There’s No Time. None.
The economy will take any amount of educated engineers. In the face of such an air trumpet, such a whirlwind of immediate needs, the chance that some university on the momentum called poly-technical will fit in the programme a modest number of divagations that cannot be translated into a set of tasks/projects to be solved is minimal.
We will drive at least until the end of the decade on autopilot programmed in the time of Ernst Kapp and slightly upgraded by Heidegger in A question about the technique. So it will be a traditional ride without holding back, because Kapp writing about the philosophy of technology at the end of the 19th century (Grundlinien einer Philosophie der Technik. ZUr Entstehungsgeschichte der Cultur aus neuen Gesichtspunkten, Braunschweig, 1877) could write that a tool, a device is only an improvement and strengthening of the action of natural patterns of human action. He could continue to write as he had thought several hundred years earlier. The lens extends the range of the eye, the chisel is a projection of the action of the hand, and the car (coming soon) will be an acceleration of the way of movement.
When Heidegger pondered the technique, it was obvious that it had gone beyond imitating natural patterns. And the hell knows what her goal is, apart from the obvious support for the accelerated accumulation of profit. What technology produces is the work of the technical work of a number of other machines and in its - quite impenetrable for us - interior you would have to look for a pattern, or maybe a goal - Telos Such production.
Anecdotally, at the level of the liquidated middle school and the still existing "middle class" this can be illustrated by asking to determine the proportion between the area of the film frame occupied by Chaplin and the machine in the scene, when the comedian is sucked into the inside of the production tape (Today's times, 1936). Everyone, even the most lyrical poets, have ever seen this frame, so the task seems easy. The body must adapt to the space and movement that is determined by the "logic" of the machine construction. And if someone doesn't count well, let them just recognize who is in this transhumanist duo Passive, And what Activ. A constant story about the importance of ergonomics, an extensive analysis of needs, user-oriented design floats on the surface of the culture layer, living in which only for a certain time can you refuse to use the technique that others are already using. Digital exclusion is yet another recent example of such a self-producing social compulsion to adapt to the function and action produced by machines. Perhaps it is not the machine that is the key medium for technology, but any character recording system. Isn't that why we keep coming back to what Socrates told in Fajdros Dialogue between King Tamuz and one of the ancient gods, Teut?
"(...) near Naukratis in Egypt lived one of the ancient gods there, to whom the bird is dedicated, called Ibis. (...) Teut said to Tamuz: "King, this teaching will make the Egyptians wiser and more efficient in remembering; this invention is a remedy for memory and wisdom." And this one said to him: "Teut, the most perfect master, one can spawn what belongs to the art, and the other can assess what it can be useful for and how to harm those who want to use a given art. So it is now: You are the father of letters; so by a good heart for them you have attributed to them a value directly opposite to that which they really possess. This invention will sow oblivion in human souls, because a person who learns it will stop exercising memory, trust writing and will remember everything from the outside, from signs foreign to his essence, and not from within, from himself. So this is not a remedy for memory, but a means of remembering. You will give your students only the appearance of wisdom, not true wisdom. For they will have a great reading without learning and it will seem to them that they can do a lot, and for the most part they will not be able to do anything and it will only be difficult to communicate with them; they will be sages in appearance, and not wise people really. (Fajdros, 274 e, 275 a).
The technique communicates brilliantly, increases ranges, facilitates reception and broadcasting. He does it so sensationally that we forget the language in our mouth. A good professional, a real professional, you know, he is taciturn in work, focused on chiseling at "foreign signs", absorbed in something incomprehensible. The cryptographic nature of the technique has long since transcended the naive mysteries of the Sphinx. What still connects with Sphinx technology is that if we do not respond to the challenge posed by the machine, we will not escape with life.