CHAPTER4

Human Flourishing
in Science and Technology

® LEARNING OUTCOMES

At the end of this chapter, the students should

be able to:
1. discusswhattechnologyrcvcals;
2. examine modern technology and its role in
human flourishing; and
3. explaintheroleofartinatcchnological
world.

The progress ofhuman civilizations throughout

history mirrors the development of science and
technology. The human person, as both the bearer
and beneficiary of science and technology, flourishes
and finds meaning in the world that he/she builds.
In the person's pursuit of the good life, he/she may
unconsciously acquire, consume, or destroy what the
world has to offer. It is thus necessary to reflect on
the things that truly matter. Science and technology
must be taken as part of human life that merits
reflective and-as the German philosopher Marrin
Heidegger says-meditative thinking. Science and
technology, despite its methodical and techniol
nature, gives meaning to the life of a person making
his/her way in the world.
 HUM A N FLOU RI SHING ! N SCIENCE ANO TECHNOLOGY ,

To be able to appr~ciate the fruit s of science and tcchunlogy,

they must ~c examined not only for th eir function md
irutnuncntabty but ~!so for thei r g reater impact on hum anity

: h~c:: !~~ ;~ct:::; :a::~~~\~

0 0 1
:1~~h;~~~t~~~::~ci; ~a~:~
rhcyserve. as a means ~o an end. Their utility lies on providing
people ":1th a ~cmun good, convenience, or knowledge.
Meanwh ile, medical research employs the best scientific and
1echnological principles ro come up with cures for diseases and
ways to prevent illnesses to ensure a good quality oflife.

TECHNOLOGY AS A MODE OF REVEALING

In his seminal work, Tht Quution of Tt(hnology, Martin

Heidegger urges us to question technology and see beyo nd
peopk's common unders tanding of it.
According to ancient doctrine, tbt esuna ,if a thing
is umsidtred to bt what the thing is. We ask. the question
crmurning technology when we ask what it is. EtJeryom
knows the two statemtnls thal answer our question. One
says: Ttrhnology is a means to an tnd. The other sayr:
Trchnology is a human activity. Tk two definition1 ef
technology belong together. For to poJit ends and procure
and utiliz.e the means to them iJ a human activity. Tht
manufacture and utilization of equipment, fools, and
machine1, the manufactured and used things themselves,
and the needs and m d1 that they serve, all belong to what
terhnology is. The whole complex of these contr~vanu;_ il
technology. Technology itself is a contrivance-in Latin,
an instrumentum. Tht ,urrrnt conuption of technology,
according to which it is a means and a human activity, :an
therefore be called the instrumental and anthropologtcal
definition oftechnology (H eidegger, 1997, P· 5).
 SCIENCE, TECHNOLOGY, SOCIETY, AND THE HUM,'N CONDITION

This definition is correct but not necessarily true. The

~true~ entails so much more meaning and significance.
Heidegger, however, asserted that the true can be pursued
through the eorrect. In other words, the experience and
understanding of what is correct lead us to what is true.
Heidegger urged people to envision technology as a mode of
revealing as it shows so much more about the human person
and the world. Technolog}' is a way of bringing forth, a
making something. By considering technology as a mode
of revealing, then truth is brought forth. For instance, the
truth that the Earth is weeping could be revealed by the
information and data taken b}' modem devices. \Vhatever
truth is uncovered, it will be something more meaningful and
significant than the superficial or practical use of technology.
Heidegger also put forward the ancient Creek concepts
of a!ethda, poit1is, and tuhn e. Alethtia means unhiddenness or
disclosure. Poiesis is defined as bringing forth. For Aristotle,
it means making or producing something for a purpose. It is
sometimes used to refer to poetry and composition. Finally,
tuhn e (the root word for technology) means skill, art, or
craft. It is a means of bringing forth something. Thus, in
Heidegger's work, technology is a paiu is that discloses or
reveals the truth.
On the other hand, to think of technology as poetry
rakes a different mindset, a more reflective and sensitive way
of looking at the world. This perspective is not easy to take
especially in this era when instant knowledge is demanded
and split-second updates are the norm, and when the pursuit
of fame and fortune is unceasingly bannered on social media.
There is so much noise in the world that 'it would take a
disciplined stepping back to sec what Heidegger meant and
to_apprcciate how technology could actually be poetry that
bnngs forth truth.
r ---------- .,._
-·z~~
HUMA N FLOUklSHlNG IN SCIH-ICE ANO TEC HNOLOGY <',{ 55

l"ECHNOLOGY AS P0IES/S:
APPLICABLE TO MODERN TECHNOLOGY?

