Technology Makes Humanity Lose Most of Traditions and Culture - Coursework Example

Professor

ENIN 106

10 November 2017

Technology Makes Us Lose Most of Our Traditions and Culture.

Technology and culture have always been connected. Technology is a characteristic of modern life. It covers all things from finance, entertainment, sports, warfare, engineering, transportation, medicine, art—the list is endless (Deneen 63). Almost all spheres of life are shaped and influenced by technologies that constantly evolve; which in turn change humanity and the way they live and behave. In the course of many generations, there has been a profound and rapid transformation of humans’ way of life. And yet, with the expansion of technology in both speed and scope, the centrality of technology in humanity is not itself a novelty (Deneen 63). Indeed, humans have always been a technological being. Since the development of tools to the proliferation of the internet, the influence of technology on human culture has been in equal measure as culture has influenced the advancement of technology. Rafael argues that there is a deficiency when technology is equated to objects that only aid humanity to achieve their goals as most discussions have it contra society and not intra society (321). Nonetheless, these two aspects form a complex relationship interwoven into a circle of influence with no beginning or end as each impacts the other, developing and altering over time.

The last three centuries have seen the greatest impact of technology on culture. And as culture changes, so too does the technologies developed. Advancements in technology have seen the reshaping of cultures and traditions as people move from small subsistence farming, either by force or choice, an evolving landscape, and the alteration of communication channels. These cultural changes are both positive and negative in nature. All societies have engineered ways of fulfilling the needs of their members. As time passes, these ways become traditions which are then passed down through the generations. In due course, the rationality behind these traditions is out of mind, and they become more of a ritual—classified as things which are always done that way—and with that culture is born (Harris). Objective culture, as defined by Jackson, Nielsen, and Hsu, is a ‘thing’, while subjective culture is a ‘unique experience’ (10). Nonetheless, through the generations, as technology advances, it makes the satisfaction of specific needs faster and with less effort, which in turn negates the needs for traditions that were applied to meet these needs. Consequently, the development of technology and its related modernity forces erode culture by reforming the means by which the society fulfills specific needs.

For instance, technological determinist theories allude to the fact that the artifacts of technology determine the course of history. This echoes Karl Marx famous dictum that technological change in the form of the steam mill gave a society with the industrial capitalists and the hand mill provided a society with the feudal lords (Rafael 321). Marx’s theoretical insights on technology touched on how technology has evolved to a point that it has adversely impacted on the societal arrangements and forms. However, Marx’s view was only limited to the materialistic nature of technology such as the ‘capitalist railway system’ and the ‘feudal milling machines’ (Rafael 323-324) both of which had negative connotations. Other studies built on the concepts brought forward by Max and Weber on the historical materialism and technology instrumentalism by engaging that major technology changes like the discovery of the mechanical clock, introduction of various media and communication channels and the stirrup did in fact contribute to largescale societal and culture alterations (Rafael 325).

At the beginning of the 20th century, the motor vehicle was invented, and it completely reshaped the transportation industry. Travelling distances that took days could now be covered in just hours with the help of a motorized vehicle. Hence, individuals forsook riding bicycles and walking and instead opted for motorized travel. Transportation moved from a simple form to a more effortless and efficient mode. However, Duany, Plater-Zyberk, and Speck argue that as more roads become built in a city, it becomes increasingly ‘unliveable’ (85). Moreover, they insist that there is a correlation between traffic and the number of traffic lanes. The increase in traffic lanes does little to reduce congestion on the roads. In fact, in the long-run, traffic increases (88). Notably, congestion on the roads is not derived from the desire of increased transportation but more so by the means of moving from one place to the next—the car. Duany, Plater-Zyberk, and Speck are vehemently against increasing the traffic volume in cities, and instead, they yearn to reclaim the more traditional and cultured character of a ‘pedestrian-friendly quality’, and the appreciation of the ‘uninterrupted countryside’ (87). Therefore, the new modern transportation technology, the car, has altered the way individuals meet their needs and at the same time, it has eradicated the sense of tradition innate in the way in which the want for transportation was initially satisfied.

