diff --git a/DL_algorithms/LSTM/LSTM.ipynb b/DL_algorithms/LSTM/LSTM.ipynb
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+{"cells":[{"cell_type":"code","execution_count":17,"metadata":{"_kg_hide-input":true,"trusted":true},"outputs":[],"source":["import numpy as np\n","import os"]},{"cell_type":"markdown","metadata":{},"source":["
\n"," Definition\n"," ¶ \n"," \n"," "]},{"cell_type":"markdown","metadata":{},"source":["Long Short-Term Memory (LSTM) networks are a type of recurrent neural network capable of learning order dependence in sequence prediction problems. \n"," "]},{"cell_type":"markdown","metadata":{},"source":["### Data preparation"]},{"cell_type":"code","execution_count":18,"metadata":{"trusted":true},"outputs":[{"name":"stdout","output_type":"stream","text":["Read 1 file....\n","corpus length : 222479\n"]}],"source":["corpora_dir = r\"manifesto\"\n","\n","file_list = [] #used to store lis of files\n","for root,_,files in os.walk(corpora_dir):\n"," for filename in files :\n"," file_list.append(os.path.join(root,filename))\n","\n","print(\"Read\",len(file_list),\"file....\")\n","\n","\n","docs = []\n","\n","# Reading all the files\n","for files in file_list:\n"," with open(files,'r',encoding = \"utf-8\") as fin:\n"," try : \n"," str_form = fin.read().lower().replace(\"\\n\",'')\n"," docs.append(str_form)\n"," except UnicodeDecodeError:\n"," # Ignoring weird (special) characters\n"," pass\n","\n","data = \"\".join(docs)\n","\n","print(\"corpus length :\", len(data))\n"]},{"cell_type":"markdown","metadata":{},"source":[" \n"," Dictionaries\n"," ¶ \n"," \n"," "]},{"cell_type":"code","execution_count":19,"metadata":{"trusted":true},"outputs":[],"source":["# Creating a dictionary\n","chars = sorted(set(data))\n","\n","char_to_idx = {c:i for (i,c) in enumerate(chars)}\n","idx_to_char = {i:c for (i,c) in enumerate(chars)}"]},{"cell_type":"markdown","metadata":{},"source":[" \n"," Parameters\n"," ¶ \n"," \n"," "]},{"cell_type":"code","execution_count":20,"metadata":{"trusted":true},"outputs":[],"source":["data_size, char_size = len(data), len(chars)\n","\n","hidden_size = 10\n","weight_sd = 0.1\n","z_size = hidden_size + char_size\n","t_steps = 25\n"]},{"cell_type":"markdown","metadata":{},"source":[" \n"," Activation Functions\n"," ¶ \n"," \n"," "]},{"cell_type":"code","execution_count":21,"metadata":{"trusted":true},"outputs":[],"source":["def sigmoid(x):\n"," return 1 / (1 + np.exp(-x))\n","\n","def dsigmoid(y):\n"," return y * (1 - y)\n","\n","def tanh(x):\n"," return np.tanh(x)\n","\n","def dtanh(y):\n"," return 1 - y * y"]},{"cell_type":"markdown","metadata":{},"source":[" \n"," Architecture\n"," ¶ \n"," \n"," "]},{"attachments":{"LSTM.png":{"image/png":"iVBORw0KGgoAAAANSUhEUgAAApMAAAExCAYAAAAgKimFAAAJYHRFWHRteGZpbGUAJTNDbXhmaWxlJTIwaG9zdCUzRCUyMmFwcC5kaWFncmFtcy5uZXQlMjIlMjBtb2RpZmllZCUzRCUyMjIwMjAtMDUtMTRUMDUlM0EyOCUzQTAxLjIzM1olMjIlMjBhZ2VudCUzRCUyMjUuMCUyMChYMTEpJTIyJTIwZXRhZyUzRCUyMnh3X0xsazZLUGVzZUJPSE5mRzJjJTIyJTIwdmVyc2lvbiUzRCUyMjEzLjEuMSUyMiUyMHR5cGUlM0QlMjJkZXZpY2UlMjIlM0UlM0NkaWFncmFtJTIwaWQlM0QlMjJNcDM2OWJGRGdjSC0tb3JIREJVQSUyMiUyMG5hbWUlM0QlMjJQYWdlLTElMjIlM0U3VnhiYzV0R0ZQNDFQS2JEM3BEMEdNbE9taWFaNmRTWnh1NUxCNHUxUkl0QUJtUkolMkZ2VlpEQ3Rnank2SUFWYkdmcEROSG1DQmMlMkZuT2JjRWdrOFhtYzJndjU5OERoM3NHTnAyTlFhNE1qS2xsaXI4Sllac1NCZ3luaEZub09pa0o1WVFiOTVsbnhPeTgyY3AxZUZRNk1BNENMM2FYWmVJMDhIMCUyQmpVczBPd3lEZGZtd2g4QXJYM1ZwenpnZzNFeHREMUolMkZ1azQ4VDZsRFp1YjAzN2s3bThzckl6UGJzN0Rsd1JraG10dE9zQzZReUxWQkptRVF4T25XWWpQaFhzSTd5WmYwdkU4SDl1NXVMT1IlMkJYT1dFMlklMkZ2N3VndiUyQmlYNjU0OTd5MFAlMkZmcjc5ZWYwaEU4YVQ3YTJ5Qjg1dU50NUtEbkRmJTJCWmd3VW95bW5oMUY3dFFnNDNtODhBUUJpVTF4JTJCWEI3S3dhbUhOd2xnOSUyQllIRjV0aWp1dnR0a292UkIzQVAlMkZ6QjVJQ3Q4TVpqNDg4QmR1eFU2Z2hEeFpjWEVlY3Q4NEZKdVUxTDhoSzBrTHUyYkg3Vkw0Tk85T2IyVzY2M1JYJTJCREZ4eGc5aVVLcDVOczVWRHN6eERGS3pDS2M5T0tzcEhtV2VuT1ljbVN0a0FKaEliaGFmT1NTJTJGaVAwTVZDRkNGUjRPTmt4djhJSDdJWUZkQU5XSyUyQmljdktFTVZoOEQlMkJmQkY0UUNvb2YlMkJPTEk4WVByZVFySjl0eVpuMmlVa0RVWDlQRVREMk5YbU4zSGJNZkNkWnprTXVQMTNJMzV6ZEtlSnRkY0M0d1J0REJZJTJCUTUzU29xVVRNQTN4MVVKcWtoMkFpbXpuZ3dHNmJpZ1FZTTlHb1ROdzhwU0VzJTJCNXNxQk5tbVZ1aVhmRmZUMDNTNFFWY3hyV3RVdDFJbFhxTGRzbEE3cndESlhCODRSRFBHUXVCYTFvd0ZZUVVveGxaQUpqd1YwYXl3QXdhTk5mcEVLSWxMV1JRTzdUTHJrJTJGYkFDcU5tNThXOWd1eEE5aWxPTlVNamdmcGxJN3YxU1l3aXE2b0pvd2hUV0hENk5ldUN4a2FsV0dVektzcXd5RWRhc01Vb2xMMm1CNUNRUkhTOXRQOHJWRUFWNzJXSSUyQnJKQVVhZiUyRm4yc1ByYnljZGlhNWI5UDM0aXglMkZUcmYlMkZ0T25Id3loa1NlTHA0am5hRThLeURyOUt3alJXcm1VSzluUlRBOVhOdjk5YTNBYWlqa2Y2ZSUyQkZjR2M3R3hRclFxT3J4JTJGemhub2RJT3BIMG9iMGhrT0RrU0pFV2xNYmxJa0lvOTFxQTB6YjNqM2dhUVMyRktscDk0QVc5SUQzUGZhQXF0Vm85NEFOcEpjWDd3RlBPYTZxbUVjc3ZSNVFQdm9sZTBCZFFvYXlxZW5ZMUlrSUhuWXJaQmlUcnFmOVJVVEFidDJJaUdHWUdkdiUyQkhFZ2c1d1RxeEhVVHRZZXl4M1ZiblRKcVh3UldHNDIwOVRheHBSTzJsT1ltTmdmMVVBc05UMHpVTm1yQk9BNDJDWFRXZXRBSXRodzdqWFF4YktPczNtciUyRkZ3MHBFRWFuJTJGViUyRmNSRmVsWmlRbHV6RjVCJTJCYXVzS2YxYm93c0hWODRNS3A5RzFCaHIxNm9VUDFteDhzJTJCTUZDMUhwZDQwWWlXJTJGWkRrdnE1d2pqUlE0dFZzc1dsRXFzMFExZVVJZzVxR3FFYjZXSjJvYlVPRUlVcWY4eXFtY0h1UHklMkIzV0VHSDhZMkM5MVZEQUl3YkJxdE1Za1RRYWxweVhVdWtPUzFqRnNDVFZvMHVwSmU1UzdyUERrdEVCM1R1QmhrTDI5clp3MkRJNUlEcHl3MHJGV2Q1d3JxYnBqTTFDTFZ5czhvYUslMkJ0cGpIbm14aTBuR1ZhRFZub3pUUml2cDlZQlcwMm84V2FrNUNiUlU3MUt0cHNKT0RPcjUzWWFkRk9aJTJGWjZ0YVZmRmZUdk9scHJEb3FaYzkyaFpXRTltaSUyRmpVbVZPOExPektNM1FrUjE5UUdaU0pDTzlZRzJBcGFPMEFmZWhQSFFIWmJ3RXQzRzhlOHIlMkZHcEkwYXNpRkgzR2glMkI2TCUyRk0lMkZGMVQxQmsxNll5R21ycHV0bTNSYW1ydUVGTlkza2g1WTR0TEVyOWNkTUV1Slo3VzN3S1J1WGt5U3lKUWtVVHR1c1JhWFclMkJYaFglMkZ0dmllckZMclhxWCUyRmY5SzZybWNlcEViYjhtMmtBZTkwcExCclJxYlZhdnFsRzFaRkRYVFdwWE5aaUY4djU2UmlZWGtrbUUwUDNHTFlOcFg1JTJCenZrRTVYY0I3YXJQZHNyJTJCSmRZVjdtMW5vS0dDMjc2cFB2eWxkZFcwTzA3dG9zU21nVllNRFVPUnRHMmpoa29EM0FzTnB3RllEZGQwZnFHQ3d3TEIlMkJxb0RZMVpFNDVKSDdiTiUyQiUyRlRKWFlmTloxRmZPSzdGV2tyV0t1VlJ4RTZkZTFtbUl6V0JrUHkzR2tVemIzNEZNVVduR1QwWVp3VTYzamROMG1ZYkMlMkYlMkYlMkZoRzZ6amFQMlZsTlZHbHFCRXU5Y1lxcWVyT21vcG13QmV4V3JaS0MxWW9xbmpCVjJxSWFoU3lheDAzbjdlSVlmNFp5VlJhJTJCYmM0eWZVdiUzQyUyRmRpYWdyYW0lM0UlM0MlMkZteGZpbGUlM0XUa4BwAAAgAElEQVR4nO3de3BUdZr/8bYw6YQYQ4iJ5gIGxyjqKKssOChgBwVkuEQDIZJACALiCKWssj8EBRMckqwwqFPuDCVxg2bcrV1Ht3ScQsL8AeI4s2YohpVNlGVlhXCRGBGNhkTpz+8PNi0ButM5py/n9Hm/qvqPvuT0N8/3+T7fJyd9cQkAAAAwyBXtAQAAAMC+aCYBAABgGM0kAAAADKOZBAAAgGFhbSbdbrfuvPNOPfHEEyE97pEjRzRu3DgVFxf3uP2rr75SQUGBrr/++vPuAwAAsBKzfZJV+p6wN5PNzc09bktKStKBAwcMH/Pjjz/WnXfeqRkzZvgNXHV1Nc0kAACwtAv1SWdrbGzUlVde2etxot332K6ZPHbsmDo6OvTEE0/QTAIAANtyfDP56aef6o477vD9kh9++KFGjhyp22+/3feYc4NUXl6ufv36afz48SooKFBLS4vhgdNMAgAAq/r973+vG264QXPnzpUk/cu//IuuuuqqHv/SDtRMtrS06I477lBiYqIKCgpUXl7u97mi3feYOjN5bsf87//+7wGbScn8mcluNJMAAMDK1q1b52smJemRRx4JupmUHHBmUqKZBAAA8IdmMgjhaCbdbrdcLpdcLpc6Ojr8Po5mEgAAWBnNZBD27NmjzMxM3/WXX36ZM5MAAACSnn/+ec2aNct3fd68eTST5zpx4oQSEhLU1tYmSZo9e3avzeQVV1yhpqYmvfXWW3r99dcNPzfNZGxrampSZWWlZs+erczMTHk8HmVlZWnOnDlas2ZNwMUHmEX+AQiF3/3ud7r55pslSR0dHbr66qv71Ex+9NFHysjIkCRVVFT4PRkX7b7H9EcD/fznP9fw4cM1b948VVRUKC0tTStWrJB04SBVVlZq9OjRmjhxoqF3c3d0dGj69OkaOnSocnJyNH369POCG+2gwjiv16vy8nLNnDlTq1ev1u7du3XkyBFJ0uHDh7Vr1y6tWrVKM2bM0Pz58+X1eqM8YsQS8g9AKH333Xe69957NW7cOC1evFhz587V0KFD9Zvf/EZS782k1+vVpEmTNHXqVBUXF+v06dMXfFy0+56If85kJEQ7qDCmtbVVgwcPVl1dXVCPr62tVU5Oju/MOGAG+Qcg0kLVJ0W77wlrM3nTTTdp0qRJIf86RX+6v1ZozJgxevTRRyPynAiN1tZW5efnB3zT1YW0t7crPz+fDR2mkH8AosFsn2SVvieszSQQDK/Xq8GDB/d5I+/W3t6uIUOG8C9HGEL+AYA5NJOIuvLy8qD/tejPpk2btGDBgtAMCI5C/gGAOTSTCKuGhoaA9zc1NYXsdR5FRUXat29fSI6F2ED+AUBgvdXJYNBMIqxSUlKUkJCg9evXX/D+yspKrV69OiTPtXLlSq1duzYkx0JsIP8AILDe6mQwaCYRVnV1dUpOTlb//v2VmJh4XrKWlpZq9+7d5/3c9u3bdd1112nAgAF666239Morryg9PV0PPvig3+dqbGxUWVlZyH8H2Bf5BwCB9VYng0EzibC77LLLfF+ReXaydnV1KTMz0/c5fuc6dOiQUlJStHPnTu3YsUNPPfVUwOdpaWlRdnZ2GH4D2Bn5BwCBBaqTwQi6mayoqPA9ERcufb3069evx/WEhAQtXLhQHo8nYN698MILysvL05QpU3Tq1Kle8zQ3NzfqvysX613IPy5cuHAJfPFXJ4PBmUmE3dl/8SQlJSkhIUHr1q1TZ2ensrKydPjwYb8/6/V6lZeXp2XLlvX6PJwZwoWQfwAQWKA6GQyaSYRV92sxzk7Os82ZM0e7du3y+/M7duxQWVmZkpOT1dTUFPC5eM0azkX+AUBgvdXJYNBMIqxSUlLkdrv9JueaNWu0atWqC9536tQp3Xvvvers7FRFRYVuv/32gB8MvWLFClVVVYVk3IgN5B8QfhUVFdEeAkzorU4Gg2YSYbV169aA9zc3N6uoqOiCt992220aNmyYjh8/rscff1wul0vjxo3T8ePHL3iswsJC7d+/PyTjRmwg/4Dwc7loJeystzoZDDIAUTd//nzV1taaOsbGjRu1aNGiEI0ITkL+AebQTIIMQNR5vV4NGjRI7e3thn7+5MmTys3N5buRYQj5B5hDMwkyAJbQ1tam/Pz8Pm/oJ0+elMfj0YkTJ8I0MjgB+QcYRzMJMgCW0dbWpiFDhmjTpk1BPX7jxo3Kzc1lI0dIkH+AMTSTIANgKV6vVwsWLFBRUZFWrlypxsZGtbS0SDrzOX6NjY1asWKFCgsLtWjRIv61iJAi/4C+o5kEGQBL2rdvn9auXauysjJlZ2fL4/EoOztbZWVlqqqq4l2zCCvyDwgezSTIAFheV1eXSkpKgv6OUABA5NBMggyA5dXU1Cg+Pl7V1dXRHgoA4Bw0kyADYHlut1sul0tutzvaQwEAnINmEmQALK2mpqZHM8nZSQCwFppJkAGwtO5GsvvC2UkAsBaaSZABsKzq6mpfM5mcnOxrJquqqqI9NADA/6GZBBkAy4qPj1d6erqys7PlcrmUlZWljIwMxcfHR3toAID/QzMJMgCWtG3bNqWlpam+vl7SD8Wqvr5eaWlpamhoiObwAAD/h2YSZABsgWIFANZEfQYZAFugWAGANVGfQQbAFihWAGBN1GeQAbAFihUAWBP1GWQAbIFiBQDWRH0GGQBboFgBgDVRn0EGwBYoVgBgTdRnkAGwBYoVAFgT9RlkAGyBYgUA1kR9BhkAW6BYAYA1UZ9BBsAWKFYAYE3UZ5ABsAWKFQBYE/UZZABsgWIFAKHl9Xq1du1a3XPPPZo5c6YeeeQRdXV19fk41GeQAbAFihUAhFZtba1GjBih77//XpJUVFSkf/iHf+jzcajPIANgCxQrAAit0aNHq6amxnf9n//5n3XjjTf2+TjUZ5ABsAWKFQCEVm5urm699VYVFxeruLhYkydP1q233trn41CfQQbAFihWABBaY8aM0S9/+cset33xxRd9Pg71GWQAbIFiBQCh9dJLL2ncuHE6ffq0JGn79u0qLi7u83GozyADYAsUKwAILa/Xq+rqak2ePFmzZ8/WrFmz1Nra2ufjUJ9BBsAWKFYAYE3UZ5ABsAWKFQBYE/UZZABsgWIFANZEfQYZAFugWAGANVGfQQbAFihWAGBN1GeQAbAFihUiqampSZWVlZo9e7YyMzPl8XiUlZWlOXPmaM2aNWpubo72EAHLoD6DDIAtUKwQCV6vV+Xl5Zo5c6ZWr16t3bt368iRI5Kkw4cPa9euXVq1apVmzJih+fPny+v1RnnEQPRRn0EGwBYoVgi31tZWDR48WHV1dUE9vra2Vjk5OWprawvvwACLoz6DDIAtUKwQTq2trcrPz1dHR0effq69vV35+fk0lHA06jPIANgCxQrh4vV6NXjw4D43kt3a29s1ZMgQ/uUNx6I+gwyALVCsEC7l5eVB/2vbn02bNmnBggWhGRBgM9RnkAGwBYoVjGhoaAh4f1NTk4qLi0PyXEVFRdq3b19IjgXYCfUZZABsgWIFI1JSUpSQkKD169df8P7KykqtXr064DGeffZZPfXUU70+18qVK7V27VojwwRsjfoMMgC2QLGCEXV1dUpOTlb//v2VmJh4XlNZWlqq3bt3BzxGsM1kY2OjysrKzAwXsCXqM8gA2ALFCkZddtllcrlccrlcPZrKrq4uZWZm+j5H0p9gm8mWlhZlZ2eHaNSAfVCfQQbAFihWoXXs2DFt2LBB06ZN0+jRo5Wamqr8/Hxf0xVrl379+vW4npCQoIULF8rj8VwwPoWFhUpLS1NaWpqSkpKUmJjouz5x4kS/cfV3PCCWUZ9BBsAWKFahs2zZMl1++eWqrKzUm2++qYMHD+qLL76I9rDC5uwzk0lJSUpISNC6devU2dmprKwsHT58+LyfaW1t1aFDh3To0CFVVFTo7/7u73zXjx8/fsHn4cwknIr6DDIAtkCxCo2cnBy98cYb0R5GxHS/ZvLsJvJsc+bM0a5duwIeg9dMAoFRn0EGwBYoVubl5OSosbEx2sOIqJSUFLnd7vOayG5r1qzRqlWrAh4j2GZyxYoVqqqqMjJMwNaozyADYAsUK3OWLVvmqDOS3bZu3Rrw/ubmZhUVFQV8TLDNZGFhofbv39+X4QExgfoMMgC2QLEy7tixY7r88sujPQzLmj9/vmpra00dY+PGjVq0aFGIRgTYC/UZZABsgWJl3IYNG1RZWRntYViW1+vVoEGD1N7ebujnT548qdzcXL6bG45FfQYZAFugWBk3bdo0vfnmm9EehqW1tbUpPz+/zw3lyZMn5fF4dOLEiTCNDLA+6jPIANgCxcq40aNH6+DBg9EehuW1tbVpyJAh2rRpU1CP37hxo3Jzc2kk4XjUZ5ABsAWKlXGpqakx/TmSoeT1erVgwQIVFRVp5cqVamxsVEtLi6QznyPZ2NioFStWqLCwUIsWLeJf24Coz6CZhE1QrIzLz8+P9hBsZ9++fVq7dq3KysqUnZ0tj8ej7OxslZWVqaqqindtA2ehPoMMgC1QrIwjduZ0dXWppKREXV1d0R4KYEnUGJABsAWKlXHEzpyamhrFx8eruro62kMBLIkaAzIAtkCxMo7YmeN2u+VyueR2u6M9FMCSqDEgA2ALFCvjiJ1xNTU1PZpJzk4C56PGgAyALVCsjDMbu3feeUfDhw/XxIkTQzQi++huJLsvnJ0Ezkd9BhkAW6BYGReK2NXX1zuumayurvY1k8nJyb5msqqqKtpDAyyF+gwyALZAsTKOZtKY+Ph4paenKzs7Wy6XS1lZWcrIyFB8fHy0hwZYCvUZZABsoS/FaufOnZo8ebLuv/9+TZ8+XS+//HIYR2Z9oWom77rrLi1ZskRjx47VyJEj9eGHH4ZgdNa0bds2paWlqb6+XtIPMayvr1daWpoaGhqiOTzAUmgmQQbAFvpSrN577z3t27dP0plvNBk+fLgOHDgQppFZX6iaycTERF9ca2trNXToUJ0+fdr0se2AzRLwj/UBMgC20Jdi9cUXX2jJkiX66U9/qoKCAmVkZOiNN94I4+isLVTN5MiRI33Xv/32W7lcLu3atcv0se2AzRLwj/UBMgC20JdiVVpaqgceeMB3feLEib5/VzpRuF4zmZiYqLffftv0se2AzRLwj/UBMgC20JdiddVVV+m1117zXR83bhzNpEnnnpn85ptvODMJQBLrAzSTsIm+FKsJEyZo+fLlks78y3vgwIE0kybV19crLi7O95rJF198kddMApDE+gDNJGyiL8Vq7969uuWWWzRp0iTNmTNHN954o0aMGKEPPvggjCO0LrOFvqGhQSNGjNDYsWN1//3366677or5d3Ofi80S8I/1ATIAtkCxMo7YmUcMAf9YHyADYAsUK+OInXnEEPCP9QEyALZAsTKO2JlHDAH/WB8gA2ALFCvjiJ15xBDwj/UBMgC2QLEyjtiZRwwB/1gfIANgCxQr44idecQQ8I/1ATIAtkCxMo7YmUcMAf9YHyADYAsUK+OInXm9xfDtt9/WpEmTVFZWJo/Ho5deeilCIwOijxoDMgC2QLEyjtiZFyiGH330kQYOHKjW1lZJ0p49e3T33XdHamhA1FFjQAbAFihWxhE78wLF8Mknn9SUKVN63OaU7ywHJGoMaCZhExQr44ideYFiWF5errKysgiOBrAWagzIANgCxco4YmdeoBiuWrVKkydP7nFbU1NTuIcEWAY1BmQAbIFiZRyxMy9QDD/++GOlpqbqs88+kyT9+c9/1syZMyM1NCDqqDEgA2ALFCvjiJ15wbybe8KECSotLdWMGTN09OjRCI0MiD5qDMgA2ALFyjhiZx4xBPxjfYAMgC1QrIwjduYRQ+AHDQ0NSk1N1ebNmyX9sD42b96s1NRUbd26NZrDQxRQIWELbObGETvziCHQk9vtVkZGhjIzM+VyuZSZman09HTFx8dHe2iIAiokbIHN3DhiZx4xRDDq6uqUl5enxx57LNpDCbvq6mrFxcXJ5XIpJSVFLpdLcXFxqqqqivbQEAVUSNgCm7lxxM48YohgLV++3BHNpCQlJCTI5XL5Lm63O9pDQpRQIWELbObGETvziCGC5aRmsqamxnd2Mi4uTtXV1dEeEqKECglbYDM3jtiZRwzhz9GjRzV+/HiNGjVKJSUlWrhwoWOaSemHs5OclXQ2KiRsgc3cOGJnHjGEP1OnTtXSpUslSV9++aVyc3Md1UzW1NTo4osv5qykw1EhYQts5sYRO/OIIS6ko6NDF110kRobG323Oe3MZFdXl+bOnavOzs5oDwVRRIWEJTU1NamyslKzZ89WZmamcnNzlZWVpTlz5mjNmjVqbm6O9hAtK9Zj98knn2jGjBnyeDw9XvwfKxePx6OZM2fq008/jXao++zc3PN4PDGVe+c6cOCAXC6XPvnkE99tTnjNpNPmGb2jmYSleL1elZeXa+bMmVq9erV2796tI0eOSJIOHz6sXbt2adWqVZoxY4bmz58vr9cb5RFbhxNi98knnyg/P1//9V//Fe2hhNXevXuVn59vm4bSCbl3Id1nJj/44APfbbF8ZtKp84ze0UzCMlpbWzV48GDV1dUF9fja2lrl5OSora0tvAOzAafEbsaMGTHfSHbbs2ePZs6cGe1h9MopuefPPffco4cffljSmddM5uTkxGQz6fR5RmA0k7CE1tZW5efnq6Ojo08/197ervz8fEcXLCfFzuPxRHsIEWX139dJuefPsWPHNGHCBI0ZM0bFxcUqKSnRNddco9ra2mgPLWSYZ/SGZhJR5/V6NXjw4D4Xqm7t7e0aMmSII/+l4rTYOe2NMFb+fZ2We07FPCMY1q1UcIzy8vKg/3Xiz6ZNm7RgwYLQDMhGnBY7qzVXtbW1Yf36PKv9vmdzWu45FfOMYFi3UsERmpqaVFxcHJJjFRUVad++fSE5lh04MXahaK7WrVunuXPnmh/M/wnnu3et2kw6MfdiUUNDQ8D7mWcEy5qVCo5RWVmp1atXh+RYK1eu1Nq1a0NyLDtwYuxoJq3BibkXi1JSUpSQkKD169df8H7mGcGyZqWCY5SWlmr37t0XvO/dd9/V+PHjtWDBAuXl5WngwIFavHixnn766Qs+vrGxUWVlZeEcrqU4MXZmm6t33nlHN9xwgwYNGqSCggLfJrpo0SKVlJRo3rx5Kikp0WeffSZJ2rZtmzIzMzV8+HA9+eSTys3N1S233KKDBw/6jrl8+XI9+OCDmj59urKysjR9+nR9//33psbZzarNpBNzLxbV1dUpOTlZ/fv3V2Ji4nlNpb953r59u6677joNGDBAb731ll555RWlp6frwQcf9PtczHNss2algmNkZmb6PqfsbF9//bUyMjK0Y8cOSdKJEyd0ySWX6I9//KPfY7W0tCg7OztsY7UaJ8YuXGcmz35N2Ouvv97j9V1btmxRUlKStm/fLkmaPn26li9f7rt/+fLl+tGPfqTjx4/rm2++0aBBg7RlyxbT45Ss20w6Mfdi1WWXXeb7wPyzm8quri6/8yxJhw4dUkpKinbu3KkdO3boqaeeCvg8zHNss2algmP4++iTLVu26NJLL+1x2/jx43stWFb/KJVQcmLswtVM/u53v9PkyZM1bdo0jR07VjfddJPvvi1btmjIkCG+6xs2bFBRUZHv+vLlyzVv3jzf9WnTpukf//EfTY9Tsm4zGercy83Njfo3Dzn50q9fvx7XExIStHDhwl5rwgsvvKC8vDxNmTJFp06dMpw3sD9rVio4RlZWlg4fPnze7S+//LIGDx7c47aioiI99NBDfo/ltL98nRi7cDSTzc3NSk5O1v79+yVJf/rTn/SjH/3Id/+WLVs0fPhw3/Vf//rXKigo8F0/9zWTxcXFevbZZ02PU7JuM+nE3ItVZ5+ZTEpKUkJCgtatW6fOzk6/89zN6/UqLy9Py5Yt6/V5mOfYZs1KBceYM2eOdu3add7t27dvV1JSkk6fPu27zePx6JlnnvF7LKe9JseJsQtHM/nKK6/ohhtu8F1/9913aSZ74cTci0Xdr5k8u4k8m7957rZjxw6VlZUpOTlZTU1NAZ+LeY5t1qxUcIw1a9Zo1apV593+3Xff6dprr9Wbb74pSTp48KAGDBgQ8K/kFStWqKqqKmxjtRonxi4UzdXGjRt9X1M4d+5cvf/++0pKSlJra6skqaKigmayF07MvViUkpIit9t9XhPZzd88S9KpU6d07733qrOzUxUVFbr99tsDfjA58xzbrFmp4BjNzc09Xn92tv3792vatGmaNWuW7r77bt8bIPwpLCz0/avSCZwYu1A0VwcPHtQtt9yigoIC30eVrFixQtdff71mzZqluXPnKikpScuWLdPevXs1evRopaamqrKyUn/605908803KysrS88//7z+9V//Vddee62uueYa/fa3v/V9H/GwYcP0hz/8wfRYrdpMOjH3YtHWrVsD3u9vnpubm3Xbbbdp2LBhOn78uB5//HG5XC6NGzdOx48fv+CxmOfYZs1KBUeZP3++6e+x3bhxoxYtWhSiEdmH02Jn1eYqXKz8+zot95yKeUYwrFup4Bher1eDBg1Se3u7oZ8/efKkcnNzHfndr06LnZWbq3Cw8u/rtNxzKuYZwbBupYKjtLW1KT8/v88F6+TJk/J4PDpx4kSYRmZ9Toqd0z5axOq/r5Nyz