The technology of differentiated reproduction
It is not a tautology to do the same things as others; it is because we seek some identity, a value, and it to be valued. In Aristotle, we can see that it treats virtue and the relation of correspondence as constructed by social and cultural practices in which a sense of Justice and Self-Mastering correspond with that worth. "We are right then in saying that these virtues are formed in a man by his doing the actions, but no one, if he should leave them undone, would be even in the way to become a good man." In that case, the technology or any other is a qualitative jump for someone to do something more easily. It is the technical operation and knowledge of a technology.
I have perceived that Aristotle appears again, in many forms, in structuralism, into dialectics of the knowledge with quotes like: "We are what we do," and what it represents when we think about the development of technique and technology, the influence in the social behavior in a hierarchization in the scientific work seems to show a punctual seeks of connection past-to-present in almost a historical design linear. Production and reproduction try to hide a necessary understanding of human feelings, ethical decisions, and social relations with worth. This text does not come to do a critical vision of Aristotle from his work The Nicomachean Ethics. I only express my impression of his presence, sometimes hidden in scientific text today.
What we do shows what we are. An identity translated on the process of the usefulness of the technology - a relation in that each Justice and Self-Mastering are bound with precision and fasten during some little time. While we change our worth, virtue, and morality, we occupy technical knowledge with technology. One and the other are in this link itself. And what we are is linked with the changes of a productive and pedagogical reality that learning and put in hands to hold the technology, leaving the sense of an ethical another, in a state in that the virtue of being a good man is out of consideration, the virtue is the relative case in the technology uses.
We are in the "quantum" space or measure between knowledge for technology uses and the technical condition for reaching whatever someone wants. The reflex of that into the community is friends as an object of interest, in which he can use human-like technology, and the technique can be persuasion, creating traps, exchanges, and more.
But the situation from that case represents all the time, the same processing of a useful (utilitarian relation), a commercial definition of life, by a complete vision of the other like a thing, an object that has by features to be utilitarian functional and can be occupied in many forms and ways for serve at subsequence to others, too. It is necessary to know this technology for correct use.
Due to technology production, in the same "way" Education, especially in the University, training, and graduation for speedy technologists due to fragmentation of disciplinary and curricula, this formation has variables in time and means for this formation. Thus, the exquisite sense of a humanist, with social thinking, Justice, and Self-Mastering, put out the art like a contemplative object, the jump qualitative in reaching of a metaphor, the worth with ethical understanding of choose and social responsive with the society, and it happens in all knowledge areas, does not failure no one of them.
The social relation between technical and technology is by interest, an identity of competition with each other, a vision technologized of family protection relative to money, cash, goods, and objects with a kind of "letter" of affinity.
Changed social relations, mediation through games, the construction of a plane to make money (a technique with a technology), some anxiety to durability, time of technological use, and expectations for replacement of that. Maximizing learning to acquire "competence" stressful support when necessary, seeking arguments, modes of persuasion to prove a useful in personal use as an advantage for company or service, any jobs, showing to be prepared to do something, to be a being of success.
It does not exist as a formal time for professional formation, if not as a technical resource. Like novelty all the time falling into the market, throughout the hearts and minds of people, there also is no clear identity or belonging with a community or an understanding of a human being or humankind, if not by comparison with himself. The platonic "idea" or the Marxist thinking of totality is an abstraction localized into a mirror reflection (shadows into a cavern) nor more than a halo of what could be someone human to be trusted.
The reproduction technique and technology in the production, the main of execution are made with modification, transformation in scale in constant change of features, use mode, form, aesthetic, and functionality provoking differences - the differentiation by overlap meaning appropriation of identity in that someone is at the same time the desired object and the object (objective). Thus, it is by class differentiated, social condition, what they wear, what they think or manifest, what reads someone, and their voice modulated speaks; also, in this organic technological production (human society). In this time of speed technology production, each individual is a reproduction differentiated, equality by "groups" and externally complete individuation, no more singularity. Still, something seems unique in the conjunct of oneself but integrated with rapidity in technology production - a technical formation happens.
Differentiation by-products, capacity to use the technical protocol, knowledge for persuasion, knowing to play the social "game," himself as a product in constant modification by "innovation," a reproduction from reproduction in that away from Aristotle virtue, utilizes of "moralities" indicatives, signalized and present into technical learning and technology production. Ultimately, both relations are meaningful, transforming human thinking into a reproduction technology by differentiation.
However, the University offers human activities and formation in humanistic studies—the increasing works of criticism against individualism. The tragic evidence of environmental destruction, we can understand the conjuncture lived situation in that era, recognizing the personal Justice sense and Self-Mastering in that ethical decision can reverter this differentiated reproduction, objected vision of humanity in that, as a fabric, this social tissue produce and reproduce with new wear, social exclusion, displacement, abandon, social apartheid, low opportunity, famine, and war. I would like to say that technique and technology are not the salvation.
Technique and technology are not the salvation of a sense of humanity; this corpus is incorporated into the singular subject. It is not because it is necessary for human formation; something like that is an advent of a sense of Justice and a self-mastered singular disposition to do through choice.
It is ethical - to be what we do, and it demands a Justice sense (for us and others - in a singular inclusion) if we can take a jump on the social gaps, beyond empty, reaching metaphor sense, - understanding it - constructing new meaning (against the reproductive of the moralities - authoritarianism). A sensibility of human Justice, of worthy reason - a sensibility for loss and won. It does not have a human meaning; it is not ethical). We need a sensibility as human Justice. Self-mastering is being who we are through what we do.
