COVID-19 pandemic-related perceived risk of infection, illness fears, acute stress, emotional anxiety, exhaustion, and fatigue, psychological trauma and depressive symptoms, and sustained psychological distress can cause smartphone addiction risk and lead to technology-related cognitive, emotional, and behavioral disorders, thus impacting psychological well-being. Behavioral addiction of smartphone users can result in anxiety symptom severity, psychiatric symptoms, and depressive stress. We carried out a quantitative literature review of the Web of Science, Scopus, and ProQuest throughout June 2022, with search terms including (...) “smartphone addiction + COVID-19” + “stress,” “anxiety,” “depression,” “psychological distress,” “screen time,” and “fear.” As we analyzed only articles published between 2020 and 2022, 288 papers met the eligibility criteria. By excluding sources with similar titles, having unclear findings or unsupported by replication, or displaying inconsistent content, we selected 64, mainly empirical, sources. We used layout algorithms and bibliometric mapping as data visualization tools. Assessing the Methodological Quality of Systematic Reviews, a systematic review and literature review software, Mixed Methods Appraisal Tool, and Systematic Review Data Repository were employed as methodological quality assessment tools. As limitations, we analyzed only articles published between 2020 and 2022 in scholarly outlets indexed in the Web of Science, Scopus, and ProQuest databases. The scope of our study also does not advance the inspection of sources covering vulnerable individuals suffering from certain diseases or specific generations. Subsequent analyses should develop on smartphone use and addiction among children and adolescents. Future research should thus investigate problematic smartphone use and addiction across generations Z and Alpha. Attention should be directed to their personality traits and psychopathological symptoms. (shrink)

This book addresses an epidemic that has developed on a global scale, and, which under the heading of “addiction,” presents a new narrative about the travails of the human predicament. The book introduces phenomenological motifs, such as desire, embodiment, and temporality, to uncover the existential roots of addiction, and develops Martin Heidegger’s insights into technology to uncover the challenge of becoming a self within the impulsiveness and depersonalization of our digital age. By charting a new path of philosophical inquiry, (...) the book allows a pervasive, cultural phenomenon, ordinarily reserved to psychology, to speak as a referendum about the danger which technology poses to us on a daily basis. In this regard, addiction ceases to be merely a clinical malady, and instead becomes a “signpost” to exposing a hidden danger posed by the assimilation of our culture within a technological framework. (shrink)

The Internet appears to have become an ever-increasing part in many areas of people’s day-to-day lives. One area that deserves further examination surrounds sex addiction and its relationship with excessive Internet usage. It has been alleged by some academics that social pathologies are beginning to surface in cyberspace and have been referred to as “technological addictions.” This article examines the concept of “Internet addiction” in relation to excessive sexual behavior. It contains discussions of the concept of sexual addiction and whether (...) the whole concept is viable. This is done through the evaluation of the small amount of empirical data available. It is concluded that Internet sex is a new medium of expression that may increase participation because of the perceived anonymity and disinhibition factors. It is also argued that although the amount of empirical data is small, Internet sex addiction exists and that there are many opportunities for future research. These are explicitly outlined. (shrink)

While pornography addiction currently circulates as a comprehensible, diagnosable, and describable way to make sense of some people’s ostensibly problematic relationship with pornography, such a comprehensive description of this relationship has only recently been made possible. The current analysis makes visible pornography addiction as situated within a varied history of concerns about pornography, masturbation, fantasy, and technology in an effort to bring to bear a conceptual critique of the modern concept of pornography addiction. Such a critique in turn works (...) to offer an alternative to treating the study of pornography addiction as the discovery of a new disease, instead conceiving it as the propagation of old forms of knowledge under a new moniker. (shrink)

This article explores the phenomenon of Internet addiction and its possible amelioration, from both Eastern and Western philosophical perspectives. Internet addiction is caused by the excessive use of the Internet and its resulting dependence, having negative effects on human well-being. The ideas of a key ancient Chinese Daoist thinker Zhuangzi 莊子 and his Western contemporaries, the Stoics, as viewed through the world, the things and beings in it, and their relationships, offer insights which may be used to alleviate these effects. (...) The application of and comparison between the two ancient philosophies in addressing the issue of Internet addiction can give us inspiration to confront the challenges of technological enslavement in general and Internet addiction in particular. This is no doubt a help in our pursuit of well-being. (shrink)

This qualitative study, using content analysis, examines to what extent addiction, its causes, consequences, and prevention methods are covered and which types of addiction are discussed in Religious Culture and Moral Knowledge courses. The study focuses on how these topics are presented in RCMK textbooks, which primarily address substance addictions such as drugs, alcohol, and tobacco, while briefly mentioning behavioural addictions like overeating, gambling, and technology use. Addiction is portrayed as a moral issue affecting mental, physical, and spiritual health, (...) as well as an individual's self-control and sense of responsibility. Substance addictions receive greater emphasis, reflecting their association with religious texts and state anti-addiction policies, whereas behavioural addictions are given less consideration. The study concludes that addiction should be approached in a comprehensive and progressively deepening manner as students advance through grade levels in RCMK textbooks. In its current form, the information does not appear to effectively develop skills or serve a preventive function that encourages healthier choices. (shrink)

Developments in the field of neuroscience, according to its proponents, offer the prospect of an enhanced understanding and treatment of addicted persons. Consequently, its advocates consider that improving public understanding of addiction neuroscience is a desirable aim. Those critical of neuroscientific approaches, however, charge that it is a totalising, reductive perspective–one that ignores other known causes in favour of neurobiological explanations. Sociologist Nikolas Rose has argued that neuroscience, and its associated technologies, are coming to dominate cultural models to the extent (...) that 'we' increasingly understand ourselves as 'neurochemical selves'. Drawing on 55 qualitative interviews conducted with members of the Australian public residing in the Greater Brisbane area, we challenge both the 'expectational discourses' of neuroscientists and the criticisms of its detractors. Members of the public accepted multiple perspectives on the causes of addiction, including some elements of neurobiological explanations. Their discussions of addiction drew upon a broad range of philosophical, sociological, anthropological, psychological and neurobiological vocabularies, suggesting that they synthesised newer technical understandings, such as that offered by neuroscience, with older ones. Holding conceptual models that acknowledge the complexity of addiction aetiology into which new information is incorporated suggests that the impact of neuroscientific discourse in directing the public's beliefs about addiction is likely to be more limited than proponents or opponents of neuroscience expect. (shrink)

