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作者：Theodore Kaczyns 卡辛斯基题名：Industrial Society and Its Future 《论工业社会及其未来》

Industrial Society and Its Future

Theodore Kaczynski

1995

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 suffe-

ring (in the Third World to physical suffering as well) and

have inﬂicted severe damage on the natural world. The

continued development of techno logy will worsen the si-

tuation. It will certainly subject human being to greater in-

dignities and inﬂict greater damage on the natural world,

it will probably lead to greater social disruption and psy-

chological suffering, and it may lead to increased physical

suffering even 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 p ainful period

of adjustment and only at the cost of permanently redu-

cing human beings and many othe r living organisms to

engineered products and me re cogs in the social machine.

Furthermore, if the system survives, the consequences will

be inevitable: The re 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 br eakdown will be, so if it is

to break d own it had best br eak down sooner rather than

later.

4. We therefore advocate a revolution against the in-

dustrial system. This revolution may or may not make use

of violence; it may b e 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 revo-

lution. Its object will be to over throw 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 othe r deve lop ments as unim-

portant. For practical reasons we have to conﬁne our dis-

cussion to areas that have received insufﬁcient public at-

tention 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 e nviro nme ntal degradation or the destruction of

wild nature, even th ough 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 manifesta-

tions of the craziness of our world is leftism, so a discus-

sion of the psychology of leftism can serve as an introduc-

tion 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 th is 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 move-

ments is a leftist. What we are trying to get at in discus-

sing leftism is not so much 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 doe sn’t seem

to be any reme dy for this. All we are trying to do here is

indicate in a rough and approximate way the two psycho-

logical tendencies that we be lieve are the main driving

force of modern leftism. We by no means claim to be tel-

ling 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 discus-

sion co uld be applied to the leftists of the 19th and early

20th centuries.

9. The two p sycho logical tendencies that underlie mo-

dern leftism we call “feelings of inferiority” and “over-

socialization”. Feelings of inferiorit y are characteristic of

modern leftism as a whole, while oversocialization is cha-

racteristic only o f a certain segment of modern leftism;

but this segment is highly inﬂuential.

FEELINGS OF INFERIORITY

10. By “feelings of inferiority” we mean not only infe-

riority feelings in the strict sense but a who le spectrum

of related traits; low self-esteem, feelings of powerless-

ness, de pressive tende ncies, defeatism, guilt, self-hatred,

etc. We argue that modern leftists tend to have some such

feelings (possibly more or less repressed) and t hat the se

feelings are decisive in de termining th e direction of mo-

dern leftism.

11. When some one interprets as derogatory almost any-

thing 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 act ivists, whether or not they belong to the

minority groups whose rights they defend. They are hy-

persensitive about the words used to designate minorities

and about anything that is said concerning minorities. The

terms “negro”, “oriental”, “handicapped” or “chick” for an

African, an Asian, a disabled person or a woman origi-

nally had no der ogatory connotation. “Broad” and “chick”

were merely the feminine equivalents of “guy”, “dude” or

“fellow”. The negative connotations have been attached

to these ter ms by the activists th emselves. Some animal

rights activists have gone so far as to reject the word

“pet” and insist on its replacement by “animal compa-

nion”. Leftish anthropologists go to great lengths to avoid

saying anything about primitive peoples that could concei-

vably be interpreted as negative. They want to replace the

word “primitive” by “nonliterate”. They seem almost para-

noid about anything that might suggest that any primitive

culture is inferior to our own. (We do not mean to imply

that primitive cultures AR E inferior to ours. We merely

point out the hyper sensitivity of leftish anthropologists.)

12. Those who are most sensitive about “politically in-

correct” terminology are not the average black ghetto-

dweller, Asian immigrant, abused woman or disabled pe r-

son, 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- to

upper-middle-class families.

13. Many leftists have an intense identiﬁ cation with the

problems of groups that have an image of being weak

(women), defeated (American Indians), re pellent (homo-

sexuals) or otherwise infe rior. The leftists themselves feel

that these groups are infer ior. They would never admit to

themselves that th ey have such feelings, but it is preci-

sely because they do see these groups as inferior that they

identify with their problems. (We do not mean to suggest

that wo men, Indians, etc. ARE inferior; we are only ma-

king a point abo ut leftist psychology.)