Does the idea that technology is poi~sis apply to modern

technology? H eidegger characterh,cs modern technology as
:. challenging forth since it is very aggressive in its activity.
r,.fodcrn n chnology may also be a mode of revealing but not
as the hannonious bringing forth that is described in his thesis
of ttc:hnology as poiuis. Modem technology challenges nature
and demands of it resources that are, most of the time, forcibly
o.-uactcd for human consumption and storage. It brings about
a 'setting upon" of the land. Mining i~ an example of modern
rcchnology that challenges forth and brings about the setting upon
ofland. 1t extracts minerals from the earth and forcefully assigns
the land as a means to fulfill the never-ending demands of people.
\Vith modern technology, revealing never comes to an end.
The revealing always happens on our own terms as everything
ili on demand. Information at our fingertips , food ha rvested
even out of season, gravity defi ed to fly ofT to space-such
is the capacity of the human person. W e no longer need to
work with the rhythms of nature because we have learned to
control it. \"le order nature, and extract, process, make ready
for consumption, and store what we have forced it to reveal.
Heidegger described modern technology as the age of switches,
standing reserve, and stockpiling for its own sake. This
observation is manifest in the mechanization and digitization of
ll1any aspects of our Ufe-from agriculture to communications
and transportatiun, among many others.
What kind of unwnualment is it, tbt n, that is pi:culiar
to that which mu/ts from this srlting upcn that challmgesr
Ew rywhm roerything is ordered to stand by, to k immdllltrly
on hnnd, in du d to stand there just s, that it may k rm rnfl far
~ further ordering. Whalevrr is ordered (lbo11t in this ~•ay has
rti 11'1.l!n Uandi11g. Wr ml/ ii thr 1tanding-m m1t (l·fr1dcggcr,
1977, p. 5).
'~/2'
/ 6·
'\
; ,\~IENCE, TECHNOLOGY, SOCIETY, AND THE HUMA N CONDITION

.' QU~~TIONING AS THE PIETY OFTHOUGHT

In this m:pping back and taking stock of things, we begin

to wonder and question. One may admire the intricacy of
mechanisms and the sophistication of mobile applications.
Another may marvel at the people and circumstances that
allowed for such technology. There is so much wealth of
insights that can be vthered when people stop, think,
and question. ~09estioning is the piety of thought," stated
Hc:idegger in Tht Qutstfon Concerning Technology.
Normally, piety is associated with being religious. For
Heidegger, however, piety means obedience and submission.
In a.ddressing what technology has brought forth, one cannot
help but be submissive to what his/her thoughts and reflections
die.it. Sometimes, thinking brings forth insights that th e mind
has not yet folly understood or developed. There are times
when one's thinking brings forth eureka moments. Whakver
understanding is found becomes significant because it is evoked
by questioning who or what we essentially are in the world.
For example, it is a known truth that we, human beings
and everything around us, arc made of the same substances
that constitute the stars. Therefore, we actually are stardust.
Do we just u.ke this matter-of-factly or do we wonder at its
significance? It is when we start questioning that w e submit
ourselves to our thoughts. This kind of questioning leads one to
search for his/her place in the universe and in the grand scale of
things. It is through this proctss that one builds a way towards
knowing the truth of who he/she is as a being in this world.

ENFRAMING: WAY OF REVEALING

IN MODERN TECHNOLOGY

Th~ way . of revealing in modern technology is an

enfram~ng. This enframing that challenges forth and sets upon
nature 1s a way of looking at reality. In simpler terms, it is as
~ HUMAN FLOURISHING IN SCIENCEA"IOTfCHNOlOGY
"--~1~
s7. t,,

·f , rure is put in a box or in a fram e so that it ca n be better

~Jl~ersrood and control!ed according to people's desires. P()irsis
onceakd in enframmg as nature is viewed as an orderable
:~ calculable system of information.
In looking at the world, H eidegger distinguished between
calculative thinki?g and m~ditative thinking. In calculative
thinking, as mennoned earlier, one orders and puts a system
to nature so it can he understood better and controlled. In
meditative thinking, one lets nature reveal itself to him/her
without forci ng it. One kind of thinking is not in itsclfberter
than the other. The human person has the faculty for both and
would do well to use them in synergy. However, people also
wa nt control and are afraid of unpredictability, so calculative
thinking is more often used. Enframing is done because people
want security, even if the ordering that happens in enfra.ming is
violent and even if the Earth is made as a liig gasoline station
from which we extract, stockpile, and put in standing-reserve,
ready tn be used as we see fit.