Narcosis responds to a call for papers concerning contemporary discourses on disruptors, convergences and addictions. It concerns Martin Heidegger’s distinction between history and the historiographical as an essential thinking on contemporary understandings of technology. The paper’s critical milieu is the still recent uptake of education startups, funded from venture capital, in particular Coursera and Age of Learning. The paper, in four segments, introduces a methodological consideration from Michel Foucault, on the reading of historical discourses. It then introduces the grounding (...) emergence for Heidegger on the historical and the historiographical. It thirdly provides contexts to both Coursera and Age of Learning as global education delivery systems. The concluding section addresses this recent education phenomenon in light of earlier discussion on Foucault and Heidegger. (shrink)

In the past few years, we have become increasingly focused on technology use that is impulsive, unthinking, and distractive. There has been a strong push to understand such technology use in terms of dopamine addiction. The present article demonstrates the limitations of this so-called neurobehaviorist approach: Not only is it inconsistent in regard to how it understands humans, technologies, and their mutual relationship, it also pathologizes everyday human behaviors. The article proceeds to discuss dual-systems theory, which helpfully discusses (...) impulsive technology use in terms of habit instead of addiction, but can be criticized for its mentalist celebration of conscious control. Finally, the article introduces a phenomenological approach whose conceptualization of habit manifests many of the experiential qualities that we try to capture with addiction, but remains non-pathologizing and opens a space for learning: While tech addiction is bad and must be eliminated, good tech habits can be trained and cultivated. (shrink)

Social media companies commonly design their platforms in a way that renders them addictive. Some governments have declared internet addiction a major public health concern, and the World Health Organization has characterized excessive internet use as a growing problem. Our article shows why scholars, policy makers, and the managers of social media companies should treat social media addiction as a serious moral problem. While the benefits of social media are not negligible, we argue that social media addiction raises unique ethical (...) concerns not raised by other, more familiar addictive products, such as alcohol and cigarettes. In particular, we argue that addicting users to social media is impermissible because it unjustifiably harms users in a way that is both demeaning and objectionably exploitative. Importantly, the attention-economy business model of social media companies strongly incentivizes them to perpetrate this wrongdoing. (shrink)

A eulogy on the late Bernard Stiegler, reflecting on Ekin Erkan's friendship with Stiegler and Stiegler's influence on the philosophical study of technology, stoking a comparative review between Stiegler and other thinkers in analytic and continental traditions.

IntroductionThe rapid development of technology has led to the transfer of entertainment to the virtual world. Many games and multimedia applications use the so-called augmented reality. With the development of a new technological branch, a new health problem has emerged, which is infoholic addiction, attracting people with the specific functionality that is cyberspace and the virtual world.ObjectiveThe study aimed to assess health behaviors and the risk of addiction among users of urban multimedia games. Research methodology. The study was conducted (...) among players 1,134 of urban multimedia games—Pokemon GO, in the period March–June 2021. A 990 correctly completed questionnaires were included in the final analyses. The author’s questionnaire was used in the study, which included two standardized measurement scales in the Polish abbreviated version: a questionnaire of emotions and sensations associated with electronic entertainment and a questionnaire on addiction to electronic forms of entertainment. Statistica 13.0 program was used for statistical processing of the data. The probability level was p < 0.05.ResultsThe profile of the gamer was identified as male, aged 18–30 years, with secondary education, not in a relationship, living in a city of more than 100 thousand inhabitants—60.1% of gamers met these criteria. Respondents played urban multimedia games daily. About 26.3% of respondents played this type of game 2–3 h a day. In terms of physical fitness, 64.3% of respondents felt that physical fitness had improved as a result of playing multimedia urban games. In terms of mental condition, most of the respondents said that nothing had changed. It was observed that 72.3% of respondents had some risk of addiction to urban multimedia games.ConclusionUsers of urban multimedia games were usually adult men living in big cities. It was also shown that the defined profile of the player was characterized by a higher risk of addiction to electronic forms of entertainment. It was observed that the respondents most often played urban multimedia games every day in a maximum of two-hour sessions. Based on the tools used, it can be concluded that the study group was characterized by a certain risk of addiction to urban multimedia games. (shrink)

Deep brain stimulation (DBS) has been proposed as a potential treatment of drug addiction on the basis of its effects on drug self-administration in animals and on addictive behaviours in some humans treated with DBS for other psychiatric or neurological conditions. DBS is seen as a more reversible intervention than ablative neurosurgery but it is nonetheless a treatment that carries significant risks. A review of preclinical and clinical evidence for the use of DBS to treat addiction suggests that more animal (...) research is required to establish the safety and efficacy of the technology and to identify optimal treatment parameters before investigating its use in addicted persons. Severely addicted persons who try and fail to achieve abstinence may, however, be desperate enough to undergo such an invasive treatment if they believe that it will cure their addiction. History shows that the desperation for a cure of addiction can lead to the use of risky medical procedures before they have been rigorously tested. In the event that DBS is used in the treatment of addiction, we provide minimum ethical requirements for clinical trials of its use in the treatment of addiction. These include: restrictions of trials to severely intractable cases of addiction; independent oversight to ensure that patients have the capacity to consent and give that consent on the basis of a realistic appreciation of the potential benefits and risks of DBS; and rigorous assessments of the effectiveness and safety of this treatment compared to the best available treatments for addiction. (shrink)

