Dudeman,what an excellent, if painfully fozen, adventure. As the owner of an 83' west (watercooled hahaha) I'm looking to go on a major. I put an evinrude 550 propellor on the back and I'll be welding a mainsail shaft this weekend. The outrigger is on it's way from Munich. I plan to "...leave it all
behind, sail to Lahaina..." Will send photos. your (mis) adventure is inspirational. "Charge it" ....like we're all fuckin' millionaires. Some people need to take a hit , some people need to take a hit of fresh air. Oh yeah, with all them accessories, is there one for rocket launchers? All them Lovely
Rita Meter Maids out there could use some fraggin' PeaceOutt. jeremy.kron@quokka.com
o.k how's this my name is INDIANA SUNDANCE and i'm writing this from Australia and i'll be in the States next week for Montana Gathering and of course the Burning Man you can thank the kind folks on HippyChat for letting me know about B.Man hey have a good one and keep on Smyling and having fun! Seeya !
you guys should prank the hell out of this cat named 'Armando' at 818-545-0855. Armando thinks he's a wise ass on the phone, but he's not. Keep up the good work, you guys rule!
Umm, this is just my opinion... I mean, it's a funny trick on how you can place calls and make them cross and all... But seriously it sucks... Not even funny at all... To tell you the truth... Find a new style man... For real... But, thats just my opinion... Later...
At last some useful content for that often meaningless web. As for the sound recording for your crack folks, just buy and set a Fisher-Price baby C-B on top of the wall... on sunny days.
I love the "Crack Cam." It's very entertaining. Rather than mounting a transmitter, I think you would keep your equipment longer if you used a shotgun-
microphone or a parabolic mic. Thanks for the fun!!!
You should really hold your Santanarchy in Vegas. We don't mind a bunch of red-and-white freaks, as long as they're pumping the local economy full of green.
Good Evening Mr Phelps, Your mission should you decide to accept it, is to go to the first woman you see and have screaming hot sex with her in public. Good luck! This pager will self destruct in 15 seconds!
dear sir, it is very nice to know I am not alone. My name is Clothesburner and I am considering hosting a page similiar to yours. (I swear to you, I had not accessed your pafe before coming up with the idea.) After many months haggling with trying to get inserts printed, cds pressed, etc., it dawned on me, "why not just post the calls on the internet and charge people to download them?" Bingo. Yours is the first site of this nature I've found and I'd much like to know how it's working out for you (before going out and investing a trillion dollars of my own money). What keeps your customers from downloading your calls and then posting them theirselves? How do you promote repeat business? Are there any glitches you could warn me about before hosting my own page? I'd be very much obliged for any information you have to offer. Other than that, great page. Sincerely, clothesburner@hotmail.com
are you making a living at this? I have a whole shitload of calls I'm considering selling the same way: offering the download at a price. Can you please e-mail me and tell me how it's going: clothesburner@hotmail.com. thanks.
hey baby. i love your calls. wish my man had a voice like yours. what's your trick? i wish i were on the other end of that line. could you take care of me with this alone? let me know. e-mail me...kablanton@earthlink.net. or call, 919-528-8661.
Dave....want to apologize for the reaction to my presence the other night when I came up to say hi. Just want you to know that I have no animosity toward you at all, I just hope that you and Jay are ok and i wish you both the best. If you are ever in Seattle, you are more than welcome to visit. Kiva
deezyne25@hotmail.com
Spare a thought for all the poor insects who have been locked into cramped slavery running all these beeper things. What, you think these messages just pop up on your screen AUTOMATICALLY?
HOLY FUCKING SHIT! I haven't been to your site in 2 months and you have NOTHING new? You fucking losers! I hate wrybread! Hate! Hate! Hate! What the fuck am I supposed to do with the rest of my work day? Actually work? Thanks a lot asshole.
and another thing you betta get rid of all the shit!!! i dont want it in my room!!! i dont want it in my house!!! get it the fuck out of my place you fuck!!! and if you come back after next week im gonna fuckin kill you!!! and fuckin leave my beeper on the bed or ill fuckin find you and kill you you little piss fuck head
<<< A proposition is a picture of reality: for if i understand a proposition, i know the situation that it represents. And i understand the propostition without having its sence explained to me...
Roundabout Inc.
Aryn Zahnow
<<<>>>>
Weird Shits on the phone talking to the Boogie Man. He says the Martians have joined us. Soon we will set free all of the ancient devils of africa. I am evolving into something only a mother could love. Larval forms covered with the dust of antiquity. EEEooo I think I'm going to be sick!
I found out that wine, vodka and resin/metal particles from my bong don't make a good dinner. I guess you have to make the mistake at least twice to learn. Right, wryfred?
Hey! do you know what I hate! The war on drugs, things that perpetuate the 2 party system, real criminas like rapists, murders, thugs, theives of all sorts, those in the scene who think all kids are posers (punk always needs young blood, damnit!)bands that think they rock but don't, my many weaknesses, red meat, big companies like Walmart, K mart and McDonalds, and anyone who decided to steal my rights.
::smiles:: Now that i'm finished..you have a rad site.
I've been trying to find the phone calls to computer techs I enjoyed some time ago. Am I missing them somehow? Or are they no longer in Wrybread? poppyb@ix.netcom.com. I'd love to hear from you.
Great site... Its good to know that crackheads have uses as entertainment. I used to wake up to the lovely sounds and aromas of crackheads under my window every day. The only enjoyment I got out of them was target practice with my BB rifle.
you rock, i love your style, texas could use a unique spirit like yours. next you should pull a practical joke like a remote siren fired at the choicest moment, and maybe a closeup of the precious pipe as it shatters on the cement when dropped in absolute fear of the cop they think snuck up on them. shawnrose99@hotmail.com
This is hillarious ! Please set up the live cam and the voice transmitter sounds great too. To Hell with privacy issues. If they didn't want to be seen they wouldn't be doing it on the corner...
your messages go up to may what about now??
No active update off your home page??
Greetings from radio de vrioje keyser, the netherlands....keyser@xs4all.nl
your messages go up to may what about now??
No active update off your home page??
Greetings from radio de vrije keyser, the netherlands....keyser@xs4all.nl
your messages go up to May what about now (September)??
No active update off your home page??
Greetings from radio de vrije keyser, the netherlands....keyser@xs4all.nl
When the birds that rule the air cease to sing their percy songs, when the writing on the wall rends asunder right from wrong, when the creamy crust of Autumn flagellates the dorsal fin of your Coelecanth conductor you are ready to begin...
Your site reminds me of a story...A man goes to the doctor & says "Doc, I've got a problem...every time I touch my tongue to a piece of aluminum foil that's wrapped around a walnut while I stand on my kitchen table, I get a tingle in my big toes...what's wrong with me?" The doc replies, "You've got too much time on your hands!"
Where is the synopsis of the fucking Mexico trip??? Huh?!? What the FUCK am I paying all this money for you sick little monkeys!!! If you're not careful I'll start a dot-com company and kick all you assholes out onto the street! Don't think I won't! Ya you messed with the wrong silicon valley yuppie this time you little shits!
ALEC! well CUM back from the land below daborder!
HOPE you had FUN!
missed you mucho @ many events.
was wondering if the ergot@wrybread account might still be available?
i've moved back into SF (YAY) but haven't got the servers up yet, and never DID get the wry account working. lemme know how ye IS, and what be UP... Love in the light
shin
415-759-9404 anytime or almostorganic@hotmail.com (ugh)
I think that your crank calls requier a lot more wit. You seem quiet fucken stupid to me and I will never be looking at your web site again. burn in hell monkey
Snowing in Montreal today, but luckily I already had an appointment to get my snow tires put on. Smile, the weather is probably nicer wherever you are! SteveG
You musta been drunk. It is 11/20 not 6/20. Glad to see you'll have more time on your hands to update this site! AND FUCK ALL YOU DOT COM FUCKS HEADS RUINING THE BAY AREA! GET THE FUCK OUT!
Damn-jiggy site! Shit, I'll be spending a few chemically-enhanced nights here! Keep up the insanity... (LOVE the om-in-the-drainpipe bit!)
Peace,
TheUrbanHippie.
hi, hony
i write note more. because i belive in setisfaction. do work hard understand if you are intrested in long please mail me ozabharat7@hotmail.com
send me my offers answer please.
yours fucker
bharat
just to confirm...25 kilos cocaine, 38 tonnes morrocan red seal hashish. Usual delivery at Pier 14. Ship is the 'Iran Isfahan'.
The $246,000,000 will be transferred to the Cayman account at 12:00:00 CET.
Transfer will show up as as "Solntsevskaya Group International". Hope you don't mind. We've taken the liberty of the 30% discount as discussed. The w-g plutonium is being delivered next thursday through into Taep'o-dong. Su Yhung will confirm in usual manner.
Al Gore SUCKS SERIOUS SCHLONG!!!!What a piece of shit. I hope someone bumps him off so he will quit fucking up the election (dare ya to put THAT on the site)
I love your site. Its the funniest thing Ive ever seen. I wish I had heard of it sooner. I actually got the link from ijustgotfired.com
NLydiac@aol.com
Why do you drive on a ParkWay, and park on a DriveWay? Can you spell RACECAR backwards for me? Ever notice how the months July, August, September, October, and November's first letters spell Jason and they are in that order on the calender? Ever see the Pope do the sign of the cross before his speech? I think he is trying to say "hey all you people, get off the lawn!"
Hey dude. You know what's evil? Me and some friends had a site devoted to stuff at our high school that the regular newspaper doesn't cover (like the football team binging parties) and the administration shut it down and threatened us with expulsion. Suck.
When you're lost in the wild, and you're scared as a child, and death looks you square in the eye. And you're sore as a boil, it's according to Hoyle, to cock your revolver, and die. But the code of a man says to fight all you can, and self-dissolution is barred! In hunger and woe, oh, it's easy to blow. It's the hell-served for breakfast that's hard.
You're sick of the game, well, now, that's a shame. You're young and you're brave and you're bright. You've had a raw deal, I know, but don't squeal. Buck up, do your damndest and FIGHT! It's plugging away that will win you the day, so don't be a piker old pard. Just draw on your grit, it's easy to quit. It's the keeping on going that's hard.
It's easy to cry that you're beaten, and die. It's easy to crawfish and crawl. But to fight and to fight with hope out of sight, why, that's the best game of them all! And though you come out of each grueling bout all broken, and battered, and scarred, just have one more try. It's easy to die. It's the keeping on living that's hard.
That was all from Kadrec. Just so you know. My real email is Kadrec@yahoo.com.
Unfortunately, I don't have any more interesting poems memorized, but I'd be happy to recite some Shakespeare or Goethe.
In the spring of youth, 'twas my lot to haunt, of the wide world, a spot of which I could not love the less (so lovely was the lonelyness) of a lone lake, with black rock bound, and the tall pines which towered around.
Here I sit. I'm probably getting carpal tunnel syndrome from all the typing I do. I don't have a life. I have few friends. I spend my days sitting here in front of the computer wishing I didn't want to die and wishing I didn't feel like I'm already dead. I don't know why I am this way, but I am. I can't remember the last time I really laughed when I wasn't high. It seems like all I do is suffer through school, sit in front of the computer, listen to music and smoke weed on the weekend. Why?
Aye, but she misused me past the endurance of a block. An oak with but one green leaf on it would have answered her, my very visor began to assume life! and scold with her. She told me, not knowing I was myself, that I was the prince's jester, duller than a great thaw, hurtling jest upon jest with such impossible conveyance upon me, that I stood as a man on a mark, with a whole army shooting at me. She speaks poinards, and every word stabs! She would have made herculese turn the spit, aye, and cleft his club to make the fire, too! Come, talk not of her. You will find her the infernal Ate in good apparel. I would to god that some scholar would conjure her! for surely, while she is here a man may live as quietly in hell as in a sanctuary! And people sin upon purpose! For they would rather go thither! So indeed, all disquiet, all horror, all pertubation follows Her.
I'm writting my will on a three dollar bill in the even time. I've got a stollen wife and a rhinestone life and some good old boys. I'm writting my will on a three dollar bill in the even time.
yes your write bout everything but u truly cant get away from madness anyware i do think that the most of the family is good and peace full i was there and u get everything u do in normal society its just out in the woods and realy i think its better that normal society anyway u should try and think bout the 2001 yer friend ryan email me at ryanladd@rraz.net
thank you for your honesty. hello Im Glori (real name not rainbow) my honesty has offen frieghtend ,angered and awakend young & oldtimers alike. I have been labeled agro,babylonic ect,ect. I figure this if im ruffling some feathers by stating the obvious truth im doing something right.I have been to many gatherings &through the last 12 to 15 years maybe longer the comradarie and selflessness has gone to the way side PARTY PARTY PARTY at many others expense. yet i keep going back to the gatherings,knowing some are on the right path strength in numbers. please dont give up you have good insight we all need that in our lives peace&magic email morninglori1@hotmail Glori
you bastard!! we used to do the telephone terrorist thing in Jr. High. we got these two guys that starting yelling at eachother one time saying shit like "fuck you dude, you called me...naw you fucking called me, what's your problem??". fucking hilarious. we would do it over the speaker phone so everyone could hear and end up cracking up and disconnecting them before they hung up. if you're going to sell these calls you could get a little more creative.
First off, thanks for the ijustgotfired forward address (very sweet) and second, I really, really , really love the Crack Cam. What a perfectly excellent reason to have a cam going. It's way more fun than lookin' at someone's ugly mug!
Oh dubya, oh dubya, say have you met dubya, oh dubya the wag from Texas. When a map is unfurled, he'll find France in the world, if someone steps up to tell him where. Just 1 G and he'll say "NRA? AOK!" Or sulfur contributes to clear the air.
this is ben sutherland. Jeramy and I were thinking about having a Guerilla Drive In tomorrow. Are you available? Could you call me? 775-1348
or write ben@protoscape.com
Wow I know someone who put himself thru college, a private and expensive school, to attain a dream. He lived in his small truck, and he built a small room in the back of the truck. It reflects that when one wants to be more than surface will endure the pains with honor.
Hence, when able to attack, we must seem unable; when using our forces, we must seem inactive; when we are near, we must make the enemy believe we are far away; when far away, we must make him believe we are near.
I think I love you, I''ve probably met you and you made me laugh and I thought wow that guys freaks like me. I bet you throw a great party, I bet you tell jokes other people are afraid to repeat. I am positive the world is a better place cause your in it.
i think im becoming an alcoholic, your tales are studded with gem-like drink references... i used to grow fine weed from the netherlands in a hidden basement but now i like that awesome anchor gin Junipero and Oban, and i going to hell?
I have often dreamed of doing the same for the crack house in my neighborhood. It is an inspiration!
In my neighborhood I could also do arson cam since the punks in my alley like to set people's garbage and garages on fire. I would need a bunch of cameras, though. and some motion detectors.
Great site.
Tim McGuire
Minneapolis, MN
hi...thanks for this delightful little tour...you write in a way that I totally envisioned the Rainbow gathering and I was really laughing...good writing...sb in Oregon...take care ....
Hi wrybread guy. I just seen your internut world, pretty cool. Check out www.vulcanradio.com for some live streaming mayhem.
This is the Darkat signing out
Have a wonderfully beautius afternoon.
Okay?
hi "brother" i would like to ask how many gatherings have you been to how many of these things have you seen...none you seem to want to focus on the bad things while all the loving and copperation goes on around you as you blindly ignor it you seem to seek out the bad in ppl you have no clue as to what The gathering of the tribes is all about you have been to what one thats nothing i have been going since i was a child my name is Eve i have experienced everything in a gathering good and bad its all apart of life no one is perfect and brother you are far from it you are far to judge mental first off we aren't hippies as you would like to call it we all do are part in helping the community and when bro's or sister's say welcome home it is home it is the way that nature intended it to be it is where you can be at ease with your self where you can say what you feel and ppl give you there in-put...believ me i am not some kind of jesus freak or a hippie i like my a&e shirts and my gap pants i like sleeping in my own comfortable bed in babylon thats what world I and more and likely you too live in all year but when it comes that time of year when the gathering comes around i can know that even though i have to be could or have to get all my clothing dirty or that i have to go to the bathroom outside i know that no one will judge me for what i wear or for what i don't wear i am free....you have to experince
more of a gathering than you have...i would like to try and get you to understand what you now nothing of my aol s.n. is Hottie911Sweety's or e-mail me at sexy_457@hotmail.com
th eweather in austin is nice. i live in an 88 ford econoline. are you familiar with 'pickle parks'? cuz i was outside of waco at a rest stop and some people were really scoping me out...this is a weird country. why is everyone molested or alcoholic or homicidal??? maybe its just the midwest. and the south. and parts of the central regions. and florida. and scattered suburbs thru the east...
she is oppressing my unicorn.
she colonized my unicorn.
fluffy men struggled with my unicorn.
she silenced my unicorn painfully.
my unicorn was oppressed.
my unicorn has been colonized.
victimized unicornios.
you can also have a lot of fun by spraying water on the sidewalk in front of your house in subzero weather. Just watch the unsuspecting people walk by and fall. It's hilarious!
your site is coming up with a "removed by FBI pending trial" warning, it also says "persons knowing information on the owner of this site are legally bound to contact the following number"
Catapultam habeo. Nisi pecuniam omnem mihi dabis ad capul tuum saxum immane mittam. - I have a catapult.
Give me all the money or I will fling an enormous rock at your head
so what you fnords this is fnord fnord fnord i tkink fnord fnord
the tele booth wound up side yo head crack masta dawg wit the G homie cuz strut shizatch wizatch bizatch snizatch.fragle rock macarana to the 2 to the3.
dear santa-
for xmas I WOULD like some crack rocks.
and white sheets for when i hang dem niggyz.
and also i want a nigger bazooka 4 killing
niggerz. also gasoline 4 burning dead hung
niggerz.
latez G. klaus
yo Roby!
Hope the touring in the north was fine.
It's good to be back in SF. I am going to Nevada City but will be back this weekend> look forward to hooking up and playing some music> Justin
Hy Wry,
Nice running into your page tonite,those 3way calls are hilarious.But as I'm in at least 1 of them , may be I can get a little discount on the cd, in liew of legal fees, hmm?
No, actually heard your url mentioned about a 1/2 hr ago on WFMU in NJ-- Hope your not doing anything important!! if this actually does BEEP you, A N D certainly hope you don't get charged by the L E T T E R on your pager.
Really A Clever page, cool graphics too.----Have a good Evening/Day
Paul in NJ pturkk@yahoo.com
I am from Memphis, TN and this "phone confusion" would be great here! Southerners are chatty by nature and you would be sure to get some real characters!
The reason they do the crack dance is because they're infected with crackbugs...vermin in rock that live in your skin...ask your locak crackhead about them...just don't let them cough on you as they are transmitted in sputum!!
I have found that the easily attainable Dorito's (large size) is quite comfortable for long tirps! However since there is no way to seal the top disposal is a quick necessity!
I recommend not throwing it out the rear window of an SUV while traveling. The contents tends to dispurse back into the open rear window! Misting all the luggage and occupants of the vehicle!
I have found that the easily attainable Dorito's bag (large size) is quite comfortable for long tirps! However since there is no way to seal the top disposal is a quick necessity!
I recommend not throwing it out the rear window of an SUV while traveling. The contents tends to dispurse back into the open rear window! Misting all the luggage and occupants of the vehicle!
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Are you still out of work man? Just sittin around takin bong tokes and watching Rickie or what? Man this used to be one of my favorite sites. WHAT HAPPENED MAN???? WHAT THE FUCK HAPPENED?!?
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try leading, youcan,t always follow!
you,ll either get caught or
get in trouble.
lead see where it takes you.
your friends will probably be glad you did!
this is good advice to many.
to others it,s just utter bullshit.
to those i can help, good luck!
to those who have a smart ass
opinion, well go FUCK yourself!
you know who you are.
from ole girl in greenfield,
in.
ummmmmmmmmmmmmmmm this is strange..... cool, but very odd... very intrigued by this... i must have WAY too much time on my hands like the rest of you LOSERS!!!!!!!!!!
INTRODUCTION
1. The Industrial Revolution and its consequences have been a disaster for the human race. They have greatly increased the life-expectancy of those of us who live in "advanced" countries, but they have destabilized society, have made life unfulfilling , have subjected human beings to indignities, have led to widespread psychological suffering (in the Third World to physical suffering as well) and have inflicted severe damage on the natural world. The continued development of technology will worsen the situation. It will certainly subject human beings to greater indignities and inflict greater damage on the natural world, it will probably lead to greater social disruption and psychological suffering, and it may lead to increased physical suffering eve n in "advanced" countries.
2. The industrial-technological system may survive or it may break down. If it survives, it MAY eventually achieve a low level of physical and psychological suffering, but only after passing through a long and very painful period of adjustment and only at the cost of permanently reducing human beings and many other living organisms to engineered products and mere cogs in the social machine. Furthermore, if the system survives, the consequences will be inevitable: There is no way of reforming or modifying the system so as to prevent it from depriving people of dignity and autonomy.
3. If the system breaks down the consequences will still be very painful. But the bigger the system grows the more disastrous the results of its breakdown will be, so if it is to break down it had best break down sooner rather than later.
4. We therefore advocate a revolution against the industrial system. This revolution may or may not make use of violence: it may be sudden or it may be a relatively gradual process spanning a few decades. We can't predict any of that. But we do outline in a very general way the measures that those who hate the industrial system should take in order to prepare the way for a revolution against that form of society. This is not to be a POLITICAL revolution. Its object will be to overthrow not governments but the economic and technological basis of the present society.
5. In this article we give attention to only some of the negative developments that have grown out of the industrial-technological system. Other such developments we mention only briefly or ignore altogether. This does not mean that we regard these other developments as unimportant. For practical reasons we have to confine our discussion to areas that have received insufficient public attention or in which we have something new to say. For example, since there are well-developed environmental and wilderness movements, we have written very little about environmental degradation or the destruction of wild nature, even though we consider these to be highly important.
THE PSYCHOLOGY OF MODERN LEFTISM
6. Almost everyone will agree that we live in a deeply troubled society. One of the most widespread manifestations of the craziness of our world is leftism, so a discussion of the psychology of leftism can serve as an introduction to the discussion of the problems of modern society in general.
7. But what is leftism? During the first half of the 20th century leftism could have been practically identified with socialism. Today the movement is fragmented and it is not clear who can properly be called a leftist. When we speak of leftists in this article we have in mind mainly socialists, collectivists, "politically correct" types, feminists, gay and disability activists, animal rights activists and the like. But not everyone who is associated with one of these movements is a leftist. What we are trying to get at in discussing leftism is not so much a movement or an ideology as a psychological type, or rather a collection of related types. Thus, what we mean by "leftism" will emerge more clearly in the course of our discussion of leftist psychology (Also, see paragraphs 227-230.)
8. Even so, our conception of leftism will remain a good deal less clear than we would wish, but there doesn't seem to be any remedy for this. All we are trying to do is indicate in a rough and approximate way the two psychological tendencies that we believe are the main driving force of modern leftism. We by no means claim to be telling the WHOLE truth about leftist psychology. Also, our discussion is meant to apply to modern leftism only. We leave open the question of the extent to which our discussion could be applied to the leftists of the 19th and early 20th century.
9. The two psychological tendencies that underlie modern leftism we call "feelings of inferiority" and "oversocialization." Feelings of inferiority are characteristic of modern leftism as a whole, while oversocialization is characteristic only of a certain segment of modern leftism; but this segment is highly influential.
FEELINGS OF INFERIORITY
10. By "feelings of inferiority" we mean not only inferiority feelings in the strictest sense but a whole spectrum of related traits: low self-esteem, feelings of powerlessness, depressive tendencies, defeatism, guilt, self-hatred, etc. We argue that modern leftists tend to have such feelings (possibly more or less repressed) and that these feelings are decisive in determining the direction of modern leftism.
11. When someone interprets as derogatory almost anything that is said about him (or about groups with whom he identifies) we conclude that he has inferiority feelings or low self-esteem. This tendency is pronounced among minority rights advocates, whether or not they belong to the minority groups whose rights they defend. They are hypersensitive about the words used to designate minorities. The terms "Negro," "oriental," "handicapped" or "chick" for an African, an Asian, a disabled person or a woman originally had no derogatory connotation. "Broad" and "chick" were merely the feminine equivalents of "guy," "dude" or "fellow." The negative connotations have been attached to these terms by the activists themselves. Some animal rights advocates have gone so far as to reject the word "pet" and insist on its replacement by "animal companion." Leftist anthropologists go to great lengths to avoid saying anything about primitive peoples that could conceivably be interpreted as negative. They want to replace the word "primitive" by "nonliterate." They seem almost paranoid about anything that might suggest that any primitive culture is inferior to our own. (We do not mean to imply that primitive cultures ARE inferior to ours. We merely point out the hypersensitivity of leftist anthropologists.)