8mYZ/SGZhKW0dbWpiFDhmjTpk1BPX7jxo3Kzc2lUMk5sSsqKtLevXujPYyI+Otf/6r77rsv2sPolVNyz+mYZwRCMwlL8Xq9WrBggYqKirRy5Uo1NjaqpaVF0pnPKWtsbNSKFStUWFioRYsW8a+Tszghdp9++qny8/O1Z8+eaA8lrP7617/K4/Ho0KFD0R5KUJyQe2Ce4R/NJCxp3759Wrt2rcrKypSdnS2Px6Ps7GyVlZWpqqqKdwUGEOux+/TTTzVz5kx5PJ6of3NIOC4ej0f33XefbRrJs8V67uGMc+c5NzeXeXY4mklYXldXl0pKStTV1RXtodgOsTOPGBpD3JzDym8UQ2SQAbC8mpoaxcfHq7q6OtpDsR1iZx4xNIa4OQfNJMgAWJ7b7ZbL5ZLb7Y72UGyH2JlHDI0hbs5BMwkyAJZWU1PTY1PiLEfwiJ15xNAY4uYsNJMgA2Bp3RtS94WzHMEjduYRQ2OIm7PQTIIMgGVVV1f7NqXk5GTfplRVVRXtoVkesTOPGBpD3JyHZhJkACwrPj5e6enpys7OlsvlUlZWljIyMhQfHx/toVkesTOPGBpD3JyHZhJkACxp27ZtSktLU319vaQfilV9fb3S0tLU0NAQzeFZGrEzjxgaQ9yciWYSZABsgWJlHLEzjxgaQ9ycgXkGGQBboFgZR+zMI4bGEDdnYJ5BBsAWKFbGETvziKExxM0ZmGeQAbAFipVxxM48YmgMcXMG5hlkAGyBYmUcsTOPGBpD3JyBeQYZAFugWBlH7MwjhsYQN2dgnkEGwBYoVsYRO/OIoTHEzRmYZ5ABsAWKlXHEzjxiaAxxcwbmGWQAbIFiZRyxM48YGkPcnIF5BhkAW6BYGUfszCOGxhA3Z2CeQQbAFihWxhE784ihMcTNGZhnkAGwBYqVccTOPGJoDHFzBuYZZABsgWJlHLEzjxgaQ9ycgXkGGQBboFgZR+zMI4bGEDdnYJ5BBsAWKFbGETvziKExkYhbXV2d8vLy9Nhjj4X9uXBhrA+QAbAFipVxxM48YmhMpOK2fPlymskoYn2ADIAtUKyMC0fs3nnnHQ0fPlwTJ04M+bGtiPwzhmbSGVgfIANgCxQr48IVu/r6eppJBNSXuC1evFgul0tTpkzR6dOntW/fPl1xxRXyer06evSoRo0apZtvvlmff/65jh49qvHjx2vUqFEqKSnRwoULaSajKNA8BzuvS5Yskcvl0vjx4/XVV19p586duv766zV69OgI/iYwigoJW2AzN45m0jzyz5i+xi03N1c7d+6UJD377LO6+OKL9Ze//EWSVFVVpT179kiSpk6dqqVLl0qSvvzyS+Xm5tJMRlFv8xzsvN56663avHmz7+fuu+8+tbe3h2nUCCUqJGyhL5tSbW2tLr30Uv3kJz/xFans7Gw1NzdLksrLyzV48GBt375dO3fu1OTJk3X//fdr+vTpevnll8My/mgK19mh+vp63XXXXVqyZInGjh2rkSNH6sMPPwzjbxI9fYnhn//8Z1111VW6+uqr9eqrr0qSZs2apV//+teSzmym2dnZeuGFFyRJb7/9tiZNmqSysjJ5PB699NJLof8FoqSvzeRDDz2k5cuXS5JKS0s1a9YsVVZWSpKKi4slSR0dHbrooovU2Njo+znOTEZXb/MczLxK0gsvvKBx48ZJko4fP677778/TCNGqNFMwhb6uimVl5fr6aefliTt3r1bF198sdavXy9Jev/99/X8889Lkt577z3t27dPkuT1ejV8+HAdOHAgdAO3gHCdHaqvr1diYqIvfrW1tRo6dKhOnz4dwtFbQ19juHnzZt15552SpO+//16XX365pkyZIknq7OxUWVmZJOmjjz7SwIED1draKknas2eP7r777hCOPLr6Grff//73+vGPf6yvv/5aixYt0quvvqpbb71Vn3/+uX72s59Jkg4cOCCXy6VPPvnE93O8ZjK6epvnYOZVkj7//HO53W4dPHhQv/zlL9XQ0BDuoSNEaCZhC33dlP7t3/5Nt956qyTp5z//uZYuXar8/HxJ0hNPPKH//u//liR98cUXWrJkiX7605+qoKBAGRkZeuONN0I7+CgLx9kh6UwzOXLkSN/1b7/9Vi6XS7t27QrBqK2lrzH87LPP5Ha7dfLkSb333ntaunSp+vfvr46ODjU0NGjTpk2SpCeffNLXZHaLpfj1NW7ffvut+vfvr+eee06vvfaa2traFBcXpw0bNujNN9+U9MOZyQ8++MD3c5yZjK7e5jmYee02bRcubTAAABIrSURBVNo0VVdXq6CgICb/MI1VNJOwhb5uSl9++aXcbreOHz+ukpISHT58WPHx8Tp58qSKiop8jystLdUDDzzguz5x4kTV19eHbNxWEI6zQ9KFXzOZmJiot99+OyTjthIjr5kcMWKEfvvb32rlypX63//9X+Xl5WnLli1aunSpDh8+LOnMGfTus5SxyEjcJk+erPT0dJ08eVKSdPvtt+vyyy/v8dq5e+65Rw8//LCkM2s9JyeHZjKKgpnnYOZVkl577TVdccUVWrZsWVjGivCgmYQtGNmUPB6PNmzYoEceeUSS9Dd/8zd67rnn9Oijj/oec9VVV+m1117zXR83bpzjm8lgzyKce2bym2++4czkWSoqKjRv3jyVlpZKkpYuXaolS5Zo5syZvsesWrVKkydP7vFzTU1N5gZrIUbi9qtf/cr3ujnpzEsrJkyY0OMxx44d04QJEzRmzBgVFxerpKRE11xzjWpra02PGX0XzDwHM6+SdOrUKQ0YMMD3chrYA80kbMHIprRu3ToNGDBAW7ZskXTm39sDBgzQH/7wB99jJkyY4PuX7hdffKGBAwc6vpmUgjuLUF9fr7i4ON9rJl988UVeM3mWxsZGpaSk6PHHH5ckbdu2TQMGDNCTTz7pe8zHH3+s1NRUffbZZ5LOvHnn7GbT7ngXvDMwzyADYAtGilVTU5PvdWrSmTfeXHLJJers7PQ9Zu/evbrllls0adIkzZkzRzfeeKNGjBjR4/VYdheOs0MNDQ0aMWKExo4dq/vvv1933XUX7+Y+h9fr1RVXXKF3331X0pk33lxyySV6//33ezzu7bff1oQJE1RaWqoZM2bo6NGjIRmzFdBkOAPzDDIAtkCxMo7YmUcMjSFuzsA8gwyALVCsjCN25hFDY4ibMzDPIANgCxQr44idecTQGOLmDMwzyADYAsXKOGJnHjE0hrg5A/MMMgC2QLEyjtiZRwyNIW7OwDyDDIAtUKyMI3bmEUNjiJszMM8gA2ALFCvjiJ15xNAY4uYMzDPIANgCxco4YmceMTSGuDkD8wwyALZAsTKO2JlHDI0hbs7APIMMgC1QrIwjduYRQ2OImzMwzyADYAsUK+OInXnE0Bji5gzMM8gA2ALFyjhiZx4xNIa4OQPzDDIAtkCxMo7YmUcMjSFuzsA8gwyALVCsjCN25hFDY4ibMzDPIANgCxQr44idecTQGOLmDMwzyADYAsXKOGJnHjE0hrg5A/MMMgC2QLEyjtiZRwyNIW7OwDyDDIAtUKyMI3bmEUNjiJszMM8gA2ALFCvjiJ15xNAY4uYMzDPCmgFut1t33nmnnnjiiZAe98iRIxo3bpyKi4t73P7VV1+poKBA119//Xn3wd4oVsYRO/OIoTHELTY1NDQoNTVVmzdvlvTDPG/evFmpqanaunVrNIdnK2b7JKv0PWFvJpubm3vclpSUpAMHDhg+5scff6w777xTM2bM8Bu46upqmskYw6ZkHLEzjxgaQ9xil9vtVkZGhjIzM+VyuZSZman09HTFx8dHe2i2cqE+6WyNjY268sorez1OtPse2zWTx44dU0dHh5544gmaSQdhUzKO2JlHDI0hbrGrurpacXFxcrlcSklJkcvlUlxcnKqqqqI9NFuhmZTU1dWln/3sZxo2bJgmTZqk//f//p8GDBighx9+WNL5QSovL1e/fv00fvx4FRQUqKWlxfBz00w6C5uSccTOPGJoDHGLbQkJCXK5XL6L2+2O9pAs5+jRoxo/frxGjRqlwsJClZaW6uqrr9aLL74oKXAz2dLSojvuuEOJiYkqKChQeXm53+eJdt9jaqX/4he/0MiRI9XV1SWv16upU6dq+PDhvvvDcWayG82ks7ApGUfszCOGxhC32FZTU+M7OxkXF6fq6upoD8lypk6dqqVLl0qSvvzyS+Xk5Oixxx7z3c+ZSUk/+clPtG7dOt/1V199lWYSYcGmZByxM48YGkPcYl/32UnOSp6vo6NDF110kRobG323LVy4kGbyXFdeeaX+6Z/+yXd9y5YtpptJt9vtO2Xe0dHh93E0k87CpmQcsTOPGBpD3GJfTU2NLr74Ys5KXsCBAwfkcrn0ySef+G5bvnw5zeS5Ro0apWeeecZ3nTOTCBc2JeOInXnE0BjiFvu6uro0d+5cdXZ2RnsoltN9ZvKDDz7w3caZyQt47rnn9Ld/+7e+10wWFhb22kxeccUVampq0ltvvaXXX3/d8HNbvZlsampSZWWlZs+erczMTHk8HmVlZWnOnDlas2ZNwOTB+diUjCN25hFDY4hbbGJ/C94999zje1Pyl19+qdzc3D41kx999JEyMjIkSRUVFX5PxkW77zG10r/77jstXrxYw4YN09SpU7V27dpem8nKykqNHj1aEydONPRu7o6ODk2fPl1Dhw5VTk6Opk+ffl5woxlUr9er8vJyzZw5U6tXr9bu3bt15MgRSdLhw4e1a9curVq1SjNmzND8+fPl9XqjMk67YVMyjtiZRwyNIW6xhf2t744dO6YJEyZo1KhRKikp0QMPPNCnZtLr9WrSpEmaOnWqiouLdfr06Qs+ztbN5LmCec1kJEQrqK2trRo8eLDq6uqCenxtba1ycnLU1tYW3oHFADYl44idecTQGOIWO9jfQqOvr5kMVkw3kzfddJMmTZoU8q9T9Kf7a4XGjBmjRx99NCLP2a21tVX5+fkB3zR0Ie3t7crPz2fB9YJNyThiZx4xNIa4xQb2t9A5t5k02ydFs+85W8hWemNjo0aNGtXjQ8udwuv1avDgwX1eaN3a29s1ZMgQ/iUQAJuSccTOPGJoDHGzP/a30Kmrq1NeXl6PDy2PFaz0ECgvLw/61L8/mzZt0oIFC0IzoBjEpmQcsTOPGBpD3OyP/Q3BYKX3oqGhIeD9TU1NIXudQlFRkfbt2xeSY9lNb3FmUwosUPyIXe/IP3P8xY+42Rv7mzP0Vv+CwUrvRUpKihISErR+/foL3l9ZWanVq1eH5LlWrlyptWvXhuRYdtNbnNmUAgsUP2LXO/LPHH/xI272xv7mDL3Vv2Cw0ntRV1en5ORk9e/fX4mJiecFu7S0VLt3777gzy5evFhTpkxRQUGBCgoK1K9fP/3iF7/w+1yNjY0qKysL6fjtorc4sykFFih+xK535J85/uJH3Owt0P727rvvavz48VqwYIHy8vI0cOBALV68WE8//fQFH+/k/c3qeqt/wWClB+Gyyy7zfcXj2cHu6upSZmam73O2zrV69Wp98803kqRf/epXGjp0aMAXMbe0tCg7Ozssv4MdBIozm1Lv/MWP2AWH/DPnQvFzuVzq6uqK9tBgkL/97euvv1ZGRoZ27NghSTpx4oQuueQS/fGPf/R7LKfvb1YXqP4FI+gKWVFR4XsiJ1769evX43pCQoIWLlwoj8fTa+z+53/+RykpKfqP//iPXh+bm5sb9d/VinHOz8+P+tjscLlQ/Fwul+PXr5n4LVy4MOrjssvl3Pi5XC4tXLgw2G0GFuNvf9uyZYsuvfTSHreNHz9eTz31VMDjOX1/s/rFX/0LBn9uB+Hsjj0pKUkJCQlat26dOjs7lZWVpcOHD/v92dOnT2vMmDF6/PHHe30ep//lFijO6J2/+LlcLPNgBMo/Yti7C8XP5XKxfm3M3/728ssva/DgwT1uKyoq0kMPPeT3WE7f36zO7P5LhexF92sJzg7u2ebMmaNdu3b5/fkNGzboxz/+cVAT4uTXlPQWZwQWKH40Qr3rLf+IYWD+4ldRURHlkcEMf/vb9u3blZSU1OOr/Twej5555hm/x3Ly/mZ1odh/qZC9SElJkdvt9hvcNWvWaNWqVRe876OPPlJycrL+8pe/+G6bN2+e3+dasWKFqqqqzA3YpnqLMwILFD8aod71ln/EMDDWb2zyt7999913uvbaa/Xmm29Kkg4ePKgBAwYE/C+dk/c3qwvF+qVC9mLr1q0B729ublZRUdEF75s6daoyMjI0ffp036W0tNTvsQoLC7V//35T47Wr3uKMwALFj7NDvest/4hhYKzf2BRof9u/f7+mTZumWbNm6e6779b27dsDHsvJ+5vVhWL90kyGwPz581VbW2vqGBs3btSiRYtCNCIAAMxjf0MwaCZDwOv1atCgQWpvbzf08ydPnlRubi7fXQoAsBT2NwSDZjJE2tralJ+f3+cFd/LkSXk8Hp04cSJMIwMAwDj2N/SGZjKE2traNGTIEG3atCmox2/cuFG5ubksNACApbG/IRCayRDzer1asGCBioqKtHLlSjU2NqqlpUXSmc/Zamxs1IoVK1RYWKhFixZx6h8AYAvsb/CHZjJM9u3bp7Vr16qsrEzZ2dnyeDzKzs5WWVmZqqqqeFcbAMCWzt3fcnNz2d8cjmYyArq6ulRSUsJ31AIAYg6fwwoyIAJqamoUHx+v6urqaA8FAICQopkEGRABbrdbLpdLbrc72kMBACCkaCZBBoRZTU1Nj2aSs5MAgFhCMwkyIMy6G8nuC2cnAQCxhGYSZEAYVVdX+5rJ5ORkXzPJl90DAGIFzSTIgDCKj49Xenq6srOz5XK5lJWVpYyMDMXHx0d7aAAAhATNJMiAMNm2bZvS0tJUX18v6YfFVl9fr7S0NDU0NERzeAAAhATNJMiACGGxAQBiEfsbyIAIYbEBAGIR+xvIgAhhsQEAYhH7G8iACGGxAQBiEfsbyIAIYbEBAGIR+xvIgAhhsQEAYhH7G8iACGGxAQBiEfsbyIAIYbEBAGIR+xvIgAhhsQEAYhH7G8iACGGxAQBiEfsbyIAIYbEBAGIR+xvIgAhhsQEAYhH7G8iACGGxAQBiEfsbyIAIYbEBAGIR+xvIgAhhsQEAYhH7G8iACGGxAQBiEfsbyIAIYbEBAGIR+xvIgAhhsQEAYhH7G8iACGGxAQBiEfsbyIAICWaxbd++Xdddd50GDBigt956S6+88orS09P14IMPRmCEAAD0Hc0kyIAICXaxHTp0SCkpKdq5c6d27Nihp556KrwDAwDABJpJkAER0pfF9sILLygvL09TpkzRqVOnwjgqAADMoZkEGRAhfVlsXq9XeXl5WrZsWRhHBACAeTSTIAMipC+LbceOHSorK1NycrKamprCOCoAAMyhmQQZECHBLrZTp07p3nvvVWdnpyoqKnT77bfL6/WGeXQAABhDMwkyIEKCWWzNzc267bbbNGzYMB0/flyPP/64XC6Xxo0bp+PHj0dglAAA9A3NJMiACGGxAQBiEfsbyIAIYbEBAGIR+xvIgAhhsQEAYhH7G8iACGGxAQBikb/97ZVXXtHAgQN188036/3339eJEyc0duxYDR06VB9++GGER4lwosOJEJpJAEAsCrS/LV++XOXl5b7r69ev1/bt2yMxLEQQHU6E0EwCAGJRoP1t7969Sk5O1jfffCNJmjZtGh93F4PocCKEZhIAEIt6299uvvlm/eY3v9F//ud/auXKlREaFSKJDidCaCYBALGot/1tw4YNmjhxov7+7/9ezc3NERoVIokOJ0JoJgEAsai3/e3YsWOKj4/XpEmTIjQiRBodToTQTAIAYlEw+9vdd9+t559/PgKjQTTQ4UQIzSQAIBaxv4EMiBAWGwAgFrG/gQyIEBYbACAWsb+BDIgQFhsAIBaxv4EMiBAWGwAgFrG/gQyIEBYbACAWsb+BDIgQFhsAIBaxv4EMiBAWGwAgFrG/gQyIEBYbACAWsb+BDIgQFhsAIBaxv4EMiBAWGwAgFrG/gQyIEBYbACAWsb+BDIgQFhsAIBaxv4EMiBAWGwAgFrG/gQyIEBYbACAWsb+BDIgQFhsAIBaxv4EMiBAWGwAgFrG/gQyIEBYbACAWNDQ0KDU1VZs3b5b0w/62efNmpaamauvWrdEcHqKADidCaCYBALHC7XYrIyNDmZmZcrlcyszMVHp6uuLj46M9NEQBHU6E0EwCAGJFdXW14uLi5HK5lJKSIpfLpbi4OFVVVUV7aIgCOpwIoZkEAMSShIQEuVwu38Xtdkd7SIgSOpwIoZkEAMSSmpoa39nJuLg4VVdXR3tIiBI6nAihmQQAxJrus5OclXQ2OpwIoZkEAMSampoaXXzxxZyVdDg6nAihmQQAxJquri7NnTtXnZ2d0R4KoogOJ0IqKiqiPQQAAICQo5kEAACAYTSTAAAAMIxmEgAAAIbRTAIAAMAwmkkAAAAYRjMJAAAAw2gmAQAAYBjNJAAAAAz7/2rpZwgqv++jAAAAAElFTkSuQmCC"}},"cell_type":"markdown","metadata":{},"source":["![LSTM.png](attachment:LSTM.png)"]},{"cell_type":"markdown","metadata":{},"source":[" \n"," Implementation\n"," ¶ \n"," \n"," "]},{"cell_type":"code","execution_count":22,"metadata":{"trusted":true},"outputs":[],"source":["def forward(x, u, q):\n"," z = np.row_stack((q, x))\n","\n"," a = sigmoid(np.dot(wa, z) + ba)\n"," b = sigmoid(np.dot(wb, z) + bb)\n"," c = tanh(np.dot(wc, z) + bc)\n"," d = sigmoid(np.dot(wd, z) + bd)\n","\n"," e = a * u + b * c\n"," h = d * tanh(e)\n","\n"," v = np.dot(wv, h) + bv\n"," y = np.exp(v) / np.sum(np.exp(v))\n","\n"," return z, a, b, c, d, e, h, v, y"]},{"cell_type":"markdown","metadata":{},"source":[" \n"," SGD\n"," ¶ \n"," \n"," "]},{"cell_type":"code","execution_count":23,"metadata":{"trusted":true},"outputs":[],"source":["def optimize(grads, theta, lr=0.05):\n"," dwa, dwb, dwc, dwd, dwv, dba, dbb, dbc, dbd, dbv = grads\n"," wa, wb, wc, wd, wv, ba, bb, bc, bd, bv = theta\n"," \n"," wa -= dwa * lr\n"," wb -= dwb * lr\n"," wc -= dwc * lr\n"," wd -= dwd * lr\n"," wv -= dwv * lr\n"," \n"," ba -= dba * lr\n"," bb -= dbb * lr\n"," bc -= dbc * lr\n"," bd -= dbd * lr\n"," bv -= dbv * lr\n"," \n"," return wa, wb, wc, wd, wv, ba, bb, bc, bd, bv"]},{"cell_type":"markdown","metadata":{},"source":[" \n"," Initialize variables\n"," ¶ \n"," \n"," "]},{"cell_type":"code","execution_count":24,"metadata":{"trusted":true},"outputs":[],"source":["losses = {}\n","z, a, b, c, d, e, h, v, y = {}, {}, {}, {}, {}, {}, {}, {}, {}\n","q, x, u = {}, {}, {}"]},{"cell_type":"code","execution_count":25,"metadata":{"trusted":true},"outputs":[],"source":["wa, wb, wc, wd = [np.random.randn(hidden_size, z_size) * weight_sd + 0.5 for x in range(4)]\n","ba, bb, bc, bd = [np.zeros((hidden_size, 1)) for x in range(4)]\n","\n","# output\n","wv = np.random.randn(char_size, hidden_size) * weight_sd\n","bv = np.zeros((char_size, 1))"]},{"cell_type":"code","execution_count":26,"metadata":{"trusted":true},"outputs":[],"source":["q[-1] = np.zeros((hidden_size, 1))\n","u[-1] = np.zeros((hidden_size, 1))\n","\n","pointer = 25\n","t_steps = 25\n","\n","inputs = ([char_to_idx[ch] for ch in data[pointer: pointer + t_steps]])\n","targets = ([char_to_idx[ch] for ch in data[pointer + 1: pointer + t_steps + 1]])"]},{"cell_type":"markdown","metadata":{},"source":[" \n"," Training\n"," ¶ \n"," \n"," "]},{"cell_type":"code","execution_count":27,"metadata":{"trusted":true},"outputs":[],"source":["for epoch in range(1000):\n"," \n"," loss = 0\n"," \n"," # Forward propagation\n"," for t in range(len(inputs)):\n"," x[t] = np.zeros((char_size, 1))\n"," x[t][inputs[t]] = 1\n","\n"," z[t], a[t], b[t], c[t], d[t], e[t], h[t], v[t], y[t] = forward(x[t], u[t - 1], q[t - 1])\n","\n"," u[t], q[t] = e[t], h[t]\n","\n"," # log loss\n"," loss += -np.log(y[t][targets[t], 0])\n","\n","\n"," dh_next = np.zeros_like(q[0])\n"," de_next = np.zeros_like(u[0])\n"," dwa, dwb, dwc, dwd, dwv, dba, dbb, dbc, dbd, dbv = 0, 0, 0, 0, 0, 0, 0, 0, 0, 0\n","\n"," # Backward propagation\n"," for t in reversed(range(len(inputs))):\n"," target = targets[t]\n","\n"," dv = np.copy(y[t])\n"," dv[target] -= 1\n","\n"," dwv += np.dot(dv, h[t].T)\n"," dbv += dv\n","\n"," dh = np.dot(wv.T, dv)\n"," dh += dh_next\n","\n"," dd = dh * tanh(e[t])\n"," dd = dsigmoid(d[t]) * dd\n","\n"," dwd += np.dot(dd, z[t].T)\n"," dbd += dd\n","\n"," de = np.copy(de_next)\n"," de += dh * d[t] * dtanh(tanh(e[t]))\n","\n"," dc = de * b[t]\n"," dc = dtanh(c[t]) * dc\n","\n"," dwc += np.dot(dc, z[t].T)\n"," dbc += dc\n","\n"," db = de * dc\n"," db = dsigmoid(b[t]) * db\n","\n"," dwb += np.dot(db, z[t].T)\n"," dbb += db\n","\n"," da = de * u[t - 1]\n"," da = dsigmoid(a[t]) * da\n","\n"," dwa += np.dot(da, z[t].T)\n"," dba += da\n","\n"," dz = (np.dot(wa.T, da) \n"," + np.dot(wb.T, db) \n"," + np.dot(wc.T, dc) \n"," + np.dot(dd.T, dd))\n","\n"," dh_next = dz[:hidden_size, :]\n"," de_next = a[t] * de\n","\n"," \n"," grads = dwa, dwb, dwc, dwd, dwv, dba, dbb, dbc, dbd, dbv\n"," theta = wa, wb, wc, wd, wv, ba, bb, bc, bd, bv\n","\n"," # optimize with SGD the training data\n"," wa, wb, wc, wd, wv, ba, bb, bc, bd, bv = optimize(grads, theta)\n"," \n"," losses[epoch] = loss"]},{"cell_type":"markdown","metadata":{},"source":[" \n"," Analyze\n"," ¶ \n"," \n"," "]},{"cell_type":"code","execution_count":28,"metadata":{},"outputs":[],"source":["import matplotlib.pyplot as plt"]},{"cell_type":"code","execution_count":29,"metadata":{"trusted":true},"outputs":[{"data":{"text/plain":["[]"]},"execution_count":29,"metadata":{},"output_type":"execute_result"},{"data":{"image/png":"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","text/plain":[""]},"metadata":{},"output_type":"display_data"}],"source":["plt.plot(list(losses.keys()), 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diff --git a/DL_algorithms/LSTM/README.md b/DL_algorithms/LSTM/README.md
new file mode 100644
index 0000000..51233a5
--- /dev/null
+++ b/DL_algorithms/LSTM/README.md
@@ -0,0 +1,3 @@
+# LSTM
+
+Implimentation of Long Short Term memory networks from sratch
diff --git a/DL_algorithms/LSTM/manifesto.txt b/DL_algorithms/LSTM/manifesto.txt
new file mode 100644
index 0000000..3148347
--- /dev/null
+++ b/DL_algorithms/LSTM/manifesto.txt
@@ -0,0 +1,3321 @@
+INDUSTRIAL SOCIETY AND ITS FUTURE
+
+Introduction
+
+1. The Industrial Revolution and its consequences have been a disaster for the
+ human race. They have greatly increased the life-expectancy of those of us
+ who live in “advanced” countries, but they have destabilized society, have
+ made life unfulfilling, have subjected human beings to indignities, have led
+ to widespread psychological suffering (in the Third World to physical
+ suffering as well) and have inflicted severe damage on the natural world. The
+ continued development of technology will worsen the situation. It will
+ certainly subject human beings to greater indignities and inflict greater
+ damage on the natural world, it will probably lead to greater social
+ disruption and psychological suffering, and it may lead to increased physical
+ suffering even in “advanced” countries.