HUMAN PERSON SWALLOWED

BYTECHNOLOGY

Though it is true that the individual takes part in the

revealing of nature, limits must still be recognized. Humans
do not really call the shots on this Earth. If we allow ourselves
to get swallowed by modern teclinology, we lose the essence of
who we are as beings in this world. If we arc constantly plugged
on/ine and no longer have the capacity for authentic personal
encou nters, then we are truly swallowed by technology. lf we
cannot let go of the conveniences and profits brought about by
P'.occsscs and indus tries that pollute the environment and _cause
climate change, then technology has consumed our humamty.
. .,. Nevertheless, as expressed by ·the poet Ho:~it;a:~:;
here danger is, grows the saving power also.
 SCIENCE, TECHNOLOGY, SOCIETY. ANO THE HUHAN CONDITION

power lies in the essence of technology as technology. Essence ;1

the way in which things are, as that which endures. H cidcggc,
further asserted that the ~essence of technology is nothing
technological~ (1977). The essence of technology is not found in
the instrumentality and function of machines constructed, but
in the significance such technology unfolds.
He also expressed that the various problems brought
about by human's dependence on technology cannot be simply
resolved by refusing technology altogether. He stated:
Thm wt shall nevt r t xptritnct our rt lationrhip t/J
the esu nrt ef Uthnology S/J /Qng as Wt mert!y reprrst11t
and pursue the tuh11/Jlogical, put up with it, or t vadt it.
Ew rywhtre we rtmain unfree and chaintd to tuhno/Qgy,
whether wt pauianatdy affirm Qr dtny it. But wt are
ddivtrtd ovtr t/J it in the worst posfih!t way whm wt
regard it as S/Jmtthing ntutral; far thir C/Jnctptian ef it, t/J
which today we particularly lilu to pay h/Jmagt , maim m
uttt rly blind to tht tssm ct eftechnology (1977, p. 1).

ART AS A WAY OUT OF ENFRAMING

Enframing, as the mode of revealing in modern technology,

tends co block p/Jfrsis. The poetry that is found in nature can
no longer be easily appreciated when nature is enframed. 1f the
Earth has just become a gas station for us, then we have become
en framed as well. In modern technology, the way of revealing
is no longer poetic; it is challenging. When instruments arc
observed linearly, its poetry can no longer be found. For
example, the watermill is a primitive structure compared to the
hydropower plant; or the first iPhone model is just an obso\c~
piece of machine. People no longer realize how the watcrmil~ is
more in tune with the rhythms of nature or how much gemus
went into the building of the first iPhone.
 HUNAN FlOUA.ISHING IN SCIENCE ,O,N() TECKNO,Loo, I
59
Hddegger proposes art as a wav out of th. f. .
\\'ith art, we arc better able to sec· the poct i,.'~ne:;,J1:;;ni~
!t
rcali'.Y· lead~ u~ away from calcula~ivc thinking ;JUd toward~
meditative thinking. ?hrough meditative thinking, we will
r~cognize _that nature is an par excellence. Hence, nature is the
rnosrpoetic.
There was a time when it was tuJ/ udmology Hlonr that
bort the name technc. Onu tht rewaling that hrings jrJrth
tr11th into the splendor of radiant appu,rmm wm aho called
techne.

Once there was a time whm the bringing-forth of fht

true into thr beautiful was ,a/led rechnc. The poicsis ofthe
fine arts was also ,ailed techne.
1ft the outset ofthe destining ofthe Wm, in Gruee, tht
artr soartd to the supreme height of the rroealing granted
tlum. They illuminated the presence [Gegenwart} of tlu
gods and the dialogue ifdi'Vine and human dutinings. And
art was ca/ltd simply techne. It was a single, manifold
rroealing. It was pious, promos, i.e., yielding to the holding
rwayand the saftlieepingoftruth.

The arts were not derivedfrom tht arti1tfr. Artworks

wtre not t njoytd aesthttically. Art was not a 1utor of
cultural activity.