14. Feminists are desperately anxious to prove th at wo-

men are as strong and 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 b eing strong, good and successful. The y hate America,

they hate Western civilization, they hat e white males, th ey

hate rationality. The reasons that leftists give for h ating

the We st , etc. clearly d o not correspond with their real

motives. They SAY they hate the West because it is war-

like, imperialistic, sexist, ethnocentric and so forth, but

where the se same faults appear in socialist countries or

in primitive cultures, the leftist ﬁnds excuses for them,

or at best he GRUD GINGLY admits that they exist; whe-

reas he ENTHUSIASTICALLY points out (and often greatly

exaggerates) these faults where they appear in Western

civilization. Thus it is clear that t hese faults are not the

leftist’s re al 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”, “ini-

tiative”, “enterprise”, “optimism”, etc., play little role

in the liberal and leftist vocabulary. The leftist is anti-

individualistic, pro-collectivist. He wants society to solve

every one’s p roblems for them, satisfy everyone’s needs

for them, take care of them. He is not the sort of per so n

who has an inner sense of conﬁdence in his ability to solve

his own problems and satisfy his own needs. The leftist is

antagohistic to the concept of competition because, deep

inside, he feels like a loser.

17. Art forms that appeal to modern leftish intellec-

tuals tend to focus on sordidness, defeat and despair, or

else they take an orgiastic tone, throwing off rational

control as if there were no ho pe of accomplishing any-

thing through rational calculation and all that was left was

to immerse oneself in the sensations of the moment.

18. Modern leftish philosophers tend to dismiss reason,

science, objective reality and to insist that everything is

culturally relative. It is true th at one can ask serious ques-

tions 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 leftish philoso-

phers are not simply cool-headed logicians systematically

analyzing the foundations of knowledge. They are deeply

involved emotionally in their at tack on truth and reality.

They attack these concepts because of their own psycho-

logical needs. For one thing, their attack is an outlet for

hostility, and, to the extent that it is successful, it satis-

ﬁes the drive for power. 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 re jection by many

leftists of the concept of mental illness and of the utility of

IQ te st s. 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 pref er 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 de-

ﬁcit in his sense of powe r and self-worth, but he can still

conceive of himself as having the capacity to be strong,

and his e fforts to make himself strong produce his un-

pleasant behavior. [1] But the leftist is too far gone for

that. His feelings of inferiority are so ingrained th at he

cannot conceive of himself as individually strong and va-

luable. Hence the co llectivism of the leftist. He can f eel

strong only as a member of a large organization or a mass

movement with which he ident iﬁ es 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 th em, etc.

These tactics may often be ef fective, 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 m otivated

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 po wer.

Moreover, much leftist behavior is not rationally calcula-

ted t o be of beneﬁt to the people whom the leftists claim

to be trying to help. For example, if one believes that af-

ﬁrmative 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 the ir real goal. Instead, race problems serve

as an excuse for th em to express their own hostility and

frustrated need for power. I n doing so they actually harm

black people, because the activists’ hostile attitude toward

the white majority tends to intensify race hat red.

22. If our society had no social p roblems at all, the lef-

tists 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 ge-

neral tendency of leftism.

OVERSOCIALIZATION

24. Psychologists use the term “socialization” to desi-

gnate 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 th at many leftists are

over-socialized, since the leftist is perceived as a rebel. Ne-

vertheless, 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 t hink, 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 ex-

planations for feelings and actions that in reality have a

nonmoral origin. We use the term “oversocialized” to des-

cribe such people. [2]

26. Oversocialization can lead to low self-esteem, a

sense of powerlessness, defeatism, guilt, et c. One of the

most important means by wh ich our society socializes

children is by making them feel ashamed of behavior or

speech that is contrary to society’s expectations. I f 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 oversocia-

lized person ar e more restricted by society’s expect ations

than are those of th e lightly socialized person. The majo-

rity 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 sp iteful things or they use some underhanded trick to

get ahead of the other guy. The oversocialized person can-

not do these things, or if he does do them he generates

in himself a sense of shame and self-hatred. The over-

socialized person cannot even experience, without guilt,

thoughts or feelings that are contrary to the accept ed mo-

rality; he cannot think “unclean” thoughts. And socializa-

tion 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. I n many over-

socialized 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 being inﬂict on one another.

