Given the importance of non-European traditions in both the history of world philosophy and in the contemporary world, and given the increasing numbers of students in our colleges and universities from non-European backgrounds, this is astonishing. No other humanities discipline demonstrates this systematic neglect of most of the civilizations in its domain. The present situation is hard to justify morally, politically, epistemically or as good educational and research training practice. (Jay L. Garfield and Bryan W. Van Norden “If Philosophy Won’t Diversify, Let’s Call It What It Really Is”)
Technology might be a social bandage at best and a crutch at worst. Insofar as technology seeks to solve social problems—human problems—it can’t do much to enlighten us. Technology itself doesn’t make us better people; that’s not work we can pawn off to anyone (or anything) else.
For instance, modern cars may be safer than ever, saving thousands of lives in accidents; but they do nothing to discourage drunk driving. If anything, safer cars means that we can take more chances, since we’re more likely to survive accidents. Today, algorithms that make decisions for us mean we’re outsourcing that intellectual labor, risking the loss of deliberative skills, including moral reasoning. Those are exactly the skills we need for social progress.
Because it’s built on a technological foundation, modern society overprivileges empirical knowledge. Many seem to believe that engineering is real, while ethics is just opinions, and opinions don’t matter much. As a result, we see an emphasis on STEM (science, technology, engineering, and mathematics) education from primary schools to most universities. But non-empirical matters, such as ethics, continue to be difficult to teach and are often neglected, despite lip service to the arts and humanities.
More than tolerance, wisdom is difficult to sustain. We’re having to re-learn lost lessons—sometimes terrible lessons— from the past, and intergenerational memory is short. “History does not repeat itself, but it rhymes,” as Mark Twain (might have) said. (Patrick Lin “Technological vs. Social Progress: Why the Disconnect?“)
What is needed, now as ever, are forms of asceticism, forms of discipline that protect human beings from these pressures [to amass wealth and to struggle for power] and help to preserve the manifestations of human dignity and the forms of community that dignity makes possible. Intellectual life is one such crucial form of asceticism. May it be preserved as such. (Zena Hitz “Freedom and Intellectual Life”