What wa1 art-perhaps only far that hriif but

magnificent agt? Why did art bear the model/ name
techne7 Becaust it waJ a revealing th~t ~roug~t( 0 rt~ :~
made pmmt and therefore belonged w1thm poicsis. I
finally that :,vealing which holds comp/el( J'W(JJ in al~ th;
fine arts, in poetry, and in roerythingpoetfra/ th01 ohtamt
poiesis 01 its proper namt (Heidegger, 1977, P· l3).
!.{ ';.
.----<;
•/ 6b f 'SCIENCE.TECHNOLOGY, SOCIETY.AND THE HUMAN CONDITION
. '-. ·. , ,,._
~- ~h mc:ditatively looking at technology, one wil]
( begin t;~uestion its significance in his/her life more than in
its instrumental use. Technology is normally thought of as
that which solves problems, but Heidegger asserted that it is
something that must be questioned. Again, it is in question_ing
that we build a way to understand. In the nuclear age, we view
nature as a problem to be solved . The calculative thinking in
which we perceive nature in a technical and scientific manne r is
becoming more important in the modern world. On the other
hand, it is medita.tivc thinking that provides a way for us to
remain rooted in the essence of who we arc. It grounds us so as
not to let our technological devices affect our real core and warp

Aristotle's conception of the four causes was mechanical.

As ~plai<1ed by Heidegger:
For unturitS philosophy has /aught that there arefaur
causes:(J)thtcausamatcrialis,tht!material,tht!malltrout
of whi.h,for t xample, a silvtnhalict ~ madt; (2) tht causa
formalis, thtf(JTm, tht shapt into whu:h tht material enttrs;
(!) t~ caus~ fmalis, the end, far txamplt, tht sacrificial
rift m relation lo which tht ,halict wp,ired is datrmintd

as .'o it1 form and matttr; (4) tht causa cfficicns, which
~nng.s ~bout tht ifftct that is tht finishtd, actual chaliu,
in thu 1111/anu, tht sih.,trsmith. What tuhnQlogy is, whtn
~cprtunted ~s a meam, di1clous itst!f when 'Wt trau
mstrumentolity bad to fourfold cau,ality (1 9 7?, p. 2 ).
Though correct in the four causes, Aristo I . .
mcch1nical sense .ind did n t II fi t e remained m the
itself The poetic characte; ;a ~e ~~ a larger t~ut.h to disclose
~xample, the ancient Greek y . dde n but n 1s there. For
mdebredness, not cause and fftexpeThnce of cause is aition or
sun because they are indebt cd ect; us, the Greeks revere the
the cause of energy on Eart~ ;~ '.1• ~nd not because the sun is
forth. · th on 15 responsible for bringing
 --- ~·:;~·-
HUMAN FLOURISHING IN SCIENCE AND TECHNOLOGY , .
61

T!JOugh cnfroming happens, it cannot completely snuff

out the poeti~ character_of technology. We ponder technology
,nd question 1t. In so domg, ~·e also become aware of the crisis
-,.,e have plunged the Earth mto. The danger is made present
Jnd wore palpable !hrough our art and poetry. Amid this
realization, w~ rcmam hopeful because, as the poet Holdcrlin
pat it, •. . .poettcally man dwells upon this Earth" (Heidegger,
19i7, p.13).

jJ QUESTIONS FOR REFLECTION

J. How is n-:dmology a mode of revealing?

2. fo your daily experience of technology, what else is revealed
to you aside from its function?
3. Why should technology be questioned?
4. How is questioning the piety of thought?
5. How do es art provide a way out of enframing?

1• ACTIVITY

Form five g roups and pic.k a work of art that you fed best
icveals technology. Reflect and discuss among yourselves how
t~e artwork describes and reveals technology. Ground your
diseussion from the concepts learned in this chapter.
1 CHAPTERS
1 Human Flourishing
"~ as Reflected in Progress
... ,, and Development

® LEARNING OUTCOMES

At the end of this chapter, the students should

bcableto:
1. critique human flourishing vis-3.-vis the
progress of science and technology;
2. explain Hickel's paradigm of
~de-development~; and
3. differentiate: it from the traditional notions
of growth and consumption.

