 For the phenomenologist the tool and impact view of technology as well as the constructivist view of the technology/society relationships are entirely valid in their own terms but not adequate (Heidegger 1977, Borgmann 1985, Winograd and Flores 1987, Ihde 1990, Dreyfus 1992, 2001, Verbeek 2005). They argue that these accounts of technology, and the technology/society relationship, posit technology and society as if speaking about the one does not immediately and already draw upon the other for its ongoing sense or meaning. For the phenomenologist society and technology co-constitute each other from the very start; they are each other’s ongoing condition or possibility for being what they are. For them technology is not just the artifact, ‘out there’ as it were. Rather, for them the artifact already emerges from a prior ‘technological’ attitude towards the world (Heidegger 1977), or is indeed already the constitutive possibility for the human to be human as such (Stiegler, 1998, 2009). For example, as the already technologically oriented human beings that we are, we will tend to conceive communication as a problem requiring a technological solution. Thus, technology is already the outcome of a technological way of looking and relating ourselves to the world. Once in place technology allows the world to ‘show up’ in particular ways (Introna and Ilharco 2003). For example you are a different person to me with a mobile phone than without one. With a mobile phone you become disclosed, or show up, as ‘contactable’, ‘within reach’ as it were. It is this way of thinking about information technology, as co-original with the human, and as a horizon of meaning and action, that we want to elaborate further before we can elaborate how these various ways of conceptualizing technology shape our views on the social and ethical implications of such technologies. Before proceeding it should be noted that the most recent work of Bruno Latour (2002, 2005) suggests that he has taken up many of the insights of phenomenology in his ongoing work. Thus, the later Latour (2002, 2005) can be seen as a bridging figure between the constructivist tradition and the phenomenological tradition (for more detailed arguments in this regard refer to Graham Harman’s (2009) book on Latour’s metaphysical ground). 