The present American belief of being satisfied in life differs from what Americans believed about a century or two ago. The earlier 20th century Americans presumably attempted to seek satisfaction from others surrounding them rather than from material belongings. Although, as video games and television entered the American home, present-day Americans seek satisfaction more from playing Call of Duty or watching sitcoms than spending time with family and friends. In the article, A Desensitized Society Drenched in Sleaze, it was argued that the moral values of the American society had been eroded due to the explosion of violence and sex aired on television (Jacoby). More so, Jacoby asserts that as one keeps watching and internalizing the licentious and spiteful acts on television, the more bearable they become since they feel less scandalizing. In the same article Jacoby compares the modern-day music and art with that of yesteryears. The article compares ‘Snoop Dogg’s barbaric gang rape fantasies’ with the more contemporary ‘Chaucer’s romantic poetry’ and argues that there is a difference between the traditional years where art had meaning to today’s eroded meaningless art (Jacoby). The article portrays Jacoby’s belief that technology, in the form of television, has indeed eroded and perverted American culture.

On a similar note, as television has eroded culture so too has common technology progressively demeaned an individual’s work ethic. Technology allows humans to do more work with less effort in a bid to take care of family and self—which can be perceived as a good thing. But, it leads to the suppression of one’s work ethic. The rituals that called for work ethic to meet needs are replaced with those that require less effort to perform; consequently, wearing away on an individual’s sense of culture. For instance, parents in the 1800’s had to prepare meals from scratch which in many cases involved planting vegetables or rearing cows and then cooking meals for a larger portion of the day. Presently, the invention of microwaves and refrigerators have reduced meal preparation to minutes thus demeaning the traditional bonding time a family had during meal preparations (Harris). Proponents of technology, however, insist that its main purpose is to make work easier. Nonetheless, as work has been made easier, it has, on the other hand, eroded human virtues such as ethics, patience, and hard-work. McPheat quoting Max Weber defined machines as ‘mind objectified’ (294). McPheat was alluding to the fact that technology has forced humans to work—and not because their want to—and are doing so because they are now mere appendages of technology and can only work under supervision from management (295). The problem then comes in when trying to find a solution that may integrate technology into daily life and concomitantly protect the culture of virtues. Therefore, preserving culture should not be rubbished as solely for the benefit of sacrosanct traditions but should also be in view of retaining humanity’s virtues (Harris). Humanity’s virtues such as hard work that leads to improved quality of life, and self-actualization

Communication is another arena that has been strongly influenced by today’s technologically driven world. The social media phenomenon has grown on the back of individuals’ ability to initiate relationships based simply on shared interests and mutual understandings. In the olden days, people had to physically meet to share ideas and discuss concerns. But in the present public sphere, the contemporary meet-ups at the coffee shop have been replaced with online forums and other social media interactions. Jackson, Nielsen, and Hsu in their book titled the Mediated Society, their overall commentary is on how the practices of contemporary media have impacted on what the society views as normal and the impacts on their values. At present, technology is easily accessible, and this has fabricated a scenario whereby, when society is observed, everyone is using their computers or smartphones to survey the world happenings; this, they feel is the new form of connectedness (46). In view of this connectedness and its impact on culture—which for the purpose of this essay is defined as an experience which is adopted and shared—according to PBS Frontline’s documentary about the Digital Nation they posited that the present wired world has people living and working in the same quarters but viewing different screens and interacting with different people. Such experiences alter the way people communicate with each other and where to find an individual’s public sphere (American Academy of Arts & Sciences 16-23).

