Today, we are immersed in a rising ocean of increasingly sophisticated and complex technologies, which occupy regions of space both around and within us. Technology is like a medium to which we can experience the world. An important philosophical task, therefore, is to map out the various kinds of human-technology relations that could be instantiated. Don Ihde’s analysis of the relations between human beings and technological artifact which are presented in the article entitled Embodying a Translation Technology: The Cochlear Implant and Cyborg Intentionality. And Peter-Paul Verbeek, Professor of Philosophy of Technology and Chair of the Department of Philosophy at the University of Twente, focuses his researches on the social and cultural roles of technology and the ethical and anthropological; aspects of human technology. Uniting both human and nonhuman elements. There is a phenomenon of intentionality. According to the Stanford Encyclopedia of Philosophy, intentionality is power of minds to be about, to represent, or to stand for, thing’s properties and states of affairs. The puzzles of intentionality lie at the interface between the philosophy of mind and the philosophy of language. Human-Technology Relations and Intentionality There are two general approaches to this issue: one assumes a subjective or phenomenological perspective, and the other a third-person view. Don Ihde proposes a four-way typology based on our phenomenological engagement with technical artifacts. The basis of this article is Ihde’s analysis in the Embodied, Hermeneutic, Alterity and the background relation between Technology and Human. For Ihde, the embodiment relations occur when a device becomes “incorporated” (Besmer, 299) by a percipient as a medium of perception. Such technologies characteristically withdraw up use, pertaining to experience quasi-transparent to the user. This occurs with, for instance, a deaf man implanted a Cochlear (Bemer, 30