Industrial Society And Its Future Quotes

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.

The conservatives are fools: They whine about the decay of traditional values, yet they enthusiastically support technological progress and economic growth. Apparently it never occurs to them that you can't make rapid, drastic changes in the technology and the economy of a society without causing rapid changes in all other aspects of the society as well, and that such rapid changes inevitably break down traditional values.

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.

It would be better to dump the whole stinking system and take the consequences

73. ...There is no law that says we have to go to work every day and follow our employer’s orders. Legally there is nothing to prevent us from going to live in the wild like primitive people or from going into business for ourselves. But in practice there is very little wild country left, and there is room in the economy for only a limited number of small business owners. Hence most of us can survive only as someone else’s employee.

In modern industrial society only minimal effort is necessary to satisfy one’s physical needs. It is enough to go through a training program to acquire some petty technical skill, then come to work on time and exert the very modest effort needed to hold a job. The only requirements are a moderate amount of intelligence and, most of all, simple OBEDIENCE.

A chorus of voices exhorts kids to study science. No one stops to ask whether it is inhumane to force adolescents to spend the bulk of their time studying subjects most of them hate. When skilled workers are put out of a job by technical advances and have to undergo “retraining,” no one asks whether it is humiliating for them to be pushed around in this way. It is simply taken for granted that everyone must bow to technical necessity, and for good reason: If human needs were put before technical necessity there would be economic problems, unemployment, shortages or worse. The concept of “mental health” in our society is defined largely by the extent to which an individual behaves in accord with the needs of the system and does so without showing signs of stress.

In regard to propaganda the early advocates of universal literacy and a free press envisaged only two possibilities: the propaganda might be true, or the propaganda might be false. They did not foresee what in fact has happened, above all in our Western capitalist democracies - the development of a vast mass communications industry, concerned in the main neither with the true nor the false, but with the unreal, the more or less totally irrelevant. In a word, they failed to take into account man's almost infinite appetite for distractions. In the past most people never got a chance of fully satisfying this appetite. They might long for distractions, but the distractions were not provided. Christmas came but once a year, feasts were "solemn and rare," there were few readers and very little to read, and the nearest approach to a neighborhood movie theater was the parish church, where the performances though frequent, were somewhat monotonous. For conditions even remotely comparable to those now prevailing we must return to imperial Rome, where the populace was kept in good humor by frequent, gratuitous doses of many kinds of entertainment - from poetical dramas to gladiatorial fights, from recitations of Virgil to all-out boxing, from concerts to military reviews and public executions. But even in Rome there was nothing like the non-stop distractions now provided by newspapers and magazines, by radio, television and the cinema. In "Brave New World" non-stop distractions of the most fascinating nature are deliberately used as instruments of policy, for the purpose of preventing people from paying too much attention to the realities of the social and political situation. The other world of religion is different from the other world of entertainment; but they resemble one another in being most decidedly "not of this world." Both are distractions and, if lived in too continuously, both can become, in Marx's phrase "the opium of the people" and so a threat to freedom. Only the vigilant can maintain their liberties, and only those who are constantly and intelligently on the spot can hope to govern themselves effectively by democratic procedures. A society, most of whose members spend a great part of their time, not on the spot, not here and now and in their calculable future, but somewhere else, in the irrelevant other worlds of sport and soap opera, of mythology and metaphysical fantasy, will find it hard to resist the encroachments of those would manipulate and control it.

Leftists of the oversocialized type tend to be intellectuals or members of the upper-middle class. Notice that university intellectuals constitute the most highly socialized segment of our society and also the most leftwing segment. 28. (fr) The leftist of the oversocialized type tries to get off his psychological leash and assert his autonomy by rebelling. But usually he is not strong enough to rebel against the most basic values of society. Generally speaking, the goals of today’s leftists are NOT in conflict with the accepted morality. On the contrary, the left takes an accepted moral principle, adopts it as its own, and then accuses mainstream society of violating that principle.

Modern leftish philosophers tend to dismiss reason, science, objective reality and to insist that everything is culturally relative. More importantly, the leftist hates science and rationality because they classify certain beliefs as true (i.e., successful, superior) and other beliefs as false (i.e., failed, inferior). The leftist’s feelings of inferiority run so deep that he cannot tolerate any classification of some things as successful or superior and other things as failed or inferior. This also underlies the rejection by many leftists of the concept of mental illness and of the utility of IQ tests. Leftists are antagonistic to genetic explanations of human abilities or behavior because such explanations tend to make some persons appear superior or inferior to others. Leftists prefer to give society the credit or blame for an individual’s ability or lack of it. Thus if a person is “inferior” it is not his fault, but society’s, because he has not been brought up properly.

These engineered human beings may be happy in such a society, but they most certainly will not be free. They will have been reduced to the status of domestic animals.

In spite of hopes to the contrary, pornography and mass culture are working to collapse sexuality with rape, reinforcing the patterns of male dominance and female submission so that many young people believe this is simply the way sex it. This means that many of the rapists of the future will believe they are behaving within socially accepted norms.

The degree of personal freedom that exists in a society is determined more by the economic and technological structure of the society than by its laws or its form of government. Most of the Indian nations of New England were monarchies, and many of the cities of the Italian Renaissance were controlled by dictators. But in reading about these societies one gets the impression that they allowed far more personal freedom than our society does. In part this was because they lacked efficient mechanisms for enforcing the ruler’s will: There were no modern, well-organised police forces, no rapid long-distance communications, no surveillance cameras, no dossiers of information about the lives of average citizens. Hence it was relatively easy to evade control.

1. The Industrial Revolution and its consequences have been a disaster for the human race. They have greatly increased the life-expectancy of those of us who live in “advanced” countries, but they have destabilized society, have made life unfulfilling, have subjected human beings to indignities, have led to widespread psychological suffering (in the Third World to physical suffering as well) and have inflicted severe damage on the natural world. The continued development of technology will worsen the situation. It will certainly subject human beings to greater indignities and inflict greater damage on the natural world, it will probably lead to greater social disruption and psychological suffering, and it may lead to increased physical suffering even in “advanced” countries.