12. Those who are most sensitive about "politically incorrect" terminology are not the average black ghetto-dweller, Asian immigrant, abused woman or disabled person, but a minority of activists, many of whom do not even belong to any "oppressed" group but come from privileged strata of society. Political correctness has its stronghold among university professors, who have secure employment with comfortable salaries, and the majority of whom are heterosexual, white males from middle-class families.
13. Many leftists have an intense identification with the problems of groups that have an image of being weak (women), defeated (American Indians), repellent (homosexuals), or otherwise inferior. The leftists themselves feel that these groups are inferior. They would never admit it to themselves that they have such feelings, but it is precisely because they do see these groups as inferior that they identify with their problems. (We do not suggest that women, Indians, etc., ARE inferior; we are only making a point about leftist psychology).
14. Feminists are desperately anxious to prove that women are as strong as capable as men. Clearly they are nagged by a fear that women may NOT be as strong and as capable as men.
15. Leftists tend to hate anything that has an image of being strong, good and successful. They hate America, they hate Western civilization, they hate white males, they hate rationality. The reasons that leftists give for hating the West, etc. clearly do not correspond with their real motives. They SAY they hate the West because it is warlike, imperialistic, sexist, ethnocentric and so forth, but where these same faults appear in socialist countries or in primitive cultures, the leftist finds excuses for them, or at best he GRUDGINGLY admits that they exist; whereas he ENTHUSIASTICALLY points out (and often greatly exaggerates) these faults where they appear in Western civilization. Thus it is clear that these faults are not the leftist's real motive for hating America and the West. He hates America and the West because they are strong and successful.
16. Words like "self-confidence," "self-reliance," "initiative", "enterprise," "optimism," etc. play little role in the liberal and leftist vocabulary. The leftist is anti-individualistic, pro-collectivist. He wants society to solve everyone's needs for them, take care of them. He is not the sort of person who has an inner sense of confidence in his own ability to solve his own problems and satisfy his own needs. The leftist is antagonistic to the concept of competition because, deep inside, he feels like a loser.
17. Art forms that appeal to modern leftist intellectuals tend to focus on sordidness, defeat and despair, or else they take an orgiastic tone, throwing off rational control as if there were no hope of accomplishing anything through rational calculation and all that was left was to immerse oneself in the sensations of the moment.
18. Modern leftist philosophers tend to dismiss reason, science, objective reality and to insist that everything is culturally relative. It is true that one can ask serious questions about the foundations of scientific knowledge and about how, if at all, the concept of objective reality can be defined. But it is obvious that modern leftist philosophers are not simply cool-headed logicians systematically analyzing the foundations of knowledge. They are deeply involved emotionally in their attack on truth and reality. They attack these concepts because of their own psychological needs. For one thing, their attack is an outlet for hostility, and, to the extent that it is successful, it satisfies the drive for power. More importantly, the leftist hate s science and rationality because they classify certain beliefs as true (i.e., successful, superior) and other beliefs as false (i.e. failed, inferior). The leftist's feelings of inferiority run so deep that he cannot tolerate any classification of some things as successful or superior and other things as failed or inferior. This also underlies the rejection by many leftists of the concept of mental illness and of the utility of IQ tests. Leftists are antagonistic to genetic explanations of human abilities or behavior because such explanations tend to make some persons appear superior or inferior to others. Leftists prefer to give society the credit or blame for an individual's ability or lack of it. Thus if a person is "inferior" it is not his fault , but society's, because he has not been brought up properly.
19. The leftist is not typically the kind of person whose feelings of inferiority make him a braggart, an egotist, a bully, a self-promoter, a ruthless competitor. This kind of person has not wholly lost faith in himself. He has a deficit in his sense of power and self-worth, but he can still conceive of himself as having the capacity to be strong, and his efforts to make himself strong produce his unpleasant behavior. [1] But the leftist is too far gone for that. His feelings of inferiority are s o ingrained that he cannot conceive of himself as individually strong and valuable. Hence the collectivism of the leftist. He can feel strong only as a member of a large organization or a mass movement with which he identifies himself.
20. Notice the masochistic tendency of leftist tactics. Leftists protest by lying down in front of vehicles, they intentionally provoke police or racists to abuse them, etc. These tactics may often be effective, but many leftists use them not as a means to an end but because they PREFER masochistic tactics. Self-hatred is a leftist trait.
21. Leftists may claim that their activism is motivated by compassion or by moral principle, and moral principle does play a role for the leftist of the oversocialized type. But compassion and moral principle cannot be the main motives for leftist activism. Hostility is too prominent a component of leftist behavior; so is the drive for power. Moreover, much leftist behavior is not rationally calculated to be of benefit to the people whom the leftists claim to be trying to help. For example, if one believes that affirmative action is good for black people, does it make sense to demand affirmative action in hostile or dogmatic terms? Obviously it would be more productive to take a diplomatic and conciliatory approach that would make at least verbal and symbolic concessions to white people who think that affirmative action discriminates against them. But leftist activists do not take such an approach because it would not satisfy their emotional needs. Helping black people is not their real goal. Instead, race problems serve as an excuse for them to express their own hostility and frustrated need for power. In doing so they actually harm black people, because the activists' hostile attitude toward the white majority tends to intensify race hatred .
22. If our society had no social problems at all, the leftists would have to INVENT problems in order to provide themselves with an excuse for making a fuss.
23. We emphasize that the foregoing does not pretend to be an accurate description of everyone who might be considered a leftist. It is only a rough indication of a general tendency of leftism.
OVERSOCIALIZATION
24. Psychologists use the term "socialization" to designate the process by which children are trained to think and act as society demands. A person is said to be well socialized if he believes in and obeys the moral code of his society and fits in well as a functioning part of that society. It may seem senseless to say that many leftists are over-socialized, since the leftist is perceived as a rebel. Nevertheless, the position can be defended. Many leftists are not such rebels as they seem.
25. The moral code of our society is so demanding that no one can think, feel and act in a completely moral way. For example, we are not supposed to hate anyone, yet almost everyone hates somebody at some time or other, whether he admits it to himself or not. Some people are so highly socialized that the attempt to think, feel and act morally imposes a severe burden on them. In order to avoid feelings of guilt, they continually have to deceive themselves about their own motives and find moral explanation s for feelings and actions that in reality have a non-moral origin. We use the term "oversocialized" to describe such people. [2]
26. Oversocialization can lead to low self-esteem, a sense of powerlessness, defeatism, guilt, etc. One of the most important means by which our society socializes children is by making them feel ashamed of behavior or speech that is contrary to society's expectations. If this is overdone, or if a particular child is especially susceptible to such feelings, he ends by feeling ashamed of HIMSELF. Moreover the thought and the behavior of the oversocialized person are more restricted by society's expectations than are those of the lightly socialized person. The majority of people engage in a significant amount of naughty behavior. They lie, they commit petty thefts, they break traffic laws, they goof off at work, they hate someone, they say spiteful things or they use some underhanded trick to get ahead of the other guy. The oversocialized person cannot do these things , or if he does do them he generates in himself a sense of shame and self-hatred. The oversocialized person cannot even experience, without guilt, thoughts or feelings that are contrary to the accepted morality; he cannot think "unclean" thoughts. And socialization is not just a matter of morality; we are socialized to confirm to many norms of behavior that do not fall under the heading of morality. Thus the oversocialized person is kept on a psychological leash and spends his life running on rails that society has laid down for him. In many oversocialized people this results in a sense of constraint and powerlessness that can be a severe hardship. We suggest that oversocialization is among the more serious cruelties that human beings inflict on one another.
27. We argue that a very important and influential segment of the modern left is oversocialized and that their oversocialization is of great importance in determining the direction of modern leftism. Leftists of the oversocialized type tend to be intellectuals or members of the upper-middle class. Notice that university intellectuals (3) constitute the most highly socialized segment of our society and also the most left-wing segment.
28. The leftist of the oversocialized type tries to g et off his psychological leash and assert his autonomy by rebelling. But usually he is not strong enough to rebel against the most basic values of society. Generally speaking, the goals of today's leftists are NOT in conflict with the accepted morality. On the contrary, the left takes an accepted moral principle, adopts it as its own, and then accuses mainstream society of violating that principle. Examples: racial equality, equality of the sexes, helping poor people, peace as opposed to war, nonviolence generally, freedom of expression, kindness to animals. More fundamentally, the duty of the individual to serve society and the duty of society to take care of the individual. All these have been deeply rooted values of our society (or at least of it s middle and upper classes (4) for a long time. These values are explicitly or implicitly expressed or presupposed in most of the material presented to us by the mainstream communications media and the educational system. Leftists, especially those of t he oversocialized type, usually do not rebel against these principles but justify their hostility to society by claiming (with some degree of truth) that society is not living up to these principles.
29. Here is an illustration of the way in which the oversocialized leftist shows his real attachment to the conventional attitudes of our society while pretending to be in rebellion against it. Many leftists push for affirmative action, for moving black people into high-prestige jobs, for improved education in black schools and more money for such schools; the way of life of the black "underclass" they regard as a social disgrace. They want to integrate the black man into the system, make him a business executive, a lawyer, a scientist just like upper-m
30. iddle-class white people. The leftists will reply that the last thing they want is to make the black man into a copy of the white man; instead, they want to preserve African American culture. But in what does this preservation of African American cultur e consist? It can hardly consist in anything more than eating black-style food, listening to black-style music, wearing black-style clothing and going to a black-style church or mosque. In other words, it can express itself only in superficial matters. In all ESSENTIAL respects more leftists of the oversocialized type want to make the black man conform to white, middle-class ideals. They want to make him study technical subjects, become an executive or a scientist, spend his life climbing the status l adder to prove that black people are as good as white. They want to make black fathers "responsible." they want black gangs to become nonviolent, etc. But these are exactly the values of the industrial-technological system. The system couldn't care les s what kind of music a man listens to, what kind of clothes he wears or what religion he believes in as long as he studies in school, holds a respectable job, climbs the status ladder, is a "responsible" parent, is nonviolent and so forth. In effect, how ever much he may deny it, the oversocialized leftist wants to integrate the black man into the system and make him adopt its values.
30. We certainly do not claim that leftists, even of the oversocialized type, NEVER rebel against the fundamental valu es of our society. Clearly they sometimes do. Some oversocialized leftists have gone so far as to rebel against one of modern society's most important principles by engaging in physical violence. By their own account, violence is for them a form of "li beration." In other words, by committing violence they break through the psychological restraints that have been trained into them. Because they are oversocialized these restraints have been more confining for them than for others; hence their need to b reak free of them. But they usually justify their rebellion in terms of mainstream values. If they engage in violence they claim to be fighting against racism or the like.
31. We realize that many objections could be raised to the foregoing thumb-na il sketch of leftist psychology. The real situation is complex, and anything like a complete description of it would take several volumes even if the necessary data were available. We claim only to have indicated very roughly the two most important tend encies in the psychology of modern leftism.
32. The problems of the leftist are indicative of the problems of our society as a whole. Low self-esteem, depressive tendencies and defeatism are not restricted to the left. Though they are especially noti ceable in the left, they are widespread in our society. And today's society tries to socialize us to a greater extent than any previous society. We are even told by experts how to eat, how to exercise, how to make love, how to raise our kids and so fort h.
THE POWER PROCESS
33. Human beings have a need (probably based in biology) for something that we will call the "power process." This is closely related to the need for power (which is widely recognized) but is not quite the same thing. The power process has four eleme nts. The three most clear-cut of these we call goal, effort and attainment of goal. (Everyone needs to have goals whose attainment requires effort, and needs to succeed in attaining at least some of his goals.) The fourth element is more difficult to de fine and may not be necessary for everyone. We call it autonomy and will discuss it later (paragraphs 42-44).
34. Consider the hypothetical case of a man who can have anything he wants just by wishing for it. Such a man has power, but he will develo p 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 po wer is not enough. One must have goals toward which to exercise one's power.
35. Everyone has goals; if nothing else, to obtain the physical necessities of life: food, water and whatever clothing and shelter are made necessary by the climate. But th e leisured aristocrat obtains these things without effort. Hence his boredom and demoralization.
36. Nonattainment of important goals results in death if the goals are physical necessities, and in frustration if nonattainment of the goals is compatib le with survival. Consistent failure to attain goals throughout life results in defeatism, low self-esteem or depression.
37. Thus, in order to avoid serious psychological problems, a human being needs goals whose attainment requires effort, and he m ust have a reasonable rate of success in attaining his goals.
SURROGATE ACTIVITIES
38. But not every leisured aristocrat becomes bored and demoralized. For example, the emperor Hirohito, instead of sinking into decadent hedonism, devoted himself to marine biology, a field in which he became distinguished. When people do not have t o 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 physica l necessities. Thus the aristocrats of the Roman Empire had their literary pretentions; 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 com peted for status through elaborate displays of wealth; and a few aristocrats, like Hirohito, have turned to science.
39. We use the term "surrogate activity" to designate an activity that is directed toward an artificial goal that people set up for th emselves merely in order to have some goal to work toward, or let us say, merely for the sake of the "fulfillment" that they get from pursuing the goal. Here is a rule of thumb for the identification of surrogate activities. Given a person who devotes m uch 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 facilities 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 a goal X is a surrogate activity. Hirohito's studies in marine biology clearly constituted a surrogate activity, since it is pretty cer tain that if Hirohito had had to spend his time working at interesting non-scientific tasks in order to obtain the necessities of life, he would not have felt deprived because he didn't know all about the anatomy and life-cycles of marine animals. On the other hand the pursuit of sex and love (for example) is not a surrogate activity, because most people, even if their existence were otherwise satisfactory, would feel deprived if they passed their lives without ever having a relationship with a member of the opposite sex. (But pursuit of an excessive amount of sex, more than one really needs, can be a surrogate activity.)
40. In modern industrial society only minimal effort is necessary to satisfy one's physical needs. It is enough to go through a training program to acquire some petty technical skill, then come to work on time and exert very modest effort needed to ho ld 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 physical necessities for granted, b ut 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 whit e 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 wi ll probably agree that the "fulfillment" they get from their work is more important than the money and prestige they earn.
41. For many if not most people, surrogate activities are less satisfying than the pursuit of real goals ( that is, goals that people would want to attain even if their need for the power process were already fulfilled). One indication of this is the fact that, in many or most cases, people who are deeply involved in surrogate activities are never satisfied, never at rest. Thus the money-maker constantly strives for more and more wealth. The scientist no sooner solves one problem than he moves on to the next. The long-distance runner drives himself to run always farther and faster. Many people who pursue surrogate activities will say that they get far more fulfillment from these activities than they do from the "mundane" business of satisfying the ir biological needs, but that it 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 p arts of an immense social machine. In contrast, people generally have a great deal of autonomy in pursuing their surrogate activities. have a great deal of autonomy in pursuing their surrogate activities.
AUTONOMY
42. Autonomy as a part of the power process may not be necessary for every individual. But most people need a greater or lesser degree of autonomy in working toward their goals. Their efforts must be undertaken on their own initiative and must be un der 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 themselve s 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 bases if the group making the collective decision is so large that the role of each individual is insignificant [5]
43. It is true that some individuals seem to have little need for autonomy. Either their drive for power is weak or they satisfy it by identifying themselves with some powerful organization to which they belong. And then there are unthinking, animal types who seem to be satisfied with a purely physical sense of power(the good combat soldier, who gets his sense of power by developing fighting skills that he is quite content to use in blind obedience to his superiors).
44. But for most people it is through the power process-having a goal, making an AUTONOMOUS effort and attaining t the goal-that self-esteem, self-confidence and a sense of power are acquired. When one does not have adequate opportunity to go througho ut the power process the consequences are (depending on the individual and on the way the power process is disrupted) boredom, demoralization, low self-esteem, inferiority feelings, defeatism, depression, anxiety, guilt, frustration, hostility, spouse or child abuse, insatiable hedonism, abnormal sexual behavior, sleep disorders, eating disorders, etc. [6]
SOURCES OF SOCIAL PROBLEMS
45. Any of the foregoing symptoms can occur in any society, but in modern industrial society they are present on a massive scale. We aren't the first to mention that the world today seems to be going crazy. This sort of thing is not normal for human societies. There is good reason to believe that primitive man suffered from less stress and frustration and was better satisfied with his way of life than modern man is. It is true that not all was sweetness and light in primitive societies. Abuse of w omen and common among the Australian aborigines, transexuality was fairly common among some of the American Indian tribes. But is does appear that GENERALLY SPEAKING the kinds of problems that we have listed in the preceding paragraph were far less commo n among primitive peoples than they are in modern society.
46. We attribute the social and psychological problems of modern society to the fact that that society requires people to live under conditions radically different from those under which the human race evolved and to behave in ways that conflict with t he 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 abnor mal conditions to which modern society subjects people. But it is not the only one. Before dealing with disruption of the power process as a source of social problems we will discuss some of the other sources.
47. Among the abnormal conditions present in modern industrial society are excessive density of population, isolation of man from nature, excessive rapidity of social change and the break-down of natural small-scale communities such as the extended fam ily, the village or the tribe.
48. It is well known that crowding increases stress and aggression. The degree of crowding that exists today and the isolation of man from nature are consequences of technological progress. All pre-industrial societies were predominantly rural. The industrial Revolution vastly increased the size of cities and the proportion of the population that lives in them, and modern agricultural technology has made it possible for the Earth to support a far denser population than it ever did before. (Also, te chnology 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 w ant peace and quiet are frustrated by the noise. If their use is restricted, people who use the devices are frustrated by the regulations... But if these machines had never been invented there would have been no conflict and no frustration generated by them.)
49. For primitive societies the natural world (which usually changes only slowly) provided a stable framework and therefore a sense of security. In the modern world it is human society that dominates nature rather than the other way around, and moder n society changes very rapidly owing to technological change. Thus there is no stable framework.
50. The conservatives are fools: They whine about the decay of traditional values, yet they enthusiastically support technological progress and economic growth. Apparently it never occurs to them that you can't make rapid, drastic changes in the tech nology and the economy of a society with out causing rapid changes in all other aspects of the society as well, and that such rapid changes inevitably break down traditional values.
51.The breakdown of traditional values to some extent implies the breakdown of the bonds that hold together traditional small-scale social groups. The disintegration of small-scale social groups is also promoted by the fact that modern conditions often require or tempt individuals to move to new locations, separating themselves from their communities. Beyond that, a technological society HAS TO weaken family ties and local communities if it is to function efficiently. In modern society an individual' s loyalty must be first to the system and only secondarily to a small-scale community, because if the internal loyalties of small-scale small-scale communities were stronger than loyalty to the system, such communities would pursue their own advantage at the expense of the system.
52. Suppose that a public official or a corporation executive appoints his cousin, his friend or his co-religionist to a position rather than appointing the person best qualified for the job. He has permitted personal loyalty to supersede his loyalty to the system, and that is "nepotism" or "discrimination," both of which are terrible sins in modern society. Would-be industrial societies that have done a poor job of subordinating personal or local loyalties to loyalty to the system are usually very i nefficient. (Look at Latin America.) Thus an advanced industrial society can tolerate only those small-scale communities that are emasculated, tamed and made into tools of the system. [7]
53. Crowding, rapid change and the breakdown of communities have been widely recognized as sources of social problems. but we do not believe they are enough to account for the extent of the problems that are seen today.
54. A few pre-industrial cities were very large and crowded, yet their inhabitants do not seem to have suffered from psychological problems to the same extent as modern man. In America today there still are uncrowded rural areas, and we find there the same problems as in urban areas, though the problems tend to be less acute in the rural areas. Thus crowding does not seem to be the decisive factor.
55. On the growing edge of the American frontier during the 19th century, the mobility of the population probably broke down extended families and small-scale social groups to at least the same extent as these are broken down today. In fact, many nucl ear families lived by choice in such isolation, having no neighbors within several miles, that they belonged to no community at all, yet they do not seem to have developed problems as a result.
56.Furthermore, change in American frontier society was very rapid and deep. A man might be born and raised in a log cabin, outside the reach of law and order and fed largely on wild meat; and by the time he arrived at old age he might be working at a regular job and living in an ordered community with effective law enforcement. This was a deeper change that 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 centu ry American society had an optimistic and self-confident tone, quite unlike that of today's society. [8]
57. The difference, we argue, is that modern man has the sense (largely justified) that change is IMPOSED on him, whereas the 19th century frontiersman had the sense (also largely justified) that he created change himself, by his own choice. Thus a pi oneer settled on a piece of land of his own choosing and made it into a farm through his own effort. In those days an entire county might have only a couple of hundred inhabitants and was a far more isolated and autonomous entity than a modern county is . Hence the pioneer farmer participated as a member of a relatively small group in the creation of a new, ordered community. One may well question whether the creation of this community was an improvement, but at any rate it satisfied the pioneer's need for the power process.
58. It would be possible to give other examples of societies in which there has been rapid change and/or lack of close community ties without he 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 pro cess has been disrupted. Probably most if not all civilized societies have interfered with the power ' process to a greater or lesser extent. But in modern industrial society the problem has become particularly acute. Leftism, at least in its recent (mid- to-late -20th century) form, is in part a symptom of deprivation with respect to the power process.
DISRUPTION OF THE POWER PROCESS IN MODERN SOCIETY
59. We divide human drives into three groups: (1) those drives that can be satisfied with minimal effort; (2) those that can be satisfied but only at the cost of serious effort; (3) those that cannot be adequately satisfied no matter how much effort on e makes. The power process is the process of satisfying the drives of the second group. The more drives there are in the third group, the more there is frustration, anger, eventually defeatism, depression, etc.
60. In modern industrial society natural human drives tend to be pushed into the first and third groups, and the second group tends to consist increasingly of artificially created drives.
61. In primitive societies, physical necessities generally fall into group 2: They can be obtained, but only at the cost of serious effort. But modern society tends to guaranty the physical necessities to everyone [9] in exchange for only minimal effor t, hence physical needs are pushed into group 1. (There may be disagreement about whether the effort needed to hold a job is "minimal"; but usually, in lower- to middle-level jobs, whatever effort is required is merely that of obedience. You sit or stand where you are told to sit or stand and do what you are told to do in the way you are told to do it. Seldom do you have to exert yourself seriously, and in any case you have hardly any autonomy in work, so that the need for the power process is not well served.)
62. Social needs, such as sex, love and status, often remain in group 2 in modern society, depending on the situation of the individual. [10] But, except for people who have a particularly strong drive for status, the effort required to fulfill the soc ial drives is insufficient to satisfy adequately the need for the power process.
63. So certain artificial needs have been created that fall into group 2, hence serve the need for the power process. Advertising and marketing techniques have been developed that make many people feel they need things that their grandparents never de sired 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 a rtificial needs created by the advertising and marketing industry [11], and through surrogate activities.
64. It seems that for many people, maybe the majority, these artificial forms of the power process are insufficient. A theme that appears repeatedly in the writings of the social critics of the second half of the 20th century is the sense of purposeles sness 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 co mmitment to a suitable surrogate activity. It may be that existentialism is in large part a response to the purposelessness of modern life. [12] Very widespread in modern society is the search for "fulfillment." But we think that for the majority of peo ple 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 satis fied only through activities that have some external goal, such as physical necessities, sex, love, status, revenge, etc.
65. Moreover, where goals are pursued through earning money, climbing the status ladder or functioning as part of the system in some other way, most people are not in a position to pursue their goals AUTONOMOUSLY. Most workers are someone else's emplo yee as, 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 most people who are in business for themselves have only limited autonomy. It is a chronic complaint of small-busines s 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 societ y. 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 de signed to EXCLUDE those who have creativity and initiative, because such persons are not sufficiently docile to go along obediently with the franchise system. This excludes from small business many of the people who most need autonomy.
66. Today people live more by virtue of what the system does FOR them or TO them than by virtue of what they do for themselves. And what they do for themselves is done more and more along channels laid down by the system. Opportunities tend to be thos e that the system provides, the opportunities must be exploited in accord with the rules and regulations [13], and techniques prescribed by experts must be followed if there is to be a chance of success.
67. Thus the power process is disrupted in our society through a deficiency of real goals and a deficiency of autonomy in pursuit of goals. But it is also disrupted because of those human drives that fall into group 3: the drives that one cannot adequ ately 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 liv e in a world in which relatively few people - maybe 500 or 1,00 - 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 economi sts or corporation executives; and so forth. Most individuals are not in a position to secure themselves against these threats to more [than] a very limited extent. The individual's search for security is therefore frustrated, which leads to a sense of powerlessness.
68. It may be objected that primitive man is physically less secure than modern man, as is shown by his shorter life expectancy; hence modern man suffers from less, not more than the amount of insecurity that is normal for human beings. but psychologi cal 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, ca n 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, nation-wide social or economic phenomena that may disrupt his way of life.
