1st slide

Do you have any idea about the word flourish?

To flourish is to find fulfillment in our lives, accomplishing meaningful and worthwhile tasks, and
connecting with others at a deeper level—in essence, living the “good life” (Seligman, 2011).

2nd slide
Technology is a mode of revealing as it is intertwined with the way we live, our practices, and our
surroundings. So this chapter provides deeper appreciation of human’s existence and purpose in a
world of technology. It also discusses the concept of a good life and how it can be attained.
Moreover, it also focuses on the ethical and moral dilemma brought about by the emergence of the
robotic industry.

3rd slide
Martin Heidegger is one of the most well renowned philosophers of all time. One of the underrated
works of Heidegger is the Question Concerning Technology.
(Kindly read yung sa ppt)
He goes beyond the traditional view of technology as machines and technical procedures. As
technology becomes more integrated into our everyday lives, we must be mindful about how we
interact with it — namely, the code of ethics that should guide our interactions.
When concerning technology, we don't typically think about the essence, we think about how that
technology affects us, the utility of that specific technology at hand, and the like. And while these
questions are not bad questions, and they are necessary to some extent. Heidegger wants us to look
directly at the essence of technology.
Essence is what something is, its universal quality. Without delving into too much metaphysics,
what something is and what something does is not necessarily the same. Different technologies do
different things, but the essence of technology is universal. Technology isn’t just a means to an
end, nor a mere activity. It transmutes the way we see the world, and consequently, our relationship
to it.

4th slide
Technology is also no neutral entity. Its tasks mirror our human values. How we use it says
something about us. Just as nuclear weapons reflect the violence of humanity, technology speaks
to human nature.
(That is to say, that modern technology is conceived as means to achieve ends. As instrumental,
the essence of technology concerns causality. A deeper look into causality reveals that the end is
the beginning; a cause is that to which something is indebted and the purpose for which an
instrument is designed is the primary cause of its coming into being.)

5th slide
1st
This means that technological things have their own novel kind of presence, endurance, and
connections among parts and wholes. They have their own way of presenting themselves and the
world in which they operate.
(The essence of technology is, for Heidegger, not the best or most characteristic instance of
technology, nor is it a nebulous generality, a form or idea. Rather, to consider technology
essentially is to see it as an event to which we belong: the structuring, ordering, and
“requisitioning” of everything around us, and of ourselves)

2nd
technology holds sway or has a power of our beings that we do not normally think of a
technological such as gods and history

3rd
He is less concerned with the ancient and old tools and techniques that antedate modernity; the
essence of technology is revealed in factories and industrial processes, not in hammers and plows.

4th
Instead, modern natural science can understand nature in the characteristically scientific manner
only because nature has already, in advance, come to light as a set of calculable, orderable forces
— that is to say, technologically.

Human flourishing
It is generally understood as being more comprehensive, more dynamic and less subjective than
human happiness. Whereas happiness evokes a state of mind, a feeling of satisfaction with oneself
and one’s environment, human flourishing conveys the idea of a process, of both a personal project
and a goal for humanity. It is a demanding quest, rather than a comfortable station in life.
Human flourishing is said to be the best translation for the Greek word Eudaimonia, which
for both Plato and Aristotle, means not only good fortune and material prosperity but a
situation achieved through virtue, knowledge and excellence. Learning to be human is
central to Confucian humanism and its “creative transformation” of the self through an
“ever-expanding network of relationships encompassing the family, community, nation,
world and beyond. It is thus inseparable from self-awareness and self-cultivation, and this
“self” far from being an isolated individual, is experientially and practically a center of
relationships.