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Techne
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Techne (Greek: τέχνη, tékhnē, ‘craft, art’; Ancient Greek: [tékʰnɛː], Modern Greek: [ˈtexni] (listen)) is a term in philosophy that refers to making or doing.[1] As an activity, technē is concrete, variable, and context-dependent.[2] The term resembles the concept of epistēmē in the implication of knowledge of principles, in that “both words are names for knowledge in the widest sense.”[3] However, the two are distinct.[4][5]
Contents
As a system of knowledge[edit]
The term resembles the concept of epistēmē in the implication of knowledge of principles. Martin Heidegger maintains that the concept, for the Ancient Greeks, goes together with episteme, particularly citing Plato as using the two terms interchangeably.[6] The idea is that technē and episteme simply mean knowing and “both words are names for knowledge in the widest sense.”[3] However, Aristotle distinguishes clearly between the two,[4] and even Plato seems to draw a distinction between them in some of his dialogues.[5]
As one observer has argued:[2]
[Technē] was not concerned with the necessity and eternal a priori truths of the cosmos, nor with the a posteriori contingencies and exigencies of ethics and politics.… Moreover, this was a kind of knowledge associated with people who were bound to necessity. That is, technē was chiefly operative in the domestic sphere, in farming and slavery, and not in the free realm of the Greek polis.
In The Republic, written by Plato, the knowledge of forms “is the indispensable basis for the philosophers’ craft of ruling in the city.”[5]
Socrates also compliments technē only when it was used in the context of epistēmē, which sometimes means knowing how to do something in a craft-like way. The craft-like knowledge is called a technē. It is most useful when the knowledge is practically applied, rather than theoretically or aesthetically.[citation needed]
In art[edit]
Technē is often used in philosophical discourse to distinguish from art (or poiesis).[citation needed]
Aristotle saw technē as representative of the imperfection of human imitation of nature. For the ancient Greeks, it signified all the mechanic arts, including medicine and music. The English aphorism, “gentlemen don’t work with their hands,” is said to have originated in ancient Greece in relation to their cynical view on the arts. Due to this view, it was only fitted for the lower class while the upper class practiced the liberal arts of ‘free’ men (Dorter 1973).
For the ancient Greeks, when technē appears as art, it is most often viewed negatively; whereas when used as a craft, it is viewed positively because a craft is the practical application of an art, rather than art as an end in itself.
Art history[edit]
In his The Invention of Art, Larry Shiner argues that technē cannot be simply translated to art nor either simply to craft. This is because art and craft are socially constructed at a certain period in history.[7]
In fact, technē and arts referred less to a class of objects than to the human ability to make and perform…the issue is not about the presence or absence of a word but about the interpretation of a body of evidence, and I believe there is massive evidence that the ancient Greeks and Romans had no category of fine art.
In rhetoric[edit]
Techne is often used as a term to further define the process of rhetoric as an art of persuasion. In writing Toward a Sophistic Definition of Rhetoric, rhetoric scholar John Poulakos explains how the sophists believed rhetoric to be an art that aimed for terpis, or aesthetic pleasure, while maintaining a medium of logos.
For centuries, debate between sophists and followers of Plato has ensued over whether rhetoric can be considered a form of art based on the different definitions of technē.[8] Contrasting from others, Isocrates saw rhetoric as an art—yet in the form of a set of rules, or a handbook. Some examples of handbooks are the Rhetoric of Aristotle, the Rhetorica ad Alexandrum, and the De Inventione of Cicero, all composed of rules to write effective speeches.[9]
On the other hand, David Roochnik, in his Art and Wisdom: Plato’s Understanding of Technē that Plato, views technē as “a stable body of reliable knowledge able to tell us, in fixed terms readily teachable to others, how we ought to live.” He believes that moral knowledge is equivalent to a technē and that the meaning of the term technē must be fully grasped to understand the nature of moral knowledge.[10]
In Gorgias, Plato wrote that rhetoric is not technē but a habit of a bold and ready wit. Plato continued saying rhetoric is not an art but an experience because it fails to explain the nature of its own application. He compared it to cookery and medicine saying cookery pretends to know what is best for the body because it is pleasurable while medicine knows what is for the best of the health of the human body. Medicine is technē for it seeks what is best for the health of a person unlike cookery which is only for pleasure and fools a person into believing it is better for their health.[11]
Richard Parry (2003) writes that Aristotle believed technē aims for good and forms an end, which could be the activity itself or a product formed from the activity.[5] Aristotle used health as an example of an end that is produced from the techne of medicine. To make a distinction between technē and arete, he said the value of technē is the end product while arete values choosing the action that promotes the best moral good.