27. We argue that a very important and inﬂuential seg-

ment of the modern left is oversocialized and that their

oversocialization is of great importance in determining

the direction of modern left ism. Leftists of t he overso-

cialized 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 so-

ciety and also th e most leftwing segment.

28. The leftist of the oversocialized type tries to get off

his psychological leash and assert his autono my by rebel-

ling. 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 accep-

ted morality. On the contrary, the left takes an accepted

moral principle, adopts it as its own, and the n accuses

mainstream society of violating that principle. Examples:

racial e quality, e quality 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 d eeply rooted values of our society (or at least of its

middle and upper classes [4] for a long time. These va-

lues are explicitly or implicitly expressed or presupposed

in most of the mate rial presented to us by the mainstream

communications media and the ed ucational system. Lef-

tists, especially tho se of the oversocialized type, usually

do not rebel against these principles but justify their hos-

tility 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 over-

socialized leftist shows his real attachme nt to the conven-

tional attitudes of our societ y while pretending to be in

rebellion aginst it. Many leftists push for afﬁrmative ac-

tion, for moving black peop le into high-prestige jobs, for

improved education in black schools and more money for

such schoo ls; 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 execu-

tive, a lawyer, a scientist just like upper-middle-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; ins-

tead, they want to preserve African American culture. But

in what does this preservation of African American culture

consist? It can hardly consist in anything more than ea-

ting black-style food, listening to black-style music, wea-

ring black-style clothing and going to a black-style church

or mosque. In other word s, it can e xpress itself only in su-

perﬁcial matters. In all ESSENTIAL r espects most 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 ladder to prove

that black people are as good as white. They want to make

black fathers “responsible,” they want black gangs to be -

come nonviolent, etc. But these are exactly the values of

the industrial- technological system. The system couldn’t

care less what kind o f music a man listens to, what kind

of clothes he wear s 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, however much he may deny it, the over-

socialized leftist wants to integrate the black man into th e

system and make him adopt its values.

30. We certainly do not claim that leftists, even of the

oversocialized type, NEVER rebel against t he fundamen-

tal values 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 en-

gaging in physical violence. By their own account, vio-

lence is for them a form of “liberation.” In other words,

by committing violence the y break through the psycholo-

gical restr aints that h ave bee n trained into them. Because

they are oversocialized these restraints have been more

conﬁning for them than for others; hence their need to

break fre e 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 thumbnail sketch of leftist psychology. The

real situation is complex, and anyth ing like a complete

description of it would take several volumes even if the

necessary data were available. We claim only to have in-

dicated very roughly the two most important tendencies

in the psychology of modern leftism.

32. The problems of the leftist are indicative of the pro-

blems of our society as a whole. Low self-esteem, depres-

sive tendencies and defeatism are not restr icted to the left.

Though t hey are especially noticeable in the left, they are

widespread in our society. And today’s society tries to so-

cialize us to a greater extent than any previous societ y. We

are even told by experts how to eat, how to exercise, how

to make love, h ow to raise our kids and so forth.

THE POWER PROCESS

33. Human beings have a need (probably based in bio-

logy) 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 pr ocess has four elements. The three most clear-

cut of th ese we call goal, effort and attainment of goal.

(Everyone needs to have goals whose attainment requires

effort, and needs to succeed in attaining at least some of

his goals.) The fourth element is more difﬁcult to deﬁne

and may not be necessary for everyone. We call it auto-

nomy and will discuss it later (paragraphs 42-44).

34. Consider the hypoth etical case of a man who can

have anything he wants just by wishing for it. Such a man

has power, b ut he will develop serious p sycho logical pro-

blems. 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 leisu-

red aristocracies t end to become decadent. This is not true

of ﬁghting aristocracies that have to struggle to maintain

their power. But leisured, secure ar isto cracies that have no

need to exert themselves usually become bored, hedonis-

tic and demoralized, even though they have power. This

shows that power is not enough. One must have goals to-

ward which to exercise one’s power.