A surrogate activity is an activity that is directed toward an artificial goal that the individual pursues for the sake of the “fulfillment” that he gets from pursuing the goal, not because he needs to attain the goal itself. For instance, there is no practical motive for building enormous muscles, hitting a little ball into a hole or acquiring a complete series of postage stamps. Yet many people in our society devote themselves with passion to bodybuilding, golf or stamp-collecting. Some people are more “other-directed” than others, and therefore will more readily attach importance to a surrogate activity simply because the people around them treat it as important or because society tells them it is important. That is why some people get very serious about essentially trivial activities such as sports, or bridge, or chess, or arcane scholarly pursuits, whereas others who are more clear-sighted never see these things as anything but the surrogate activities that they are, and consequently never attach enough importance to them to satisfy their need for the power process in that way.

If you are not EXCITED enough at your present life its mean your future is not EXITING. Excitement will give you ENTHUSIASM and enthusiasm will give you a positive energetic LIFE STYLE which could give you a successful exiting life…

Leftists may claim that their activism is motivated by compassion or by moral principles, and moral principle does play a role for the leftist of the oversocialized type. But compassion and moral principle cannot be the main motives for leftist activism. Hostility is too prominent a component of leftist behavior; so is the drive for power. Moreover, much leftist behavior is not rationally calculated to be of benefit to the people whom the leftists claim to be trying to help. For example, if one believes that affirmative action is good for black people, does it make sense to demand affirmative action in hostile or dogmatic terms? Obviously it would be more productive to take a diplomatic and conciliatory approach that would make at least verbal and symbolic concessions to white people who think that affirmative action discriminates against them. But leftist activists do not take such an approach because it would not satisfy their emotional needs. Helping black people is not their real goal. Instead, race problems serve as an excuse for them to express their own hostility and frustrated need for power. In doing so they actually harm black people, because the activists’ hostile attitude toward the white majority tends to intensify race hatred.

The bold code of the transhumanist will rise. That's an inevitable, undeniable fact. It's embedded in the undemocratic nature of technology and our own teleological evolutionary advancment. It is the future. We are the future like it or not. And it needs to molded, guided, and handled correctly by the strength and wisdom of transhumanist scientists with their nations and resources standing behind them, facilitating them. It needs to be supported in a way that we can make a successful transition into it, and not sacrifice ourselves—either by its overwhelming power or by a fear of harnessing that power. You need to put your resources into the technology. Into our education system. Into our universities, industries, and ideas. Into the strongest of our society. Into the brightest of our society. Into the best of our society So that we can attain the future.

But what kind of freedom does one have if one can use it only as someone else prescribes?

Civilization, as a process, is indistinguishable from diminishing time-preference (or declining concern for the present in comparison to the future). Democracy, which both in theory and evident historical fact accentuates time-preference to the point of convulsive feeding-frenzy, is thus as close to a precise negation of civilization as anything could be, short of instantaneous social collapse into murderous barbarism or zombie apocalypse (which it eventually leads to). As the democratic virus burns through society, painstakingly accumulated habits and attitudes of forward-thinking, prudential, human and industrial investment, are replaced by a sterile, orgiastic consumerism, financial incontinence, and a ‘reality television’ political circus. Tomorrow might belong to the other team, so it’s best to eat it all now.

24. (fr) 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. 25. (fr) The moral code of our society is so demanding that no one can think, feel and act in a completely moral way. For example, we are not supposed to hate anyone, yet almost everyone hates somebody at some time or other, whether he admits it to himself or not. Some people are so highly socialized that the attempt to think, feel and act morally imposes a severe burden on them. In order to avoid feelings of guilt, they continually have to deceive themselves about their own motives and find moral explanations for feelings and actions that in reality have a nonmoral origin. We use the term "oversocialized” to describe such people. 26. (fr) 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.

Our use of mass entertainment is "optional": No law requires us to watch television, listen to the radio, read magazines. Yet mass entertainment is a means of escape and stress-reduction on which most of us have become dependent.

As we look out at the world, the United States not only has the highest level of inequality among the advanced industrial countries, but the level of its inequality is increasing in absolute terms relative to that in other countries.

Imagine a society that subjects people to conditions that make them terribly unhappy, then gives them drugs to take away their unhappiness. Science fiction? It is already happening to some extent in our own society. It is well known that the rate of clinical depression has been greatly increasing in recent decades. We believe that this is due to disruption of the power process, as explained in paragraphs 59-76. But even if we are wrong, the increasing rate of depression is certainly the result of SOME conditions that exist in today’s society. Instead of removing the conditions that make people depressed, modern society gives them antidepressant drugs. In effect, antidepressants are a means of modifying an individual’s internal state in such a way as to enable him to tolerate social conditions that he would otherwise find intolerable.

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.

The administrations in charge never cease announcing supposedly necessary reforms: to reform schools, to reform industries, hospitals, the armed forces, prisons. But everyone knows that these institutions are finished, whatever the length of their expiration periods. It’s only a matter of administering their last rites and of keeping people employed until the installation of the new forces knocking at the door. These are the societies of control, which are in the process of replacing the disciplinary societies. ‘Control’ is the name Burroughs proposes as a term for the new monster, one that Foucault recognizes as our immediate future.

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.

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.

Our current society is designed to achieve growth of industrial output and redistributing its spoils. Future society must expand upon today’s society’s way of functioning; its institutions must be geared towards achieving more psychological goals. More goals of the soul.

The system does not and cannot exist to satisfy human needs. Instead, it is human behavior that has to be modified to fit the needs of the system. This has nothing to do with the political or social ideology that may pretend to guide the technological system... the system is guided not by ideology but by technical necessity. Of course the system does satisfy many human needs, but generally speaking it does this only to the extent that it is to the advantage of the system to do it. It is the needs of the system that are paramount, not those of the human being.