The technology age has moved the public sphere to online platforms instead of the former electrifying discussions had at the dinner table or at work meetings. Additionally, multi-tasking on online platforms raises serious concerns about its overall impact on an individual’s cognitive ability. A TED Talk titled Connected, but not Alone? investigated the influence of technology on human identity particularly when mind meets machine (Turkle). In the talk, Turkle notes that ‘as the society hopes for more and more from technology, it takes away from what society expects from each other’. Moreover, there is the security that an individual derives from sending messages electronically which lacks when they are required to confront it face to face. Humans are becoming afraid of exposing their feelings, ideas, and thoughts to avoid being probed. Being electronically connected can be equated to hiding from the rest of the world. Turkle further advances that society being electronically connected does not lead to the building of relationships with another person instead the built relationship is with the technology—as if it were a real individual.

When evaluating the consequences that technology has had on culture, it is crucial to look at the current state of technology as an expansion of past technologies—which may be said to have progressively and purposively compromised and weakened culture. The uniqueness of the present-day technology is that its efforts are aimed at derailing past technologies (Deneen 67). Today’s technology can be classified as more of a novelty and rupture instead of its intended form—for sustenance. From the beginning of human civilization, technology was embraced with the intent of it working together with nature even as it gave the society a degree of control over the environment. Animal husbandry, agriculture and the use of rivers and wind to make power were all examples of how preceding societies applied the abundance of nature all the while appreciating that the bounty was dependent on the preservation of nature (Drengson 16). Humanity must understand ‘how to apply’ and ‘how to care’ for what nature provides, as this forms the foundation of society’s culture (Berry 43-44). However, the present age has detached these two cultural imperatives. This is evidenced by humanity’s substitution of culture with industrial production. Industrial production relies on productivity and efficiency with an emphasis on repetition and uniformity. It has limited perception of local conditions since technology is built to disregard or tame the environmental obstacles. In actuality, local conditions are coerced to adapt to the technological advancements. For instance, consider industrial farming, it does not bother with acidity levels, prevailing flora and fauna in the area, the climate, water availability, all it is focused on is homogenizing farming and ensuring that there is an effective agricultural monoculture (Deneen 68). This is the case in all other forms of present-day production like education, music, meat, entertainment, housing, among others.

Given that a large majority, if not all, of the people, apply technology—the technology consuming masses—there is no need of enumerating the many advantages derived from technology. Instead, it is more beneficial to outline those affordances such as greater freedom, enhanced security and efficiency, improved socialization and enhanced communication that have an implication on the above discussion. All these increase the call for more technological enhancement. People want to do things better, with less effort, time and money expended. However, all these affordances come with less beneficial effects. In today’s forums, most people only discuss the advantages of technology but fail to take into consideration its drawbacks. This is perhaps in the presumption that the goodness of technology will always outweigh its badness (Postman 51); hence, the drawbacks would become a negligible thing not worthy of any discussion. Postman further posits that technology has entered into an era of technopoly which is humanity’s absolute belief in technology and machinery and where cultural life has submitted itself to the whims of technological advancements (52). This highlights the society’s inclination to believe that technological progress is always a basic good and a necessary goal. However, technology is more of a giving and taking away kind of concept—the Faustian bargain (Kahn, Martel, and Brown). For example, considering what the consumers of portable audio players have given away, some critics describe it as the reduction of ‘years of cultural progress into a never-ending masturbational fantasy’ which has come to be celebrated in the name of libertinism (Biddle). That is to say, the present society has been given the power of technology to adjudicate their own course, but instead, they used it and put themselves in ‘airtight bubbles of sound’ (Biddle) secluded from social connections and the experiences of the outside world. Technology has created a sense of solitude in which individuals become alone together. In the same vein, Roszack criticizes the new age of information technology citing that its creators have packaged it as the answer to all humanity’s problems (31-32), therefore reiterating the notion of solitude—since technology can better help than friends or family.

