It is well known that people and institutions have become so dependent on the abilities of technology that it (the technology) is overshadowing the humanity of society. It seems as if people have a ‘messianic’ dependence on technology that, in return, contributes to the superseding of human ability. Here, one can argue that such a state of affairs is not only degrading personhood, but clearly points out that man is no longer in a position to control creation but that he is now ´employed’ by the creation.

Within the context of technological universities, and therefore technological-based education, the following question could be asked: If technology becomes a means in itself, could it not overshadow the purposes of (higher) education? Should students transform into “software servers” or, in stead, software operators?

In responding to the statements, technological societies and technological-based higher education institutions needs a clear understanding of the meaning, abilities and limitations of technology. A normative and ethical insight into the place of technology in human society, includes amongst other norms and values, issues such as an understanding of the reality within which we live (anthropological and cosmological perspective), the improvement of life (human perspective) and the preparation of respectful citizens (developmental perspective). Technology should never be characterised as the only way in which value could be added to life and society. Instead, the correct view should be that technology is a way – next to many others – to add value to life and society.

Although not new in higher education bands, the question has been asked whether technological-based higher education has the potential to contribute to a new ethical framework for the understanding of (higher) education institutions (see Lategan 1998a, 1998b).

Supportive remarks are made by Schuurman and A. and H. Toffler. Schuurman (1985:82) states that the danger exists that everything that is not governed by a computer, is non-existent for the learner. The concern of the Toffler’s (1993) is that the information society, boosted by technology, could become the leading actor in knowledge production and transmission. These and other perspectives are fertile soil for the growth of ideologies within technological institutions.

The question of an ideology originates in a remark by Visagie (1990:17) and Goudzwaard (1981:22-24) that whenever a premise is taken from reality and dominates the understanding of man's reality, then an ideology is at stake.

The overshadowing of reality by technology results in what Schuurman (1995:74) calls technicism. He defines technicism as the human pretension to be able to autonomously bend reality to human will through the use of scientific-technological control.

The domination of reality by technique and the control over nature with the aid of tools is at odds with the positive culture Biblical command that God gave man (Genesis 1:28 and 2:15). The Hebrew words abad and somar used in Genesis, express the idea of “serving” and “caring”. Technique provides for man's material needs and makes a wide variety of rewarding jobs and tasks possible. Needless to say, the development of man's technical abilities has contributed greatly to the quality of life. The first signs are found in the belief that everything that can be done, should be done, the so-called Machbarkeit aller Dinge.

In the case of a technological university, one cannot say in principle that technology is dominating the activities of a technological university, but it is rather a case of a range of activities founded/based in technology which dominate the technological university. What should be said, however, is that the motive of technologically founded programmes and research should be analysed since there might be a looming ideology in the motive.

For explaining this statement, one can make use of the ancient Greek mythological concepts of Epimetheus and Promotheus. Promotheus symbolises development, prosperity, new inventions, the development of society, etc. In contrast to this, Epimetheus is characteristic of an uncomplicated lifestyle, peace in the natural environment, no ambition, etc. When looking at these two archetypes of society, it is clear that the modern world is in the grip of the Promotheus syndrome, which symbolises technological expansion and development. Unfortunately, the development brought forward by Promotheus and the rejection of any new inventions by Epimetheus point out the difference of opinion that people have on the way in which society should develop. In this context we could not be blind to the role that technology plays in disturbing the balance of society.

My concern with technology is the possibility for it to evolve into an ideology of power. This possibility originates from the following:

Firstly, technology is a dominating force within the new globalised society and manifests itself within the higher education framework.

Secondly, technology has contributed towards the creation of knowledge that is very often labeled as the “knowledge ideal”. This originated in return from the remark by Francis Bacon that knowledge is power . In answer to this statement, Rossouw (1990:54-65) says that technological knowledge is required to redirect the knowledge society. This is applicable, for example to the nature that is developed by man to ensure a living environment. It can be applied to the natural sciences that formulate new theories of science to accommodate technology within science. Science without technology is unthinkable - as technology without science is becoming unthinkable within a new world order.

In this context I can even go so far as to say that technological knowledge extends its range by also taking on therapeutic characteristics, caring characteristics and pastoral characteristics. Van Niekerk (1980:11) appreciates the therapeutic characteristic of technology as providing protection against an unlivable environment, while Lategan (1992:40,41) refers to the “security” offered by technology (caring) and the “shepardly guidance” (pastoral) in a distorted world.

This theoretical evaluation of technology will not be shared by every one. Surely, it tends to have a too negative appreciation of something which is in a modern society unthinkable and which contributes to the prosperity of the existing world order. It is the intention of this paper to look into various manifestations of technology within the technological university and to question the role that technology is playing here. Although technology lies at the foundation of a technological university, it does not mean that this kind of university should be dominated by technology. The question ensuing from this remark then is how should the relation of technology then be towards the technological university? The answer here is to say that it should not be regarded as the sole role-player within a technological university. Humanity should always have a role to play, otherwise man is overruled by technology, while he is called to rule over all dimensions of the creation. Man is simply not subservient to creation. It is for this reason that an instrumentalistic approach to technology should be avoided as far as possible (Schuurman 1995:81). It is in this context that philosophers such as De Vries (1997) and Schuurman (1977, 1985, 1995) are pleading for an ethical appreciation of technology within curricula to avoid distorting ideas in the technological programmes of institutions.

In contrast to the negative developments of technology, an ethical perspective on technology is to value technique as part of the creation and in service of man to cultivate creation.

The following attitude is imperative in this regard:

♦ The culture mandate presumes a principle of maturity. This means that culture must be developed and expanded. An undeveloped culture is just as much of an evil as an overdeveloped one.

♦ The immaturity of a cultural community is concrete proof that man does not respond positively to his culture mandate.

♦ Technique is no messiah or panacea. It cannot save man from his existential distress. Technique cannot change the world into a haven of rest and peace. What is required for this, is a radical reversal of man's actions, motivated by his religious heart. Technique is in the service of man and not vice versa . Man's association with technique within the technological world should be a motive for his protest against the imperfection of our technologically degenerating world. Protest here means reforming and not revolutionary action. To avoid technique is no solution. In fact, nobody escapes the negative consequences of technique by avoiding it.

♦ Technology should never become a means in itself. It should rather serve the purposes of a university and education. These purposes include a sound understanding of the reality within which one live, the improvement of life and the preparation of respectful citizens. Technology should never be characterised as the only way in which value could be added to life and society. Instead, the correct view should be that technology is a way besides many others to add value to life and society. If this is the point of departure, then surely we need technological universities and their technologies.

Laetus O K Lategan

Technikon Free State

Private Bag x 20539

Bloemfontein 9300

South Africa

E-mail: llategan@mail.tofs.ac.za

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