+
+2. The industrial-technological system may survive or it may break down. If it
+ survives, it MAY eventually achieve a low level of physical and psychological
+ suffering, but only after passing through a long and very painful period of
+ adjustment and only at the cost of permanently reducing human beings and many
+ other living organisms to engineered products and mere cogs in the social
+ machine. Furthermore, if the system survives, the consequences will be
+ inevitable: There is no way of reforming or modifying the system so as to
+ prevent it from depriving people of dignity and autonomy.
+
+3. If the system breaks down the consequences will still be very painful. But
+ the bigger the system grows the more disastrous the results of its breakdown
+ will be, so if it is to break down it had best break down sooner rather than
+ later.
+
+4. We therefore advocate a revolution against the industrial system. This
+ revolution may or may not make use of violence; it may be sudden or it may be
+ a relatively gradual process spanning a few decades. We can’t predict any of
+ that. But we do outline in a very general way the measures that those who
+ hate the industrial system should take in order to prepare the way for
+ a revolution against that form of society. This is not to be a POLITICAL
+ revolution. Its object will be to overthrow not governments but the economic
+ and technological basis of the present society.
+
+5. In this article we give attention to only some of the negative developments
+ that have grown out of the industrial-technological system. Other such
+ developments we mention only briefly or ignore altogether. This does not mean
+ that we regard these other developments as unimportant. For practical reasons
+ we have to confine our discussion to areas that have received insufficient
+ public attention or in which we have something new to say. For example, since
+ there are well-developed environmental and wilderness movements, we have
+ written very little about environmental degradation or the destruction of
+ wild nature, even though we consider these to be highly important.
+
+THE PSYCHOLOGY OF MODERN LEFTISM
+
+6. Almost everyone will agree that we live in a deeply troubled society. One of
+ the most widespread manifestations of the craziness of our world is leftism,
+ so a discussion of the psychology of leftism can serve as an introduction to
+ the discussion of the problems of modern society in general.
+
+7. But what is leftism? During the first half of the 20th century leftism could
+ have been practically identified with socialism. Today the movement is
+ fragmented and it is not clear who can properly be called a leftist. When we
+ speak of leftists in this article we have in mind mainly socialists,
+ collectivists, “politically correct” types, feminists, gay and disability
+ activists, animal rights activists and the like. But not everyone who is
+ associated with one of these movements is a leftist. What we are trying to
+ get at in discussing leftism is not so much movement or an ideology as
+ a psychological type, or rather a collection of related types. Thus, what we
+ mean by “leftism” will emerge more clearly in the course of our discussion of
+ leftist psychology. (Also, see paragraphs 227-230.)
+
+8. Even so, our conception of leftism will remain a good deal less clear than we
+ would wish, but there doesn’t seem to be any remedy for this. All we are
+ trying to do here is indicate in a rough and approximate way the two
+ psychological tendencies that we believe are the main driving force of modern
+ leftism. We by no means claim to be telling the WHOLE truth about leftist
+ psychology. Also, our discussion is meant to apply to modern leftism only. We
+ leave open the question of the extent to which our discussion could be
+ applied to the leftists of the 19th and early 20th centuries.
+
+9. The two psychological tendencies that underlie modern leftism we call
+ “feelings of inferiority” and “oversocialization.” Feelings of inferiority
+ are characteristic of modern leftism as a whole, while oversocialization is
+ characteristic only of a certain segment of modern leftism; but this segment
+ is highly influential.
+
+FEELINGS OF INFERIORITY
+
+10. By “feelings of inferiority” we mean not only inferiority feelings in the
+ strict sense but a whole spectrum of related traits; low self-esteem,
+ feelings of powerlessness, depressive tendencies, defeatism, guilt, self-
+ hatred, etc. We argue that modern leftists tend to have some such feelings
+ (possibly more or less repressed) and that these feelings are decisive in
+ determining the direction of modern leftism.
+
+11. When someone interprets as derogatory almost anything that is said about him
+ (or about groups with whom he identifies) we conclude that he has
+ inferiority feelings or low self-esteem. This tendency is pronounced among
+ minority rights activists, whether or not they belong to the minority groups
+ whose rights they defend. They are hypersensitive about the words used to
+ designate minorities and about anything that is said concerning minorities.
+ The terms “negro,” “oriental,” “handicapped” or “chick” for an African, an
+ Asian, a disabled person or a woman originally had no derogatory
+ connotation. “Broad” and “chick” were merely the feminine equivalents of
+ “guy,” “dude” or “fellow.” The negative connotations have been attached to
+ these terms by the activists themselves. Some animal rights activists have
+ gone so far as to reject the word “pet” and insist on its replacement by
+ “animal companion.” Leftish anthropologists go to great lengths to avoid
+ saying anything about primitive peoples that could conceivably be
+ interpreted as negative. They want to replace the world “primitive” by
+ “nonliterate.” They seem almost paranoid about anything that might suggest
+ that any primitive culture is inferior to our own. (We do not mean to imply
+ that primitive cultures ARE inferior to ours. We merely point out the
+ hypersensitivity of leftish anthropologists.)
+
+12. Those who are most sensitive about “politically incorrect” terminology are
+ not the average black ghetto- dweller, Asian immigrant, abused woman or
+ disabled person, but a minority of activists, many of whom do not even
+ belong to any “oppressed” group but come from privileged strata of society.
+ Political correctness has its stronghold among university professors, who
+ have secure employment with comfortable salaries, and the majority of whom
+ are heterosexual white males from middle- to upper-middle-class families.
+
+13. Many leftists have an intense identification with the problems of groups
+ that have an image of being weak (women), defeated (American Indians),
+ repellent (homosexuals) or otherwise inferior. The leftists themselves feel
+ that these groups are inferior. They would never admit to themselves that
+ they have such feelings, but it is precisely because they do see these
+ groups as inferior that they identify with their problems. (We do not mean
+ to suggest that women, Indians, etc. ARE inferior; we are only making
+ a point about leftist psychology.)
+
+14. Feminists are desperately anxious to prove that women are as strong and as
+ capable as men. Clearly they are nagged by a fear that women may NOT be as
+ strong and as capable as men.
+
+15. Leftists tend to hate anything that has an image of being strong, good and
+ successful. They hate America, they hate Western civilization, they hate
+ white males, they hate rationality. The reasons that leftists give for
+ hating the West, etc. clearly do not correspond with their real motives.
+ They SAY they hate the West because it is warlike, imperialistic, sexist,
+ ethnocentric and so forth, but where these same faults appear in socialist
+ countries or in primitive cultures, the leftist finds excuses for them, or
+ at best he GRUDGINGLY admits that they exist; whereas he ENTHUSIASTICALLY
+ points out (and often greatly exaggerates) these faults where they appear in
+ Western civilization. Thus it is clear that these faults are not the
+ leftist’s real motive for hating America and the West. He hates America and
+ the West because they are strong and successful.
+
+16. Words like “self-confidence,” “self-reliance,” “initiative,” “enterprise,”
+ “optimism,” etc., play little role in the liberal and leftist vocabulary.
+ The leftist is anti-individualistic, pro-collectivist. He wants society to
+ solve everyone’s problems for them, satisfy everyone’s needs for them, take
+ care of them. He is not the sort of person who has an inner sense of
+ confidence in his ability to solve his own problems and satisfy his own
+ needs. The leftist is antagonistic to the concept of competition because,
+ deep inside, he feels like a loser.
+
+17. Art forms that appeal to modern leftish intellectuals tend to focus on
+ sordidness, defeat and despair, or else they take an orgiastic tone,
+ throwing off rational control as if there were no hope of accomplishing
+ anything through rational calculation and all that was left was to immerse
+ oneself in the sensations of the moment.
+
+18. Modern leftish philosophers tend to dismiss reason, science, objective
+ reality and to insist that everything is culturally relative. It is true
+ that one can ask serious questions about the foundations of scientific
+ knowledge and about how, if at all, the concept of objective reality can be
+ defined. But it is obvious that modern leftish philosophers are not simply
+ cool-headed logicians systematically analyzing the foundations of knowledge.
+ They are deeply involved emotionally in their attack on truth and reality.
+ They attack these concepts because of their own psychological needs. For one
+ thing, their attack is an outlet for hostility, and, to the extent that it
+ is successful, it satisfies the drive for power. More importantly, the
+ leftist hates science and rationality because they classify certain beliefs
+ as true (i.e., successful, superior) and other beliefs as false (i.e.,
+ failed, inferior). The leftist’s feelings of inferiority run so deep that he
+ cannot tolerate any classification of some things as successful or superior
+ and other things as failed or inferior. This also underlies the rejection by
+ many leftists of the concept of mental illness and of the utility of IQ
+ tests. Leftists are antagonistic to genetic explanations of human abilities
+ or behavior because such explanations tend to make some persons appear
+ superior or inferior to others. Leftists prefer to give society the credit
+ or blame for an individual’s ability or lack of it. Thus if a person is
+ “inferior” it is not his fault, but society’s, because he has not been
+ brought up properly.
+
+19. The leftist is not typically the kind of person whose feelings of
+ inferiority make him a braggart, an egotist, a bully, a self-promoter,
+ a ruthless competitor. This kind of person has not wholly lost faith in
+ himself. He has a deficit in his sense of power and self-worth, but he can
+ still conceive of himself as having the capacity to be strong, and his
+ efforts to make himself strong produce his unpleasant behavior. [1] But the
+ leftist is too far gone for that. His feelings of inferiority are so
+ ingrained that he cannot conceive of himself as individually strong and
+ valuable. Hence the collectivism of the leftist. He can feel strong only as
+ a member of a large organization or a mass movement with which he identifies
+ himself.
+
+20. Notice the masochistic tendency of leftist tactics. Leftists protest by
+ lying down in front of vehicles, they intentionally provoke police or
+ racists to abuse them, etc. These tactics may often be effective, but many
+ leftists use them not as a means to an end but because they PREFER
+ masochistic tactics. Self-hatred is a leftist trait.
+
+21. Leftists may claim that their activism is motivated by compassion or by
+ moral principles, and moral principle does play a role for the leftist of
+ the oversocialized type. But compassion and moral principle cannot be the
+ main motives for leftist activism. Hostility is too prominent a component of
+ leftist behavior; so is the drive for power. Moreover, much leftist behavior
+ is not rationally calculated to be of benefit to the people whom the
+ leftists claim to be trying to help. For example, if one believes that
+ affirmative action is good for black people, does it make sense to demand
+ affirmative action in hostile or dogmatic terms? Obviously it would be more
+ productive to take a diplomatic and conciliatory approach that would make at
+ least verbal and symbolic concessions to white people who think that
+ affirmative action discriminates against them. But leftist activists do not
+ take such an approach because it would not satisfy their emotional needs.
+ Helping black people is not their real goal. Instead, race problems serve as
+ an excuse for them to express their own hostility and frustrated need for
+ power. In doing so they actually harm black people, because the activists’
+ hostile attitude toward the white majority tends to intensify race hatred.
+
+22. If our society had no social problems at all, the leftists would have to
+ INVENT problems in order to provide themselves with an excuse for making
+ a fuss.
+
+23. We emphasize that the foregoing does not pretend to be an accurate
+ description of everyone who might be considered a leftist. It is only
+ a rough indication of a general tendency of leftism.
+
+OVERSOCIALIZATION
+
+24. Psychologists use the term “socialization” to designate the process by which
+ children are trained to think and act as society demands. A person is said
+ to be well socialized if he believes in and obeys the moral code of his
+ society and fits in well as a functioning part of that society. It may seem
+ senseless to say that many leftists are oversocialized, since the leftist is
+ perceived as a rebel. Nevertheless, the position can be defended. Many
+ leftists are not such rebels as they seem.
+
+25. The moral code of our society is so demanding that no one can think, feel
+ and act in a completely moral way. For example, we are not supposed to hate
+ anyone, yet almost everyone hates somebody at some time or other, whether he
+ admits it to himself or not. Some people are so highly socialized that the
+ attempt to think, feel and act morally imposes a severe burden on them. In
+ order to avoid feelings of guilt, they continually have to deceive
+ themselves about their own motives and find moral explanations for feelings
+ and actions that in reality have a non-moral origin. We use the term
+ “oversocialized” to describe such people. [2]
+
+26. Oversocialization can lead to low self-esteem, a sense of powerlessness,
+ defeatism, guilt, etc. One of the most important means by which our society
+ socializes children is by making them feel ashamed of behavior or speech
+ that is contrary to society’s expectations. If this is overdone, or if
+ a particular child is especially susceptible to such feelings, he ends by
+ feeling ashamed of HIMSELF. Moreover the thought and the behavior of the
+ oversocialized person are more restricted by society’s expectations than are
+ those of the lightly socialized person. The majority of people engage in
+ a significant amount of naughty behavior. They lie, they commit petty
+ thefts, they break traffic laws, they goof off at work, they hate someone,
+ they say spiteful things or they use some underhanded trick to get ahead of
+ the other guy. The oversocialized person cannot do these things, or if he
+ does do them he generates in himself a sense of shame and self-hatred. The
+ oversocialized person cannot even experience, without guilt, thoughts or
+ feelings that are contrary to the accepted morality; he cannot think
+ “unclean” thoughts. And socialization is not just a matter of morality; we
+ are socialized to conform to many norms of behavior that do not fall under
+ the heading of morality. Thus the oversocialized person is kept on
+ a psychological leash and spends his life running on rails that society has
+ laid down for him. In many oversocialized people this results in a sense of
+ constraint and powerlessness that can be a severe hardship. We suggest that
+ oversocialization is among the more serious cruelties that human beings
+ inflict on one another.
+
+27. We argue that a very important and influential segment of the modern left is
+ oversocialized and that their oversocialization is of great importance in
+ determining the direction of modern leftism. Leftists of the oversocialized
+ type tend to be intellectuals or members of the upper-middle class. Notice
+ that university intellectuals [3] constitute the most highly socialized
+ segment of our society and also the most left-wing segment.
+
+28. The leftist of the oversocialized type tries to get off his psychological
+ leash and assert his autonomy by rebelling. But usually he is not strong
+ enough to rebel against the most basic values of society. Generally
+ speaking, the goals of today’s leftists are NOT in conflict with the
+ accepted morality. On the contrary, the left takes an accepted moral
+ principle, adopts it as its own, and then accuses mainstream society of
+ violating that principle. Examples: racial equality, equality of the sexes,
+ helping poor people, peace as opposed to war, nonviolence generally, freedom
+ of expression, kindness to animals. More fundamentally, the duty of the
+ individual to serve society and the duty of society to take care of the
+ individual. All these have been deeply rooted values of our society (or at
+ least of its middle and upper classes [4] for a long time. These values are
+ explicitly or implicitly expressed or presupposed in most of the material
+ presented to us by the mainstream communications media and the educational
+ system. Leftists, especially those of the oversocialized type, usually do
+ not rebel against these principles but justify their hostility to society by
+ claiming (with some degree of truth) that society is not living up to these
+ principles.
+
+29. Here is an illustration of the way in which the oversocialized leftist shows
+ his real attachment to the conventional attitudes of our society while
+ pretending to be in rebellion against it. Many leftists push for affirmative
+ action, for moving black people into high-prestige jobs, for improved
+ education in black schools and more money for such schools; the way of life
+ of the black “underclass” they regard as a social disgrace. They want to
+ integrate the black man into the system, make him a business executive,
+ a lawyer, a scientist just like upper-middle-class white people. The
+ leftists will reply that the last thing they want is to make the black man
+ into a copy of the white man; instead, they want to preserve African
+ American culture. But in what does this preservation of African American
+ culture consist? It can hardly consist in anything more than eating
+ black-style food, listening to black-style music, wearing black-style
+ clothing and going to a black- style church or mosque. In other words, it
+ can express itself only in superficial matters. In all ESSENTIAL respects
+ most leftists of the oversocialized type want to make the black man conform
+ to white, middle-class ideals. They want to make him study technical
+ subjects, become an executive or a scientist, spend his life climbing the
+ status ladder to prove that black people are as good as white. They want to
+ make black fathers “responsible,” they want black gangs to become
+ nonviolent, etc. But these are exactly the values of the
+ industrial-technological system. The system couldn’t care less what kind of
+ music a man listens to, what kind of clothes he wears or what religion he
+ believes in as long as he studies in school, holds a respectable job, climbs
+ the status ladder, is a “responsible” parent, is nonviolent and so forth. In
+ effect, however much he may deny it, the oversocialized leftist wants to
+ integrate the black man into the system and make him adopt its values.
+
+30. We certainly do not claim that leftists, even of the oversocialized type,
+ NEVER rebel against the fundamental values of our society. Clearly they
+ sometimes do. Some oversocialized leftists have gone so far as to rebel
+ against one of modern society’s most important principles by engaging in
+ physical violence. By their own account, violence is for them a form of
+ “liberation.” In other words, by committing violence they break through the
+ psychological restraints that have been trained into them. Because they are
+ oversocialized these restraints have been more confining for them than for
+ others; hence their need to break free of them. But they usually justify
+ their rebellion in terms of mainstream values. If they engage in violence
+ they claim to be fighting against racism or the like.
+
+31. We realize that many objections could be raised to the foregoing thumbnail
+ sketch of leftist psychology. The real situation is complex, and anything
+ like a complete description of it would take several volumes even if the
+ necessary data were available. We claim only to have indicated very roughly
+ the two most important tendencies in the psychology of modern leftism.
+
+32. The problems of the leftist are indicative of the problems of our society as
+ a whole. Low self-esteem, depressive tendencies and defeatism are not
+ restricted to the left. Though they are especially noticeable in the left,
+ they are widespread in our society. And today’s society tries to socialize
+ us to a greater extent than any previous society. We are even told by
+ experts how to eat, how to exercise, how to make love, how to raise our kids
+ and so forth.
+
+THE POWER PROCESS
+
+33. Human beings have a need (probably based in biology) for something that we
+ will call the “power process.” This is closely related to the need for power
+ (which is widely recognized) but is not quite the same thing. The power
+ process has four elements. The three most clear-cut of these we call goal,
+ effort and attainment of goal. (Everyone needs to have goals whose
+ attainment requires effort, and needs to succeed in attaining at least some
+ of his goals.) The fourth element is more difficult to define and may not be
+ necessary for everyone. We call it autonomy and will discuss it later
+ (paragraphs 42-44).
+
+34. Consider the hypothetical case of a man who can have anything he wants just
+ by wishing for it. Such a man has power, but he will develop serious
+ psychological problems. At first he will have a lot of fun, but by and by he
+ will become acutely bored and demoralized. Eventually he may become
+ clinically depressed. History shows that leisured aristocracies tend to
+ become decadent. This is not true of fighting aristocracies that have to
+ struggle to maintain their power. But leisured, secure aristocracies that
+ have no need to exert themselves usually become bored, hedonistic and
+ demoralized, even though they have power. This shows that power is not
+ enough. One must have goals toward which to exercise one’s power.
+
+35. Everyone has goals; if nothing else, to obtain the physical necessities of
+ life: food, water and whatever clothing and shelter are made necessary by
+ the climate. But the leisured aristocrat obtains these things without
+ effort. Hence his boredom and demoralization.
+
+36. Nonattainment of important goals results in death if the goals are physical
+ necessities, and in frustration if nonattainment of the goals is compatible
+ with survival. Consistent failure to attain goals throughout life results in
+ defeatism, low self-esteem or depression.
+
+37, Thus, in order to avoid serious psychological problems, a human being needs
+ goals whose attainment requires effort, and he must have a reasonable rate
+ of success in attaining his goals.
+
+SURROGATE ACTIVITIES
+
+38. But not every leisured aristocrat becomes bored and demoralized. For
+ example, the emperor Hirohito, instead of sinking into decadent hedonism,
+ devoted himself to marine biology, a field in which he became distinguished.
+ When people do not have to exert themselves to satisfy their physical needs
+ they often set up artificial goals for themselves. In many cases they then
+ pursue these goals with the same energy and emotional involvement that they
+ otherwise would have put into the search for physical necessities. Thus the
+ aristocrats of the Roman Empire had their literary pretensions; many
+ European aristocrats a few centuries ago invested tremendous time and energy
+ in hunting, though they certainly didn’t need the meat; other aristocracies
+ have competed for status through elaborate displays of wealth; and a few
+ aristocrats, like Hirohito, have turned to science.
+
+39. We use the term “surrogate activity” to designate an activity that is
+ directed toward an artificial goal that people set up for themselves merely
+ in order to have some goal to work toward, or let us say, merely for the
+ sake of the “fulfillment” that they get from pursuing the goal. Here is
+ a rule of thumb for the identification of surrogate activities. Given
+ a person who devotes much time and energy to the pursuit of goal X, ask
+ yourself this: If he had to devote most of his time and energy to satisfying
+ his biological needs, and if that effort required him to use his physical
+ and mental faculties in a varied and interesting way, would he feel
+ seriously deprived because he did not attain goal X? If the answer is no,
+ then the person’s pursuit of goal X is a surrogate activity. Hirohito’s
+ studies in marine biology clearly constituted a surrogate activity, since it
+ is pretty certain that if Hirohito had had to spend his time working at
+ interesting non-scientific tasks in order to obtain the necessities of life,
+ he would not have felt deprived because he didn’t know all about the anatomy
+ and life-cycles of marine animals. On the other hand the pursuit of sex and
+ love (for example) is not a surrogate activity, because most people, even if
+ their existence were otherwise satisfactory, would feel deprived if they
+ passed their lives without ever having a relationship with a member of the
+ opposite sex. (But pursuit of an excessive amount of sex, more than one
+ really needs, can be a surrogate activity.)
+
+40. In modern industrial society only minimal effort is necessary to satisfy
+ one’s physical needs. It is enough to go through a training program to
+ acquire some petty technical skill, then come to work on time and exert the
+ very modest effort needed to hold a job. The only requirements are
+ a moderate amount of intelligence and, most of all, simple OBEDIENCE. If one
+ has those, society takes care of one from cradle to grave. (Yes, there is an
+ underclass that cannot take the physical necessities for granted, but we are
+ speaking here of mainstream society.) Thus it is not surprising that modern
+ society is full of surrogate activities. These include scientific work,
+ athletic achievement, humanitarian work, artistic and literary creation,
+ climbing the corporate ladder, acquisition of money and material goods far
+ beyond the point at which they cease to give any additional physical
+ satisfaction, and social activism when it addresses issues that are not
+ important for the activist personally, as in the case of white activists who
+ work for the rights of nonwhite minorities. These are not always PURE
+ surrogate activities, since for many people they may be motivated in part by
+ needs other than the need to have some goal to pursue. Scientific work may
+ be motivated in part by a drive for prestige, artistic creation by a need to
+ express feelings, militant social activism by hostility. But for most people
+ who pursue them, these activities are in large part surrogate activities.
+ For example, the majority of scientists will probably agree that the
+ “fulfillment” they get from their work is more important than the money and
+ prestige they earn.
+
+41. For many if not most people, surrogate activities are less satisfying than
+ the pursuit of real goals (that is, goals that people would want to attain
+ even if their need for the power process were already fulfilled). One
+ indication of this is the fact that, in many or most cases, people who are
+ deeply involved in surrogate activities are never satisfied, never at rest.
+ Thus the money-maker constantly strives for more and more wealth. The
+ scientist no sooner solves one problem than he moves on to the next. The
+ long-distance runner drives himself to run always farther and faster. Many
+ people who pursue surrogate activities will say that they get far more
+ fulfillment from these activities than they do from the “mundane” business
+ of satisfying their biological needs, but that is because in our society the
+ effort needed to satisfy the biological needs has been reduced to
+ triviality. More importantly, in our society people do not satisfy their
+ biological needs AUTONOMOUSLY but by functioning as parts of an immense
+ social machine. In contrast, people generally have a great deal of autonomy
+ in pursuing their surrogate activities.
+
+AUTONOMY
+
+42. Autonomy as a part of the power process may not be necessary for every
+ individual. But most people need a greater or lesser degree of autonomy in
+ working toward their goals. Their efforts must be undertaken on their own
+ initiative and must be under their own direction and control. Yet most
+ people do not have to exert this initiative, direction and control as single
+ individuals. It is usually enough to act as a member of a SMALL group. Thus
+ if half a dozen people discuss a goal among themselves and make a successful
+ joint effort to attain that goal, their need for the power process will be
+ served. But if they work under rigid orders handed down from above that
+ leave them no room for autonomous decision and initiative, then their need
+ for the power process will not be served. The same is true when decisions
+ are made on a collective basis if the group making the collective decision
+ is so large that the role of each individual is insignificant. [5]
+
+43. It is true that some individuals seem to have little need for autonomy.
+ Either their drive for power is weak or they satisfy it by identifying
+ themselves with some powerful organization to which they belong. And then
+ there are unthinking, animal types who seem to be satisfied with a purely
+ physical sense of power (the good combat soldier, who gets his sense of
+ power by developing fighting skills that he is quite content to use in blind
+ obedience to his superiors).
+
+44. But for most people it is through the power process—having a goal, making an
+ AUTONOMOUS effort and attaining the goal—that self-esteem, self-confidence
+ and a sense of power are acquired. When one does not have adequate
+ opportunity to go through the power process the consequences are (depending
+ on the individual and on the way the power process is disrupted) boredom,
+ demoralization, low self-esteem, inferiority feelings, defeatism,
+ depression, anxiety, guilt, frustration, hostility, spouse or child abuse,
+ insatiable hedonism, abnormal sexual behavior, sleep disorders, eating
+ disorders, etc. [6]
+
+SOURCES OF SOCIAL PROBLEMS
+
+45. Any of the foregoing symptoms can occur in any society, but in modern
+ industrial society they are present on a massive scale. We aren’t the first
+ to mention that the world today seems to be going crazy. This sort of thing
+ is not normal for human societies. There is good reason to believe that
+ primitive man suffered from less stress and frustration and was better
+ satisfied with his way of life than modern man is. It is true that not all
+ was sweetness and light in primitive societies. Abuse of women was common
+ among the Australian aborigines, transexuality was fairly common among some
+ of the American Indian tribes. But it does appear that GENERALLY SPEAKING
+ the kinds of problems that we have listed in the preceding paragraph were
+ far less common among primitive peoples than they are in modern society.
+
+46. We attribute the social and psychological problems of modern society to the
+ fact that that society requires people to live under conditions radically
+ different from those under which the human race evolved and to behave in
+ ways that conflict with the patterns of behavior that the human race
+ developed while living under the earlier conditions. It is clear from what
+ we have already written that we consider lack of opportunity to properly
+ experience the power process as the most important of the abnormal
+ conditions to which modern society subjects people. But it is not the only
+ one. Before dealing with disruption of the power process as a source of
+ social problems we will discuss some of the other sources.
+
+47. Among the abnormal conditions present in modern industrial society are
+ excessive density of population, isolation of man from nature, excessive
+ rapidity of social change and the breakdown of natural small-scale
+ communities such as the extended family, the village or the tribe.
+
+48. It is well known that crowding increases stress and aggression. The degree
+ of crowding that exists today and the isolation of man from nature are
+ consequences of technological progress. All pre-industrial societies were
+ predominantly rural. The Industrial Revolution vastly increased the size of
+ cities and the proportion of the population that lives in them, and modern
+ agricultural technology has made it possible for the Earth to support a far
+ denser population than it ever did before. (Also, technology exacerbates the
+ effects of crowding because it puts increased disruptive powers in people’s
+ hands. For example, a variety of noise- making devices: power mowers,
+ radios, motorcycles, etc. If the use of these devices is unrestricted,
+ people who want peace and quiet are frustrated by the noise. If their use is
+ restricted, people who use the devices are frustrated by the regulations.
+ But if these machines had never been invented there would have been no
+ conflict and no frustration generated by them.)
+
+49. For primitive societies the natural world (which usually changes only
+ slowly) provided a stable framework and therefore a sense of security. In
+ the modern world it is human society that dominates nature rather than the
+ other way around, and modern society changes very rapidly owing to
+ technological change. Thus there is no stable framework.
+
+50. The conservatives are fools: They whine about the decay of traditional
+ values, yet they enthusiastically support technological progress and
+ economic growth. Apparently it never occurs to them that you can’t make
+ rapid, drastic changes in the technology and the economy of a society
+ without causing rapid changes in all other aspects of the society as well,
+ and that such rapid changes inevitably break down traditional values.