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It is a simple reflection of what is reflected or produced to us. The simple is the complex understanding of a history of complexity, a way of view from the plexus, from entrails. The simple is what implicates from the surface of our perception. A criticism like metaphor can be a crisis, an aulic vision point about a theme that drops from our thoughts.
The beggars wave technology in the air instead of a hat and ask, much faster and less consciously, for a good, anything, money and in quantity, immensely. There are not few, neither beggars nor technology; they walk together. A few times, the technology will be another thing, something different, maybe like a new beggar, rich and technic. Ironically, it cannot be accurate, sufficient, and precise, not a kind of technology, and neither beggar will be a new class of human being. It is a euphemism. Technology and human beings will be the same corpus, one right of construction, in an interconnected form and soul.
The capital in action moves the parameters of science and technology. The abstraction of science has led to matter in technology, a compact place where other technologies fit more. It is infinite in its endless, a delimitation made of structures that auto-produce, are locked or unlocked, attached or integrated, but always is a compressed and large conducive environment. Technology is at the same time in the air as in hand.
Technology is the synthesis of science created and spread in societal and cultural places where its representation is somewhat differentiated.
The function is similar, but the values impregnated in a device differ in each culture. What is the technology shows, a design, an effect, a feature different from others, the consistency of its usefulness, internal mechanisms, and external aesthetic combined with what is perceived about tastes, interests, and facilities, giving a technological device a blend or coalescence from public opinion, investing in a gave f rm. Therefore, the technological production process conformed with the media, product features, the business into merchandising, the capital movement, and exchange policies of each country define the utility or not of a device launched on the market.
Today, after the end of traditional newspapers, now on the wide web, creating virtual nets of correspondence, the media and publishing marketing are together like they had never separated. That does not mean that advertisements are similar, changing in proportion to the happenings. The "vite" of invention, creation, and what they generally call innovation (model reconfiguration) is more than possible in the slow march of culture.
Innovation solves the problem of cultures while creating a scale-based climbing process of technology in its use. It is easily assimilated by the mass of consumers for the persuasive attention of the media and news together than a new apparatus with a design that does not combine with the cultures and paths that follow—low investment and warrant assurance of production, selling, and buying to maintain the market.
The "vite" - from vitality and speediness, a world fast and vital- is bound by the innovation process. Still, it is the reflex from cultures to the unification of consumer culture, with the media and news as figuration necessary to reach the target consumer.
The capital movement of innovation is fallacious if we consider the cultural process shown as it is. The culture walks in arithmetic parts and the technology in geometric forms. The goal of the capital is to break up the slow cultures professions, preferring a responsible general culture of the consumer rather than a morality, human section like religious, habits, or ethical (from ethos) ways of life, including tastes, ways to do something, the expectation of the future. It would be perfect to create an ideological unification, an only culture classified by the utilitarian usefulness of technology.
However, some do not like the capitalist would like it were; the fastness of the creation implied "innovation" makes a trail to do a shortcut into various cultures, breaking the support of historical memory of a people, changing the mirror exposition, the transfiguration of the device accepted in a culture. Social relations and culture walk together. It reflects each step of the foot in an integrated way of walking. As in Vygotsky's theory, we show that humans are a species in construction, creating thoughts throughout social and cultural relations.
We are human beings who learn with others, integrate our knowledge with others' knowledge, exchange our experiences, decide what could be better for us, and demonstrate in social relations preserved and what it is. Technology imprints new expectations about the reality that we are devising, discovering, and challenging during our existence.
It is through a Zonde of Development Proximal (ZDP) that we appropriate the culture and walk through it. Learning is different from conditioning. However, in its search to integrate humans into perfect behavior, mirroring or reflecting an ideal way of being, behaviorism defines a unity characteristic of humankind. The capital desires unity of the unity that defines the human. So, when Pavlov's history of conditioning a dog to do something needed otherwise makes the one which conditions also conditioned.
So, if the industry of "innovation" tries to condition the people's will to be only consumers, the truth of that makes the production harnessed from that condo ed. It is a reflex from a reflex reflected.
The ZDP functions with another; it produces a jump into the darkness, an action volunteer from this learning process. When one takes the importance of oneself and discovers that one can go alone, do by oneself, and construct and tune one's thoughts, it produces self-esteem and an understanding of one's potential. We need to realize other things about technology production and its speed.
Science production and scientism in the way of reproduction through a process of coupling, or will explain like complementarity, to say that one thing waits for another to have completeness, still that it never happens. It is another way of treating innovation in an abstract process of asking and answering questions. What science produces, what reflects a device or technology, and what sociocultural relationships make is a reflection of life, cultural values, and the way of existence.
If we presume science reflects on what is searching, we can think in the process of the reflections when we do not put human and their belonging in the same place. We treat ethics and, with that, social decisions—following Jacques Ellul, the rapidness of novelty in technology production.
What is reflected in that is a kind of technology entering our way of life. Something is reflected, and thinking construction is reflected. Between what reflects and the proper reflection is the decision - passing by social relations, cultures, thoughts, evaluation, and decision - and not in the same condition, in a hierarchy. Today, we need more reflection than a device. We need more to be able to make decisions, and it is the human condition, a dependence on culture and society to integrate ourselves.