In communication[edit]
Technē is also a part of communication, and affects how human cultures interact. When people speak to one another, they apply their knowledge of social interactions, verbal and nonverbal cues, and their shared language to the skill of speaking. It is both personal and social, everybody has their own personal technē around their speech based on learned experiences and personal tics, and very social in that communities all communicate amongst each other on the interpersonal and large scale.
In relation to communication, technē is based less on what a person says or thinks, but on what they do. The mechanical action of speaking is mostly unconscious, and most of the work takes place in the centers of the brain similar to how a pianist knows where his fingers should go even without looking.[12] As Jonathan Sterne puts it, “Communication requires both language and technology – and both are forms of technē.”[12]
In relation to technology, the use of a cell phone or any other communicative device requires both an understanding of how the phone works and how social interactions are supposed to be handled on the telephone, but also requires that a person actively does it.[12]
Techne and technik[edit]
Techne can also be compared to or distinguished from the German term technik, which refers both to the material composition of industry as well as to the rules, procedures, and skills used to achieve a particular end.[13] The writing of Thorstein Veblen eventually linked this concept with technology, particularly in his evaluation of the works of Gustav Schmoller and Werner Sombart.[14]
The concepts of technē (‘art’) and technik (‘technology‘) is viewed to share a commonality—that both are ways in which beings as a whole may be brought to light.[15] However, while technē maintains a relation to nature’s capacity for self-disclosure, technik severs it through a regulatory attack that provokes nature to give up its latent power.[15] According to Heidegger, technik—as opposed to technē—refuses “to let earth be an earth.”[15]
See also[edit]
References[edit]
- ^ oxfordreference.com website Retrieved 2011-12-03 ISBN 0198661320 (1995)
- ^ Jump up to:a b Young, Damon A. (2009). “Bowing to Your Enemies: Courtesy, Budō, and Japan”. Philosophy East & West. 59 (2): 188–215. doi:10.1353/pew.0.0045. JSTOR 40213567. S2CID 143649790.
- ^ Jump up to:a b Carpi, Daniela (2011). Bioethics and Biolaw through Literature. Boston: Walter de Gruyter. p. 54. ISBN 9783110252842.
- ^ Jump up to:a b Aristotle (1955). Ethics. Harmondsworth: Penguin.
- ^ Jump up to:a b c d Parry, Richard (2020) [2003]. “‘Epistēmē’ and ‘technē‘“. Stanford Encyclopedia of Philosophy. Retrieved 28 April 2020.
- ^ Rojcewicz, Richard (2006). The Gods and Technology: A Reading of Heidegger. New York: State University of New York Press. p. 58. ISBN 9780791466414.
- ^ Shiner, Larry. 2001. The Invention of Art. pp. 19–20.
- ^ Poulakos, John (1983). “Toward a Sophistic Definition of Rhetoric”. Philosophy & Rhetoric. 16 (1): 36–37. JSTOR 40237348.
- ^ Papillion, Terry (1995). “Isocrates’ technē and Rhetorical Pedagogy”. Rhetoric Society Quarterly. 25 (1–4): 149–163. doi:10.1080/02773949509391038. JSTOR 3886281.
- ^ Roochnik, David (1996). Of Art and Wisdom: Plato’s Understanding of Techne. University Park, PA: Pennsylvania State University Press. pp. xi–5.