+
+51. The breakdown of traditional values to some extent implies the breakdown of
+ the bonds that hold together traditional small-scale social groups. The
+ disintegration of small-scale social groups is also promoted by the fact
+ that modern conditions often require or tempt individuals to move to new
+ locations, separating themselves from their communities. Beyond that,
+ a technological society HAS TO weaken family ties and local communities if
+ it is to function efficiently. In modern society an individual’s loyalty
+ must be first to the system and only secondarily to a small-scale community,
+ because if the internal loyalties of small-scale communities were stronger
+ than loyalty to the system, such communities would pursue their own
+ advantage at the expense of the system.
+
+52. Suppose that a public official or a corporation executive appoints his
+ cousin, his friend or his co- religionist to a position rather than
+ appointing the person best qualified for the job. He has permitted personal
+ loyalty to supersede his loyalty to the system, and that is “nepotism” or
+ “discrimination,” both of which are terrible sins in modern society.
+ Would-be industrial societies that have done a poor job of subordinating
+ personal or local loyalties to loyalty to the system are usually very
+ inefficient. (Look at Latin America.) Thus an advanced industrial society
+ can tolerate only those small-scale communities that are emasculated, tamed
+ and made into tools of the system. [7]
+
+53. Crowding, rapid change and the breakdown of communities have been widely
+ recognized as sources of social problems. But we do not believe they are
+ enough to account for the extent of the problems that are seen today.
+
+54. A few pre-industrial cities were very large and crowded, yet their
+ inhabitants do not seem to have suffered from psychological problems to the
+ same extent as modern man. In America today there still are uncrowded rural
+ areas, and we find there the same problems as in urban areas, though the
+ problems tend to be less acute in the rural areas. Thus crowding does not
+ seem to be the decisive factor.
+
+55. On the growing edge of the American frontier during the 19th century, the
+ mobility of the population probably broke down extended families and
+ small-scale social groups to at least the same extent as these are broken
+ down today. In fact, many nuclear families lived by choice in such
+ isolation, having no neighbors within several miles, that they belonged to
+ no community at all, yet they do not seem to have developed problems as
+ a result.
+
+56. Furthermore, change in American frontier society was very rapid and deep.
+ A man might be born and raised in a log cabin, outside the reach of law and
+ order and fed largely on wild meat; and by the time he arrived at old age he
+ might be working at a regular job and living in an ordered community with
+ effective law enforcement. This was a deeper change than that which
+ typically occurs in the life of a modern individual, yet it does not seem to
+ have led to psychological problems. In fact, 19th century American society
+ had an optimistic and self-confident tone, quite unlike that of today’s
+ society. [8]
+
+57. The difference, we argue, is that modern man has the sense (largely
+ justified) that change is IMPOSED on him, whereas the 19th century
+ frontiersman had the sense (also largely justified) that he created change
+ himself, by his own choice. Thus a pioneer settled on a piece of land of his
+ own choosing and made it into a farm through his own effort. In those days
+ an entire county might have only a couple of hundred inhabitants and was
+ a far more isolated and autonomous entity than a modern county is. Hence the
+ pioneer farmer participated as a member of a relatively small group in the
+ creation of a new, ordered community. One may well question whether the
+ creation of this community was an improvement, but at any rate it satisfied
+ the pioneer’s need for the power process.
+
+58. It would be possible to give other examples of societies in which there has
+ been rapid change and/or lack of close community ties without the kind of
+ massive behavioral aberration that is seen in today’s industrial society. We
+ contend that the most important cause of social and psychological problems
+ in modern society is the fact that people have insufficient opportunity to
+ go through the power process in a normal way. We don’t mean to say that
+ modern society is the only one in which the power process has been
+ disrupted. Probably most if not all civilized societies have interfered with
+ the power process to a greater or lesser extent. But in modern industrial
+ society the problem has become particularly acute. Leftism, at least in its
+ recent (mid- to late-20th century) form, is in part a symptom of deprivation
+ with respect to the power process.
+
+DISRUPTION OF THE POWER PROCESS IN MODERN SOCIETY
+
+59. We divide human drives into three groups: (1) those drives that can be
+ satisfied with minimal effort; (2) those that can be satisfied but only at
+ the cost of serious effort; (3) those that cannot be adequately satisfied no
+ matter how much effort one makes. The power process is the process of
+ satisfying the drives of the second group. The more drives there are in the
+ third group, the more there is frustration, anger, eventually defeatism,
+ depression, etc.
+
+60. In modern industrial society natural human drives tend to be pushed into the
+ first and third groups, and the second group tends to consist increasingly
+ of artificially created drives.
+
+61. In primitive societies, physical necessities generally fall into group 2:
+ They can be obtained, but only at the cost of serious effort. But modern
+ society tends to guaranty the physical necessities to everyone [9] in
+ exchange for only minimal effort, hence physical needs are pushed into group
+ 1. (There may be disagreement about whether the effort needed to hold a job
+ is “minimal”; but usually, in lower- to middle- level jobs, whatever effort
+ is required is merely that of OBEDIENCE. You sit or stand where you are told
+ to sit or stand and do what you are told to do in the way you are told to do
+ it. Seldom do you have to exert yourself seriously, and in any case you have
+ hardly any autonomy in work, so that the need for the power process is not
+ well served.)
+
+62. Social needs, such as sex, love and status, often remain in group 2 in
+ modern society, depending on the situation of the individual. [10] But,
+ except for people who have a particularly strong drive for status, the
+ effort required to fulfill the social drives is insufficient to satisfy
+ adequately the need for the power process.
+
+63. So certain artificial needs have been created that fall into group 2, hence
+ serve the need for the power process. Advertising and marketing techniques
+ have been developed that make many people feel they need things that their
+ grandparents never desired or even dreamed of. It requires serious effort to
+ earn enough money to satisfy these artificial needs, hence they fall into
+ group 2. (But see paragraphs 80-82.) Modern man must satisfy his need for
+ the power process largely through pursuit of the artificial needs created by
+ the advertising and marketing industry [11], and through surrogate
+ activities.
+
+64. It seems that for many people, maybe the majority, these artificial forms of
+ the power process are insufficient. A theme that appears repeatedly in the
+ writings of the social critics of the second half of the 20th century is the
+ sense of purposelessness that afflicts many people in modern society. (This
+ purposelessness is often called by other names such as “anomic” or
+ “middle-class vacuity.”) We suggest that the so-called “identity crisis” is
+ actually a search for a sense of purpose, often for commitment to a suitable
+ surrogate activity. It may be that existentialism is in large part
+ a response to the purposelessness of modern life. [12] Very widespread in
+ modern society is the search for “fulfillment.” But we think that for the
+ majority of people an activity whose main goal is fulfillment (that is,
+ a surrogate activity) does not bring completely satisfactory fulfillment. In
+ other words, it does not fully satisfy the need for the power process. (See
+ paragraph 41.) That need can be fully satisfied only through activities that
+ have some external goal, such as physical necessities, sex, love, status,
+ revenge, etc.
+
+65. Moreover, where goals are pursued through earning money, climbing the status
+ ladder or functioning as part of the system in some other way, most people
+ are not in a position to pursue their goals AUTONOMOUSLY. Most workers are
+ someone else’s employee and, as we pointed out in paragraph 61, must spend
+ their days doing what they are told to do in the way they are told to do it.
+ Even people who are in business for themselves have only limited autonomy.
+ It is a chronic complaint of small-business persons and entrepreneurs that
+ their hands are tied by excessive government regulation. Some of these
+ regulations are doubtless unnecessary, but for the most part government
+ regulations are essential and inevitable parts of our extremely complex
+ society. A large portion of small business today operates on the franchise
+ system. It was reported in the Wall Street Journal a few years ago that many
+ of the franchise-granting companies require applicants for franchises to
+ take a personality test that is designed to EXCLUDE those who have
+ creativity and initiative, because such persons are not sufficiently docile
+ to go along obediently with the franchise system. This excludes from small
+ business many of the people who most need autonomy.
+
+66. Today people live more by virtue of what the system does FOR them or TO them
+ than by virtue of what they do for themselves. And what they do for
+ themselves is done more and more along channels laid down by the system.
+ Opportunities tend to be those that the system provides, the opportunities
+ must be exploited in accord with rules and regulations [13], and techniques
+ prescribed by experts must be followed if there is to be a chance of
+ success.
+
+67. Thus the power process is disrupted in our society through a deficiency of
+ real goals and a deficiency of autonomy in the pursuit of goals. But it is
+ also disrupted because of those human drives that fall into group 3: the
+ drives that one cannot adequately satisfy no matter how much effort one
+ makes. One of these drives is the need for security. Our lives depend on
+ decisions made by other people; we have no control over these decisions and
+ usually we do not even know the people who make them. (“We live in a world
+ in which relatively few people—maybe 500 or 1,000—make the important
+ decisions”—Philip B. Heymann of Harvard Law School, quoted by Anthony Lewis,
+ New York Times, April 21, 1995.) Our lives depend on whether safety
+ standards at a nuclear power plant are properly maintained; on how much
+ pesticide is allowed to get into our food or how much pollution into our
+ air; on how skillful (or incompetent) our doctor is; whether we lose or get
+ a job may depend on decisions made by government economists or corporation
+ executives; and so forth. Most individuals are not in a position to secure
+ themselves against these threats to more [than] a very limited extent. The
+ individual’s search for security is therefore frustrated, which leads to
+ a sense of powerlessness.
+
+68. It may be objected that primitive man is physically less secure than modern
+ man, as is shown by his shorter life expectancy; hence modern man suffers
+ from less, not more than the amount of insecurity that is normal for human
+ beings. But psychological security does not closely correspond with physical
+ security. What makes us FEEL secure is not so much objective security as
+ a sense of confidence in our ability to take care of ourselves. Primitive
+ man, threatened by a fierce animal or by hunger, can fight in self-defense
+ or travel in search of food. He has no certainty of success in these
+ efforts, but he is by no means helpless against the things that threaten
+ him. The modern individual on the other hand is threatened by many things
+ against which he is helpless: nuclear accidents, carcinogens in food,
+ environmental pollution, war, increasing taxes, invasion of his privacy by
+ large organizations, nationwide social or economic phenomena that may
+ disrupt his way of life.
+
+69. It is true that primitive man is powerless against some of the things that
+ threaten him; disease for example. But he can accept the risk of disease
+ stoically. It is part of the nature of things, it is no one’s fault, unless
+ it is the fault of some imaginary, impersonal demon. But threats to the
+ modern individual tend to be MAN-MADE. They are not the results of chance
+ but are IMPOSED on him by other persons whose decisions he, as an
+ individual, is unable to influence. Consequently he feels frustrated,
+ humiliated and angry.
+
+70. Thus primitive man for the most part has his security in his own hands
+ (either as an individual or as a member of a SMALL group) whereas the
+ security of modern man is in the hands of persons or organizations that are
+ too remote or too large for him to be able personally to influence them. So
+ modern man’s drive for security tends to fall into groups 1 and 3; in some
+ areas (food, shelter etc.) his security is assured at the cost of only
+ trivial effort, whereas in other areas he CANNOT attain security. (The
+ foregoing greatly simplifies the real situation, but it does indicate in
+ a rough, general way how the condition of modern man differs from that of
+ primitive man.)
+
+71. People have many transitory drives or impulses that are necessarily
+ frustrated in modern life, hence fall into group 3. One may become angry,
+ but modern society cannot permit fighting. In many situations it does not
+ even permit verbal aggression. When going somewhere one may be in a hurry,
+ or one may be in a mood to travel slowly, but one generally has no choice
+ but to move with the flow of traffic and obey the traffic signals. One may
+ want to do one’s work in a different way, but usually one can work only
+ according to the rules laid down by one’s employer. In many other ways as
+ well, modern man is strapped down by a network of rules and regulations
+ (explicit or implicit) that frustrate many of his impulses and thus
+ interfere with the power process. Most of these regulations cannot be
+ dispensed with, because they are necessary for the functioning of industrial
+ society.
+
+72. Modern society is in certain respects extremely permissive. In matters that
+ are irrelevant to the functioning of the system we can generally do what we
+ please. We can believe in any religion we like (as long as it does not
+ encourage behavior that is dangerous to the system). We can go to bed with
+ anyone we like (as long as we practice “safe sex”). We can do anything we
+ like as long as it is UNIMPORTANT. But in all IMPORTANT matters the system
+ tends increasingly to regulate our behavior.
+
+73. Behavior is regulated not only through explicit rules and not only by the
+ government. Control is often exercised through indirect coercion or through
+ psychological pressure or manipulation, and by organizations other than the
+ government, or by the system as a whole. Most large organizations use some
+ form of propaganda [14] to manipulate public attitudes or behavior.
+ Propaganda is not limited to “commercials” and advertisements, and sometimes
+ it is not even consciously intended as propaganda by the people who make it.
+ For instance, the content of entertainment programming is a powerful form of
+ propaganda. An example of indirect coercion: There is no law that says we
+ have to go to work every day and follow our employer’s orders. Legally there
+ is nothing to prevent us from going to live in the wild like primitive
+ people or from going into business for ourselves. But in practice there is
+ very little wild country left, and there is room in the economy for only
+ a limited number of small business owners. Hence most of us can survive only
+ as someone else’s employee.
+
+74. We suggest that modern man’s obsession with longevity, and with maintaining
+ physical vigor and sexual attractiveness to an advanced age, is a symptom of
+ unfulfillment resulting from deprivation with respect to the power process.
+ The “mid-life crisis” also is such a symptom. So is the lack of interest in
+ having children that is fairly common in modern society but almost
+ unheard-of in primitive societies.
+
+75. In primitive societies life is a succession of stages. The needs and
+ purposes of one stage having been fulfilled, there is no particular
+ reluctance about passing on to the next stage. A young man goes through the
+ power process by becoming a hunter, hunting not for sport or for fulfillment
+ but to get meat that is necessary for food. (In young women the process is
+ more complex, with greater emphasis on social power; we won’t discuss that
+ here.) This phase having been successfully passed through, the young man has
+ no reluctance about settling down to the responsibilities of raising
+ a family. (In contrast, some modern people indefinitely postpone having
+ children because they are too busy seeking some kind of “fulfillment.” We
+ suggest that the fulfillment they need is adequate experience of the power
+ process—with real goals instead of the artificial goals of surrogate
+ activities.) Again, having successfully raised his children, going through
+ the power process by providing them with the physical necessities, the
+ primitive man feels that his work is done and he is prepared to accept old
+ age (if he survives that long) and death. Many modern people, on the other
+ hand, are disturbed by the prospect of physical deterioration and death, as
+ is shown by the amount of effort they expend trying to maintain their
+ physical condition, appearance and health. We argue that this is due to
+ unfulfillment resulting from the fact that they have never put their
+ physical powers to any practical use, have never gone through the power
+ process using their bodies in a serious way. It is not the primitive man,
+ who has used his body daily for practical purposes, who fears the
+ deterioration of age, but the modern man, who has never had a practical use
+ for his body beyond walking from his car to his house. It is the man whose
+ need for the power process has been satisfied during his life who is best
+ prepared to accept the end of that life.
+
+76. In response to the arguments of this section someone will say, “Society must
+ find a way to give people the opportunity to go through the power process.”
+ For such people the value of the opportunity is destroyed by the very fact
+ that society gives it to them. What they need is to find or make their own
+ opportunities. As long as the system GIVES them their opportunities it still
+ has them on a leash. To attain autonomy they must get off that leash.
+
+HOW SOME PEOPLE ADJUST
+
+77. Not everyone in industrial-technological society suffers from psychological
+ problems. Some people even profess to be quite satisfied with society as it
+ is. We now discuss some of the reasons why people differ so greatly in their
+ response to modern society.
+
+78. First, there doubtless are differences in the strength of the drive for
+ power. Individuals with a weak drive for power may have relatively little
+ need to go through the power process, or at least relatively little need for
+ autonomy in the power process. These are docile types who would have been
+ happy as plantation darkies in the Old South. (We don’t mean to sneer at the
+ “plantation darkies” of the Old South. To their credit, most of the slaves
+ were NOT content with their servitude. We do sneer at people who ARE content
+ with servitude.)
+
+79. Some people may have some exceptional drive, in pursuing which they satisfy
+ their need for the power process. For example, those who have an unusually
+ strong drive for social status may spend their whole lives climbing the
+ status ladder without ever getting bored with that game.
+
+80. People vary in their susceptibility to advertising and marketing techniques.
+ Some are so susceptible that, even if they make a great deal of money, they
+ cannot satisfy their constant craving for the the shiny new toys that the
+ marketing industry dangles before their eyes. So they always feel
+ hard-pressed financially even if their income is large, and their cravings
+ are frustrated.
+
+81. Some people have low susceptibility to advertising and marketing techniques.
+ These are the people who aren’t interested in money. Material acquisition
+ does not serve their need for the power process.
+
+82. People who have medium susceptibility to advertising and marketing
+ techniques are able to earn enough money to satisfy their craving for goods
+ and services, but only at the cost of serious effort (putting in overtime,
+ taking a second job, earning promotions, etc.). Thus material acquisition
+ serves their need for the power process. But it does not necessarily follow
+ that their need is fully satisfied. They may have insufficient autonomy in
+ the power process (their work may consist of following orders) and some of
+ their drives may be frustrated (e.g., security, aggression). (We are guilty
+ of oversimplification in paragraphs 80- 82 because we have assumed that the
+ desire for material acquisition is entirely a creation of the advertising
+ and marketing industry. Of course it’s not that simple. [11]
+
+83. Some people partly satisfy their need for power by identifying themselves
+ with a powerful organization or mass movement. An individual lacking goals
+ or power joins a movement or an organization, adopts its goals as his own,
+ then works toward those goals. When some of the goals are attained, the
+ individual, even though his personal efforts have played only an
+ insignificant part in the attainment of the goals, feels (through his
+ identification with the movement or organization) as if he had gone through
+ the power process. This phenomenon was exploited by the fascists, nazis and
+ communists. Our society uses it too, though less crudely. Example: Manuel
+ Noriega was an irritant to the U.S. (goal: punish Noriega). The U.S. invaded
+ Panama (effort) and punished Noriega (attainment of goal). Thus the U.S.
+ went through the power process and many Americans, because of their
+ identification with the U.S., experienced the power process vicariously.
+ Hence the widespread public approval of the Panama invasion; it gave people
+ a sense of power. [15] We see the same phenomenon in armies, corporations,
+ political parties, humanitarian organizations, religious or ideological
+ movements. In particular, leftist movements tend to attract people who are
+ seeking to satisfy their need for power. But for most people identification
+ with a large organization or a mass movement does not fully satisfy the need
+ for power.
+
+84. Another way in which people satisfy their need for the power process is
+ through surrogate activities. As we explained in paragraphs 38-40,
+ a surrogate activity is an activity that is directed toward an artificial
+ goal that the individual pursues for the sake of the “fulfillment” that he
+ gets from pursuing the goal, not because he needs to attain the goal itself.
+ For instance, there is no practical motive for building enormous muscles,
+ hitting a little ball into a hole or acquiring a complete series of postage
+ stamps. Yet many people in our society devote themselves with passion to
+ bodybuilding, golf or stamp-collecting. Some people are more
+ “other-directed” than others, and therefore will more readily attach
+ importance to a surrogate activity simply because the people around them
+ treat it as important or because society tells them it is important. That is
+ why some people get very serious about essentially trivial activities such
+ as sports, or bridge, or chess, or arcane scholarly pursuits, whereas others
+ who are more clear-sighted never see these things as anything but the
+ surrogate activities that they are, and consequently never attach enough
+ importance to them to satisfy their need for the power process in that way.
+ It only remains to point out that in many cases a person’s way of earning
+ a living is also a surrogate activity. Not a PURE surrogate activity, since
+ part of the motive for the activity is to gain the physical necessities and
+ (for some people) social status and the luxuries that advertising makes them
+ want. But many people put into their work far more effort than is necessary
+ to earn whatever money and status they require, and this extra effort
+ constitutes a surrogate activity. This extra effort, together with the
+ emotional investment that accompanies it, is one of the most potent forces
+ acting toward the continual development and perfecting of the system, with
+ negative consequences for individual freedom (see paragraph 131).
+ Especially, for the most creative scientists and engineers, work tends to be
+ largely a surrogate activity. This point is so important that it deserves
+ a separate discussion, which we shall give in a moment (paragraphs 87-92).
+
+85. In this section we have explained how many people in modern society do
+ satisfy their need for the power process to a greater or lesser extent. But
+ we think that for the majority of people the need for the power process is
+ not fully satisfied. In the first place, those who have an insatiable drive
+ for status, or who get firmly “hooked” on a surrogate activity, or who
+ identify strongly enough with a movement or organization to satisfy their
+ need for power in that way, are exceptional personalities. Others are not
+ fully satisfied with surrogate activities or by identification with an
+ organization (see paragraphs 41, 64). In the second place, too much control
+ is imposed by the system through explicit regulation or through
+ socialization, which results in a deficiency of autonomy, and in frustration
+ due to the impossibility of attaining certain goals and the necessity of
+ restraining too many impulses.
+
+86. But even if most people in industrial-technological society were well
+ satisfied, we (FC) would still be opposed to that form of society, because
+ (among other reasons) we consider it demeaning to fulfill one’s need for the
+ power process through surrogate activities or through identification with an
+ organization, rather than through pursuit of real goals.
+
+THE MOTIVES OF SCIENTISTS
+
+87. Science and technology provide the most important examples of surrogate
+ activities. Some scientists claim that they are motivated by “curiosity” or
+ by a desire to “benefit humanity.” But it is easy to see that neither of
+ these can be the principal motive of most scientists. As for “curiosity,”
+ that notion is simply absurd. Most scientists work on highly specialized
+ problems that are not the object of any normal curiosity. For example, is an
+ astronomer, a mathematician or an entomologist curious about the properties
+ of isopropyltrimethylmethane? Of course not. Only a chemist is curious about
+ such a thing, and he is curious about it only because chemistry is his
+ surrogate activity. Is the chemist curious about the appropriate
+ classification of a new species of beetle? No. That question is of interest
+ only to the entomologist, and he is interested in it only because entomology
+ is his surrogate activity. If the chemist and the entomologist had to exert
+ themselves seriously to obtain the physical necessities, and if that effort
+ exercised their abilities in an interesting way but in some nonscientific
+ pursuit, then they wouldn’t give a damn about isopropyltrimethylmethane or
+ the classification of beetles. Suppose that lack of funds for postgraduate
+ education had led the chemist to become an insurance broker instead of
+ a chemist. In that case he would have been very interested in insurance
+ matters but would have cared nothing about isopropyltrimethylmethane. In any
+ case it is not normal to put into the satisfaction of mere curiosity the
+ amount of time and effort that scientists put into their work. The
+ “curiosity” explanation for the scientists’ motive just doesn’t stand up.
+
+88. The “benefit of humanity” explanation doesn’t work any better. Some
+ scientific work has no conceivable relation to the welfare of the human
+ race—most of archaeology or comparative linguistics for example. Some other
+ areas of science present obviously dangerous possibilities. Yet scientists
+ in these areas are just as enthusiastic about their work as those who
+ develop vaccines or study air pollution. Consider the case of Dr. Edward
+ Teller, who had an obvious emotional involvement in promoting nuclear power
+ plants. Did this involvement stem from a desire to benefit humanity? If so,
+ then why didn’t Dr. Teller get emotional about other “humanitarian” causes?
+ If he was such a humanitarian then why did he help to develop the H- bomb?
+ As with many other scientific achievements, it is very much open to question
+ whether nuclear power plants actually do benefit humanity. Does the cheap
+ electricity outweigh the accumulating waste and the risk of accidents? Dr.
+ Teller saw only one side of the question. Clearly his emotional involvement
+ with nuclear power arose not from a desire to “benefit humanity” but from
+ a personal fulfillment he got from his work and from seeing it put to
+ practical use.
+
+89. The same is true of scientists generally. With possible rare exceptions,
+ their motive is neither curiosity nor a desire to benefit humanity but the
+ need to go through the power process: to have a goal (a scientific problem
+ to solve), to make an effort (research) and to attain the goal (solution of
+ the problem.) Science is a surrogate activity because scientists work mainly
+ for the fulfillment they get out of the work itself.
+
+90. Of course, it’s not that simple. Other motives do play a role for many
+ scientists. Money and status for example. Some scientists may be persons of
+ the type who have an insatiable drive for status (see paragraph 79) and this
+ may provide much of the motivation for their work. No doubt the majority of
+ scientists, like the majority of the general population, are more or less
+ susceptible to advertising and marketing techniques and need money to
+ satisfy their craving for goods and services. Thus science is not a PURE
+ surrogate activity. But it is in large part a surrogate activity.
+
+91. Also, science and technology constitute a power mass movement, and many
+ scientists gratify their need for power through identification with this
+ mass movement (see paragraph 83).
+
+92. Thus science marches on blindly, without regard to the real welfare of the
+ human race or to any other standard, obedient only to the psychological
+ needs of the scientists and of the government officials and corporation
+ executives who provide the funds for research.
+
+THE NATURE OF FREEDOM
+
+93. We are going to argue that industrial-technological society cannot be
+ reformed in such a way as to prevent it from progressively narrowing the
+ sphere of human freedom. But, because “freedom” is a word that can be
+ interpreted in many ways, we must first make clear what kind of freedom we
+ are concerned with.
+
+94. By “freedom” we mean the opportunity to go through the power process, with
+ real goals not the artificial goals of surrogate activities, and without
+ interference, manipulation or supervision from anyone, especially from any
+ large organization. Freedom means being in control (either as an individual
+ or as a member of a SMALL group) of the life-and-death issues of one’s
+ existence; food, clothing, shelter and defense against whatever threats
+ there may be in one’s environment. Freedom means having power; not the power
+ to control other people but the power to control the circumstances of one’s
+ own life. One does not have freedom if anyone else (especially a large
+ organization) has power over one, no matter how benevolently, tolerantly and
+ permissively that power may be exercised. It is important not to confuse
+ freedom with mere permissiveness (see paragraph 72).
+
+95. It is said that we live in a free society because we have a certain number
+ of constitutionally guaranteed rights. But these are not as important as
+ they seem. The degree of personal freedom that exists in a society is
+ determined more by the economic and technological structure of the society
+ than by its laws or its form of government. [16] Most of the Indian nations
+ of New England were monarchies, and many of the cities of the Italian
+ Renaissance were controlled by dictators. But in reading about these
+ societies one gets the impression that they allowed far more personal
+ freedom than our society does. In part this was because they lacked
+ efficient mechanisms for enforcing the ruler’s will: There were no modern,
+ well-organized police forces, no rapid long-distance communications, no
+ surveillance cameras, no dossiers of information about the lives of average
+ citizens. Hence it was relatively easy to evade control.
+
+96. As for our constitutional rights, consider for example that of freedom of
+ the press. We certainly don’t mean to knock that right; it is very important
+ tool for limiting concentration of political power and for keeping those who
+ do have political power in line by publicly exposing any misbehavior on
+ their part. But freedom of the press is of very little use to the average
+ citizen as an individual. The mass media are mostly under the control of
+ large organizations that are integrated into the system. Anyone who has
+ a little money can have something printed, or can distribute it on the
+ Internet or in some such way, but what he has to say will be swamped by the
+ vast volume of material put out by the media, hence it will have no
+ practical effect. To make an impression on society with words is therefore
+ almost impossible for most individuals and small groups. Take us (FC) for
+ example. If we had never done anything violent and had submitted the present
+ writings to a publisher, they probably would not have been accepted. If they
+ had been been accepted and published, they probably would not have attracted
+ many readers, because it’s more fun to watch the entertainment put out by
+ the media than to read a sober essay. Even if these writings had had many
+ readers, most of these readers would soon have forgotten what they had read
+ as their minds were flooded by the mass of material to which the media
+ expose them. In order to get our message before the public with some chance
+ of making a lasting impression, we’ve had to kill people.
+
+97. Constitutional rights are useful up to a point, but they do not serve to
+ guarantee much more than what might be called the bourgeois conception of
+ freedom. According to the bourgeois conception, a “free” man is essentially
+ an element of a social machine and has only a certain set of prescribed and
+ delimited freedoms; freedoms that are designed to serve the needs of the
+ social machine more than those of the individual. Thus the bourgeois’s
+ “free” man has economic freedom because that promotes growth and progress;
+ he has freedom of the press because public criticism restrains misbehavior
+ by political leaders; he has a right to a fair trial because imprisonment at
+ the whim of the powerful would be bad for the system. This was clearly the
+ attitude of Simon Bolivar. To him, people deserved liberty only if they used
+ it to promote progress (progress as conceived by the bourgeois). Other
+ bourgeois thinkers have taken a similar view of freedom as a mere means to
+ collective ends. Chester C. Tan, “Chinese Political Thought in the Twentieth
+ Century,” page 202, explains the philosophy of the Kuomintang leader Hu
+ Han-min: “An individual is granted rights because he is a member of society
+ and his community life requires such rights. By community Hu meant the whole
+ society of the nation.” And on page 259 Tan states that according to Carsum
+ Chang (Chang Chun-mai, head of the State Socialist Party in China) freedom
+ had to be used in the interest of the state and of the people as a whole.
