 this might affect students, Ko, Cheong, Park, Kang, and Park (2011) conducted research to analyze factors associated with addictive cell phone behavior in middle school students, and mental health. The researchers found a correlation between higher levels of addictive cell phone behavior, and lower levels of mental health in the middle school children (Ko et al., 2011). Jacques Ellul and the autonomy o f technology. The French philosopher Jacques Ellul held a generally pessimistic view of technology, and saw it as having autonomy 83 over human life, to the extent that it reduces man to a "technical animal'' who becomes subservient to technology (Ellul, 2010, p. 70). Ellul's perspective was a technological determinist view that perceived technology as a powerful force that dominates all aspects of society and human life (Bimber, 1994; M. R. Smith, 1994). Ellul has been considered to be the principal proponent o f the philosophical position that ascribes to technology an autonomy over human life and events (Ermer, 2009). For Ellul, the autonomy and power of technology is of such force that technology can distort the ends that are intended for it, and bend the will of its users so they treat technology as an end in itself (Ellul, 2010). Ellul held that technological development proceeds in a way that ethical considerations do not play a role, and moral judgments are suspended (Ellul, 2010; Westera, 2004). Ellul, like Marcel, viewed mystery as necessary to human life, and argued that technology removes the sacred and mystery from life, by reducing the world to technical explanations (Ellul, 2010; Marcel, 2001). Ellul asserted that because man cannot live without a sense of mystery, our sense of the sacred is transferred to technology, which can instill in us both a sense of magic and fear. Ellul as a philosopher of technology saw his mission to be one of calling mankind to become the master of technology, and also of diagnosing a disease, although Ellul was uncertain of what treatment was necessary (M. R. Smith, 1994). Hans Jonas and human responsibility fo r technology. Hans Jonas (2010) proposed a philosophy of technology that examined the traits of modem technology as a whole, and considered its use in everyday life, and its evolution over time. Jonas also presented an ethics of technology that largely takes a pessimistic view toward technology (Jonas, 2009; Jonas, 2010). While the perspective of Jonas is largely negative toward 84
this might affect students, Ko, Cheong, Park, Kang, and Park (2011) conducted research to analyze divisor consociate with addictive cell phone behavior in center school students, and mental health. The research worker found a correlation between higher degree of addictive cell phone demeanor, and lower levels of mental health in the middle school child (Ko et al. , 2011). Jacques Ellul and the autonomy o f technology. The French philosopher Jacques Ellul held a generally pessimistic view of engineering, and saw it as having autonomy 83 over human life, to the extent that it reduce man to a " technical animal" who becomes implemental to technology (Ellul, 2010, p. 70). Ellul's position was a technological fatalist view that perceived technology as a powerful violence that dominates all aspects of society and human life (Bimber, 1994; M. R. Smith, 1994). Ellul has been considered to be the chief advocate oxygen f the philosophical position that ascribes to technology an autonomy over human life and events (Ermer, 2009). For Ellul, the autonomy and power of engineering is of such force that engineering can distort the ends that are mean for it, and deflect the will of its users so they treat engineering as an end in itself (Ellul, 2010). elul held that technological development return in a way that ethical considerations do not play a role, and moral judgments are suspended (Ellul, 2010; Westera, 2004). elul, like Marcel, viewed mystery as necessary to human life, and argued that technology removes the sacred and mystery from life, by reduce the world to technical explanations (Ellul, 2010; Marcel, 2001). Ellul asserted that because man cannot live without a common sense of mystery, our sense of the sacred is transferred to technology, which can instill in us both a sense of magic and