The following interview with Dr. Raghunath Anant Mashelkar is on the prospects of how will technology change the face of employment in the future? What will the jobs of the future look like? What skills are needed to prepare students and researchers for employment in the digital age? As our world is getting digitized day-by-day, technology influences how students communicate, learn, work and interact with society as a whole more than any generation before. Ultimately, students nowadays have to compete with a more globalized, mobile work force, and rapid technological advancement.

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Understanding the connection between science and technology is an essential step toward creating a more humane technoscience in the future. ...

This article was inspired by Don Ihde's work on the experience of technology in human-machine relations. (See Don Ihde. "The Experience of Technology," Cultural Hermeneutics, Vol. 2, 1974, pp. 267-279.) ...

Philosophy of technology promises the possibility of an understanding of technology that may be important not only to public policy but also in helping to conceptualise intellectual approaches to the study of technology and, indeed, to shaping new fields of knowledge and research. Philosophy of technology may also have a role to play in relation not only to structuring a largely disparate and inchoate field but also more directly in teaching and learning about technology (Peters, et. al 2008). ...

Australian philosopher Jeff Malpas, author of Place and Experience, argues in his Ubiquity paper The non-autonomy of the virtual: philosophical reflections on contemporary virtuality that the virtual is not autonomous with respect to the everyday, but is rather embedded within it, and an extension of it. Within philosophy, Professor Malpas is perhaps best known as one of a small number of philosophers who work across the analytic-continental divide, publishing one of the first books that drew attention to convergences in the thinking of the key twentieth century American philosopher Donald Davidson and the phenomenological and hermeneutic traditions, as exemplified in the work of Heidegger and Gadamer. ...

"Philosophers point out the liabilities, what happens when technology moves beyond lifting genuine burdens and starts freeing us from burdens that we should not want to be rid of." (Albert Borgmann)"The unintended consequences and dangers of technologization are real, and they deserve reflections and replies. Meanwhile the deeper danger of cultural and moral devastation goes unnoticed and is to some extent eclipsed by attention to the overt dangers (which, to repeat, need to be addressed forthwith)." (Albert Borgmann) ...

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The world is... the natural setting of, and field for, all my thoughts and all my explicit perceptions. Truth does not "inhabit" only "the inner man," or more accurately, there is no inner man, man is in the world, and only in the world does he know himself. Maurice Merleau-Ponty: Phenomenology of Perception, Preface (1945)For the modern Man it is not so important to feel the Desire (Lust) or Listlessness (Unlust), but to animate themselves; Für den modernen Menschen ist es nicht mehr wichtig, Lust oder Unlust zu empfinden, sondern angeregt zu werden (Friedrich Nietszche, S. 108, Vom Übermenschen zu überreizten Menschen, "Paul Virilio, Die Eroberung des Körpers, Hanser Verlag, 1994) ...

"Technology becomes subordinate to values through economics, government, or the professions. Our biggest problem is learning to recognize that we do have options, albeit often limited ones. Our tendency is to just create more technology rather than ask why." (Carl Mitcham, as he articulates the thesis of Albert Borgmann on the relationship between contemporary technologies and human values) ...

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The prospect of living our lives online may not be so attractive after all ...

Life and learning on the Net through the eyes of a philosopher. ...

How does technology change learning and teaching in formal and informal education? ...

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