+ But what kind of freedom does one have if one can use it only as someone
+ else prescribes? FC’s conception of freedom is not that of Bolivar, Hu,
+ Chang or other bourgeois theorists. The trouble with such theorists is that
+ they have made the development and application of social theories their
+ surrogate activity. Consequently the theories are designed to serve the
+ needs of the theorists more than the needs of any people who may be unlucky
+ enough to live in a society on which the theories are imposed.
+
+98. One more point to be made in this section: It should not be assumed that
+ a person has enough freedom just because he SAYS he has enough. Freedom is
+ restricted in part by psychological controls of which people are
+ unconscious, and moreover many people’s ideas of what constitutes freedom
+ are governed more by social convention than by their real needs. For
+ example, it’s likely that many leftists of the oversocialized type would say
+ that most people, including themselves, are socialized too little rather
+ than too much, yet the oversocialized leftist pays a heavy psychological
+ price for his high level of socialization.
+
+SOME PRINCIPLES OF HISTORY
+
+99. Think of history as being the sum of two components: an erratic component
+ that consists of unpredictable events that follow no discernible pattern,
+ and a regular component that consists of long-term historical trends. Here
+ we are concerned with the long-term trends.
+
+100. FIRST PRINCIPLE. If a SMALL change is made that affects a long-term
+ historical trend, then the effect of that change will almost always be
+ transitory—the trend will soon revert to its original state. (Example:
+ A reform movement designed to clean up political corruption in a society
+ rarely has more than a short-term effect; sooner or later the reformers
+ relax and corruption creeps back in. The level of political corruption in
+ a given society tends to remain constant, or to change only slowly with the
+ evolution of the society. Normally, a political cleanup will be permanent
+ only if accompanied by widespread social changes; a SMALL change in the
+ society won’t be enough.) If a small change in a long-term historical trend
+ appears to be permanent, it is only because the change acts in the
+ direction in which the trend is already moving, so that the trend is not
+ altered by only pushed a step ahead.
+
+101. The first principle is almost a tautology. If a trend were not stable with
+ respect to small changes, it would wander at random rather than following
+ a definite direction; in other words it would not be a long- term trend at
+ all.
+
+102. SECOND PRINCIPLE. If a change is made that is sufficiently large to alter
+ permanently a long-term historical trend, then it will alter the society as
+ a whole. In other words, a society is a system in which all parts are
+ interrelated, and you can’t permanently change any important part without
+ changing all other parts as well.
+
+103. THIRD PRINCIPLE. If a change is made that is large enough to alter
+ permanently a long-term trend, then the consequences for the society as
+ a whole cannot be predicted in advance. (Unless various other societies
+ have passed through the same change and have all experienced the same
+ consequences, in which case one can predict on empirical grounds that
+ another society that passes through the same change will be like to
+ experience similar consequences.)
+
+104. FOURTH PRINCIPLE. A new kind of society cannot be designed on paper. That
+ is, you cannot plan out a new form of society in advance, then set it up
+ and expect it to function as it was designed to do.
+
+105. The third and fourth principles result from the complexity of human
+ societies. A change in human behavior will affect the economy of a society
+ and its physical environment; the economy will affect the environment and
+ vice versa, and the changes in the economy and the environment will affect
+ human behavior in complex, unpredictable ways; and so forth. The network of
+ causes and effects is far too complex to be untangled and understood.
+
+106. FIFTH PRINCIPLE. People do not consciously and rationally choose the form
+ of their society. Societies develop through processes of social evolution
+ that are not under rational human control.
+
+107. The fifth principle is a consequence of the other four.
+
+108. To illustrate: By the first principle, generally speaking an attempt at
+ social reform either acts in the direction in which the society is
+ developing anyway (so that it merely accelerates a change that would have
+ occurred in any case) or else it has only a transitory effect, so that the
+ society soon slips back into its old groove. To make a lasting change in
+ the direction of development of any important aspect of a society, reform
+ is insufficient and revolution is required. (A revolution does not
+ necessarily involve an armed uprising or the overthrow of a government.) By
+ the second principle, a revolution never changes only one aspect of
+ a society, it changes the whole society; and by the third principle changes
+ occur that were never expected or desired by the revolutionaries. By the
+ fourth principle, when revolutionaries or utopians set up a new kind of
+ society, it never works out as planned.
+
+109. The American Revolution does not provide a counterexample. The American
+ “Revolution” was not a revolution in our sense of the word, but a war of
+ independence followed by a rather far-reaching political reform. The
+ Founding Fathers did not change the direction of development of American
+ society, nor did they aspire to do so. They only freed the development of
+ American society from the retarding effect of British rule. Their political
+ reform did not change any basic trend, but only pushed American political
+ culture along its natural direction of development. British society, of
+ which American society was an offshoot, had been moving for a long time in
+ the direction of representative democracy. And prior to the War of
+ Independence the Americans were already practicing a significant degree of
+ representative democracy in the colonial assemblies. The political system
+ established by the Constitution was modeled on the British system and on
+ the colonial assemblies. With major alteration, to be sure—there is no
+ doubt that the Founding Fathers took a very important step. But it was
+ a step along the road that English-speaking world was already traveling.
+ The proof is that Britain and all of its colonies that were populated
+ predominantly by people of British descent ended up with systems of
+ representative democracy essentially similar to that of the United States.
+ If the Founding Fathers had lost their nerve and declined to sign the
+ Declaration of Independence, our way of life today would not have been
+ significantly different. Maybe we would have had somewhat closer ties to
+ Britain, and would have had a Parliament and Prime Minister instead of
+ a Congress and President. No big deal. Thus the American Revolution
+ provides not a counterexample to our principles but a good illustration of
+ them.
+
+110. Still, one has to use common sense in applying the principles. They are
+ expressed in imprecise language that allows latitude for interpretation,
+ and exceptions to them can be found. So we present these principles not as
+ inviolable laws but as rules of thumb, or guides to thinking, that may
+ provide a partial antidote to naive ideas about the future of society. The
+ principles should be borne constantly in mind, and whenever one reaches
+ a conclusion that conflicts with them one should carefully reexamine one’s
+ thinking and retain the conclusion only if one has good, solid reasons for
+ doing so.
+
+ INDUSTRIAL-TECHNOLOGICAL SOCIETY CANNOT BE REFORMED
+
+111. The foregoing principles help to show how hopelessly difficult it would be
+ to reform the industrial system in such a way as to prevent it from
+ progressively narrowing our sphere of freedom. There has been a consistent
+ tendency, going back at least to the Industrial Revolution for technology
+ to strengthen the system at a high cost in individual freedom and local
+ autonomy. Hence any change designed to protect freedom from technology
+ would be contrary to a fundamental trend in the development of our society.
+ Consequently, such a change either would be a transitory one—soon swamped
+ by the tide of history—or, if large enough to be permanent would alter the
+ nature of our whole society. This by the first and second principles.
+ Moreover, since society would be altered in a way that could not be
+ predicted in advance (third principle) there would be great risk. Changes
+ large enough to make a lasting difference in favor of freedom would not be
+ initiated because it would be realized that they would gravely disrupt the
+ system. So any attempts at reform would be too timid to be effective. Even
+ if changes large enough to make a lasting difference were initiated, they
+ would be retracted when their disruptive effects became apparent. Thus,
+ permanent changes in favor of freedom could be brought about only by
+ persons prepared to accept radical, dangerous and unpredictable alteration
+ of the entire system. In other words by revolutionaries, not reformers.
+
+112. People anxious to rescue freedom without sacrificing the supposed benefits
+ of technology will suggest naive schemes for some new form of society that
+ would reconcile freedom with technology. Apart from the fact that people
+ who make such suggestions seldom propose any practical means by which the
+ new form of society could be set up in the first place, it follows from the
+ fourth principle that even if the new form of society could be once
+ established, it either would collapse or would give results very different
+ from those expected.
+
+113. So even on very general grounds it seems highly improbable that any way of
+ changing society could be found that would reconcile freedom with modern
+ technology. In the next few sections we will give more specific reasons for
+ concluding that freedom and technological progress are incompatible.
+
+RESTRICTION OF FREEDOM IS UNAVOIDABLE IN INDUSTRIAL SOCIETY
+
+114. As explained in paragraphs 65-67, 70-73, modern man is strapped down by
+ a network of rules and regulations, and his fate depends on the actions of
+ persons remote from him whose decisions he cannot influence. This is not
+ accidental or a result of the arbitrariness of arrogant bureaucrats. It is
+ necessary and inevitable in any technologically advanced society. The
+ system HAS TO regulate human behavior closely in order to function. At work
+ people have to do what they are told to do, otherwise production would be
+ thrown into chaos. Bureaucracies HAVE TO be run according to rigid rules.
+ To allow any substantial personal discretion to lower-level bureaucrats
+ would disrupt the system and lead to charges of unfairness due to
+ differences in the way individual bureaucrats exercised their discretion.
+ It is true that some restrictions on our freedom could be eliminated, but
+ GENERALLY SPEAKING the regulation of our lives by large organizations is
+ necessary for the functioning of industrial-technological society. The
+ result is a sense of powerlessness on the part of the average person. It
+ may be, however, that formal regulations will tend increasingly to be
+ replaced by psychological tools that make us want to do what the system
+ requires of us. (Propaganda [14], educational techniques, “mental health”
+ programs, etc.)
+
+115. The system HAS TO force people to behave in ways that are increasingly
+ remote from the natural pattern of human behavior. For example, the system
+ needs scientists, mathematicians and engineers. It can’t function without
+ them. So heavy pressure is put on children to excel in these fields. It
+ isn’t natural for an adolescent human being to spend the bulk of his time
+ sitting at a desk absorbed in study. A normal adolescent wants to spend his
+ time in active contact with the real world. Among primitive peoples the
+ things that children are trained to do tend to be in reasonable harmony
+ with natural human impulses. Among the American Indians, for example, boys
+ were trained in active outdoor pursuits—just the sort of thing that boys
+ like. But in our society children are pushed into studying technical
+ subjects, which most do grudgingly.
+
+116. Because of the constant pressure that the system exerts to modify human
+ behavior, there is a gradual increase in the number of people who cannot or
+ will not adjust to society’s requirements: welfare leeches, youth-gang
+ members, cultists, anti-government rebels, radical environmentalist
+ saboteurs, dropouts and resisters of various kinds.
+
+117. In any technologically advanced society the individual’s fate MUST depend
+ on decisions that he personally cannot influence to any great extent.
+ A technological society cannot be broken down into small, autonomous
+ communities, because production depends on the cooperation of very large
+ numbers of people and machines. Such a society MUST be highly organized and
+ decisions HAVE TO be made that affect very large numbers of people. When
+ a decision affects, say, a million people, then each of the affected
+ individuals has, on the average, only a one-millionth share in making the
+ decision. What usually happens in practice is that decisions are made by
+ public officials or corporation executives, or by technical specialists,
+ but even when the public votes on a decision the number of voters
+ ordinarily is too large for the vote of any one individual to be
+ significant. [17] Thus most individuals are unable to influence measurably
+ the major decisions that affect their lives. There is no conceivable way to
+ remedy this in a technologically advanced society. The system tries to
+ “solve” this problem by using propaganda to make people WANT the decisions
+ that have been made for them, but even if this “solution” were completely
+ successful in making people feel better, it would be demeaning.
+
+118. Conservatives and some others advocate more “local autonomy.” Local
+ communities once did have autonomy, but such autonomy becomes less and less
+ possible as local communities become more enmeshed with and dependent on
+ large-scale systems like public utilities, computer networks, highway
+ systems, the mass communications media, the modern health care system. Also
+ operating against autonomy is the fact that technology applied in one
+ location often affects people at other locations far way. Thus pesticide or
+ chemical use near a creek may contaminate the water supply hundreds of
+ miles downstream, and the greenhouse effect affects the whole world.
+
+119. The system does not and cannot exist to satisfy human needs. Instead, it is
+ human behavior that has to be modified to fit the needs of the system. This
+ has nothing to do with the political or social ideology that may pretend to
+ guide the technological system. It is the fault of technology, because the
+ system is guided not by ideology but by technical necessity. [18] Of course
+ the system does satisfy many human needs, but generally speaking it does
+ this only to the extend that it is to the advantage of the system to do it.
+ It is the needs of the system that are paramount, not those of the human
+ being. For example, the system provides people with food because the system
+ couldn’t function if everyone starved; it attends to people’s psychological
+ needs whenever it can CONVENIENTLY do so, because it couldn’t function if
+ too many people became depressed or rebellious. But the system, for good,
+ solid, practical reasons, must exert constant pressure on people to mold
+ their behavior to the needs of the system. To much waste accumulating? The
+ government, the media, the educational system, environmentalists, everyone
+ inundates us with a mass of propaganda about recycling. Need more technical
+ personnel? A chorus of voices exhorts kids to study science. No one stops
+ to ask whether it is inhumane to force adolescents to spend the bulk of
+ their time studying subjects most of them hate. When skilled workers are
+ put out of a job by technical advances and have to undergo “retraining,” no
+ one asks whether it is humiliating for them to be pushed around in this
+ way. It is simply taken for granted that everyone must bow to technical
+ necessity. and for good reason: If human needs were put before technical
+ necessity there would be economic problems, unemployment, shortages or
+ worse. The concept of “mental health” in our society is defined largely by
+ the extent to which an individual behaves in accord with the needs of the
+ system and does so without showing signs of stress.
+
+120. Efforts to make room for a sense of purpose and for autonomy within the
+ system are no better than a joke. For example, one company, instead of
+ having each of its employees assemble only one section of a catalogue, had
+ each assemble a whole catalogue, and this was supposed to give them a sense
+ of purpose and achievement. Some companies have tried to give their
+ employees more autonomy in their work, but for practical reasons this
+ usually can be done only to a very limited extent, and in any case
+ employees are never given autonomy as to ultimate goals—their “autonomous”
+ efforts can never be directed toward goals that they select personally, but
+ only toward their employer’s goals, such as the survival and growth of the
+ company. Any company would soon go out of business if it permitted its
+ employees to act otherwise. Similarly, in any enterprise within a socialist
+ system, workers must direct their efforts toward the goals of the
+ enterprise, otherwise the enterprise will not serve its purpose as part of
+ the system. Once again, for purely technical reasons it is not possible for
+ most individuals or small groups to have much autonomy in industrial
+ society. Even the small-business owner commonly has only limited autonomy.
+ Apart from the necessity of government regulation, he is restricted by the
+ fact that he must fit into the economic system and conform to its
+ requirements. For instance, when someone develops a new technology, the
+ small-business person often has to use that technology whether he wants to
+ or not, in order to remain competitive.
+
+THE ‘BAD’ PARTS OF TECHNOLOGY CANNOT BE SEPARATED FROM THE ‘GOOD’ PARTS
+
+121. A further reason why industrial society cannot be reformed in favor of
+ freedom is that modern technology is a unified system in which all parts
+ are dependent on one another. You can’t get rid of the “bad” parts of
+ technology and retain only the “good” parts. Take modern medicine, for
+ example. Progress in medical science depends on progress in chemistry,
+ physics, biology, computer science and other fields. Advanced medical
+ treatments require expensive, high-tech equipment that can be made
+ available only by a technologically progressive, economically rich society.
+ Clearly you can’t have much progress in medicine without the whole
+ technological system and everything that goes with it.
+
+122. Even if medical progress could be maintained without the rest of the
+ technological system, it would by itself bring certain evils. Suppose for
+ example that a cure for diabetes is discovered. People with a genetic
+ tendency to diabetes will then be able to survive and reproduce as well as
+ anyone else. Natural selection against genes for diabetes will cease and
+ such genes will spread throughout the population. (This may be occurring to
+ some extent already, since diabetes, while not curable, can be controlled
+ through use of insulin.) The same thing will happen with many other
+ diseases susceptibility to which is affected by genetic degradation of the
+ population. The only solution will be some sort of eugenics program or
+ extensive genetic engineering of human beings, so that man in the future
+ will no longer be a creation of nature, or of chance, or of God (depending
+ on your religious or philosophical opinions), but a manufactured product.
+
+123. If you think that big government interferes in your life too much NOW, just
+ wait till the government starts regulating the genetic constitution of your
+ children. Such regulation will inevitably follow the introduction of
+ genetic engineering of human beings, because the consequences of
+ unregulated genetic engineering would be disastrous. [19]
+
+124. The usual response to such concerns is to talk about “medical ethics.” But
+ a code of ethics would not serve to protect freedom in the face of medical
+ progress; it would only make matters worse. A code of ethics applicable to
+ genetic engineering would be in effect a means of regulating the genetic
+ constitution of human beings. Somebody (probably the upper-middle class,
+ mostly) would decide that such and such applications of genetic engineering
+ were “ethical” and others were not, so that in effect they would be
+ imposing their own values on the genetic constitution of the population at
+ large. Even if a code of ethics were chosen on a completely democratic
+ basis, the majority would be imposing their own values on any minorities
+ who might have a different idea of what constituted an “ethical” use of
+ genetic engineering. The only code of ethics that would truly protect
+ freedom would be one that prohibited ANY genetic engineering of human
+ beings, and you can be sure that no such code will ever be applied in
+ a technological society. No code that reduced genetic engineering to
+ a minor role could stand up for long, because the temptation presented by
+ the immense power of biotechnology would be irresistible, especially since
+ to the majority of people many of its applications will seem obviously and
+ unequivocally good (eliminating physical and mental diseases, giving people
+ the abilities they need to get along in today’s world). Inevitably, genetic
+ engineering will be used extensively, but only in ways consistent with the
+ needs of the industrial- technological system. [20]
+
+TECHNOLOGY IS A MORE POWERFUL SOCIAL FORCE THAN THE ASPIRATION FOR FREEDOM
+
+125. It is not possible to make a LASTING compromise between technology and
+ freedom, because technology is by far the more powerful social force and
+ continually encroaches on freedom through REPEATED compromises. Imagine the
+ case of two neighbors, each of whom at the outset owns the same amount of
+ land, but one of whom is more powerful than the other. The powerful one
+ demands a piece of the other’s land. The weak one refuses. The powerful one
+ says, “OK, let’s compromise. Give me half of what I asked.” The weak one
+ has little choice but to give in. Some time later the powerful neighbor
+ demands another piece of land, again there is a compromise, and so forth.
+ By forcing a long series of compromises on the weaker man, the powerful one
+ eventually gets all of his land. So it goes in the conflict between
+ technology and freedom.
+
+126. Let us explain why technology is a more powerful social force than the
+ aspiration for freedom.
+
+127. A technological advance that appears not to threaten freedom often turns
+ out to threaten it very seriously later on. For example, consider motorized
+ transport. A walking man formerly could go where he pleased, go at his own
+ pace without observing any traffic regulations, and was independent of
+ technological support-systems. When motor vehicles were introduced they
+ appeared to increase man’s freedom. They took no freedom away from the
+ walking man, no one had to have an automobile if he didn’t want one, and
+ anyone who did choose to buy an automobile could travel much faster and
+ farther than a walking man. But the introduction of motorized transport
+ soon changed society in such a way as to restrict greatly man’s freedom of
+ locomotion. When automobiles became numerous, it became necessary to
+ regulate their use extensively. In a car, especially in densely populated
+ areas, one cannot just go where one likes at one’s own pace one’s movement
+ is governed by the flow of traffic and by various traffic laws. One is tied
+ down by various obligations: license requirements, driver test, renewing
+ registration, insurance, maintenance required for safety, monthly payments
+ on purchase price. Moreover, the use of motorized transport is no longer
+ optional. Since the introduction of motorized transport the arrangement of
+ our cities has changed in such a way that the majority of people no longer
+ live within walking distance of their place of employment, shopping areas
+ and recreational opportunities, so that they HAVE TO depend on the
+ automobile for transportation. Or else they must use public transportation,
+ in which case they have even less control over their own movement than when
+ driving a car. Even the walker’s freedom is now greatly restricted. In the
+ city he continually has to stop to wait for traffic lights that are
+ designed mainly to serve auto traffic. In the country, motor traffic makes
+ it dangerous and unpleasant to walk along the highway. (Note this important
+ point that we have just illustrated with the case of motorized transport:
+ When a new item of technology is introduced as an option that an individual
+ can accept or not as he chooses, it does not necessarily REMAIN optional.
+ In many cases the new technology changes society in such a way that people
+ eventually find themselves FORCED to use it.)
+
+128. While technological progress AS A WHOLE continually narrows our sphere of
+ freedom, each new technical advance CONSIDERED BY ITSELF appears to be
+ desirable. Electricity, indoor plumbing, rapid long-distance communications
+ ... how could one argue against any of these things, or against any other
+ of the innumerable technical advances that have made modern society? It
+ would have been absurd to resist the introduction of the telephone, for
+ example. It offered many advantages and no disadvantages. Yet, as we
+ explained in paragraphs 59-76, all these technical advances taken together
+ have created a world in which the average man’s fate is no longer in his
+ own hands or in the hands of his neighbors and friends, but in those of
+ politicians, corporation executives and remote, anonymous technicians and
+ bureaucrats whom he as an individual has no power to influence. [21] The
+ same process will continue in the future. Take genetic engineering, for
+ example. Few people will resist the introduction of a genetic technique
+ that eliminates a hereditary disease. It does no apparent harm and prevents
+ much suffering. Yet a large number of genetic improvements taken together
+ will make the human being into an engineered product rather than a free
+ creation of chance (or of God, or whatever, depending on your religious
+ beliefs).
+
+129. Another reason why technology is such a powerful social force is that,
+ within the context of a given society, technological progress marches in
+ only one direction; it can never be reversed. Once a technical innovation
+ has been introduced, people usually become dependent on it, so that they
+ can never again do without it, unless it is replaced by some still more
+ advanced innovation. Not only do people become dependent as individuals on
+ a new item of technology, but, even more, the system as a whole becomes
+ dependent on it. (Imagine what would happen to the system today if
+ computers, for example, were eliminated.) Thus the system can move in only
+ one direction, toward greater technologization. Technology repeatedly
+ forces freedom to take a step back, but technology can never take a step
+ back—short of the overthrow of the whole technological system.
+
+130. Technology advances with great rapidity and threatens freedom at many
+ different points at the same time (crowding, rules and regulations,
+ increasing dependence of individuals on large organizations, propaganda and
+ other psychological techniques, genetic engineering, invasion of privacy
+ through surveillance devices and computers, etc.). To hold back any ONE of
+ the threats to freedom would require a long and difficult social struggle.
+ Those who want to protect freedom are overwhelmed by the sheer number of
+ new attacks and the rapidity with which they develop, hence they become
+ apathetic and no longer resist. To fight each of the threats separately
+ would be futile. Success can be hoped for only by fighting the
+ technological system as a whole; but that is revolution, not reform.
+
+131. Technicians (we use this term in its broad sense to describe all those who
+ perform a specialized task that requires training) tend to be so involved
+ in their work (their surrogate activity) that when a conflict arises
+ between their technical work and freedom, they almost always decide in
+ favor of their technical work. This is obvious in the case of scientists,
+ but it also appears elsewhere: Educators, humanitarian groups, conservation
+ organizations do not hesitate to use propaganda or other psychological
+ techniques to help them achieve their laudable ends. Corporations and
+ government agencies, when they find it useful, do not hesitate to collect
+ information about individuals without regard to their privacy. Law
+ enforcement agencies are frequently inconvenienced by the constitutional
+ rights of suspects and often of completely innocent persons, and they do
+ whatever they can do legally (or sometimes illegally) to restrict or
+ circumvent those rights. Most of these educators, government officials and
+ law officers believe in freedom, privacy and constitutional rights, but
+ when these conflict with their work, they usually feel that their work is
+ more important.
+
+132. It is well known that people generally work better and more persistently
+ when striving for a reward than when attempting to avoid a punishment or
+ negative outcome. Scientists and other technicians are motivated mainly by
+ the rewards they get through their work. But those who oppose technological
+ invasions of freedom are working to avoid a negative outcome, consequently
+ there are few who work persistently and well at this discouraging task. If
+ reformers ever achieved a signal victory that seemed to set up a solid
+ barrier against further erosion of freedom through technical progress, most
+ would tend to relax and turn their attention to more agreeable pursuits.
+ But the scientists would remain busy in their laboratories, and technology
+ as it progresses would find ways, in spite of any barriers, to exert more
+ and more control over individuals and make them always more dependent on
+ the system.
+
+133. No social arrangements, whether laws, institutions, customs or ethical
+ codes, can provide permanent protection against technology. History shows
+ that all social arrangements are transitory; they all change or break down
+ eventually. But technological advances are permanent within the context of
+ a given civilization. Suppose for example that it were possible to arrive
+ at some social arrangements that would prevent genetic engineering from
+ being applied to human beings, or prevent it from being applied in such
+ a way as to threaten freedom and dignity. Still, the technology would
+ remain waiting. Sooner or later the social arrangement would break down.
+ Probably sooner, given the pace of change in our society. Then genetic
+ engineering would begin to invade our sphere of freedom, and this invasion
+ would be irreversible (short of a breakdown of technological civilization
+ itself). Any illusions about achieving anything permanent through social
+ arrangements should be dispelled by what is currently happening with
+ environmental legislation. A few years ago its seemed that there were
+ secure legal barriers preventing at least SOME of the worst forms of
+ environmental degradation. A change in the political wind, and those
+ barriers begin to crumble.
+
+134. For all of the foregoing reasons, technology is a more powerful social
+ force than the aspiration for freedom. But this statement requires an
+ important qualification. It appears that during the next several decades
+ the industrial-technological system will be undergoing severe stresses due
+ to economic and environmental problems, and especially due to problems of
+ human behavior (alienation, rebellion, hostility, a variety of social and
+ psychological difficulties). We hope that the stresses through which the
+ system is likely to pass will cause it to break down, or at least will
+ weaken it sufficiently so that a revolution against it becomes possible. If
+ such a revolution occurs and is successful, then at that particular moment
+ the aspiration for freedom will have proved more powerful than technology.
+
+135. In paragraph 125 we used an analogy of a weak neighbor who is left
+ destitute by a strong neighbor who takes all his land by forcing on him
+ a series of compromises. But suppose now that the strong neighbor gets
+ sick, so that he is unable to defend himself. The weak neighbor can force
+ the strong one to give him his land back, or he can kill him. If he lets
+ the strong man survive and only forces him to give the land back, he is
+ a fool, because when the strong man gets well he will again take all the
+ land for himself. The only sensible alternative for the weaker man is to
+ kill the strong one while he has the chance. In the same way, while the
+ industrial system is sick we must destroy it. If we compromise with it and
+ let it recover from its sickness, it will eventually wipe out all of our
+ freedom.
+
+SIMPLER SOCIAL PROBLEMS HAVE PROVED INTRACTABLE
+
+136. If anyone still imagines that it would be possible to reform the system in
+ such a way as to protect freedom from technology, let him consider how
+ clumsily and for the most part unsuccessfully our society has dealt with
+ other social problems that are far more simple and straightforward. Among
+ other things, the system has failed to stop environmental degradation,
+ political corruption, drug trafficking or domestic abuse.
+
+137. Take our environmental problems, for example. Here the conflict of values
+ is straightforward: economic expedience now versus saving some of our
+ natural resources for our grandchildren. [22] But on this subject we get
+ only a lot of blather and obfuscation from the people who have power, and
+ nothing like a clear, consistent line of action, and we keep on piling up
+ environmental problems that our grandchildren will have to live with.
+ Attempts to resolve the environmental issue consist of struggles and
+ compromises between different factions, some of which are ascendant at one
+ moment, others at another moment. The line of struggle changes with the
+ shifting currents of public opinion. This is not a rational process, nor is
+ it one that is likely to lead to a timely and successful solution to the
+ problem. Major social problems, if they get “solved” at all, are rarely or
+ never solved through any rational, comprehensive plan. They just work
+ themselves out through a process in which various competing groups pursuing
+ their own (usually short- term) self-interest [23] arrive (mainly by luck)
+ at some more or less stable modus vivendi. In fact, the principles we
+ formulated in paragraphs 100-106 make it seem doubtful that rational,
+ long-term social planning can EVER be successful.