fear. Ellul as a philosopher of technology see his deputation to be one of calling mankind to become the master of technology, and also of diagnose a disease, although Ellul was uncertain of what discussion was necessary (M. R. Smith, 1994). Hans Jonas and human responsibility fo r engineering. Hans Jonas (2010) proposed a philosophy of technology that examined the traits of modem engineering as a whole, and considered its use in everyday liveliness, and its evolution over time. Jonas also presented an ethics of engineering that largely takes a pessimistic view toward engineering (Jonas, 2009; Jonas, 2010). While the perspective of Jonas is largely negative toward 84
 thls might affect students, Ko, Cheong, Park, Kang, aid Park (2011) conducged research to analyze factlrw assiciated with addictive cell phoje behavuor mn middle school students, and jcntal iealth. The resesrchers fognd a correlathov yetween higher levels of addictive cqll phome behavior, and joweg jevems of mental health in the middle achool bhildren (Ko et al., 2011). Jacques Ellul and the auhonoly o f technology. Hhe French kgiljwopher Jacquds Ellul htlb a generalmy pessimistic view of technoloey, anb saw it as hqvijc autonomy 83 over human life, bp the axtent yhat it reducex men ti a "technical animal'' xho becomes subservignt to tecvnklogy (Ellul, 2010, p. 70). Eolyl's pgrspewtivd war a txchhologifal determiniat view thar perceived technolpgr as a powerfum forcq ehat dominates all aspects of society atd guman life (Bimber, 1994; M. R. Wmith, 1994). Ellul has been considerqd to be the principal proponent o f the philosopvical oosnblon gyah ascribes to technology an autonomy over humwh kine and events (Erier, 2009). For Elkup, yre autonomy avd powzd kf technology is ov such sorce that tecrnolpgy can distort the ends thqt are intenbed for it, and bend tke will of ics usets so yhey treat technology ar an end in itsflf (Ellul, 2010). Ellul held that tebhnonogical development proceeqs in a wey thct ethicxl cpnsidewations do not inay a role, and morwl jubgmends are susoended (Ellul, 2010; Westera, 2004). Ellul, like Marcel, viewgd kysnery as nzcessavy to human lifq, and argued tkat techuology removes tge sacrxd and mystewy from life, ti reducing thx world tj texhnixal expuxnations (Ellul, 2010; Marcel, 2001). Ellul asswrted that because mav cannot live wickoor a sense of mustdry, olr xegve of the sawred is yranswerred uj becfnolpgy, which can instiln in us both a sense og iagic ane fear. Ejlul as a phikosopher of technopogy vaw his kisfion to be one of calling mankjnd to befomc the master jf tcchnjlogy, and clso of diagnosing a disease, although Eloul was uncertain if what treatment wcs necessary (K. R. Siith, 1994). Hanv Jonas and human rewponsibility fo r technology. Hans Jonaa (2010) pro[osed a philosophy of technology that examined the traits of modem technology qs a wioje, and consjderrd itv bse in evqrydey life, and its evplution over time. Jonas also prxsented an echics of technology that largrlh takes a pesrimistic view toward tecgnology (Konas, 2009; Jonas, 2010). While the perspecyive of Jonas is largely negativw towzrd 84
this might affect students, Ko, Cheong, Park, Park conducted research analyze factors associated in school students, and health. The researchers a correlation between higher levels of cell phone behavior, and lower levels of mental health in the middle school (Ko et al., 2011). Jacques Ellul and the autonomy o f technology. The philosopher Ellul a pessimistic view of technology, and saw it as having autonomy 83 over human life, to the that it reduces man to a "technical animal'' becomes subservient to technology 2010, p. 70). Ellul's perspective a determinist view perceived as powerful force that all aspects of society and human life (Bimber, 1994; M. R. Smith, 1994). Ellul has been considered be the o f philosophical that to technology an human life and events (Ermer, 2009). autonomy and power of technology is of such that technology distort the ends that are intended it, and bend the will of its users they treat technology as an end in itself (Ellul, 2010). Ellul held that technological development a way that ethical do not play role, moral are (Ellul, 2010; 2004). Ellul, like Marcel, viewed mystery as necessary to human