Marx begins by reminding us of the “progressive world picture” which emerges out of the Enlightenment. For the cultures of modernity, “conceptions of history,” he explains, “serve a function like that served by myths of origin in traditional cultures: They provide the organizing frame, or binding meta-narrative, for the entire belief system.” And the “conception of history” animating Enlightenment society expected “steady, continuous, cumulative improvement in all conditions of life” driven by the advance of science and what was then called, among other phrasings, “the practical arts.” The West’s “dominant belief system,” in Marx’s words, “turned on the idea of technical innovation as a primary agent of progress.” But then come the shifts Marx perceives in the concept of technology. The first development is artifactual, it relates to the actual technological artifacts. The introduction of mechanical, chemical, and electric power led to the development of “large-scale, complex,
Marx begins by reminding us of the “progressive world picture” which emerges out of the Enlightenment. For the cultures of modernity, “conceptions of history,” he explains, “serve a function like that served by myths of origin in traditional cultures: They provide the organizing frame, or binding meta-narrative, for the entire belief system.” And the “conception of history” animating Enlightenment society expected “steady, continuous, cumulative improvement in all conditions of life” driven by the advance of science and what was then called, among other phrasings, “the practical arts.” The West’s “dominant belief system,” in Marx’s words, “turned on the idea of technical innovation as a primary agent of progress.” But then come the shifts Marx perceives in the concept of technology. The first development is artifactual, it relates to the actual technological artifacts. The introduction of mechanical, chemical, and electric power led to the development of “large-scale, complex,