69. It is true that primitive man is powerless against some of the things that threaten him; disease for example. But he can accept the risk of disease stoically. It is part of the nature of things, it is no one's fault, unless is the fault of some im aginary, 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 frustrat ed, humiliated and angry.
70. Thus primitive man for the most part has his security in his own hands (either as an individual or as a member of a SMALL group) whereas the security of modern man is in the hands of persons or organizations that are too remote or too large for him to be able personally to influence them. So modern man's drive for security tends to fall into groups 1 and 3; in some areas (food, shelter, etc.) his security is assured at the cost of only trivial effort, whereas in other areas he CANNOT attain securi ty. (The foregoing greatly simplifies the real situation, but it does indicate in a rough, general way how the condition of modern man differs from that of primitive man.)
71. People have many transitory drives or impulses that are necessary 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. Wh en 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 wo rk 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 disposed with, because the are necessary for the functioning of industrial society.
72. Modern society is in certain respects extremely permissive. In matters that are irrelevant to the functioning of the system we can generally do what we please. We can believe in any religion we like (as long as it does not encourage behavior that is dangerous to the system). We can go to bed with anyone we like (as long as we practice "safe sex"). We can do anything we like as long as it is UNIMPORTANT. But in all IMPORTANT matters the system tends increasingly to regulate our behavior.
73. Behavior is regulated not only through explicit rules and not only by the government. Control is often exercised through indirect coercion or through psychological pressure or manipulation, and by organizations other than the government, or by the system as a whole. Most large organizations use some form of propaganda [14] to manipulate public attitudes or behavior. Propaganda is not limited to "commercials" and advertisements, and sometimes it is not even consciously intended as propaganda by t he 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 owne rs. Hence most of us can survive only as someone else's employee.
74. We suggest that modern man's obsession with longevity, and with maintaining physical vigor and sexual attractiveness to an advanced age, is a symptom of unfulfillment resulting from deprivation with respect to the power process. The "mid-life cris is" also is such a symptom. So is the lack of interest in having children that is fairly common in modern society but almost unheard-of in primitive societies.
75. In primitive societies life is a succession of stages. The needs and purposes of one stage having been fulfilled, there is no particular reluctance about passing on to the next stage. A young man goes through the power process by becoming a hunte r, 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, th e 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 fulfil lment 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 ne cessities, 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 death, as is shown by the amount of effort they exp end 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 use, have never gone through the power process using their bod ies 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 t he man whose need for the power process has been satisfied during his life who is best prepared to accept the end of that life.
76. In response to the arguments of this section someone will say, "Society must find a way to give people the opportunity to go through the power process." For such people the value of the opportunity is destroyed by the very fact that society gives i t to them. What they need is to find or make their own opportunities. As long as the system GIVES them their opportunities it still has them on a leash. To attain autonomy they must get off that leash.
HOW SOME PEOPLE ADJUST
77. Not everyone in industrial-technological society suffers from psychological problems. Some people even profess to be quite satisfied with society as it is. We now discuss some of the reasons why people differ so greatly in their response to modern society.
78. First, there doubtless are differences in the strength of the drive for power. Individuals with a weak drive for power may have relatively little need to go through the power process, or at least relatively little need for autonomy in the power process. These are docile types who would have been happy as plantation darkies in the Old South. (We don't mean to sneer at "plantation darkies" of the Old South. To their credit, most of the slaves were NOT content with their servitude. We do snee r at people who ARE content with servitude.)
79. Some people may have some exceptional drive, in pursuing which they satisfy their need for the power process. For example, those who have an unusually strong drive for social status may spend their whole lives climbing the status ladder without ev er getting bored with that game.
80. People vary in their susceptibility to advertising and marketing techniques. Some people are so susceptible that, even if they make a great deal of money, they cannot satisfy their constant craving for the shiny new toys that the marketing industry dangles before their eyes. So they always feel hard-pressed financially even if their income is large, and their cravings are frustrated.
81. Some people have low susceptibility to advertising and marketing techniques. These are the people who aren't interested in money. Material acquisition does not serve their need for the power process.
82. People who have medium susceptibility to advertising and marketing techniques are able to earn enough money to satisfy their craving for goods and services, but only at the cost of serious effort (putting in overtime, taking a second job, earning p romotions, 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 in dustry. Of course it's not that simple.
83. Some people partly satisfy their need for power by identifying themselves with a powerful organization or mass movement. An individual lacking goals or power joins a movement or an organization, adopts its goals as his own, then works toward these 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 thro ugh 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 pun ished Noriega (attainment of goal). 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 n eed for power. But for most people identification with a large organization or a mass movement does not fully satisfy the need for power.
84. Another way in which people satisfy their need for the power process is through surrogate activities. As we explained in paragraphs 38-40, a surrogate activity that is directed toward an artificial goal that the individual pursues for the sake of t he "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 sta mps. 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 attack importance to a surrogate activity simply because the p eople 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 ca ses 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 t hem 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 accompan ies 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 is deserves a separate discussion, which we shall give in a moment (paragraphs 87-92).
85. In this section we have explained how many people in modern society do satisfy their need for the power process to a greater or lesser extent. But we think that for the majority of people the need for the power process is not fully satisfied. In th e first place, those who have an insatiable drive for status, or who get firmly "hooked" or 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. O thers 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 i n a deficiency of autonomy, and in frustration due to the impossibility of attaining certain goals and the necessity of restraining too many impulses.
86. But even if most people in industrial-technological society were well satisfied, we (FC) would still be opposed to that form of society, because (among other reasons) we consider it demeaning to fulfill one's need for the power process through surr ogate activities or through identification with an organization, rather then through pursuit of real goals.
THE MOTIVES OF SCIENTISTS
87. Science and technology provide the most important examples of surrogate activities. Some scientists claim that they are motivated by "curiosity," that notion is simply absurd. Most scientists work on highly specialized problem that are not the obje ct 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 c hemistry 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 acti vity. 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 couldn't giver a damn about iso propyltrimethylmethane 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' motiv e just doesn't stand up.
88. The "benefit of humanity" explanation doesn't work any better. Some scientific work has no conceivable relation to the welfare of the human race - most of archaeology or comparative linguistics for example. Some other areas of science present obvio usly 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 nucle ar 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 s cientific 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 risk of accidents? Dr. Teller saw only one side of the question. Clearly his emotional involvement with nuclear power arose not from a desire to "benefit humanity" but from a personal fulfillment he got from his work and from seeing it put to practical use.
89. The same is true of scientists generally. With possible rare exceptions, their motive is neither curiosity nor a desire to benefit humanity but the need to go through the power process: to have a goal (a scientific problem to solve), to make an eff ort (research) and to attain the goal (solution of the problem.) Science is a surrogate activity because scientists work mainly for the fulfillment they get out of the work itself.
90. Of course, it's not that simple. Other motives do play a role for many scientists. Money and status for example. Some scientists may be persons of the type who have an insatiable drive for status (see paragraph 79) and this may provide much of the motivation for their work. No doubt the majority of scientists, like the majority of the general population, are more or less susceptible to advertising and marketing techniques and need money to satisfy their craving for goods and services. Thus science is not a PURE surrogate activity. But it is in large part a surrogate activity.
91. Also, science and technology constitute a mass power movement, and many scientists gratify their need for power through identification with this mass movement (see paragraph 83).
92. Thus science marches on blindly, without regard to the real welfare of the human race or to any other standard, obedient only to the psychological needs of the scientists and of the government officials and corporation executives who provide the fu nds for research.
THE NATURE OF FREEDOM
93. We are going to argue that industrial-technological society cannot be reformed in such a way as to prevent it from progressively narrowing the sphere of human freedom. But because "freedom" is a word that can be interpreted in many ways, we must fi rst make clear what kind of freedom we are concerned with.
94. By "freedom" we mean the opportunity to go through the power process, with real goals not the artificial goals of surrogate activities, and without interference, manipulation or supervision from anyone, especially from any large organization. Freed om 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 th at power may be exercised. It is important not to confuse freedom with mere permissiveness (see paragraph 72).
95. It is said that we live in a free society because we have a certain number of constitutionally guaranteed rights. But these are not as important as they seem. The degree of personal freedom that exists in a society is determined more by the economi c 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 t hese societies one gets the impression that they allowed far more personal freedom than out 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 rapi d long-distance communications, no surveillance cameras, no dossiers of information about the lives of average citizens. Hence it was relatively easy to evade control.
96. As for our constitutional rights, consider for example that of freedom of the press. We certainly don't mean to knock that right: it is very important tool for limiting concentration of political power and for keeping those who do have political po wer 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 mak e 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 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, mo st of these readers would soon have forgotten what they had read as their minds were flooded by the mass of material to which the media expose them. In order to get our message before the public with some chance of making a lasting impression, we've had t o kill people.
97. Constitutional rights are useful up to a point, but they do not serve to guarantee much more than what could be called the bourgeois conception of freedom. According to the bourgeois conception, a "free" man is essentially an element of a social ma chine 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 rights 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 Po litical 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 who le 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 do es 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 theo ries their surrogate activity. Consequently the theories are designed to serve the needs of the theorists more than the needs of any people who may be unlucky enough to live in a society on which the theories are imposed.
98. One more point to be made in this section: It should not be assumed that a person has enough freedom just because he SAYS he has enough. Freedom is restricted in part by psychological control of which people are unconscious, and moreover many peopl e's ideas of what constitutes freedom are governed more by social convention than by their real needs. For example, it's likely that many leftists of the oversocialized type would say that most people, including themselves are socialized too little rather than too much, yet the oversocialized leftist pays a heavy psychological price for his high level of socialization.
SOME PRINCIPLES OF HISTORY
99. Think of history as being the sum of two components: an erratic component that consists of unpredictable events that follow no discernible pattern, and a regular component that consists of long-term historical trends. Here we are concerned with the long-term trends.
100. FIRST PRINCIPLE. If a SMALL change is made that affects a long-term historical trend, then the effect of that change will almost always be transitory - the trend will soon revert to its original state. (Example: A reform movement designed to clean up political corruption in a society rarely has more than a short-term effect; sooner or later the reformers relax and corruption creeps back in. The level of political corruption in a given society tends to remain constant, or to change only slowly with the evolution of the society. Normally, a political cleanup will be permanent only if accompanied by widespread social changes; a SMALL change in the society won't be enough.) If a small change in a long-term historical trend appears to be permanent, it is only because the change acts in the direction in which the trend is already moving, so that the trend is not altered but 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, than 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 change all the other parts as well.
103. THIRD PRINCIPLE. If a change is made that is large enough to alter permanently a long-term trend, then the consequences for the society as a whole cannot be predicted in advance. (Unless various other societies have passed through the same change and have all experienced the same consequences, in which case one can predict on empirical grounds that another society that passes through the same change will be like to experience similar consequences.)
104. FOURTH PRINCIPLE. A new kind of society cannot be designed on paper. That is, you cannot plan out a new form of society in advance, then set it up and expect it to function as it was designed to.
105. The third and fourth principles result from the complexity of human societies. A change in human behavior will affect the economy of a society and its physical environment; the economy will affect the environment and vice versa, and the changes in the economy and the environment will affect human behavior in complex, unpredictable ways; and so forth. The network of causes and effects is far too complex to be untangled and understood.
106. FIFTH PRINCIPLE. People do not consciously and rationally choose the form of their society. Societies develop through processes of social evolution that are not under rational human control.
107. The fifth principle is a consequence of the other four.
108. To illustrate: By the first principle, generally speaking an attempt at social reform either acts in the direction in which the society is developing anyway (so that it merely accelerates a change that would have occurred in any case) or else it o nly has 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; 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 t he 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 p olitical culture along its natural direction of development. British society, of which American society was an off-shoot, 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 - the re is no doubt that the Founding Fathers took a very important step. But it was a step along the road the English-speaking world was already traveling. The proof is that Britain and all of its colonies that were populated predominantly by people of Britis h 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 sign ificantly 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 rule s 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 reexa mine one's thinking and retain the conclusion only if one has good, solid reasons for doing so.
INDUSTRIAL-TECHNOLOGICAL SOCIETY CANNOT BE REFORMED
111. The foregoing principles help to show how hopelessly difficult it would be to reform the industrial system in such a way as to prevent it from progressively narrowing our sphere of freedom. There has been a consistent tendency, going back at least to the Industrial Revolution for technology to strengthen the system at a high cost in individual freedom and local autonomy. Hence any change designed to protect freedom from technology would be contrary to a fundamental trend in the development of our society.
Consequently, such a change either would be a transitory one -- soon swamped by the tide of history -- or, if large enough to be permanent would alter the nature of our whole society. This by the first and second principles. Moreover, since society wo uld 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 realized that they would gravely dis rupt 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 fav or of freedom could be brought about only by persons prepared to accept radical, dangerous and unpredictable alteration of the entire system. In other words, by revolutionaries, not reformers.
112. People anxious to rescue freedom without sacrificing the supposed benefits of technology will suggest naive schemes for some new form of society that would reconcile freedom with technology. Apart from the fact that people who make suggestions sel dom 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 d ifferent from those expected.
113. So even on very general grounds it seems highly improbably 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 freedo m and technological progress are incompatible.
RESTRICTION OF FREEDOM IS UNAVOIDABLE IN INDUSTRIAL SOCIETY
114. As explained in paragraph 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 t he 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 prod uction 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 indi vidual 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 soc iety. 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 [1 4], 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 are in natural harmony with natural human impulses. Among the American Indians, for example, boys were trained in active outdoor pursuits -- just the sort of things that boys like. But in our society chil dren are pushed into studying technical subjects, which most do grudgingly.
116. Because of the constant pressure that the system exerts to modify human behavior, there is a gradual increase in the number of people who cannot or will not adjust to soc iety's requirements: welfare leeches, youth-gang members, cultists, anti-government rebels, radical environmentalist saboteurs, dropouts and resisters of various kinds.
117. In any technologically advanced society the individual's fate MUST depend on decisions that he personally cannot influence to any great extent. A technological society cannot be broken down into small, autonomous communities, because production depends on the cooperation of very large numbers of people and machines. Such a society MUST be highly organized and decisions HAVE TO be made that affect very large numbers of people. When a decision affects, say, a million people, then each of the affected individuals has, on the average, only a one-millionth share in making the decision. What usually happens in practice is that decisions are made by public officials or corporation executives, or by technical specialists, but even when the public votes on a decision the number of voters ordinarily is too large for the vote of any one indi vidual to be significant. [17] Thus most individuals are unable to influence measurably the major decisions that affect their lives. Their is no conceivable way to remedy this in a technologically advanced society. The system tries to "solve" this proble m by using propaganda to make people WANT the decisions that have been made for them, but even if this "solution" were completely successful in making people feel better, it would be demeaning.
118 Conservatives and some others advocate more "local autonomy." Local communities once did have autonomy, but such autonomy becomes less and less possible as local communities become more enmeshed with and dependent on large-scale systems like public utilities, computer networks, highway systems, the mass communications media, the modern health care system. Also operating against autonomy is the fact that technology applied in one location often affects people at other locations far away. Thus pesti cide or chemical use near a creek may contaminate the water supply hundreds of miles downstream, and the greenhouse effect affects the whole world.
119. The system does not and cannot exist to satisfy human needs. Instead, it is human behavior that has to be modified to fit the needs of the system. This has nothing to do with the political or social ideology that may pretend to guide the technolog ical 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 extent that it is to the advantag e 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 need s 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 sys tem. Too 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 on e 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 hum iliating 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, shortag es or worse. The concept of "mental health" in our society is defined largely by the extent to which an individual behaves in accord with the needs of the system and does so without showing signs of stress.
120. Efforts to make room for a sense of purpose and for autonomy within the system are no better than a joke. For example, one company, instead of having each of its employees assemble only one section of a catalogue, had each assemble a whole catalog ue, 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 emp loyees 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 so on 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 gov ernment 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 t o or not, in order to remain competitive.
THE 'BAD' PARTS OF TECHNOLOGY CANNOT BE SEPARATED FROM THE 'GOOD' PARTS
121. A further reason why industrial society cannot be reformed in favor of freedom is that modern technology is a unified system in which all parts are dependent on one another. You can't get rid of the "bad" parts of technology and retain only the "g ood" parts. Take modern medicine, for example. Progress in medical science depends on progress in chemistry, physics, biology, computer science and other fields. Advanced medical treatments require expensive, high-tech equipment that can be made available only by a technologically progressive, economically rich society. Clearly you can't have much progress in medicine without the whole technological system and everything that goes with it.
122. Even if medical progress could be maintained without the rest of the technological system, it would by itself bring certain evils. Suppose for example that a cure for diabetes is discovered. People with a genetic tendency to diabetes will then be able to survive and reproduce as well as anyone else. Natural selection against genes for diabetes will cease and such genes will spread throughout the population. (This may be occurring to some extent already, since diabetes, while not curable, can be c ontrolled through the use of insulin.) The same thing will happen with many other diseases susceptibility to which is affected by genetic degradation of the population. The only solution will be some sort of eugenics program or extensive genetic engineeri ng of human beings, so that man in the future will no longer be a creation of nature, or of chance, or of God (depending on your religious or philosophical opinions), but a manufactured product.
123. If you think that big government interferes in your life too much NOW, just wait till the government starts regulating the genetic constitution of your children. Such regulation will inevitably follow the introduction of genetic engineering of hum an beings, because the consequences of unregulated genetic engineering would be disastrous. [19]
124. The usual response to such concerns is to talk about "medical ethics." But a code of ethics would not serve to protect freedom in the face of medical progress; it would only make matters worse. A code of ethics applicable to genetic engineering wo uld be in effect a means of regulating the genetic constitution of human beings. Somebody (probably the upper-middle class, mostly) would decide that such and such applications of genetic engineering were "ethical" and others were not, so that in effect t hey would be imposing their own values on the genetic constitution of the population at large. Even if a code of ethics were chosen on a completely democratic basis, the majority would be imposing their own values on any minorities who might have a differ ent idea of what constituted an "ethical" use of genetic engineering. The only code of ethics that would truly protect freedom would be one that prohibited ANY genetic engineering of human beings, and you can be sure that no such code will ever be applied in a technological society. No code that reduced genetic engineering to a minor role could stand up for long, because the temptation presented by the immense power of biotechnology would be irresistible, especially since to the majority of people many of its applications will seem obviously and unequivocally good (eliminating physical and mental diseases, giving people the abilities they need to get along in today's world). Inevitably, genetic engineering will be used extensively, but only in ways consis tent with the needs of the industrial-technological system. [20]
TECHNOLOGY IS A MORE POWERFUL SOCIAL FORCE THAN THE ASPIRATION FOR FREEDOM
125. It is not possible to make a LASTING compromise between technology and freedom, because technology is by far the more powerful social force and continually encroaches on freedom through REPEATED compromises. Imagine the case of two neighbors, each of whom at the outset owns the same amount of land, but one of whom is more powerful than the other. The powerful one demands a piece of the other's land. The weak one refuses. The powerful one says, "OK, let's compromise. Give me half of what I asked." The weak one has little choice but to give in. Some time later the powerful neighbor demands another piece of land, again there is a compromise, and so forth. By forcing a long series of compromises on the weaker man, the powerful one eventually gets all of his land. So it goes in the conflict between technology and freedom.
126. Let us explain why technology is a more powerful social force than the aspiration for freedom.
127. A technological advance that appears not to threaten freedom often turns out to threaten freedom often turns out to threaten it very seriously later on. For example, consider motorized transport. A walking man formerly could go where he pleased, g o at his own pace without observing any traffic regulations, and was independent of technological support-systems. When motor vehicles were introduced they appeared to increase man's freedom. They took no freedom away from the walking man, no one had to h ave an automobile if he didn't want one, and anyone who did choose to buy an automobile could travel much faster than the walking man. But the introduction of motorized transport soon changed society in such a way as to restrict greatly man's freedom of l ocomotion. When automobiles became numerous, it became necessary to regulate their use extensively. In a car, especially in densely populated areas, one cannot just go where one likes at one's own pace one's movement is governed by the flow of traffic and by various traffic laws. One is tied down by various obligations: license requirements, driver test, renewing registration, insurance, maintenance required for safety, monthly payments on purchase price. Moreover, the use of motorized transport is no lon ger optional. Since the introduction of motorized transport the arrangement of our cities has changed in such a way that the majority of people no longer live within walking distance of their place of employment, shopping areas and recreational opportuni ties, so that they HAVE TO depend on the automobile for transportation. Or else they must use public transportation, in which case they have even less control over their own movement than when driving a car. Even the walker's freedom is now greatly restri cted. In the city he continually has to stop and wait for traffic lights that are designed mainly to serve auto traffic. In the country, motor traffic makes it dangerous and unpleasant to walk along the highway. (Note the important point we have illustrat ed with the case of motorized transport: When a new item of technology is introduced as an option that an individual can accept or not as he chooses, it does not necessarily REMAIN optional. In many cases the new technology changes society in such a way t hat people eventually find themselves FORCED to use it.)
128. While technological progress AS A WHOLE continually narrows our sphere of freedom, each new technical advance CONSIDERED BY ITSELF appears to be desirable. Electricity, indoor plumbing, rapid long-distance communications . . . how could one argue against any of these things, or against any other of the innumerable technical advances that have made modern society? It would have been absurd to resist the introduction of the telephone, for example. It offered many advantages and no disadvantages. Yet as we explained in paragraphs 59-76, all these technical advances taken together have created world in which the average man's fate is no longer in his own hands or in the hands of his neighbors and friends, but in those of politicians, corporation execu tives and remote, anonymous technicians and bureaucrats whom he as an individual has no power to influence. [21] The same process will continue in the future. Take genetic engineering, for example. Few people will resist the introduction of a genetic tech nique that eliminates a hereditary disease It does no apparent harm and prevents much suffering. Yet a large number of genetic improvements taken together will make the human being into an engineered product rather than a free creation of chance (or of G od, or whatever, depending on your religious beliefs).
129 Another reason why technology is such a powerful social force is that, within the context of a given society, technological progress marches in only one direction; it can never be reversed. Once a technical innovation has been introduced, people us ually become dependent on it, unless it is replaced by some still more advanced innovation. Not only do people become dependent as individuals on a new item of technology, but, even more, the system as a whole becomes dependent on it. (Imagine what would happen to the system today if computers, for example, were eliminated.) Thus the system can move in only one direction, toward greater technologization. Technology repeatedly forces freedom to take a step back -- short of the overthrow of the whole techno logical system.
130. Technology advances with great rapidity and threatens freedom at many different points at the same time (crowding, rules and regulations, increasing dependence of individuals on large organizations, propaganda and other psychological techniques, g enetic engineering, invasion of privacy through surveillance devices and computers, etc.) To hold back any ONE of the threats to freedom would require a long different social struggle. Those who want to protect freedom are overwhelmed by the sheer number of new attacks and the rapidity with which they develop, hence they become pathetic and no longer resist. To fight each of the threats separately would be futile. Success can be hoped for only by fighting the technological system as a whole; but that is r evolution not reform.
131. Technicians (we use this term in its broad sense to describe all those who perform a specialized task that requires training) tend to be so involved in their work (their surrogate activity) that when a conflict arises between their technical work and freedom, they almost always decide in favor of their technical work. This is obvious in the case of scientists, but it also appears elsewhere: Educators, humanitarian groups, conservation organizations do not hesitate to use propaganda or other psycho logical techniques to help them achieve their laudable ends. Corporations and government agencies, when they find it useful, do not hesitate to collect information about individuals without regard to their privacy. Law enforcement agencies are frequently inconvenienced by the constitutional rights of suspects and often of completely innocent persons, and they do whatever they can do legally (or sometimes illegally) to restrict or circumvent those rights. Most of these educators, government officials and l aw officers believe in freedom, privacy and constitutional rights, but when these conflict with their work, they usually feel that their work is more important.
132. It is well known that people generally work better and more persistently when striving for a reward than when attempting to avoid a punishment or negative outcome. Scientists and other technicians are motivated mainly by the rewards they get throu gh their work. But those who oppose technilogiccal invasions of freedom are working to avoid a negative outcome, consequently there are a few who work persistently and well at this discouraging task. If reformers ever achieved a signal victory that seemed to set up a solid barrier against further erosion of freedom through technological progress, most would tend to relax and turn their attention to more agreeable pursuits. But the scientists would remain busy in their laboratories, and technology as it pr ogresses would find ways, in spite of any barriers, to exert more and more control over individuals and make them always more dependent on the system.
133. No social arrangements, whether laws, institutions, customs or ethical codes, can provide permanent protection against technology. History shows that all social arrangements are transitory; they all change or break down eventually. But technologic al advances are permanent within the context of a given civilization. Suppose for example that it were possible to arrive at some social arrangements that would prevent genetic engineering from being applied to human beings, or prevent it from being appli ed in such a ways as to threaten freedom and dignity. Still, the technology would remain waiting. Sooner or later the social arrangement would break down. Probably sooner, given that pace of change in our society. Then genetic engineering would begin to i nvade our sphere of freedom, and this invasion would be irreversible (short of a breakdown of technological civilization itself). Any illusions about achieving anything permanent through social arrangements should be dispelled by what is currently happeni ng with environmental legislation. A few years ago it seemed that there were secure legal barriers preventing at least SOME of the worst forms of environmental degradation. A change in the political wind, and those barriers begin to crumble.
