Technology is a distinct human cultural activity in which human beings exercise freedom and responsibility in response to God by forming and transforming the natural creation, with the aid of tools and procedures, for practical ends and purposes. We often do not know the probability that something might go wrong, and sometimes we even do not know, or at least not fully, what might go wrong and what possible negative consequences may be. To deal with this, some authors have proposed to conceive of the introduction of new technology in society as a social experiment and have urged to think about the conditions under which such experiments are morally acceptable (Martin and Schinzinger 2005, Van de Poel 2009b).
Their proprietary technology was designed to anticipate critical needs, such as instinctively switching to infrared mode at night, reading multiple downloaded hotlists, or automatically initiating a video recording after confirming a match even if the officer is away from his vehicle.
The notion of appropriate technology was developed in the 20th century by thinkers such as E. F. Schumacher and Jacques Ellul to describe situations where it was not desirable to use very new technologies or those that required access to some centralized infrastructure or parts or skills imported from elsewhere.
A plausible reason for this late development of ethics of technology is the instrumental perspective on technology that was mentioned in Section 2.2. This perspective implies, basically, a positive ethical assessment of technology: technology increases the possibilities and capabilities of humans, which seems in general desirable.
We apply technology in almost everything we do in our lives, we use technology at work , we use it to , extract materials , we use technology for communication , transportation, learning, manufacturing, creating artifacts, securing data, scaling businesses and so much more.