ISAIF Commentary - Restriction of freedom is unavoidable in industrial society (part 2)

“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.”

Not to mention that the competition caused by technological progress is very strong. It’s the very first reason other countries started to build industries of their own after witnessing the changes England was undergoing during the 19^th century.

“ 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.”

I agree with this on one hand. On the other one I do believe the system benefits the needs of a certain segment of the population, expecially in terms of power and money. Faith in progress is spread in order to make people want and support a system that produces for them things they actually don’t need at all. But those who produce these things (industrial groups) ultimately gain a big advantage out of this. I believe the reason is that technological progress hasn’t yet occurred in a form that allowed it to exist without capitalism (the only possible alternatives, such as soviet Russia, eventually died).

 “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.”

ISAIF Commentary - Restriction of freedom is unavoidable in industrial society (part 1)

“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.”

My personal experience once again confirms this. In 2 ways: first, I was always pressured to study; second, I was pressured to choose a path/job for the benefit of my future. I find this last point to be expecially important because the implication behind it is that one can’t survive without depending on an activity that also benefits technology, progress and the industrial society. It is no coincidence that the more technically/technologically advanced a job is, the more it pays.

“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.”

We could also add the youngsters in general. I believe their apparently reckless behaviour to be the direct answer to the pressures of the system, school in particular (most children will find it boring/annoying). 

“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.”

ISAIF Commentary - 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.”

The recent financial crisis provides another good example of the dichotomy between freedom and technology. Many political leaders found themselves in a position where they had to promote laws either in favour of economy or in favour of people. They eventually always opted for the former, often with great opposition from population and radical political forces, justifying their choice with the assumption that the needs of the economic system are more important than people themselves. This debate is drawing a line between political forces pretty much everywhere in Europe where on the one hand there’s those who defend economical stability and on the other one there’s those who defend people’s rights.

 “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.”

ISAIF Commentary - Some principles of history (part 2)

“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.”

Globalization makes this point even more true. Anthropologists often found themselves in trouble in the past because of their habit of exclusively concentrating on one aspect of the society they were studying without considering its connection to everything else. While on the one hand due to the complexity of human society their study must be limited to specific areas (otherwise the results of the research wouldn’t even fit in a book) on the other hand it’s common practice nowadays never to consider each aspect of a society as separated from the others (not to mention that politcs, economy, etc. are merely abstractions invented by scientists that aren’t necessarily disjointed within societies themselves). A similar evolution concerned the relationship between societies and the outside world: the network of causes and effects is nowadays considered global whereas in the past each society was analyzed pretty much on its own.

“ 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. “

ISAIF Commentary - Some principles of history (part 1)

“ 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. “

The close relationship between single parts of society shouldn’t necessarily be given as granted in ages different from our own. I believe their interdependence is a result of how our society evolved rather than a consequence of radical changes altering ALWAYS EVERY single part of society. The economical sphere in Mayan pre-hispanic societies was for example unrelated to the political/religious one and its evolution followed a course of its own often unrelated to the political changes. One may object that this is because of politics and religion being an overstructure (in its marxist meaning) compared to the economical sphere though. As a matter of fact, climatic/ecological problems caused politcal/religious power to crumble and fall at a certain point in Mayan history.

"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."

The difficulties in dealing with the financial crisis of our own days seem to prove this last point pretty well. Societies are too complicated for our understanding and tend to go beyond our range of prediction and planning.

ISAIF COMMENTARY IS COMING BACK! STAY TUNED FOR UPDATES!

I'M NOT DEAD YET! ;)

Yes it's true. I promised I'd be gone just for a while but a lot of things happened and kept me from working on this project again up untill now. I also got stuck into moving to another apartment which added up to my summer activities. I didn't have any time to do sporadic updates either, blogging really feels hard these days for me. In any case it seems like it's finally over. I'm therefore planning to resume my Unabomber Manifesto commentary, starting just from where I left off. Stay tuned for updates coming in the next few dates (THIS TIME FOR REAL, I SWEAR.).

Personal problems - ISAIF Commentary on hold.

As you may have noticed my commentary of the Unabomber's manifesto is getting some pretty serious delays due to me being very busy in this period. Since I'm also planning on leaving for vacation by the end of the month, after giving it some thought I decided to put the whole project on hold. As soon as I decide to resume posts about it (which I expect to do in August or something) I'll let all of you know (through facebook, for those of you who're following from there). In the meantime, have a nice summer and stay tuned for possible updates!

Industrial Society and its future commentary - The nature of freedom

"93. (fr) 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. (fr) 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. (fr) 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."

