As Sundar states, it is not that technology in itself is, in its essence, problematic, nor has it become the source of all humanitarian issues. The issue is an apparent incapacity or unwillingness on the part of most of the participants in the technological sphere to question the ideologies that underlie the development and deployment of particular technologies. Compound this with technology's tight coupling to the prevailing global economic structure and you're dealing with an aspect of human life that is as thorny and difficult to comprehend as it is constitutive of modern existence.
Here's a question: to what extent do algorithms mirror human reasoning and to what extent does human reasoning (at the macro level of social patterns) begin to mirror the predominant algorithms in use today? One's exposure to particular phenomena in a systems context is more or less dictated by the algorithms and structures the system employs (its rules and ontology). This is why an overly technified approach to social problems, such as politics etc., reduces the depth of social understanding and interaction. Because technical systems ultimately have to serve economic ends, whatever moral or social ends they might serve are eclipsed.
Social technologies are geared toward keeping users happy or blasting them with advertisements because doing so serves the economic ends necessary to keep said technologies functioning. Unfortunately, keeping users happy is often counteractive to other ends which we might reasonably say rest on morally and socially superior ground. Individual experience becomes systematic and "algorithmic" to the extent that the only inputs that remain in a grossly technological society are filtered through fixed patterns of technological interaction.
Twitter's character limitations, for instance, not only affect the system of twitter itself but conspire with its popularity as a means of social interaction to place strictures and limits on the very nature of modern social interaction. Thought, so often subject to truncated expression through mediums like Twitter, itself becomes truncated. Dialogue, which is given no space on social media platforms where people "comment" and "react" but never discuss begins to disappear as a meaningful, commonplace social practice. Thoughts and opinions are radicalized and tribalized. We participate in fixed echo chambers comprised of fellow individuals whose membership was not determined through a complex social process, but rather through an algorithmic process, which dumbs down the quality, depth, and sophistication of group formation and interaction.
Systems originate as expedients to serve some historical end and soon, by extension and unreflective adoption, dictate behavior, and dictate the ends.