How do we know that we arc progressing? What

are 1hc indicators of development? More often th:m
not, development is equated with growth and greater
consumption. T he more th at a population is able
to consume, the wealthier it is. Likewise, the more
that a person is able to buy stuff, the higher he/she
is on the development scale. The planet, however,
is already overburdened with human activities.
It is about time that we rethink ou r standards of
development if we truly want to live the good lik
Jason Hickel, an anthropologist at the London
School of Economics, challenges us to rethink an1
rcllect on a different paradigm of"de-dcvelopment,
11~14,1.N fLOUIIISHJNG AS REFLECTED IN P11oc11us ANO DEVfto,i1UH •- • ._

63
Forget •ctevaloplng' poor countrt"
' it's time to 'de-develop' rich counbies
JasanHickel

Heads of stale are gathering in New Yor!., to sign the UN's new '
sustai'lable deVelopment goals (SDGsJ. The main objocdve ii lo
ef8(1icate poverty by 2030. Be)'Of"ICe, One Direction alld Malala ar. on
b(:llfd. It's set to be a monumental intemationa1 celebrallon

Given all the fanfare. one might think the SDGs are about to offer
[ 1 freSh plan for how to save the world, but beneath all the hype, ~-, ,
; l1J$iOOSS as usual. The marn strategy for eradicating povarty ~ the '
1- ,- ·
: Growth has been the main object of development for Iha past 70
r years, despite the fact that it is not wOflcing. Since 1980, the global
i economy has gra,vn by 380%, but the number of pe09le living In
; poverty on less than $5 (£3.20) a day has inCf98S&d by more lhal'l 1.1
, bil ion. That's 17times the population of Britain. Somuctllorthetrickle-
: oown effect
Orthodox eronomists insist that all we 11eed is yet mora growth.
. More progressive types tell us that we need to shift some of the yields
: o! Qro\li1h from the richer segments of the populaliofl to the poorer
1
ones, evening 1hings out a bit. Neither approach is adequate. 'Mi'(/
Because even at current levels of average global consumption, we·re
overshooting our planet·s bio-capacity by more than 50% each year.

In other words, growth isn·t an option any more-we've al~

9fOWn too much. Scientists are OON telling us 1ha1 we're bloWin!I
!last Planetary boundaries at breaknecil speed. And th0 hafd_~
is that this g!ooal crisis is due almost entirely to overconsumpt.on '"
rich countries.

Rlght oow, our planet only has enough resou=d==;

; llS lo consume 1.8 "global tiectsres· annually-a . roughtY wtial ,
lth st rneasuras resource use and waste. This fiQUr8 ,s • • ,
 SCIENCE, TECHNOLOGY, SOCIETY, ANO THE HUMAN CONDITION

, r •r•• "--•--.-- -~•-••• - - - ~- - - - - --~----..,

the average person in Ghana or GllBtemala consumes. By contrast, 1

people \n the us and Canada consume aboUt 8 hectares per person, l
wtiile Europeans consume 4.7 hectares-many limn their fair share. ;

Whet does this mean for our theory of development? Economist \

Pe\ef Ed'f<ard argues that instead of pushing poor&r countries to 'catch '.
up· with rich on&S, we should be thinking of ways to get rich countries \
1o ·catch down" to more appropnate levels of development. we sho..lld ,
loo!<. al societies where peoplEI live long and happy lives at relatively j
low levels of income and oonsumptloo not es basket cases that need
to be developed towards western models, but 8$ exemplars of efficient ;
living .

, How much do we really need to live long and happy lives? In the
I US, life eKpectancy i• 79 years and GOP per capita is $53,000. But j
j many oountnes have achieVed similar life alll)OOtancy with a mere ;

1
1
~::of~~=•i=~=::a~::;7a::: j
capita of only $6,000 and consumption of only 1.9 hectares-right at
'i the threshold of acologlca1 sustainability. Simit.lrclaims can be made of '
· Peru. Ecuador, Honcluraa, Nicaragua, end Tunisia. 1
Yes, some ol tne eKCeSs inoome and consumption we see in the 1
rich world yieldfi impnwements in quality of life that are oot captured by ,
life eKpectancy, ot even literacy rates . But even if we look at measures :
i of overall happiness end wellbeing in addition to tile expectancy, a '
. number of low- and middle-income countries rank highly. Costa Rica
' manages to sustain one of the highest happiness indicators and life
, ellpeciancies in the wor1d with a per capita inr.orne one-fourth that of
' ttleUS .

In llght of this, peltlaps we should regard 6UCh countries not as

underdeveloped,_but rather as appropriately cleveloped . And maybe_
I need to stan calltng oo r1ch countries to jusbty their e~cesses.

