Un uomo solo, in guerra con il mondo, animato da odio profondo, incontenibile per la tecnologia. Ma allo stesso tempo un odio tale da metterlo fuori dagli stereotipi e dagli schemi tradizionali della delinquenza e del terrorismo. Gli obiettivi e le attenzioni di Unabomber si risolsero principalmente verso alcune categorie: il mondo accademico, i docenti di discipline scientifiche in particolare, e il mondo delle compagnie aeree. Vennero proposti improbabili identikit. Teddy Jobn era nato a Chicago il 22 maggio da una famiglia di immigrati polacchi. A sei anni, un test di intelligenza disse che Teddy era un piccolo genio.
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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. 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.
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.
Social needs, such as sex, love and status, often remain in group 2 in modern society, depending on the situation of the individual. 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 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.
It seems that for many people, maybe the majority, these artificial forms of the power process are insufficient. A theme that appears repeatedly in the writings of the social critics of the second half of the 20th century is the sense of purposelessness that afflicts many people in modern society.
This purposelessness is often called by other names such as "anomic" or "middle-class vacuity. It may be that existentialism is in large part a response to the purposelessness of modern life. In other words, it does not fully satisfy the need for the power process. See paragraph That need can be fully satisfied only through activities that have some external goal, such as physical necessities, sex, love, status, revenge, etc. 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. Today people live more by virtue of what the system does FOR them or TO them than by virtue of what they do for themselves.
And what they do for themselves is done more and more along channels laid down by the system. Opportunities tend to be those that the system provides, the opportunities must be exploited in accord with rules and regulations , and techniques prescribed by experts must be followed if there is to be a chance of success.
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.
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. 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.
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.
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.
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. 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.
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.
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.
Modern society is in certain respects extremely permissive. In matters that are irrelevant to the functioning of the system we can generally do what we please. We can believe in any religion we like as long as it does not encourage behavior that is dangerous to the system.
We can go to bed with anyone we like as long as we practice "safe sex". 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.
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.
The "mid-life crisis" also is such a symptom. So is the lack of interest in having children that is fairly common in modern society but almost unheard-of in primitive societies. 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.
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.
Again, having successfully raised his children, going through the power process by providing them with the physical necessities, the primitive man feels that his work is done and he is prepared to accept old age if he survives that long and death.
Many modern people, on the other hand, are disturbed by the prospect of physical deterioration and death, as is shown by the amount of effort they expend trying to maintain their physical condition, appearance and health.
We argue that this is due to unfulfillment resulting from the fact that they have never put their physical powers to any practical use, have never gone through the power process using their bodies in a serious way. It is not the primitive man, who has used his body daily for practical purposes, who fears the deterioration of age, but the modern man, who has never had a practical use for his body beyond walking from his car to his house.
It is the man whose need for the power process has been satisfied during his life who is best prepared to accept the end of that life. 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. What they need is to find or make their own opportunities. To attain autonomy they must get off that leash.
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.
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. To their credit, most of the slaves were NOT content with their servitude. We do sneer at people who ARE content with servitude. 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.
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. Some people have low susceptibility to advertising and marketing techniques.
Material acquisition does not serve their need for the power process. 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.
Manifesto de Unabomber – A Sociedade Industrial e seu futuro
References:   Industrial Society and Its Future[ edit ] In , Kaczynski mailed several letters to media outlets outlining his goals and demanding that his 35,word essay Industrial Society and Its Future dubbed the Unabomber Manifesto by the FBI   be printed verbatim by a major newspaper. He stated that, if this demand was met, he would "desist from terrorism". Bob Guccione of Penthouse volunteered to publish it, but Kaczynski replied that Penthouse was less "respectable" than the other publications. He said that he would "reserve the right to plant one and only one bomb intended to kill, after our manuscript has been published".
Tag: Unabomber Manifesto Pdf
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. 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. In primitive societies, physical necessities generally fall into group 2: They can be obtained, but only at the cost of serious effort.