134. For all of the foregoing reasons, technology is a more powerful social force than the aspiration for freedom. But this statement requires an important qualification. It appears that during the next several decades the industrial-technological syst em will be undergoing severe stresses due to economic and environmental problems, and especially due to problems of human behavior (alienation, rebellion, hostility, a variety of social and psychological difficulties). We hope that the stresses through wh ich the system is likely to pass will cause it to break down, or at least weaken it sufficiently so that a revolution occurs and is successful, then at that particular moment the aspiration for freedom will have proved more powerful than technology.
135. In paragraph 125 we used an analogy of a weak neighbor who is left destitute by a strong neighbor who takes all his land by forcing on him a series of compromises. But suppose now that the strong neighbor gets sick, so that he is unable to defend himself. The weak neighbor can force the strong one to give him his land back, or he can kill him. If he lets the strong man survive and only forces him to give his land back, he is a fool, because when the strong man gets well he will again take all the land for himself. The only sensible alternative for the weaker man is to kill the strong one while he has the chance. In the same way, while the industrial system is sick we must destroy it. If we compromise with it and let it recover from its sickness, i t will eventually wipe out all of our freedom.
SIMPLER SOCIAL PROBLEMS HAVE PROVED INTRACTABLE
136. If anyone still imagines that it would be possible to reform the system in such a way as to protect freedom from technology, let him consider how clumsily and for the most part unsuccessfully our society has dealt with other social problems that a re far more simple and straightforward. Among other things, the system has failed to stop environmental degradation, political corruption, drug trafficking or domestic abuse.
137. Take our environmental problems, for example. Here the conflict of values is straightforward: economic expedience now versus saving some of our natural resources for our grandchildren [22] But on this subject we get only a lot of blather and obfus cation from the people who have power, and nothing like a clear, consistent line of action, and we keep on piling up environmental problems that our grandchildren will have to live with. Attempts to resolve the environmental issue consist of struggles and compromises between different factions, some of which are ascendant at one moment, others at another moment. The line of struggle changes with the shifting currents of public opinion. This is not a rational process, or is it one that is likely to lead to a timely and successful solution to the problem. Major social problems, if they get "solved" at all, are rarely or never solved through any rational, comprehensive plan. They just work themselves out through a process in which various competing groups pu rsing their own usually short-term) self-interest [23] arrive (mainly by luck) at some more or less stable modus vivendi. In fact, the principles we formulated in paragraphs 100-106 make it seem doubtful that rational, long-term social planning can EVER b e successful. 138. Thus it is clear that the human race has at best a very limited capacity for solving even relatively straightforward social problems. How then is it going to solve the far more difficult and subtle problem of reconciling freedom with technology? Te chnology presents clear-cut material advantages, whereas freedom is an abstraction that means different things to different people, and its loss is easily obscured by propaganda and fancy talk.
139. And note this important difference: It is conceivab le that our environmental problems (for example) may some day be settled through a rational, comprehensive plan, but if this happens it will be only because it is in the long-term interest of the system to solve these problems. But it is NOT in the inter est of the system to preserve freedom or small-group autonomy. On the contrary, it is in the interest of the system to bring human behavior under control to the greatest possible extent. <24> Thus, while practical considerations may eventually force the s ystem to take a rational, prudent approach to environmental problems, equally practical considerations will force the system to regulate human behavior ever more closely (preferably by indirect means that will disguise the encroachment on freedom.) This isn't just our opinion. Eminent social scientists (e.g. James Q. Wilson) have stressed the importance of "socializing" people more effectively.
REVOLUTION IS EASIER THAN REFORM
140. We hope we have convinced the reader that the system cannot be reformed in a such a way as to reconcile freedom with technology. The only way out is to dispense with the industrial-tech nological system altogether. This implies revolution, not necessarily an armed uprising, but certainly a radical and fundamental change in the nature of society.
141. People tend to assume that because a revolution involves a much greater change than reform does, it is more difficult to bring about than reform is. Actually, under certain circumstances revolution is much easier than reform. The reason is that a revolutionary movement can inspire an intensity of commitment that a reform movement cann ot inspire. A reform movement merely offers to solve a particular social problem A revolutionary movement offers to solve all problems at one stroke and create a whole new world; it provides the kind of ideal for which people will take great risks and ma ke great sacrifices. For this reasons it would be much easier to overthrow the whole technological system than to put effective, permanent restraints on the development of application of any one segment of technology, such as genetic engineering, but unde r suitable conditions large numbers of people may devote themselves passionately to a revolution against the industrial-technological system. As we noted in paragraph 132, reformers seeking to limite certain aspects of technology would be working to avoid a negative outcome. But revolutionaries work to gain a powerful reward -- fulfillment of their revolutionary vision -- and therefore work harder and more persistently than reformers do.
142. Reform is always restrainde by the fear of painful conseque nces if changes go too far. But once a revolutionary fever has taken hold of a society, people are willing to undergo unlimited hardships for the sake of their revolution. This was clearly shown in the French and Russian Revolutions. It may be that in su ch cases only a minority of the population is really committed to the revolution, but this minority is sufficiently large and active so that it becomes the dominant force in society. We will have more to say about revolution in paragraphs 180-205.
CONTROL OF HUMAN BEHAVIOR
143. Since the beginning of civilization, organized societies have had to put pressures on human beings of the sake of the functioning of the social organism. The kinds of pressures vary greatly from on e society to another. Some of the pressures are physical (poor diet, excessive labor, environmental pollution), some are psychological (noise, crowding, forcing humans behavior into the mold that society requires). In the past, human nature has been appro ximately constant, or at any rate has varied only within certain bounds. Consequently, societies have been able to push people only up to certain limits. When the limit of human endurance has been passed, things start going rong: rebellion, or crime, or c orruption, or evasion of work, or depression and other mental problems, or an elevated death rate, or a declining birth rate or something else, so that either the society breaks down, or its functioning becomes too inefficient and it is (quickly or gradua lly, through conquest, attrition or evolution) replaces by some more efficient form of society.
[25]
144. Thus human nature has in the past put certain limits on the development of societies. People coud be pushed only so far and no farther. But to day this may be changing, because modern technology is developing way of modifying human beings.
145. Imagine a society that subjects people to conditions that amke them terribley unhappy, then gives them the drugs to take away their unhappiness. Scien ce fiction? It is already happening to some extent in our own society. It is well known that the rate of clinical depression had been greatly increasing in recent decades. We believe that this is due to disruption fo the power process, as explained in par agraphs 59-76. But even if we are wrong, the increasing rate of depression is certainly the result of SOME conditions that exist in today's society. Instead of removing the conditions that make people depressed, modern society gives them antidepressant dr ugs. In effect, antidepressants area a means of modifying an individual's internal state in such a way as to enable him to toelrate social conditions that he would otherwise find intolerable. (Yes, we know that depression is often of purely genetic origin . We are referring here to those cases in which environment plays the predominant role.)
146. Drugs that affect the mind are only one example of the methods of controlling human behavior that modern society is developing. Let us look at some of the ot her methods.
147. To start with, there are the techniques of surveillance. Hidden video cameras are now used in most stores and in many other places, computers are used to collect and process vast amounts of information about individuals. Information so obtained greatly increases the effectiveness of physical coercion (i.e., law enforcement).[26] Then there are the methods of propaganda, for which the mass communication media provide effective vehicles. Efficient techniques have been developed for win ning elections, selling products, influencing public opinion. The entertainment industry serves as an important psychological tool of the system, possibly even when it is dishing out large amounts of sex and violence. Entertainment provides modern man wi th an essential means of escape. While absorbed in television, videos, etc., he can forget stress, anxiety, frustration, dissatisfaction. Many primitive peoples, when they don't have work to do, are quite content to sit for hours at a time doing nothing a t all, because they are at peace with themselves and their world. But most modern people must be contantly occupied or entertained, otherwise the get "bored," i.e., they get fidgety, uneasy, irritable.
148. Other techniques strike deeper that the fore going. Education is no longer a simple affair of paddling a kid's behind when he doesn't know his lessons and patting him on the head when he does know them. It is becoming a scientific technique for controlling the child's development. Sylvan Learning Ce nters, for example, have had great success in motivating children to study, and psychological techniques are also used with more or less success in many conventional schools. "Parenting" techniques that are taught to parents are designed to make children accept fundamental values of the system and behave in ways that the system finds desirable. "Mental health" programs, "intervention" techniques, psychotherapy and so forth are ostensibly designed to benefit individuals, but in practice they usually serve as methods for inducing individuals to think and behave as the system requires. (There is no contradiction here; an individual whose attitudes or behavior bring him into conflict with the system is up against a force that is too powerful for him to conque r or escape from, hence he is likely to suffer from stress, frustration, defeat. His path will be much easier if he thinks and behaves as the system requires. In that sense the system is acting for the benefit of the individual when it brainwashes him int o conformity.) Child abuse in its gross and obvious forms is disapproved in most if not all cultures. Tormenting a child for a trivial reason or no reason at all is something that appalls almost everyone. But many psychologists interpret the concept of ab use much more broadly. Is spanking, when used as part of a rational and consistent system of discipline, a form of abuse? The question will ultimately be decided by whether or not spanking tends to produce behavior that makes a person fit in well with the existing system of society. In practice, the word "abuse" tends to be interpreted to include any method of child-rearing that produces behavior inconvenient for the system. Thus, when they go beyond the prevention of obvious, senseless cruelty, programs for preventing "child abuse" are directed toward the control of human behavior of the system.
149. Presumably, research will continue to increas the effectiveness of psychological techniques for controlling human behavior. But we think it is unlikely that psychological techniques alone will be sufficient to adjust human beings to the kind of society that technology is creating. Biological methods probably will have to be used. We have already mentiond the use of drugs in this connection. Neurology may provide other avenues of modifying the human mind. Genetic engineering of human beings is already beginning to occur in the form of "gene therapy," and there is no reason to assume the such methods will not eventually be used to modify those aspects of t he body that affect mental funtioning.
150. As we mentioned in paragraph 134, industrial society seems likely to be entering a period of severe stress, due in part to problems of human behavior and in part to economic and environmental problems. And a considerable proportion of the system's economic and environmental problems result from the way human beings behave. Alienation, low self-esteem, depression, hostility, rebellion; children who won't study, youth gangs, illegal drug use, rape, child abuse , other crimes, unsafe sex, teen pregnancy, population growth, political corruption, race hatred, ethnic rivalry, bitter ideological conflict (i.e., pro-choice vs. pro-life), political extremism, terrorism, sabotage, anti-government groups, hate groups. A ll these threaten the very survival of the system. The system will be FORCED to use every practical means of controlling human behavior.
151. The social disruption that we see today is certainly not the result of mere chance. It can only be a result f o the conditions of life that the system imposes on people. (We have argued that the most important of these conditions is disruption of the power process.) If the systems succeeds in imposing sufficient control over human behavior to assure itw own survi val, a new watershed in human history will have passed. Whereas formerly the limits of human endurance have imposed limits on the development of societies (as we explained in paragraphs 143, 144), industrial-technological society will be able to pass thos e limits by modifying human beings, whether by psychological methods or biological methods or both. In the future, social systems will not be adjusted to suit the needs of human beings. Instead, human being will be adjusted to suit the needs of the system .
[27] 152. Generally speaking, technological control over human behavior will probably not be introduced with a totalitarian intention or even through a conscious desire to restrict human freedom. [28] Each new step in the assertion of control over th e human mind will be taken as a rational response to a problem that faces society, such as curing alcoholism, reducing the crime rate or inducing young people to study science and engineering. In many cases, there will be humanitarian justification. For e xample, when a psychiatrist prescribes an anti-depressant for a depressed patient, he is clearly doing that individual a favor. It would be inhumane to withhold the drug from someone who needs it. When parents send their children to Sylvan Learning Center s to have them manipulated into becoming enthusiastic about their studies, they do so from concern for their children's welfare. It may be that some of these parents wish that one didn't have to have specialized training to get a job and that their kid di dn't have to be brainwashed into becoming a computer nerd. But what can they do? They can't change society, and their child may be unemployable if he doesn't have certain skills. So they send him to Sylvan.
153. Thus control over human behavior will b e introduced not by a calculated decision of the authorities but through a process of social evolution (RAPID evolution, however). The process will be impossible to resist, because each advance, considered by itself, will appear to be beneficial, or at le ast the evil involved in making the advance will appear to be beneficial, or at least the evil involved in making the advance will seem to be less than that which would result from not making it (see paragraph 127). Propaganda for example is used for many good purposes, such as discouraging child abuse or race hatred. [14] Sex education is obviously useful, yet the effect of sex education (to the extent that it is successful) is to take the shaping of sexual attitudes away from the family and put it into the hands of the state as represented by the public school system.
154. Suppose a biological trait is discovered that increases the likelihood that a child will grow up to be a criminal and suppose some sort of gene therapy can remove this trait. [29] Of course most parents whose children possess the trait will have them undergo the therapy. It would be inhumane to do otherwise, since the child would probably have a miserable life if he grew up to be a criminal. But many or most primitive societies ha ve a low crime rate in comparison with that of our society, even though they have neither high-tech methods of child-rearing nor harsh systems of punishment. Since there is no reason to suppose that more modern men than primitive men have innate predatory tendencies, the high crime rate of our society must be due to the pressures that modern conditions put on people, to which many cannot or will not adjust. Thus a treatment designed to remove potential criminal tendencies is at least in part a way of re-e ngineering people so that they suit the requirements of the system.
155. Our society tends to regard as a "sickness" any mode of thought or behavior that is inconvenient for the system, and this is plausible because when an individual doesn't fit into the system it causes pain to the individual as well as problems for the system. Thus the manipulation of an individual to adjust him to the system is seen as a "cure" for a "sickness" and therefore as good.
156. In paragraph 127 we pointed out that i f the use of a new item of technology is INITIALLY optional, it does not necessarily REMAIN optional, because the new technology tends to change society in such a way that it becomes difficult or impossible for an individual to function without using that technology. This applies also to the technology of human behavior. In a world in which most children are put through a program to make them enthusiastic about studying, a parent will almost be forced to put his kid through such a program, because if he d oes not, then the kid will grow up to be, comparatively speaking, an ignoramus and therefore unemployable. Or suppose a biological treatment is discovered that, without undesirable side-effects, will greatly reduce the psychological stress from which so m any people suffer in our society. If large numbers of people choose to undergo the treatment, then the general level of stress in society will be reduced, so that it will be possible for the system to increase the stress-producing pressures. In fact, some thing like this seems to have happened already with one of our society's most important psychological tools for enabling people to reduce (or at least temporarily escape from) stress, namely, mass entertainment (see paragraph 147). Our use of mass enterta inment is "optional": No law requires us to watch television, listen to the radio, read magazines. Yet mass entertainment is a means of escape and stress-reduction on which most of us have become dependent. Everyone complains about the trashiness of telev ision, but almost everyone watches it. A few have kicked the TV habit, but it would be a rare person who could get along today without using ANY form of mass entertainment. (Yet until quite recently in human history most people got along very nicely with no other entertainment than that which each local community created for itself.) Without the entertainment industry the system probably would not have been able to get away with putting as much stress-producing pressure on us as it does.
157. Assuming that industrial society survives, it is likely that technology will eventually acquire something approaching complete control over human behavior. It has been established beyond any rational doubt that human thought and behavior have a largely biological basis. As experimenters have demonstrated, feelings such as hunger, pleasure, anger and fear can be turned on and off by electrical stimulation of appropriate parts of the brain. Memories can be destroyed by damaging parts of the brain or they can be bro ught to the surface by electrical stimulation. Hallucinations can be induced or moods changed by drugs. There may or may not be an immaterial human soul, but if there is one it clearly is less powerful that the biological mechanisms of human behavior. For if that were not the case then researchers would not be able so easily to manipulate human feelings and behavior with drugs and electrical currents.
158. It presumably would be impractical for all people to have electrodes inserted in their heads so that they could be controlled by the authorities. But the fact that human thoughts and feelings are so open to biological intervention shows that the problem of controlling human behavior is mainly a technical problem; a problem of neurons, hormones and c omplex molecules; the kind of problem that is accessible to scientific attack. Given the outstanding record of our society in solving technical problems, it is overwhelmingly probable that great advances will be made in the control of human behavior.
159. Will public resistance prevent the introduction of technological control of human behavior? It certainly would if an attempt were made to introduce such control all at once. But since technological control will be introduced through a long sequence o f small advances, there will be no rational and effective public resistance. (See paragraphs 127,132, 153.)
160. To those who think that all this sounds like science fiction, we point out that yesterday's science fiction is today's fact. The Industria l Revolution has radically altered man's environment and way of life, and it is only to be expected that as technology is increasingly applied to the human body and mind, man himself will be altered as radically as his environment and way of life have bee n.
HUMAN RACE AT A CROSSROADS
161. But we have gotten ahead of our story. It is one thing to develop in the laboratory a series of psychological or biological techniques for manipulating human behavior and quite another t o integrate these techniques into a functioning social system. The latter problem is the more difficult of the two. For example, while the techniques of educational psychology doubtless work quite well in the "lab schools" where they are developed, it is not necessarily easy to apply them effectively throughout our educational system. We all know what many of our schools are like. The teachers are too busy taking knives and guns away from the kids to subject them to the latest techniques for making them i nto computer nerds. Thus, in spite of all its technical advances relating to human behavior the system to date has not been impressively successful in controlling human beings. The people whose behavior is fairly well under the control of the system are t hose of the type that might be called "bourgeois." But there are growing numbers of people who in one way or another are rebels against the system: welfare leaches, youth gangs cultists, satanists, nazis, radical environmentalists, militiamen, etc..
1 62. The system is currently engaged in a desperate struggle to overcome certain problems that threaten its survival, among which the problems of human behavior are the most important. If the system succeeds in acquiring sufficient control over human behav ior quickly enough, it will probably survive. Otherwise it will break down. We think the issue will most likely be resolved within the next several decades, say 40 to 100 years.
163. Suppose the system survives the crisis of the next several decades . By that time it will have to have solved, or at least brought under control, the principal problems that confront it, in particular that of "socializing" human beings; that is, making people sufficiently docile so that their behavior no longer threatens the system. That being accomplished, it does not appear that there would be any further obstacle to the development of technology, and it would presumably advance toward its logical conclusion, which is complete control over everything on Earth, includin g human beings and all other important organisms. The system may become a unitary, monolithic organization, or it may be more or less fragmented and consist of a number of organizations coexisting in a relationship that includes elements of both cooperati on and competition, just as today the government, the corporations and other large organizations both cooperate and compete with one another. Human freedom mostly will have vanished, because individuals and small groups will be impotent vis-a-vis large or ganizations armed with supertechnology and an arsenal of advanced psychological and biological tools for manipulating human beings, besides instruments of surveillance and physical coercion. Only a small number of people will have any real power, and even these probably will have only very limited freedom, because their behavior too will be regulated; just as today our politicians and corporation executives can retain their positions of power only as long as their behavior remains within certain fairly na rrow limits.
164. Don't imagine that the systems will stop developing further techniques for controlling human beings and nature once the crisis of the next few decades is over and increasing control is no longer necessary for the system's survival. O n the contrary, once the hard times are over the system will increase its control over people and nature more rapidly, because it will no longer be hampered by difficulties of the kind that it is currently experiencing. Survival is not the principal motiv e for extending control. As we explained in paragraphs 87-90, technicians and scientists carry on their work largely as a surrogate activity; that is, they satisfy their need for power by solving technical problems. They will continue to do this with unab ated enthusiasm, and among the most interesting and challenging problems for them to solve will be those of understanding the human body and mind and intervening in their development. For the "good of humanity," of course.
165. But suppose on the othe r hand that the stresses of the coming decades prove to be too much for the system. If the system breaks down there may be a period of chaos, a "time of troubles" such as those that history has recorded: at various epochs in the past. It is impossible to predict what would emerge from such a time of troubles, but at any rate the human race would be given a new chance. The greatest danger is that industrial society may begin to reconstitute itself within the first few years after the breakdown. Certainly t here will be many people (power-hungry types especially) who will be anxious to get the factories running again.
166. Therefore two tasks confront those who hate the servitude to which the industrial system is reducing the human race. First, we must w ork to heighten the social stresses within the system so as to increase the likelihood that it will break down or be weakened sufficiently so that a revolution against it becomes possible. Second, it is necessary to develop and propagate an ideology that opposes technology and the industrial society if and when the system becomes sufficiently weakened. And such an ideology will help to assure that, if and when industrial society breaks down, its remnants will be smashed beyond repair, so that the system c annot be reconstituted. The factories should be destroyed, technical books burned, etc.
HUMAN SUFFERING
167. The industrial system will not break down purely as a result of revolutionary action. It will not be vulnerable to revolutionary attack unless its own internal problems of development lead it into very serious difficulties. So if the system break s down it will do so either spontaneously, or through a process that is in part spontaneous but helped along by revolutionaries. If the breakdown is sudden, many people will die, since the world's population has become so overblown that it cannot even fee d itself any longer without advanced technology. Even if the breakdown is gradual enough so that reduction of the population can occur more through lowering of the birth rate than through elevation of the death rate, the process of de-industrialization pr obably will be very chaotic and involve much suffering. It is naive to think it likely that technology can be phased out in a smoothly managed orderly way, especially since the technophiles will fight stubbornly at every step. Is it therefore cruel to wor k for the breakdown of the system? Maybe, but maybe not. In the first place, revolutionaries will not be able to break the system down unless it is already in deep trouble so that there would be a good chance of its eventually breaking down by itself anyw ay; and the bigger the system grows, the more disastrous the consequences of its breakdown will be; so it may be that revolutionaries, by hastening the onset of the breakdown will be reducing the extent of the disaster.
168. In the second place, one has to balance the struggle and death against the loss of freedom and dignity. To many of us, freedom and dignity are more important than a long life or avoidance of physical pain. Besides, we all have to die some time, an d it may be better to die fighting for survival, or for a cause, than to live a long but empty and purposeless life.
169. In the third place, it is not all certain that the survival of the system will lead to less suffering than the breakdown of the system would. The system has already caused, and is continuing to cause , immense suffering all over the world. Anc ient cultures, that for hundreds of years gave people a satisfactory relationship with each other and their environment, have been shattered by contact with industrial society, and the result has been a whole catalogue of economic, environmental, social a nd psychological problems. One of the effects of the intrusion of industrial society has been that over much of the world traditional controls on population have been thrown out of balance. Hence the population explosion, with all that it implies. Then there is the psychological suffering that is widespread throughout the supposedly fortunate countries of the West (see paragraphs 44, 45). No one knows what will happen as a result of ozone depletion, the greenhouse effect and other environmental problem s that cannot yet be foreseen. And, as nuclear proliferation has shown, new technology cannot be kept out of the hands of dictators and irresponsible Third World nations. Would you like to speculate abut what Iraq or North Korea will do with genetic eng ineering?
170. "Oh!" say the technophiles, "Science is going to fix all that! We will conquer famine, eliminate psychological suffering, make everybody healthy and happy!" Yeah, sure. That's what they said 200 years ago. The Industrial Revolution was supposed to eliminate poverty, make everybody happy, etc. The actual result has been quite different. The technophiles are hopelessly naive (or self-deceiving) in their understanding of social problems. They are unaware of (or choose to ignore) the fact that when large changes, even seemingly beneficial ones, are introduced into a society, they lead to a long sequence of other changes, most of which are impossible to predict (paragraph 103). The result is disruption of the society. So it is very probable that in their attempt to end poverty and disease, engineer docile, happy personalities and so forth, the technophiles will create social systems that are terribly troubled, even more so that the present one. For example, the scientists boast th at they will end famine by creating new, genetically engineered food plants. But this will allow the human population to keep expanding indefinitely, and it is well known that crowding leads to increased stress and aggression. This is merely one example of the PREDICTABLE problems that will arise. We emphasize that, as past experience has shown, technical progress will lead to other new problems for society far more rapidly that it has been solving old ones. Thus it will take a long difficult period o f trial and error for the technophiles to work the bugs out of their Brave New World (if they ever do). In the meantime there will be great suffering. So it is not all clear that the survival of industrial society would involve less suffering than the b reakdown of that society would. Technology has gotten the human race into a fix from which there is not likely to be any easy escape.
THE FUTURE
171. But suppose now that industrial society does survive the next several decade and that the bugs do eventually get worked out of the system, so that it functions smoothly. What kind of system will it be? We will consider several possibilities.
