The Democratization of Social Media A Critical Perspective in Technology

Social Media is part of contemporary technology that is the contentious subject matter within the society. It is paradoxical when social media should provide techniques and objects that serve human being in a positive way, but at the same time, it can dehumanize human being such as alienation. The main problem is because the lack of impact of public policy, which does not involve society in the democratic sphere. The article is about the possibility of democratization social media in the discourse of philosophy of technology. I refer to Andrew Feenberg’s Critical Theory of Technology (CTT) for opening discourse and criticizing social media. Social Media should be changed by the critical view to analyze the internal contradictions in technocracy, which view social media merely as an instrument and value-free. In the other hand, CTT will lead into the discourse of instrumentalization theory, technological rationality, technical code and democratization of social media. I conclude this article by applying CTT to delineate extant approach and consideration of democratization of social media in Indonesian through critical thinking participation and emotional education in the public sphere

Rasionalitas Teknologis Herbert Marcuse

Artikel ini memaparkan perihal gagasan rasionalitas teknologis Herbert Marcuse dalam kerangka filsafat teknologi. Dalam perkembangannya filsafat teknologi Herbert Marcuse mengalami peluang kemajuan dan juga celah-celah kritik. Selain itu, rasionalitas teknologis sangat berpengaruh terhadap perang melawan strategi neo-liberal. Karena dalam rasionalitas teknologis memuat seluruh siasat kapitalisme dalam melakukan strategi seperti halnya membuka jalur demokrasi, memanipulasi media dan bahasa, serta menelurkan nalar positivistik dalam segala kegiatan kemanusiaan yang justru telah menyengsarakan seluruh aspek kehidupan. Perkembangan rasionalitas teknologis dalam lingkaran Teori Kritis, karenanya, masih dapat dipertimbangkan sebagai suatu teori yang berpeluang untuk menembus batasan-batasan ekstrim kehidupan masyarakat kontemporer

Is Social Media Neutral? Rethinking Indonesia’s Social Media in Postphenomenology and Critical Theory of Technology Perspective

This article elucidates the neutrality of social media in the discourse of philosophy of technology. I prefer to Don Ihde’s postphenomenology and Andrew Feenberg’s critical theory of technology for opening discourse and criticizing the status of neutrality in social media. This article proves that social media cannot be neutral because there are internal contradictions in technocracy that view social media merely as an instrument. Through postphenomenology, social media becomes non-neutral because it has the relation intensionality between human and technology based on four basic forms of technological mediation: embodiment relations, hermeneutic relations, alterity relations, and background relations. In another side, the critical theory of technology will be bringing discourse in instrumentalization theory, post-technological rationality, and technological democratization perspective. I conclude this article by describing social media users in Indonesia have to actualize in the democratization of the social media through active participation in the critical reasoning framework and sensitivity feeling in the public sphere

SOCIO-CATASTROPHISM IN THE RISK SOCIETY: CONCEPTS, CRITICISMS, AND PRAXIS

The Sociology of Risk is one of the concepts used to analyze the current state of a global society. The development of risk theory has changed in recent decades. However, there is room for sociological criticism in which the concept of risk society must open up to the opportunities and possibilities of discursive debates after long period of industrial revolution to the recent issues of Anthropocene. Based on qualitative research through literature studies and conceptual-philosophical approaches, this article argues that risk governance is one of the challenges to developing the sociological discourse, especially when the community faces ecological disasters. In a later stage, it can realize the possibility of the world of many worlds, and praxis develops into a way of looking at the future of world which is increasingly eroded by the challenges of ecological crisis.Sosiologi Risiko menjadi salah satu konsep yang digunakan untuk menganalisis kondisi masyarakat global saat ini. Perkembangan dan pemikiran teori risiko sendiri telah mengalami perubahan dalam beberapa dekade terakhir. Akan tetapi, terdapat ruang kritik sosiologis bahwa konsep masyarakat risiko harus membuka peluang terhadap risiko yang sejatinya telah berkelindan bahkan sebelum revolusi industri sekalipun dengan cara melibatkan diskursus Antroposen. Berbasis pada penelitian kualitatif melalui studi kepustakaan dan pendekatan konseptual-filosofis, artikel ini berargumen bahwa tata kelola sosial risiko menjadi salah satu tantangan tersendiri bagi perkembangan diskursus Sosiologi. Terutama ketika masyarakat dunia menghadapi krisis risiko ekologi global. Sehingga pada tahap selanjutnya dapat mewujudkan kemungkinan the world of many worlds dan secara praksis berkembang menjadi cara pandang untuk masa depan dunia yang semakin tererosi dengan tantangan krisis ekologi

