Technology has affected human society—a group of people related to each other through persistent relations, or a large social grouping sharing the same geographical or virtual territory, subject to the same political authority and dominant cultural expectations—and its surroundings in a number of ways.
In many societies, technology has helped develop more advanced economies, which consists of the economic systems of a country or other area; the labor capital, and land resources; and the manufacturing, production, trade, distribution, and consumption of goods and services of that area. This includes today’s global economy, or the increasing economic interdependence of national economies across the world through a rapid increase in cross-border movement of goods, service, technology and capital. It has allowed the rise of a leisure class, a concept on the social sciences and political Mattis theory centered on models of social stratification in which the people are grouped as people who has a lot of “free time,” or time spent away from business, work, and domestic chores.
Many technological processes produce unwanted by-products, known as pollution, or the introduction of contaminants into the neutral environment that cause adverse change, and deplete natural resources, to the detriment of the Earth—the third planet from the Sun, and the densest and fifth-largest of the eight planets in the Solar System—and its natural environment, encompassing all living and nonliving things occurring naturally on Earth or some region thereof.
Various implementations of technology influence the values of a society—an extremely absolute or relative ethical value, the assumption of which can be the basis for ethical action—and new technology often raises new ethical questions. Examples include the rise of the notion of efficiency in terms of human productivity, a term originally applied only to machines, and the challenge of traditional norms.
Philosophical debates have arisen over the present and future use of technology in society, with disagreements over whether technology improves the human condition, encompassing the unique and believed to be inescapable features of being human, or worsens it.
The following and similar movements criticize the pervasiveness of technology in the modern world, saying that it harms the environment and alienates people: Neo-Luddism, a personal world view opposing many forms of modern technology; and anarcho-primitivism, an anarchist critique of the origins and progress of civilization.
Proponents of ideologies like the following, however, view continued technological progress as beneficial to society and the human condition: transhumanism, abbreviated as “H+” or “h+,” an international intellectual and cultural movement that affirms the possibility and desirability of fundamentally transforming the human condition by developing and making widely available technologies to eliminate aging and to greatly enhance human intellectual, physical and psychological capacities; and techno/techno-progressivism, or tech/techno progressivism a stance of active support for the convergence of technological change and social change.
Indeed, until recently, it was believed that the development of technology was restricted only to human beings, but recent scientific studies indicate that other primates, or mammals of the order “Primates,” which contains prosimians and simians, and certain dolphin communities, marine mammals closely related to whales and porpoises, have developed simple tools and learned to pass their knowledge to other generations.