The word technology comes from two Greek words, transliterated techne and logos. An interesting recent exception, and an attempt to consolidate a number of recent developments and to articulate them into a more general account of what an ethics of technology should look like, is the collection of essays Pragmatist ethics for a technological culture (Keulartz et al. 2002).
In the context of this definition, the ultimate purpose of technology is to enhance the value of human life, with a long-term perspective,by maximization of happiness and satisfaction and a concomitant reduction or minimization of pain and suffering (physical, mental and emotional).
Indeed, until recently, it was considered that the growth of technology was limited only to people, but recent research indicate that other primates and certain dolphin areas have developed easy resources and discovered to pass their understanding to other years.
In one respect, the term has come to mean something narrower – the above definition would admit art or politics as means of gain, yet though those activities are permeated by technology now, most of us would not consider them to be examples or subsets of technology.
This view is a major source for the widely spread picture of technology as being instrumental, as delivering instruments ordered from ‘elsewhere’, as means to ends specified outside of engineering, a picture that has served further to support the claim that technology is neutral with respect to values, discussed in Section 3.3.1. This view involves a considerable distortion of reality, however.