 If philosophy is the attempt “to understand how things in the broadest possible sense of the term hang together in the broadest possible sense of the term”, as Sellars (1962) put it, philosophy should not ignore technology. It is largely by technology that contemporary society hangs together. It is hugely important not only as an economic force but also as a cultural force. Indeed during the last two centuries, when it gradually emerged as a discipline, philosophy of technology has mostly been concerned with the meaning of technology for, and its impact on, society and culture, rather than with technology itself. Mitcham (1994) calls this type of philosophy of technology “humanities philosophy of technology” because it accepts “the primacy of the humanities over technologies” and is continuous with the overall perspective of the humanities (and some of the social sciences). Only recently a branch of the philosophy of technology has developed that is concerned with technology itself and that aims to understand both the practice of designing and creating artifacts (in a wide sense, including artificial processes and systems) and the nature of the things so created. This latter branch of the philosophy of technology seeks continuity with the philosophy of science and with several other fields in the analytic tradition in modern philosophy, such as the philosophy of action and decision-making, rather than with the humanities and social science.