172. First let us postulate that the computer scientists succeed in develop ing intelligent machines that can do all things better that human beings can do them. In that case presumably all work will be done by vast, highly organized systems of machines and no human effort will be necessary. Either of two cases might occur. Th e machines might be permitted to make all of their own decisions without human oversight, or else human control over the machines might be retained.
173. If the machines are permitted to make all their own decisions, we can't make any conjectures as to the results, because it is impossible to guess how such machines might behave. We only point out that the fate of the human race would be at the mercy of the machines. It might be argued that the human race would never be foolish enough to hand over all the power to the machines. But we are suggesting neither that the human race would voluntarily turn power over to the machines nor that the machines would willfully seize power. What we do suggest is that the human race might easily permit itself to drift into a position of such dependence on the machines that it would have no practical choice but to accept all of the machines decisions. As society and the problems that face it become more and more complex and machines become more and more intellig ent, people will let machines make more of their decision for them, simply because machine-made decisions will bring better result than man-made ones. Eventually a stage may be reached at which the decisions necessary to keep the system running will be s o complex that human beings will be incapable of making them intelligently. At that stage the machines will be in effective control. People won't be able to just turn the machines off, because they will be so dependent on them that turning them off woul d amount to suicide.
174. On the other hand it is possible that human control over the machines may be retained. In that case the average man may have control over certain private machines of his own, such as his car of his personal computer, but co ntrol over large systems of machines will be in the hands of a tiny elite -- just as it is today, but with two difference. Due to improved techniques the elite will have greater control over the masses; and because human work will no longer be necessary t he masses will be superfluous, a useless burden on the system. If the elite is ruthless the may simply decide to exterminate the mass of humanity. If they are humane they may use propaganda or other psychological or biological techniques to reduce the b irth rate until the mass of humanity becomes extinct, leaving the world to the elite. Or, if the elite consist of soft-hearted liberals, they may decide to play the role of good shepherds to the rest of the human race. They will see to it that everyone' s physical needs are satisfied, that all children are raised under psychologically hygienic conditions, that everyone has a wholesome hobby to keep him busy, and that anyone who may become dissatisfied undergoes "treatment" to cure his "problem." Of cour se, life will be so purposeless that people will have to be biologically or psychologically engineered either to remove their need for the power process or to make them "sublimate" their drive for power into some harmless hobby. These engineered human be ings may be happy in such a society, but they most certainly will not be free. They will have been reduced to the status of domestic animals.
175. But suppose now that the computer scientists do not succeed in developing artificial intelligence, so that human work remains necessary. Even so, machines will take care of more and more of the simpler tasks so that there will be an increasing surplus of human workers at the lower levels of ability. (We see this happening already. There are many people who find it difficult or impossible to get work, because for intellectual or psychological reasons they cannot acquire the level of training necessary to make themselves useful in the present system.) On those who are employed, ever-increasing demands w ill be placed; They will need more and m ore training, more and more ability, and will have to be ever more reliable, conforming and docile, because they will be more and more like cells of a giant organism. Their tasks will be increasingly specialized so that their work will be, in a sense, out of touch with the real world, being concentrated on one tiny slice of reality. The system will have to use any means that I can, whether psychological or biological, to engineer people to be docile, to have the abilities that the system requires and to "sublimate" their drive for power into some specialized task. But the statement that the people of such a society will have to be docile may require qualification. The society may find competitiveness useful, p rovided that ways are found of directing competitiveness into channels that serve that needs of the system. We can imagine into channels that serve the needs of the system. We can imagine a future society in which there is endless competition for positi ons of prestige an power. But no more than a very few people will ever reach the top, where the only real power is (see end of paragraph 163). Very repellent is a society in which a person can satisfy his needs for power only by pushing large numbers of other people out of the way and depriving them of THEIR opportunity for power.
176. Once can envision scenarios that incorporate aspects of more than one of the possibilities that we have just discussed. For instance, it may be that machines will take over most of the work that is of real, practical importance, but that human beings will be kept busy by being given relatively unimportant work. It has been suggested, for example, that a great development of the service of industries might provide work for human beings. Thus people will would spend their time shinning each others shoes, driving each other around inn taxicab, making handicrafts for one another, waiting on each other's tables, etc. This seems to us a thoroughly contemptible way for the human race to end up, and we doubt that many people would find fulfilling lives in such pointless busy-work. They would seek other, dangerous outlets (drugs, , crime, "cults," hate groups) unless they were biological or psychologically engineered to adapt them to such a way of life.
177. Needless to day, the scenarios outlined above do not exhaust all the possibilities. They only indicate the kinds of outcomes that seem to us mots likely. But wee can envision no plausible scenarios that are an y more palatable that the ones we've just described. It is overwhelmingly probable that if the industrial-technological system survives the next 40 to 100 years, it will by that time have developed certain general characteristics: Individuals (at least t hose of the "bourgeois" type, who are integrated into the system and make it run, and who therefore have all the power) will be more dependent than ever on large organizations; they will be more "socialized" that ever and their physical and mental qualiti es to a significant extent (possibly to a very great extent ) will be those that are engineered into them rather than being the results of chance (or of God's will, or whatever); and whatever may be left of wild nature will be reduced to remnants preserv ed for scientific study and kept under the supervision and management of scientists (hence it will no longer be truly wild). In the long run (say a few centuries from now) it is it is likely that neither the human race nor any other important organisms w ill exist as we know them today, because once you start modifying organisms through genetic engineering there is no reason to stop at any particular point, so that the modifications will probably continue until man and other organisms have been utterly tr ansformed.
178. Whatever else may be the case, it is certain that technology is creating for human begins a new physical and social environment radically different from the spectrum of environments to which natural selection has adapted the human rac e physically and psychological. If man is not adjust to this new environment by being artificially re-engineered, then he will be adapted to it through a long an painful process of natural selection. The former is far more likely that the latter.
17 9. It would be better to dump the whole stinking system and take the consequences.
STRATEGY
180. The technophiles are taking us all on an utterly reckless ride into the unknown. Many people understand something of what technological progress is doing to us yet take a passive attitude toward it because the y think it is inevitable. But we (FC) don't think it is inevitable. We think it can be stopped, and we will give here some indications of how to go about stopping it.
181. As we stated in paragraph 166, the two main tasks for the present are to pro mote social stress and instability in industrial society and to develop and propagate an ideology that opposes technology and the industrial system. When the system becomes sufficiently stressed and unstable, a revolution against technology may be possib le. The pattern would be similar to that of the French and Russian Revolutions. French society and Russian society, for several decades prior to their respective revolutions, showed increasing signs of stress and weakness. Meanwhile, ideologies were be ing developed that offered a new world view that was quite different from the old one. In the Russian case, revolutionaries were actively working to undermine the old order. Then, when the old system was put under sufficient additional stress (by financ ial crisis in France, by military defeat in Russia) it was swept away by revolution. What we propose in something along the same lines.
182. It will be objected that the French and Russian Revolutions were failures. But most revolutions have two go als. One is to destroy an old form of society and the other is to set up the new form of society envisioned by the revolutionaries. The French and Russian revolutionaries failed (fortunately!) to create the new kind of society of which they dreamed, but they were quite successful in destroying the existing form of society.
183. But an ideology, in order to gain enthusiastic support, must have a positive ideals well as a negative one; it must be FOR something as well as AGAINST something. The positi ve ideal that we propose is Nature. That is , WILD nature; those aspects of the functioning of the Earth and its living things that are independent of human management and free of human interference and control. And with wild nature we include human nat ure, by which we mean those aspects of the functioning of the human individual that are not subject to regulation by organized society but are products of chance, or free will, or God (depending on your religious or philosophical opinions).
184. Nat ure makes a perfect counter-ideal to technology for several reasons. Nature (that which is outside the power of the system) is the opposite of technology (which seeks to expand indefinitely the power of the system). Most people will agree that nature i s beautiful; certainly it has tremendous popular appeal. The radical environmentalists ALREADY hold an ideology that exalts nature and opposes technology. [30] It is not necessary for the sake of nature to set up some chimerical utopia or any new kind of social order. Nature takes care of itself: It was a spontaneous creation that existed long before any human society, and for countless centuries many different kinds of human societies coexisted with nature without doing it an excessive amount of dama ge. Only with the Industrial Revolution did the effect of human society on nature become really devastating. To relieve the pressure on nature it is not necessary to create a special kind of social system, it is only necessary to get rid of industrial s ociety. Granted, this will not solve all problems. Industrial society has already done tremendous damage to nature and it will take a very long time for the scars to heal. Besides, even pre-industrial societies can do significant damage to nature. Nev ertheless, getting rid of industrial society will accomplish a great deal. It will relieve the worst of the pressure on nature so that the scars can begin to heal. It will remove the capacity of organized society to keep increasing its control over natu re (including human nature). Whatever kind of society may exist after the demise of the industrial system, it is certain that most people will live close to nature, because in the absence of advanced technology there is not other way that people CAN live . To feed themselves they must be peasants or herdsmen or fishermen or hunter, etc., And, generally speaking, local autonomy should tend to increase, because lack of advanced technology and rapid communications will limit the capacity of governments or other large organizations to control local communities.
185. As for the negative consequences of eliminating industrial society -- well, you can't eat your cake and have it too. To gain one thing you have to sacrifice another.
186. Most people hate psychological conflict. For this reason they avoid doing any serious thinking about difficult social issues, and they like to have such issues presented to them in simple, black-and-white terms: THIS is all good and THAT is all bad. The revolutionar y ideology should therefore be developed on two levels.
187. On the more sophisticated level the ideology should address itself to people who are intelligent, thoughtful and rational. The object should be to create a core of people who will be oppose d to the industrial system on a rational, thought-out basis, with full appreciation of the problems and ambiguities involved, and of the price that has to be paid for getting rid of the system. It is particularly important to attract people of this type, as they are capable people and will be instrumental in influencing others. These people should be addressed on as rational a level as possible. Facts should never intentionally be distorted and intemperate language should be avoided. This does not mean th at no appeal can be made to the emotions, but in making such appeal care should be taken to avoid misrepresenting the truth or doing anything else that would destroy the intellectual respectability of the ideology.
188. On a second level, the ideolog y should be propagated in a simplified form that will enable the unthinking majority to see the conflict of technology vs. nature in unambiguous terms. But even on this second level the ideology should not be expressed in language that is so cheap, intemp erate or irrational that it alienates people of the thoughtful and rational type. Cheap, intemperate propaganda sometimes achieves impressive short-term gains, but it will be more advantageous in the long run to keep the loyalty of a small number of intel ligently committed people than to arouse the passions of an unthinking, fickle mob who will change their attitude as soon as someone comes along with a better propaganda gimmick. However, propaganda of the rabble-rousing type may be necessary when the sys tem is nearing the point of collapse and there is a final struggle between rival ideologies to determine which will become dominant when the old world-view goes under.
189. Prior to that final struggle, the revolutionaries should not expect to have a majority of people on their side. History is made by active, determined minorities, not by the majority, which seldom has a clear and consistent idea of what it really wants. Until the time comes for the final push toward revolution [31], the task of rev olutionaries will be less to win the shallow support of the majority than to build a small core of deeply committed people. As for the majority, it will be enough to make them aware of the existence of the new ideology and remind them of it frequently; th ough of course it will be desirable to get majority support to the extent that this can be done without weakening the core of seriously committed people.
190. Any kind of social conflict helps to destabilize the system, but one should be careful about what kind of conflict one encourages. The line of conflict should be drawn between the mass of the people and the power-holding elite of industrial society (politicians, scientists, upper-level business executives, government officials, etc..). It should NOT be drawn between the revolutionaries and the mass of the people. For example, it would be bad strategy for the revolutionaries to condemn Americans for their habits of consumption. Instead, the average American should be portrayed as a victim of the advertising and marketing industry, which has suckered him into buying a lot of junk that he doesn't need and that is very poor compensation for his lost freedom. Either approach is consistent with the facts. It is merely a matter of attitude whether you blame the advertising industry for manipulating the public or blame the public for allowing itself to be manipulated. As a matter of strategy one should generally avoid blaming the public.
191. One should think twice before encouraging any other social conflict than that between the power-holding elite (which wields technology) and the general public (over which technology exerts its power). For one thing, other conflicts tend to distract attention from the important conflicts (between power-elit e and ordinary people, between technology and nature); for another thing, other conflicts may actually tend to encourage technologization, because each side in such a conflict wants to use technological power to gain advantages over its adversary. This is clearly seen in rivalries between nations. It also appears in ethnic conflicts within nations. For example, in America many black leaders are anxious to gain power for African Americans by placing back individuals in the technological power-elite. They w ant there to be many black government officials, scientists, corporation executives and so forth. In this way they are helping to absorb the African American subculture into the technological system. Generally speaking, one should encourage only those soc ial conflicts that can be fitted into the framework of the conflicts of power--elite vs. ordinary people, technology vs nature.
192. But the way to discourage ethnic conflict is NOT through militant advocacy of minority rights (see paragraphs 21, 29) . Instead, the revolutionaries should emphasize that although minorities do suffer more or less disadvantage, this disadvantage is of peripheral significance. Our real enemy is the industrial-technological system, and in the struggle against the system, e thnic distinctions are of no importance.
193. The kind of revolution we have in mind will not necessarily involve an armed uprising against any government. It may or may not involve physical violence, but it will not be a POLITICAL revolution. Its fo cus will be on technology and economics, not politics. [32]
194. Probably the revolutionaries should even AVOID assuming political power, whether by legal or illegal means, until the industrial system is stressed to the danger point and has proved it self to be a failure in the eyes of most people. Suppose for example that some "green" party should win control of the United States Congress in an election. In order to avoid betraying or watering down their own ideology they would have to take vigorous measures to turn economic growth into economic shrinkage. To the average man the results would appear disastrous: There would be massive unemployment, shortages of commodities, etc. Even if the grosser ill effects could be avoided through superhumanly ski llful management, still people would have to begin giving up the luxuries to which they have become addicted. Dissatisfaction would grow, the "green" party would be voted out of of fice and the revolutionaries would have suffered a severe setback. For thi s reason the revolutionaries should not try to acquire political power until the system has gotten itself into such a mess that any hardships will be seen as resulting from the failures of the industrial system itself and not from the policies of the revo lutionaries. The revolution against technology will probably have to be a revolution by outsiders, a revolution from below and not from above.
195. The revolution must be international and worldwide. It cannot be carried out on a nation-by-nation bas is. Whenever it is suggested that the United States, for example, should cut back on technological progress or economic growth, people get hysterical and start screaming that if we fall behind in technology the Japanese will get ahead of us. Holy robots T he world will fly off its orbit if the Japanese ever sell more cars than we do! (Nationalism is a great promoter of technology.) More reasonably, it is argued that if the relatively democratic nations of the world fall behind in technology while nasty, di ctatorial nations like China, Vietnam and North Korea continue to progress, eventually the dictators may come to dominate the world. That is why the industrial system should be attacked in all nations simultaneously, to the extent that this may be possibl e. True, there is no assurance that the industrial system can be destroyed at approximately the same time all over the world, and it is even conceivable that the attempt to overthrow the system could lead instead to the domination of the system by dictato rs. That is a risk that has to be taken. And it is worth taking, since the difference between a "democratic" industrial system and one controlled by dictators is small compared with the difference between an industrial system and a non-industrial one. [33 ] It might even be argued that an industrial system controlled by dictators would be preferable, because dictator-controlled systems usually have proved inefficient, hence they are presumably more likely to break down. Look at Cuba.
196. Revolutionar ies might consider favoring measures that tend to bind the world economy into a unified whole. Free trade agreements like NAFTA and GATT are probably harmful to the environment in the short run, but in the long run they may perhaps be advantageous because they foster economic interdependence between nations. I will be eaier to destroy the industrial system on a worldwide basis if he world economy is so unified that its breakdown in any on major nation will lead to its breakdwon in al industrialized natio ns.
the long run they may perhaps be advantageous because they foster economic interdependence between nations. It will be easier to destroy the industrial system on a worldwide basis if the world economy is so unified that its breakdown in any one m ajor nation will lead to its breakdown in all industrialized nations.
197. Some people take the line that modern man has too much power, too much control over nature; they argue for a more passive attitude on the part of the human race. At best these people are expressing themselves unclearly, because they fail to distingu ish between power for LARGE ORGANIZATIONS and power for INDIVIDUALS and SMALL GROUPS. It is a mistake to argue for powerlessness and passivity, because people NEED power. Modern man as a collective entity--that is, the industrial system--has immense pow er over nature, and we (FC) regard this as evil. But modern INDIVIDUALS and SMALL GROUPS OF INDIVIDUALS have far less power than primitive man ever did. Generally speaking, the vast power of "modern man" over nature is exercised not by individuals or sm all groups but by large organizations. To the extent that the average modern INDIVIDUAL can wield the power of technology, he is permitted to do so only within narrow limits and only under the supervision and control of the system. (You need a license f or everything and with the license come rules and regulations). The individual has only those technological powers with which the system chooses to provide him. His PERSONAL power over nature is slight.
198. Primitive INDIVIDUALS and SMALL GROUPS actually had considerable power over nature; or maybe it would be better to say power WITHIN nature. When primitive man needed food he knew how to find and prepare edible roots, how to track game and take it wi th homemade weapons. He knew how to protect himself from heat, cold, rain, dangerous animals, etc. But primitive man did relatively little damage to nature because the COLLECTIVE power of primitive society was negligible compared to the COLLECTIVE power of industrial society.
199. Instead of arguing for powerlessness and passivity, one should argue that the power of the INDUSTRIAL SYSTEM should be broken, and that this will greatly INCREASE the power and freedom of INDIVIDUALS and SMALL GROUPS.
200. Until the industrial system has been thoroughly wrecked, the destruction of that system must be the revolutionaries' ONLY goal. Other goals would distract attention and energy from the main goal. More importantly, if the revolutionaries permit themse lves to have any other goal than the destruction of technology, they will be tempted to use technology as a tool for reaching that other goal. If they give in to that temptation, they will fall right back into the technological trap, because modern techno logy is a unified, tightly organized system, so that, in order to retain SOME technology, one finds oneself obliged to retain MOST technology, hence one ends up sacrificing only token amounts of technology.
201. Suppose for example that the revolution aries took "social justice" as a goal. Human nature being what it is, social justice would not come about spontaneously; it would have to be enforced. In order to enforce it the revolutionaries would have to retain central organization and control. For th at they would need rapid long-distance transportation and communication, and therefore all the technology needed to support the transportation and communication systems. To feed and clothe poor people they would have to use agricultural and manufacturing technology. And so forth. So that the attempt to insure social justice would force them to retain most parts of the technological system. Not that we have anything against social justice, but it must not be allowed to interfere with the effort to get rid of the technological system.
202. It would be hopeless for revolutionaries to try to attack the system without using SOME modern technology. If nothing else they must use the communications media to spread their message. But they should use modern tech nology for only ONE purpose: to attack the technological system.
203. Imagine an alcoholic sitting with a barrel of wine in front of him. Suppose he starts saying to himself, "Wine isn't bad for you if used in moderation. Why, they say small amounts of wine are even good for you! It won't do me any harm if I take just one little drink..." Well you know what is going to happen. Never forget that the human race with technology is just like an alcoholic with a barrel of wine.
204. Revolutionaries shoul d have as many children as they can. There is strong scientific evidence that social attitudes are to a significant extent inherited. No one suggests that a social attitude is a direct outcome of a person's genetic constitution, but it appears that perso nality traits tend, within the context of our society, to make a person more likely to hold this or that social attitude. Objections to these findings have been raised, but objections are feeble and seem to be ideologically motivated. In any event, no one denies that children tend on the average to hold social attitudes similar to those of their parents. From our point of view it doesn't matter all that much whether the attitudes are passed on genetically or through childhood training. In either case the ARE passed on.
205. The trouble is that many of the people who are inclined to rebel against the industrial system are also concerned about the population problems, hence they are apt to have few or no children. In this way they may be handing the worl d over to the sort of people who support or at least accept the industrial system. To insure the strength of the next generation of revolutionaries the present generation must reproduce itself abundantly. In doing so they will be worsening the population problem only slightly. And the most important problem is to get rid of the industrial system, because once the industrial system is gone the world's population necessarily will decrease (see paragraph 167); whereas, if the industrial system survives, it w ill continue developing new techniques of food production that may enable the world's population to keep increasing almost indefinitely.
206. With regard to revolutionary strategy, the only points on which we absolutely insist are that the single overr iding goal must be the elimination of modern technology, and that no other goal can be allowed to compete with this one. For the rest, revolutionaries should take an empirical approach. If experience indicates that some of the recommendations made in the foregoing paragraphs are not going to give good results, then those recommendations should be discarded.
TWO KINDS OF TECHNOLOGY
207. An argument likely to be raised against our proposed revolution is that it is bound to fail, because (it is claimed) throughout history technology has always progressed, never regressed, hence technological regress ion is impossible. But this claim is false.
208. We distinguish between two kinds of technology, which we will call small-scale technology and organization-dependent technology. Small-scale technology is technology that can be used by small-scale commu nities without outside assistance. Organization-dependent technology is technology that depends on large-scale social organization. We are aware of no significant cases of regression in small-scale technology. But organization-dependent technology DOES r egress when the social organization on which it depends breaks down. Example: When the Roman Empire fell apart the Romans' small-scale technology survived because any clever village craftsman could build, for instance, a water wheel, any skilled smith cou ld make steel by Roman methods, and so forth. But the Romans' organization-dependent technology DID regress. Their aqueducts fell into disrepair and were never rebuilt. Their techniques of road construction were lost. The Roman system of urban sanitation was forgotten, so that until rather recent times did the sanitation of European cities that of Ancient Rome.
209. The reason why technology has seemed always to progress is that, until perhaps a century or two before the Industrial Revolution, most tec hnology was small-scale technology. But most of the technology developed since the Industrial Revolution is organization-dependent technology. Take the refrigerator for example. Without factory-made parts or the facilities of a post-industrial machine sho p it would be virtually impossible for a handful of local craftsmen to build a refrigerator. If by some miracle they did succeed in building one it would be useless to them without a reliable source of electric power. So they would have to dam a stream an d build a generator. Generators require large amounts of copper wire. Imagine trying to make that wire without modern machinery. And where would they get a gas suitable for refrigeration? It would be much easier to build an icehouse or preserve food by dr ying or picking, as was done before the invention of the refrigerator.
210. So it is clear that if the industrial system were once thoroughly broken down, refrigeration technology would quickly be lost. The same is true of other organization-dependent technology. And once this technology had been lost for a generation or so it would take centuries to rebuild it, just as it took centuries to build it the first time around. Surviving technical books would be few and scattered. An industrial society, if b uilt from scratch without outside help, can only be built in a series of stages: You need tools to make tools to make tools to make tools ... . A long process of economic development and progress in social organization is required. And, even in the absenc e of an ideology opposed to technology, there is no reason to believe that anyone would be interested in rebuilding industrial society. The enthusiasm for "progress" is a phenomenon particular to the modern form of society, and it seems not to have existe d prior to the 17th century or thereabouts.
211. In the late Middle Ages there were four main civilizations that were about equally "advanced": Europe, the Islamic world, India, and the Far East (China, Japan, Korea). Three of those civilizations remai ned more or less stable, and only Europe became dynamic. No one knows why Europe became dynamic at that time; historians have their theories but these are only speculation. At any rate, it is clear that rapid development toward a technological form of soc iety occurs only under special conditions. So there is no reason to assume that long-lasting technological regression cannot be brought about.
212. Would society EVENTUALLY develop again toward an industrial-technological form? Maybe, but there is no u se in worrying about it, since we can't predict or control events 500 or 1,000 years in the future. Those problems must be dealt with by the people who will live at that time.
THE DANGER OF LEFTISM
213. Because of their need for rebellion and for membership in a movement, leftists or persons of similar psychological type are often unattracted to a rebellious or activist movement whose goals and membership are not in itially leftist. The resulting influx of leftish types can easily turn a non-leftist movement into a leftist one, so that leftist goals replace or distort the original goals of the movement.
214. To avoid this, a movement that exalts nature and opposes technology must take a resolutely anti-leftist stance and must avoid all collaboration with leftists. Leftism is in the long run inconsistent with wild nature, with human freedom and with the elimination of modern technology. Leftism is collectivist; it seeks to bind together the entire world (both nature and the human race) into a unified whole. But this implies management of nature and of human life by organized society, and it requires advanced technology. You can't have a united world without rapid t ransportation and communication, you can't make all people love one another without sophisticated psychological techniques, you can't have a "planned society" without the necessary technological base. Above all, leftism is driven by the need for power, an d the leftist seeks power on a collective basis, through identification with a mass movement or an organization. Leftism is unlikely ever to give up technology, because technology is too valuable a source of collective power.
