"All about things to technology is existenced for human."
dr.yoon was introducing about these on this week.
1.Prosthesis
For other uses, see Prosthesis (disambiguation).
In medicine, a prosthesis is an artificial extension that replaces a missing body part. It is part of the field of biomechatronics, the science of fusing mechanical devices with human muscle, skeleton, and nervous systems to assist or enhance motor control lost by trauma, disease, or defect. Prostheses are typically used to replace parts lost by injury (traumatic) or missing from birth (congenital) or to supplement defective body parts. In addition to the standard artificial limb for every-day use, many amputees have special limbs and devices to aid in the participation of sports and recreational activities.
In medicine, a prosthesis is an artificial extension that replaces a missing body part. It is part of the field of biomechatronics, the science of fusing mechanical devices with human muscle, skeleton, and nervous systems to assist or enhance motor control lost by trauma, disease, or defect. Prostheses are typically used to replace parts lost by injury (traumatic) or missing from birth (congenital) or to supplement defective body parts. In addition to the standard artificial limb for every-day use, many amputees have special limbs and devices to aid in the participation of sports and recreational activities.
2.Donna Haraway
Donna Haraway (born September 6, 1944 in Denver, Colorado) is currently a professor and chair of the History of Consciousness Program at the University of California, Santa Cruz, United States. She is the author of Crystals, Fabrics, and Fields: Metaphors of Organicism in Twentieth-Century Developmental Biology (1976), Primate Visions: Gender, Race, and Nature in the World of Modern Science (1989), Simians, Cyborgs, and Women: The Reinvention of Nature (1991), and Modest_Witness@Second_Millennium.FemaleMan©Meets_OncoMouse (1997).
Haraway earned a degree in Zoology and Philosophy at the Colorado College and received the Boettcher Foundation scholarship. She lived in Paris for a year, studying philosophies of evolution on a Fulbright scholarship before completing her Ph. D. from the Biology Department of Yale in 1972. She wrote her dissertation on the functions of metaphor in shaping research in developmentalbiology in the twentieth century.
Haraway has taught Women's Studies and General Science at the University of Hawaii and Johns Hopkins University. In September, 2000, Haraway was awarded the highest honor given by the Society for Social Studies of Science, the J. D. Bernal Award, for lifetime contributions to the field. Haraway has also lectured in feminist theory and techno-science at the European Graduate School in Saas-Fee, Switzerland. Haraway is a leading thinker about people's love and hate relationship with machines. Her ideas have sparked an explosion of debate in areas as diverse as primatology, philosophy, and developmental biology
Haraway earned a degree in Zoology and Philosophy at the Colorado College and received the Boettcher Foundation scholarship. She lived in Paris for a year, studying philosophies of evolution on a Fulbright scholarship before completing her Ph. D. from the Biology Department of Yale in 1972. She wrote her dissertation on the functions of metaphor in shaping research in developmentalbiology in the twentieth century.
Haraway has taught Women's Studies and General Science at the University of Hawaii and Johns Hopkins University. In September, 2000, Haraway was awarded the highest honor given by the Society for Social Studies of Science, the J. D. Bernal Award, for lifetime contributions to the field. Haraway has also lectured in feminist theory and techno-science at the European Graduate School in Saas-Fee, Switzerland. Haraway is a leading thinker about people's love and hate relationship with machines. Her ideas have sparked an explosion of debate in areas as diverse as primatology, philosophy, and developmental biology
3.Lisa Nakamura
The Internet presents a real dilemma to postcolonial theorists, writers, and intellectuals; indeed, perhaps to postcolonial theory itself. The range and tone of responses to cyberspace reflect a deep split in the ways that this new communication technology is viewed by non-Western cultures and races. Ziauddin Sardar sees the Internet as a tool of imperialism, and he asserts that it is simply the newest example on a continuum of imperializing practices perpetrated by the West in its ongoing domination of other cultures. He regards cyberspace as a medium that can only transmit imperialistic ideologies; its background in military research and high cost of access makes it intrinsically a Western technology with no potential for resistance by people of color. In short, he sees it as a medium that’s inherently flawed by its association with modernity, tropes of colonialism, and hypercapitalism. His critique is extremely similar in many ways to Chinua Achebe’s famous response to Joseph Conrad’s Heart of Darkness. There’s no turning back from the way that Achebe singlehandedly politicized that text; the Norton Critical Edition of the novel includes it because it’s now become part of the discursive field of postcolonial criticism as well as a virtuoso reading of the text. Achebe demonstrates that Conrad’s novel depicts natives as irredeemably Other, as the West’s dark side. Sardar says that cyberspace accomplishes the same thing.On the other hand, many new media collectives in traditionally “media poor” countries who lack widespread access to the Internet strongly assert the usefulness of Internet and computer use in the context of non-Western culture. The Sarai New Media Centre in Delhi is trying to make software for people who are non-literate as a means to wrest the medium away from cultural elites. Even more importantly, this move away from textual literacy produces expressive forms which are more in line with the culture’s distinctive media landscape, thus reducing the dangers of imperializing incursions from the West. Jeebesh Bagchi, Sarai member and a Raqs media collective artist, claims that “India is a song and visual sign board culture” and asks, “What kind of dialogue with this strange and eclectic world do we want to create, not based on domination or populism?” (qtd. in Lovink 212). Envisioning and using the Internet in visual rather than primarily textual ways can be a radically empowering move for non-literate groups.
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