IntroductionWhether a result of the financial crisis, the public perception of massive overconsumption, or global climate change, designers are increasingly motivated "to do good for society." This interest seems to manifest itself primarily in two ways. First, designers and design companies are behaving in more socially responsible ways in their product development. A focus on the use of recyclable materials, the rejection of child labor, and the use of sheltered workshops are possible consequences of such an attitude. Second, designers are using their design skills to tackle social problems. In these cases, designers apply design thinking and design methodologies to social issues to create innovative solutions. With this interest, education, safety, and health care have become domains for designers.

This article investigates the types of intentionality involved in humantechnology relations. It aims to augment Don Ihde's analysis of the relations between human beings and technological artifacts, by analyzing a number of concrete examples at the limits of Ihde's analysis. The article distinguishes and analyzes three types of "cyborg intentionality," which all involve specific blends of the human and the technological. Technologically mediated intentionality occurs when human intentionality takes place "through" technological artifacts; hybrid intentionality occurs when the technological actually merges with the human; and composite intentionality is the addition of human intentionality and the intentionality of technological artifacts.

This article analyzes the moral relevance of technological artifacts and its possible role in ethical theory, by taking the postphenomenological approach that has developed around the work of Don Ihde into the domain of ethics. By elaborating a postphenomenological analysis of the mediating role of ultrasound in moral decisions about abortion, the article argues that technologies embody morality and help to constitute moral subjectivity. This technological mediation of the moral subject is subsequently addressed in terms of Michel Foucault's ethical position, in which ethics is about actively co-shaping one's moral subjectivity. Integrating Foucauldian ethics and postphenomenology, the article argues that the technological mediation of moral subjectivity should be at the heart of an ethical approach that takes the moral dimensions of technology seriously.

During the past decade, the “script” concept, indicating how technologies prescribe human actions, has acquired a central place in STS. Until now, the concept has mainly functioned in descriptive settings. This article will deploy it in a normative setting. When technologies coshape human actions, they give material answers to the ethical question of how to act. This implies that engineers are doing “ethics by other means”: they materialize morality. The article will explore the implications of this insight for engineering ethics. It first augments the script concept by developing the notion of technological mediation. After this, it investigates how the concept of mediation could be made fruitful for design ethics. It discusses how the ambition to design behaviorinfluencing technologies raises moral questions itself and elaborates two methods for anticipating technological mediation in the design process: performing mediation analyses and using an augmented version of constructive technology assessment.

The causes of conflict among preschool children are well known. Much less is known about how preschool children act to protect the integrity of peer relations in the wake of conflict. Building on peace research on children and on nonhuman primates, this study demonstrates 2 complementary aspects of peacemaking among groups of European American preschoolers: peaceful associative outcomes to conflict ("together outcomes") and peaceful reunions between former opponents following a brief separation. The contexts in which conflicts occurred (inside classrooms and outside playgrounds) affected peacemaking, and so did the relationship of the opponents (friends vs. nonfriends). Other factors, such as the use of conciliatory behavior or aggression by opponents and the sex of opponents, were found to be associated with peacemaking. One of the single most important predictors of peacemaking was preconflict interaction between the opponents, illustrating our participants' general concern with the continuity and integrity of their social interactions with peers.In Western society peace among individuals is often equated with passivity and "being nice." However, when we make an effort to go beyond such, undoubtedly culture-bound, "folk-psychology," we find that in day-to-day social interaction peace is an active and creative process, which involves both the management of relations (peacekeeping) and the aftermath of inevitable conflicts between individuals (peacemaking). Peace, in the words of Oscar Arias Sánchez, is a never-ending process that requires us to work and live together and that cannot ignore our differences or overlook our common interests (Sánchez, 1995, p. 5). As ethological and developmental researchers, our interest is in the social process of interindividual peace. This article reports on our research on peacemaking among groups of U.S. middle-class preschool children. For our work we conceptually define peace as "harmonious relations." A relation (or social interaction) in this context is seen as

No abstract

While many technology assessments (TAs) formally conducted by TA organizations in Europe and the USA have examined the implications of new technologies for 'quantifiable risks' regarding safety, health or the environment, they have largely ignored the ethical implications of those technologies. Recently, ethicists and philosophers have tried to fill this gap by introducing tools for ethical technology assessment (eTA). The predominant approaches in eTA typically rely on a checklist approach, narrowing down the moral assessment of new technologies to evaluating a list of pre-defined ethical issues. In doing so, they often remain external to processes of technology development. In order to connect the ethics of technology more closely with processes of technology development, this paper introduces a set of principles for an ethical-constructive technology assessment approach (eCTA), reflecting on insights developed in the philosophy of technology and Science and Technology Studies, and drawing on examples of telecare technologies. This approach bases itself on an analysis of the implications of technology processes at the micro-level, particularly for human-technology relations. The eCTA approach augments the current approach of the ethics of new and emerging science and technology at the meso-and macro-levels of institutional practices.

Trust is a central dimension in the relation between human beings and technologies. In many discourses about technology, the relation between human beings and technologies is conceptualized as an external relation: a relation between pre-given entities that can have an impact on each other but that do not mutually constitute each other. From this perspective, relations of trust can vary between reliance, as is present for instance in technological extensionism, and suspicion, as in various precautionary approaches in ethics that focus on technological risks. Against these two interpretations of trust, this article develops a third one. Based on a more internal account of the relations between human beings and technologies, it becomes possible to see that every technological development puts at stake what it means to be a human being. Using technologies, then, implies trusting ourselves to technologies. We argue that this does not imply an uncritical subjection to technology. Rather, recognizing that technologies help to constitute human subjectivity implies that human beings can get actively involved in processes of technological mediation. Trust then has the character of confidence: deliberately trusting oneself to technology