+
+138. Thus it is clear that the human race has at best a very limited capacity
+ for solving even relatively straightforward social problems. How then is it
+ going to solve the far more difficult and subtle problem of reconciling
+ freedom with technology? Technology presents clear-cut material advantages,
+ whereas freedom is an abstraction that means different things to different
+ people, and its loss is easily obscured by propaganda and fancy talk.
+
+139. And note this important difference: It is conceivable that our
+ environmental problems (for example) may some day be settled through
+ a rational, comprehensive plan, but if this happens it will be only because
+ it is in the long-term interest of the system to solve these problems. But
+ it is NOT in the interest of the system to preserve freedom or small-group
+ autonomy. On the contrary, it is in the interest of the system to bring
+ human behavior under control to the greatest possible extent. [24] Thus,
+ while practical considerations may eventually force the system to take
+ a rational, prudent approach to environmental problems, equally practical
+ considerations will force the system to regulate human behavior ever more
+ closely (preferably by indirect means that will disguise the encroachment
+ on freedom). This isn’t just our opinion. Eminent social scientists (e.g.
+ James Q. Wilson) have stressed the importance of “socializing” people more
+ effectively.
+
+REVOLUTION IS EASIER THAN REFORM
+
+140. We hope we have convinced the reader that the system cannot be reformed in
+ such a way as to reconcile freedom with technology. The only way out is to
+ dispense with the industrial-technological system altogether. This implies
+ revolution, not necessarily an armed uprising, but certainly a radical and
+ fundamental change in the nature of society.
+
+141. People tend to assume that because a revolution involves a much greater
+ change than reform does, it is more difficult to bring about than reform
+ is. Actually, under certain circumstances revolution is much easier than
+ reform. The reason is that a revolutionary movement can inspire an
+ intensity of commitment that a reform movement cannot inspire. A reform
+ movement merely offers to solve a particular social problem.
+ A revolutionary movement offers to solve all problems at one stroke and
+ create a whole new world; it provides the kind of ideal for which people
+ will take great risks and make great sacrifices. For this reasons it would
+ be much easier to overthrow the whole technological system than to put
+ effective, permanent restraints on the development or application of any
+ one segment of technology, such as genetic engineering, for example. Not
+ many people will devote themselves with single-minded passion to imposing
+ and maintaining restraints on genetic engineering, but under suitable
+ conditions large numbers of people may devote themselves passionately to
+ a revolution against the industrial-technological system. As we noted in
+ paragraph 132, reformers seeking to limit certain aspects of technology
+ would be working to avoid a negative outcome. But revolutionaries work to
+ gain a powerful reward—fulfillment of their revolutionary vision—and
+ therefore work harder and more persistently than reformers do.
+
+142. Reform is always restrained by the fear of painful consequences if changes
+ go too far. But once a revolutionary fever has taken hold of a society,
+ people are willing to undergo unlimited hardships for the sake of their
+ revolution. This was clearly shown in the French and Russian Revolutions.
+ It may be that in such cases only a minority of the population is really
+ committed to the revolution, but this minority is sufficiently large and
+ active so that it becomes the dominant force in society. We will have more
+ to say about revolution in paragraphs 180-205.
+
+CONTROL OF HUMAN BEHAVIOR
+
+143. Since the beginning of civilization, organized societies have had to put
+ pressures on human beings of the sake of the functioning of the social
+ organism. The kinds of pressures vary greatly from one society to another.
+ Some of the pressures are physical (poor diet, excessive labor,
+ environmental pollution), some are psychological (noise, crowding, forcing
+ human behavior into the mold that society requires). In the past, human
+ nature has been approximately constant, or at any rate has varied only
+ within certain bounds. Consequently, societies have been able to push
+ people only up to certain limits. When the limit of human endurance has
+ been passed, things start going wrong: rebellion, or crime, or corruption,
+ or evasion of work, or depression and other mental problems, or an elevated
+ death rate, or a declining birth rate or something else, so that either the
+ society breaks down, or its functioning becomes too inefficient and it is
+ (quickly or gradually, through conquest, attrition or evolution) replaced
+ by some more efficient form of society. [25]
+
+144. Thus human nature has in the past put certain limits on the development of
+ societies. People could be pushed only so far and no farther. But today
+ this may be changing, because modern technology is developing ways of
+ modifying human beings.
+
+145. Imagine a society that subjects people to conditions that make them
+ terribly unhappy, then gives them drugs to take away their unhappiness.
+ Science fiction? It is already happening to some extent in our own society.
+ It is well known that the rate of clinical depression has been greatly
+ increasing in recent decades. We believe that this is due to disruption of
+ the power process, as explained in paragraphs 59-76. But even if we are
+ wrong, the increasing rate of depression is certainly the result of SOME
+ conditions that exist in today’s society. Instead of removing the
+ conditions that make people depressed, modern society gives them
+ antidepressant drugs. In effect, antidepressants are a means of modifying
+ an individual’s internal state in such a way as to enable him to tolerate
+ social conditions that he would otherwise find intolerable. (Yes, we know
+ that depression is often of purely genetic origin. We are referring here to
+ those cases in which environment plays the predominant role.)
+
+146. Drugs that affect the mind are only one example of the new methods of
+ controlling human behavior that modern society is developing. Let us look
+ at some of the other methods.
+
+147. To start with, there are the techniques of surveillance. Hidden video
+ cameras are now used in most stores and in many other places, computers are
+ used to collect and process vast amounts of information about individuals.
+ Information so obtained greatly increases the effectiveness of physical
+ coercion (i.e., law enforcement). [26] Then there are the methods of
+ propaganda, for which the mass communication media provide effective
+ vehicles. Efficient techniques have been developed for winning elections,
+ selling products, influencing public opinion. The entertainment industry
+ serves as an important psychological tool of the system, possibly even when
+ it is dishing out large amounts of sex and violence. Entertainment provides
+ modern man with an essential means of escape. While absorbed in television,
+ videos, etc., he can forget stress, anxiety, frustration, dissatisfaction.
+ Many primitive peoples, when they don’t have work to do, are quite content
+ to sit for hours at a time doing nothing at all, because they are at peace
+ with themselves and their world. But most modern people must be constantly
+ occupied or entertained, otherwise they get “bored,” i.e., they get
+ fidgety, uneasy, irritable.
+
+148. Other techniques strike deeper than the foregoing. Education is no longer
+ a simple affair of paddling a kid’s behind when he doesn’t know his lessons
+ and patting him on the head when he does know them. It is becoming
+ a scientific technique for controlling the child’s development. Sylvan
+ Learning Centers, for example, have had great success in motivating
+ children to study, and psychological techniques are also used with more or
+ less success in many conventional schools. “Parenting” techniques that are
+ taught to parents are designed to make children accept fundamental values
+ of the system and behave in ways that the system finds desirable. “Mental
+ health” programs, “intervention” techniques, psychotherapy and so forth are
+ ostensibly designed to benefit individuals, but in practice they usually
+ serve as methods for inducing individuals to think and behave as the system
+ requires. (There is no contradiction here; an individual whose attitudes or
+ behavior bring him into conflict with the system is up against a force that
+ is too powerful for him to conquer or escape from, hence he is likely to
+ suffer from stress, frustration, defeat. His path will be much easier if he
+ thinks and behaves as the system requires. In that sense the system is
+ acting for the benefit of the individual when it brainwashes him into
+ conformity.) Child abuse in its gross and obvious forms is disapproved in
+ most if not all cultures. Tormenting a child for a trivial reason or no
+ reason at all is something that appalls almost everyone. But many
+ psychologists interpret the concept of abuse much more broadly. Is
+ spanking, when used as part of a rational and consistent system of
+ discipline, a form of abuse? The question will ultimately be decided by
+ whether or not spanking tends to produce behavior that makes a person fit
+ in well with the existing system of society. In practice, the word “abuse”
+ tends to be interpreted to include any method of child-rearing that
+ produces behavior inconvenient for the system. Thus, when they go beyond
+ the prevention of obvious, senseless cruelty, programs for preventing
+ “child abuse” are directed toward the control of human behavior on behalf
+ of the system.
+
+149. Presumably, research will continue to increase the effectiveness of
+ psychological techniques for controlling human behavior. But we think it is
+ unlikely that psychological techniques alone will be sufficient to adjust
+ human beings to the kind of society that technology is creating. Biological
+ methods probably will have to be used. We have already mentioned the use of
+ drugs in this connection. Neurology may provide other avenues for modifying
+ the human mind. Genetic engineering of human beings is already beginning to
+ occur in the form of “gene therapy,” and there is no reason to assume that
+ such methods will not eventually be used to modify those aspects of the
+ body that affect mental functioning.
+
+150. As we mentioned in paragraph 134, industrial society seems likely to be
+ entering a period of severe stress, due in part to problems of human
+ behavior and in part to economic and environmental problems. And
+ a considerable proportion of the system’s economic and environmental
+ problems result from the way human beings behave. Alienation, low
+ self-esteem, depression, hostility, rebellion; children who won’t study,
+ youth gangs, illegal drug use, rape, child abuse, other crimes, unsafe sex,
+ teen pregnancy, population growth, political corruption, race hatred,
+ ethnic rivalry, bitter ideological conflict (e.g., pro-choice vs. pro-
+ life), political extremism, terrorism, sabotage, anti-government groups,
+ hate groups. All these threaten the very survival of the system. The system
+ will therefore be FORCED to use every practical means of controlling human
+ behavior.
+
+151. The social disruption that we see today is certainly not the result of mere
+ chance. It can only be a result of the conditions of life that the system
+ imposes on people. (We have argued that the most important of these
+ conditions is disruption of the power process.) If the systems succeeds in
+ imposing sufficient control over human behavior to assure its own survival,
+ a new watershed in human history will have been passed. Whereas formerly
+ the limits of human endurance have imposed limits on the development of
+ societies (as we explained in paragraphs 143, 144),
+ industrial-technological society will be able to pass those limits by
+ modifying human beings, whether by psychological methods or biological
+ methods or both. In the future, social systems will not be adjusted to suit
+ the needs of human beings. Instead, human being will be adjusted to suit
+ the needs of the system. [27]
+
+152. Generally speaking, technological control over human behavior will probably
+ not be introduced with a totalitarian intention or even through a conscious
+ desire to restrict human freedom. [28] Each new step in the assertion of
+ control over the human mind will be taken as a rational response to
+ a problem that faces society, such as curing alcoholism, reducing the crime
+ rate or inducing young people to study science and engineering. In many
+ cases there will be a humanitarian justification. For example, when
+ a psychiatrist prescribes an anti-depressant for a depressed patient, he is
+ clearly doing that individual a favor. It would be inhumane to withhold the
+ drug from someone who needs it. When parents send their children to Sylvan
+ Learning Centers to have them manipulated into becoming enthusiastic about
+ their studies, they do so from concern for their children’s welfare. It may
+ be that some of these parents wish that one didn’t have to have specialized
+ training to get a job and that their kid didn’t have to be brainwashed into
+ becoming a computer nerd. But what can they do? They can’t change society,
+ and their child may be unemployable if he doesn’t have certain skills. So
+ they send him to Sylvan.
+
+153. Thus control over human behavior will be introduced not by a calculated
+ decision of the authorities but through a process of social evolution
+ (RAPID evolution, however). The process will be impossible to resist,
+ because each advance, considered by itself, will appear to be beneficial,
+ or at least the evil involved in making the advance will appear to be
+ beneficial, or at least the evil involved in making the advance will seem
+ to be less than that which would result from not making it (see paragraph
+ 127). Propaganda for example is used for many good purposes, such as
+ discouraging child abuse or race hatred. [14] Sex education is obviously
+ useful, yet the effect of sex education (to the extent that it is
+ successful) is to take the shaping of sexual attitudes away from the family
+ and put it into the hands of the state as represented by the public school
+ system.
+
+154. Suppose a biological trait is discovered that increases the likelihood that
+ a child will grow up to be a criminal, and suppose some sort of gene
+ therapy can remove this trait. [29] Of course most parents whose children
+ possess the trait will have them undergo the therapy. It would be inhumane
+ to do otherwise, since the child would probably have a miserable life if he
+ grew up to be a criminal. But many or most primitive societies have a low
+ crime rate in comparison with that of our society, even though they have
+ neither high- tech methods of child-rearing nor harsh systems of
+ punishment. Since there is no reason to suppose that more modern men than
+ primitive men have innate predatory tendencies, the high crime rate of our
+ society must be due to the pressures that modern conditions put on people,
+ to which many cannot or will not adjust. Thus a treatment designed to
+ remove potential criminal tendencies is at least in part a way of
+ re-engineering people so that they suit the requirements of the system.
+
+155. Our society tends to regard as a “sickness” any mode of thought or behavior
+ that is inconvenient for the system, and this is plausible because when an
+ individual doesn’t fit into the system it causes pain to the individual as
+ well as problems for the system. Thus the manipulation of an individual to
+ adjust him to the system is seen as a “cure” for a “sickness” and therefore
+ as good.
+
+156. In paragraph 127 we pointed out that if the use of a new item of technology
+ is INITIALLY optional, it does not necessarily REMAIN optional, because the
+ new technology tends to change society in such a way that it becomes
+ difficult or impossible for an individual to function without using that
+ technology. This applies also to the technology of human behavior. In
+ a world in which most children are put through a program to make them
+ enthusiastic about studying, a parent will almost be forced to put his kid
+ through such a program, because if he does not, then the kid will grow up
+ to be, comparatively speaking, an ignoramus and therefore unemployable. Or
+ suppose a biological treatment is discovered that, without undesirable
+ side-effects, will greatly reduce the psychological stress from which so
+ many people suffer in our society. If large numbers of people choose to
+ undergo the treatment, then the general level of stress in society will be
+ reduced, so that it will be possible for the system to increase the
+ stress-producing pressures. In fact, something like this seems to have
+ happened already with one of our society’s most important psychological
+ tools for enabling people to reduce (or at least temporarily escape from)
+ stress, namely, mass entertainment (see paragraph 147). Our use of mass
+ entertainment is “optional”: No law requires us to watch television, listen
+ to the radio, read magazines. Yet mass entertainment is a means of escape
+ and stress-reduction on which most of us have become dependent. Everyone
+ complains about the trashiness of television, but almost everyone watches
+ it. A few have kicked the TV habit, but it would be a rare person who could
+ get along today without using ANY form of mass entertainment. (Yet until
+ quite recently in human history most people got along very nicely with no
+ other entertainment than that which each local community created for
+ itself.) Without the entertainment industry the system probably would not
+ have been able to get away with putting as much stress-producing pressure
+ on us as it does.
+
+157. Assuming that industrial society survives, it is likely that technology
+ will eventually acquire something approaching complete control over human
+ behavior. It has been established beyond any rational doubt that human
+ thought and behavior have a largely biological basis. As experimenters have
+ demonstrated, feelings such as hunger, pleasure, anger and fear can be
+ turned on and off by electrical stimulation of appropriate parts of the
+ brain. Memories can be destroyed by damaging parts of the brain or they can
+ be brought to the surface by electrical stimulation. Hallucinations can be
+ induced or moods changed by drugs. There may or may not be an immaterial
+ human soul, but if there is one it clearly is less powerful that the
+ biological mechanisms of human behavior. For if that were not the case then
+ researchers would not be able so easily to manipulate human feelings and
+ behavior with drugs and electrical currents.
+
+158. It presumably would be impractical for all people to have electrodes
+ inserted in their heads so that they could be controlled by the
+ authorities. But the fact that human thoughts and feelings are so open to
+ biological intervention shows that the problem of controlling human
+ behavior is mainly a technical problem; a problem of neurons, hormones and
+ complex molecules; the kind of problem that is accessible to scientific
+ attack. Given the outstanding record of our society in solving technical
+ problems, it is overwhelmingly probable that great advances will be made in
+ the control of human behavior.
+
+159. Will public resistance prevent the introduction of technological control of
+ human behavior? It certainly would if an attempt were made to introduce
+ such control all at once. But since technological control will be
+ introduced through a long sequence of small advances, there will be no
+ rational and effective public resistance. (See paragraphs 127, 132, 153.)
+
+160. To those who think that all this sounds like science fiction, we point out
+ that yesterday’s science fiction is today’s fact. The Industrial Revolution
+ has radically altered man’s environment and way of life, and it is only to
+ be expected that as technology is increasingly applied to the human body
+ and mind, man himself will be altered as radically as his environment and
+ way of life have been.
+
+HUMAN RACE AT A CROSSROADS
+
+161. But we have gotten ahead of our story. It is one thing to develop in the
+ laboratory a series of psychological or biological techniques for
+ manipulating human behavior and quite another to integrate these techniques
+ into a functioning social system. The latter problem is the more difficult
+ of the two. For example, while the techniques of educational psychology
+ doubtless work quite well in the “lab schools” where they are developed, it
+ is not necessarily easy to apply them effectively throughout our
+ educational system. We all know what many of our schools are like. The
+ teachers are too busy taking knives and guns away from the kids to subject
+ them to the latest techniques for making them into computer nerds. Thus, in
+ spite of all its technical advances relating to human behavior, the system
+ to date has not been impressively successful in controlling human beings.
+ The people whose behavior is fairly well under the control of the system
+ are those of the type that might be called “bourgeois.” But there are
+ growing numbers of people who in one way or another are rebels against the
+ system: welfare leaches, youth gangs, cultists, satanists, nazis, radical
+ environmentalists, militiamen, etc.
+
+162. The system is currently engaged in a desperate struggle to overcome certain
+ problems that threaten its survival, among which the problems of human
+ behavior are the most important. If the system succeeds in acquiring
+ sufficient control over human behavior quickly enough, it will probably
+ survive. Otherwise it will break down. We think the issue will most likely
+ be resolved within the next several decades, say 40 to 100 years.
+
+163. Suppose the system survives the crisis of the next several decades. By that
+ time it will have to have solved, or at least brought under control, the
+ principal problems that confront it, in particular that of “socializing”
+ human beings; that is, making people sufficiently docile so that heir
+ behavior no longer threatens the system. That being accomplished, it does
+ not appear that there would be any further obstacle to the development of
+ technology, and it would presumably advance toward its logical conclusion,
+ which is complete control over everything on Earth, including human beings
+ and all other important organisms. The system may become a unitary,
+ monolithic organization, or it may be more or less fragmented and consist
+ of a number of organizations coexisting in a relationship that includes
+ elements of both cooperation and competition, just as today the government,
+ the corporations and other large organizations both cooperate and compete
+ with one another. Human freedom mostly will have vanished, because
+ individuals and small groups will be impotent vis-a-vis large organizations
+ armed with supertechnology and an arsenal of advanced psychological and
+ biological tools for manipulating human beings, besides instruments of
+ surveillance and physical coercion. Only a small number of people will have
+ any real power, and even these probably will have only very limited
+ freedom, because their behavior too will be regulated; just as today our
+ politicians and corporation executives can retain their positions of power
+ only as long as their behavior remains within certain fairly narrow limits.
+
+164. Don’t imagine that the systems will stop developing further techniques for
+ controlling human beings and nature once the crisis of the next few decades
+ is over and increasing control is no longer necessary for the system’s
+ survival. On the contrary, once the hard times are over the system will
+ increase its control over people and nature more rapidly, because it will
+ no longer be hampered by difficulties of the kind that it is currently
+ experiencing. Survival is not the principal motive for extending control.
+ As we explained in paragraphs 87-90, technicians and scientists carry on
+ their work largely as a surrogate activity; that is, they satisfy their
+ need for power by solving technical problems. They will continue to do this
+ with unabated enthusiasm, and among the most interesting and challenging
+ problems for them to solve will be those of understanding the human body
+ and mind and intervening in their development. For the “good of humanity,”
+ of course.
+
+165. But suppose on the other hand that the stresses of the coming decades prove
+ to be too much for the system. If the system breaks down there may be
+ a period of chaos, a “time of troubles” such as those that history has
+ recorded at various epochs in the past. It is impossible to predict what
+ would emerge from such a time of troubles, but at any rate the human race
+ would be given a new chance. The greatest danger is that industrial society
+ may begin to reconstitute itself within the first few years after the
+ breakdown. Certainly there will be many people (power-hungry types
+ especially) who will be anxious to get the factories running again.
+
+166. Therefore two tasks confront those who hate the servitude to which the
+ industrial system is reducing the human race. First, we must work to
+ heighten the social stresses within the system so as to increase the
+ likelihood that it will break down or be weakened sufficiently so that
+ a revolution against it becomes possible. Second, it is necessary to
+ develop and propagate an ideology that opposes technology and the
+ industrial society if and when the system becomes sufficiently weakened.
+ And such an ideology will help to assure that, if and when industrial
+ society breaks down, its remnants will be smashed beyond repair, so that
+ the system cannot be reconstituted. The factories should be destroyed,
+ technical books burned, etc.
+
+HUMAN SUFFERING
+
+167. The industrial system will not break down purely as a result of
+ revolutionary action. It will not be vulnerable to revolutionary attack
+ unless its own internal problems of development lead it into very serious
+ difficulties. So if the system breaks down it will do so either
+ spontaneously, or through a process that is in part spontaneous but helped
+ along by revolutionaries. If the breakdown is sudden, many people will die,
+ since the world’s population has become so overblown that it cannot even
+ feed itself any longer without advanced technology. Even if the breakdown
+ is gradual enough so that reduction of the population can occur more
+ through lowering of the birth rate than through elevation of the death
+ rate, the process of de- industrialization probably will be very chaotic
+ and involve much suffering. It is naive to think it likely that technology
+ can be phased out in a smoothly managed, orderly way, especially since the
+ technophiles will fight stubbornly at every step. Is it therefore cruel to
+ work for the breakdown of the system? Maybe, but maybe not. In the first
+ place, revolutionaries will not be able to break the system down unless it
+ is already in enough trouble so that there would be a good chance of its
+ eventually breaking down by itself anyway; and the bigger the system grows,
+ the more disastrous the consequences of its breakdown will be; so it may be
+ that revolutionaries, by hastening the onset of the breakdown, will be
+ reducing the extent of the disaster.
+
+168. In the second place, one has to balance struggle and death against the loss
+ of freedom and dignity. To many of us, freedom and dignity are more
+ important than a long life or avoidance of physical pain. Besides, we all
+ have to die some time, and it may be better to die fighting for survival,
+ or for a cause, than to live a long but empty and purposeless life.
+
+169. In the third place, it is not at all certain that survival of the system
+ will lead to less suffering than breakdown of the system would. The system
+ has already caused, and is continuing to cause, immense suffering all over
+ the world. Ancient cultures, that for hundreds of years gave people
+ a satisfactory relationship with each other and with their environment,
+ have been shattered by contact with industrial society, and the result has
+ been a whole catalogue of economic, environmental, social and psychological
+ problems. One of the effects of the intrusion of industrial society has
+ been that over much of the world traditional controls on population have
+ been thrown out of balance. Hence the population explosion, with all that
+ that implies. Then there is the psychological suffering that is widespread
+ throughout the supposedly fortunate countries of the West (see paragraphs
+ 44, 45). No one knows what will happen as a result of ozone depletion, the
+ greenhouse effect and other environmental problems that cannot yet be
+ foreseen. And, as nuclear proliferation has shown, new technology cannot be
+ kept out of the hands of dictators and irresponsible Third World nations.
+ Would you like to speculate about what Iraq or North Korea will do with
+ genetic engineering?
+
+170. “Oh!” say the technophiles, “Science is going to fix all that! We will
+ conquer famine, eliminate psychological suffering, make everybody healthy
+ and happy!” Yeah, sure. That’s what they said 200 years ago. The Industrial
+ Revolution was supposed to eliminate poverty, make everybody happy, etc.
+ The actual result has been quite different. The technophiles are hopelessly
+ naive (or self-deceiving) in their understanding of social problems. They
+ are unaware of (or choose to ignore) the fact that when large changes, even
+ seemingly beneficial ones, are introduced into a society, they lead to
+ a long sequence of other changes, most of which are impossible to predict
+ (paragraph 103). The result is disruption of the society. So it is very
+ probable that in their attempts to end poverty and disease, engineer
+ docile, happy personalities and so forth, the technophiles will create
+ social systems that are terribly troubled, even more so than the present
+ once. For example, the scientists boast that they will end famine by
+ creating new, genetically engineered food plants. But this will allow the
+ human population to keep expanding indefinitely, and it is well known that
+ crowding leads to increased stress and aggression. This is merely one
+ example of the PREDICTABLE problems that will arise. We emphasize that, as
+ past experience has shown, technical progress will lead to other new
+ problems that CANNOT be predicted in advance (paragraph 103). In fact, ever
+ since the Industrial Revolution, technology has been creating new problems
+ for society far more rapidly than it has been solving old ones. Thus it
+ will take a long and difficult period of trial and error for the
+ technophiles to work the bugs out of their Brave New World (if they every
+ do). In the meantime there will be great suffering. So it is not at all
+ clear that the survival of industrial society would involve less suffering
+ than the breakdown of that society would. Technology has gotten the human
+ race into a fix from which there is not likely to be any easy escape.
+
+THE FUTURE
+
+171. But suppose now that industrial society does survive the next several
+ decades and that the bugs do eventually get worked out of the system, so
+ that it functions smoothly. What kind of system will it be? We will
+ consider several possibilities.
+
+172. First let us postulate that the computer scientists succeed in developing
+ intelligent machines that can do all things better than human beings can do
+ them. In that case presumably all work will be done by vast, highly
+ organized systems of machines and no human effort will be necessary. Either
+ of two cases might occur. The machines might be permitted to make all of
+ their own decisions without human oversight, or else human control over the
+ machines might be retained.
+
+173. If the machines are permitted to make all their own decisions, we can’t
+ make any conjectures as to the results, because it is impossible to guess
+ how such machines might behave. We only point out that the fate of the
+ human race would be at the mercy of the machines. It might be argued that
+ the human race would never be foolish enough to hand over all power to the
+ machines. But we are suggesting neither that the human race would
+ voluntarily turn power over to the machines nor that the machines would
+ willfully seize power. What we do suggest is that the human race might
+ easily permit itself to drift into a position of such dependence on the
+ machines that it would have no practical choice but to accept all of the
+ machines’ decisions. As society and the problems that face it become more
+ and more complex and as machines become more and more intelligent, people
+ will let machines make more and more of their decisions for them, simply
+ because machine-made decisions will bring better results than man-made
+ ones. Eventually a stage may be reached at which the decisions necessary to
+ keep the system running will be so complex that human beings will be
+ incapable of making them intelligently. At that stage the machines will be
+ in effective control. People won’t be able to just turn the machines off,
+ because they will be so dependent on them that turning them off would
+ amount to suicide.
+
+174. On the other hand it is possible that human control over the machines may
+ be retained. In that case the average man may have control over certain
+ private machines of his own, such as his car or his personal computer, but
+ control over large systems of machines will be in the hands of a tiny
+ elite—just as it is today, but with two differences. Due to improved
+ techniques the elite will have greater control over the masses; and because
+ human work will no longer be necessary the masses will be superfluous,
+ a useless burden on the system. If the elite is ruthless they may simply
+ decide to exterminate the mass of humanity. If they are humane they may use
+ propaganda or other psychological or biological techniques to reduce the
+ birth rate until the mass of humanity becomes extinct, leaving the world to
+ the elite. Or, if the elite consists of soft- hearted liberals, they may
+ decide to play the role of good shepherds to the rest of the human race.
+ They will see to it that everyone’s physical needs are satisfied, that all
+ children are raised under psychologically hygienic conditions, that
+ everyone has a wholesome hobby to keep him busy, and that anyone who may
+ become dissatisfied undergoes “treatment” to cure his “problem.” Of course,
+ life will be so purposeless that people will have to be biologically or
+ psychologically engineered either to remove their need for the power
+ process or to make them “sublimate” their drive for power into some
+ harmless hobby. These engineered human beings may be happy in such
+ a society, but they most certainly will not be free. They will have been
+ reduced to the status of domestic animals.
+
+175. But suppose now that the computer scientists do not succeed in developing
+ artificial intelligence, so that human work remains necessary. Even so,
+ machines will take care of more and more of the simpler tasks so that there
+ will be an increasing surplus of human workers at the lower levels of
+ ability. (We see this happening already. There are many people who find it
+ difficult or impossible to get work, because for intellectual or
+ psychological reasons they cannot acquire the level of training necessary
+ to make themselves useful in the present system.) On those who are
+ employed, ever-increasing demands will be placed: They will need more and
+ more training, more and more ability, and will have to be ever more
+ reliable, conforming and docile, because they will be more and more like
+ cells of a giant organism. Their tasks will be increasingly specialized, so
+ that their work will be, in a sense, out of touch with the real world,
+ being concentrated on one tiny slice of reality. The system will have to
+ use any means that it can, whether psychological or biological, to engineer
+ people to be docile, to have the abilities that the system requires and to
+ “sublimate” their drive for power into some specialized task. But the
+ statement that the people of such a society will have to be docile may
+ require qualification. The society may find competitiveness useful,
+ provided that ways are found of directing competitiveness into channels
+ that serve the needs of the system. We can imagine a future society in
+ which there is endless competition for positions of prestige and power. But
+ no more than a very few people will ever reach the top, where the only real
+ power is (see end of paragraph 163). Very repellent is a society in which
+ a person can satisfy his need for power only by pushing large numbers of
+ other people out of the way and depriving them of THEIR opportunity for
+ power.
