Who Governs the Machine? Technology, Power, and the Fight for Democratic Control

This presentation explores the intersections of “technology and power” through the philosophical and political writings of Simone Weil (1909-1943), Hannah Arendt (1906-1975), and Elinor Ostrom (1933-2012), and extends the analysis to contemporary questions of gender, artificial intelligence (AI), and governance through the work of Jeremy Pitt (1963- ). 
Simone Weil’s reflections on force, obedience, and the mechanization of the human soul lay a foundational critique of how technological systems transform human agency into passive submission, eroding ethical responsibility (Cain and Kent, 2025). Her concept of “gravity” as a metaphor for the mechanical compulsion of modern life (money, technology, and power as an end goal) reveals particularly how technological regimes often strip individuals of interior freedom and render them subjects of impersonal power (Maden, 2025). The gravity of “gravity” is in its downward pull, in effect, a force of evil to where the human soul might despair and feel like it is perpetually being crushed; like a ‘dead man walking’ (Weil, 1952; Harnack, 2022). This is of course in opposition to the force that allows one to flourish, described by Weil as being in a state of “grace” toward spiritual uplift, freedom, and liberation (Pirruccello, 1997).


Hannah Arendt, while equally concerned with the dehumanizing tendencies of modern systems, distinguishes sharply between labor, work, and action in her analysis of the vita activa (Bankston, 2022; Stanford, 2024). She views technology as both an enabler and destroyer of the human condition. In The Human Condition, Arendt (1958) warns against the rise of automation and instrumental reason, which threaten political action and plurality by replacing judgment with calculability. While Weil emphasizes interior moral collapse, Arendt focuses on the political loss of “natality”—the human capacity to begin anew in speech and action (Vatter, 2006). Arendt argues that the capacity to begin something new is a fundamental aspect of human freedom; that, by being born, individuals are not simply products of their past or predetermined by their circumstances, but rather possess the potential to act, to make choices, and to create something new in the world. In other words, while humans remain human, they will always possess agency (Herzog, 2021).


Elinor Ostrom’s work offers a contrast to the often pessimistic readings of technological power found in Weil and Arendt. In Governing the Commons, Ostrom (1990) empirically demonstrates how communities can construct sustainable, participatory institutions to manage shared technological and ecological resources. Her design principles counteract the top-down imposition of technical control with bottom-up rule-making, accountability, and iterative feedback—embodying a distributed form of power that reconnects technological governance with democratic legitimacy (Ostrom, 1994). Ostrom’s transdisciplinary approach meant that she was able to connect with diverse stakeholders in the ecosystem, observing them at the grassroots, and learning how they cooperated toward positive outcomes (Ostrom, 2009). For Ostrom, the adoption of new technology may not have been the central focus of her research, but like Arendt, she acknowledged the role of technology as part of the broader institutional and governance systems. Ostrom believed that technology could support institutions by (1) monitoring institutions and their practices; (2) openly sharing information to effectively manage resources; (3) allowing local and regional units to better coordinate; (4) enabling participation and transparency through platforms; and (5) infrastructure that would allow for the creation of feedback loops and adaptive learning (Ostrom, 2010).


Bringing this discourse into the digital present, Jeremy Pitt’s work at Imperial College London extends Ostrom’s principles into socio-technical systems, advocating for sustainable self-determination, computational justice and legitimate governance as design mechanisms for fair and inclusive AI. Pitt’s (2023) contributions are particularly salient in the context of gender, where AI systems have consistently encoded and reproduced patriarchal biases—manifest in discriminatory algorithms, data availability, data gaps and quality issues, and exclusionary design norms. Pitt’s recent emphasis on the re-distribution of power and community re-empowerment offers a framework for dismantling technocratic dominance and reintroducing democratic oversight over AI systems (Pitt, 2021a).


Modern AI, shaped by profit motives and opaque design, has too often entrenched historical inequities, particularly against women, and other underrepresented minorities. Whether it has been in AI algorithms dismissing women and others for executive roles in corporations, targeting only older white males (Newstead et al., 2023); or discriminating against women who apply for home loans, assuming they cannot make repayments or offering loans at higher interest rates than men; or in a woman’s right to bear a child with flexible leave options that allow for her to be a carer, and a worker without penalty to superannuation or other schemes like life insurance, the case examples abound (Akter et al., 2021). If we are to consider Weil’s concept of the “force of grace” and Arendt’s “natality” in the context of gender empowerment, we must reframe technology and power.


This presentation concludes by proposing that democratic approaches—grounded in deliberation, pluralism, and institutional reflexivity—are essential to displacing the concentration of technological power and restoring human dignity across gender and other social categories (i.e., intersectionality) (UN Women, 2025; UNESCO, 2024). By tracing a philosophical arc from Weil’s ethics, through Arendt’s politics, to Ostrom’s institutions and Pitt’s (2020) commitment to socio-techno-ecological design, this presentation argues for a new synthesis in which technology serves collective autonomy rather than domination. As Arendt summated in one interview, “Action is a “WE” and not an “I”” (Arendt, 1973; Arendt, 2013), and this entirely relevant today in the context of public interest technology (Pitt et al., 2021b; Abbas et al., 2021a; Abbas et al., 2021b).

Katina Michael

References


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