A Quote by Doris Janzen Longacre

We become victims of the great disease of technological society - meaninglessness. — © Doris Janzen Longacre
We become victims of the great disease of technological society - meaninglessness.
We might expect intelligent life and technological communities to have emerged in the universe billions of years ago. Given that human society is only a few thousand years old, and that human technological society is mere centuries old, the nature of a community with millions or even billions of years of technological and social progress cannot even be imagined. ... What would we make of a billion-year-old technological community?
Technological considerations are of great importance to architecture and cities in the informational society.
Meaninglessness takes hold because meaninglessness is addictive.
Technological society has succeeded in multiplying the opportunities for pleasure, but it has great difficulty in generating joy.
The ideals of technological culture remain underdeveloped and therefore outside of popular culture and the practical ideals of democracy. This is also why society as a whole has no control over technological developments. And this is one of the gravest threats to democracy in the near future. It is, then, imperative to develop a democratic technological culture.
Christians, indeed, have a special obligation not to forget how great and how inextinguishable the human proclivity for violence is, or how many victims it has claimed, for they worship a God who does not merely take the part of those victims, but who was himself one of them, murdered by the combined authority and moral prudence of the political, religious, and legal powers of human society.
Again I want to emphasize that the study of propaganda must be conducted within the context of a technological society. Propaganda is called upon to solve problems created by technology, to play on maladjustments, and to integrate the individual into a technological world.
The more the society becomes a technological society, the less it has to hold itself together.
If you grow up in a WEIRD society, you become so well educated in the ethic of autonomy that you can detect oppression and inequality even where the apparent victims see nothing wrong.
Japan is a well-educated, technological society. It is a free society, protects intellectual property.
Beneath all of these addictions is this disease, this control disease which is the mark of our society.
I believe that all technological societies tend to self-destruct. The reason is that the very things that make us a successful technological society, such as our curiosity, our ambition and determination, will also cause us to fall.
The way you advance a technological society is to try things - to be controversial and contrarian in your thinking in order to get to something that eventually people say, 'I told you it was a great idea.'
I think it would be a great tragedy to devote medical resources and genetic technological breakthroughs to purposes that are not to do with health or medicine, but instead are to do with satisfying the desires that are created by the consumer society.
Thus the criminal ceases to be a person, a subject of rights and duties, and becomes merely an object on which society can work. And this is, in principle, how Hitler treated the Jews. They were objects; killed not for ill desert but because, on his theories, they were a disease in society. If society can mend, remake, and unmake men at its pleasure, its pleasure may, of course, be humane or homicidal. The difference is important. But, either way, rulers have become owners.
In the first place, the church can ask the state whether its actions are legitimate and in accordance with its character as state, i.e., it can throw the state back on its responsibilities. Secondly, it can aid the victims of state action. The church has an unconditional obligation to the victims of any ordering of society, even if they do not belong to the Christian community. The third possibility is not just to bandage the victims under the wheel, but to put a spoke in the wheel itself.
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