Some people spend their lives interested only in themselves. Almost all Japanese animation is produced with hardly any basis taken from observing real people, you know. It’s produced by humans who can’t stand looking at other humans.
We will arrive at a moment of sufficient self-alienation where we can contemplate our own destruction [as a species] as in a static spectacle.
Meanwhile, in the course of this "Terrorist Generation" campaign, for Obama to claim, "you know, I'm really worried about terrorists, so I have to to read -- well, they claim they don't read it -- I have to get information about your email, where you are, who you're talking to, what you have on Facebook; I've gotta put that on my big database"... actually, we're moving into a world which was described, pretty accurately I think, by one of the founders of Google... I don't know if you followed the stories about Google Glass? Well, Google has some new, ridiculous thing, they're marketing glasses which have a small computer on them. So you can be on the internet 24 hours a day, just what you want. It's a way of destroying people, but quite apart from that, this little device has a camera, and presumably, if it doesn't already it will soon have a recorder, which means that everything that's going on around you, goes up on the internet. Some reporter asked Erich Schmidt, didn't he think this was an invasion of privacy, and his answer was exactly right, comes right out of the Obama administration, he said: "If you're doing anything that you don't want to be on the internet, you shouldn't be doing it." This is a dream that Orwell couldn't have concocted. We're moving into it, and it's not the only case. if you read the technical journals, there's more stuff coming along. So, for example, right now there are corporations that are concerned about using computers with components made in China, because it's technically possible to build into the hardware devices which will record what the computer is doing and send it to those bad guys. well, the articles don't point out that if the Chinese can do it, we can do it better, and probably are, so it may end up in Obama's database the next time you hit the computer.
It should be noted that no ethically-trained software engineer would ever consent to write a DestroyBaghdad procedure. Basic professional ethics would instead require him to write a DestroyCity procedure, to which Baghdad could be given as a parameter.
Software will absorb new humans as just another object, and map them into some form of homelessness, because that's the most efficient use of us.
Personally I'd feel happier if I grew up on a community surrounded by people that I knew and cared for, instead of being routed around like a tinder hookup, endlessly bidding for cheaper container storage.
I think that's something worth sacrificing a little bit of algorithmic efficiency for.
We’re all going to die, all of us, what a circus! That alone should make us love each other but it doesn’t. We are terrorized and flattened by trivialities, we are eaten up by nothing.
For the masses, the feeling that technology develops along an inevitable path reflects their lack of agency — the fact that the crucial decisions about the technological conditions of society will be made by a largely self-regulating confraternity of elites. For engineers and scientists, technological development appears to be driven by a combination of what they can imagine, what is technically feasible, and what governments or markets demand. Even those whose particular genius produces the breakthroughs feel this as an inevitability, as if they are possessed by some inner logic that is the real force ushering in this new world.
The emergence of the stranger and his externalization stands in direct relationship to the degree of impairment of that which is most personal - namely, a person's identity. But how can inner development take place in children if everything that makes up their individuality is rejected and made foreign? Then identity is reduced to adaptation to those external circumstances that insure a child's psychic survival. Children do everything to fulfil their parents' expectations, and the way they do this is to identify with their parents, but then the child's individuality is replaced by a foreign element. That is why the 18th Century English poet Edward Young wrote: "We are born as originals, die as copies".
An identity that develops in this manner is not oriented to its own needs but to the will of an authority.
I want to emphasize that the "stranger" in us is bred by a culture that won't accept the spontaneous expression of children's aliveness and vitality. This aspect of a culture gives rise to violent behavior and is responsible for the development of deficient identities. Personalities formed by the processes producing the inner stranger were never able to develop trust as an underlying component of their personality. Instead, they take on a "false identity" that makes them idealize repressive authorities in the hope that they will be rescued by the very people who are their tormentors.
Under such circumstances there cannot be an interior life that is able to protect us from that "abstract nakedness" of being human which Hannah Arendt (1973) spoke of. This nakedness is exposed when a true identity is prevented from developing and its place is taken by a false identity based on outer achievement, an identity that falls apart when the social context makes such achievement impossible.
The stranger is the real victim within us. The self has been distorted through being obedient, which makes it almost impossible to recognize what is really happening. Obedience, one could say, serves to subordinate oneself to the oppressor but also to disguise his deeds. In other words, obedience reinforces power, making it impossible to direct one's bottled-up rage against those who are responsible for it. But the rage is there as is the hatred for the victim in us, who must be rejected as foreign in order to accommodate those in power.