The oversocialized person cannot even experience, without guilt, thoughts or feelings that are contrary to the accepted morality; he cannot think "unclean" thoughts. And socialization is not just a matter of morality; we are socialized to conform to many norms of behavior that do not fall under the heading of morality. Thus the oversocialized person is kept on a psychological leash and spends his life running on rails that society has laid down for him. In many oversocialized people this results in a sense of constraint and powerlessness that can be a severe hardship. We suggest that oversocialization is among the more serious cruelties that human beings inflict on one another.

A new kind of society cannot be designed on paper. That is, you cannot plan out a new form of society in advance, then set it up and expect it to function as it was designed to do. 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.

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.

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.

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.

Thus science marches on blindly, without regard to the real welfare of the human race or to any other standard, obedient only to the psychological needs of the scientists and of the government officials and corporation executives who provide the funds for research.

The moral code of our society is so demanding that no one can think, feel and act in a completely moral way. For example, we are not supposed to hate anyone, yet almost everyone hates somebody at some time or other, whether he admits it to himself or not. Some people are so highly socialized that the attempt to think, feel and act morally imposes a severe burden on them. In order to avoid feelings of guilt, they continually have to deceive themselves about their own motives and find moral explanations for feelings and actions that in reality have a non-moral origin.

The United States was the most unequal of the advanced industrial countries in the mid-1980s, and it has maintained that position.92 In fact, the gap between it and many other countries has increased: from the mid-1980s France, Hungary, and Belgium have seen no significant increase in inequality, while Turkey and Greece have actually seen a decrease in inequality. We are now approaching the level of inequality that marks dysfunctional societies—it is a club that we would distinctly not want to join, including Iran, Jamaica, Uganda, and the Philippines.93 Because we have so much inequality, and

Consider the hypothetical case of a man who can have anything he wants just by wishing for it. Such a man has power, but he will develop serious psychological problems. At first he will have a lot of fun, but by and by he will become acutely bored and demoralized. Eventually he may become clinically depressed. History shows that leisured aristocracies tend to become decadent. This is not true of fighting aristocracies that have to struggle to maintain their power. But leisured, secure aristocracies that have no need to exert themselves usually become bored, hedonistic and demoralized, even though they have power. This shows that power is not enough. One must have goals toward which to exercise one's power.

Freedom means being in control (either as an individual or as a member of a SMALL group) of the life-and-death issues of one's existence; food, clothing, shelter and defense against whatever threats there may be in one's environment. Freedom means having power; not the power to control other people but the power to control the circumstances of one's own life.

Some people partly satisfy their need for power by identifying themselves with a powerful organization or mass movement. An individual lacking goals or power joins a movement or an organization, adopts its goals as his own, then works toward those goals. When some of the goals are attained, the individual, even though his personal efforts have played only an insignificant part in the attainment of the goals, feels as if he had gone through the power process. This phenomenon was exploited by the fascists, nazis and communists. Our society uses it too, though less crudely. We see the same phenomenon in armies, corporations, political parties, humanitarian organizations, religious or ideological movements. In particular, leftist movements tend to attract people who are seeking to satisfy their need for power.

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. 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.

In modern industrial society only minimal effort is necessary to satisfy one's physical needs. It is enough to go through a training program to acquire some petty technical skill, then come to work on time and exert the very modest effort needed to hold a job. The only requirements are a moderate amount of intelligence and, most of all, simple obedience. If one has those, society takes care of one from cradle to grave.

Many leftists have an intense identification with the problems of groups that have an image of being weak (women), defeated (American Indians), repellent (homosexuals) or otherwise inferior. The leftists themselves feel that these groups are inferior. They would never admit to themselves that they have such feelings, but it is precisely because they do see these groups as inferior that they identify with their problems.

Leftists may claim that their activism is motivated by compassion or by moral principles... 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... 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.

The two psychological tendencies that underlie modern leftism we call "feelings of inferiority" and "oversocialization."... By "feelings of inferiority" we mean not only inferiority feelings in the strict sense but a whole spectrum of related traits; low self-esteem, feelings of powerlessness, depressive tendencies, defeatism, guilt, self-hatred, etc. We argue that modern leftists tend to have some such feelings and that these feelings are decisive in determining the direction of modern leftism.

Wisdom and knowledge, as well as virtue, diffused generally among the body of the people being necessary for the preservation of their rights and liberties; and as these depend on spreading the opportunities and advantages of education in various parts of the country, and among the different orders of the people, it shall be the duty of legislators and magistrates in all future periods of this commonwealth to cherish the interests of literature and the sciences, and all seminaries of them, especially the university at Cambridge, public schools, and grammar schools in the towns; to encourage private societies and public institutions, rewards and immunities, for the promotion of agriculture, arts, sciences, commerce, trades, manufactures, and a natural history of the country; to countenance and inculcate the principles of humanity and general benevolence, public and private charity, industry and frugality, honesty and punctuality in their dealings, sincerity, good humor, and all social affections, and generous sentiments among the people.   “It was, in all,” writes McCullough, “a declaration of Adams’s faith in education as the bulwark of the good society, the old abiding faith of his Puritan forebears.

Violence is discouraged because it disrupts the functioning of the system. Racism is discouraged because ethnic conflicts also disrupt the system, and discrimination wastes the talents of minority-group members who could be useful to the system. Poverty must be "cured" because the underclass causes problems for the system and contact with the underclass lowers the morale of the other classes. Women are encouraged to have careers because their talents are useful to the system and, more importantly, because by having regular jobs women become better integrated into the system and tied directly to it rather than to their families. This helps to weaken family solidarity.