Although the new ethical challenges posed by biotechnology and digital surveillance have been the focus of close attention and heated debate among Christian ethicists, comparatively little attention has been dedicated to far more ubiquitous technologies: the internet and our smartphones. Yet evidence is mounting among cognitive scientists, sociologists, and psychologists that the internet and related media technology are profoundly reshaping human thought, behavior, and sociality. This is surely a matter for ethical concern if there ever was one. This essay (...) argues that the medieval concept of the vice of curiositas is an apt diagnosis of the ways in which digital media can absorb and scatter our attention, often in pathological ways. I first offer a summary of what earlier Christian authors meant by curiosity, and I classify their concerns into a typology of seven forms of vicious curiosity. I then show how the phenomenon of online pornography addiction in particular and other forms of internet addiction more generally confirm the explanatory power of this older concept and especially Augustine's distinction of the "lust of the flesh" and "the lust of the eyes." I conclude by suggesting how the grammar of "vice" and "virtue" allows us to embrace the value of new technologies while consciously cultivating strategies of resistance to their harmful tendencies. (shrink)

Although the phenomenon of addiction has existed, in one form or another, throughout the entire history, in contemporary society it takes new, more powerful forms, that need to be better understood. Also, today there are new methods and technologies of research, unavailable to past generations, that can shed new light on this complex matter. It is also advisable to use an interdisciplinary approach, as different areas of research can in fact cooperate to achieve a better understanding of addiction. It must (...) also be taken into account that, being a very complex phenomenon, certain aspects of addiction can only be understood by certain sciences, and then the conclusions can be unified through the use of phenomenology. This study will try to perform precisely this kind of endeavor, revealing the phenomenon of addiction from more then one perspective, focusing on the many facets that it can have. (shrink)

This article provides the existential and phenomenological conditions for addiction by applying the concepts of lack, escape and ‘hypervirtuality’ in new ways to the subject matter. There are five sections. The first is a brief review of some of the most relevant literature. The second lists the main general characteristics of addiction, gleaned from the literature, as well as discussing a possible general definition, namely wants that have become (damaging) needs. The third provides the existential conditions required for addiction to (...) be understood as a human phenomenon to which we are all susceptible, albeit to greatly differing degrees and objects. Here I stress the ideas of transcendence, desire, lack and escape one finds in the early writings of Sartre and Levinas. The fourth fills this idea out with a key phenomenological notion of hypervirtuality, inspired by Husserl. This latter, fifthly and finally, explains the rising power of new technologies and how many are increasing and providing new opportunities for addictive behaviour. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Welcome To The Pharmacy: Addiction, Transcendence, and Virtual RealityAnn Weinstone (bio)1. The Question of Addiction and TranscendenceIt has become a truism to say that virtual reality (VR) is addictive. Case, the protagonist of William Gibson’s Neuromancer, dreams of connection to the net like a junkie jonesing for a fix. In Jeff Noon’s novel Vurt, you get to cyberspace by tickling the back of your throat with addictive, government-produced feathers. (...) Verity of Kathleen Ann Goonan’s Queen City Jazz sports nanotechnology implants that compel her to enter virtual worlds into which she sinks with feelings of deep bliss. As in Vurt, in Pat Cadigan’s Synners, everything’s an addiction: cyberspace, people, rock and roll.But let’s move away from fiction. Graphic cyberartist Nicole Stenger, a self-professed neo-Platonist, writes, “[a]nd what if the passage to a new level of humanity actually meant abolishing indeed the natural one, or at least some part of it?... Will it not require immense effort to recover from this enhancement of the senses, from this habit of perfection? [Stenger 57]. Michael Benedikt, editor of Cyberspace: First Steps, deems VR “a new and irresistible development in the elaboration of human culture and business under the sign of technology” [1; my emphasis]. Ad copy for “Origin,” a VR game, reads, “You must die to learn how to live.... Death is not an option. It’s an addiction.” And an article in the New York Times titled “The Lure and Addiction of Life on Line” displays a graphic of a bespectacled male, tapping away at a computer located inside of a panopticon-sized rendering of a globe to which the avid user is happily chained [see Asciu]. From advertisements to scholarly texts, it is difficult to find any writing about VR that does not engage in and, as I will argue, rely upon the rhetorics of addiction. William Gibson dubbed cyberspace a “consensual hallucination.” That was 1984. In 1996, critic Robert Markley rechristened VR “a consensual cliché” [56]. Surely, the “addictiveness” of cyberspace contributes to the sense of tired familiarity. My question is this: Why does cyberspace have to be addictive? What work is addiction doing in discourses of virtual reality?In this essay, I’m concerned with the production of what might be called hyper-real transcendence. Jean Baudrillard, in his influential schema “three orders of simulacra,” identifies a first, “natural” order in which “a transcendent world, a radically different universe, is portrayed... in contrast to the continent of the real” [309]. I propose that a third-order, hyper-real, transcendence has survived the collapse of the distance between the model and the original. This transcendence relies on rhetorics of disembodiment, [End Page 77] immortality, and extra-human reproductive and generative powers within virtual spaces. Such spaces include scholarly and technical essays about VR or cyberspace, science fiction, advertisements for VR games, VR game narratives, and other advertising copy that borrows from current discourses of virtuality. My discussion takes place in a field crowded with talk of the death of logocentrism and the end of phonocentric culture. 1 Derrida has written that “scientific language [e.g. computer code] challenges intrinsically and with increasing profundity the ideal of phonetic writing” [Grammatology 10], the logocentric relation of voice to mental experiences. Baudrillard writes mournfully that the “third-order” world of simulated simulacra, of hyper-reality, leaves “no room for any kind of transcendentalism” [310]. Baudrillard and Derrida write with differing affects of the same effect—the waning or death of the foundation of Western notions of transcendence. In this tradition, transcendence commences with the penetration of the self by a supra-enlivened Other, whether that other be a king, a god, nature, the voice of logos, the Law, or an abstracted version of vitality itself. Particularly, I question the persistent coupling of rhetorics of transcendence with rhetorics of addiction. My initial point will be that following the established Western logocentric tradition, rhetorical relationships of addiction between VR users and VR narratives are the “software” with which hyper-real transcendence is produced and sustained. In other words, VR demands, as the price of transcendence, that the user become of the medium... (shrink)

