An Exercise In Art (04.14.2002)
The point of this paper is to demonstrate Borgmann’s theory of focal things in application to Tai Chi, as well as propose the opposition to it with an exercise machine as a device in the context of Borgmann’s Technology and the Character of Contemporary Life. In addition, I will try to argue that the resolution to the bifurcation between things and devices is a specific kind of equilibrium.
First, Tai Chi, the old Chinese art that is a culmination of martial art and a form of exercise for both body and mind, fits into Borgmann’s definition of a focal thing. He states that focal things are “inconspicuous and humble,” “scattered and of yesterday,” and they “flourish at the margins of public attention,” (199). Tai Chi is humble, in that its chief focus is not self-defense, but a fortification of the body’s general well-being. It is inconspicuous because it is not something that people boast about, and it is not something which is as widely known of; while at the same time being something which is practiced by many, in small groups, or in privacy, or at hours during which the technological world is quiet. Thus, it is also scattered, as it is practiced by people al lover the world, and in the most mundane of times and places. Tai Chi is of yesterday, as it is an art which has its origins hundreds of years ago, and only those who have come to a maturity of thought within them see the true value in it and have the patience to do it. The practice is not glamorized by the entertainment industry, and is not a high point of controversial debate. It is not in the focus of the media, and so it is at the margins of public attention.
Also, Borgmann goes further to say that things “neither rival nor deny technology,” and that they “attain a new splendor in today’s technological context,” (200). So too, the art of Tai Chi does not impose a new system of rules for technology to function under, and so does not rival it. It has no statement to the negativity of technology, in which it does not deny it.
The practice “attains a new splendor in today’s technological context,” in that it provides respite from a technologically stressful existence, and promotes one’s well-being (200). Tai Chi stands in contrast to the tumultuous amounts of information, errands, and responsibilities of the busy technological citizen with its simplicity, focus, and guidance through the former. Borgmann claims that things “can prosper in human practices only,” (200). This is obviously true of Tai Chi, as only humans can undertake in such an activity, and without humanity the practice has no essence and does not exits.
Furthermore, as Tai Chi provides respite from technology, it can “stand in a fruitful counter-position to technology,” (200). It demonstrates an existence not dictated by technology, and challenges us to realize our potential within its context. As stated earlier, it also functions as guidance through the technological conundrum of impositions. Tai Chi is “beyond the procurement of technology,” as technology has no value in its practice (200). Though, even if one endeavors to assimilate the practice into technological servitude, it is quickly realized that all the benefits of the art are lost and its essence vanishes.
Borgmann notes that focal things can “teach us to accept and appropriate technology,” and the regular practice of Tai Chi can do so in a realization of the benefits of true disburdenment technology provides (200). Thus, in turn, enabling us to engage in the practice of Tai Chi if so desired.
The opposition to the focal thing and practice is, as presented by Borgmann, is the device. The device in his context has specific qualities, and those are expounded here. It is also shown how the device is in direct opposition to the thing and is a detriment to it. As an example of a device in this context, we can use an exercise machine that is used at home, such as a treadmill or NordicTrack™.
Borgmann writes of technology and how it “promises to bring the forces of nature and culture under control, to liberate us from misery and toil, and to enrich our lives,” (41). This statement is what the promise of technology entails, in a nutshell. Borgmann continues:
…let us note that the notions of liberation and enrichment are joined in that of availability. Goods that are available to us enrich our lives and, if they are technologically available, they do so without imposing burdens on us. Something is available in this sense if it has been rendered instantaneous, ubiquitous, safe, and easy. (41)
Thus, the exercise machine has certainly become more instantaneous, as one only needs to step right on it and begin exercising. The machine is normally in a space with a television, in which case we need not interrupt our program watching in order to exercise. It is no longer necessary to leave to the park or a gym to use the machine, and we can interrupt our exercise at any moment. It is even possible to listen to music or read a book while exercising, since exercise is nothing more that necessary maintenance of the body in a technological situation such as this. Productivity can be increased if it is possible to perform other tasks while still maintaining the bodily machine.
The exercise machine is more available in that it is more ubiquitous. In other words, it has become accessible in most places. Every school has a room with treadmills, stair climbers, etc. Gyms are accessible to those with the desire and money to use them, and a good number of households have an exercise machine, whether it is the treadmill, stair climber, exercise bike, or the NordicTrack™.
Also, these devices are relatively safe to use, as they have removed any environmental hazards of exercising outdoors. No longer is it a concern if terrain, other people, cars, or the weather may produce injury or discomfort. In these terms, the exercise machines promise to liberate us from discomforts and to enrich our lives by miraculously transforming them into the stimulating and challenging lives of happiness exhibited by the individuals in advertisements for these very exercise machines. This is also why the device is detrimental to things. By removing the environment in these activities and replacing it with a machine, the very essence of those activities that makes them focal is removed and may be lost. Borgmann comments:
A thing, in the sense in which I want to use the word here is inseparable from its context, namely, its world, and from our commerce with the thing and its world, namely engagement. The experience of a thing is always and also a bodily and social engagement with the thing’s world. (41)
So too, Tai Chi cannot be removed from being a very mental process aside from being physical. If the practice of Tai Chi is put into a technological context, i.e. a commercial venture along the lines of Tai Bo, it is largely removed from its mentality and thus separated from its context, or world. As stated previously, this separation results in a loss of the very essence that is Tai Chi, and the practice no longer accomplishes what it is meant to.
In such an instance, the practice is transformed into a device, which becomes “instantaneous, ubiquitous, and safe.” To take the idea of a device further, Borgmann maintains that
The machinery makes no demands on our skill, strength, or attention, and it is less demanding the less it makes it presence felt. In the progress of technology, the machinery of a device has therefore a tendency to become concealed or to shrink. (41)
This notion can be most directly applied to the exercise machines advertised on television as of late. These are electrically powered belts that are strapped around the part of the body it is wished to exercise, and when turned on, by use of electrical impulses, cause the muscles to contract and release repeatedly. Such a device certainly does not take skill to wear, and does not even take strength as it doesn’t require actual movement. Our attention can then be entirely focuses on watching TV, and becomes completely forgotten. These exercise machines are small, and definitely become concealed, as we need not pay attention to them at all. Ultimately, this device can be easily put out of mind and out of sight, making its presence relatively undetected.
It is Borgmann’s conjecture, as well as mine, that a balance must be attained. Currently, the scales are tipped in favor of technology. Focal things are here perceived as the element which is to provide a counter-balance to technologically affluent society. Borgmann finds that “the turn to things cannot be a setting aside and even less an escape from technology but a kind of affirmation of it,” (200). This affirmation, as he calls it, is to necessitate an acceptance of the true disburdenment from actual misery and toil, such as disease and poverty, that is provided by technology. It is also to involve an appreciation and gratitude for this disburdenment, and this acceptance and appreciation are to proliferate a realization of focal practice. The ultimate goal of such a reformation of our society is to produce technology in the service of things, enabling us to live focal lives with focal things and practices as the groundwork of our existence in this world.
Works Cited
Borgmann, Albert. Technology and the Character of Contemporary Life. Chicago: The University of Chicago Press, 1984.