+
+176. One can envision scenarios that incorporate aspects of more than one of the
+ possibilities that we have just discussed. For instance, it may be that
+ machines will take over most of the work that is of real, practical
+ importance, but that human beings will be kept busy by being given
+ relatively unimportant work. It has been suggested, for example, that
+ a great development of the service industries might provide work for human
+ beings. Thus people would spent their time shining each other’s shoes,
+ driving each other around in taxicabs, making handicrafts for one another,
+ waiting on each other’s tables, etc. This seems to us a thoroughly
+ contemptible way for the human race to end up, and we doubt that many
+ people would find fulfilling lives in such pointless busy-work. They would
+ seek other, dangerous outlets (drugs, crime, “cults,” hate groups) unless
+ they were biologically or psychologically engineered to adapt them to such
+ a way of life.
+
+177. Needless to say, the scenarios outlined above do not exhaust all the
+ possibilities. They only indicate the kinds of outcomes that seem to us
+ most likely. But we can envision no plausible scenarios that are any more
+ palatable than the ones we’ve just described. It is overwhelmingly probable
+ that if the industrial- technological system survives the next 40 to 100
+ years, it will by that time have developed certain general characteristics:
+ Individuals (at least those of the “bourgeois” type, who are integrated
+ into the system and make it run, and who therefore have all the power) will
+ be more dependent than ever on large organizations; they will be more
+ “socialized” than ever and their physical and mental qualities to
+ a significant extent (possibly to a very great extent) will be those that
+ are engineered into them rather than being the results of chance (or of
+ God’s will, or whatever); and whatever may be left of wild nature will be
+ reduced to remnants preserved for scientific study and kept under the
+ supervision and management of scientists (hence it will no longer be truly
+ wild). In the long run (say a few centuries from now) it is likely that
+ neither the human race nor any other important organisms will exist as we
+ know them today, because once you start modifying organisms through genetic
+ engineering there is no reason to stop at any particular point, so that the
+ modifications will probably continue until man and other organisms have
+ been utterly transformed.
+
+178. Whatever else may be the case, it is certain that technology is creating
+ for human beings a new physical and social environment radically different
+ from the spectrum of environments to which natural selection has adapted
+ the human race physically and psychologically. If man is not adjusted to
+ this new environment by being artificially re-engineered, then he will be
+ adapted to it through a long and painful process of natural selection. The
+ former is far more likely than the latter.
+
+179. It would be better to dump the whole stinking system and take the
+ consequences.
+
+STRATEGY
+
+180. The technophiles are taking us all on an utterly reckless ride into the
+ unknown. Many people understand something of what technological progress is
+ doing to us yet take a passive attitude toward it because they think it is
+ inevitable. But we (FC) don’t think it is inevitable. We think it can be
+ stopped, and we will give here some indications of how to go about stopping
+ it.
+
+181. As we stated in paragraph 166, the two main tasks for the present are to
+ promote social stress and instability in industrial society and to develop
+ and propagate an ideology that opposes technology and the industrial
+ system. When the system becomes sufficiently stressed and unstable,
+ a revolution against technology may be possible. The pattern would be
+ similar to that of the French and Russian Revolutions. French society and
+ Russian society, for several decades prior to their respective revolutions,
+ showed increasing signs of stress and weakness. Meanwhile, ideologies were
+ being developed that offered a new world view that was quite different from
+ the old one. In the Russian case, revolutionaries were actively working to
+ undermine the old order. Then, when the old system was put under sufficient
+ additional stress (by financial crisis in France, by military defeat in
+ Russia) it was swept away by revolution. What we propose is something along
+ the same lines.
+
+182. It will be objected that the French and Russian Revolutions were failures.
+ But most revolutions have two goals. One is to destroy an old form of
+ society and the other is to set up the new form of society envisioned by
+ the revolutionaries. The French and Russian revolutionaries failed
+ (fortunately!) to create the new kind of society of which they dreamed, but
+ they were quite successful in destroying the old society. We have no
+ illusions about the feasibility of creating a new, ideal form of society.
+ Our goal is only to destroy the existing form of society.
+
+183. But an ideology, in order to gain enthusiastic support, must have
+ a positive ideal as well as a negative one; it must be FOR something as
+ well as AGAINST something. The positive ideal that we propose is Nature.
+ That is, WILD nature: those aspects of the functioning of the Earth and its
+ living things that are independent of human management and free of human
+ interference and control. And with wild nature we include human nature, by
+ which we mean those aspects of the functioning of the human individual that
+ are not subject to regulation by organized society but are products of
+ chance, or free will, or God (depending on your religious or philosophical
+ opinions).
+
+184. Nature makes a perfect counter-ideal to technology for several reasons.
+ Nature (that which is outside the power of the system) is the opposite of
+ technology (which seeks to expand indefinitely the power of the system).
+ Most people will agree that nature is beautiful; certainly it has
+ tremendous popular appeal. The radical environmentalists ALREADY hold an
+ ideology that exalts nature and opposes technology. [30] It is not
+ necessary for the sake of nature to set up some chimerical utopia or any
+ new kind of social order. Nature takes care of itself: It was a spontaneous
+ creation that existed long before any human society, and for countless
+ centuries many different kinds of human societies coexisted with nature
+ without doing it an excessive amount of damage. Only with the Industrial
+ Revolution did the effect of human society on nature become really
+ devastating. To relieve the pressure on nature it is not necessary to
+ create a special kind of social system, it is only necessary to get rid of
+ industrial society. Granted, this will not solve all problems. Industrial
+ society has already done tremendous damage to nature and it will take
+ a very long time for the scars to heal. Besides, even pre-industrial
+ societies can do significant damage to nature. Nevertheless, getting rid of
+ industrial society will accomplish a great deal. It will relieve the worst
+ of the pressure on nature so that the scars can begin to heal. It will
+ remove the capacity of organized society to keep increasing its control
+ over nature (including human nature). Whatever kind of society may exist
+ after the demise of the industrial system, it is certain that most people
+ will live close to nature, because in the absence of advanced technology
+ there is no other way that people CAN live. To feed themselves they must be
+ peasants or herdsmen or fishermen or hunters, etc. And, generally speaking,
+ local autonomy should tend to increase, because lack of advanced technology
+ and rapid communications will limit the capacity of governments or other
+ large organizations to control local communities.
+
+185. As for the negative consequences of eliminating industrial society—well,
+ you can’t eat your cake and have it too. To gain one thing you have to
+ sacrifice another.
+
+186. Most people hate psychological conflict. For this reason they avoid doing
+ any serious thinking about difficult social issues, and they like to have
+ such issues presented to them in simple, black-and-white terms: THIS is all
+ good and THAT is all bad. The revolutionary ideology should therefore be
+ developed on two levels.
+
+187. On the more sophisticated level the ideology should address itself to
+ people who are intelligent, thoughtful and rational. The object should be
+ to create a core of people who will be opposed to the industrial system on
+ a rational, thought-out basis, with full appreciation of the problems and
+ ambiguities involved, and of the price that has to be paid for getting rid
+ of the system. It is particularly important to attract people of this type,
+ as they are capable people and will be instrumental in influencing others.
+ These people should be addressed on as rational a level as possible. Facts
+ should never intentionally be distorted and intemperate language should be
+ avoided. This does not mean that no appeal can be made to the emotions, but
+ in making such appeal care should be taken to avoid misrepresenting the
+ truth or doing anything else that would destroy the intellectual
+ respectability of the ideology.
+
+188. On a second level, the ideology should be propagated in a simplified form
+ that will enable the unthinking majority to see the conflict of technology
+ vs. nature in unambiguous terms. But even on this second level the ideology
+ should not be expressed in language that is so cheap, intemperate or
+ irrational that it alienates people of the thoughtful and rational type.
+ Cheap, intemperate propaganda sometimes achieves impressive short-term
+ gains, but it will be more advantageous in the long run to keep the loyalty
+ of a small number of intelligently committed people than to arouse the
+ passions of an unthinking, fickle mob who will change their attitude as
+ soon as someone comes along with a better propaganda gimmick. However,
+ propaganda of the rabble-rousing type may be necessary when the system is
+ nearing the point of collapse and there is a final struggle between rival
+ ideologies to determine which will become dominant when the old world-view
+ goes under.
+
+189. Prior to that final struggle, the revolutionaries should not expect to have
+ a majority of people on their side. History is made by active, determined
+ minorities, not by the majority, which seldom has a clear and consistent
+ idea of what it really wants. Until the time comes for the final push
+ toward revolution [31], the task of revolutionaries will be less to win the
+ shallow support of the majority than to build a small core of deeply
+ committed people. As for the majority, it will be enough to make them aware
+ of the existence of the new ideology and remind them of it frequently;
+ though of course it will be desirable to get majority support to the extent
+ that this can be done without weakening the core of seriously committed
+ people.
+
+190. Any kind of social conflict helps to destabilize the system, but one should
+ be careful about what kind of conflict one encourages. The line of conflict
+ should be drawn between the mass of the people and the power-holding elite
+ of industrial society (politicians, scientists, upper-level business
+ executives, government officials, etc.). It should NOT be drawn between the
+ revolutionaries and the mass of the people. For example, it would be bad
+ strategy for the revolutionaries to condemn Americans for their habits of
+ consumption. Instead, the average American should be portrayed as a victim
+ of the advertising and marketing industry, which has suckered him into
+ buying a lot of junk that he doesn’t need and that is very poor
+ compensation for his lost freedom. Either approach is consistent with the
+ facts. It is merely a matter of attitude whether you blame the advertising
+ industry for manipulating the public or blame the public for allowing
+ itself to be manipulated. As a matter of strategy one should generally
+ avoid blaming the public.
+
+191. One should think twice before encouraging any other social conflict than
+ that between the power- holding elite (which wields technology) and the
+ general public (over which technology exerts its power). For one thing,
+ other conflicts tend to distract attention from the important conflicts
+ (between power-elite and ordinary people, between technology and nature);
+ for another thing, other conflicts may actually tend to encourage
+ technologization, because each side in such a conflict wants to use
+ technological power to gain advantages over its adversary. This is clearly
+ seen in rivalries between nations. It also appears in ethnic conflicts
+ within nations. For example, in America many black leaders are anxious to
+ gain power for African Americans by placing back individuals in the
+ technological power-elite. They want there to be many black government
+ officials, scientists, corporation executives and so forth. In this way
+ they are helping to absorb the African American subculture into the
+ technological system. Generally speaking, one should encourage only those
+ social conflicts that can be fitted into the framework of the conflicts of
+ power-elite vs. ordinary people, technology vs nature.
+
+192. But the way to discourage ethnic conflict is NOT through militant advocacy
+ of minority rights (see paragraphs 21, 29). Instead, the revolutionaries
+ should emphasize that although minorities do suffer more or less
+ disadvantage, this disadvantage is of peripheral significance. Our real
+ enemy is the industrial- technological system, and in the struggle against
+ the system, ethnic distinctions are of no importance.
+
+193. The kind of revolution we have in mind will not necessarily involve an
+ armed uprising against any government. It may or may not involve physical
+ violence, but it will not be a POLITICAL revolution. Its focus will be on
+ technology and economics, not politics. [32]
+
+194. Probably the revolutionaries should even AVOID assuming political power,
+ whether by legal or illegal means, until the industrial system is stressed
+ to the danger point and has proved itself to be a failure in the eyes of
+ most people. Suppose for example that some “green” party should win control
+ of the United States Congress in an election. In order to avoid betraying
+ or watering down their own ideology they would have to take vigorous
+ measures to turn economic growth into economic shrinkage. To the average
+ man the results would appear disastrous: There would be massive
+ unemployment, shortages of commodities, etc. Even if the grosser ill
+ effects could be avoided through superhumanly skillful management, still
+ people would have to begin giving up the luxuries to which they have become
+ addicted. Dissatisfaction would grow, the “green” party would be voted out
+ of office and the revolutionaries would have suffered a severe setback. For
+ this reason the revolutionaries should not try to acquire political power
+ until the system has gotten itself into such a mess that any hardships will
+ be seen as resulting from the failures of the industrial system itself and
+ not from the policies of the revolutionaries. The revolution against
+ technology will probably have to be a revolution by outsiders, a revolution
+ from below and not from above.
+
+195. The revolution must be international and worldwide. It cannot be carried
+ out on a nation-by-nation basis. Whenever it is suggested that the United
+ States, for example, should cut back on technological progress or economic
+ growth, people get hysterical and start screaming that if we fall behind in
+ technology the Japanese will get ahead of us. Holy robots! The world will
+ fly off its orbit if the Japanese ever sell more cars than we do!
+ (Nationalism is a great promoter of technology.) More reasonably, it is
+ argued that if the relatively democratic nations of the world fall behind
+ in technology while nasty, dictatorial nations like China, Vietnam and
+ North Korea continue to progress, eventually the dictators may come to
+ dominate the world. That is why the industrial system should be attacked in
+ all nations simultaneously, to the extent that this may be possible. True,
+ there is no assurance that the industrial system can be destroyed at
+ approximately the same time all over the world, and it is even conceivable
+ that the attempt to overthrow the system could lead instead to the
+ domination of the system by dictators. That is a risk that has to be taken.
+ And it is worth taking, since the difference between a “democratic”
+ industrial system and one controlled by dictators is small compared with
+ the difference between an industrial system and a non-industrial one. [33]
+ It might even be argued that an industrial system controlled by dictators
+ would be preferable, because dictator-controlled systems usually have
+ proved inefficient, hence they are presumably more likely to break down.
+ Look at Cuba.
+
+196. Revolutionaries might consider favoring measures that tend to bind the
+ world economy into a unified whole. Free trade agreements like NAFTA and
+ GATT are probably harmful to the environment in the short run, but in the
+ long run they may perhaps be advantageous because they foster economic
+ interdependence between nations. It will be easier to destroy the
+ industrial system on a worldwide basis if the world economy is so unified
+ that its breakdown in any one major nation will lead to its breakdown in
+ all industrialized nations.
+
+197. Some people take the line that modern man has too much power, too much
+ control over nature; they argue for a more passive attitude on the part of
+ the human race. At best these people are expressing themselves unclearly,
+ because they fail to distinguish between power for LARGE ORGANIZATIONS and
+ power for INDIVIDUALS and SMALL GROUPS. It is a mistake to argue for
+ powerlessness and passivity, because people NEED power. Modern man as
+ a collective entity—that is, the industrial system—has immense power over
+ nature, and we (FC) regard this as evil. But modern INDIVIDUALS and SMALL
+ GROUPS OF INDIVIDUALS have far less power than primitive man ever did.
+ Generally speaking, the vast power of “modern man” over nature is exercised
+ not by individuals or small groups but by large organizations. To the
+ extent that the average modern INDIVIDUAL can wield the power of
+ technology, he is permitted to do so only within narrow limits and only
+ under the supervision and control of the system. (You need a license for
+ everything and with the license come rules and regulations.) The individual
+ has only those technological powers with which the system chooses to
+ provide him. His PERSONAL power over nature is slight.
+
+198. Primitive INDIVIDUALS and SMALL GROUPS actually had considerable power over
+ nature; or maybe it would be better to say power WITHIN nature. When
+ primitive man needed food he knew how to find and prepare edible roots, how
+ to track game and take it with homemade weapons. He knew how to protect
+ himself from heat, cold, rain, dangerous animals, etc. But primitive man
+ did relatively little damage to nature because the COLLECTIVE power of
+ primitive society was negligible compared to the COLLECTIVE power of
+ industrial society.
+
+199. Instead of arguing for powerlessness and passivity, one should argue that
+ the power of the INDUSTRIAL SYSTEM should be broken, and that this will
+ greatly INCREASE the power and freedom of INDIVIDUALS and SMALL GROUPS.
+
+200. Until the industrial system has been thoroughly wrecked, the destruction of
+ that system must be the revolutionaries’ ONLY goal. Other goals would
+ distract attention and energy from the main goal. More importantly, if the
+ revolutionaries permit themselves to have any other goal than the
+ destruction of technology, they will be tempted to use technology as a tool
+ for reaching that other goal. If they give in to that temptation, they will
+ fall right back into the technological trap, because modern technology is
+ a unified, tightly organized system, so that, in order to retain SOME
+ technology, one finds oneself obliged to retain MOST technology, hence one
+ ends up sacrificing only token amounts of technology.
+
+201. Suppose for example that the revolutionaries took “social justice” as
+ a goal. Human nature being what it is, social justice would not come about
+ spontaneously; it would have to be enforced. In order to enforce it the
+ revolutionaries would have to retain central organization and control. For
+ that they would need rapid long-distance transportation and communication,
+ and therefore all the technology needed to support the transportation and
+ communication systems. To feed and clothe poor people they would have to
+ use agricultural and manufacturing technology. And so forth. So that the
+ attempt to insure social justice would force them to retain most parts of
+ the technological system. Not that we have anything against social justice,
+ but it must not be allowed to interfere with the effort to get rid of the
+ technological system.
+
+202. It would be hopeless for revolutionaries to try to attack the system
+ without using SOME modern technology. If nothing else they must use the
+ communications media to spread their message. But they should use modern
+ technology for only ONE purpose: to attack the technological system.
+
+203. Imagine an alcoholic sitting with a barrel of wine in front of him. Suppose
+ he starts saying to himself, “Wine isn’t bad for you if used in moderation.
+ Why, they say small amounts of wine are even good for you! It won’t do me
+ any harm if I take just one little drink.... “ Well you know what is going
+ to happen. Never forget that the human race with technology is just like an
+ alcoholic with a barrel of wine.
+
+204. Revolutionaries should have as many children as they can. There is strong
+ scientific evidence that social attitudes are to a significant extent
+ inherited. No one suggests that a social attitude is a direct outcome of
+ a person’s genetic constitution, but it appears that personality traits are
+ partly inherited and that certain personality traits tend, within the
+ context of our society, to make a person more likely to hold this or that
+ social attitude. Objections to these findings have been raised, but the
+ objections are feeble and seem to be ideologically motivated. In any event,
+ no one denies that children tend on the average to hold social attitudes
+ similar to those of their parents. From our point of view it doesn’t matter
+ all that much whether the attitudes are passed on genetically or through
+ childhood training. In either case they ARE passed on.
+
+205. The trouble is that many of the people who are inclined to rebel against
+ the industrial system are also concerned about the population problems,
+ hence they are apt to have few or no children. In this way they may be
+ handing the world over to the sort of people who support or at least accept
+ the industrial system. To insure the strength of the next generation of
+ revolutionaries the present generation should reproduce itself abundantly.
+ In doing so they will be worsening the population problem only slightly.
+ And the important problem is to get rid of the industrial system, because
+ once the industrial system is gone the world’s population necessarily will
+ decrease (see paragraph 167); whereas, if the industrial system survives,
+ it will continue developing new techniques of food production that may
+ enable the world’s population to keep increasing almost indefinitely.
+
+206. With regard to revolutionary strategy, the only points on which we
+ absolutely insist are that the single overriding goal must be the
+ elimination of modern technology, and that no other goal can be allowed to
+ compete with this one. For the rest, revolutionaries should take an
+ empirical approach. If experience indicates that some of the
+ recommendations made in the foregoing paragraphs are not going to give good
+ results, then those recommendations should be discarded.
+
+TWO KINDS OF TECHNOLOGY
+
+207. An argument likely to be raised against our proposed revolution is that it
+ is bound to fail, because (it is claimed) throughout history technology has
+ always progressed, never regressed, hence technological regression is
+ impossible. But this claim is false.
+
+208. We distinguish between two kinds of technology, which we will call
+ small-scale technology and organization-dependent technology. Small-scale
+ technology is technology that can be used by small-scale communities
+ without outside assistance. Organization-dependent technology is technology
+ that depends on large-scale social organization. We are aware of no
+ significant cases of regression in small-scale technology. But
+ organization-dependent technology DOES regress when the social organization
+ on which it depends breaks down. Example: When the Roman Empire fell apart
+ the Romans’ small-scale technology survived because any clever village
+ craftsman could build, for instance, a water wheel, any skilled smith could
+ make steel by Roman methods, and so forth. But the Romans’
+ organization-dependent technology DID regress. Their aqueducts fell into
+ disrepair and were never rebuilt. Their techniques of road construction
+ were lost. The Roman system of urban sanitation was forgotten, so that not
+ until rather recent times did the sanitation of European cities equal that
+ of Ancient Rome.
+
+209. The reason why technology has seemed always to progress is that, until
+ perhaps a century or two before the Industrial Revolution, most technology
+ was small-scale technology. But most of the technology developed since the
+ Industrial Revolution is organization-dependent technology. Take the
+ refrigerator for example. Without factory-made parts or the facilities of
+ a post-industrial machine shop it would be virtually impossible for
+ a handful of local craftsmen to build a refrigerator. If by some miracle
+ they did succeed in building one it would be useless to them without
+ a reliable source of electric power. So they would have to dam a stream and
+ build a generator. Generators require large amounts of copper wire. Imagine
+ trying to make that wire without modern machinery. And where would they get
+ a gas suitable for refrigeration? It would be much easier to build an
+ icehouse or preserve food by drying or picking, as was done before the
+ invention of the refrigerator.
+
+210. So it is clear that if the industrial system were once thoroughly broken
+ down, refrigeration technology would quickly be lost. The same is true of
+ other organization-dependent technology. And once this technology had been
+ lost for a generation or so it would take centuries to rebuild it, just as
+ it took centuries to build it the first time around. Surviving technical
+ books would be few and scattered. An industrial society, if built from
+ scratch without outside help, can only be built in a series of stages: You
+ need tools to make tools to make tools to make tools ... . A long process
+ of economic development and progress in social organization is required.
+ And, even in the absence of an ideology opposed to technology, there is no
+ reason to believe that anyone would be interested in rebuilding industrial
+ society. The enthusiasm for “progress” is a phenomenon peculiar to the
+ modern form of society, and it seems not to have existed prior to the 17th
+ century or thereabouts.
+
+211. In the late Middle Ages there were four main civilizations that were about
+ equally “advanced”: Europe, the Islamic world, India, and the Far East
+ (China, Japan, Korea). Three of those civilizations remained more or less
+ stable, and only Europe became dynamic. No one knows why Europe became
+ dynamic at that time; historians have their theories but these are only
+ speculation. At any rate, it is clear that rapid development toward
+ a technological form of society occurs only under special conditions. So
+ there is no reason to assume that a long-lasting technological regression
+ cannot be brought about.
+
+212. Would society EVENTUALLY develop again toward an industrial-technological
+ form? Maybe, but there is no use in worrying about it, since we can’t
+ predict or control events 500 or 1,000 years in the future. Those problems
+ must be dealt with by the people who will live at that time.
+
+THE DANGER OF LEFTISM
+
+213. Because of their need for rebellion and for membership in a movement,
+ leftists or persons of similar psychological type often are unattracted to
+ a rebellious or activist movement whose goals and membership are not
+ initially leftist. The resulting influx of leftish types can easily turn
+ a non-leftist movement into a leftist one, so that leftist goals replace or
+ distort the original goals of the movement.
+
+214. To avoid this, a movement that exalts nature and opposes technology must
+ take a resolutely anti-leftist stance and must avoid all collaboration with
+ leftists. Leftism is in the long run inconsistent with wild nature, with
+ human freedom and with the elimination of modern technology. Leftism is
+ collectivist; it seeks to bind together the entire world (both nature and
+ the human race) into a unified whole. But this implies management of nature
+ and of human life by organized society, and it requires advanced
+ technology. You can’t have a united world without rapid transportation and
+ communication, you can’t make all people love one another without
+ sophisticated psychological techniques, you can’t have a “planned society”
+ without the necessary technological base. Above all, leftism is driven by
+ the need for power, and the leftist seeks power on a collective basis,
+ through identification with a mass movement or an organization. Leftism is
+ unlikely ever to give up technology, because technology is too valuable
+ a source of collective power.
+
+215. The anarchist [34] too seeks power, but he seeks it on an individual or
+ small-group basis; he wants individuals and small groups to be able to
+ control the circumstances of their own lives. He opposes technology because
+ it makes small groups dependent on large organizations.
+
+216. Some leftists may seem to oppose technology, but they will oppose it only
+ so long as they are outsiders and the technological system is controlled by
+ non-leftists. If leftism ever becomes dominant in society, so that the
+ technological system becomes a tool in the hands of leftists, they will
+ enthusiastically use it and promote its growth. In doing this they will be
+ repeating a pattern that leftism has shown again and again in the past.
+ When the Bolsheviks in Russia were outsiders, they vigorously opposed
+ censorship and the secret police, they advocated self-determination for
+ ethnic minorities, and so forth; but as soon as they came into power
+ themselves, they imposed a tighter censorship and created a more ruthless
+ secret police than any that had existed under the tsars, and they oppressed
+ ethnic minorities at least as much as the tsars had done. In the United
+ States, a couple of decades ago when leftists were a minority in our
+ universities, leftist professors were vigorous proponents of academic
+ freedom, but today, in those of our universities where leftists have become
+ dominant, they have shown themselves ready to take away from everyone
+ else’s academic freedom. (This is “political correctness.”) The same will
+ happen with leftists and technology: They will use it to oppress everyone
+ else if they ever get it under their own control.
+
+217. In earlier revolutions, leftists of the most power-hungry type, repeatedly,
+ have first cooperated with non-leftist revolutionaries, as well as with
+ leftists of a more libertarian inclination, and later have double- crossed
+ them to seize power for themselves. Robespierre did this in the French
+ Revolution, the Bolsheviks did it in the Russian Revolution, the communists
+ did it in Spain in 1938 and Castro and his followers did it in Cuba. Given
+ the past history of leftism, it would be utterly foolish for non-leftist
+ revolutionaries today to collaborate with leftists.
+
+218. Various thinkers have pointed out that leftism is a kind of religion.
+ Leftism is not a religion in the strict sense because leftist doctrine does
+ not postulate the existence of any supernatural being. But, for the
+ leftist, leftism plays a psychological role much like that which religion
+ plays for some people. The leftist NEEDS to believe in leftism; it plays
+ a vital role in his psychological economy. His beliefs are not easily
+ modified by logic or facts. He has a deep conviction that leftism is
+ morally Right with a capital R, and that he has not only a right but a duty
+ to impose leftist morality on everyone. (However, many of the people we are
+ referring to as “leftists” do not think of themselves as leftists and would
+ not describe their system of beliefs as leftism. We use the term “leftism”
+ because we don’t know of any better words to designate the spectrum of
+ related creeds that includes the feminist, gay rights, political
+ correctness, etc., movements, and because these movements have a strong
+ affinity with the old left. See paragraphs 227-230.)
+
+219. Leftism is a totalitarian force. Wherever leftism is in a position of power
+ it tends to invade every private corner and force every thought into
+ a leftist mold. In part this is because of the quasi-religious character of
+ leftism; everything contrary to leftist beliefs represents Sin. More
+ importantly, leftism is a totalitarian force because of the leftists’ drive
+ for power. The leftist seeks to satisfy his need for power through
+ identification with a social movement and he tries to go through the power
+ process by helping to pursue and attain the goals of the movement (see
+ paragraph 83). But no matter how far the movement has gone in attaining its
+ goals the leftist is never satisfied, because his activism is a surrogate
+ activity (see paragraph 41). That is, the leftist’s real motive is not to
+ attain the ostensible goals of leftism; in reality he is motivated by the
+ sense of power he gets from struggling for and then reaching a social goal.
+ [35] Consequently the leftist is never satisfied with the goals he has
+ already attained; his need for the power process leads him always to pursue
+ some new goal. The leftist wants equal opportunities for minorities. When
+ that is attained he insists on statistical equality of achievement by
+ minorities. And as long as anyone harbors in some corner of his mind
+ a negative attitude toward some minority, the leftist has to re-educated
+ him. And ethnic minorities are not enough; no one can be allowed to have
+ a negative attitude toward homosexuals, disabled people, fat people, old
+ people, ugly people, and on and on and on. It’s not enough that the public
+ should be informed about the hazards of smoking; a warning has to be
+ stamped on every package of cigarettes. Then cigarette advertising has to
+ be restricted if not banned. The activists will never be satisfied until
+ tobacco is outlawed, and after that it will be alcohol, then junk food,
+ etc. Activists have fought gross child abuse, which is reasonable. But now
+ they want to stop all spanking. When they have done that they will want to
+ ban something else they consider unwholesome, then another thing and then
+ another. They will never be satisfied until they have complete control over
+ all child rearing practices. And then they will move on to another cause.