In this paper we argue that, if it is true that maximum self-development is better both for individuals and society, and if it is true that that self-development is being seriously curtailed by pervasive environmental tech forces, then clearly educational systems, since they are guardians of “developing” young humans, have a moral imperative to push back against forces that diminish the self. On the other hand, if it is not true that “more self is always better,” that perhaps “goodness of (...) fit” between self and society is optimum, then education systems are justified in continuing to pay scant attention to the forces of self-development (or lack thereof). In line with Sherry Turkle’s (2011) argument that tech forces are diminishing the sort of reflective reasoning necessary for self-development, we will argue that since communicative interchange is necessary for self-development, and an ever-developing self is necessary for ever deeper and more meaningful dialogue (hence forming a dialectic), the fact that social media and other forms of tech connection stunts deep and meaningful interchange has serious implications. Specifically, we will argue that, in contemporary high-tech society (what we are calling Society 2.0), the dialectic between self and communication is going the “wrong” way; that genuine dialogue is becoming ever more rare, which in turn is resulting in “diminished-I’s,” which in turn is resulting in ever more complacency in the face of utterly superficial communicative interchange. We will begin with an overview of what we mean by a “diminished-I,” and then follow by noting how social media, the reading vacuum, roboticism, crowd communication, and decreasing social capital are resulting in diminished-I’s. Since this is resulting in an “I-diminished” society, we will reflect on the question of whether those dialogical educational initiatives that promote self-development are, in fact, making dodos, i.e., making youngsters unfit for the environment in which they find themselves. Ultimately, we will argue that, if educators choose to fight back against the I-diminishing forces of Society 2.0, they need to take selves seriously and actively engage youngsters in dialogue with those with opposing viewpoints. Ultimately, youngsters in Society 2.0 will need all the assistance educators can muster to fight the addictive, literally mind-numbing forces of being “happily” “alone together,” and instead chose the riskier often unhappy-making option of diving into the truth-seeking process with varying coalitions of the willing. (shrink)

George Smith argues that modern humanity suffers from a late-stage, pre-fatal addiction to scientific-technological thinking. Like most pre-fatal addictions, this one will most likely result in one of three ways: misery, extinction, or human transformation. The question remains, wherein lies the third way? According to Smith, mankind's chronic and as yet undiagnosed sickness originates in early Western metaphysics and has long been thoroughly globalized. It explains unstoppable extractionism and its relentlessly increasing by-product, carbon dioxide. It also explains today's ever-increasing rate (...) of species extinction, and it explains the increasingly likely collapse of the biosphere. Citing climate change tolerance and denial as symptomatic of pre-fatal addiction, Smith turns his analysis to Heidegger's "question concerning technology" and shows that even Heidegger had become "hooked" on scientific-technological thinking. Surrendering to his disease, Heidegger "steps back" into "meditative thought." This in turn opens Heidegger to an East-West mode of scientific-poetic consciousness, the thinking of artist-philosophers such as Laozi, Hölderlin, and Rachel Carson. For Heidegger, this way of thinking lays the path to mankind's transformative emancipation from an otherwise inescapable catastrophe. The book will be of interest to scholars of the arts and culture, histories of consciousness, and climate studies. (shrink)

Significant technological advancements over the last two decades have led to enhanced accessibility to computing devices and the Internet. Our society is experiencing an ever-growing integration of the Internet into everyday lives, and this has transformed the way we obtain and exchange information, communicate and interact with one another as well as conduct business. However, the term ‘Internet addiction’ has emerged from problematic and excessive Internet usage which leads to the development of addictive cyber-behaviours, causing health and social problems. The (...) most commonly used intervention treatments such as motivational interviewing, cognitive-behavioural therapy, and retreat or inpatient care mix a variety of psychotherapy theories to treat such addictive behaviour and try to address underlying psychosocial issues that are often coexistent with IA, but the efficacy of these approaches is not yet proved. The aim of this paper is to address the question of whether it is possible to cure IA with the Internet. After detailing the current state-of-the-art including various IA definitions, risk factors, assessment methods and IA treatments, we outline the main research challenges that need to be solved. Moreover, we propose an Internet-based IA Recovery Framework which uses AI to closely observe, visualize and analyse patient’s Internet usage behaviour for possible staged intervention. The proposal to use smart Internet-based systems to control IA can be expected to be controversial. This paper is intended to stimulate further discussion and research in IA recovery through Internet-based frameworks. (shrink)

Adolescent smartphone addiction has increasingly attracted the attention of scholars because of the widespread use of internet technology in educational environments. In addition, previous studies have found that there is a complex relationship between smartphone addiction and self-consistency congruence, and subjective well-being. This research was conducted to examine whether subjective well-being would mediate the relation between self-consistency congruence and adolescent smartphone addiction, and whether gender would moderate the mediating process. A total of 1,011 Chinese adolescents completed self-report questionnaires measuring (...) self-consistency congruence, subjective well-being, and smartphone addiction. Self-consistency congruence was shown to be a significant predictor of smartphone addiction. Furthermore, subjective well-being partially mediated the association between self-consistency congruence and adolescent smartphone addiction. Gender could moderate the mediating process; as compared with boys, girls’ self-consistency congruence and subjective well-being are more easily mediated. We envision the findings as being helpful in guiding scholars who are developing interventions to minimize smartphone addiction and its disrupting effects in adolescents. (shrink)

The compulsive habit model proposed by Everitt and Robbins has accumulated important empirical evidence. One of their proposals is the existence of an axis, on which each a person with a particular addiction can be located depending on the evolutionary moment of his/her addictive process. The objective of the present study is to contribute in addressing the identification of such axis, as few studies related to it have been published to date. To do so, the use/abuse of Information and Communication (...) Technologies (ICT) was quantified on an initial sample of 807 subjects. Questionnaires were also delivered to measure impulsivity, compulsivity and symptoms of prefrontal dysfunction. Evidence of the existence of the proposed axis was obtained by means of Machine Learning techniques, thus allowing the classification of each subject along the continuum. The present study provides preliminary evidence of the existence of the Impulsivity-Compulsivity axis, as well as an IT tool so that each patient that starts getting treatment for an addiction can be statistically classified as “impulsive” or “compulsive.” This would allow the matching of each person with the most appropriate treatment depending on his/her moment in the addiction/abuse process, thus facilitating the individualized design of each therapeutic process and a possible improvement of the results of the treatment. (shrink)