Once you get rid of the technological and economical base of society there's really no way for a ruler to enforce it's will other than having at least 50% of its population support him or exploiting the culture. When studying primitive cultures anthropology often tries to uncover mechanisms directly connected to power and the thirst for it. In other world in primitive societies individuals (expecially those in ruling positions) use the cultural system of their population in order to legitimate and justify their rank. The best example of this dynamic is probably the Mayan society, where rulers didn't have control over the individuals' lives nor on the economy (which was organized independently by each family) yet were worshipped because believed to play a central role in the balance of universe.

"96. (fr) 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 themedia 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."

I find this to be the most controversial and disturbing paragraph of the whole essay. The reson for this is that while on the one hand I find homicide to be unjustifiable under any circumstance, on the other one I find the author to be right. Without the sacrifice of the people killed by the unabomber, I would have never found out about this essay and this commentary wouldn't be taking place either. So does this justify the unabomber's killings? Of course not, but when thinking about the alternatives he as a modern individual had in making the essay popular I think he had none. Hence he is right when saying that freedom of press, while absolutely valuable is also useless at the same time. 

"97. (fr) 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. (fr) 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."

Industrial society and its future commentary - The motives of scientists

87. (fr) 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.





The reason many scientists will claim it's because of curiosity or of some natural, "innate" feeling towards the subject of interest is because the system most of the time subtly makes it look like it's a choice coming from the individual and not imposed on it by the system itself (which wants people to think/want what it's actually best for itself). I personally witnessed this when I finished high school: unlike most of my classmates I still hadn't decided on which road to take afterwards. My parents became excessively (at least in my opinion) worried about what I considered to be a trivial matter. I couldn't really understand the reason of it back then but now I realize the moment an individual chooses his path is crucial since it makes him take on its own shoulder the responsability of a choice which is dictated by the system instead (since it's the system that provides the possible alternatives, all of which go to its benefit).

88. (fr) 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. (fr) 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.

Another reason for the scientists to claim their work always benefits the humanity is because they often belong to the oversocialized segment of society: as such they cannot accept immoral behaviour from themselves so they bend their perception of reality to the point they believe their decisions always benefit humanity, convincing themselves the process, rather than the oppositions they may be arguing with.




90. (fr) 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. (fr) 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. (fr) 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 of ficials and corporation executives who provide the funds for research.

Industrial Society and its future commentary - How some people adjust (part 2)

"83. (fr) 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 formost people identification with a large organization or a mass movement does not fully satisfy the need for power."

Considering that another way of statisfying the need for the power process is to work in small groups toward a goal it is likely the modern identification with organizations is somehow connected to the original tendence of the prehistorical men to cooperate. The conditions are very different though, and the identification with very large organization therefore doesn't work very well as a surrogate for the small group cooperation. In particular, large organization can often strongly influence many individuals' lives while each individual on the other hand lacks the power to influence the large organization on its own. Because of that, the individual isn't really part of the group anymore but it's rather just controlled by it.

"84. (fr) 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. (fr) 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. (fr) But even if most people in industrialtechnological 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."

Industrial Society And Its Future Commentary - How some people adjust (part 1)

"77. (fr) 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. (fr) 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.)"

These are the people who usually settle for lower ranking works (and usually there's plenty of), but a slow drive for power doesn't necessarily mean a slow level of frustration, expecially because of those group 3 needs that can't be fullfilled/aren't under their control.

"79. (fr) 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."

I beg to disagree: people from higher classes have many times shown many kinds of pathological behaviour, expecially connected with drug abuse and suicide. Hence their need for the power process (which in these people tends to be even stronger than usual) is probably frustrated.

"80. (fr) 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. (fr) 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. (fr) 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.)"

The author is however correct in claiming modern mass society is mostly based on the process of material acquisition. Its values in particular revolve a lot around it since the very beginning, which is also why they were immediatly criticized by the catholic church which had foreseen the danger behind them (not that catholic church isn't dangerous itself anyway). Since religion nowadays  seems to be living a period of decline, values based on the process of material acquisition have been rapidly taking over (expecially in the second half of the 20th century), making technological and material progress even faster.

Industrial Sociey And Its Future Commentary - Disruption of power process in modern society (part 4)

"73. (fr) 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 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."

Indirect coercion is also the subtle way used by technology to insert itself inside our society. Unabomber itself makes an example of how initially a new technology isn't mandatory and one can choose wheter to use it or not. But it will soon change the system in a way that leaves people no choice but to use it as well (cars were initially not necessary but now not possessing one could mean problems getting to work, etc.). Indirect propaganda also comes from oversocialized individuals. I believe human individuals are born with an instinctive feeling that most of the time makes them feel bad if they're not behaving like their similars (in nature this feeling would be useful in making newborns learn/follow the culture and progress of their parents/society). Oversocialized individuals have the habit of using their excessive morality to make other people oppressed/ashamed of themselves (which is only natural considering oversocialized individuals had this weapon used against them in the very first place).