Yeah, in my opinion the heart of the problem is Marxism-Leninism itself―the very idea that a "vanguard party" can, or has any right to, or has any capacity to lead the stupid masses towards some future they're too dumb to understand for themselves. I think what it's going to lead them towards is "I rule you with a whip." Institutions of domination have a nice way of reproducing themselves―I think that's kind of like an obvious sociological truism. And actually, if you look back, that was in fact Bakunin's prediction half a century before―he said this was exactly what was going to happen. I mean, Bakunin was talking about the people around Marx, this was before Lenin was born, but his prediction was that the nature of the intelligentsia as a formation in modern industrial society is that they are going to try to become the social managers. Now, they're not going to become the social managers because they own capital, and they're not going to become the social managers because they've got a lot of guns. They are going to become the social managers because they can control, organize, and direct what's called "knowledge"―they have the skills to process information, and to mobilize support for decision-making, and so on and so forth. And Bakunin predicted that these people would fall into two categories. On the one hand, there would be the "left" intellectuals, who would try to rise to power on the backs of mass popular movements, and if they could gain power, they would then beat the people into submission and try to control them. On the other hand, if they found that they couldn't get power that way themselves, they would become the servants of what we would nowadays call "state-capitalism," though Bakunin didn't use the term. And either of these two categories of intellectuals, he said, would be "beating the people with the people's stick"―that is, they'd be presenting themselves as representatives of the people, so they'd be holding the people's stick, but they would be beating the people with it.

free to pursue new options even if such options imply loss of profits for selected industries. The same is clearly true in pharmaceutical research, in the pursuit of alternatives to the internal-combustion engine, and in many other technological frontiers. I do not think that the development of new technologies should be placed in the control of old technologies; the temptation to suppress the competition is too great. If we Americans live in a free-enterprise society, let us see substantial independent enterprise in all of the technologies upon which our future may depend. If organizations devoted to technological innovation and its boundaries of acceptability are not challenging (and perhaps even offending) at least some powerful groups, they are not accomplishing their purpose.

In modern society an individual's loyalty must be first to the system and only secondarily to a small-scale community, because if the internal loyalties of small-scale communities were stronger than loyalty to the system, such communities would pursue their own advantage at the expense of the system. 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. Thus an advanced industrial society can tolerate only those small-scale communities that are emasculated, tamed and made into tools of the system.

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. 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.

Human nature has in the past put certain limits on the development of societies. People could be pushed only so far and no farther. But today this may be changing, because modern technology is developing ways of modifying human beings. Imagine a society that subjects people to conditions that make them terribly unhappy, then gives them drugs to take away their unhappiness. Science fiction? It is already happening to some extent in our own society. It is well known that the rate of clinical depression has been greatly increasing in recent decades. Instead of removing the conditions that make people depressed, modern society gives them antidepressant drugs. In effect, antidepressants are a means of modifying an individual's internal state in such a way as to enable him to tolerate social conditions that he would otherwise find intolerable.

Fritz Lang's 1927 film Metropolis is commonly regarded as one of the classics of cinema, and at the time it was probably the most expensive film ever made. Only in light of recent restoration work, though, can we see how explicitly it draws on apocalyptic themes in its prophetic depiction of modern society. Partly, Metropolis reflects the ideas of Oswald Spengler, whose sensationally popular book The Decline of the West appeared in 1918. Spengler presented nightmare forecasts of the vast megalopolis, ruled by the superrich, with politics reduced to demagoguery and Caesarism, and religion marked by strange oriental cults. Lang borrowed that model but added explicit references to the Bible, and particularly Revelation. In the future world of Metropolis, the ruling classes dwell in their own Tower of Babel, while the industrial working class is literally enslaved to Moloch.

[A] technological society has to weaken family ties and local communities if it is to function efficiently. In modern society an individual's loyalty must be first to the system and only secondarily to a small-scale community, because if the internal loyalties of small-scale communities were stronger than loyalty to the system, such communities would pursue their own advantage at the expense of the system... Suppose that a public official or a corporation executive appoints his cousin, his friend or his co-religionist to a position rather than appointing the person best qualified for the job. He has permitted personal loyalty to supersede his loyalty to the system, and that is "nepotism" or "discrimination," both of which are terrible sins in modern society. Would-be industrial societies that have done a poor job of subordinating personal or local loyalties to loyalty to the system are usually very inefficient.

The growth of international bureaucracies with power to determine many aspects of people’s lives is a dominant feature of our age. Even the European Union is increasingly powerless, as it merely transmits to its member states rules set at higher levels. Food standards, for example, are decided by a United Nations body called the Codex Alimentarius. The rules of the banking industry are set by a committee based in Basel in Switzerland. Financial regulation is set by the Financial Stability Board in Paris. I bet you have not heard of the World Forum for the Harmonisation of Vehicle Regulations, a subsidiary of the UN. Even the weather is to be controlled by Leviathan in the future. In an interview in 2012, Christiana Figueres, head of the United Nations Framework Convention on Climate Change, said she and her colleagues were inspiring government, private sector and civil society to make the biggest transformation that they have ever undertaken: ‘The Industrial Revolution was also a transformation, but it wasn’t a guided transformation from a centralized policy perspective. This is a centralized transformation.’ Yet

As you know, the public conversation about the connection between Islamic ideology and Muslim intolerance and violence has been stifled by political correctness. In the West, there is now a large industry of apology and obfuscation designed, it would seem, to protect Muslims from having to grapple with the kinds of facts we’ve been talking about. The humanities and social science departments of every university are filled with scholars and pseudo-scholars—deemed to be experts in terrorism, religion, Islamic jurisprudence, anthropology, political science, and other fields—who claim that Muslim extremism is never what it seems. These experts insist that we can never take Islamists and jihadists at their word and that none of their declarations about God, paradise, martyrdom, and the evils of apostasy have anything to do with their real motivations. When one asks what the motivations of Islamists and jihadists actually are, one encounters a tsunami of liberal delusion. Needless to say, the West is to blame for all the mayhem we see in Muslim societies. After all, how would we feel if outside powers and their mapmakers had divided our lands and stolen our oil? These beleaguered people just want what everyone else wants out of life. They want economic and political security. They want good schools for their kids. They want to be free to flourish in ways that would be fully compatible with a global civil society. Liberals imagine that jihadists and Islamists are acting as anyone else would given a similar history of unhappy encounters with the West. And they totally discount the role that religious beliefs play in inspiring a group like the Islamic State—to the point where it would be impossible for a jihadist to prove that he was doing anything for religious reasons. Apparently, it’s not enough for an educated person with economic opportunities to devote himself to the most extreme and austere version of Islam, to articulate his religious reasons for doing so ad nauseam, and even to go so far as to confess his certainty about martyrdom on video before blowing himself up in a crowd. Such demonstrations of religious fanaticism are somehow considered rhetorically insufficient to prove that he really believed what he said he believed. Of course, if he said he did these things because he was filled with despair and felt nothing but revulsion for humanity, or because he was determined to sacrifice himself to rid his nation of tyranny, such a psychological or political motive would be accepted at face value. This double standard is guaranteed to exonerate religion every time. The game is rigged.