Over the last few decades feminists, science and technology studies scholars and others have grappled with how to take materiality into account in understanding social practices, subjectivity and events. One key area for these debates has been drug use and addiction. At the same time, neuroscientific accounts of drug use and addiction have also arisen. This development has attracted criticism as simplistically reinstating material determinism. In this article we draw on 80 interviews with health professionals directly involved in drug-related (...) public policy and service provision in three countries to identify the main ways the neuroscience of addiction (and thus the agency of the brain) is understood. We analyse these understandings using contemporary posthumanist theory to develop new options for conceptualizing matter in public responses to addiction. We close by calling for a new approach to addiction and the brain based on a process model of materiality and public debate. (shrink)

In technological societies where excessive screen use and internet addiction are becoming constant temptations, the valuable yet intoxicating pleasures of digital technology suggest a need to recover and repurpose temperance, a virtue emphasized by ancient and medieval philosophers. This article reconstructs this virtue for our technological age by reclaiming the most relevant features of Aristotle’s and Aquinas’s accounts and suggesting five critical revisions needed to adapt the virtue for a contemporary context. The article then draws on this critical interpretation, (...) along with empirical research analyzing the value and dangers of digital technology, to construct a normative account of digital temperance, a virtue that finds a mean between “digital insensibility,” the vice of deficiency, and “digital overindulgence,” the vice of excess. We conclude by showing how this virtue of digital temperance can help to promote human flourishing in a world saturated with tempting technology. (shrink)

Digitalization and the development of Artificial Intelligence (AI) will bring about substantial changes in all aspects of life. This happens in a world marked by the poisonous synergy of five Ps, polarization, populism, protectionism, post‐truth, patriarchy, as well as an ambiguous interplay of secularization and new visibility of religion.If development of AI is to be beneficial for people and planet a number of challenges must be met. In this regard, religion‐and‐science dialogue needs improvement in making things not only intellectually but (...) also spiritually fit. Ethics should be involved from the beginning rather than being called upon first when problems arise. Faith communities have a prophetical, diaconal, ethical, and theological role.Based on the characterization of life as a fourfold web of relationality, personal, social, political, as well as global issues are identified and discussed. These include mental health disorders, addiction, manipulation, and self‐exploitation. Reflections on leadership suggest resilience, coexistence, and hope as theological key components for navigating the uncharted realms of the digital age. (shrink)

Excessive use of social media is a developing concern in the twenty-first century. This issue needs to be addressed before it has any more significant consequences than what we are currently experiencing. As a preventive technique, advertisements and awareness-raising campaigns about the detrimental impact of digital technologies are used. The application of novel mathematical techniques and terminologies in this field of study will have significant potential to enhance healthy living by preventing certain ailments. This is the most compelling justification for (...) conducting a new study with the most up-to-date techniques at our disposal. This study investigates clear and concise transmission in order to generate a deterministic mathematical model of social media addiction S M A using the fractal-fractional derivative operator. Also, the analysis of the S M A model in terms of the invariant domain, the existence of a positive invariant solution, and equilibria assumptions are stated in a detailed manner. Besides that, the basic reproduction number ℝ 0 < 1 is computed, demonstrating that the proposed methodology is more efficacious. The Atangana-Baleanu FF differential operators are recently defined in FF differential operators that are applied to characterize the S M A model’s mathematical algorithm. We investigated the numerical behaviour of the S M A in three ways: changing the fractional-order α as well as the fractal-dimension ℘ ; changing α while keeping ℘ constant; and changing ℘ while keeping α constant. Our examined visualizations and simulation studies using MATLAB for the numerical modelling of the aforementioned system showed that the novel developed Atangana-Baleanu FF differential operators produce remarkable results when compared to the classical frame. (shrink)

One can find from a survey of the work of three prominent philosophers of technology in the late twentieth century, a very different kind of metaphor for describing the powerful, but not fully determinative influence that technology has on our lives. These three theories each centre on a concept I call "technological dependency." The most prominent exponents of technological dependency are Marshall McLuhan, Herbert Marcuse and Jacques Ellul. Although there are similarities between their descriptions of the phenomenon of (...) dependency, their discussions of this phenomenon are focused around very different sub-metaphors for describing the nature of the dependency. McLuhan portrays our relationship with technology as capable of becoming a form of addiction or habit, Marcuse portrays it as a form of bribery, and Jacques Ellul portrays it as a form of religious cultism. (shrink)

This study examined the relation between professional affiliation and the framing of expert congressional testimony about nicotine's addictiveness. Experts were chosen from three different types of sponsoring organizations: the tobacco industry, government, and independent research organizations, both pro- and anti-tobacco. The study sought to identify common technical biases and policy concerns that could define an overall “expert” attitude, as well as differences where the experts’ framing of nicotine addiction would reveal attempts to favor their own institutions. Semantic network analysis was (...) applied to each group's discourse, thereby clustering associated words that represented major themes in each type of expert group. Clusters revealed a common preoccupation with narrowly defined, lab-based evidence, but more locally, each group framed the issues to support its sponsor's strategy. (shrink)

To understand public discourse in the United States on genetic causation of behavioral disorders, we analyzed media representations of genetic research on addiction published between 1990 and 2010. We conclude first that the media simplistically represent biological bases of addiction and willpower as being mutually exclusive: behaviors are either genetically determined, or they are a choice. Second, most articles provide only cursory or no treatment of the environmental contribution. A media focus on genetics directs attention away from environmental factors. Rhetorically, (...) media neglect the complexity underlying the etiology the addiction and direct focus back toward individual causation and responsibility. (shrink)

