virtually anything, resulting, on Williams’s own admission, in a culture of “extremes.”
The solution, for Williams, is not to reposition humanity as central to deliberation, but to shift reality to a consumer-pay model for content access. Ashe puts it:Ad-driven systems can only reward attention.
They can't reward the right answer. Consumer-paid systems can. They can reward value. The inevitable solution: People will have to pay for quality content.
Per Liam Mitchell, the preponderance of new communications technology has as a central belief the confluence of capitalism, collectivism, and technological determinism. Facebook’s Mark Zuckerberg said in 2013 that “The real goal is to connect everyone in the world and help people map out everything that there is.” According to Mitchell, “At best, this ideology is naive. At worst, it is helping to create a transnational, colonial, capitalist subject who is alienated from the product of their production/consumption, disillusioned with their mode of self –  representation, and ironically disconnected from their friends.”
More recently, in a twist on Mitchell’s concern, The New York Times highlighted a North Dakota
teacher, Kayla Delzer, who enacts Silicon Valley’s penchant for all things techno-education.
She is a “teacher influencer” who has her own brand and financially benefits from referrals to high-tech firms and education entrepreneurs. Education start-ups like Seesaw give her their premium classroom technology as well as swag like T-shirts or freebies for the teachers who attend her workshops. She agrees to use their products in her classroom and give the companies feedback. And she recommends their wares to thousands of teachers who follow her on social media.
As she puts it, “I will embed it [new technologies] in my brand every day.” The
commercial and ethical issues this raises are only indicative of the (logical?)consequences that follow from technophilia run amok.While it would be easy for us to critique the mercantile elements pervading technological “innovations,” they are not the focus of this paper.
Instead, we utilize Williams’assumptions and Zuckerberg’s ontology as indicative of the most recent instantiation of what Jacques Ellul called “technique”and what Jean Baudrillard considered simulated communication and the death of the real.

The paper proceeds in three parts: 1) elucidating Ellul’s seven necessary conditions of and for “technique;” 2) reconsidering Baudrillard’s simulation theory; and 3) positioning both theorists’ arguments in a revised claim about the role of humanity in a world of ubiquitous technology. Implications for a more critical understanding of education are explored to develop counter narratives to challenge the overwhelming influence of technique and simulation

Student Engagement in Europe: Society, Higher Education and Student Governance, 2015

Why We Fight: Resisting the Incursion of Free-Market Technique in US Higher Education (An Educator’s Manifesto)

Peter K Fallon


Abstract
Higher education in the United States of America over the last few decades has been undergoing an undeniably profound shift; in form, in philosophy, in mission, in goals. This paper seeks to describe that shift and identify the factors that have directed it, reshaped the structure of US higher education, and reframed our attitudes, beliefs and expectations about it.
It is a fundamental hypothesis and assumption of this paper that technique and the values of the technological society have come to dominate academia and wield the same power there as they do in (what I will call) “the secular world.” The adoption of technical values in higher education must result in academia being reduced to a mere adjunct of the technological society, a seminary of the technical belief system.
It is an assumption of this paper that both practical and liberal knowledge are of equal value and both should be seen as an appropriate end. But the paper also claims that one of the two, in fact, is disappearing.
The paper uses both the theories of Jacques Ellul (as tools of critical analysis of the surveyed data) and his theology (to evaluate the data, draw conclusions, and suggest approaches to understanding – and living with – the stated problem).

Peter K Fallon
Roosevelt University
Faculty Member
Peter K. Fallon is Professor of Journalism and Media Studies at Roosevelt University in Chicago. He is the author of three books



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Report with Clinton N. Westman synthesizing recent literature on impacts, benefits, and participatory processes for Indigenous communities in the oil sands region. This project was funded by the Social Sciences and Humanities Research Council of Canada's Knowledge Synthesis Grant.

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Tara L Joly

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This is Oil Country”: The Alberta Tar Sands and Jacques Ellul’s Theory of Technology

Environmental Ethics, 2015

The Alberta tar sands, and the proposed pipelines which would carry their bitumen to international markets, comprise one of the most visible environmental controversies of the early twenty-first century. Jacques Ellul's theory of technology presents ostensibly physical phenomena, such as the tar sands, as social phenomena wherein all values are subsumed under the efficient mastery of nature. The effect of technological rationality is totalizing because technical means establish themselves as the exclusive facts of the matter, which creates a socio-political environment wherein ethical engagement is precluded. Analyzing the tar sands controversy through Ellul's hermeneutic challenges environmental ethics to a more radical stance than the continuation of the technological worldview, and thus offers meaningful and hopeful alternatives to the status quo.

Publication Date: 2015
Publication Name: Environmental Ethics


Randolph Haluza-DeLay
Faculty Member, The King's University
Most of my research is now on environmental social movements. Current research foci are Environmental justice; Social movements and community organizations; Religion/Spirituality and the Environment; Anti-racism and Aboriginal relations. I was a wilderness guide and ski patroller for years. My background includes anti-racism and environmental education. I attend a Mennonite Church (my intro to sociological theory was through liberation theology)and am active in a number of community social justice organizations. I also do some contract research and consulting work with CSoP Research & Consulting.



Nathan Kowalsky
Faculty Member, University of Alberta
Nathan Kowalsky is Associate Professor of Philosophy at St. Joseph's College, University of Alberta, Edmonton, Canada. He also teaches philosophy courses for the University of Alberta's Department of Philosophy as an affiliated faculty member. Furthermore, he is Adjunct Professor of Religious Studies and, through a secondment agreement, Associate Professor of Science, Technology & Society, both through the Office of Interdisciplinary Studies, University of Alberta.

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