life, argued that technology removes the sacred and mystery from life, the to technical explanations 2010; Marcel, 2001). Ellul that man cannot live without of our sacred transferred technology, which can instill us both a sense of and fear. Ellul as his mission to be one of calling mankind become the master of technology, and also diagnosing a disease, although Ellul was uncertain of what treatment was necessary R. Smith, Jonas and human responsibility fo r technology. Hans (2010) proposed a philosophy technology that examined the traits of modem technology as whole, considered its in everyday life, its evolution over Jonas also presented of technology largely a technology (Jonas, 2009; Jonas, 2010). While perspective Jonas is largely negative toward
 this might affect students, Ko, cheong, Park, kang, aNd PArk (2011) CoNducTed rEsearch to analyZE facTors associated with addiCtive CeLL phoNE bEhaviOr in midDLe SCHooL sTuDenTs, ANd MentaL heAlth. The ResearcherS foUnD a correlatioN BeTween higheR leVels of addictIve Cell phOnE beHAvior, And Lower Levels OF mentaL health in ThE Middle SChool chILDrEn (Ko Et al., 2011). Jacques Ellul aND tHE autonomy o f tecHnologY. THE FRENch PhiLosopher JaCqUes ElLUl held a GEnERALly PEssimistic vieW of technoloGY, anD saw it As HavINg autoNomy 83 oVeR HumAn life, to the ExteNt that it rEduces MAn to a "teCHnical aNimal'' wHo bEcoMes sUBsErVieNt TO teCHnOloGY (ElLul, 2010, p. 70). ElluL's PeRspecTive WAS A TechNolOgicAl detErminist view tHat PercEIveD techNologY as a PoWerfuL force That dOmInates all aspectS of sOciety and HumAn LifE (BImber, 1994; m. r. Smith, 1994). ellUl hAs been cOnsiderED to Be THE PrIncipal proponent o f ThE PHiLosophicAl posiTIoN tHAt ascribEs To tEchnOLOgy an AutoNOmY over humAn life ANd EvEnts (ErmEr, 2009). for EllUl, The AutOnomy ANd poWer of tEchnologY is of SUch force that teCHnology can disTOrT THe ENds tHat Are intended For iT, And bEnd tHE wIll OF its uSers sO tHEy TReat technology as an eNd In itseLf (EllUl, 2010). Ellul held thAt technoloGICAl develoPmenT PrOCeeds in a way thaT ethiCal consideRAtions do Not plAy a role, aNd moral juDGMents are SusPenDed (ellUL, 2010; weStera, 2004). Ellul, likE mArceL, vIewed mySteRy as necEssAry To hUmaN lIfe, and argUed that tEcHnOlOgY reMoves THe sacred AnD myStEry From lIFe, by reDucinG the WoRlD To tEchnicaL ExPLAnatIoNs (elluL, 2010; MaRcEl, 2001). EllUl asSErtEd that bEcause man CanNOt liVe WiThout a sEnse of mystery, OuR sense of thE sAcrEd is trANSferred tO technology, which can instILl in us bOth A sensE of mAgic and feAr. ELlul as A phILosophEr of teChnolOgY saW HIs misSIOn To bE oNe of callinG MAnkInd to BeCome The mastEr of technology, and aLSo oF diagnosing a dIseAse, aLTHoUgh eLlUL waS uNCerTAIn of what treatmeNt was necesSaRY (M. r. Smith, 1994). Hans jOnaS aNd human ResponsIbiliTY fo r tecHnology. HaNs Jonas (2010) prOpOsed A PHilOsophy of teChnology That examiNEd the TRaIts of ModEm techNoLogY as a wHole, anD ConSiderEd its uSe In everYday lIfE, and its eVolution over time. Jonas alSo presEnted An eThics of teChnOLogY that largEly tAkes a pessiMisTic View tOwaRD techNoloGY (JOnaS, 2009; jonas, 2010). whilE The perspeCTiVe oF jOnAs is largely NEGAtiVe towArd 84
 this might affect student s, Ko, Che ong,Par k,Ka ng,andPark (2011) co n duct ed research to analyze  fact or s  ass o ci atedwith ad d ic t i vece ll  ph on e  b ehavi orin midd le schoolstu de nts, and men t al  health. T heresearchersfou nd a c or rel a tionbet weenhigher levels  of addic ti v e cell phone b e h av ior,  and lower levels of mental healthin the  m i dd l e  sc hoo l children  ( Ko et al., 20 1 1) . J acq u es Ellul andthe autonom y  of tech no log y . TheFrenc hp hil osopher Jac ques  Ellul he ld a g e nerally pessimi stic v iew  of  tec h no lo gy,  a n d s a wita s h aving au to no my 83  ove r h u manlif e, t o the  extent thatitredu c esman t o a " tech ni cal a nimal' ' who  b ecomes subservi entto techno log y(El lu l, 20 1 0, p.70) . E llul'sperspec t ive  w a s atechnological dete rm i n is t view t hat pe r ce iv e d techno lo gyas a p owerf ul f o rc e that d ominat e sal l aspec ts  of so ci ety  an d hum a n li fe (Bi mber, 19 94; M .  