The idea of "de-<leve1opng· rich countries might prove to be a strong

rallying ay in lhe global south , but it will be 1ricily to sell to westerners.
: Tridly, but not impossible. Aa:on:ling to recent consumer research,
~ ~ti f tOU~IS HING AS 11;.EFUCTED IN Pi!.OGUU.\NO DEVfLO'N!J,iT ,;, 6~ •"'
--- -· - -·-·- - ·-·-·
r;~~ hig~::~;~
:; --~ e _in m~dle- and
I ~sumpuon_ ,s putting our planet and &oaety at risk. A
; ~ also bebeve we should strive to buy aod OWf1 less. 8l"ld ; :
Ii:~
be

~ so would not compromise our hapPiness. People sef15- 1herfJ

, ~ i n g wrong with the dominant modal of eC0nornic •
1,..-,, are hul'l9fY for a11 alternative narrative. progress and

The problem Is that the pundits Promoting this kind of lrao~ion

, ,r& usiog the wrong language. They use terms 8Ud1 as ~
I ietO growth Of-OBI of all----de-development, which are technical;
l ac:o,nte but off-putting for anyone who"s not alreacly on board. Such
l!,ITl!S are repulsive because they run against the d&epes1 lranJe$ we
· uSe to think about human progress, and, il\d&ed, th e purpose of life
il$el!. It's like asking people to stop moving positively lhoroogh life, to
i st,p lea ming, Improving, growing.

i ~re~u~a~:s;7~t:: :~~~~ Th;:;;~~~ !

~arity. but it still doesnl get the framing righl We need to reorieol I
! ourselves toward a positive future, a tnJer form of progress. One
, 'NI is l}lared toward quality instead of quantify. One that is more
' ~histicated than just accumulating eve, inaeasing 8ITl0Ullts ot stuff,

i
I
..
; which doesn't make anyone happier anyway. What is certain is that
i GOP as a measure is not going to get us lltere and we need to get rid

Pffliaps we might take a cue from L&tin Americans, wt,o are

[ Ol'ganiling altema~ve visions around the indigenous oone:e?i of buen
• Yivi-, or good living. The west has its own tradition of reffection on the
' l!Ooo life elld it's time we revive it. Robert and Edward Skidelsk~ lake
U$ ~ this road In his book How Much is Enough? where they layout

Ille PDssibility of lntervilntions such as banning edvertiSing, a s~r

i W0rung week al\d a basic income, all of which would Improve our lives
'. ~ reducing consumption.
~ for us
l
l Either we slow down voluntarily or climate change wrn do
We tan't go on ignoring Iha laws of nature. But rethinking 04,1r tneorYof
SCIENCE.TECHNOLOGY, SOCIETT,AND THE HUMAN CONDITI0"-1

progress is not only an ecoiogical imperative, it is also a devak>l)rner.1-,

one. If we do not act sooo, all our hard-won gains agatnst poverty v.i~
evaporate, u food systems collapse and mass famine rHmerges w
an extent not seen since 11\e 19°' centuiy.
This is not at>out giving anything up. And it's certainly !'IOI aboot IMng
a life of voluntary misery or imposing harsh limits on human potenijal ·
on the contrary, il's eboul reaching a higher level of understanding and
consciouMless about what we're doing here and why.
Source-: Hic~el. J . (2015). For,aet 'd e....,lopir,g' poor co,mlries, it'• time 10 'de-
devek>p' rlchcoonv-ie,. TheGuordion. Retrie\led from hllp•./Mww
thegtxlrdian.comll)lobokJ-lop<nent-pro/esslonal•·network/20151
~/23/developir,g-poO,-toontries-de--develop-ricl,-cc,vntnM-od\lsl

1~1~1 READING EXERCISE

After reading the article, answer the following que&tions on the

spaces provided.
1. Wha.t is the main objective of the Sustainable
Development Goals of the United Nations?