I spent the two and one-half months between my meeting with the Art Commission and the beginning of my actual mural work in soaking up impressions of the productive activities of the city. I studied industrial scenes by night as well as by day, making literally thousands of sketches of towering blast furnaces, serpentine conveyor belts, impressive scientific laboratories, busy assembling rooms; also of precision instruments, some of them massive yet delicate; and of the men who worked them all. I walked for miles through the immense workshops of the Ford, Chrysler, Edison, Michigan Alkali, and Parke-Davis plants. I was afire with enthusiasm. My childhood passion for mechanical toys had been transmuted to a delight in machinery for its own sake and for its meaning to man -- his self-fulfillment and liberation from drudgery and poverty. That is why now I placed the collective hero, man-and-machine, higher than the old traditional heroes of art and legend. I felt that in the society of the future as already, to some extent, that of the present, man-and-machine would be as important as air, water, and the light of the sun. This was the "philosophy," the state of mind in which I undertook my Detroit frescoes.

STARTUP THINKING New technology tends to come from new ventures—startups. From the Founding Fathers in politics to the Royal Society in science to Fairchild Semiconductor’s “traitorous eight” in business, small groups of people bound together by a sense of mission have changed the world for the better. The easiest explanation for this is negative: it’s hard to develop new things in big organizations, and it’s even harder to do it by yourself. Bureaucratic hierarchies move slowly, and entrenched interests shy away from risk. In the most dysfunctional organizations, signaling that work is being done becomes a better strategy for career advancement than actually doing work (if this describes your company, you should quit now). At the other extreme, a lone genius might create a classic work of art or literature, but he could never create an entire industry. Startups operate on the principle that you need to work with other people to get stuff done, but you also need to stay small enough so that you actually can. Positively defined, a startup is the largest group of people you can convince of a plan to build a different future. A new company’s most important strength is new thinking: even more important than nimbleness, small size affords space to think. This book is about the questions you must ask and answer to succeed in the business of doing new things: what follows is not a manual or a record of knowledge but an exercise in thinking. Because that is what a startup has to do: question received ideas and rethink business from scratch.

Stuxnet is perhaps the most infamous of APTs, but it has cousins such as Flame and Duqu, along with many others yet to be discovered. Worse, now that Stuxnet, a tool developed to attack industrial control systems and take power grids off-line, is out in the wild and available for download, it has been extensively studied by Crime, Inc., which is rapidly emulating its techniques and computer code to build vastly more sophisticated attacks. The deep challenge society faces from the growth of the malware-industrial complex is that once these offensive tools are used, they have a tendency to leak into the open. The result has been the proliferation of open-source cyber weapons now widely available on the digital underground for anybody to redesign and arm as he or she sees fit. How long will it be before somebody picks up one of these digital Molotov cocktails and lobs it back at us with the intent of attacking our own critical infrastructure systems? Sadly, preparations may already be under way.

Da mesma maneira, no momento em que o sistema industrial cai enfermo devemos destruí-lo. Se transigirmos e o deixamos recuperar-se de sua doença, logo destruirá toda nossa liberdade.

There is no shame in these jobs, but there is great shame for society and its leaders when a life is made less than what it could be because of a lack of opportunity. The obligation of those in positions of power and privilege is to shape our policies to extend the opportunities that will come with the industries of the future to as many people as possible.

The popular religion and culture of peasants in a complex society are not only a syncretized, domesticated, and localized variant of larger systems of thought and doctrine. They contain almost inevitably the seeds of an alternative symbolic universe—a universe which in turn makes the social world in which peasants live less than completely inevitable. Much of this radical symbolism can only be explained as a cultural reaction to the situation of the peasantry as a class. In fact, this symbolic opposition represents the closest thing to class consciousness in pre-industrial agrarian societies. It is as if those who find themselves at the bottom of the social heap develop cultural forms which promise them dignity, respect, and economic comfort which they lack in the world as it is. A real pattern of exploitation dialectically produces its own symbolic mirror image within folk culture…. The radical vision to which I refer is strikingly uniform despite the enormous variations in peasant cultures and the different great traditions of which they partake…. At the risk of over-generalizing, it is possible to describe some common features of this reflexive symbolism. It nearly always implies a society of brotherhood in which there will be no rich and poor, in which no distinctions of rank and status (save those between believers and non-believers) will exist. Where religious institutions are experienced as justifying inequities, the abolition of rank and status may well include the elimination of religious hierarchy in favor of communities of equal believers. Property is typically, though not always, to be held in common and shared. All unjust claims to taxes, rents, and tribute are to be nullified. The envisioned utopia may also include a self-yielding and abundant nature as well as a radically transformed human nature in which greed, envy, and hatred will disappear. While the earthly utopia is thus an anticipation of the future, it often harks back to a mythic Eden from which mankind has fallen away” (1977:224–226).

use this method of airframe shock testing in economic engineering, the prices of commodities are shocked, and the public consumer reaction is monitored. The resulting echoes of the economic shock are interpreted theoretically by computers and the psycho-economic structure of the economy is thus discovered. It is by this process that partial differential and difference matrices are discovered that define the family household and make possible its evaluation as an economic industry (dissipative consumer structure). Then the response of the household to future shocks can be predicted and manipulated, and society becomes a well-regulated animal with its reins under the control of a sophisticated computer-regulated social energy bookkeeping system. “Eventually every individual element of the structure comes under computer control through a knowledge of personal preferences, such know ledge guaranteed by computer association of consumer preferences (universal product code — UPC — zebra-stripe pricing codes on packages) with identified consumers (identified via association with the use of a credit card and later a permanent “tatooed” body number [WC emphasis] invisible under normal ambient illumination.… THE ECONOMIC MODEL “...The Harvard Economic Research Project (1948-) was an extension of World War II Operations Research. Its purpose was to discover the science of controlling an economy: at first the American economy, and then the world economy. It was felt that with sufficient mathematical foundation and data, it would be nearly as easy to predict and control the trend of an economy as to predict and control the trajectory of a projectile. Such has proven to be the case. Moreover, the economy has been transformed into a guided missile on target.