+
+220. Suppose you asked leftists to make a list of ALL the things that were wrong
+ with society, and then suppose you instituted EVERY social change that they
+ demanded. It is safe to say that within a couple of years the majority of
+ leftists would find something new to complain about, some new social “evil”
+ to correct because, once again, the leftist is motivated less by distress
+ at society’s ills than by the need to satisfy his drive for power by
+ imposing his solutions on society.
+
+221. Because of the restrictions placed on their thoughts and behavior by their
+ high level of socialization, many leftists of the over-socialized type
+ cannot pursue power in the ways that other people do. For them the drive
+ for power has only one morally acceptable outlet, and that is in the
+ struggle to impose their morality on everyone.
+
+222. Leftists, especially those of the oversocialized type, are True Believers
+ in the sense of Eric Hoffer’s book, “The True Believer.” But not all True
+ Believers are of the same psychological type as leftists. Presumably
+ a true-believing nazi, for instance, is very different psychologically from
+ a true-believing leftist. Because of their capacity for single-minded
+ devotion to a cause, True Believers are a useful, perhaps a necessary,
+ ingredient of any revolutionary movement. This presents a problem with
+ which we must admit we don’t know how to deal. We aren’t sure how to
+ harness the energies of the True Believer to a revolution against
+ technology. At present all we can say is that no True Believer will make
+ a safe recruit to the revolution unless his commitment is exclusively to
+ the destruction of technology. If he is committed also to another ideal, he
+ may want to use technology as a tool for pursuing that other ideal (see
+ paragraphs 220, 221).
+
+223. Some readers may say, “This stuff about leftism is a lot of crap. I know
+ John and Jane who are leftish types and they don’t have all these
+ totalitarian tendencies.” It’s quite true that many leftists, possibly even
+ a numerical majority, are decent people who sincerely believe in tolerating
+ others’ values (up to a point) and wouldn’t want to use high-handed methods
+ to reach their social goals. Our remarks about leftism are not meant to
+ apply to every individual leftist but to describe the general character of
+ leftism as a movement. And the general character of a movement is not
+ necessarily determined by the numerical proportions of the various kinds of
+ people involved in the movement.
+
+224. The people who rise to positions of power in leftist movements tend to be
+ leftists of the most power- hungry type, because power-hungry people are
+ those who strive hardest to get into positions of power. Once the
+ power-hungry types have captured control of the movement, there are many
+ leftists of a gentler breed who inwardly disapprove of many of the actions
+ of the leaders, but cannot bring themselves to oppose them. They NEED their
+ faith in the movement, and because they cannot give up this faith they go
+ along with the leaders. True, SOME leftists do have the guts to oppose the
+ totalitarian tendencies that emerge, but they generally lose, because the
+ power-hungry types are better organized, are more ruthless and
+ Machiavellian and have taken care to build themselves a strong power base.
+
+225. These phenomena appeared clearly in Russia and other countries that were
+ taken over by leftists. Similarly, before the breakdown of communism in the
+ USSR, leftish types in the West would seldom criticize that country. If
+ prodded they would admit that the USSR did many wrong things, but then they
+ would try to find excuses for the communists and begin talking about the
+ faults of the West. They always opposed Western military resistance to
+ communist aggression. Leftish types all over the world vigorously protested
+ the U.S. military action in Vietnam, but when the USSR invaded Afghanistan
+ they did nothing. Not that they approved of the Soviet actions; but because
+ of their leftist faith, they just couldn’t bear to put themselves in
+ opposition to communism. Today, in those of our universities where
+ “political correctness” has become dominant, there are probably many
+ leftish types who privately disapprove of the suppression of academic
+ freedom, but they go along with it anyway.
+
+226. Thus the fact that many individual leftists are personally mild and fairly
+ tolerant people by no means prevents leftism as a whole form having
+ a totalitarian tendency.
+
+227. Our discussion of leftism has a serious weakness. It is still far from
+ clear what we mean by the word “leftist.” There doesn’t seem to be much we
+ can do about this. Today leftism is fragmented into a whole spectrum of
+ activist movements. Yet not all activist movements are leftist, and some
+ activist movements (e.g., radical environmentalism) seem to include both
+ personalities of the leftist type and personalities of thoroughly
+ un-leftist types who ought to know better than to collaborate with
+ leftists. Varieties of leftists fade out gradually into varieties of
+ non-leftists and we ourselves would often be hard-pressed to decide whether
+ a given individual is or is not a leftist. To the extent that it is defined
+ at all, our conception of leftism is defined by the discussion of it that
+ we have given in this article, and we can only advise the reader to use his
+ own judgment in deciding who is a leftist.
+
+228. But it will be helpful to list some criteria for diagnosing leftism. These
+ criteria cannot be applied in a cut and dried manner. Some individuals may
+ meet some of the criteria without being leftists, some leftists may not
+ meet any of the criteria. Again, you just have to use your judgment.
+
+229. The leftist is oriented toward large-scale collectivism. He emphasizes the
+ duty of the individual to serve society and the duty of society to take
+ care of the individual. He has a negative attitude toward individualism. He
+ often takes a moralistic tone. He tends to be for gun control, for sex
+ education and other psychologically “enlightened” educational methods, for
+ social planning, for affirmative action, for multiculturalism. He tends to
+ identify with victims. He tends to be against competition and against
+ violence, but he often finds excuses for those leftists who do commit
+ violence. He is fond of using the common catch- phrases of the left, like
+ “racism,” “sexism,” “homophobia,” “capitalism,” “imperialism,”
+ “neocolonialism,” “genocide,” “social change,” “social justice,” “social
+ responsibility.” Maybe the best diagnostic trait of the leftist is his
+ tendency to sympathize with the following movements: feminism, gay rights,
+ ethnic rights, disability rights, animal rights, political correctness.
+ Anyone who strongly sympathizes with ALL of these movements is almost
+ certainly a leftist. [36]
+
+230. The more dangerous leftists, that is, those who are most power-hungry, are
+ often characterized by arrogance or by a dogmatic approach to ideology.
+ However, the most dangerous leftists of all may be certain oversocialized
+ types who avoid irritating displays of aggressiveness and refrain from
+ advertising their leftism, but work quietly and unobtrusively to promote
+ collectivist values, “enlightened” psychological techniques for socializing
+ children, dependence of the individual on the system, and so forth. These
+ crypto- leftists (as we may call them) approximate certain bourgeois types
+ as far as practical action is concerned, but differ from them in
+ psychology, ideology and motivation. The ordinary bourgeois tries to bring
+ people under control of the system in order to protect his way of life, or
+ he does so simply because his attitudes are conventional. The
+ crypto-leftist tries to bring people under control of the system because he
+ is a True Believer in a collectivistic ideology. The crypto-leftist is
+ differentiated from the average leftist of the oversocialized type by the
+ fact that his rebellious impulse is weaker and he is more securely
+ socialized. He is differentiated from the ordinary well-socialized
+ bourgeois by the fact that there is some deep lack within him that makes it
+ necessary for him to devote himself to a cause and immerse himself in
+ a collectivity. And maybe his (well-sublimated) drive for power is stronger
+ than that of the average bourgeois.
+
+FINAL NOTE
+
+231. Throughout this article we’ve made imprecise statements and statements that
+ ought to have had all sorts of qualifications and reservations attached to
+ them; and some of our statements may be flatly false. Lack of sufficient
+ information and the need for brevity made it impossible for us to formulate
+ our assertions more precisely or add all the necessary qualifications. And
+ of course in a discussion of this kind one must rely heavily on intuitive
+ judgment, and that can sometimes be wrong. So we don’t claim that this
+ article expresses more than a crude approximation to the truth.
+
+232. All the same, we are reasonably confident that the general outlines of the
+ picture we have painted here are roughly correct. Just one possible weak
+ point needs to be mentioned. We have portrayed leftism in its modern form
+ as a phenomenon peculiar to our time and as a symptom of the disruption of
+ the power process. But we might possibly be wrong about this.
+ Oversocialized types who try to satisfy their drive for power by imposing
+ their morality on everyone have certainly been around for a long time. But
+ we THINK that the decisive role played by feelings of inferiority, low
+ self-esteem, powerlessness, identification with victims by people who are
+ not themselves victims, is a peculiarity of modern leftism. Identification
+ with victims by people not themselves victims can be seen to some extent in
+ 19th century leftism and early Christianity but as far as we can make out,
+ symptoms of low self-esteem, etc., were not nearly so evident in these
+ movements, or in any other movements, as they are in modern leftism. But we
+ are not in a position to assert confidently that no such movements have
+ existed prior to modern leftism. This is a significant question to which
+ historians ought to give their attention.
+
+Notes
+
+1. (Paragraph 19) We are asserting that ALL, or even most, bullies and ruthless
+ competitors suffer from feelings of inferiority.
+
+2. (Paragraph 25) During the Victorian period many oversocialized people
+ suffered from serious psychological problems as a result of repressing or
+ trying to repress their sexual feelings. Freud apparently based his theories
+ on people of this type. Today the focus of socialization has shifted from sex
+ to aggression.
+
+3. (Paragraph 27) Not necessarily including specialists in engineering or the
+ “hard” sciences.
+
+4. (Paragraph 28) There are many individuals of the middle and upper classes who
+ resist some of these values, but usually their resistance is more or less
+ covert. Such resistance appears in the mass media only to a very limited
+ extent. The main thrust of propaganda in our society is in favor of the
+ stated values.
+
+ The main reason why these values have become, so to speak, the official values
+ of our society is that they are useful to the industrial system. Violence is
+ discouraged because it disrupts the functioning of the system. Racism is
+ discouraged because ethnic conflicts also disrupt the system, and
+ discrimination wastes the talents of minority-group members who could be
+ useful to the system. Poverty must be “cured” because the underclass causes
+ problems for the system and contact with the underclass lowers the morale of
+ the other classes. Women are encouraged to have careers because their talents
+ are useful to the system and, more importantly, because by having regular
+ jobs women become better integrated into the system and tied directly to it
+ rather than to their families. This helps to weaken family solidarity. (The
+ leaders of the system say they want to strengthen the family, but they really
+ mean is that they want the family to serve as an effective tool for
+ socializing children in accord with the needs of the system. We argue in
+ paragraphs 51, 52 that the system cannot afford to let the family or other
+ small-scale social groups be strong or autonomous.)
+
+5. (Paragraph 42) It may be argued that the majority of people don’t want to
+ make their own decisions but want leaders to do their thinking for them.
+ There is an element of truth in this. People like to make their own decisions
+ in small matters, but making decisions on difficult, fundamental questions
+ requires facing up to psychological conflict, and most people hate
+ psychological conflict. Hence they tend to lean on others in making difficult
+ decisions. But it does not follow that they like to have decisions imposed
+ upon them without having any opportunity to influence those decisions. The
+ majority of people are natural followers, not leaders, but they like to have
+ direct personal access to their leaders, they want to be able to influence
+ the leaders and participate to some extent in making even the difficult
+ decisions. At least to that degree they need autonomy.
+
+6. (Paragraph 44) Some of the symptoms listed are similar to those shown by
+ caged animals.
+
+ To explain how these symptoms arise from deprivation with respect to the
+ power process:
+
+ Common-sense understanding of human nature tells one that lack of goals whose
+ attainment requires effort leads to boredom and that boredom, long continued,
+ often leads eventually to depression. Failure to attain goals leads to
+ frustration and lowering of self-esteem. Frustration leads to anger, anger to
+ aggression, often in the form of spouse or child abuse. It has been shown that
+ long-continued frustration commonly leads to depression and that depression
+ tends to cause guilt, sleep disorders, eating disorders and bad feelings about
+ oneself. Those who are tending toward depression seek pleasure as an antidote;
+ hence insatiable hedonism and excessive sex, with perversions as a means of
+ getting new kicks. Boredom too tends to cause excessive pleasure-seeking since,
+ lacking other goals, people often use pleasure as a goal. See accompanying
+ diagram.
+
+ The foregoing is a simplification. Reality is more complex, and of course,
+ deprivation with respect to the power process is not the ONLY cause of the
+ symptoms described.
+
+ By the way, when we mention depression we do not necessarily mean depression
+ that is severe enough to be treated by a psychiatrist. Often only mild forms of
+ depression are involved. And when we speak of goals we do not necessarily mean
+ long-term, thought-out goals. For many or most people through much of human
+ history, the goals of a hand-to-mouth existence (merely providing oneself and
+ one’s family with food from day to day) have been quite sufficient.
+
+7. (Paragraph 52) A partial exception may be made for a few passive,
+ inward-looking groups, such as the Amish, which have little effect on the
+ wider society. Apart from these, some genuine small-scale communities do
+ exist in America today. For instance, youth gangs and “cults.” Everyone
+ regards them as dangerous, and so they are, because the members of these
+ groups are loyal primarily to one another rather than to the system, hence
+ the system cannot control them.
+
+ Or take the gypsies. The gypsies commonly get away with theft and fraud because
+ their loyalties are such that they can always get other gypsies to give
+ testimony that “proves” their innocence. Obviously the system would be in
+ serious trouble if too many people belonged to such groups.
+
+ Some of the early-20th century Chinese thinkers who were concerned with
+ modernizing China recognized the necessity breaking down small-scale social
+ groups such as the family: “(According to Sun Yat-sen) the Chinese people needed
+ a new surge of patriotism, which would lead to a transfer of loyalty from the
+ family to the state.... (According to Li Huang) traditional attachments,
+ particularly to the family had to be abandoned if nationalism were to develop in
+ China.” (Chester C. Tan, “Chinese Political Thought in the Twentieth Century,”
+ page 125, page 297.)
+
+8. (Paragraph 56) Yes, we know that 19th century America had its problems, and
+ serious ones, but for the sake of brevity we have to express ourselves in
+ simplified terms.
+
+9. (Paragraph 61) We leave aside the “underclass.” We are speaking of the
+ mainstream.
+
+10. (Paragraph 62) Some social scientists, educators, “mental health”
+ professionals and the like are doing their best to push the social drives
+ into group 1 by trying to see to it that everyone has a satisfactory social
+ life.
+
+11. (Paragraphs 63, 82) Is the drive for endless material acquisition really an
+ artificial creation of the advertising and marketing industry? Certainly
+ there is no innate human drive for material acquisition. There have been
+ many cultures in which people have desired little material wealth beyond
+ what was necessary to satisfy their basic physical needs (Australian
+ aborigines, traditional Mexican peasant culture, some African cultures). On
+ the other hand there have also been many pre-industrial cultures in which
+ material acquisition has played an important role. So we can’t claim that
+ today’s acquisition-oriented culture is exclusively a creation of the
+ advertising and marketing industry. But it is clear that the advertising and
+ marketing industry has had an important part in creating that culture. The
+ big corporations that spend millions on advertising wouldn’t be spending
+ that kind of money without solid proof that they were getting it back in
+ increased sales. One member of FC met a sales manager a couple of years ago
+ who was frank enough to tell him, “Our job is to make people buy things they
+ don’t want and don’t need.” He then described how an untrained novice could
+ present people with the facts about a product, and make no sales at all,
+ while a trained and experienced professional salesman would make lots of
+ sales to the same people. This shows that people are manipulated into buying
+ things they don’t really want.
+
+12. (Paragraph 64) The problem of purposelessness seems to have become less
+ serious during the last 15 years or so, because people now feel less secure
+ physically and economically than they did earlier, and the need for security
+ provides them with a goal. But purposelessness has been replaced by
+ frustration over the difficulty of attaining security. We emphasize the
+ problem of purposelessness because the liberals and leftists would wish to
+ solve our social problems by having society guarantee everyone’s security;
+ but if that could be done it would only bring back the problem of
+ purposelessness. The real issue is not whether society provides well or
+ poorly for people’s security; the trouble is that people are dependent on
+ the system for their security rather than having it in their own hands.
+ This, by the way, is part of the reason why some people get worked up about
+ the right to bear arms; possession of a gun puts that aspect of their
+ security in their own hands.
+
+13. (Paragraph 66) Conservatives’ efforts to decrease the amount of government
+ regulation are of little benefit to the average man. For one thing, only
+ a fraction of the regulations can be eliminated because most regulations are
+ necessary. For another thing, most of the deregulation affects business
+ rather than the average individual, so that its main effect is to take power
+ from the government and give it to private corporations. What this means for
+ the average man is that government interference in his life is replaced by
+ interference from big corporations, which may be permitted, for example, to
+ dump more chemicals that get into his water supply and give him cancer. The
+ conservatives are just taking the average man for a sucker, exploiting his
+ resentment of Big Government to promote the power of Big Business.
+
+14. (Paragraph 73) When someone approves of the purpose for which propaganda is
+ being used in a given case, he generally calls it “education” or applies to
+ it some similar euphemism. But propaganda is propaganda regardless of the
+ purpose for which it is used.
+
+15. (Paragraph 83) We are not expressing approval or disapproval of the Panama
+ invasion. We only use it to illustrate a point.
+
+16. (Paragraph 95) When the American colonies were under British rule there were
+ fewer and less effective legal guarantees of freedom than there were after
+ the American Constitution went into effect, yet there was more personal
+ freedom in pre-industrial America, both before and after the War of
+ Independence, than there was after the Industrial Revolution took hold in
+ this country. We quote from “Violence in America: Historical and Comparative
+ Perspectives,” edited by Hugh Davis Graham and Ted Robert Gurr, Chapter 12
+ by Roger Lane, pages 476-478:
+
+ “The progressive heightening of standards of propriety, and with it the
+ increasing reliance on official law enforcement (in 19th century America) ...
+ were common to the whole society.... [T]he change in social behavior is so long
+ term and so widespread as to suggest a connection with the most fundamental of
+ contemporary social processes; that of industrial urbanization
+ itself....”Massachusetts in 1835 had a population of some 660,940, 81 percent
+ rural, overwhelmingly preindustrial and native born. It’s citizens were used to
+ considerable personal freedom. Whether teamsters, farmers or artisans, they were
+ all accustomed to setting their own schedules, and the nature of their work made
+ them physically independent of each other.... Individual problems, sins or even
+ crimes, were not generally cause for wider social concern....”But the impact of
+ the twin movements to the city and to the factory, both just gathering force in
+ 1835, had a progressive effect on personal behavior throughout the 19th century
+ and into the 20th. The factory demanded regularity of behavior, a life governed
+ by obedience to the rhythms of clock and calendar, the demands of foreman and
+ supervisor. In the city or town, the needs of living in closely packed
+ neighborhoods inhibited many actions previously unobjectionable. Both blue- and
+ white-collar employees in larger establishments were mutually dependent on their
+ fellows; as one man’s work fit into anther’s, so one man’s business was no
+ longer his own.
+
+ “The results of the new organization of life and work were apparent by 1900,
+ when some 76 percent of the 2,805,346 inhabitants of Massachusetts were
+ classified as urbanites. Much violent or irregular behavior which had been
+ tolerable in a casual, independent society was no longer acceptable in the more
+ formalized, cooperative atmosphere of the later period.... The move to the
+ cities had, in short, produced a more tractable, more socialized, more
+ ‘civilized’ generation than its predecessors.”
+
+17. (Paragraph 117) Apologists for the system are fond of citing cases in which
+ elections have been decided by one or two votes, but such cases are rare.
+
+18. (Paragraph 119) “Today, in technologically advanced lands, men live very
+ similar lives in spite of geographical, religious, and political
+ differences. The daily lives of a Christian bank clerk in Chicago,
+ a Buddhist bank clerk in Tokyo, and a Communist bank clerk in Moscow are far
+ more alike than the life of any one of them is like that of any single man
+ who lived a thousand years ago. These similarities are the result of
+ a common technology....” L. Sprague de Camp, “The Ancient Engineers,”
+ Ballantine edition, page 17.
+
+ The lives of the three bank clerks are not IDENTICAL. Ideology does have SOME
+ effect. But all technological societies, in order to survive, must evolve along
+ APPROXIMATELY the same trajectory.
+
+19. (Paragraph 123) Just think an irresponsible genetic engineer might create
+ a lot of terrorists.
+
+20. (Paragraph 124) For a further example of undesirable consequences of medical
+ progress, suppose a reliable cure for cancer is discovered. Even if the
+ treatment is too expensive to be available to any but the elite, it will
+ greatly reduce their incentive to stop the escape of carcinogens into the
+ environment.
+
+21. (Paragraph 128) Since many people may find paradoxical the notion that
+ a large number of good things can add up to a bad thing, we illustrate with
+ an analogy. Suppose Mr. A is playing chess with Mr. B. Mr. C, a Grand
+ Master, is looking over Mr. A’s shoulder. Mr. A of course wants to win his
+ game, so if Mr. C points out a good move for him to make, he is doing Mr.
+ A a favor. But suppose now that Mr. C tells Mr. A how to make ALL of his
+ moves. In each particular instance he does Mr. A a favor by showing him his
+ best move, but by making ALL of his moves for him he spoils his game, since
+ there is not point in Mr. A’s playing the game at all if someone else makes
+ all his moves.
+
+ The situation of modern man is analogous to that of Mr. A. The system makes an
+ individual’s life easier for him in innumerable ways, but in doing so it
+ deprives him of control over his own fate.
+
+22. (Paragraph 137) Here we are considering only the conflict of values within
+ the mainstream. For the sake of simplicity we leave out of the picture
+ “outsider” values like the idea that wild nature is more important than
+ human economic welfare.
+
+23. (Paragraph 137) Self-interest is not necessarily MATERIAL self-interest. It
+ can consist in fulfillment of some psychological need, for example, by
+ promoting one’s own ideology or religion.
+
+24. (Paragraph 139) A qualification: It is in the interest of the system to
+ permit a certain prescribed degree of freedom in some areas. For example,
+ economic freedom (with suitable limitations and restraints) has proved
+ effective in promoting economic growth. But only planned, circumscribed,
+ limited freedom is in the interest of the system. The individual must always
+ be kept on a leash, even if the leash is sometimes long (see paragraphs 94,
+ 97).
+
+25. (Paragraph 143) We don’t mean to suggest that the efficiency or the
+ potential for survival of a society has always been inversely proportional
+ to the amount of pressure or discomfort to which the society subjects
+ people. That certainly is not the case. There is good reason to believe that
+ many primitive societies subjected people to less pressure than European
+ society did, but European society proved far more efficient than any
+ primitive society and always won out in conflicts with such societies
+ because of the advantages conferred by technology.
+
+26. (Paragraph 147) If you think that more effective law enforcement is
+ unequivocally good because it suppresses crime, then remember that crime as
+ defined by the system is not necessarily what YOU would call crime. Today,
+ smoking marijuana is a “crime,” and, in some places in the U.S., so is
+ possession of an unregistered handgun. Tomorrow, possession of ANY firearm,
+ registered or not, may be made a crime, and the same thing may happen with
+ disapproved methods of child-rearing, such as spanking. In some countries,
+ expression of dissident political opinions is a crime, and there is no
+ certainty that this will never happen in the U.S., since no constitution or
+ political system lasts forever.
+
+ If a society needs a large, powerful law enforcement establishment, then there
+ is something gravely wrong with that society; it must be subjecting people to
+ severe pressures if so many refuse to follow the rules, or follow them only
+ because forced. Many societies in the past have gotten by with little or no
+ formal law- enforcement.
+
+27. (Paragraph 151) To be sure, past societies have had means of influencing
+ human behavior, but these have been primitive and of low effectiveness
+ compared with the technological means that are now being developed.
+
+28. (Paragraph 152) However, some psychologists have publicly expressed opinions
+ indicating their contempt for human freedom. And the mathematician Claude
+ Shannon was quoted in Omni (August 1987) as saying, “I visualize a time when
+ we will be to robots what dogs are to humans, and I’m rooting for the
+ machines.”
+
+29. (Paragraph 154) This is no science fiction! After writing paragraph 154 we
+ came across an article in Scientific American according to which scientists
+ are actively developing techniques for identifying possible future criminals
+ and for treating them by a combination of biological and psychological
+ means. Some scientists advocate compulsory application of the treatment,
+ which may be available in the near future. (See “Seeking the Criminal
+ Element,” by W. Wayt Gibbs, Scientific American, March 1995.) Maybe you
+ think this is OK because the treatment would be applied to those who might
+ become violent criminals. But of course it won’t stop there. Next,
+ a treatment will be applied to those who might become drunk drivers (they
+ endanger human life too), then perhaps to peel who spank their children,
+ then to environmentalists who sabotage logging equipment, eventually to
+ anyone whose behavior is inconvenient for the system.
+
+30. (Paragraph 184) A further advantage of nature as a counter-ideal to
+ technology is that, in many people, nature inspires the kind of reverence
+ that is associated with religion, so that nature could perhaps be idealized
+ on a religious basis. It is true that in many societies religion has served
+ as a support and justification for the established order, but it is also
+ true that religion has often provided a basis for rebellion. Thus it may be
+ useful to introduce a religious element into the rebellion against
+ technology, the more so because Western society today has no strong
+ religious foundation. Religion, nowadays either is used as cheap and
+ transparent support for narrow, short-sighted selfishness (some
+ conservatives use it this way), or even is cynically exploited to make easy
+ money (by many evangelists), or has degenerated into crude irrationalism
+ (fundamentalist protestant sects, “cults”), or is simply stagnant
+ (Catholicism, main-line Protestantism). The nearest thing to a strong,
+ widespread, dynamic religion that the West has seen in recent times has been
+ the quasi-religion of leftism, but leftism today is fragmented and has no
+ clear, unified, inspiring goal.
+
+ Thus there is a religious vacuum in our society that could perhaps be filled by
+ a religion focused on nature in opposition to technology. But it would be
+ a mistake to try to concoct artificially a religion to fill this role. Such an
+ invented religion would probably be a failure. Take the “Gaia” religion for
+ example. Do its adherents REALLY believe in it or are they just play-acting? If
+ they are just play-acting their religion will be a flop in the end.
+
+ It is probably best not to try to introduce religion into the conflict of nature
+ vs. technology unless you REALLY believe in that religion yourself and find that
+ it arouses a deep, strong, genuine response in many other people.
+
+31. (Paragraph 189) Assuming that such a final push occurs. Conceivably the
+ industrial system might be eliminated in a somewhat gradual or piecemeal
+ fashion (see paragraphs 4, 167 and Note 4).
+
+32. (Paragraph 193) It is even conceivable (remotely) that the revolution might
+ consist only of a massive change of attitudes toward technology resulting in
+ a relatively gradual and painless disintegration of the industrial system.
+ But if this happens we’ll be very lucky. It’s far more probably that the
+ transition to a nontechnological society will be very difficult and full of
+ conflicts and disasters.
+
+33. (Paragraph 195) The economic and technological structure of a society are
+ far more important than its political structure in determining the way the
+ average man lives (see paragraphs 95, 119 and Notes 16, 18).
+
+34. (Paragraph 215) This statement refers to our particular brand of anarchism.
+ A wide variety of social attitudes have been called “anarchist,” and it may
+ be that many who consider themselves anarchists would not accept our
+ statement of paragraph 215. It should be noted, by the way, that there is
+ a nonviolent anarchist movement whose members probably would not accept FC
+ as anarchist and certainly would not approve of FC’s violent methods.
+
+35. (Paragraph 219) Many leftists are motivated also by hostility, but the
+ hostility probably results in part from a frustrated need for power.
+
+36. (Paragraph 229) It is important to understand that we mean someone who
+ sympathizes with these MOVEMENTS as they exist today in our society. One who
+ believes that women, homosexuals, etc., should have equal rights is not
+ necessary a leftist. The feminist, gay rights, etc., movements that exist in
+ our society have the particular ideological tone that characterizes leftism,
+ and if one believes, for example, that women should have equal rights it
+ does not necessarily follow that one must sympathize with the feminist
+ movement as it exists today.
+
+If copyright problems make it impossible for this long quotation to be printed,
+then please change Note 16 to read as follows:
+
+16. (Paragraph 95) When the American colonies were under British rule there were
+ fewer and less effective legal guarantees of freedom than there were after
+ the American Constitution went into effect, yet there was more personal
+ freedom in pre-industrial America, both before and after the War of
+ Independence, than there was after the Industrial Revolution took hold in
+ this country. In “Violence in America: Historical and Comparative
+ Perspectives,” edited by Hugh Davis Graham and Ted Robert Gurr, Chapter 12
+ by Roger Lane, it is explained how in pre-industrial America the average
+ person had greater independence and autonomy than he does today, and how the
+ process of industrialization necessarily led to the restriction of personal
+ freedom.
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