In conclusion, culture and technology are faces of the same coin, each having an influence over the other. As technology evolves and introduces new innovations to humanity, culture also evolves either in a positive or negative manner. The introduction of new modes of communication, interaction, and transportation seem to have progressively eroded the society’s cultural norms and traditions. Activities that used to be spent as bonding time and applied as a means of internalizing human virtues have turned into mass production events with little consideration of what its impact on the fabric of society. Ultimately, as culture and tradition evolve so too does the technology. In fact, many argue that the modern society is as a consequence of new technologies in automobiles, communication, transportation, television, digital information, among other things (MaClarkey 33). And since the new cultural values are geared more towards self, then newer technologies come to strengthen this position. Culture is a system of learned behaviors and beliefs, the arrangement by which humanity orders its life. It is also the means by which humanity build their interpretations of their surroundings. The technological advancements in the name of making life better, often generate negative impacts on traditions and culture. Consequently, the most crucial question society should ask is not what new innovations will accomplish rather what these new technologies will devastate. When answering this question, it is always important to remember that culture pays the ultimate price for technological advancement.

For instance, technological determinist theories allude to the fact that the artifacts of technology determine the course of history. This echoes Karl Marx famous dictum that technological change in the form of the steam mill gave a society with the industrial capitalists and the hand mill provided a society with the feudal lords (Rafael 321). Marx’s theoretical insights on technology touched on how technology has evolved to a point that it has adversely impacted on the societal arrangements and forms. However, Marx’s view was only limited to the materialistic nature of technology such as the ‘capitalist railway system’ and the ‘feudal milling machines’ (Rafael 323-324) both of which had negative connotations. Other studies built on the concepts brought forward by Max and Weber on the historical materialism and technology instrumentalism by engaging that major technology changes like the discovery of the mechanical clock, introduction of various media and communication channels and the stirrup did in fact contribute to largescale societal and culture alterations (Rafael 325).

At the beginning of the 20th century, the motor vehicle was invented, and it completely reshaped the transportation industry. Travelling distances that took days could now be covered in just hours with the help of a motorized vehicle. Hence, individuals forsook riding bicycles and walking and instead opted for motorized travel. Transportation moved from a simple form to a more effortless and efficient mode. However, Duany, Plater-Zyberk, and Speck argue that as more roads become built in a city, it becomes increasingly ‘unliveable’ (85). Moreover, they insist that there is a correlation between traffic and the number of traffic lanes. The increase in traffic lanes does little to reduce congestion on the roads. In fact, in the long-run, traffic increases (88). Notably, congestion on the roads is not derived from the desire of increased transportation but more so by the means of moving from one place to the next—the car. Duany, Plater-Zyberk, and Speck are vehemently against increasing the traffic volume in cities, and instead, they yearn to reclaim the more traditional and cultured character of a ‘pedestrian-friendly quality’, and the appreciation of the ‘uninterrupted countryside’ (87). Therefore, the new modern transportation technology, the car, has altered the way individuals meet their needs and at the same time, it has eradicated the sense of tradition innate in the way in which the want for transportation was initially satisfied.

The present American belief of being satisfied in life differs from what Americans believed about a century or two ago. The earlier 20th century Americans presumably attempted to seek satisfaction from others surrounding them rather than from material belongings. Although, as video games and television entered the American home, present-day Americans seek satisfaction more from playing Call of Duty or watching sitcoms than spending time with family and friends. In the article, A Desensitized Society Drenched in Sleaze, it was argued that the moral values of the American society had been eroded due to the explosion of violence and sex aired on television (Jacoby). More so, Jacoby asserts that as one keeps watching and internalizing the licentious and spiteful acts on television, the more bearable they become since they feel less scandalizing. In the same article Jacoby compares the modern-day music and art with that of yesteryears. The article compares ‘Snoop Dogg’s barbaric gang rape fantasies’ with the more contemporary ‘Chaucer’s romantic poetry’ and argues that there is a difference between the traditional years where art had meaning to today’s eroded meaningless art (Jacoby). The article portrays Jacoby’s belief that technology, in the form of television, has indeed eroded and perverted American culture.

On a similar note, as television has eroded culture so too has common technology progressively demeaned an individual’s work ethic. Read More