The mass of mankind cannot be governed by Law. More of despotic discretion, and less of Law, is what the world wants. We take our leave by saying, 'THERE IS TOO MUCH OF LAW AND TOO LITTLE OF GOVERNMENT IN THIS WORLD.' Physical force, not moral suasion, governs the world. The negro sees the driver's lash, becomes accustomed to obedient, cheerful industry, and is not aware that the lash is the force that impels him. The free citizen fulfills, "con amore," his round of social, political and domestic duties, and never dreams that the Law, with its fines and jails, penitentiaries and halters, or Public Opinion, with its ostracism, its mobs, and its tar and feathers, help to keep him revolving in his orbit. Yet, remove these physical forces, and how many good citizens would shoot, like fiery comets, from their spheres, and disturb society with their eccentricities and their crimes. Government is the life of a nation, and as no one can foresee the various future circumstances of social, any more than of individual life, it is absurd to define on paper, at the birth of either the nation or individual, what they shall do and what not do. Broad construction of constitutions is as good as no constitution, for it leaves the nation to adapt itself to circumstances; but strict construction will destroy any nation, for action is necessary to national conservation, and constitution-makers cannot foresee what action will be necessary. If individual or social life were passed in mere passivity, constitutions might answer. Not in a changing and active world. Louisiana, Florida and Texas would have been denied to the South under strict construction, and she would have been ruined. A constitution, strictly construed, is absolutely inconsistent with permanent national existence.

End corporate welfare—including hidden subsidies. We explained in earlier chapters how the government too often, rather than helping people who need assistance, spends its valuable money helping corporations, through corporate welfare. Many of the subsidies are buried in the tax code. While all the loopholes, exceptions, exemptions, and preferences reduce the progressivity of the tax system and distort incentives, this is especially true of corporate welfare. Corporations that can’t make it on their own should come to an end. Their workers may need assistance moving to another occupation, but that’s a matter far different from corporate welfare. Much of corporate welfare is far from transparent—perhaps because if citizens really knew how much they were giving away, they would not allow it. Beyond the corporate welfare embedded in the tax code is that embedded in cheap credit and government loan guarantees. Among the most dangerous forms of corporate welfare are ones that limit liability for the damage the industries can cause—whether it’s limited liability for nuclear power plants or for the environmental damage of the oil industry. Not bearing the full cost of one’s action is an implicit subsidy, so all those industries that impose, for instance, environmental costs on others are, in effect, being subsidized. Like so many of the other reforms discussed in this section, these would have a triple benefit: a more efficient economy, fewer of the excesses at the top, improved well-being for the rest of the economy. Legal

STARTUP THINKING New technology tends to come from new ventures—startups. From the Founding Fathers in politics to the Royal Society in science to Fairchild Semiconductor’s “traitorous eight” in business, small groups of people bound together by a sense of mission have changed the world for the better. The easiest explanation for this is negative: it’s hard to develop new things in big organizations, and it’s even harder to do it by yourself. Bureaucratic hierarchies move slowly, and entrenched interests shy away from risk. In the most dysfunctional organizations, signaling that work is being done becomes a better strategy for career advancement than actually doing work (if this describes your company, you should quit now). At the other extreme, a lone genius might create a classic work of art or literature, but he could never create an entire industry. Startups operate on the principle that you need to work with other people to get stuff done, but you also need to stay small enough so that you actually can. Positively defined, a startup is the largest group of people you can convince of a plan to build a different future. A new company’s most important strength is new thinking: even more important than nimbleness, small size affords space to think. This

Eighty-five years after the storms of steel of the German-French fronts, sixty-five years after the peak of the Stalinist mass exterminations, fifty-five years after the liberation of Auschwitz, and just as long after the bombardments of Dresden, Hiroshima, and Nagasaki, the swinging back of the Zeitgeist to the preference for middling circumstances is to be understood as a tribute to normalization. In this regard, it has an unconditionally affirmative civilizing value. Furthermore, democracy per se presupposes the cultivation of middling circumstances. As is well known, spirit spits what is lukewarm out of its mouth; in contrast, pragmatism holds that the temperature of life is lukewarm. Thus the impulse toward the middle, the cardinal symptom of the fin de siècle, does not have only political motives. It symbolizes the weariness of apocalypse felt by a society that has had to hear too much of revolutions and paradigm shifts. But above all it expresses the general pull toward the conversion of the drama of history into the insurance industry. Insurance policies anchor antiextremism in the routines of the post-radical society. The insurance industry is humanism minus book culture. It brings into shape the insight that human beings as a rule do not wish to be revolutionized, but rather to be safeguarded. Whoever understands this will bank on the fact that in the future contra-innovative revolts from out of the spirit of the insurance claim are most probable of all.

A unifying characteristic of these pre-industrial societies is their sense of holism, and their understanding that everything is linked, that all actions have an impact on all parts of the system, and the whole is more important of the sum of its parts. To these traditional societies, progress is not seen, as it is in our societies, as a linear concept, moving along a straight line from the past into the present and into the future. In industrial societies, at each stage newer and more sophisticated things are invented, so that we feel that we are better off today than we were yesterday. in traditional societies, time is seen as a circle, ever linked to the eternal spin of the earth around the sun, and the cycle of life and death.

