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Historically technology has been connected with the power and has been kept as a State secret. Until now the biggest technological developments come from the army research laboratories, invisible to the eyes of common people. To control the technology is to control the whole civilian population.In the 70´s Buckminster Fuller, an American architect, made a turning point. His main gift to society was the concept of «do it by yourself» (DIY). He opened up technology to the common people. His work was a revolution with the beginning of the «catalogue».From this idea comes the concept of «open technology» developed by Osamu Ishiyama at Waseda University, Tokyo. This idea is a continuation of the philosophy of Fuller and the main target is to democratise technology and make it accessible to the people of the xxi century. ; Históricamente la tecnología ha estado asociada a las estructuras de poder y mantenida como secreto de Estado. Hasta hoy los mayores desarrollos tecnológicos se producen a nivel militar y bajo estrictos programas reservados. El control de la tecnología asegura la dependencia de las masas a los exclusivos grupos industrializados.En la década de los '70 Buckminster Fuller un arquitecto norteamericano generaría un punto de inflexión. Su principal aporte a la sociedad contemporánea fue el concepto de «hágalo usted mismo» una estrategia que hizo posible la apertura de la información sobre tecnología a las masas, y marcaría el nacimiento de una nueva era con la aparición del «catálogo».A partir de esta idea surge el concepto de «Open technology» desarrollado por Osamu Ishiyama, en la Universidad de Waseda, Tokio. Esta idea es una continuación de la filosofía de Fuller y su principal objetivo es democratizar la tecnología y la industria disponible y hacerla accesible al individuo del siglo xxi.

Communication Technology, Barney, Darin, The Canadian
Democratic Audit; Vancouver, UBC Press, 2005, pp. 210, xiii.When Darin Barney tells people he studies digital politics, they
typically ask, "So, is the Internet good for democracy or isn't
it?" (179). If you have ever wanted to know, Barney's
Communication Technology provides an extremely comprehensive
answer to questions about information and communication technologies
(ICTs), democracy and Canadian politics.

Projectile Technology. Heidi Knecht. ed. New York: Plenum Press, 1997.408 pp.

Information in our era of networks and genome maps, according to Sloterdijk, binds man and his tools that transform nature into one operative system. This "post‐metaphysical" condition not only tends to abolish the separation between the subjective person and "objective spirit," but the distinction between culture and nature as well.For Sloterdijk, one co‐intelligent system now encompasses subject and object, culture and nature. This information ecology gives man a new fused identity with the other, with his world and his tools. He is no longer an identity apart.Such a civilization of co‐intelligent "anthropo‐technology" requires an entirely new perspective on ethics. For Sloterdijk, today's passionate debates over man's domination of nature or technology's domination of man miss the point because they are fearfully rooted in the obsolete master‐slave dichotomy that holds such a hallowed place in Western philosophy. As Sloterdijk sees it, this dichotomy, based as it was on the opposition between subject and object and between culture and nature, needs to be updated: In our time, master and slave are dissolved in the advance of intelligent technologies whose operability is non‐dominating. One can only talk about self‐manipulation, not slavery; not about a master, but about self‐mastery.Unleashing the basic force of nature against the people of Hiroshima may have been possible prior to the information revolution when "allo‐technology" (the division between man and machine) still predominated. But, the anthropo‐technology of the post‐metaphysical 21st century, Sloterdijk contends, holds out a generous promise. In this system bound together by information feedback and artificial intelligence, the preservationist instinct of the co‐beneficiaries of co‐intelligence will limit the destructive acts of anthropo‐technology against itself.Between the lines, Sloterdijk even seems to suggest that the "astraying" fate of alienated Being may at last find its dwelling place rejoined with nature and the world.In May 2000, Sloterdijk gave lectures at the Goethe Institute in Boston and in Los Angeles that covered these topics. Some excerpts appear below.          —NATHAN GARDELS, editor