Ted Kaczynski describes his experiences in the wilderness and his thoughts on civilization, violence, and green anarchism.
Up to the time when I entered Harvard University at the age of sixteen, I used to dream of escaping from civilization and going to live in some wild place. During the same period, my distaste for modern life grew as I became increasingly aware that people in industrial society were reduced to the status of gears in a machine, that they lacked freedom and were at the mercy of the large organizations that controlled the conditions under which they lived.
After I entered Harvard University I took some courses in anthropology, which taught me more about primitive peoples and gave me an appetite to acquire some of the knowledge that enabled them to live in the wild. For example, I wished to have their knowledge of edible plants. But I had no idea where to get such knowledge until a couple of years later, when I discovered to my surprise that there were books about edible wild plants. The first such book that I bought was Stalking the Wild Asparagus, by Euell Gibbons, and after that when I was home from college and graduate school during the summers, I went several times each week to the Cook County Forest Preserves near Chicago to look for edible plants. At first it seemed eerie and strange to go all alone into the forest, away from all roads and paths. But as I came to know the forest and many of the plants and animals that lived in it, the feeling of strangeness disappeared and I grew more and more comfortable in the woodland. I also became more and more certain that I did not want to spend my whole life in civilization, and that I wanted to go and live in some wild place.
Meanwhile, I was doing well in mathematics. It was fun to solve mathematical problems, but in a deeper sense mathematics was boring and empty because for me it had no purpose. If I had worked on applied mathematics I would have contributed to the development of the technological society that I hated, so I worked only on pure mathematics. But pure mathematics was only a game. I did not understand then, and I still do not understand, why mathematicians are content to fritter away their whole lives in a mere game. I myself was completely dissatisfied with such a life. I knew what I wanted: To go and live in some wild place. But I didn’t know how to do so. In those days there were no primitivist movements, no survivalists, and anyone who left a promising career in mathematics to go live among forests or mountains would have been regarded as foolish or crazy. I did not know even one person who would have understood why I wanted to do such a thing. So, deep in my heart, I felt convinced that I would never be able to escape from civilization.
Because I found modern life absolutely unacceptable, I grew increasingly hopeless until, at the age of 24, I arrived at a kind of crisis: I felt so miserable that I didn’t care whether I lived or died. But when I reached that point, a sudden change took place: I realized that ifI didn’t care whether I lived or died, then I didn’t need to fear the consequences of anything I might do. Therefore I could do anything I wanted. I was free! That was the great turning-point in my life because it was then that I acquired courage, which has remained with me ever since. It was at that time, too, that I became certain that I would soon go to live in the wild, no matter what the consequences. I spent two years teaching at the University of California in order to save some money, then I resigned my position and went to look for a place to live in the forest.
I wrote for my journal on August 14, 1983: “The fifth of August I began a hike to the east. I got to my hidden camp that I have in a gulch beyond what I call “Diagonal Gulch.” I stayed there through the following day, August 6. I felt the peace of the forest there. But there are few huckleberries there, and though there are deer, there is very little small game. Furthermore, it had been a long time since I had seen the beautiful and isolated plateau where the various branches of Trout Creek originate. So I decided to take off for that area on the 7th of August. A little after crossing the roads in the neighborhood of Crater Mountain I began to hear chain saws; the sound seemed to be coming from the upper reaches of Rooster Bill Creek. I assumed they were cutting trees; I didn’t like it but I thought I would be able to avoid such things when I got onto the plateau. Walking across the hillsides on my way there, I saw down below me a new road that had not been there previously, and that appeared to cross one of the ridges that close in Stemple Creek. This made me feel a little sick. Nevertheless, I went on to the plateau. What I found there broke my heart. The plateau was criss-crossed with new roads, broad and well-made for roads of that kind. The plateau is ruined forever. The only thing that could save it now would be the collapse of the technological society. I couldn’t bear it. That was the best and most beautiful and isolated place around here and I have wonderful memories of it.
“One road passed within a couple of hundred feet of a lovely spot where I camped for a long time a few years ago and passed many happy hours. Full of grief and rage I went back and camped by South Fork Humbug Creek…”
The next day I started for my home cabin. My route took me past a beautiful spot, a favorite place of mine where there was a spring of pure water that could safely be drunk without boiling. I stopped and said a kind of prayer to the spirit of the spring. It was a prayer in which I swore that I would take revenge for what was being done to the forest.
My journal continues: “…and then I returned home as quickly as I could because—I have something to do!” You can guess what it was that I had to do.