215. The anarchist [34] t oo seeks power, but he seeks it on an individual or small-group basis; he wants individuals and small groups to be able to control the circumstances of their own lives. He opposes technology because it makes small groups dependent on large organizations.< p> 216. Some leftists may seem to oppose technology, but they will oppose it only so long as they are outsiders and the technological system is controlled by non-leftists. If leftism ever becomes dominant in society, so that the technological system becom es a tool in the hands of leftists, they will enthusiastically use it and promote its growth. In doing this they will be repeating a pattern that leftism has shown again and again in the past. When the Bolsheviks in Russia were outsiders, they vigorously opposed censorship and the secret police, they advocated self-determination for ethnic minorities, and so forth; but as soon as they came into power themselves, they imposed a tighter censorship and created a more ruthless secret police than any that had existed under the tsars, and they oppressed ethnic minorities at least as much as the tsars had done. In the United States, a couple of decades ago when leftists were a minority in our universities, leftist professors were vigorous proponents of academic freedom, but today, in those universities where leftists have become dominant, they have shown themselves ready to take away from everyone else's academic freedom. (This is "political correctness.") The same will happen with leftists and technology: They will use it to oppress everyone else if they ever get it under their own control.
217. In earlier revolutions, leftists of the most power-hungry type, repeatedly, have first cooperated with non-leftist revolutionaries, as well as with leftists of a mor e libertarian inclination, and later have double-crossed them to seize power for themselves. Robespierre did this in the French Revolution, the Bolsheviks did it in the Russian Revolution, the communists did it in Spain in 1938 and Castro and his follower s did it in Cuba. Given the past history of leftism, it would be utterly foolish for non-leftist revolutionaries today to collaborate with leftists.
218. Various thinkers have pointed out that leftism is a kind of religion. Leftism is not a religion in the strict sense because leftist doctrine does not postulate the existence of any supernatural being. But for the leftist, leftism plays a psychological role much like that which religion plays for some people. The leftist NEEDS to believe in leftism; it plays a vital role in his psychological economy. His beliefs are not easily modified by logic or facts. He has a deep conviction that leftism is morally Right with a capital R, and that he has not only a right but a duty to impose leftist morality on eve ryone. (However, many of the people we are referring to as "leftists" do not think of themselves as leftists and would not describe their system of beliefs as leftism. We use the term "leftism" because we don't know of any better words to designate the sp ectrum of related creeds that includes the feminist, gay rights, political correctness, etc., movements, and because these movements have a strong affinity with the old left. See paragraphs 227-230.)
219. Leftism is totalitarian force. Wherever leftism is in a position of power it tends to invade every private corner and force every thought into a leftist mold. In part this is because of the quasi-religious character of leftism; everything contrary to leftists beliefs represents Sin. More importantly, leftism is a totalitarian force because of the leftists' drive for power. The leftist seeks to satisfy his need for power through identification with a social movement and he tries to go through the power process by helping to pursue and attain the goals of the movement (see paragraph 83). But no matter how far the movement has gone in attaining its goals the leftist is never satisfied, because his activism is a surrogate activity (see paragraph 41). That is, the leftist's real motive is not to attain the ostensible goals of leftism; in reality he is motivated by the sense of power he gets from struggling for and then reaching a social goal.[35]
Consequently the leftist is never satisfied with the goals he has already attained; his need for the power p rocess leads him always to pursue some new goal. The leftist wants equal opportunities for minorities. When that is attained he insists on statistical equality of achievement by minorities. And as long as anyone harbors in some corner of his mind a negati ve attitude toward some minority, the leftist has to re-educated him. And ethnic minorities are not enough; no one can be allowed to have a negative attitude toward homosexuals, disabled people, fat people, old people, ugly people, and on and on and on. I t's not enough that the public should be informed about the hazards of smoking; a warning has to be stamped on every package of cigarettes. Then cigarette advertising has to be restricted if not banned. The activists will never be satisfied until tobacco is outlawed, and after that it will be alco hot then junk food, etc. Activists have fought gross child abuse, which is reasonable. But now they want to stop all spanking. When they have done that they will want to ban something else they consider unwholes ome, then another thing and then another. They will never be satisfied until they have complete control over all child rearing practices. And then they will move on to another cause.
220. Suppose you asked leftists to make a list of ALL the things tha t were wrong with society, and then suppose you instituted EVERY social change that they demanded. It is safe to say that within a couple of years the majority of leftists would find something new to complain about, some new social "evil" to correct becau se, once again, the leftist is motivated less by distress at society's ills than by the need to satisfy his drive for power by imposing his solutions on society.
221. Because of the restrictions placed on their thoughts and behavior by their high leve l of socialization, many leftists of the over-socialized type cannot pursue power in the ways that other people do. For them the drive for power has only one morally acceptable outlet, and that is in the struggle to impose their morality on everyone.
222. Leftists, especially those of the oversocialized type, are True Believers in the sense of Eric Hoffer's book, "The True Believer." But not all True Believers are of the same psychological type as leftists. Presumably a truebelieving nazi, for instanc e is very different psychologically from a truebelieving leftist. Because of their capacity for single-minded devotion to a cause, True Believers are a useful, perhaps a necessary, ingredient of any revolutionary movement. This presents a problem with whi ch we must admit we don't know how to deal. We aren't sure how to harness the energies of the True Believer to a revolution against technology. At present all we can say is that no True Believer will make a safe recruit to the revolution unless his commit ment is exclusively to the destruction of technology. If he is committed also to another ideal, he may want to use technology as a tool for pursuing that other ideal (see paragraphs 220, 221).
223. Some readers may say, "This stuff about leftism is a lot of crap. I know John and Jane who are leftish types and they don't have all these totalitarian tendencies." It's quite true that many leftists, possibly even a numerical majority, are decent pe ople who sincerely believe in tolerating others' values (up to a point) and wouldn't want to use high-handed methods to reach their social goals. Our remarks about leftism are not meant to apply to every individual leftist but to describe the general char acter of leftism as a movement. And the general character of a movement is not necessarily determined by the numerical proportions of the various kinds of people involved in the movement.
224. The people who rise to positions of power in leftist movem ents tend to be leftists of the most power-hungry type because power-hungry people are those who strive hardest to get into positions of power. Once the power-hungry types have captured control of the movement, there are many leftists of a gentler breed w ho inwardly disapprove of many of the actions of the leaders, but cannot bring themselves to oppose them. They NEED their faith in the movement, and because they cannot give up this faith they go along with the leaders. True, SOME leftists do have the gut s to oppose the totalitarian tendencies that emerge, but they generally lose, because the power-hungry types are better organized, are more ruthless and Machiavellian and have taken care to build themselves a strong power base.
225. These phenomena ap peared clearly in Russia and other countries that were taken over by leftists. Similarly, before the breakdown of communism in the USSR, leftish types in the West would seldom criticize that country. If prodded they would admit that the USSR did many wron g things, but then they would try to find excuses for the communists and begin talking about the faults of the West. They always opposed Western military resistance to communist aggression. Leftish types all over the world vigorously protested the U.S. mi litary action in Vietnam, but when the USSR invaded Afghanistan they did nothing. Not that they approved of the Soviet actions; but because of their leftist faith, they just couldn't bear to put themselves in opposition to communism. Today, in those of ou r universities where "political correctness" has become dominant, there are probably many leftish types who privately disapprove of the suppression of academic freedom, but they go along with it anyway.
226. Thus the fact that many individual leftists are personally mild and fairly tolerant people by no means prevents leftism as a whole form having a totalitarian tendency.
227. Our discussion of leftism has a serious weakness. It is still far from clear what we mean by the word "leftist." There do esn't seem to be much we can do about this. Today leftism is fragmented into a whole spectrum of activist movements. Yet not all activist movements are leftist, and some activist movements (e.g.., radical environmentalism) seem to include both personaliti es of the leftist type and personalities of thoroughly un-leftist types who ought to know better than to collaborate with leftists. Varieties of leftists fade out gradually into varieties of non-leftists and we ourselves would often be hard-pressed to dec ide whether a given individual is or is not a leftist. To the extent that it is defined at all, our conception of leftism is defined by the discussion of it that we have given in this article, and we can only advise the reader to use his own judgment in d eciding who is a leftist.
228. But it will be helpful to list some criteria for diagnosing leftism. These criteria cannot be applied in a cut and dried manner. Some individuals may meet some of the criteria without being leftists, some leftists may no t meet any of the criteria. Again, you just have to use your judgment.
229. The leftist is oriented toward largescale collectivism. He emphasizes the duty of the individual to serve society and the duty of society to take care of the individual. He has a negative attitude toward individualism. He often takes a moralistic ton e. He tends to be for gun control, for sex education and other psychologically "enlightened" educational methods, for planning, for affirmative action, for multiculturalism. He tends to identify with victims. He tends to be against competition and against violence, but he often finds excuses for those leftists who do commit violence. He is fond of using the common catch-phrases of the left like "racism, " "sexism, " "homophobia, " "capitalism," "imperialism," "neocolonialism " "genocide," "social change," "social justice," "social responsibility." Maybe the best diagnostic trait of the leftist is his tendency to sympathize with the following movements: feminism, gay rights, ethnic rights, disability rights, animal rights political correctness. Anyone who strongly sympathizes with ALL of these movements is almost certainly a leftist. [36]
230. The more dangerous leftists, that is, those who are most power-hungry, are often characterized by arrogance or by a dogmatic approach to ideology. However, the m ost dangerous leftists of all may be certain oversocialized types who avoid irritating displays of aggressiveness and refrain from advertising their leftism, but work quietly and unobtrusively to promote collectivist values, "enlightened" psychological te chniques for socializing children, dependence of the individual on the system, and so forth. These crypto-leftists (as we may call them) approximate certain bourgeois types as far as practical action is concerned, but differ from them in psychology, ideol ogy and motivation. The ordinary bourgeois tries to bring people under control of the system in order to protect his way of life, or he does so simply because his attitudes are conventional. The crypto-leftist tries to bring people under control of the sy stem because he is a True Believer in a collectivistic ideology. The crypto-leftist is differentiated from the average leftist of the oversocialized type by the fact that his rebellious impulse is weaker and he is more securely socialized. He is different iated from the ordinary well-socialized bourgeois by the fact that there is some deep lack within him that makes it necessary for him to devote himself to a cause and immerse himself in a collectivity. And maybe his (well-sublimated) drive for power is st ronger than that of the average bourgeois.
FINAL NOTE
231. Throughout this article we've made imprecise statements and statements that ought to have had all sorts of qualifications and reservations attached to them; and some of our statements may be flatly false. Lack of sufficient information and the need f or brevity made it impossible for us to fomulate our assertions more precisely or add all the necessary qualifications. And of course in a discussion of this
kind one must rely heavily on intuitive judgment, and that can sometimes be wrong. So we don't claim that this article expresses more than a crude approximation to the truth.
232. All the same we are reasonably confident that the general outlines of the picture we have painted here are roughly correct. We have portrayed leftism in its modern form as a phenomenon peculiar to our time and as a symptom of the disruption of the power process. But we might possibly be wrong about this. Oversocialized t ypes who try to satisfy their drive for power by imposing their morality on everyone have certainly been around for a long time. But we THINK that the decisive role played by feelings of inferiority, low self-esteem, powerlessness, identification with vic tims by people who are not themselves victims, is a peculiarity of modern leftism. Identification with victims by people not themselves victims can be seen to some extent in 19th century leftism and early Christianity but as far as we can make out, sympto ms of low self-esteem, etc., were not nearly so evident in these movements, or in any other movements, as they are in modern leftism. But we are not in a position to assert confidently that no such movements have existed prior to modern leftism. This is a significant question to which historians ought to give their attention.
NOTES
1. (Paragraph 19) We are asserting that ALL, or even most, bullies and ruthless competitors suffer from feelings of inferiority.
2. (Paragraph 25) During the Victor ian period many oversocialized people suffered from serious psychological problems as a result of repressing or trying to repress their sexual feelings. Freud apparently based his theories on people of this type. Today the focus of socialization has shift ed from sex to aggression.
3. (Paragraph 27) Not necessarily including specialists in engineering "hard" sciences.
4. (Paragraph 28) There are many individuals of the middle and upper classes who resist some of these values, but usually their resi stance is more or less covert. Such resistance appears in the mass media only to a very limited extent. The main thrust of propaganda in our society is in favor of the stated values.
The main reasons why these values have become, so to speak, the offi cial values of our society is that they are useful to the industrial system. Violence is discouraged because it disrupts the functioning of the system. Racism is discouraged because ethnic conflicts also disrupt the system, and discrimination wastes the t alent of minority-group members who could be useful to the system. Poverty must be "cured" because the underclass causes problems for the system and contact with the underclass lowers the moral of the other classes. Women are encouraged to have careers be cause their talents are useful to the system and, more importantly because by having regular jobs women become better integrated into the system and tied directly to it rather than to their families. This helps to weaken family solidarity. (The leaders of the system say they want to strengthen the family, but they really mean is that they want the family to serve as an effective tool for socializing children in accord with the needs of the system. We argue in paragraphs 51,52 that the system cannot afford to let the family or other small-scale social groups be strong or autonomous.)
5. (Paragraph 42) It may be argued that the majority of people don't want to make their own decisions but want leaders to do their thinking for them. There is an element o f truth in this. People like to make their own decisions in small matters, but making decisions on difficult, fundamental questions require facing up to psychological conflict, and most people hate psychological conflict. Hence they tend to lean on others in making difficult decisions. The majority of people are natural followers, not leaders, but they like to have direct personal access to their leaders and participate to some extent in making difficult decisions. At least to that degree they need autono my.
6. (Paragraph 44) Some of the symptoms listed are similar to those shown by caged animals.
To explain how these symptoms arise from deprivation with respect to the power process:
Common-sense understanding of human nature tells one that lac k of goals whose attainment requires effort leads to boredom and that boredom, long continued, often leads eventually to depression. Failure to obtain goals leads to frustration and lowering of self-esteem. Frustration leads to anger, anger to aggression, often in the form of spouse or child abuse. It has been shown that long-continued frustration commonly leads to depression and that depression tends to cause guilt, sleep disorders, eating disorders and bad feelings about oneself. Those who are tending t oward depression seek pleasure as an antidote; hence insatiable hedonism and excessive sex, with perversions as a means of getting new kicks. Boredom too tends to cause excessive pleasure-seeking since, lacking other goals, people often use pleasure as a goal. See accompanying diagram. The foregoing is a simplification. Reality is more complex, and of course deprivation with respect to the power process is not the ONLY cause of the symptoms described. By the way, when we mention depression we do not neces sarily mean depression that is severe enough to be treated by a psychiatrist. Often only mild forms of depression are involved. And when we speak of goals we do not necessarily mean long-term, thought out goals. For many or most people through much of hum an history, the goals of a hand-to-mouth existence (merely providing oneself and one's family with food from day to day) have been quite sufficient.
7. (Paragraph 52) A partial exception may be made for a few passive, inward looking groups, such as th e Amish, which have little effect on the wider society. Apart from these, some genuine small-scale communities do exist in America today. For instance, youth gangs and "cults". Everyone regards them as dangerous, and so they are, because the members of th ese groups are loyal primarily to one another rather than to the system, hence the system cannot control them. Or take the gypsies. The gypsies commonly get away with theft and fraud because their loyalties are such that they can always get other gypsies to give testimony that "proves" their innocence. Obviously the system would be in serious trouble if too many people belonged to such groups. Some of the early-20th century Chinese thinkers who were concerned with modernizing China recognized the necessit y of breaking down small-scale social groups such as the family: "(According to Sun Yat-sen) The Chinese people needed a new surge of patriotism, which would lead to a transfer of loyalty from the family to the state. . .(According to Li Huang) traditiona l attachments, particularly to the family had to be abandoned if nationalism were to develop to China." (Chester C. Tan, Chinese Political Thought in the Twentieth Century," page 125, page 297.)
8. (Paragraph 56) Yes, we know that 19th century America had its problems, and serious ones, but for the sake of breviety we have to express ourselves in simplified terms.
9. (Paragraph 61) We leave aside the underclass. We are speaking of the mainstream.
10. (Paragraph 62) Some social scientists, educ ators, "mental health" professionals and the like are doing their best to push the social drives into group 1 by trying to see to it that everyone has a satisfactory social life.
11. (Paragraphs 63, 82) Is the drive for endless material acquisition re ally an artificial creation of the advertising and marketing industry? Certainly there is no innate human drive for material acquisition. There have been many cultures in which people have desired little material wealth beyond what was necessary to satisf y their basic physical needs (Australian aborigines, traditional Mexican peasant culture, some African cultures). On the other hand there have also been many pre-industrial cultures in which material acquisition has played an important role. So we can't c laim that today's acquisition-oriented culture is exclusively a creation of the advertising and marketing industry. But it is clear that the advertising and marketing industry has had an important part in creating that culture. The big corporations that s pend millions on advertising wouldn't be spending that kind of money without solid proof that they were getting it back in increased sales. One member of FC met a sales manager a couple of years ago who was frank enough to tell him, "Our job is to make pe ople buy things they don't want and don't need." He then described how an untrained novice could present people with the facts about a product, and make no sales at all, while a trained and experienced professional salesman would make lots of sales to the same people. This shows that people are manipulated into buying things they don't really want.
12. (Paragraph 64) The problem of purposelessness seems to have become less serious during the last 15 years or so, because people now feel less secure phy sically and economically than they did earlier, and the need for security provides them with a goal. But purposelessness has been replaced by frustration over the difficulty of attaining security. We emphasize the problem of purposelessness because the li berals and leftists would wish to solve our social problems by having society guarantee everyone's security; but if that could be done it would only bring back the problem of purposelessness. The real issue is not whether society provides well or poorly f or people's security; the trouble is that people are dependent on the system for their security rather than having it in their own hands. This, by the way, is part of the reason why some people get worked up about the right to bear arms; possession of a g un puts that aspect of their security in their own hands.
13. (Paragraph 66) Conservatives' efforts to decrease the amount of government regulation are of little benefit to the average man. For one thing, only a fraction of the regulations can be elim inated because most regulations are necessary. For another thing, most of the deregulation affects business rather than the average individual, so that its main effect is to take power from the government and give it to private corporations. What this mea ns for the average man is that government interference in his life is replaced by interference from big corporations, which may be permitted, for example, to dump more chemicals that get into his water supply and give him cancer. The conservatives are jus t taking the average man for a sucker, exploiting his resentment of Big Government to promote the power of Big Business.
14. (Paragraph 73) When someone approves of the purpose for which propaganda is being used in a given case, he generally calls it "education" or applies to it some similar euphemism. But propaganda is propaganda regardless of the purpose for which it i s used.
15. (Paragraph 83) We are not expressing approval or disapproval of the Panama invasion. We only use it to illustrate a point.
16. (Paragraph 95) When the American colonies were under British rule there were fewer and less effective legal gu arantees of freedom than there were after the American Constitution went into effect, yet there was more personal freedom in pre-industrial America, both before and after the War of Independence, than there was after the Industrial Revolution took hold in this country. We quote from "Violence in America: Historical and Comparative perspectives," edited by Hugh Davis Graham and Ted Robert Gurr, Chapter 12 by Roger Lane, pages 476-478: "The progressive heightening of standards of property, and with it the i ncreasing reliance on official law enforcement (in 19th century America). . .were common to the whole society. . .[T]he change in social behavior is so long term and so widespread as to suggest a connection with the most fundamental of contemporary social processes; that of industrial urbanization itself. . ."Massachusetts in 1835 had a population of some 660,940, 81 percent rural, overwhelmingly preindustrial and native born. It's citizens were used to considerable personal freedom. Whether teamsters, fa rmers or artisans, they were all accustomed to setting their own schedules, and the nature of their work made them physically dependent on each other. . .Individual problems, sins or even crimes, were not generally cause for wider social concern. . ."But the impact of the twin movements to the city and to the factory, both just gathering force in 1835, had a progressive effect on personal behavior throughout the 19th century and into the 20th. The factory demanded regularity of behavior, a life governed b y obedience to the rhythms of clock and calendar, the demands of foreman and supervisor. In the city or town, the needs of living in closely packed neighborhoods inhibited many actions previously unobjectionable.
Both blue- and white-collar employees i n larger establishments were mutually dependent on their fellows. as one man's work fit into another's, so one man's business was no longer his own. "The results of the new organization of life and work were apparent by 1900, when some 76 percent of the 2 ,805,346 inhabitants of Massachusetts were classified as urbanites. Much violent or irregular behavior which had been tolerable in a casual, independent society was no longer acceptable in the more formalized, cooperative atmosphere of the later period. . .The move to the cities had, in short, produced a more tractable, more socialized, more 'civilized' generation than its predecessors."
17. (Paragraph 117) Apologists for the system are fond of citing cases in which elections have been decided by one o r two votes, but such cases are rare.
18. (Paragraph 119) "Today, in technologically advanced lands, men live very similar lives in spite of geographical, religious and political differences. The daily lives of a Christian bank clerk in Chicago, a Budd hist bank clerk in Tokyo, a Communist bank clerk in Moscow are far more alike than the life any one of them is like that of any single man who lived a thousand years ago. These similarities are the result of a common technology. . ." L. Sprague de Camp, " The Ancient Engineers," Ballentine edition, page 17.
The lives of the three bank clerks are not IDENTICAL. Ideology does have SOME effect. But all technological societies, in order to survive, must evolve along APPROXIMATELY the same trajectory.
19. (Paragraph 123) Just think an irresponsible genetic engineer might create a lot of terrorists.
20. (Paragraph 124) For a further example of undesirable consequences of medical progress, suppose a reliable cure for cancer is discovered. Even if the tre atment is too expensive to be available to any but the elite, it will greatly reduce their incentive to stop the escape of carcinogens into the environment.
21. (Paragraph 128) Since many people may find paradoxical the notion that a large number of go od things can add up to a bad thing, we will illustrate with an analogy. Suppose Mr. A is playing chess with Mr. B. Mr. C, a Grand Master, is looking over Mr. A's shoulder. Mr. A of course wants to win his game, so if Mr. C points out a good move for him to make, he is doing Mr. A a favor. But suppose now that Mr. C tells Mr. A how to make ALL of his moves. In each particular instance he does Mr. A a favor by showing him his best move, but by making ALL of his moves for him he spoils the game, since there is not point in Mr. A's playing the game at all if someone else makes all his moves.
The situation of modern man is analogous to that of Mr. A. The system makes an individual's life easier for him in innumerable ways, but in doing so it deprives him o f control over his own fate.
22. (Paragraph 137) Here we are considering only the conflict of values within the mainstream. For the sake of simplicity we leave out of the picture "outsider" values like the idea that wild nature is more important than h uman economic welfare.
23. (Paragraph 137) Self-interest is not necessarily MATERIAL self-interest. It can consist in fulfillment of some psychological need, for example, by promoting one's own ideology or religion.
24. (Paragraph 139) A qualificati on: It is in the interest of the system to permit a certain prescribed degree of freedom in some areas. For example, economic freedom (with suitable limitations and restraints) has proved effective in promoting economic growth. But only planned, circumscr ibed, limited freedom is in the interest of the system. The individual must always be kept on a leash, even if the leash is sometimes long( see paragraphs 94, 97).
25. (Paragraph 143) We don't mean to suggest that the efficiency or the potential for su rvival of a society has always been inversely proportional to the amount of pressure or discomfort to which the society subjects people. That is certainly not the case. There is good reason to believe that many primitive societies subjected people to less pressure than the European society did, but European society proved far more efficient than any primitive society and always won out in conflicts with such societies because of the advantages conferred by technology.
26. (Paragraph 147) If you think t hat more effective law enforcement is unequivocally good because it suppresses crime, then remember that crime as defined by the system is not necessarily what YOU would call crime. Today, smoking marijuana is a "crime," and, in some places in the U.S.., so is possession of ANY firearm, registered or not, may be made a crime, and the same thing may happen with disapproved methods of child-rearing, such as spanking. In some countries, expression of dissident political opinions is a crime, and there is no c ertainty that this will never happen in the U.S., since no constitution or political system lasts forever.
If a society needs a large, powerful law enforcement establishment, then there is something gravely wrong with that society; it must be subjectin g people to severe pressures if so many refuse to follow the rules, or follow them only because forced. Many societies in the past have gotten by with little or no formal law-enforcement.
27. (Paragraph 151) To be sure, past societies have had means of influencing behavior, but these have been primitive and of low effectiveness compared with the technological means that are now being developed.
28. (Paragraph 152) However, some psychologists have publicly expressed opinions indicating their contempt for human freedom. And the mathematician Claude Shannon was quoted in Omni (August 1987) as saying, "I visualize a time when we will be to robots what dogs are to humans, and I'm rooting for the machines."
