Zahra Zargar
Abstract
“Gender” has a transformative nature in both its conceptual and practical aspects. As a result of changes in the material conditions of human life and social contracts, gender issues vary over time and across cultures and societies. In recent centuries, “technology” has been one ...
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“Gender” has a transformative nature in both its conceptual and practical aspects. As a result of changes in the material conditions of human life and social contracts, gender issues vary over time and across cultures and societies. In recent centuries, “technology” has been one of the major sources of change in human life, that mutually has affected gender issues and is affected by them. Exploring the mutual relation between technology and gender is a field of research that places in the overlap area of Technology Studies and Gender Studies. This paper focuses on the technology’s impact on the transformation of gender in both its conceptual and practical aspects. To this end, Verbeek’s post-phenomenological theory of “Mediation of Technology” from Philosophy of Technology, and Stoljar’s “Cluster Paradigms of Womanhood” from Metaphysics of Gender are appealed. It is suggested that using these theories provides a comprehensive and subtle theoretical framework for analyzing and exploring varieties of technology’s mediation in gender transformation.
Rahman Sharifzadeh
Abstract
Information technology has been intertwined with the social. That’s why the number of social actions, including religious practices, mediated by information technology is increasing. "Dhikr" is one of the last actions that has become possible through smart phone applications. However, IT mediation ...
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Information technology has been intertwined with the social. That’s why the number of social actions, including religious practices, mediated by information technology is increasing. "Dhikr" is one of the last actions that has become possible through smart phone applications. However, IT mediation in dhikr is not possible without changing the practical-empirical aspects of it. Intelligent salawat-counters mediate and change the user, the practice and religious experience of dhikr, as well as the way of looking at ‘dhikr’. How IT mediation does change the religious? Exploring some instances of existing salawat-counters, this paper tries to answer the question from the perspectives of post-phenomenology and the actor-network theory.
Vahid Taebnia
Abstract
Post-phenomenology can be considered as the pragmatist account of Husserl's and Heidegger's phenomenology. Thinkers of this new line of thinking attempt to apply the phenomenological methodology in the realm of science and technology studies in order to give an account of how the contemporary human being ...
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Post-phenomenology can be considered as the pragmatist account of Husserl's and Heidegger's phenomenology. Thinkers of this new line of thinking attempt to apply the phenomenological methodology in the realm of science and technology studies in order to give an account of how the contemporary human being and world are profoundly imbued with science and technology. To do this, they set forth an analysis of the role of technological atrefacts in the actualization of the modern framework of theoretical thinking, namely empirical science. Post-phenomenology revolves around the dependence of the post-Galileo science on the mediation of instruments and artefacts in human perception. Post-phenomenology also argues in favour of scientific realism by reliance on the presence of technical instruments within the structure of laboratory engagement. Post-phenomenologists benefit from both early and later Heideggerian insights on the nature of relations between science and technology; and yet, they pragmatically criticize Heidegger's later philosophy of science and technology. However, one must ask why and how such an "empirical turn" is fruitful in solving both theoretical problems and practical crises, made by modern science and technology