If a child finds no response in this "dance of the eyes," it is just as fear-inspiring as a physical threat. Murder is therefore not only a physical act but a psychic one as well.
When children are exposed to this kind of inner terror they must do everything possible to survive. This leads to what Ferenczi (1984) described in 1932 as the transformation of anxiety and terror into a feeling of security. This process originates in a social environment that allows adults to exploit children's dependence in order to advance their own feeling of self-worth and leads children to quickly reject their own feelings and perceptions for the sake of preserving their vitally essential bond with the care-giving adult. A child does this by submitting totally to the adult's expectations. Ferenczi puts it as follows:
"Children feel physically and morally helpless; their personality is not sufficiently consolidated for them to be able to protest even in their thoughts. The adult's overwhelming power and authority makes them mute, often robbing them of their senses. Yet their fear, when it reaches a peak of intensity, automatically forces them to submit to the will of the aggressor, to intuit and obey his every wish, to forget themselves entirely, to identify totally with the aggressor."
Such identification not only causes victims to ally themselves with their victimizers but to idealize them as well. In the eyes of the victim the victimizer appears to be a source of security. At the same time the victim begins to feel his or her pain as weakness because the victimizer forbids these feelings. If he were to become aware of his victim's pain, he would feel guilty. That is something the victimizer must avoid by inflicting further violence. Yet the pain and resulting rage persist in the victim, only this time the rage is turned against the self, which is now experienced as foreign. It is part of the normal process of adaptation to direct this rage against the external stranger. The ubiquity of this phenomenon determines the course of human history.
And so one passes on one's own victimization through the act of punishing the stranger out there, the one identified as being everything one has learned to hate in oneself. The result is what we characterize as normal behavior in our culture: the life-long attempt to gain control over the painful part of our nature - the part of us that we have lost and that keeps on making us feel impotent and helpless - by making victims of others in order to punish them for the pain we are not permitted to feel and for the victim in us that we are not allowed to be.
[..] The horseman serves the horse, The neatherd serves the neat, The merchant serves the purse, The eater serves his meat; 'T is the day of the chattel, Web to weave, and corn to grind; Things are in the saddle, And ride mankind. There are two laws discrete, Not reconciled,-- Law for man, and law for thing; The last builds town and fleet, But it runs wild, And doth the man unking. 'T is fit the forest fall, The steep be graded, The mountain tunnelled, The sand shaded, The orchard planted, The glebe tilled, The prairie granted, The steamer built. Let man serve law for man; Live for friendship, live for love, For truth's and harmony's behoof; The state may follow how it can, As Olympus follows Jove. [..]"Ode Inscribed to W. H. Channing"
The ceaseless, senseless demand for original scholarship in a number of fields, where only erudition is now possible, has led either to sheer irrelevancy, the famous knowing of more and more about less and less, or to the development of a pseudo-scholarship which actually destroys its object.
What is finished... is the idea that this great country is dedicated to the freedom and flourishing of every individual in it. It's the individual that's finished. It's the single, solitary human being that's finished. It's every single one of you out there that's finished, because this is no longer a nation of independent individuals. It's a nation of some 200-odd million transistorized, deodorized, whiter-than-white, steel-belted bodies, totally unnecessary as human beings, and as replaceable as piston rods... Well, the time has come to say, is dehumanization such a bad word. Because good or bad, that's what is so. The whole world is becoming humanoid - creatures that look human but aren't. The whole world not just us. We're just the most advanced country, so we're getting there first. The whole world's people are becoming mass-produced, programmed, numbered, insensate things..."Network"
Most of us are unable to sort out reality — we can't distinguish between a thing and a symbol for that thing. This springs from several causes. One cause is that we are isolated from the natural world, where the distinction between a thing and a symbol is more obvious. Another cause is our educational system, which simply reflects the intellectual laziness of the society in which it is embedded. A third cause is resistance on the part of vested interests — if we could think creatively, we would be difficult to govern, and advertisers would have to appeal to reason instead of emotion.