This article takes a clinical perspective on the phenomenon of addiction in order to open up wider questions of the posthuman. The author identifies two distinct drives, prosthesis and addiction itself. It is pointed out that both drives share a common distance from the mediation of language and address directly, without the support of fantasy, the real of the body. However, the two drives are distinct in that the prosthetic drive lends itself to social control whereas the addictive drive constitutes (...) a pathological limit to socialization. The final section of the article characterizes the various clinical responses to addiction as simultaneously political responses to the rise of the prosthetic drives in the context of late capitalism. (shrink)

We estimate that 208,000 deep brain stimulation (DBS) devices have been implanted to address neurological and neuropsychiatric disorders worldwide. DBS Think Tank presenters pooled data and determined that DBS expanded in its scope and has been applied to multiple brain disorders in an effort to modulate neural circuitry. The DBS Think Tank was founded in 2012 providing a space where clinicians, engineers, researchers from industry and academia discuss current and emerging DBS technologies and logistical and ethical issues facing the field. (...) The emphasis is on cutting edge research and collaboration aimed to advance the DBS field. The Eighth Annual DBS Think Tank was held virtually on September 1 and 2, 2020 (Zoom Video Communications) due to restrictions related to the COVID-19 pandemic. The meeting focused on advances in: (1) optogenetics as a tool for comprehending neurobiology of diseases and on optogenetically-inspired DBS, (2) cutting edge of emerging DBS technologies, (3) ethical issues affecting DBS research and access to care, (4) neuromodulatory approaches for depression, (5) advancing novel hardware, software and imaging methodologies, (6) use of neurophysiological signals in adaptive neurostimulation, and (7) use of more advanced technologies to improve DBS clinical outcomes. There were 178 attendees who participated in a DBS Think Tank survey, which revealed the expansion of DBS into several indications such as obesity, post-traumatic stress disorder, addiction and Alzheimer’s disease. This proceedings summarizes the advances discussed at the Eighth Annual DBS Think Tank. (shrink)

Can power be wielded for good, or must it always corrupt? Does technology destroy the truly human? Is beer essential to the good life? The Lord of the Rings raises many such searching questions, and this book attempts some answers. Divided into five sections concerned with power and the Ring, the quest for happiness, good and evil in Middle-earth, time and mortality, and the relevance of fairy tales, The Lord of the Rings and Philosophy mines Tolkien's fantasy worlds for (...) wisdom in areas including the menace of technology, addiction and fetishism, the vitality of tradition, the environmental implications of Tolkien's thought, Middle-earth's relationship to Buddhism and Taoism, and more. (shrink)

This article demonstrates how meditation apps, such as Headspace and Calm, are imbricated within public discourse about technology addiction, exploring the consequences of this discourse on contemporary mental life. Based on ethnographic research with designers and users of meditation apps, I identify a promise put forth by meditation app companies that I call attention by design: a discursive strategy that frames attention as an antidote to technology addiction, which is ostensibly made possible when design is done right. I (...) argue that attention by design is a promise unfulfilled. Meditation app companies construct attention as socially valuable by endlessly pointing out its purported opposite, technology addiction. Attention by design is promissory in that it keeps promising even when it doesn’t deliver what it promises, compelling the user to return to a practice that represents socially desirable traits that can never be fully acquired—and that often recede further from reach as the person becomes distracted by other obligations and communication mediated through the smartphone. Despite this broken promise, users believe they are becoming more attentive. The promissory attention designed into meditation apps reflects a new form of governmentality, in which users receive a mental nudge to reinterpret similarly designed experiences as different. (shrink)

Since technology has been entering into human beings’ everyday life, individuals established a deep relationship with digital technology, thus an embodied link between people and digital instruments has been born. This is particularly evidenced by recent literature about screen time (duration of time spent by the individual in using electronic/digital media like television, smartphone, tablet or computer), it significantly influences different human beings’ dimensions: physical, psychological and neurological functions. Impact of digital technology on human beings can be (...) considered as a result of syntonic functioning in order to improve different people’s life areas (e.g., work, social or intimate relationship, learning), while the dystonic relationship is evidenced as a result of human addiction to digital technology. The present study aims to provide a cognitive and social psychology perspective on how screen time is changing our existences, defining digital technology as a gift which people should be aware of in terms of positive but even negative consequences in everyday life. (shrink)

Addiction is a central issue in a liberal society of autonomous citizens, as the nodal point of addiction is self-control - or rather the lack of it. By looking at different ways of problematizing and working upon addiction, one might also get some idea of different ways of conceptualizing and practicing freedom. The point of departure for my paper is practices of methadone maintenance in different regimes of drug treatment. The article illustrates how treatment practices produce different forms of subjectification (...) of drug addicts, depending on the discourses and technologies these practices articulate, and by implication, how they constitute different ways of problematizing freedom as something to be worked upon. My argument is based on interviews with managers of the drug treatment system in Copenhagen, documents concerning drug policy and drug treatment on a local and national level as well as addiction research. My analyses in this paper are tentative and a first report from a study currently under way. (shrink)

Artificial intelligence-based (AI) technologies such as machine learning (ML) systems are playing an increasingly relevant role in medicine and healthcare, bringing about novel ethical and epistemological issues that need to be timely addressed. Even though ethical questions connected to epistemic concerns have been at the center of the debate, it is going unnoticed how epistemic forms of injustice can be ML-induced, specifically in healthcare. I analyze the shortcomings of an ML system currently deployed in the USA to predict patients’ likelihood (...) of opioid addiction and misuse (PDMP algorithmic platforms). Drawing on this analysis, I aim to show that the wrong inflicted on epistemic agents involved in and affected by these systems’ decision-making processes can be captured through the lenses of Miranda Fricker’s account of hermeneutical injustice. I further argue that ML-induced hermeneutical injustice is particularly harmful due to what I define as an automated hermeneutical appropriation from the side of the ML system. The latter occurs if the ML system establishes meanings and shared hermeneutical resources without allowing for human oversight, impairing understanding and communication practices among stakeholders involved in medical decision-making. Furthermore and very much crucially, an automated hermeneutical appropriation can be recognized if physicians are strongly limited in their possibilities to safeguard patients from ML-induced hermeneutical injustice. Overall, my paper should expand the analysis of ethical issues raised by ML systems that are to be considered epistemic in nature, thus contributing to bridging the gap between these two dimensions in the ongoing debate. (shrink)