2. Wlttt is the standudizcd unit that mea.surcs resource use

and waste?
~~~ •IJ noURISH IN G AS RHlE CTEO IN PROG RE5S AND DE VELO PMENT 67

J Wh.'.it is the standard response to eradicating po,·erty?

4_What is rhe threshold of the Earth for adequately

sustaining life?

}. According to the majority of people in middle- and high-

income countries, what puts the planet and society at
risk?

6. How many hectares should each of us consume annually

based on the resources available in the planet?

7. What are two indicators of the qualityoflife given in the

article?
 .
·:;~.8 SCIENCE . TECHNOLOGY, SOCIETY.ANO THE HUM"N CONDITION

8. What crisis in the planet would force us to slow down if

we do not do so voluntarily?

9. According to Hickel, what must be done instead of

urging poor countries to "catch up" with rich ones?

10. How would the different areas of the world react to the
idea of"dc-dcvclopmcnt"?

IJ QUESTI O N S FOR REFLECTI ON

1. Why must we change our paradigm of growth and

consumption to that of"de-developmcnt"?
2. Why arc the terms dc-dcvelopmrnt, de-growth, and u:ro
growth seemingly unacceptable to the usual framework of
human progress?
3. How have we been enframcd by the notion of growth?
4. How do we improve our lives and yet reduce consumption?
5. What arc the similarities and differences between
Heidegger's TIM Question Con,erning Tidmolrir,y and Hickd's
article?
r
~vr'"N fL.OU~iSHING AS REFLECTED IN PkOGR~H AND DfVHOPMfNJ 69

• ~ ' ACTIVITY

Watch the video . clip ~itlcd The Magiria 11 J Twin: CS

µwiJandthc Case against Scu'.itism. Rdlect on the notio n~ of
Jevdopment that may evolve mto scicmism . In pairs , discuss
alld take no'.c of you~ thoughts on the video clip with the
following guide ques tions. Be ready to share your insights in
class.
1.Whatisscientism?
2. How is science comparable to magic?
3. Why is science more dangerous than magic?
4. What is the presented essence of modcrni1y :md its
consequence?
5. What do we need for the sciences to be good~
 CHAPTER6
The Good Life

®
~-·
LEARNING OUTCOMES

At the end of this chapter, the students should

be able to:
1. explain the concept of the good life as posited
by Aristotle;

t~
~
2. define the good life in their own words; and
3. examine shared concerns that make up the
good life to come up with innovative and
creative solutions to contemporary issues
guided by ethical standards.

Everyone is in pursuit of the good life. W e do

ccrt.1in things because we want to achieve a life
I which will make us happy and content. By studying
and working hard, we try to attain this goal not only
for ourselves but also for our loved ones and the rest
of humanity. People's definition of the good life
may vary and differ in the particulars. In general,
however, we recognize universal truths that cut
acrossourdifferc:nccs.
 .,,,~_. ,.
T~f Gooo llJE ~ 71

fi,COMA CHEAN ETHICS AND MODERN

coNCEPTS
A.ristode, an important ancient
k philosopher whose work g~~---,.,
~:: (tom natural philosophy to
.p ., •nd poliric:tl theory, attempted ~
~~pbi n what the good (s. His
ddinition may be useful m our
r'' •
n,oitofthetruth.InNfromaclxan ( • 11
;,Ma, Aristotle stated: ;.~ \l-~l
,1// buman activities aim
11r some good. Every art and
buman im;uiry, and similarly
(Wry action and pursuit, is
tbougbt ta aim at some g()(Jd;
and far Ibis reason tbr: good
Figore2.l Arinode
bas bun rightly declored as
(384-322BC)
liml of wbfrh all things aim
(Nkomachean Ethics 2:2).
Everyone is moving towards the good. Thus, completing
llllc's studies, training for a sport, or taking a rest is a good.
~~c good is expressed and manifested in many various ways for
_difli:rent J)<:rso ns and circumstances. The good life, however,
!! more than these countless expressions of what is good. It is
~~ctcriud by happiness that springs from living and doing

·· · botb tbr: many and tbt cultivattd call it happinm,

~n_d supPou that living well and doing wt!! arr: the somr: as
111g happy (Nicomachean Ethics 1:4).

doui.The ancient Greeks called this concept ofMliving well and

\-oJ WeU- as eudaimonia. The word came from the Greek
togcrt "_?Caning "good" and daimon meaning Mspirit." Taken
er, zt generally refers to the good life, which is marked
.[µ ---.....
,::::;~ ~ Cl ENCE, TECHNOLOGY, SOCIETY, A.NO THE HUM,._N COND ITION

- ~by : :pino,s ,nd oxcollonco. It i, • flourishing life filled With

a meaningful endeavors that empower the human person to be
the best version of himself/herself. If one is a student, then he/
she acts to be the best version of a student by studying well and
fulfilling the demands of school. If one is an athlete, then he/
she strives to be the best version of an athlete by training hard
as well as joining and winning in sports competitions.