Status Manusia dalam Antroposen

Artikel ini akan membahas perdebatan dan status manusia dalam Antroposen. Antroposen secara populer dikenal sebagai bagian dari rentang skala waktu geologis ketika aktivitas manusia dianggap memiliki pengaruh secara global pada sistem geologi bumi. Akan tetapi, hanya Holosen yang masih dipertahankan secara formal hingga saat ini. Tesis Antroposen membawa pro dan kontra di antara peneliti geologi. Mereka yang mendukung Antroposen tetap bersikukuh bahwa Antroposen nyata dan perlu untuk diratifikasi. Sedangkan bagi mereka yang kontra justru menganggap, Antroposen hanya gairah spekulasi yang tidak dapat melepaskan diri dari sifat antroposentrisme. Terlepas dari perdebatan dan usaha ratifikasi Antroposen, artikel ini akan memberikan justifikasi ontologis bahwa manusia terlibat dan memiliki daya kausal atas konstelasi skala waktu geologi. Status manusia harus dilepaskan dari segala term antroposentrisme untuk dapat menjelaskan trajektori Antroposen yang bercirikan terra incognita, objek yang unik dan berpotensi secara kompleks dapat membentuk skala waktu geologi lain di masa depan. Selain geologi, Antroposen juga mulai mempengaruhi cara pandang ilmu non-geologi dalam melihat realitas

Realisme Instrumental Don Ihde

Berawal dari ketertarikan Ihde dalam melihat dunia-kehidupan yang telah berubah secara persepsional. Instrumen teknologis telah mentransformasi cara pandang manusia tentang dunianya. Memahami persepsional manusia, Ihde menggunakan fenomenologi instrumental untuk menjelaskan bagaimana pengalaman indrawi manusia secara intensional dan perseptual berekstensi lewat artefak teknologi

The Urgency of Environmental Education in Kurikulum Merdeka: A Geophilosophical Approach

Environmental Education (EE) is currently receiving broad attention in formulating and implementing fostering students' character to be more environmentally conscious. This issue is also entangled with the global commitment to create a sustainable society. Indonesia experienced a curriculum transition from the K13 to Merdeka curricula; thus, integrating environmental problems into the new curricula is important. In general, the implementation of EE in schools can be divided into two approaches: integrating it into a specific syllabus and incorporating it into extracurricular or ceremonial school activities. Several obstacles have been identified during the implementation of EE, especially at the high school level and its equivalents, including EE being perceived as a burden on students' study time, a lack of coordination among relevant institutions, insufficient funding, and ineffective EE program formats. These findings are based on focus group discussions (FGDs) conducted in-depth interviews with Adiwiyata High School students to determine the implementation of PLH in schools and supporting literature reviews. To address these obstacles, this research adopts a geophilosophical perspective as a novel approach to support education and curricula that promote sustainable environmental awareness, both in affective and practical-contextual actions, by considering the importance of geographical agency in teaching and learning. Consequently, it was discovered that the geophilosophical approach could serve as an alternative model for curriculum development that is more flexible to strengthen Kurikulum Merdeka

Hauntology of Trash in Environmental Education

Industrialisation in third-world countries has brought about developmentalism that persists in their societal dynamics. Third-world countries have been producers of raw natural resources, yet there are massive consumers of processed products from first-world countries. This exploitation of production and consumption affected how third-world countries, especially Indonesia, perceived environmental education (EE). Massive consumption has led to massive trash and waste; currently, environmental policy in Indonesia focuses solely on the massive trash problem, which is reflected in the country’s education policies. The problem of trash and its management haunts every effort to commence EE. Trash management has become one of the variables used to measure a school’s capability to manage the environment. The variable then becomes a ghost, a spectre of terror, that haunts school policies, including planning, managing, and resolving the trash problem to achieve the “Adiwiyata” title or the like. Admittedly, trash induces terror when it experiences a change in a domain from school to other institutions to the public. It is indubitable that trash management is not only a matter of education but also of public policy and facilities. However, as it stands, trash is implicitly only seen as a means to a prestigious identity: schools flocking to orient themselves towards SDGs, birthing environmental/ecological heroes, and equipping themselves with jargon like “green”, “clean”, and “eco”. Ambiguity persists in commencing EE, either as an obligation or as a mere ceremonial event to celebrate the narratives of SDGs. Therefore, the implementation of SDGs is always haunted by trash, starting from when it is present at school until when it is absent. In the end, is the ideal trash management EE to teach possible amidst the hegemony of the SDGs narrative? In this paper, we argue that using hauntology to analyse the trash problem would reveal gaps in practising EE between the global North and the global South, where a history of developmentalism and consumerism places vast environmental issues, such as the planetary approach and conservation, seemingly too far to reach