La cyberdépendance est un phénomène dont l’étude relève, encore aujourd’hui, largement de la psychologie. En abordant cette problématique sous l’angle pluridisciplinaire des sciences de l’information et de la communication, ce nouvel objet peut permettre la mise à distance de discours convenus sur la technophilie, mais également, sur une certaine technophobie. Ainsi, en abordant l’univers des jeux vidéo et d’Internet, il est désormais possible de prendre la mesure de la croissance multiforme des mondes virtuels, mais aussi et surtout, des risques inhérents (...) de dépendance, liés à ces pratiques et, plus largement, aux usages des techniques de l’information et de la communication. L’intérêt de notre démarche serait donc de relativiser, d’une part, un discours particulièrement élogieux à l’égard des nouvelles technologies, mais dans le même temps, montrer que la technique, aussi puissante soit-elle, reste tributaire de variables culturelles fortes. Les résultats d’une enquête empirique permettront alors de mieux comprendre comment s’articulent les relations entre l’individu, la technique et la culture, en montrant comment cette dernière parvient finalement à canaliser la technique.Studies on Internet addiction are still largely confined to the field of psychology. However, addressing this new object from the multidisciplinary angle of the information and communication sciences can help to step back from conventional discourses on technophilia, but also on some instances of technophobia. Investigating the world of video and Internet games makes it possible to take stock of the many-faceted growth of virtual worlds, but also, and especially, of the inherent addictiveness of game playing and the use of information and communication technologies in general. The value of our approach lies therefore in taking an objective view of the consistently eulogistic discourse on new technologies while showing at the same time that technology, for all its power, will always be dependent on strongly marked cultural variables. The results of our empirical investigation shed light on the interaction of relationships between people, technology and culture, to show that, ultimately, it is culture that channels technology and not the reverse. (shrink)

Technological dystopias incarnate transhumanist dreams of a this-worldly blissful immortality. Underlying these and others is a globalized technocratic paradigm, the loss of an overarching cosmic world view, rise in consumerism, a gnostic repudiation of the body, and a neo-pelagian aspiration to individualistic self-sufficiency. One response to these transhumanist dreams is to remind ourselves of how nature actually works, its origins, constrains, and future. Our relationship with nature spills over to how we feel standing face-to-face with pain and suffering. In this (...) article I reframe cancer as a journey of maintaining harmony with nature instead of a war against death that we are destined to lose. I argue that understanding the limits and constraints of the natural world help us come to peace with the reality of cancer, and perhaps find meaning in suffering. Instead of avoiding the inevitable at all costs, vulnerability and suffering have their own lessons. In contrast to trans humanist dreams, being human presents an opportunity to welcome the reality of imperfection, to be liberated from our addiction to control and excessive technological manipulation of nature, to draw together as a community, and to live the lessons of each stage of our finite life to its fullest. I hope this reflection, grounded in scientific literature and engaging with richly embodied medical humanities readings, can help us all change how we relate to cancer, from books to bench to biotech to bedside. (shrink)

'..... And then there were none', is a collaborative book by four New Zealand photographers and a writer. Developed over the last two years with regular meetings indulgent in wine and homemade cheese as excuses for friendship and banter, '..... and then there were none' grew from conversations and arguments about mortality, our technologically mired existence and the degradation of the environment. Collaboration in a real sense, Harvey Benge, Jon Carapiet, Haru Sameshima, Stu Sontier, breaks out of conventional authorship based (...) story-telling, to play out their anxieties and doubts about the world they see, as one visual voice. The author Lloyd Jones adds his contribution of trenchant narrative texts of two scenes of slaughter and one execution. All addicted to travels, the project triggered its own version of flygskam [the feeling of climate guilt associated with airline travel] or the collaborators, conflicted by the international travel that made many of the photographs and the writing possible and tainted by knowing the greater price to be paid. Narratives included from such travels are drenched in sordid human histories that recall the myriad pathways that have led us to now, and to what comes next. The nod to mortality echoing through the book is rendered stark by the recent death of Benge, adding a sense of urgency to the title of the book - not just for the remaining collaborators, but for us all."--Publisher. (shrink)

Some libertarians tend to advocate the wide availability of cognition-enhancing drugs beyond their current prescription-only status. They suggest that certain kinds of drugs can be a component of a prudential conception of the ‘good life’—they enhance our opportunities and preferences; and therefore, if a person freely chooses to use them, then there is no justification for the kind of prejudicial, authoritative restrictions that are currently deployed in public policy. In particular, this libertarian idea signifies that if enhancements are a prudential (...) ‘good’ for the user, then this can also be construed as a moral good for all rational agents. If this argument is successful, there can be no substantial distinction between the categorical benefits of enhancement, and what is labeled as an enhancement technology. In this paper, I argue that the exclusivity of egotistical choice, and an uncritical deployment of enhancement as a prudential good, underplays the role of a social and political community when creating a procedurally just and effective public policy. Principally, the argument is devoid of any ethical system to permit the external—and therefore public–appreciation of the social context of moral decisions. In effect, libertarian arguments of this sort must disregard any ideas of public ethics, because the liberty to use whatever means available to gain a socio-economic advantage actually extinguishes any professed legitimation strategy. Escaping the procedural aspects of public policy, which are considered integral to authoritative coherence, results in the erosion of any moral obligations. Thus, in a libertarian society, disenfranchised individuals—such as those harmed through addiction—are the unlucky or superfluous product of a liberal and ‘progressive’ society. (shrink)