29. (Paragraph 154) This is no science fictio n! After writing paragraph 154 we came across an article in Scientific American according to which scientists are actively developing techniques for identifying possible future criminals and for treating them by a combination of biological and psychologic al means. Some scientists advocate compulsory application of the treatment, which may be available in the near future. (See "Seeking the Criminal Element", by W. Wayt Gibbs, Scientific American, March 1995.) Maybe you think this is OK because the treatmen t would be applied to those who might become drunk drivers (they endanger human life too), then perhaps to peel who spank their children, then to environmentalists who sabotage logging equipment, eventually to anyone whose behavior is inconvenient for the system.
30. (Paragraph 184) A further advantage of nature as a counter-ideal to technology is that, in many people, nature inspires the kind of reverence that is associated with religion, so that nature could perhaps be idealized on a religious basis. It is true that in many societies religion has served as a support and justification for the established order, but it is also true that religion has often provided a basis for rebellion. Thus it may be useful to introduce a religious element into the re bellion against technology, the more so because Western society today has no strong religious foundation.
Religion, nowadays either is used as cheap and transparent support for narrow, short-sighted selfishness (some conservatives use it this way), or even is cynically exploited to make easy money (by many evangelists), or has degenerated into crude irrationalism (fundamentalist Protestant sects, "cults"), or is simply stagnant (Catholicism, main-line Protestantism). The nearest thing to a strong, wide spread, dynamic religion that the West has seen in recent times has been the quasi-religion of leftism, but leftism today is fragmented and has no clear, unified inspiring goal.
Thus there is a religious vaccuum in our society that could perhaps be fil led by a religion focused on nature in opposition to technology. But it would be a mistake to try to concoct artificially a religion to fill this role. Such an invented religion would probably be a failure. Take the "Gaia" religion for example. Do its adh erents REALLY believe in it or are they just play-acting? If they are just play-acting their religion will be a flop in the end.
It is probably best not to try to introduce religion into the conflict of nature vs. technology unless you REALLY believe i n that religion yourself and find that it arouses a deep, strong, genuine response in many other people.
31. (Paragraph 189) Assuming that such a final push occurs. Conceivably the industrial system might be eliminated in a somewhat gradual or piecemea l fashion. (see paragraphs 4, 167 and Note 4).
32. (Paragraph 193) It is even conceivable (remotely) that the revolution might consist only of a massive change of attitudes toward technology resulting in a relatively gradual and painless disintegration of the industrial system. But if this happens we'll be very lucky. It's far more probably that the transition to a nontechnological society will be very difficult and full of conflicts and disasters.
33. (Paragraph 195) The economic and technological structure of a society are far more important than its political structure in determining the way the average man lives (see paragraphs 95, 119 and Notes 16, 18).
34. (Paragraph 215) This statement refers to our particular brand of anarchism. A wide va riety of social attitudes have been called "anarchist," and it may be that many who consider themselves anarchists would not accept our statement of paragraph 215. It should be noted, by the way, that there is a nonviolent anarchist movement whose members probably would not accept FC as anarchist and certainly would not approve of FC's violent methods.
35. (Paragraph 219) Many leftists are motivated also by hostility, but the hostility probably results in part from a frustrated need for power.
36. ( Paragraph 229) It is important to understand that we mean someone who sympathizes with these MOVEMENTS as they exist today in our society. One who believes that women, homosexuals, etc., should have equal rights is not necessarily a leftist. The feminist, gay rights, etc., movements that exist in our society have the particular ideological tone that characterizes leftism, and if one believes, for example, that women should have equal rights it does not necessarily follow that one must sympathize with the feminist movement as it exists today.
If copyright problems make it impossible for this long quotation to be printed, then please change Note 16 to read as follows:
16. (Paragraph 95) When the American colonies were under British rule there were few er and less effective legal guarantees of freedom than there were after the American Constitution went into effect, yet there was more personal freedom in pre-industrial America, both before and after the War of Independence, than there was after the Indu strial Revolution took hold in this country. In "Violence in America: Historical and Comparative Perspectives," edited by Hugh Davis Graham and Ted Robert Gurr, Chapter 12 by Roger Lane, it is explained how in pre-industrial America the average person had greater independence and autonomy than he does today, and how the process of industrialization necessarily led to the restriction of personal freedom.
Thank you for taking the time to read this letter and my accompanying resume for the position of semi-volatile analyst. I have three years of experience in the environmental field and am responding to your advertisement for opportunities in the organic laboratory. Please allow me to highlight my skills as they relate to your stated requirements:
Capable of regular maintenance of both GC/FID and GC/MS systems
Proficient in ChemStation and Enviroquant software
Certified by the United States Army Corp of Engineers
I believe this background provides the skills, which you require, for this position. I would welcome the opportunity for a personal interview to further discuss my qualifications.
--------------------------------------------------------------------------------
Alexander Pomerleau
ap8402@msn.com
Professional Objective:
To obtain a position as an analyst with emphasis in organic semi-volatile analysis using
Gas Chromatograph\Mass Spectrometry (GC\MS) procedures.
Education: Roger Williams University Bristol, RI 02809
B.S. Chemistry (pursuing)
May 2002
Work Experience:
03/98-Present Environmental Science Services Cranston, RI 02910
Laboratory Analyst
Analyzed environmental samples using Gas Chromatograph\Mass Spectrometry (GC\MS), Gas Chromatograph\Flame Ionization Detection (GC\FID), and Gas Chromatograph\Electron Capture Detection (GC\ECD) procedures with a work flow of 500 samples a month
Maintained 1 GC\MS and 2 GC\FID instruments
Completed an United States Army Corp of Engineers audit
12/98-06/99 Lloyd Manufacturing Bristol, RI 02809
Laboratory Technician
Analyzed and kept inventory of incoming raw materials
Conducted cost evaluation studies
Monitored the temperature of effluent water used to cool machinery and maintained logs as required by OSHA
08/96-12/00 Brooks Pharmacy Bristol, RI 02809
Pharmacy Technician
Assisted pharmacist in filling 200 prescriptions per day
Assisted in keeping a working inventory of numerous medications
Counseled customers on prescription indications
this is some funny stuff...especialy the telephone thing...i had some friends in high school who had 3 way calling and they would do that same shit to 2 people ...ahh the memories
i've read everything you've posted, and would like to hear more.
btw: i use a wide mouth gatorade bottle 32 oz. i can therefore "take a piss" while doing 60mph down the highway, if nature calls, and she often does, since i drink liquids compulsively. maybe that's some sort of a pee fetish feedback loop. a closed curcuit of sorts. my dog's piss make the grass grow faster and a deeper shade of green to boot, even weeks after the single spot dosing. maybe dog piss gathered from newpapers at animal shelters, dried out and shredded would make a senible lawn treatment. i no longer fear urine, and wonder about those in central asia who swear by the bebnfits of drinking it. the taboo of human waste is a powerful one, and that drives the pee fetishes, i suspect. undermining this taboo is easy though, and a simpleton's form of zen practice, you might say.
for some related info, check out jenkins' "the humanure handbook". the whole thing is online now for free. google will get the link for ya. i especially liked the part about the nuns who decided to compost their own shit as a pious excercise in humility. plus jenkins' ideas regarding global salvation through human waste composting are invigorating.
Thank you for taking the time to read this letter and my accompanying resume for the position of semi-volatile analyst. I have three years of experience in the environmental field and am responding to your advertisement for opportunities in the organic laboratory. Please allow me to highlight my skills as they relate to your stated requirements:
Capable of regular maintenance of both GC/FID and GC/MS systems
Proficient in ChemStation and Enviroquant software
Certified by the United States Army Corp of Engineers
I believe this background provides the skills, which you require, for this position. I would welcome the opportunity for a personal interview to further discuss my qualifications.
--------------------------------------------------------------------------------
Alexander Pomerleau
ap8402@msn.com
Professional Objective:
To obtain a position as an analyst with emphasis in organic semi-volatile analysis using
Gas Chromatograph\Mass Spectrometry (GC\MS) procedures.
Education: Roger Williams University Bristol, RI 02809
B.S. Chemistry (pursuing)
May 2002
Work Experience:
03/98-Present Environmental Science Services Cranston, RI 02910
Laboratory Analyst
Analyzed environmental samples using Gas Chromatograph\Mass Spectrometry (GC\MS), Gas Chromatograph\Flame Ionization Detection (GC\FID), and Gas Chromatograph\Electron Capture Detection (GC\ECD) procedures with a work flow of 500 samples a month
Maintained 1 GC\MS and 2 GC\FID instruments
Completed an United States Army Corp of Engineers audit
12/98-06/99 Lloyd Manufacturing Bristol, RI 02809
Laboratory Technician
Analyzed and kept inventory of incoming raw materials
Conducted cost evaluation studies
Monitored the temperature of effluent water used to cool machinery and maintained logs as required by OSHA
08/96-12/00 Brooks Pharmacy Bristol, RI 02809
Pharmacy Technician
Assisted pharmacist in filling 200 prescriptions per day
Assisted in keeping a working inventory of numerous medications
Counseled customers on prescription indications
R E L A X
L O A D I N G . . .
hello
my name is
Cherry
Cough
Suppressant
I wonder if you are looking for a high pitched voice to be your optimus grease bitch. It's what I want. Make time for me. I want what I want. Prepare yourself.
I have a problem with my lady, she still sees her ex by opening her window blinds until just the other day and he gives her crack to fuck her and I hate it.
Thank you for taking the time to read this letter and my accompanying resume for the position
of semi-volatile analyst. I have three years of experience in the analytical field and am responding to your advertisement for opportunities in the organic laboratory.
Please allow me to highlight my skills as they relate to your stated requirements:
Capable of regular maintenance of both GC/FID and GC/MS systems
Proficient in ChemStation and Enviroquant software
Certified by the United States Army Corp of Engineers
I believe this background provides the skills, which you require, for this position.
I would welcome the opportunity for a personal interview to further discuss my qualifications.
--------------------------------------------------------------------------------
Alexander Pomerleau
ap8402@msn.com
Professional Objective:
To obtain a position as an analyst with emphasis in organic semi-volatile
analysis using Gas Chromatograph\Mass Spectrometry (GC\MS) and/or
Gas Chromatograph/Flame Ionization Detection procedures.
Education: Roger Williams University Bristol, RI 02809
B.S. Chemistry (pursuing)
May 2002
Work Experience:
03/98-Present Environmental Science Services Cranston, RI 02910
Laboratory Analyst
Analyzed environmental samples using
Gas Chromatograph\Mass Spectrometry (GC\MS),
Gas Chromatograph\Flame Ionization Detection (GC\FID),
and Gas Chromatograph\Electron Capture Detection (GC\ECD)
procedures with a work flow of 500 samples a month
Maintained 1 GC\MS and 2 GC\FID instruments
Completed an United States Army Corp of Engineers audit
12/98-06/99 Lloyd Manufacturing Bristol, RI 02809
Laboratory Technician
Analyzed and kept inventory of incoming raw materials
Conducted cost evaluation studies
Monitored the temperature of effluent water used to cool
machinery and maintainedlogs as required by OSHA
08/96-12/00 Brooks Pharmacy Bristol, RI 02809
Pharmacy Technician
Assisted pharmacist in filling 200 prescriptions per day
Assisted in keeping a working inventory of numerous medications
Counseled customers on prescription indications
so i was sitting in my cubicle today and i realized ever since i started
working every single day of my life has been worse than the day before it so
that means that every single day that you see me that's the worst day of my
life
it seems that this santa story is not all sugar and spice. I love a bit of cultural experimentation but I think Santa frightened people a little, which is not all good. I like the spirit behind it though and you, the narrator, seem sensitive to what's going down. People need a shake up but it's a delicate procedure.
Telephone terrorism is the best ever. Especially cuz i'm listening to it at work--which is confusing everyone. I just have to say thank you to the terrorists. Thanksyou.
Telephone terrorism is the best ever. Especially cuz i'm listening to it at work--which is confusing everyone. I just have to say thank you to the terrorists. Thanksyou.
Need An Semi-Volatile Oragnic/Analytical Chemist
ap8402@msn.com
Thesis:
Synthesis of Novel Organometallic Compounds Containing 1-Carbon Polycyclic Ligands: Condensation of Propargyl Alcohol with the Allenylidene Ligand of [Ru(5-C5H5)(C=C=CPh2)(CO)(PPri3)]BF4
Miguel A. Esteruelas,* Angel V. Gómez, Ana M. López,* Montserrat Oliván, Enrique Oñate, and Natividad Ruiz
Departamento de Química Inorgánica, Instituto de Ciencia de Materiales de Aragón, Universidad de Zaragoza-CSIC, 50009 Zaragoza, Spain
Received June 11, 1999
Abstract:
The allenylidene complex [Ru(5-C5H5){C=C=CPh2}(CO)(PPri3)]BF4 (1) reacts with propargyl alcohol to give the ,-unsaturated alkoxycarbene derivative [Ru(5-C5H5){C(OCH2CCH)CH=CPh2}(CO)(PPri3)]BF4 (2). The structure of 2 was determined by an X-ray investigation, revealing a Ru-C distance of 1.965(4) Å. Treatment of 2 with 1 equiv of Na2CO3 affords [Ru(5-C5H5){9-phenyl-1,3-dihydronaphtho[2,3-c]-1-furanylidene}(CO)(PPri3)]BF4 (3), which reacts with NaBH4 to give Ru(5-C5H5){CH2(1-phenyl-3-hydroxymethyl-2-naphthyl)}(CO)(PPri3) (4). The structure of 3 was determined by an X-ray diffraction analysis, revealing a Ru-C bond length of 2.004(2) Å. Treatment of 2 with 3 equiv of NaOCH3 leads to a mixture of compounds containing the racemic form (RuR,CR;RuS,CS)-Ru(5-C5H5){9-phenyl-1,3-dihydronaphtho[2,3-c]-1-furanyl}(CO)(PPri3) (5) as the main component. This racemic form was obtained as a pure solid by passing the crude products through an Al2O3 column using diethyl ether as eluent. The structure of 5 was also determined by an X-ray diffraction analysis. In this case, the investigation reveals a Ru-C distance of 2.203(3) Å. When the crude products were passed through an Al2O3 column using a pentane/diethyl ether (5:1) mixture, the epimerization of 5 into (RuR,CS;RuS,CR)-Ru(5-C5H5){9-phenyl-1,3-dihydronaphtho[2,3-c]-1-furanyl}(CO)(PPri3) (6) was observed. When the above-mentioned chromatography is carried out using an increasing polarity mixture of toluene/diethyl ether (from 10:1 to 1:10) as eluent, the transformation of 5 into its isomer Ru(5-C5H5){CH2(1-phenyl-3-carboxa-2-naphthyl)}(CO)(PPri3) (7) occurs. The complex Ru(5-C5H5){9-phenyl-3,3a-dihydronaphtho[2,3-c]-1-furanyl}(CO)(PPri3) (8) was also synthesized, by passing 2 through an Al2O3 column using a tetrahydrofuran/dichloromethane (5:1) mixture as eluent.
To misquote C. Michael Armstrong, AT&T Board of Directors since 1997, "Prank callers, I love those little assholes. I'm going to make a few prank calls tonight and last night I called those MCI jerks and asked them if they had any cacti around. Any prank caller is a friend of mine and AT&T."
self destructon of pager in 10...........9..............8...................7..............6.......................5..............4........................3....................2................... poop!
I made it to my first rainbow gathering this year in Idaho(a national). I am not a hard core hippie (because I don't look like one)or a deadhead (never saw Jerry and the boys on the East coast)but unlike you I was pleasantly surprised at the whole scene. The leave no trace policy was amazing--you couldn't find trash anywhere! I did get sick of the welcome home and I love you--but not to the point of wanting to leave--I definitely noticed some hipocracies and phonies but a small portion compared to the 20,000 plus peopl that were there. It was the closest thing to a perfect world as i've seen yet in my lifetime (31 years) My ride had left me and i cought one no problem to the front door of my house, ate quite well and attended many classes. Now Burning Man is another story, I was very disappointed in this years behavior. I can't believe how ignorant people can be!!! Well no more shocks and lots of great new friends....I too love the road! Good luck to you and maybe I'll see you at a world function sometime--I'll be the female red-head picking trash off a sandy beach! Peace! princessjewels@excite.com
Imagine u are walking down the street smoking a cigarette. You throw it over a high wall and it lands on the other side, you carry on your way. Now this cigarette has your DNA on it and it lands in the mouth of a recently strangled rape victim hidden from public gaze by the high wall. What do u think your cances of getting sent to the chair?
It is Saturday night, and I am sitting at the computer trying to find a picture of a mexican cop for class project. If your pager is two way, send reply to; shaworth@san.rr.com
Re:Rainbow Gathering
Blissware is called so because a gatherer is expected to provide their own utensils, plate, and/or cup. For those who do not have the presence of mind to come equipped thusly, some kitchens provide blissware.
i hate men so much!! sometimes i go into chat rooms. i pretend im new at it. i give myself a sweet name like asian flower. i lure them in and say im new at this. they always want to draw the conversation to sex. i tell them to put on some ruffley panties. then i tell them im taking their picture. then i get mean and say im mailing the picture to their mother. then i say bend over bitch. then i tell them i hate them and im going to duct tape them to the ceiling and look at them. i hate men.
Just got a call from a brother Dusty, a tall guy from Jesus camp, there are 6 people need emergency help, a place to stay for 2 weeks. They can be reached at 618-3037858 maybe tonight, after tonight, they be on the street.
I tried my best, but all I can do now is to pass the need to you, please do your best to help them, I believe and hope that you can do better.
Thanks, I feel sad could not help them a little more, I am almost a homeless myself.
fantastic site, i'm recommending this to everyone. fucking great writing, i've been reading for about three hours now. keep it going, theflatlander@hotmail.com
Hi, Santa -
What a wonderfull site! Hey - I've been a very good boy this year - how about bringing me another "very good" boy (i.e., smart, cool, & hung like a horse) to play with?
Have I got some cookies for you!
sfpolarbear
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This dance is popular in my friend's neighborhood too. We like to watch it performed in the alley while we're BBQing in his back yard. Bust-a-groove matey!
Hey, that cracked earth background on the 'comment-recieved' page looks just like the surface of the Black Rock desert in Nevada, if you know what I mean...
dear sir: finally i've had the privilege of seeing your site with sound...what a difference..a whole new perspective dimension et ceter ah et ceter ah et ceter ah... by th by...it's been quite some time since we've played a game of chess...do respond
love,
la princessa
Fuck da Po-leece! Santa's are beautiful creatures and should not be treated like this. So much for that open-minded, cosmopolitan, western society. I'm surprised they didn't try drowning you to see if you were EVIL~!
I am a little tea pot short and stought here is my handle and here is my spout when you tip me over here me shout................................. holy shit it burns when I pee
I am the author of -- "Der Glockenspiel mein Heimen Breiner? Schtaun glorkin flagglerbumpsen floppsen" -- a phrase you say you received on your pager. No one I know knows your name. This textual hiccup has me baffled.
Hi! take a look at www.geenomes.com, I hope you will like, we are experimenting different kind of musik, so you can download all our pieces and please tell us how you feel it! thanx!
Franck sinistra
francksinistra@geenomes.com
dear allexander,
this morning i confirmed that the consignment has left for u.s.a so please you
are to contact the address below immediately .MR MICHEAL SMITH. TELEPHONE NUMBER
01-281-2361270.TEXAS please call him and veryfy.
for the number i gave to you is the gambia here where i stay.my telephone number
is dial 00-220-933059. and the security company number is 00-220-944729.dial it
like that you will get through.
please act as fast as you can so that we can finalise this week.
thank you
bello
dear allexander,
this morning i confirmed that the consignment has left for u.s.a so please you
are to contact the address below immediately .MR MICHEAL SMITH. TELEPHONE NUMBER
01-281-2361270.TEXAS please call him and veryfy.
for the number i gave to you is the gambia here where i stay.my telephone number
is dial 00-220-933059. and the security company number is 00-220-944729.dial it
like that you will get through.
please act as fast as you can so that we can finalise this week.
thank you
bello
SANTA? ARE YOE THERE, MADA FACA?
PUES OYE ESTO, SUCK MY PICO!! THE PICO ES LO MEJOR PARA VOS...
JOJOJO: PICO FELÍZ PARA TODOS, PICO FELÍZ ´PARA TODOS, EN TODAS LAS TIENDAS DE FALAVELA, PICO FELÍZ Y penetrador PARA TODOS!!!!
JUPI!!! EVERYBODY FUCK!!!!
SANTA? ARE YOE THERE, MADA FACA?
PUES OYE ESTO, SUCK MY PICO!! THE PICO ES LO MEJOR PARA VOS...
JOJOJO: PICO FELÍZ PARA TODOS, PICO FELÍZ ´PARA TODOS, EN TODAS LAS TIENDAS DE FALAVELA, PICO FELÍZ Y penetrador PARA TODOS!!!!
JUPI!!! EVERYBODY FUCK!!!!
hey guy - sorry I bit your name. I wasn't aware that anyone else did this.... although mine's just stills, no cam. http://crackcam.freeservers.com
keep up the good work...
... crackcam/Minneapolis
ok i dont know what kinda person you are but really you must have no life if you have this much time to put up a site like this, i mean really i think you should get some serious help because your umm well kinda FREAKY
I think your just making excuses to have fun. How can you be protesting silicone valley when your so dependent on computers etc. Just say what it is "for fun". :)
hey i love the pix , some friends of mine have been to burning man the past few yrs and i think its about time for me to expierince it so if you could send me some info on when and directions to savagehellian@hotmail.com thanks ...mike
It's trendy. My dick is bendy. Say hi, Bendy! (high pitched voice) "heeeeeelllllooooo there... phallus speaking, how may i help you? tee-hee!!" It's embarrassing to have your penis sounding like a teenybopper. It's not tiny but I admit it sure gets bopped. Anyway. I'm actually female.
to long have i wandered alone exiled in this wilderness,and now like an oasis i see burning manleaving babylon by bus.appearing like the breath that gives new life to these withered lungs.is it true or just a dream?have they come to take me home or am i just buzzard food?
lifes just whizzin by me as its most simple and valuable moments happen all around me and i swore they passed me by,wait they just did and i'd swear the bus said burning man.so i wander over to the ride board to look for a soul lonely enough to save this breed from extinction.wait,is there a ride board?a salvation from this pergetory the world calls provo,ut
i thought the loving ones who grew the grain for my ego(whoops,i meen their ergots)hadgone and left this world with jerry.i desire to follow in the footseps of no other,just to blaze my trail for lambsbread is my torch and freedom is the fire that lights up my soul.release me from my chains thati may serve my fellow freind and foe.have heart,will travel,need family,mana for the soul
turns to go upstairs, but runs into Neil, who's coming down. The warm tea splashes on Rick.]
Oh! Ah! Oh! Neil deliberately scalded me! I am disfigured for life! I am the Elephant Man!!
NEIL: Oh, no, Rick, sorry about that. It's just that there's something really freaky going on...
RICK: Lick it up.
NEIL: What?
RICK: Lick it up, every last drop. Now!
NEIL: [bends down] Just hang on a minute. Has it got any sugar in it?
RICK: Yes. Yes, a little bit. Yes.
NEIL: Well, I can't. Because, like, you know, sugar rots your teeth and gives you brain damage.
RICK: Well, you should've thought of that before you came stampeding in here like a long-haired elephant, shouldn't you?!
NEIL: You mean, like a mammoth?
RICK: Yes! No, look, it doesn't matter! Just get down there and start licking.
NEIL: Well, it does matter quite a lot, actually. Cause mammoths aren't long-haired. They're more like woolly. You know, woolly mammoths.
RICK: Yes! Yes, and they're extinct.
NEIL: Which proves what a bad analogy it was in the first place, because I'm not extinct, am I?
RICK: Shut up! Just get down there and start cleaning up this mess! [pushes Neil down] Pig!
NEIL: Oh, so I'm a pig now too, am I?
RICK: Yes, yes! Now, get licking, Porky!
NEIL: [picks cups up, stands] Well, I don't mind being a pig, cause, for your information, pigs are really intelligent, actually.
RICK: Oh?
NEIL: Yeah, like dolphins.
RICK: Oh, so they are, are they? Well, tell me, Neil. Who invented the internal combustion engine? Was it Porky the Pig? No, it was Lincoln Rawls, wasn't it?! And the Theory of Relativity. Was Pythagoras a pig? No, he was a Greek, wasn't he? So tell me, Neil. You're the expert. [grabs the cups] What's the major piggie contribution to civilization?
NEIL: Ummm.... [pause, thinking]
RICK: It's bacon, isn't it? Bacon and rooling around in the mud. Look out, Michaelangelo, here comes the new piggie Renaissance!
[Vyvyan bumps into Rick as he comes downstairs, a stick of dynamite strapped to his head]
VYVYAN: Good morning, everybody. [Denotates the dynamite] I just don't seem to be able to get rid of this hangover.
RICK: Well, that'll teach you to mix your drinks!
[Balowski, in a black suit and derby, walks into a china shop]
BALOWSKI: Excuse me, is this the tea shop?
SALESMAN: No, sir.