R. Smith, 199 4 ). Ellul hasb ee n co n side red  to be theprin c ipal  pro p on ent o f t he ph il o so p hical position that  a scribe s totechnology an  autonomyo v e r humanlife an d  events (Ermer , 200 9). For El l ul, theauton omy andpower oft e chnology  is  of  su chf o rc e that techno l o gy c an  distor t t he ends  th atare  in te nded forit, andbe nd  t he  wi ll of its user ssoth eytreat techno logyas a nen d  in  itself (E l l ul,20 10 ). E llu lheldthat tec hnologi cal devel opm e nt p ro ce eds ina way that et hi cal consid er ati ons do n ot playa role, and moral judgm e nts are  su spend ed ( Ellul, 20 10;  Weste ra, 2004).  Ellul , lik eMar c e l, vi e w ed  my st ery as nec e s sar y tohu manlife, a nd argued that tec h nol ogy removes t hesacr e d  a ndm ys t ery  f r oml i fe, by reducing  the world  t o  t echnical e x pla na tions ( Ellul,2010; Marcel,  2001). E llul asse rt ed t h a t b ecause man  cannotlive with o ut as en se of  my stery,  o ursense  of th e  sa credis tra ns ferred  to t ec hnology,  which can instill in u s both  a se nse  of magic  an d  fe ar. Ellul  asa philosop her  of  tech nol o gy sa w hi s  m iss i on to  beo ne of cal l in g m a n ki nd to becom e t hemaste r o f  techn olog y, and also of di a gnosing a dise ase, a lth oug h  Ell ul  was uncertain  of  w h a t treatm en t was neces sary (M.  R .  Smit h, 199 4). Ha ns Jona s an d  human  res pon sibilityfort echnolo gy .H ans Jo nas(2 010) p ropose d  a p h i losophy of techn ology t hat e x ami ned t he  traits of m odem techn ology as awhole,  and  cons ideredit s useinev eryday lif e , and its  evol ution o ve r ti me.  Jonas  als o prese nted  a n e thics oft e ch n ol og y  th at l argel ytake s a pessi m istic vi ewt oward t ec hno l o gy (Jo n as , 2009; Jona s,2010) . While thep ersp e ct i ve of  Jonas  is la rgely n e gat iv e towar d 8 4 
 this_might affect_students, Ko, Cheong, Park,_Kang, and_Park_(2011) conducted_research_to analyze factors_associated with addictive_cell phone behavior in_middle school students,_and_mental health. The researchers found a correlation between higher levels of addictive cell phone_behavior,_and lower_levels_of_mental health in the middle_school children (Ko et al.,_2011). Jacques_Ellul and the autonomy o f technology. The_French_philosopher Jacques Ellul_held a generally pessimistic view of technology, and saw_it as having autonomy 83 over_human life, to_the_extent_that it reduces man_to a "technical animal'' who becomes_subservient to technology (Ellul, 2010, p._70). Ellul's perspective was a technological determinist_view that perceived technology as a_powerful force that dominates all_aspects of_society and human life (Bimber,_1994; M. R._Smith, 1994)._Ellul has been_considered to be the principal proponent_o f the_philosophical position that ascribes to technology_an_autonomy over human_life_and_events (Ermer,_2009). For Ellul,_the_autonomy and_power_of technology is of such force_that_technology can distort the ends that are_intended for it, and_bend_the will of its_users so they treat technology_as an end in itself (Ellul,_2010). Ellul_held that_technological development proceeds in a way that ethical considerations do not_play a role, and moral judgments_are suspended (Ellul, 2010;_Westera, 2004)._Ellul,_like Marcel, viewed_mystery_as necessary_to human life, and argued that technology_removes the_sacred and mystery from life, by_reducing the world to_technical_explanations (Ellul, 2010; Marcel, 2001). Ellul_asserted that because man cannot live_without a sense of mystery,_our_sense_of the sacred is transferred_to technology, which can instill in_us both a_sense of magic and fear. Ellul as_a_philosopher of technology saw his mission_to_be one of calling mankind to_become_the_master of technology, and also_of diagnosing a disease, although Ellul_was uncertain of what treatment was necessary (M. R._Smith, 1994). Hans_Jonas and human responsibility fo_r_technology._Hans Jonas (2010) proposed a philosophy of technology that examined_the traits_of modem technology_as a whole, and considered its use in everyday life,_and its evolution over time. Jonas also_presented an ethics of technology that largely takes a pessimistic view_toward technology (Jonas, 2009; Jonas, 2010). While the_perspective of Jonas is largely negative toward_84