The net effect of this language system was not to keep these people ignorant of what they were doing, but to prevent them from equating it with their old, "normal" knowledge of murder and lies. Eichmann's great susceptibility to catch words and stock phrases, combined with his incapacity for ordinary speech, made him, of course, an ideal subject for "language rules.""Eichmann in Jerusalem: A Report on the Banality of Evil"
In capitalist society individuals are controlled by a pitiless law usually beyond their comprehension. The alienated human specimen is tied to society as a whole by an invisible umbilical cord: the law of value. This law acts upon all aspects of one's life, shaping its course and destiny. The laws of capitalism, which are blind and are invisible to ordinary people, act upon the individual without he or she being aware of it. One sees only the vastness of a seemingly infinite horizon ahead. That is how it is painted by capitalist propagandists who purport to draw a lesson from the example of Rockefeller — whether or not it is true — about the possibilities of individual success. The amount of poverty and suffering required for a Rockefeller to emerge, and the amount of depravity entailed in the accumulation of a fortune of such magnitude, are left out of the picture, and it is not always possible for the popular forces to expose this clearly. (A discussion of how the workers in the imperialist countries gradually lose the spirit of working-class internationalism due to a certain degree of complicity in the exploitation of the dependent countries, and how this at the same time weakens the combativity of the masses in the imperialist countries, would be appropriate here, but that is a theme that goes beyond the scope of these notes.)
In any case, the road to success is portrayed as beset with perils — perils that, it would seem, an individual with the proper qualities can overcome to attain the goal. The reward is seen in the distance; the way is lonely. Furthermore, it is a contest among wolves. One can win only at the cost of the failure of others.
The salvation of the world depends only on the individual whose world it is. At least, every individual must act as if the whole future of the world, of humanity itself, depends on him. Anything less is a shirking of responsibility and is itself a dehumanizing force, for anything less encourages the individual to look upon himself as a mere actor in a drama written by anonymous agents, as less than a whole person, and that is the beginning of passivity and aimlessness.
We have much studied and much perfected the great civilised invention of the division of labour; only we give it a false name. Truly speaking it is not the labour that is divided; but the men: – Divided into mere segments of men – broken into small fragments and crumbs of life; so that all the little piece of intelligence that is left in a man is not enough to make a pin.
Only in right understanding on the part of all classes of what kinds of labor are good for men, raising them and making them happy, by a determined sacrifice of such convenience, or beauty, or cheapness as is to be got only by the degradation of the workman; and by equally determined demand for the products and results of healthy and ennobling labour can this evil be met.
It is no accident that modern education doesn't teach the distinction between symbol and thing — if it did, education as we know it would fall apart. After that, after education reshaped itself to provide actual knowledge instead of the symbolic representation of knowledge, the society around us would be transformed.
But in the meantime, most "educated" people cannot tell the difference between a fact and an idea, the most common confusion of symbol and thing. Most believe if they collect enough facts, this will compensate for their inability to grasp the ideas behind those facts.
Our main way of relating ourselves to others is like things relate themselves to things on the market. We want to exchange our own personality, or as one says sometimes, our "personality package", for something. Now, this is not so true for the manual workers. The manual worker does not have to sell his personality. He doesn't have to sell his smile. But what you might call the "symbolpushers" , that is to say, all the people who deal with figures, with paper, with men, who manipulate - to use a better, or nicer, word - manipulate men and signs and words, all those today have not only to sell their service but in the bargain they're to sell their personality, more or less. There are exceptions.
These men were able to give the counsel they gave because they were operating at an enormous psychological distance from the people who would be maimed and killed by the weapons systems that would result from the ideas they communicated to their sponsors. The lesson, therefore, is that the scientist and technologist must, by acts of will and of the imagination, actively strive to reduce such psychological distances, to counter the forces that tend to remove him from the consequences of his actions. He must -- it is as simple as this -- think of what he is actually doing. He must learn to listen to his own inner voice. He must learn to say "No!"
Finally, it is the act itself that matters. When instrumental reason is the sole guide to action, the acts it justifies are robbed of their inherent meanings and thus exist in an ethical vacuum. I recently heard an officer of a great university publicly defend an important policy decision he had made, one that many of the university's students and faculty opposed on moral grounds, with the words: "We could have taken a moral stand, but what good would that have done?" But the moral good of a moral act inheres in the act itself. That is why an act can itself ennoble or corrupt the person who performs it. The victory of instrumental reason in our time has brought about the virtual disappearance of this insight and thus perforce the delegitimation of the very idea of nobility."Computer Power and Human Reason: From Judgment To Calculation" (1976)
State is the name of the coldest of all cold monsters. Coldly it lies; and this lie slips from its mouth: "I, the state, am the people.""Thus Spoke Zarathustra"