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Let Things Speak: Don Ihde’s Thought and Philosophy of Technology in China

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Reimagining Philosophy and Technology, Reinventing Ihde

Part of the book series: Philosophy of Engineering and Technology ((POET,volume 33))

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Abstract

Don Ihde or 唐·伊德 (Tánɡ Yīdé) is well known to Chinese scholars, especially those concerned with philosophy of technology, because of his development of postphenomenology and his emphasis on technologies’ embodiment of science and culture. Chinese engagement with Ihde has also been facilitated by his three extended trips to the country. This review of the papers and books written by Chinese scholars on his work shows the importance of his ideas in Chinese philosophy of technology. Ihde has encouraged Chinese scholars to think about the theoretical aspect of technology, over and above its practical economic objectives; to consider human-technology relations more carefully; and to develop a balance between constructivist and deterministic perspectives. More critical veins of recent scholarship have led to additional insights on the “human” (or “I”) in human-technology relations, the differences between directly perceived and instrumentally mediated experiences, and his conceptualization of material hermeneutics. The review of Chinese scholarship is supplemented by extensive references to Ihde’s work and that of other thinkers in the Western tradition. Thinking through this research raises three other questions: Is there a Chinese Don Ihde? To what extent does Chinese philosophy of technology correspond with Ihde’s ideas? And what are the avenues through which Chinese scholars can open dialogues with them?

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Notes

  1. 1.

    Even though the Chinese rendering of his name is not precise, it has become the conventional translation.

  2. 2.

    Both family and given names are included for Chinese authors in inline citations and in the references because it is more useful for the reader, given that in many cases both are needed to identify a specific author—unlike in many Western cultures in which family name is usually sufficient—and because this convention follows Chinese custom.

  3. 3.

    The Key Words Co-appearance Network is a function of quantitative visualization-analysis of Chinese National Knowledge Infrastructure.

  4. 4.

    Ihde discussed the three bodies in his Bodies in Technology (2001). Yang Qingfeng called them Ihde’s “body theory” because Ihde’s own theory is based on the integration of two other “bodies” developed by Merleau-Ponty and by Foucault and feminism, respectively. Body one is the material body, the flesh that is capable of living, moving, and feeling; body two is cultured and gendered, constructed by society and culture; body three is existence mediated by technology, body experience transformed into technological experience, e.g., through the internet, our body experiences other places in the world. But another Chinese scholar, Zhou Liyun (2010), argued that Yang Qingfeng erred when he called Ihde’s body one a “material body” because Ihde would not use the term “material,” which seems to imply that there is another mental body. Ihde’s body one is built on Merleau-Ponty’s non-dualistic body that it is both sensible and sensitive, active and passive.

  5. 5.

    Ihde first discussed human-technology relations, which he called “human-machine relations,” in “The Experience of Technology: Human-Machine Relations” (1975), which was included in Technics and Praxis (1979). In these works, he only mentioned embodiment relations, hermeneutic relations, and background relations. In Technology and the Lifeworld: From Garden to Earth (1990), he added alterity relations and substituted “technology” for “machine” in his formalization of technological mediation, but he did not provide a formalization of background relations; in the following for background relations I took the liberty of using the background formalization from 1975 but replaced “machine” with “technology.”

  6. 6.

    This paper also compared Verbeek’s cyborg and composite relations with the “(I-technology) → world” and “(technology-I) → world” relations using the idea of the “dominate” perspective. Verbeek’s cyborg relation indicates a balance of human and technology, not the domination by one element or the other.

  7. 7.

    This pithy summary is from the title of Ihde’s lecture “Interpretation Wars: Who Speaks for Science” in Shanghai University in 2007.

  8. 8.

    Ihde recognized that there is a vast divide between philosophy of technology and philosophy of science. The former was led by Karl Marx, Jacque Ellul, and others who focused their efforts on technological practice and technology-in-general. The latter is dominated by analytic philosophers who view science as logic and theory and mainly focus on linguistic analysis.

  9. 9.

    Imaginary and passivity ways arise from the opposite standpoints of different actors: one actor imagines the use of a technology, but does nothing with it except to order another agent to use it. Together, their relation can be expressed as “imaginary ruler—instrument user—instrument,” where imaginary means the technology is used in the imagination. The ruler’s perception is based on the past and views the instrument user as another instrument; the user’s perception is of the present, shaped by the obligation that arises from the ruler’s order. For example, in the ancient period the ruler ordered the executioner to use a knife to put someone to death.

    Tendency and active ways also arise from the opposite standpoint of different actors. Their relation can be formalized as “instrument user—instrument—instrument maker.” The instrument maker plays an active role in shaping the users’ actions through how the technology is made, i.e., by shaping their tendencies. The form of the relation that arises from the transition way is “user A—instrument—user B,” where the users can switch roles with each other. For example, in chess players can switch their actions and roles according to rules of the game and the function of the pieces.

  10. 10.

    Proper body refers to Merleau-Ponty’s “le corps propre.”

  11. 11.

    As interpreted by Wen Renjun (2008).

  12. 12.

    桑林Sang Lin and 经首Jing Shou are names of ancient Chinese music.

  13. 13.

    As interpreted by Guo Qingfan (1994). Translations from https://ctext.org/zh

  14. 14.

    As I mentioned above, both qi and wu partly represent the term of technology. Chen Guying, an influential Chinese scholar, viewed the relation of qi and wu as the main thread of Chinese philosophy (2005). While wu can be understood as “thing,” “technology,” or “matter,” some scholars recently have paid more attention to the relation of Dao and technology. Important examples include Wang Qian’s 《“道” “技”之间:中国文化背景下的技术哲学》 (2009), which can be translated as In Between Dao and Ji: Philosophy of Technology in Chinese Culture, and Yuk Hui’s The Question Concerning Technology in China (2016).

  15. 15.

    This term is always translated as “forget” because it emphasized the integrity of Tian/Nature and Human and the disappearance of the boundary between humans and things.

  16. 16.

    Huizi (390 BC–317 BCE) or Huishi was born in the Warring States period. A statesman and philosopher, he founded the School of Names (名家).

  17. 17.

    As interpreted by Guo Qingfan (1994).

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Acknowledgment

I would like especially to acknowledge and thank Dr. Glen Miller for the extensive help and guidance he has provided in the writing of this article.

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  1. School of Philosophy, Renmin University of China, Beijing, China

    Zhang Kang

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  1. Zhang Kang
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Editors and Affiliations

  1. Department of Philosophy, Texas A&M University, College Station, TX, USA

    Glen Miller

  2. Department of Science, Technology, and Society, Virginia Tech, Blacksburg, VA, USA

    Ashley Shew

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Kang, Z. (2020). Let Things Speak: Don Ihde’s Thought and Philosophy of Technology in China. In: Miller, G., Shew, A. (eds) Reimagining Philosophy and Technology, Reinventing Ihde. Philosophy of Engineering and Technology, vol 33. Springer, Cham. https://doi.org/10.1007/978-3-030-35967-6_12

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