BALOWSKI: Well, that sketch's knackered then, innit?
[Back to the house]
RICK: I said, that'll teach you to mix your drinks!
VYVYAN: I already know how to mix my drinks, Rick.
MIKE: Yeah. Paint stripper and bleach. Lethal.
[Vyvyan staggers over to a chair. He sees several of them before his eyes.]
VYVYAN: Eenie, meenie, meinie, mo. Oh, by the way, there's a couple of strange girls in the bathroom.
[Sits on the chair he picked and crashes to the floor, because he chose incorrectly.]
NEIL: Yeah, I saw one of them. That's what I was going to tell you about earlier. That's the really freaky thing.
MIKE: Oh, don't worry about it, Neil. She probably got lost on the way to my room.
RICK: I very much doubt it, actually, Mike. Because, as a matter of interest, everybody, the girl in question is with me!
MIKE: Eh?
[A woman hops into the room, dressed as a large brown rabbit and carrying a basket of eggs]
BUNNY: Hello! Hello! Easter eggs all around! [Gives eggs to Mike and Vyv] Hello, everybody! I'm the Easter Bunny!
RICK: But it's June the 12th.
MIKE, VYVYAN, NEIL: [to Rick, together] Eh?
NEIL: You mean, you, like, scored with a chick?
RICK: Well, of course, I wouldn't put it in such sexist terms, Neil, but yes.
MIKE: Now, wait a minute, Rick. I'm the one who gets the girls around here. There could be a copyright problem.
VYVYAN: [sits on the chair] But I don't understand. How? Was she unconscious?
RICK: What, Vyvyan? Do I detect a little spark of jealousy?
VYVYAN: Ha! I'm not jealous. I find the idea of spending a night with you completely revolting!
RICK: You know perfectly well what I mean. Just because I was the most wanted and attractive guy at the party last night...
NEIL: What do you mean, Rick? You passed out after half a glass of cider.
RICK: Did I? Well, that's a bit anarchic! Anyway, it just goes to show you, Neil. Even when I'm unconscious, I can pick up the birds. I mean, forge meaningful relationships with birds...chicks...tarts...women. Women!
VYVYAN: I must be hallucinating. What's good for a hangover?
MIKE: Drinking heavily the night before.
NEIL: Was it, like, was it the first time you...?
RICK: [laughs] How could you think such a thing, my first time! Ha!
NEIL: What was it like? [his head nods with excitement]
RICK: [pause] Well, you know...it was sort of...you know.
NEIL: [still nodding] No, I don't.
RICK: Well, it was sort of [pause] sexy.
VYVYAN: Oh, God. I think I'm going to be violently and copiously sick.
NEIL: Go into, like, really lengthy and vivid detail about the whole thing.
VYVYAN: First, I'm going to bend over and open my mouth. Then I'm going to wretch until the muscles in my ailmentary canal go into spasm...
NEIL: No, not you, Vyvyan! Rick! I wanna hear about it, like, blow by blow!
RICK: Eh? [laughs, gets the joke] Well, what can I say? Have you got a spare couple of days?
NEIL: Yeah.
RICK: Well, what can I say? It was amazing.
[Mike sticks a microphone in front of Rick, who is too busy making the whole thing up to notice]
Pretty amazing, and we did everything.
MIKE: [into the mike] Like what?
[puts the mike back in Rick's face]
RICK: Like everything! At one stage, she even took her bra off! So I took my dungarees off, and...
[Helen appears at the bottom of the stairs, wearing a blue dress, rather attractive.]
RICK: Get down and groove! We dance all day in this house! [turns the radio on, but a Gregorian chant is playing] Vyvyan, are you dancing?
VYVYAN: You asking?
hey this thing is neat, I want to set us up the bomb on my page! those quotes were from 'the young ones' if you didnt know. its a british tv show. you are welcome.
If I have the nerve I may start a Santanarchy in Toronto the Good (Canada). The people of Toronto are loyal disciples of capitalism striving to elevate their social status and wealth, and further the various corporate agendas. I'd give you my e-mial address but I believe that we do live in a police state already. Good luck this Xmas. Don't be mistaken for al-Queda trouble-makers or you'll be toast!!!
I was very amuzed at your crackhead video. you have found a new medium,....or different way to use it. consider yourself a new jackson pollock. peace. frisellan@hotmail.com
Fantastic site! I started a "Santanrchy" night here in Calgary, Alberta last year (2001)...it went very well. We had 23 documented Santas, (as well as a couple of drunk tag-a-longs with just hats). This year we have a confirmed 75!...if all goes well we should be able to raise that figure to 100. Keep up the the true spirit of the season.
Hello I am the webmaster of www.waronspam.com and I wanted you to know that your site is terrific, we added you to our links... maybe you'll enjoy our site and add us to your links... good luck... Jason, waronspam.com
Santa, I think everyone in the white house needs a little santanarchy. It is so hard being the "leader" of the "free" world. Can't we send them santa suits and ask them nicely to wear them for the next month. It would probably make them say "ho" instead of saying "hm" and everyone would be happier. Thank you santa.
The Bad Connections site with the cross-lines was amazing. Too me ahwile to find something good since Haasad Market, and Master Shredder. I don't know how you get the phones to do that.
And i just looked at crack cam.. haha. That is messed up. The music accompaniment is pretty f'd up too. Dunno what else you have on this site yet, gonna keep looking.
Do you have aliases for yourselves? I am guessing Baboo is one of you.
-Just a no-life c-surfer with a sick mind:
Lord_Mike@metal-rules.every1.net
Keep it comin' (Time/Date stamps are good to put on everything so people will know when you update you stuff.)
I noticed you have Lembert Dome spelled wrong on Webpage wrybread.com/red/DunkinAccross America/Part9/pages/MVC-011S_JPG.sht...
It should be spelled Lembert, instead of Lambert. Check-out a map of the area to confirm this spelling. Sincerely, Sherry Schippmann
A brother said he seen thiis web site a few years back he found out about it from the phish lot. now Im checking it out for first time see you at a Ekoostik Hookah show maybe. My brother and I work for the band at hookahvilles. later
someone tell me where i can find this gooby wooby thing...that little retarted alien pink rabbit lookin thingy..cus i cant find it email me at gothicbarbie56@yahoo.com or sumthin send me a link or something pleaseeeeeee
Golf Manor, a subdivision in Commerce Township, Mich., some 25 miles outside of Detroit, is the kind of place where nothing unusual is supposed to happen, where the only thing lurking around the corner is an ice-cream truck. But June 26, 1995, was not a typical day.
Ask Dottie Pease. Cruising down Pinto Drive, Pease saw half a dozen men crossing her neighbor's lawn. Three, in respirators and white moon suits, were dismantling her next-door neighbor's shed with electric saws, stuffing the pieces into large steel drums emblazoned with radioactive warning signs.
Huddled with a group of neighbors, Pease was nervous. "I was pretty disturbed," she recalls. Publicly, the employees of the Environmental Protection Agency (EPA) that day said there was nothing to fear. The truth is far more bizarre: the shed was dangerously irradiated and, according to the EPA, up to 40,000 residents of the area could be at risk.
The cleanup was provoked by the boy next door, David Hahn. He had attempted to build a nuclear reactor in his mother's shed following a Boy Scout merit-badge project.
David Hahn's early years were seemingly ordinary. The blond, gangly boy played baseball and soccer, and joined the Boy Scouts. His parents, Ken and Patty, had divorced, and David lived with his father and stepmother, Kathy, in nearby Clinton Township. He spent weekends in Golf Manor with his mother and her boyfriend, Michael Polasek.
An abrupt change came at age ten, when Kathy's father gave David The Golden Book of Chemistry Experiments. David became immersed. By age 12 he had digested his father's college chemistry textbooks; by 14 he had made nitroglycerin.
One night his house in Clinton Township was rocked by an explosion in the basement. Ken and Kathy found David semiconscious on the floor. He had been pounding some substance with a screwdriver and ignited it. He was rushed to the hospital to have his eyes flushed.
Kathy then forbade David from experimenting in her home. So he shifted his operations to his mother's shed in Golf Manor. Neither Patty nor Michael had any idea what the shy teenager was up to, although they thought it was odd that David often wore a mask in the shed, and would sometimes discard his clothing after working there until two in the morning. They chalked it up to their own limited education.
Michael does, however, remember David saying, "One of these days we're gonna run out of oil."
Convinced he needed discipline, David's father, Ken, felt the solution lay in a goal that he didn't himself achieve, Eagle Scout, which requires 21 merit badges. David earned a merit badge in Atomic Energy in May 1991, five months shy of his 15th birthday. By now, though, he had grander ambitions.
He was determined to irradiate anything he could, and decided to build a neutron "gun." To obtain radioactive materials, David used a number of cover stories and concocted a new identity.
He wrote to the Nuclear Regulatory Commission (NRC), claiming to be a physics instructor at Chippewa Valley High School. The agency's director of isotope production and distribution, Donald Erb, offered him tips on isolating and obtaining radioactive elements, and explained the characteristics of some isotopes, which, when bombarded with neutrons, can sustain a chain reaction.
When David asked about the risks, Erb assured him that the "dangers are very slight," since "possession of any radioactive materials in quantities and forms sufficient to pose any hazard is subject to Nuclear Regulatory Commission (or equivalent) licensing."
David learned that a tiny amount of the radioactive isotope americium-241 could be found in smoke detectors. he contacted smoke-detector companies and claimed that he needed a large number for a school project. One company sold him about a hundred broken detectors for a dollar apiece.
Not sure where the americium was located, he wrote to an electronics firm in Illinois. A customer-service representative wrote back to say she'd be happy to help out with "your report." Thanks to her help, David extracted the material. He put the americium inside a hollow block of lead with a tiny hole pricked in one side so that alpha rays would stream out. In front of the block he placed a sheet of aluminum, its atoms absorb alpha rays and kick out neutrons. His neutron gun was ready.
The mantle in gas lanterns, the small cloth pouch over the flame, is coated with a compound containing thorium-232. When bombarded with neutrons it produces uranium-233, which is fissionable. David bought thousands of lantern mantles from surplus stores and blowtorched them into a pile of ash.
To isolate the thorium from the ash, he purchased $1000 worth of lithium batteries and cut them in half with wire cutters. He placed the lithium and thorium ash together in a ball of aluminum foil and heated the ball with a Bunsen burner. This purified the thorium to at least 9000 times the level found in nature, and up to 170 times the level that requires NRC licensing. But David's americium gun wasn't strong enough to transform thorium into uranium.
David held a series of after-school jobs at fast-food joints, grocery stores and furniture warehouses, but work was merely a means of financing his experiments. Never an enthusiastic student, he fell behind in school, scoring poorly on state math and reading tests (he did, however, ace the test in science).
Wanting radium for a new gun, David began visiting junkyards and antique stores in search of radium-coated clocks. He'd chip paint from them and collect it.
It was slow going until one day, while driving through Clinton Township, he says he came across an old table clock in an antique shop. In the back of the clock he discovered a vial of radium paint. He bought the clock for $10.
Next he concentrated the the radium and dried it into a salt form. Whether he fully realized it or not, he was putting himself in danger.
The NRC's Erb had told him that "nothing produces neutrons from alpha reactions as well as beryllium." David says he had a friend swipe a strip of beryllium from a chemistry lab, then placed it in front of the lead block that held the radium. His cute little americium gun was now a more powerful radium gun.
David had located some pitchblende, an ore containing tiny amounts of uranium, and pulverized it with a hammer. He aimed the gun at the powder, hoping to produce at least some fissionable atoms. It didn't work. The neutron particles, the bullets in his gun, were moving too fast.
To slow them down, he added a filter, then targeted his gun again. This time the uranium powder appeared to grow more radioactive by the day.
Now 17, David hit on the idea of building a model breeder reactor, a nuclear reactor that not only generates electricity, but also produces new fuel. His model would use the actual radioactive elements and produce real reactions. His blueprint was a schematic in one of his father's textbooks.
Ignoring safety, David mixed his radium and americium with beryllium and aluminum, all of which he wrapped in aluminum foil, forming a makeshift reactor core. He surrounded this radioactive ball with a blanket of small foil-wrapped cubes of thorium ash and uranium powder, tenuously held together with duct tape.
"It was radioactive as hell," David says, "far greater than at the time of assembly." Then he began to realize that he could be putting himself and others in danger.
When David's Geiger counter began picking up radiation five doors from his mom's house, he decided that he had "too much radioactive stuff in one place" and began to disassemble the reactor. He hid some of the material in his mother's house, left some in the shed, and packed most of the rest into the trunk of his Pontiac.
At 2:40 a.m. on August 31, 1994, Clinton Township police responded to a call concerning a young man who had been apparently stealing tires from a car. When the police arrived, David told them he was meeting a friend. Unconvinced, officers decided to search his car.
They opened the trunk and discovered a toolbox shut with a padlock and sealed with duct tape. The trunk also contained foil-wrapped cubes of mysterious gray powder, small disks and cylindrical metal objects, and mercury switches. The police were especially alarmed by the toolbox, which David said was radioactive and which they feared was an atomic bomb.
The discovery eventually triggered the Federal Radiological Emergency Response Plan, and state officials would become involved in consultations with the EPA and NRC.
At the shed, radiological experts found an aluminum pie pan, a Pyrex cup, a milk crate and other materials strewn about, contaminated at up to 1000 times the normal levels of background radiation. Because some of this could be moved around by wind and rain, conditions at the site, according to an EPA memo, "present an imminent endangerment to public health."
After the moon-suited workers dismantled the shed, they loaded the remains into 39 sealed barrels that were trucked to the Great Salt Lake Desert. There, the remains of David's experiments were entombed with other radioactive debris.
"These are conditions that regulations never envision," says Dave Minnaar, radiological expert with Michigan's Department of Environmental Quality. "It's simply presumed that the average person wouldn't have the technology or materials required to experiment in these areas."
David Hahn is now in the Navy, where he reads about steroids, melanin, genetic codes, prototype reactors, amino acids and criminal law. "I wanted to make a scratch in life," he explains now. "I've still got time." Of his exposure to radioactivity he says, "I don't believe I took more than five years off my life."
what is this place? i was looking for a motercycle and the next thing i know i'm here and can't seem to figure out where here is....e-mail me to inlighten me hoffdogg01@hotmail.com thanks
Phish is actually a mind control experiment, started by CIA operatives in 1983, in order to enslave the minds of countless wandering youth and get them addicted to various narcotic and hallucinagenic drugs....yup, it's fact! LOL : )
I posted the whimsical message about Phish....i actaully love them and just say them here in Chi-town......love your notes on the Drain-Bo Gathering...lol email me jpharmer_79@yahoo.com
i found this website at a snotty party where they wouldn't let me go on the roof. i did anyways. now that made me feel stronger. i also saw a girl pee off the roof. that was equally empowering. ps. mom says hi.
A Humorous Anecdote.
there was a girl sitting in sunday school, and she was asleep whilst the teacher was talking, then the teacher asked her " who is the son of god, and a boy behind her knows shes asleep sticks a pin in her, and she wakes up and yells "JESUS CHRIST" then goes back to sleep, later on the girl is asked, "who created then sun, the seas, and the moon", the boy sticks a pin in her and she wakes up and yells "GOD ALMIGHTY" then at the end of the lesson the teacher asks her "what did eve say to adam after the birth of their 43rd child" the boy sticks a pin in her, she wakes up, and yells "IF YOU STICK THAT THING IN ME ONE MORE TIME I'LL SNAP IT IN HALF" rainbow_norbert@hotmail.com
my brother told me that when people pop their heads over their cubicles to look around and talk and stuff...they call that "prarie doggin'". isn't that cute? i always use that term to describe turtle-heading. you know...
"There are two choices in life; You can grab the bull by the horns and hunch him in his head, but you gotta go get the bull before you can hunch him in his head." ---Michael Frank McClain
I wish I had a way to play with myself during easter. That way if I had a monkey with a name of Bertha, they would feed me to the goats that came through the pastre. Lets go and play hop-skotch down by the bay. What do you say? I think that you are ambiguously gay. OK? Goat nuts in my face.
geno is coming to collect and the toothfairy fucked your mom but your still on fire while the ufos probe your ass mentall wounds healling blah blah blah blah(I have run out of gibberish for you so fuckity fuck fuck)
la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la la
hey u crackhead just wanted to say hi u bitch and u suck big black cock and also u have no balls ok!!! also r mom hads a big crack on her ass a big one! where talking huge like leanders ass. This kid iknow that goes to dobbsferry. be free to shoot his fat ass. Although the bullets may bounce of his fat ass. This kid is a gay homo fagat ass negro who dosnt deserve to breath the gay lord fucker. good b you crack head!
hey there theres this kid named leadner and he is a ass if you see hime plase kill this kid he make the world look gay and he hads big tits then duncan which is his boyfriend he is wanted for murder and get him he lives in dobbs ferry and hads shit on his face
hey crackhead its me again just wanted to say that because u have no did like a kid i mike mcue he is a crackhead and every time he is in my class he alway laughing and his eyes are red the cocksucker if u see him kill him u cant miss his big ass head is huge like your mom dick anyway i got to go dont forget mike!!!
hey theres a girl named shawna also known as crater ass. she hangs out with a arab named amber she might want to send a mislle up my ass. Even though she dosnt know her own fuckin country is plotting againsr her. The are planning to kill arab with a nuclear device called the cock rocket which uses sperm to detonate itself. i hope the cock rocket hits her dead in her fuckin face. She probally will love the taste. She might swallow the whole cock rocket and chock to death that dumb bitch.
Your crack cam is a beautiful gift from the Little Baby Jesus!!! You have made my 4th of July complete- especially the Dukes of Hazard soundtrack- DAMN, you some twisted bastards! Thank you!
Is this James Murtagh's website? Is anyone there that can tell me more about James. I was told he passed away May 3 2003. csdisme@avci.net
Peace Cynthia
Go on, add something, it'll only make you stronger and if you'd like them with fancy pants formatting try herethe earlier messages are here,
and if you'd like them with fancy pantsahahhaahhaah cut and paste cut and paste
Greetings, I have recently re done my web site-"Smallshelters", Yes it was a "piece of shit" But now it is lots better!! And I am still working to improve it.Dave A.B.-http://www.geocities.com/smallshelters1954
I have seen a one hundred pound women
throw a physically fit two hundred pound man to the ground quite easily, while she was strung out on inhalant cocaine,"awake for days, running on adrenaline", in my opinion the different forms of amphetimines coming on the market are alot more dangerous to the public than crystalized cocaine, "they make it look like vitamin c".
The crack cam is ridiculous. I can't see any harm in it, and its pretty entertaining in a sadistic sort of way. Sucks to be a crack head....dancing all alone.
pretty neat wrybread. we like
ryebread and changing the death
camp torture/slavery prisons
misnamed schools into universal
support alliances. more later.
thanks.
I come from the planet named "Pluto". It was named by the creatures who live on the third rock from the sun, as I'm sure you know. I wish to speak to someone intellegent about our communication breakdown and how to solve this wreched government on one of your pieces of land known as the "USA".
-giggle-
this is for michelle i guess, the dig. pinhole stuff. i am doing a project for school, not for sale, can I use some of your images? They are very helpful. alizabee84@hotmail.com Thanks
um..well this is Ronnald Reagan and I'm calling from up here in heaven and ummm..well I'm okay and hope you guys down there take care of your selves okay? send Gerorge My reguards.
ANSTO operates under a culture of secrecy that restricts access to information.
Even the federal government has had trouble getting information out of ANSTO.
"The Committee is highly critical of ANSTO's approach to providing documents.
Its attitude seems to stem from a culture of secrecy so embedded that it has
lost sight of its responsibility to be accountable to the Parliament."
Senate Select Committee Inquiry into the Contract for a New Reactor at Lucas Heights, Final Report, May 2001.
What you will be told and shown today represents a small amount of what happens at Lucas Heights.
In 1998 the Department of Foreign Affairs and Trade (DFAT) and the Australian Safeguards and Non-Proliferation Office (ASNO) stated that the Lucas Heights reactor "first and foremost" serves "national interest requirements."
It was claimed that one of the reasons we needed a reactor was to train scientists to ensure "appropriate arrangements for nuclear ship visits as part of our alliance obligations" with the United Stated.
SILEX is a company using lasers to enrich uranium, a technology that is extremely secret because it can be used to manufacture the main ingredient of nuclear weapons. SILEX began as an ANSTO project but is now a private company occupying over 2000 square meters of space in the heart of Lucas Heights.
Developing nuclear technology for “peaceful” purposes has provided cover for secret weapons programs around the world. Countries such as Iraq, Iran and North Korea have been pressured to stop their enrichment programs for exactly this reason.
The support of SILEX by ANSTO and the Federal Government undermines Australia’s commitment to stopping the spread of nuclear weapons and associated technologies and sets a dangerous double standard.
There are now 7 countries that definitely possess nuclear weapons, two that don’t admit it but probably do and more than 40 countries that have the technical capability to build them should they wish.
Many of these countries have developed this capability using research reactors. Many of these countries claim that their research reactors are for manufacturing radioisotopes.
The decision to build the second reactor at Lucas Heights was made before September 11. We now know that nuclear reactors have been targeted by terrorists.
ANSTO is the largest producer of radioactive waste in Australia. There is no proven safe method for the long-term storage of radioactive waste, which remains dangerous for thousands of years. ANSTO say that’s a government problem, but ultimately it’s the taxpayer and the environment that will pay.
I am black and I am very, very, very, very, very, very, very, very, very, very, very, very, very, very, very, very, very, very, very, very, very, very, very, offended by this.
I see you have a famous spammer on your page (justme61380@aol.com). There seem to be a lot of these from aol. Are they doing anything about it?
JohnF__K@k9.info2.min.nu
www.SoftwarePortal.biz
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May the ghost of Mary Malone and her nine blind illegitimate children chase you so far over the hills of Damnation that God Almighty Himself can't find you with a telescope.
hey bitch... i bet i have some some-ooh-eeh-an budds that would make you californian potheads parylyzed...
hit me a slickhorn_666@yahoo.com
or at 775-532-8270 or 775-532-9948
ask for erv
My name is Kit Samoeurn. I am a 52 years old widow. I am sick and poor. I am a Cambodian. I need my son to live in the USA. Please help me. I have not my own home. I rent a house in Phnom Penh since my husband was died in 1994. My children and I have not good life. We are very poor. I have two daughters and one son. My two daughter are sick. My son finished high school in 2003. He has not money to continue to study at university. I hope and expect that I will get help from the charity. Please help me. Thank you very much indeed.
We have your daughter, and unless you come up with 20 million by midnight, we're feeding her to the wolves. Sincerely, Boolang Guttelsnarb and the Danger Brothers of Dallas
It's going to be Joanie's 50th birthday in a few days. She said, "if
you tell anyone that I will be that age, I will kick
your assssss!!!!" So, everybody on the web, you know what to do -- send her an email right now wishing her a happy 50th at Joaniestew@yahoo.com oh, by the way, she's a cutie who looks 35...
LOOK GUYS I CANT EXPRESS TO YOU ENOUGH THAT THIS SHIT RIGHT HERE IS WHAT PPL SHOULD CLASSIFY AS "COMICLE" I ONLY WISH I HAD A GROUP OF GUY FRIENDS LIKE YOURSELF TO TEAR SHIT UP WITH!!!HAVE FUN BOYS...LINDSAY(NOVA SCOTIA-CANADA)
I was reading your site and saw it sounded VERY familiar! then I whoised you domain, and saw my old zip code! I used to hang a camera out of the 2nd floor of 460 natomo, where i lived 1 year and a bit ago - more money changed hands there than the financial district! Are you there? I found they loved a little sheltered spot across the lane with a light - until I discovered the wonders of flinging a few stink bombs there before dark on my way home :-)
some useless info - US 56k modems are limited to 52k by FCC rules - I know one I have in Ireland (I'm currently in the mountains above Los Gatos) has hit 56k. Also bad line quality will generally hold you at 48k or lower.
Might be fun to toss a whole handful of soapchips or macadamia nut pieces on the ground over there to let the crackheads think they hit the motherload...toss a baggie corner full of them over there and watch the pipe go for the first few minutes.
Oh, my god! I think thats my husband. I'm not shittin' you. The manerisms, the way he walks the height. Just outta curiosity is this in, Rhode Island or Massachusetts?
that is awesome...i just read about police using crack cams to catch poeple in the act. and they said that soon the video will stream live in their car!!! awesome~!!!!!!!!!!!!!!!
so erm. . .there were these crazy fuckers, oh wait they were me and 2 close friends last burn! if i was to want to track thems peectures down how'd i go about doin that? say hi, xxxmoopxxx@yahoo.com
sick ass photoboothmobile
you've got a beeper? like you know, old school...n'stuff. So, tell me; now that you are out of school, what do you do with your days? What are you doing...right now? quirky@mindfart.com
wants to know.