First, a difference must be made between the relationship between technology and science and the relationship of philosophy to social life. There is a kind of mutual indifference between the world and technology, which does not pose any problems as it seems, but the position of the philosopher of life or daily practice can not be similar to the world's position of technology, ie, total indifference; the relationship of technology science is in reverse position compared to the relationship of philosophy In everyday life

From scientific knowledge comes a technique that is a tool for controlling and controlling nature and things. What emerges from the philosophical theory is ethics and politics in the general sense, which leads to the control and organization of people's lives in society

It is natural then that philosophy is not indifferent to the practice of life because it belongs to man, not things

 But is technology just machines and tools

According to the famous German philosopher of culture, Schwindler, there are at least three obstacles to our understanding of the essence and the essence of technology

 The first obstacle lies before us when we make the technique of the automated age a starting point for understanding

 The second is based on a misconception that reduces the goal of technology in the manufacture of tools and machines

 The third obstacle is determined by looking at technology through the function of the instrument

But does technology really exist in antagonism and alienation from nature, or is it rooted in it and part of its evolution? If the age of automation does not allow understanding of technology, what age should be linked exactly? What is the benefit of distinguishing between technology, tool and machine? Finally, if it is wrong to understand the technique through the function of the tool, it is through which other function can the correct understanding be achieved

The author of the book "Man and Technology" confirms that the historical beginning of the technique is not well known, which means that it dates back to the times of the past and sees, moreover, that technology is an addition, it is a general characteristic that goes beyond humanity to the animal. An animal, for example, compared to a plant, adds a new content to its natural existence

 the ability to move in the middle, which enables it to be more independent to nature and to be more able to protect and defend itself. In this case, the movement is both free and technical, and it is an addition that is available to the animal as compared to its assets. It is a non-solvent technology

If the lion's movement / technique, for example, is what gives him sovereignty and power over the agility and speed of the deer, this pattern of technique has nothing to do with any tool or machine. Machine and machine are different. The tool looks like an extension of the natural organ (the ax extends to the hand and the microscope is an extension of the eye, for example

The instrument can not direct the organ or replace it to operate without it. The machine, which is characteristic of the age of the automaton, seems to be a leader, oriented to physical action and even replaceable. The famous non-spoken film "Modern Times," which starred Charlie Chaplan in this age, was best photographed

But the capture of the technique, according to Spengler's reasoning, assumes that this first signifies the meaning of "external addition," as is evident in the forms of movement, freedom, and independence (eg movement and animal freedom) directed at nature and instinct. Although freedom and independence are relatively independent of nature, animal existence remains a conflict. This makes the technical connotation, under these conditions, part of what Schängler calls a "vital plan." Spengler then identifies the technique between the level of movement and the level of strategy. This distinction refers to the difference between existential and human conditions. It seems that the animal does not invest its free and relatively independent existence from nature, as opposed to the bandits, except as a struggle for the preservation of life. Therefore, it is natural that technology works for animal condition as a vital plan. For man, technology is not just a movement. It is a strategy for any plan of life

Along with the difference between human war and the like, the strategy, which is the command of operations, is a crucial element in modern warfare. The introduction of the concept of strategy on line, for man, suggests that technology is primarily a matter of conscious and purposeful behavior rather than objects, tools and machines. According to Schpangler, it is a matter of war, not a matter of weapons. "We tend to forget that the main thing in technology is not the form of tools and things, not what we describe them, but what we do with them and how we use them. What matters is not weapons, but war," says Spengler

It follows from this statement that the value and importance of the origin and the beginning back to the idea and perception. Perhaps this is what Heidegger thought of and expressed in the transformation of metaphysics, which are ideas and perceptions, into the technique of any transformation of thought and meditation into tools in the service of thought strategy. Spengler offers a concrete physical example in this direction

 "All our means of transport were born and developed from the idea of ​​driving, kayaking, sailing and flying," he says. We can add: Did not all generations generate radio, television, computer and mobile phone and developed from the idea of ​​telecommuting