"74. (fr) 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-lffe 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. (fr) 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. any 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 during his life who is best prepared to accept the end of that life."

As a cultural anthropology student I can pretty much confirm what the Unabomber is saying: senility is regarded in a completely different way in primitive societies and it's not generally considered a bad thing. In some cases the definition/ethimology of "old man" or "old age group" in such societies is directly linked with the concept of "being close to death", meaning  that death itself is felt more as the natural conclusion of life rather than something to run at all costs from. Also, fear of death and mid-life crisis have been dramatically increasing in the 20th century and one proof of this lies in the literature of that period (think of the typical characters of the Italian psychological novel, for example).

"76. (fr) 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."

ISAIF Commentary - Disruption of power process in modern society (part 3)

"69. (fr) 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. (fr) 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. (fr) 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. (fr) 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 (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."

This is exactly where lies the line between relevant and irrelevant rebellions in regards of hampering the system. Most rebellions focus on trivial aspects without really affecting our lifestyle in any way. Even if we have different cultures, the life of (let's say) three employees from America, Middle East and China won't be very different because the technological base remains the same (the author itself makes this comparison in one of the side notes). The only rebellions really effective in changing our lifestyle are the ones targeting the technological base since it appears to be the strongest structuring force of modern society.

ISAIF Commentary - Disruption of power process in modern society (part 2)

"65. (fr) 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. (fr) 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 themselve 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. (fr) 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."

The need of security has been decreasing after the end of the cold war however the recent financial crisis has changed the tides again. Many things such as finding a job fall now into group 3 and the only thing people can really blame for it is the governement. The government itself (as well as banking corporations, etc.) can be considered partially responsible because it theoretically holds the political power to control society but the truth is no one is able to control our society at all anymore. Actually society controls itself nowadays. More discussion from the author on the uselessness of politics will come later in the essay. What I feel like adding now is that when under difficult conditions people tend to trust more direct, iron-fist based forms of government over democracy. There is for example a direct historical relationship between the rise of hitler and the '29 financial crisis. This proves that during periods of crisis people have little to no trust in the political system as it is (since it can't solve society's problems),  so they choose dictatorship over it.

"68. (fr) 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."

ISAIF Commentary - Disruption of the power process in modern society (part 1)

"59. (fr) 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. (fr) 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. (fr) 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 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.)"

The effort needed to hold a job is actually quite serious in my opinion. Yet it's completely ineffective in statisfying the need for the power process: for example, just like the author said people are almost always required to give up their autonomy while on the other hand are almost never required to push their physical body to its limits. The lack of use of our physical body, whose functions are reduced down to walking to our car or in the worst case scenario to our working location and back to our place is also directly linked to the health/alimentation disorders of our society (obesity and such), another very negative factor affecting the life of modern individuals. For this very reason I find surrogate activities that involve some use of the body (sports for example) to be particulary effective as a stopgap solution (although I feel compelled to specify they will never be as effective as a primitive lifestyle).

"62. (fr) 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."

Moreover, I feel that the most recent cultural changes are starting to push social needs into categories 1 and 3 as well: for example the pursuit of sex has become way easier since the sexual revolution (so that it can almost be considered a group 1 need), but on the other hand finding a stable partner to marry seems to be a harder task for my generation compared to earlier ones, hence tends to be more and more a source for frustration (and I'm pretty sure marriages today also have a shorter lifespan than before). The process of creating friendships has been strongly enhanched by the progresses in the communication technology (mobile phones, social networks, etc.) however those friendship often end up lacking the depth and mutual communication of friendships born over longer timespans. Basically, making a lot of friends is becoming easier (group 1), but making good ones harder (group 3). And so on.

"63. (fr) 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, and through surrogate activities."

Just one random quote I happen to remember from the movie Fight Club. I've always wondered if Chuck Palahniuk has ever heard of this manifesto.

"Man, I see in fight club the strongest and smartest men who've ever lived. I see all this potential, and I see squandering. God damn it, an entire generation pumping gas, waiting tables; slaves with white collars. Advertising has us chasing cars and clothes, working jobs we hate so we can buy shit we don't need. We're the middle children of history, man. No purpose or place. We have no Great War. No Great Depression. Our Great War's a spiritual war... our Great Depression is our lives. We've all been raised on television to believe that one day we'd all be millionaires, and movie gods, and rock stars. But we won't. And we're slowly learning that fact. And we're very, very pissed off." -Tyler Durden-

"64. (fr) It seems that for many people, maybe the majority, these artificial forms of the power process are insufficient. A theme that appears repeatediy 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. 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."

ISAIF Commentary - Sources of social problems (part 3)

"54. (fr) 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."

