#pendent * Mdnotes File Name: [[Ihde_Selinger2004]] * [[_Anotacions]] # Anotacions [[Ihde_Selinger2004]] ""epistemology engine."" ([IHDE and SELINGER 2004:361](zotero://open-pdf/library/items/CKL2QNLF?page=1)) "The idea is that some particular technology in its workings and use is seen suggestively as a metaphor for the human subject and often for the production of knowledge itself." ([IHDE and SELINGER 2004:361](zotero://open-pdf/library/items/CKL2QNLF?page=1)) _Definició de Epistemolgy engine ([note on p.361](zotero://open-pdf/library/items/CKL2QNLF?page=1))_ "In what follows we will defend these answers, proceeding by: (1) defining "epistemology engine"; (2) demonstrating how an analysis of a dominant "epistemology engine," the camera obscura, reveals the material origins of modern epistemology; and (3) defending our two principal claims concerning Merleau-Ponty." ([IHDE and SELINGER 2004:361](zotero://open-pdf/library/items/CKL2QNLF?page=1)) _Objectius de l'assaig ([note on p.361](zotero://open-pdf/library/items/CKL2QNLF?page=1))_ "First, it should be clear how our overall discussion relates to the more familiar topic of science's deep metaphors such as the theme of the "clockwork universe" that was prevalent in early modernity, and the more recent motif of returning to the "book of life" through "codes" in contemporary genetic biology. Second, it should be clear why the task of situating the production of knowledge in the lifeworld vis-'a-vis an "epistemology engine" differs from other endeavors, notably the Marxist project of constructing a materialist account of history, and Karl Popper's (1962) theory of myth as the origin of scientific theory. Third, it should be clear why the concept of "epistemology engine" belongs to a "post-subjectivist" epistemology, 2 but not a "post-human" philosophy." ([IHDE and SELINGER 2004:362](zotero://open-pdf/library/items/CKL2QNLF?page=2)) _Aclaracions sobre els objectius de l'assaig ([note on p.362](zotero://open-pdf/library/items/CKL2QNLF?page=2))_ "An "epistemology engine" is a technology or a set of technologies that through use frequently become explicit models for describing how knowledge is produced." ([IHDE and SELINGER 2004:362](zotero://open-pdf/library/items/CKL2QNLF?page=2)) "The most dramatic examples of "epistemology engines" influence our notions of subjectivity, directly affecting how we understand what it means 3 to be human and to perceive things from a human perspective. They enable us to draw connections between the knowledge producing capacity of the human mind and technologies that putatively function according to similar mechanical processes." ([IHDE and SELINGER 2004:362](zotero://open-pdf/library/items/CKL2QNLF?page=2)) "The digital computer is currently functioning as an "epistemology engine" for many, and as a result, possibly even endangering our appreciation for the intuitive basis of expertise (Dreyfus and Dreyfus, 1986)." ([IHDE and SELINGER 2004:362](zotero://open-pdf/library/items/CKL2QNLF?page=2)) "In the context of "epistemology engine," we use the word to designate the genesis of conceptual ideas from praxis, specifically the emergence of theory from activity embedded in "human-technology-world" relations." ([IHDE and SELINGER 2004:363](zotero://open-pdf/library/items/CKL2QNLF?page=3)) ""Science owes more to the steam engine than the steam engine owes to science."" ([IHDE and SELINGER 2004:363](zotero://open-pdf/library/items/CKL2QNLF?page=3)) "In sum, the concept of "epistemology engine" appears to be a theoretical extension of the phenomenological insight that practical coping tends to precede theoretical reflection." ([IHDE and SELINGER 2004:363](zotero://open-pdf/library/items/CKL2QNLF?page=3)) "The related and limited points here, however, are to show how the camera is indeed the model, which both poses and generates the outlines of early modern epistemology, and thus is the engine through which knowledge production is understood. Knowledge production is modeled upon a specific technology - and both its strengths and problems relate to the limitations of that specific model." ([IHDE and SELINGER 2004:366](zotero://open-pdf/library/items/CKL2QNLF?page=6)) "use copy-theory to depict humans as translation machines" ([IHDE and SELINGER 2004:369](zotero://open-pdf/library/items/CKL2QNLF?page=9)) "This retelling, however, moves the tale into today's technoscience style of analysis, an analysis which, were it told in terms used by Bruno Latour, takes accounts of both humans and non-humans in collectives; or told within the postphenomenological framework we follow, it is a tale of human-technology relations where the shifting positions of the human in the relation must be accounted for." ([IHDE and SELINGER 2004:372](zotero://open-pdf/library/items/CKL2QNLF?page=12))