Furthermore, according to Aristotle, happiness is the
ultimate end of human action. It is that which people pursue
for its own sake. Financial stability for one's family, the power
achieved from winning the elections, or the harmony and peace
as a reward for taking care of the environment-all these and
more arc pursued for the sake of happiness.
Now such a thing as happinm abo11e all rise, is hdd to
k;for this we r.hoose always far itu!f and nrorrfar the sakr of
something dsr, hut honor, pleorurt, rtafOn, and ewry 'Virtue
we choou in dudfor themulvt:s, but we ch=r them also for
the wkr ojhappinw,judging that by means ofthem~ tha/1
hr happy. Happintss, on the othrr band, no one chooses far
anything otbn- than itseif(Nicom11.chean Ethics 2:7).

Happiness defines 11. good life. This happiness, however,

is not the kind that comes from sensate pleasures. It is that
which comes from living a life of virtue, a life of excellence,
manifested from the persona.I to the global scale.
It it the arti11itiu that r:r:prrss 11irtur that control
happiness, and the contrary adivitirs tha t tontrol its
contrary (Nicom11.chean Ethics 1:10).

For example, making sure that one avoids sugary and

p~ocessed foo ds to keep healthy is an a_ctivity that expresses
vtrtu~. The resulting health adds to one's well-being and
h:ppmess. Ano th er example is ta.king care of the environment
t rough proper waSte management which results in a clean
 ·-----:J~g~
THE GOOO LIFE •"· 73

cnviron~ent and ~dds to people's well-being and happiness.

These virtuous_a~:mns require discipl ine and practice. On th e
other hand, act1v 1t1c s contrary to virtue arc those which do not
rw1lt in happiness. T he lack of discipline in eating healthful
food eventually makes one sick. The lack of concern for the
environment destroys the Earth we live in. Tlius, disregard
for virtuous actions, especially for the sake of convenience and
gratification, do~s not contribute to happiness. The good life is
marked by happiness brought about by virtuous human actions
and decisions that affect the individual self and the greater
community. It is characterized by a life of flourishing of oneself
and uf others. The good iifc docs not happen in a bubble where
only one person is flourishing; others have to be in it, too.
Virt ue plays a significant role in the living and attainment
of the good life. It is the constant practice of the good no matter
how difficu lt the circumstances may be. Virtue is the excellence
of character that empowers one to do and be good. Such virtue
is cultivated with habit an d discipli ne as it is not a one-time
deed, but a constant and consistent series of actions. Everyone
has the capacity within himself/herself to be good, but he/she
also has to be disciplin ed to make a habit of exercising the good.
Virtue, then, being oftwo kinds, intelle(tuaf and moral,
intdlutual 'ViTlut in tht main owes its birth and grawth
ta ftarhing (far whith reason it requires t xperimce and
time), while moral virtue mmn about as a remit of habit
(Nicomachcan Ethics 2:1).

The onward progress of science and technology is also the

movement towards the good life. Science and technology arc
one of the highest expressions of human faculties. They allow
us to thrive and flourish in life if we so desire it. Science and
technology may also corrupt a person, but grounding oneself in
virtue will help him/her steer clear of danger.
/ •~ ·
1Ir~_;; 4

,~,~1
SCIENCE, TECHNOLOGY, SOCIETY. ... NO THE HUMAN CONDITION

READING EXERCISE

Answer the following items.

1 !tis that which all thing1i aim.
2 It is an ancient Greek word which means living
and doing wd l.
3 It is said to be the ultimate end ofhuman action.
lt is pursued for its own sake.
4. He is the ancient Greek philosopher known for
Nicomachean Ethia.
5 The good life means that I make sure I improve
without necessarily taking the others into
consideration. True or false?
_ _ _ 6. One does not need ro cat healthfully to live the
good life. True or false?
7 Excellence of character is innate. It docs not
have to be practiced. True of false?
_ _ _ 8. It is the constant practice of the good.
_ _ _ 9. For items 9 and 10, give Aristotle's two kinds of
virtue.
_ _ 10.
 r , QUESTIONS FOR REFLECTION
Tlt E GOOD l !</ 7S
'II

J. In your opinion, wha t constirutcs a good life?

What does Aristotle say about the good /ifr? Docs it siil/
2· srand in the contemporary world?
;. How is the progress of science and technology a movement
rowardsthcgoodlifc?

•1• ACTIVITY

Form groups of four members each. View the short

documentary film titled That Sugar Film. Discuss among
rourselves and report on how production and consumption
r,{ sugar affect your journey towa rds the good life. H ow docs
~ective consumption of goods-in this case, suga.r--affcct
hwnanlifc?