New technology tends to come from new ventures—startups. From the Founding Fathers in politics to the Royal Society in science to Fairchild Semiconductor’s “traitorous eight” in business, small groups of people bound together by a sense of mission have changed the world for the better. The easiest explanation for this is negative: it’s hard to develop new things in big organizations, and it’s even harder to do it by yourself. Bureaucratic hierarchies move slowly, and entrenched interests shy away from risk. In the most dysfunctional organizations, signaling that work is being done becomes a better strategy for career advancement than actually doing work (if this describes your company, you should quit now). At the other extreme, a lone genius might create a classic work of art or literature, but he could never create an entire industry. Startups operate on the principle that you need to work with other people to get stuff done, but you also need to stay small enough so that you actually can. Positively defined, a startup is the largest group of people you can convince of a plan to build a different future. A new company’s most important strength is new thinking: even more important than nimbleness, small size affords space to think. This book is about the questions you must ask and answer to succeed in the business of doing new things: what follows is not a manual or a record of knowledge but an exercise in thinking. Because that is what a startup has to do: question received ideas and rethink business from scratch.

permanent changes in favor of freedom could be brought about only by persons prepared to accept radical, dangerous and unpredictable alteration of the entire system. In other words, by revolutionaries, not reformers.

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... All these have been deeply rooted values of our society (or at least of its middle and upper classes) for a long time. These values are explicitly or implicitly expressed or presupposed in most of the material presented to us by the mainstream communications media and the educational system. Leftists, especially those of the oversocialized type, usually do not rebel against these principles but justify their hostility to society by claiming (with some degree of truth) that society is not living up to these principles.

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.

Glamour cannot exist without personal social envy being a common and widespread emotion. The industrial society which has moved towards democracy and then stopped half way is the ideal society for generating such an emotion. The pursuit of individual happiness has been acknowledged as a universal right. Yet the existing social conditions make the individual feel powerless. He lives in the contradiction between what he is and what he would like to be. Either he then becomes fully conscious of the contradiction and its causes, and so joins the political struggle for a full democracy which entails, amongst other things, the overthrow of capitalism; or else he lives, continually subject to an envy which, compounded with his sense of powerlessness, dissolves into recurrent day-dreams. It is this which makes it possible to understand why publicity remains credible. The gap between what publicity actually offers and the future it promises, corresponds with the gap between what the spectator-buyer feels himself to be and what he would like to be. The two gaps become one; and instead of the single gap being bridged by action or lived experience, it is filled with glamorous daydreams.

Finally, in times when the class struggle nears the decisive hour, the process of dissolution going on within the ruling class, in fact within the whole range of old society, assumes such a violent, glaring character, that a small section of the ruling class cuts itself adrift, and joins the revolutionary class, the class that holds the future in its hands. Just as, therefore, at an earlier period, a section of the nobility went over to the bourgeoisie, so now a portion of the bourgeoisie goes over to the proletariat, and in particular, a portion of the bourgeois ideologists, who have raised themselves to the level of comprehending theoretically the historical movement as a whole. Of all the classes that stand face to face with the bourgeoisie to-day, the proletariat alone is a really revolutionary class. The other classes decay and finally disappear in the face of modern industry; the proletariat is its special and essential product. The lower middle class, the small manufacturer, the shopkeeper, the artisan, the peasant, all these fight against the bourgeoisie to save from extinction their existence as fractions of the middle class. They are therefore not revolutionary, but conservative. Nay, more, they are reactionary, for they try to roll back the wheel of history. If by chance they are revolutionary, they are so only in view of their impending transfer into the proletariat; they thus defend not their present, but their future interests, they desert their own standpoint to place themselves at that of the proletariat. The "dangerous class," the social scum, that passively rotting class thrown off by the lowest layers of old society, may, here and there, be swept into the movement by a proletarian revolution; its conditions of life, however, prepare it far more for the part of a bribed tool of reactionary intrigue. In the conditions of the proletariat, those of old society at large are already virtually swamped. The proletarian is without property; his relation to his wife and children has no longer anything in common with the bourgeois family relations; modern industrial labor, modern subjection to capital, the same in England as in France, in America as in Germany, has stripped him of every trace of national character. Law, morality, religion, are to him so many bourgeois prejudices, behind which lurk in ambush just as many bourgeois interests.

Fathom.com couldn’t give standard Columbia diplomas to people who took its classes because they didn’t satisfy the second or third criteria. So it inadvertently conducted an experiment to determine the market price of online Columbia courses based only on their educational value. The answer turned out to be: almost nothing. The gates around higher education were more than just physical barriers to entry. There was a wall of regulation, money, habit, and social capital surrounding the industry, keeping competitors at bay. Even as technology wrought profound changes in society around them, hybrid universities grew richer and more expensive than they had ever been.

The accelerated pace of technological innovation in modern times, however, was by no means the sole result of the new awareness of invention. At least as important was the fact that, at some point during the Industrial Revolution, progress became sustained. A transition took place from a situation in which inventions were for the most part not only exceptional but accidental and unexpected, to one in which technological change—and the anticipation of technological change—became the normal state of affairs. Applied to the military sphere, this meant that war itself became an exercise in managing the future, and the most successful commanders were not those most experienced in the ways of the past but, on the contrary, those who realized that the past would not be repeated. In addition to becoming sustained, technological progress also became deliberate and therefore, up to a point, predictable. No longer regarding new devices as the gift of the gods or, increasingly, even as the near-miraculous brain-child of individual inventors, society began developing technology in directions which for one reason or another appealed to it. Often vast human and economic resources were expended to obtain some desired result, and the time was to come when it seemed that a goal only had to be formulated in order to be achieved.

Words like "self-confidence", "self-reliance", "initiative", "enterprise", "optimism", etc., play little role in the liberal and leftist vocabulary. The leftist is anti-individualistic, pro-collectivist. He wants society to solve everyone's problems for them, satisfy everyone's needs for them, take care of them. He is not the sort of person who has an inner sense of confidence in his ability to solve his own problems and satisfy his own needs. The leftist is antagonistic to the concept of competition because, deep inside, he feels like a loser. He can feel strong only as a member of a large organization or a mass movement with which he identifies himself.