As I think I already said earlier, I believe a more decisive factor is the codependence that comes with crowding in modern society as in pre-industrial rural ones no matter how crowded they could be people were still autonomous to a certain extent.

"55. (fr) 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. (fr) 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.

57. (fr) 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."

Also, regardless of how fast the progress of America's 19th century frontier was, it still had been dictated by the pioneers' will and needs for the most part, since pioneers themselves were the active force bringing it on and not the industrial world. In other words, progress still obeyed their needs and not the other way around.

"58. (fr) 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."

ISAIF Commentary - Sources of social problems (part 2)

"49. (fr) 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."

I personally experienced myself hardships in adapting to the pace at which change occurs in our society. Progress in our society doesn't follow our needs anymore. On the contrary the system tries to have our needs adapt to the pace of progress (this is done in particular using advertisements and such, Unabomber himself deals with this point later in the essay). I distinctively remember the world, people, technology and culture of 5-10 years ago and they looked quite different from now. Considering I'm only 22 it's quite something to feel a generational gap already.

"50. (fr) 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. (fr) 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 smallscale 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."

Throughout the contemporary era, industrialized countries tried to achieve the goal of breaking down small social groups by progressively taking control of their functions. The educational system in particular was born for this specific purpose.

"52. (fr) Suppose that a public official or a corporation executive appoints his cousin, his friend or his coreligionist 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."

ISAIF Commentary - Soruces of social problems (part 1)

"45. (fr) 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. (fr) 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. (fr) 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. (fr) 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.)"

This point is correct for the most part but our culture plays a big role into making the frustration feelings even worse as it developed itself around the concept of individual freedom. Before renaissance people didn't think of themselves as autonomous individuals at all. However they didn't experience our society's problems that much because they didn't have our level of codependence (meaning that not only we live in an overcrowded society but individuals also necessarily depend on each other, which is bad for power process and autonomy). Apart from this, my personal experience confirms what the author is pointing out as a lot of frustration has come from the fact I share my rent with other people.

ISAIF Commentary - Autonomy

"42. (fr) 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."

Since the bigger a society is the less power its people have individually, should autonomy turn out to be a necessity for most people (which is very likely) one could assume that any society bigger than a certain threshold will necessarily result in its individuals feeling restrained. This has already been hinted by some thinkers/philosophers. Rousseau, for example, examined the possible problems of democracy concluding it's actually based on prevarication (since unanimity is very unlikely to occur, the majority's decisions will be imposed on the minorities).

"43. (fr) 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. (fr) 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."

ISAIF Commentary - Surrogate activities

"38. (fr) 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. (fr) 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 qake of the “fulfillment” that they get from pursuing the goal. Here is a rule of thumb for the identification of surrogat 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.)"

Modern experts seem to be somewhat aware of the importance of surrogate activities in preventing pathological behaviour. When trying to quit smoking, alcohol, drugs or addictions in general people are often suggested to find something to keep them occupied with. When approaching the end of school, children are said they need to find something they're interested in (so that they will keep devoting their efforts to the study of the chosen subject). 


"40. (fr) 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."

Moreover, common sense would suggest that a person who chooses his job because of the "fulfillment" he gets from it is morally better than a person who chooses it because of the money. In this lies yet another subtle way in which the system is trying to influence our way of thinking and our behaviour to its advantage. In a similar way there still is an underclass that cannot take the physical necessities for granted, but the system is clearly doing anything in its power to change this.

On a side note, prior to the industrial revolution the concepts of entertainment and free time were very different/limited (if they existed at all). The need and development of surrogate activities seems to go hand in hand with technological progress and an easy, effortless lifestyle.

"41. (fr) 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."

ISAIF Commentary - The power process

"33. (fr) 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 clearcut 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. (fr) 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."

Historical evidence proves this point very well. Pretty much every human society has had many examples of people (mostly located within the higher classes) who could obtain things effortlessly and ended up decaying in a condition of restlessness as a result. Think about the use of drugs for example: it's very common among rich people and youngsters, the two categories most accustomed to obtaining things effortlessly. When interrogated about their use of drugs, many youngsters answered they were doing them out of boredom. In a very similar way rich people have shown (to a quite higher degree compared to normal people) examples of self destructive behaviour involving the use of drugs which often resulted in death by overdose. The very same wish to escape from reality is in my opinion the underlying cause in both cases.

"35. (fr) 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. (fr) 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. (fr) 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."

Since things in our society are mostly obtained effortless or rather not obtained at all, individuals will most of the time alternate moments of frustration to moments of boredom as a result of their reactions to the disruptment of the power process. This condition (which by the way had already been theorized by philosophers such as Schopenhauer)  will be analyzed more in depth later.