In my conception, freedom is not an immutable fact graven in nature and on the heart of man. It is not inherent in man or in society, and it is meaningless to write it into law. The mathematical, physical, biological, sociological, and psychological sciences reveal nothing but necessities and determinisms on all sides. As a matter of fact, reality is itself a combination of determinisms, and freedom consists in overcoming and transcending these determinisms. Freedom is completely without meaning unless it is related to necessity, unless it represents victory over necessity.
To say that freedom is graven in the nature of man, is t o say that man is free because he obeys his nature, or, to put it another way, because he is conditioned by his nature. This is nonsense. We must not think of the problem in terms of a choice between being determined and being free. We must look at it dialectically, and say that man is indeed determined, but that it is open to him to overcome necessity, and that this act is freedom. Freedom is not static but dynamic; not a vested interest, but a prize continually to be won. Hie moment man stops and resigns himself, he becomes subject to deter* minism. He is most enslaved when he thinks he is comfortably settled in freedom.
In the modem world, the most dangerous form of determinism is the technological phenomenon. It is not a question of getting rid of it, but, by an act of freedom, of transcending it How is this to be done? I do not yet know. That is why this book is an Appeal to the individual's sense of responsibility. The first step in thi quest, the first act of freedom, is to become aware of the necessity. The very fact that man can see, measure, and analyze the determinisms that press on him means that he can face them and, by so doing, act as a free man. If man were to say These are not necessities; I am free because of technique, or despite technique,” this would prove that he is totally determined. However, by grasping the real nature of the technological phenomenon, and the extent to which it is robbing him of freedom, he confronts the blind mechanisms as a conscious being.
At the beginning of this foreword I stated that this book has a purpose. That purpose is to arouse the reader to an awareness of technological necessity and what it means. It is a call to the sleeper to awake.
Jacques Ellul
La Marierre , Teteac, Gironde, France January 1964
The Technological Society | translated from the French by John Wilkinson
visual poetic prompt
A 1910 demonstration of the flammability of “non-flam” flannelette vs ordinary flannelette, courtesy of Wellcome Collection via Public Domain Review