The farm, unlike the highway, was a community, with the only intimation that it might not survive coming in the arrival of a college-educated daughter, “smart, well-dressed, confident, blooming with health and energy, . . . a breath of air from another world.” It seemed unlikely that she would wind up on the farm: the city, “at once so menacing and so promising,” had claimed her for its own. George saw the future himself when he spent the next night in a college town where the streets were empty except for automobiles, each containing a couple or two “bent on pleasure—usually vicarious pleasure—in the form of a movie or a dance or a petting party.” Anyone unlucky enough not to be among these “private, mathematically correct companies” would be alone. “There was no place where strangers would come together freely—as in a Bavarian beer hall or a Russian amusement park—for the mere purpose of being together and enjoying new acquaintances. Even the saloons were nearly empty.” All of this convinced George that the technology industrialization had made possible—automobiles, movies, radio, mass-circulation magazines, the advertising that paid for them—was creating an exaggerated desire for privacy. It was making an English upper-class evil a vice of American society. This was the sad climax of individualism, the blind-alley of a generation which had forgotten how to think or live collectively, of a people whose private lives were so brittle, so insecure that they dared not subject them to the slightest social contact with the casual stranger, of people who felt neither curiosity nor responsibility for the mass of those who shared their community life and their community problems. Americans

It is possible. It just doesn’t happen enough. Private industry—with its incredible ability to move fast and efficiently—in partnership with government, with its broad mandate, is perhaps the most powerful force we have for positive change in society.

They" are farmers and ranchers, though generally not those from the front row of the church, that select few who remain in conventional agriculture. These are the ones who were trimmed off long ago, or at least by the industry's prescription, should have been. As we sit and talk, the topics are sometimes technical, often political or economic, and always, ultimately, philosophical. And personal. If we start with a discussion of soil microbiology or a comparison of turkey breeds, inevitably we end up in family, history, ecology, faith, beauty, morality, and the fate of the world to come. For them, all those things are linked. As they see it, agriculture is not an industry on the periphery of modern civilization. It is a fundamental act that determines whether we as a society will live or die. What binds these people is not a particular farming method, but rather the conviction that as humans, the contributions they make are essential. Conventional agriculture doesn't need people for much more than to run the machines and carry the debt, but these people refuse that lifeless role. To the work, they bring their intellects and their consciences, their histories and their concerns for the future. In quiet ways, in quiet places, they have set about correcting the damage that has come from believing agriculture could actually be reduced to numbers alone.

Yet, if they repudiated the social dogmas of their time as artificial, abstract, and far removed from real life, their own approach to building the good society could hardly be called pragmatic or empirical. Visionary utopians, the anarchists paid scant attention to the practical needs of a rapidly changing world; they generally avoided careful analysis of social and economic conditions, nor were they able or even willing to come to terms with the inescapable realities of political power. For the religious and metaphysical gospels of the past, they substituted a vague messianism which satisfied their own chiliastic expectations; in place of complex ideologies, they offered simple action-slogans, catchwords of revolutionary violence, poetic images of the coming Golden Age. By and large, they seemed content to rely on "the revolutionary instincts of the masses" to sweep away the old order and "the creative spirit of the masses" to build the new society upon its ashes. "Through a Social Revolution to the Anarchist Future!" proclaimed a group of exiles in South America; the practical details of agriculture and industry "will be worked out afterwards" by the revolutionary masses. Such an attitude, though it sprang from a healthy skepticism towards the ideological "blueprints" and "scientific laws" of their Marxist adversaries, could be of little help in setting a course of action designed to revolutionize the world.

Chapter Summary The Fourth Industrial Revolution is a new chapter in human development, driven by the increasing availability and interaction of a set of extraordinary technologies, building on three previous technological revolutions. This revolution is only in its early stages, which provides humankind with the opportunity and responsibility to shape not just the design of new technologies, but also more agile forms of governance and positive values that will fundamentally change how we live, work and relate to one another. Emerging technologies could provide tremendous benefits to industry and society, but experience from previous industrial revolutions reminds us that to fully realize them, the world must meet three pressing challenges. To attain a prosperous future, we must: Ensure that the benefits of the Fourth Industrial Revolution are distributed fairly Manage the externalities of the Fourth Industrial Revolution in terms of the risks and harm that it causes Ensure that the Fourth Industrial Revolution is human-led and human-centred As leaders grapple with the uncertainty brought about by rapid technological change, adaptation does not require predicting the future. Far more critical is developing a mindset that considers system-level effects, the impact on individuals, which remains future oriented and is aligned with common values across diverse stakeholder groups. So, for the future, the four important principles to keep in mind when thinking about how technologies can create impact are: Systems, not technologies Empowering, not determining By design, not by default Values as a feature, not a bug The regulation, norms and structures for a range of powerful emerging technologies are being developed and implemented today around the world. The time for action is therefore now, and it is up to all citizens to work together to shape the Fourth Industrial Revolution.

In 1933, the U.S. Senate approved legislation introducing a thirty-hour workweek. Although the bill languished in the House of Representatives under industry pressure, a shorter workweek remained the labor unions’ top priority. In 1938, legislation protecting the five-day workweek was finally passed. The following year, the folk song “Big Rock Candy Mountain” climbed to the top of the charts, describing a utopia in which “hens lay soft-boiled eggs,” cigarettes grow on trees, and “the jerk that invented work” is strung up from the tallest tree. After World War II, leisure time continued its steady rise. In 1956, Vice President Richard Nixon promised Americans that they would only have to work four days a week “in the not too distant future.” The country had reached a “plateau of prosperity,” and he believed a shorter workweek was inevitable.8 Before long, machines would be doing all the work. This would free up “abundant scope for recreation,” enthused an English professor, “by immersion in the imaginative life, in art, drama, dance, and a hundred other ways of transcending the constraints of daily life.”9 Keynes’ bold prediction had become a truism. In the mid-1960s, a Senate committee report projected that by 2000 the workweek would be down to just fourteen hours, with at least seven weeks off a year. The RAND Corporation, an influential think tank, foresaw a future in which just 2% of the population would be able to produce everything society needed.10 Working would soon be reserved for the elite.