This edited volume is designed to explore different perspectives of culture, identity and social development using the impact of the digital age as a common thread, aiming at interdisciplinary audiences. Cases of communities and individuals using new technology as a tool to preserve and explore their cultural heritage alongside new media as a source for social orientation ranging from language acquisition to health-related issues will be covered. Therefore, aspects such as Art and Cultural Studies, Media and Communication, Behavioral Science, (...) Psychology, Philosophy and innovative approaches used by creative individuals are included. From the Aboriginal tribes of Australia, to the Maoris of New Zealand, to the mystical teachings of Sufi brotherhoods, the significance of the oral and written traditions and their current relation to online activities shall be discussed in the opening article. The book continues with a closer look at obesity awareness support groups and their impact on social media, Facebook usage in language learning context, smartphone addiction and internet dependency, as well as online media reporting of controversial ethical issues. The Digital progress has already left its dominating mark as the world entered the 21st century. Without a doubt, as technology continues its ascent, society will be faced with new and altering values in an effort to catch-up with this extraordinary Digitization, adapt satisfactorily in order to utilize these strong developments in everyday life. (shrink)

We explore the question of whether machines can infer information about our psychological traits or mental states by observing samples of our behaviour gathered from our online activities. Ongoing technical advances across a range of research communities indicate that machines are now able to access this information, but the extent to which this is possible and the consequent implications have not been well explored. We begin by highlighting the urgency of asking this question, and then explore its conceptual underpinnings, in (...) order to help emphasise the relevant issues. To answer the question, we review a large number of empirical studies, in which samples of behaviour are used to automatically infer a range of psychological constructs, including affect and emotions, aptitudes and skills, attitudes and orientations (e.g. values and sexual orientation), personality, and disorders and conditions (e.g. depression and addiction). We also present a general perspective that can bring these disparate studies together and allow us to think clearly about their philosophical and ethical implications, such as issues related to consent, privacy, and the use of persuasive technologies for controlling human behaviour. (shrink)

In this open access book, Timothy Aylsworth and Clinton Castro draw on the deep well of Kantian ethics to argue that we have moral duties, both to ourselves and to others, to protect our autonomy from the threat posed by the problematic use of technology. The problematic use of technologies like smartphones threatens our autonomy in a variety of ways, and critics have only begun to appreciate the vast scope of this problem. In the last decade, we have seen (...) a flurry of books making “self-help” arguments about how we could live happier, more fulfilling lives if we were less addicted to our phones. But none of these authors see this issue as one involving a moral duty to protect our autonomy. (shrink)

Automating Humanity is the shocking and eye-opening new manifesto from international award-winning designer Joe Toscano that unravels and lays bare the power agendas of the world's greatest tech titans in plain language, and delivers a fair warning to policymakers, civilians, and industry professionals alike: we need a strategy for the future, and we need it now. Automating Humanity is an insider's perspective on everything Big Tech doesn't want the public to know--or think about--from the addictions installed on a global scale (...) to the profits being driven by fake news and disinformation, to the way they're manipulating the world for profit and using our data to train systems that will automate jobs at an explosive, unprecedented scale. Toscano provides a critique of modern regulation, including parts of the new European Union's General Data Proctection Regulation (GDPR) suggesting how we can create proactive, adaptable regulation that satisfies both the needs of consumer safety and commercial success in the international economy. The content touches on everything from technology, economics, and public policy to psychology, history, and ethics, and is written in a way that is accessible to everyone from the average reader to the technical expert. (shrink)

In July 2014, the roboticist Ronald Arkin suggested that child sex robots could be used to treat those with paedophilic predilections in the same way that methadone is used to treat heroin addicts. Taking this onboard, it would seem that there is reason to experiment with the regulation of this technology. But most people seem to disagree with this idea, with legal authorities in both the UK and US taking steps to outlaw such devices. In this paper, I subject (...) these different regulatory attitudes to critical scrutiny. In doing so, I make three main contributions to the debate. First, I present a framework for thinking about the regulatory options that we confront when dealing with child sex robots. Second, I argue that there is a prima facie case for restrictive regulation, but that this is contingent on whether Arkin’s hypothesis has a reasonable prospect of being successfully tested. Third, I argue that Arkin’s hypothesis probably does not have a reasonable prospect of being successfully tested. Consequently, we should proceed with utmost caution when it comes to this technology. (shrink)

In its original Greek conception, philosophy was intended to promote both wisdom and virtue among society; in this sense, the teaching, or presenting, of philosophy is central to its essence. Socrates and Plato famously grappled with the question of how to impart wisdom and virtue to the learner, with mixed results. One of the standard methods—reading and writing—was argued to be misleading and even deceptive, because it deals with static, ‘dead’ words and ideas rather than with the “living discourse” of (...) one person speaking directly to another. This general critique of certain ‘technologies’ of learning is even more relevant today, in our technological age, where the presenting of philosophy often involves computers, laptops, and the Internet. Such things come to function as addictive drugs—much like the pharmakon that Plato warned of. Philosophy would thus be better served by less use of mediating technologies and by a return to live, interactive, living dialogue between student and teacher. (shrink)

Peirce and Husserl both realized that our habits and habitual conceptions, though vital to the success of most activities, nevertheless occlude large portions of the experiential canvass. So, unless preparatory work puts us in the right mindset, we risk perceiving the world—not as it is—but rather as we expect it to be. While Peirce and Husserl were predominantly concerned with supplying a better observational basis for inquiries like science, semiotics, and mathematics, I draw on their phaneroscopic/phenomenological tools to combat the (...) addictive and mind-narrowing effects of technology. I go over several examples to show how, when we (try to) rid ourselves of presuppositions and relax the pursuit of efficiency, we enable contemplative possibilities conducive to flourishing and the pursuit of meaning. My overall message is that, in an age when we increasingly depend on devices like Smartphones (and soon VR) to form flat and one-sided worldviews, re-establishing an unmediated contact with our everyday surroundings can have tangible existential benefits, nipping in the bud tyrannical trends as well as wasted lives. (shrink)