Philosophy: Techniques and Time

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“Technics and Time” Response
“Technics and Time” by Bernard Stiegler originally written in French and published in 1994, originally known as la technique et le temps. Philosophy, in its beginning, brought about a distinction of philosophical episteme and sophistic tekhne. According to “Techniques and Time,” no entity of self-causation would result in technical beings' animation. Lamarch distributes physical bodies into the following categories: organic and inorganic. Furthermore, Lamarck asserts that beings are definitively separate from things (Stiegler, 1998, pp. 2). “Technics and Time” has been a question posted severally. The paper responds to different points that scrutinize technics and Heidegger’s meaning of modern technics.
Stiegler says that through its calculations, it is clear that origin is about to be forgotten. He also adds that ‘technicization’ leads to the loss of memory. Stiegler’s introduction further elaborates that rational philosophy is no longer a path to seek provided the ‘technicization’ of knowledge holds on to its reliance on Heideggerian’s reflection of the history of beings. Heidegger dominates the theme of forgetting. Forgetting leads to thinking of the time to manage to think of the ‘originary’ technicity.
However, the introduction makes it clear that Heidegger’s reflection can only be understood if these two levels are considered: one, existence concerning time by ‘intratemporality’. Second, the Western history of time is determined by calculations and measuring instruments of time (Heidegger, 1977, pp. 335). Dasein, according to the introduction, is what human beings are themselves (Stiegler, 1998, pp. 5). Based on Dasein, existence is what happens between birth and death. By this, the ectasis is already built through death at its end. Any activity on ...