- ^ Plato. Gorgias. Project Gutenberg.
- ^ Jump up to:a b c Shepard, Gregory J.; Jeffrey St. John; Theodore G. Striphas (2006). “Communication as Techne”. Communication as… Perspectives on Theory. pp. 90–91.
- ^ Lawson, Clive (2017). Technology and Isolation. Cambridge: Cambridge University Press. p. 20. ISBN 9781107180833.
- ^ Schatzberg, Eric (2006-08-07). “Technik Comes to America: Changing Meanings of Technology before 1930”. Technology and Culture. 47 (3): 486–512. doi:10.1353/tech.2006.0201. ISSN 1097-3729. S2CID 143784033.
- ^ Jump up to:a b c Vinegar, Aron; Boetzkes, Amanda (2014). Heidegger and the Work of Art History. Surrey: Ashgate Publishing, Ltd. p. 143. ISBN 9781409456131.
Further reading[edit]
- Dunne, Joseph. 1997. Back to the Rough Ground: ‘Phronesis’ and Techne in Modern Philosophy and in Aristotle. Notre Dame, IN: University of Notre Dame Press. ISBN 978-0-2680-0689-1.
External links[edit]
- “Epistēmē and Techne” entry in the Stanford Encyclopedia of Philosophy
- Dictionary of Philosophy
- Kenneth Dorter “The Ion: Plato’s Characterization of Art”
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Legal Link Confidential (LLC) partnered with 30 of the largest law firms in Washington DC, New York and Charlotte during the Covid-19 Pandemic economic downturn, and is now succeeding in placing highly qualified candidates with these firms. Their focus on legal placement through consultative matching for legal staff, counselors and associates sets them apart from other placement firms.
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Our motto is FIRM: Find, Interview, Represent, Match professionals in legal pathways with the right mix of consultative matching, compassion, collaboration and balance.
OLNEY, MD. (PRWEB) APRIL 14, 2021
Launching into brand new employment markets in 2020–quite possibly the worst year for the legal placement industry due to the unique characteristics of the pandemic–was difficult at best.
Yet, the leadership at Legal Link Confidential (LLC) had a vision and counted on their 15 years of legal placement and partnering experience to make this bold move.
“We focused on positioning ourselves with the largest firms in Washington DC, New York, and Charlotte, and proving with both credibility and work ethic that we could bring high-quality candidates when law firms were ready for them,” said Geoff Wexler, principal at LLC.
“It’s now paying dividends for our legal placement clients.”
Last June when there was less than one legal associate openings for most large law firms, this placement group took the opportunity to grow and enhance their business firm relationships.
“Those numbers were anemic,” said Wexler. “We knew momentum could be generated by nurturing each professional relationship when the economy strengthened.”
LLC now has strategic placement relationships with 30 of the top 100 law firms, according to the American Lawyer (AmLaw).
Wexler believes strongly in personal connections with both client and attorney talent. He focuses on connecting the right candidates with these law firms.
“Many organizations in placement include law as a part of what they do,” said Wexler. “This is all that we do.”
“Our motto is FIRM: Find, Interview, Represent, Match professionals in legal pathways with the right mix of consultative matching, compassion, collaboration and balance.”
Conversely, now that number of openings has ballooned almost to 25X factor in growth since June 2020, LLC’s approach is both discrete and elite.
“Hiring firms can try to bring a ‘laundry list’ of candidates to the law offices, in hopes of making one of them stick. We’re particular about which candidate goes to the legal team for a confidential review and interview.”
“Bad matches don’t do anyone any good, so we’d rather minimize the time commitment for candidates and the clients alike.”
In less than a year, this strategic launch has resulted in over 300 active legal openings, mostly at the staff, associate and counselor levels.
“The targeting and re-engagement have swung the momentum. There are definitely opportunities in nearly all sophisticated areas of law practice for attorneys looking to explore their options.”
You can follow Legal Link Confidential on their Company Blog, their Updated Job Listings or on LinkedIn
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NJ BAILEYGEOFF WEXLER
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