Technological Anarchism

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In the following essay I examine the intersection between process theory, anarchism, and technology. The focus of this discussion will be on the arguments presented by Theodore Kaczynski, otherwise known as the Unabomber. On Kaczynski’s view, the technological system is profoundly destructive, irredeemably corrupt, and thus must be eliminated. I will look at the merits of this argument. Process philosophy and social theory meet in interesting and sometimes volatile ways. One of these ways is anarchism—herein defined as the systematic attempt to undermine the presiding social or political order, with no preestablished plan for a substitute. Strictly speaking, of course, true anarchy (an-arche) is impossible, as humans could not exist without any social order at all. But more broadly conceived, anarchy is clearly a possible, perhaps even essential, socio-political alternative. In what follows, I will present an analysis of a very specific kind of anarchism—call it technological anarchism—that derives from the work of one Theodore Kaczynski, also known as the Unabomber. Anarchism is consistent with a process metaphysic, even if it is not a central theme. If the world is essentially dynamic, existing in a condition of continual becoming, then any attempts at sustaining a ‘stable’ social order are counterproductive, and ultimately futile. We see this idea emerging as far back as the Tao Te Ching, which emphasizes the dynamism inherent in the universe, the virtue of acting in accord with nature, and the futility of rigid government. Much later, Whitehead wrote about the contrast between the use of social force (an evil) and the power of persuasion. Civilization, he said, thrives “by its own inherent persuasiveness as embodying the nobler alternative. The recourse to force [...] is a disclosure of the failure of civilization [...]. Thus in a live civilization there is always an element of unrest” (AI: 83). Among the signs of a “reign of force” are “war, slavery, and governmental compulsion.” Society, rightly understood, is in a constant state of dynamism, of striving toward a creative advance: “The foundation of all understanding of sociological theory...is that no static maintenance of perfection is possible” (p. 274). This fact is rooted in basic metaphysical principles, most centrally that “the very essence of real actuality—this is, of the completely real—is process. Thus each actual thing is only to be understood in terms of its becoming and perishing.” Twentieth century western society is clearly in decay, Whitehead thought. We therefore face either a time of long, slow, and painful decline, or, if