From df3ef4e19ccb582be13b7e4a8082237746a1b06f Mon Sep 17 00:00:00 2001 From: Punit Kaushik <122111594+Pun-it@users.noreply.github.com> Date: Mon, 30 Oct 2023 14:07:11 +0530 Subject: [PATCH 1/2] Create README.md --- DL_algorithms/LSTM/README.md | 3 +++ 1 file changed, 3 insertions(+) create mode 100644 DL_algorithms/LSTM/README.md 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 From ccd1152820ca1bcbabb5d139748f6acdac3a0541 Mon Sep 17 00:00:00 2001 From: Punit Kaushik <122111594+Pun-it@users.noreply.github.com> Date: Mon, 30 Oct 2023 14:08:38 +0530 Subject: [PATCH 2/2] LSTM with SGD & LOG Loss --- DL_algorithms/LSTM/LSTM.ipynb | 1 + DL_algorithms/LSTM/manifesto.txt | 3321 ++++++++++++++++++++++++++++++ 2 files changed, 3322 insertions(+) create mode 100644 DL_algorithms/LSTM/LSTM.ipynb create mode 100644 DL_algorithms/LSTM/manifesto.txt diff --git a/DL_algorithms/LSTM/LSTM.ipynb b/DL_algorithms/LSTM/LSTM.ipynb new file mode 100644 index 0000000..ad39436 --- /dev/null +++ b/DL_algorithms/LSTM/LSTM.ipynb @@ -0,0 +1 @@ +{"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()), [losses[x] for x in list(losses.keys())])"]},{"cell_type":"code","execution_count":null,"metadata":{},"outputs":[],"source":[]}],"metadata":{"kernelspec":{"display_name":"Python 3","language":"python","name":"python3"},"language_info":{"codemirror_mode":{"name":"ipython","version":3},"file_extension":".py","mimetype":"text/x-python","name":"python","nbconvert_exporter":"python","pygments_lexer":"ipython3","version":"3.11.5"}},"nbformat":4,"nbformat_minor":4} 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. \ No newline at end of file