The resources of the household are indeed limited, and the steward does indeed have to make decisions about how to distribute them, but such matters do not mark him as a “sovereign self” but rather the opposite: a person embedded in a social and familial context within which he has serious responsibilities.
The image of hands grasping, texting, and swiping draws our attention to the people at other end of the technologies that shape our lives.
Of course technologies want. The button wants to be pushed; the trigger wants to be pulled; the text wants to be read—each of these want as much as I want to go to bed, get a drink, or get up out of my chair and walk around, though they may want in a different way than I want. To reserve “wanting” for will-bearing creatures is to commit oneself to the philosophical voluntarianism that undergirds technological instrumentalism.
What if we taught commentary instead of expression, not just for beginning writers, but right on through university and the PhD?
Once you start to think of technologies as having desires of their own you are well on the way to the Borg Complex: we all instinctively understand that it is precisely because tools don’t want anything that they cannot be reasoned with or argued with. And we can become easily intimidated by the sheer scale of technological production in our era. Eventually we can end up talking even about what algorithms do as though algorithms aren’t written by humans.
To say the trigger wants to be pulled is not to say only that the trigger “was made for” pulling. It is not even to say that the trigger “affords” pulling. It is to say that the trigger may be so culturally meaningful as to act upon us in powerful ways (as indeed we see with guns habitually).