35. Everyone h as goals; if nothing else, to obtain the

physical necessities of life: food, water and whatever clo-

thing and shelter are made necessary by the climate. But

the 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

non-attainment of the goals is compatible 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 pro-

blems, a human being needs goals whose attainment re-

quires effort, and he must have a reasonable rate of suc-

cess 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 to exert themselves to satisfy

their physical needs they often set up artiﬁcial goals for

themselves. In many cases they then pursue these goals

with the same energy and emotional involvement that

they otherwise would have put into the search for physi-

cal necessities. Thus the aristo crats of the Roman Empire

had the ir literary p retensions; many European aristocrats

a few centuries ago invested tremendous time and energy

in hunting, though they certainly didn’t need the meat;

other aristocracies have competed for status through ela-

borate displays of wealth; and a few aristocrats, like Hiro-

hito, have turned to science.

39. We use the term “surrogate activity” to designate

an activity th at is directed toward an artiﬁcial goal that

people set up for themselves merely in order to have some

goal to work toward, or let us say, merely for the qake

of the “fulﬁllment” th at they get from pursuing the goal.

Here is a rule of thumb for the identiﬁcation of surro-

gate activities. Given a p erson who d evotes much time

and energy to the pursuit of goal X , ask yourse lf this: If

he had to devote most of his time and energy to satisfying

his biological needs, and if that effort required him to use

his physical and mental faculties in a varied and interes-

ting way, would he feel seriously deprived because he did

not attain goal X? If t he answer is no, then the person’s

pursuit of goal X is a surrogate activity. Hirohito’s studies

in marine biology clearly constituted a surrogate activity,

since it is pretty certain that if Hirohito had had to sp end

his time working at interesting non-scientiﬁc tasks in or-

der to o btain the necessities of life, he would not have

felt deprived because he didn’t know all about the ana-

tomy and life-cycles of marine animals. On the other hand

the pursuit o f sex and love (for example) is not a surro-

gate activity, because most people, even if their existence

were ot herwise 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 exces-

sive amount of sex, more than one really needs, can be a

surrogate activity.)

40. I n 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 ef fort needed to hold a job. The only requi-

rements 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 under-

class that cannot take the physical necessities for granted,

but we are speaking here of mainstream society.) Thus it

is not surprising that modern society is full of surrogate

activities. These include scientiﬁc work, athlet ic ach ieve-

ment, 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 ac-

tivism when it addresses issues th at are not important for

the activist personally, as in the case of white activists who

work for the rights of nonwhite minorities. These are not

always PURE surrogate activities, since for many people

they may b e motivated in part by needs othe r 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 ac-

tivities are in large part surrogate activities. Fo r example,

the majority of scientists will probably agree that the “ful-

ﬁllment” they get from their work is more important th an

the money and prestige th ey earn.

41. For many if not most people, surrogate activities are

less satisfying than the pursuit of re al goals (that is, goals

that pe ople 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 surro gate activities are never sa-

tisﬁed, never at rest. Thus the money-maker constantly

strives for more and more wealth. The scientist no soo-

ner solves one problem than he moves on to the ne xt. The

long-distance runner drives himself to run always farther

and faster. Many people who pursue surrogate activities

will say that t hey get f ar more fulﬁllment from these ac-

tivities than they do from t he “mundane” business of sa-

tisfying their biological needs, but that is because in our

society the effort needed to satisfy the biological needs

has been reduced to triviality. More importantly, in our

society people do not satisfy their bio logical needs AUTO-

NOMOUSLY but by functioning as parts of an immense

social machine. In contrast, people generally have a great

deal of autonomy in pursuing their surrogate activities.

AUTONOMY

42. Autonomy as a part of the power process may not

be necessary for eve ry individual. But most people ne ed

a greater or lesser degree of autonomy in working to-

ward their goals. Their efforts must be undertaken on

their own initiative and must be under their own direc-

tion 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 them-

selves and make a successful joint effort to attain that

goal, their need for the power process will be ser ved. But

if they work under rigid orders handed down from above

that leave them no room for autonomous decision and ini-

tiative, then their need for t he power process will not be

served. The same is true when decisions are made on a

collective basis if the group making the collective decision

is so large that the role of each individual is insigniﬁcant.

[5]

43. It is true th at some individuals seem to have little

need for autonomy. Either t heir drive for power is weak or

they satisfy it by identifying themselves with some power-

ful 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).

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