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Empirical Technoscience Studies in a Comtean World:Too Much Concreteness?

机译：Comtean世界中的经验技术科学：太具体了吗？

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No one doubts the radically transformative power of contemporary technologies and technoscientific practices over the material dimensions of our experience. Yet with the coming of all the exciting changes and the promise of ever better material conditions, what kinds of lives are we implicitly being encouraged to live? One would think that current philosophical studies of technology would make this a central question, and indeed, a few have done so. But many do not. Following the lead of thinkers who have made the so-called "empirical turn," many demur, usually with some remarks about the question being too and general-too likely to suck us into Utopian or dystopian speculations-when what is called for are truly informative and "concrete" studies of what it is like to be with actual technologies. My paper considers the good life question-and the philosophical price one pays for not asking it-in light of Auguste Comte's theory of the three stages of intellectual development. Comte's depiction of the third, positive scientific stage is much less dated than one might assume. In fact, it is useful to think of our own era as arriving with a Comtean story attached, that is, a story of life in the "developed" world becoming ever better thanks to modern science and technology. Because this story now seems less deserving of the unqualified optimism Comte had about it, I argue that thinking of our own experience as permeated by Comte's conception of third-stage life gives us a fresh way to consider our misgivings about this default position without either lapsing into Utopian or dystopian speculation, or confining one's focus to purely postphenomenological or pragmatic studies of technoscientific life as it now "appears."
机译：毫无疑问，当代技术和技术科学实践对我们经验的物质层面具有根本性的变革力量。然而，随着所有激动人心的变化的到来以及对更好物质条件的承诺，我们暗中被鼓励过什么样的生活？有人会认为，当前的技术哲学研究将使这一问题成为中心问题，而且确实有一些这样做。但是很多人没有。在思想家的领导下进行了所谓的“经验性转向”之后，许多人持不同意见，通常对此问题也有一定的评论，一般性的-太有可能使我们陷入乌托邦式或反乌托邦式的猜测中，而当所谓的真正意义上是对实际技术的感觉进行信息丰富的“具体”研究。根据奥古斯特·孔德关于智力发展三个阶段的理论，我的论文考虑了美好的生活问题，以及一个不问的哲学代价。孔德对第三个积极科学阶段的描述远没有人们想象的那么过时。实际上，将我们自己的时代想象成伴随着科特迪斯式的故事，这是有用的，也就是说，由于现代科学技术的发展，“发达”世界中的生活故事变得越来越好。因为这个故事现在似乎不应该得到孔德对它的无比乐观，所以我认为，考虑到孔德对第三阶段生活概念的渗透，我们自己的经验为我们提供了一种新的方式来考虑我们对这种默认立场的疑虑而不会一而就陷入乌托邦式或反乌托邦式的推测中，或者将注意力集中在纯粹出现的“后科学”或“实用”的技术科学生活研究上。

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