The problem of civilization is identical with the problem of technology. Let me first explain that when I speak of technology I do not refer only to physical apparatus such as tools and machines. I include also techniques, such as the techniques of chemistry, civil engineering, or biotechnology. Included too are human techniques such as those of propaganda or of educational psychology, as well as organizational techniques could not exist at an advanced level without the physical apparatus—the tools, machines, and structures—on which the whole technological system depends.
However, technology in the broader sense of the word includes not only modern technology but also the techniques and physical apparatus that existed at earlier stages of society. For example, plows, harness for animals, blacksmith’s tools, domesticated breeds of plants and animals, and the techniques of agriculture, animal husbandry, and metalworking. Early civilizations depended on these technologies, as well as on the human and organizational techniques needed to govern large numbers of people. Civilizations cannot exist without the technology on which they are based. Conversely, where the technology is available civilization is likely to develop sooner or later.
Thus, the problem of civilization can be equated with the problem of technology. The farther back we can push technology, the farther back we will push civilization. If we could push technology all the way back to the stone age, there would be no more civilization.
In reference to my alleged actions you ask, “Don’t you think violence is violence?” Of course, violence is violence. And violence is also a necessary part of nature. If predators did not kill members of prey species, then the prey species would multiply to the point where they would destroy their environment by consuming everything edible. Many kinds of animals are violent even against members their own species. For example, chimpanzees often kills other chimpanzees. In some regions, fights are common among wild bears. The magazine Bears and Other Top Predators, Volume 1, Issue 2, pages 28-29, shows a photograph of bears fighting and a photograph of a bear wounded in a fight, and mentions that such wounds can be deadly. See article “Sibling Desperado,” Science News, Volume 163, February 15, 2003.
Human beings in the wild constitute one of the more violent species. A good general survey of the cultures of hunting-and-gathering peoples is The Hunting Peoples, by Carleton S. Coon, published by Little, Brown and Company, Boston and Toronto, 1971, and in this book you will find numerous examples in hunting-and-gathering societies of violence by human beings against other human beings. Professor Coon makes clear (pages XIX, 3, 4, 9, 10) that he admires hunting-and-gathering peoples and regards them as more fortunate than civilized ones. But he is an honest man and does not censor out those aspects of primitive life, such as violence, that appear disagreeable to modern people. Thus, it is clear that a significant amount of violence is a natural part of human life. There is nothing wrong with violence in itself. In any particular case, whether violence is good or bad depends on how it is used and the purpose for which it is used.
So why do modern people regard violence as evil in itself? They do so for one reason only: They have been brainwashed by propaganda. Modern society uses various forms of propaganda to teach people to be frightened and horrified by violence because the technoindustrial system needs a population that is timid, docile, and afraid to assert itself, a population that will not make trouble or disrupt the orderly functioning of the system. Power depends ultimately on physical force. By teaching people that violence is wrong (except, of course, when the system itself uses violence via the police or the military), the system maintains its monopoly on physical force and thus keeps all power in its own hands.
Whatever philosophical or moral rationalizations people may invent to explain their belief that violence is wrong, the real reason for that belief is that they have unconsciously absorbed the system’s propaganda.
All of the groups you mention here are part of a single movement. (Let’s call it the “GA [Green Anarchist] Movement.”) Of course, these people are right to the extent that they oppose civilization and the technology on which it is based. But, because of the form in which this movement is developing, it may actually help to protect the technoindustrial system and may serve as an obstacle to revolution. I will explain:
It is difficult to suppress rebellion directly. When rebellion is put down by force, it very often breaks out again later in some new form in which the authorities find it more difficult to control. For example, in 1878 the German Reichstag enacted harsh and repressive laws against the Social Democratic movement, as a result of which the movement was crushed and its members were scattered, confused, and discouraged. But only for a short time. The movement soon reunited itself, became more energetic, and found new ways of spreading its ideas, so that by 1884 it was stronger than ever. G. A. Zimmermann,Das Neunzehnte Jahrhundert, Zweite Hälfte, Zweiter Teil, Druck und Verlag von Geo. Brumder, Milwaukee, 1902, page 23.
Thus, astute observers of human affairs know that the powerful classes of a society can most effectively defend themselves against rebellion by using force and direct repression only to a limited extent, and relying mainly on manipulation to deflect rebellion. One of the most effective devices used is that of providing channels through which rebellious impulses can be expressed in ways that are harmless to the system. For example, it is well known that in the Soviet Union the satirical magazine Krokodil was designed to provide an outlet for complaints and for resentment of the authorities in a way that would lead no one to question the legitimacy of the Soviet system or rebel against it in any serious way. But the “democratic” system of the West has evolved mechanisms for deflecting rebellion that are far more sophisticated and effective than any that existed in the Soviet Union. It is a truly remarkable fact that in modern Western society people “rebel” in favor of the values of the very system against which they imagine themselves to be rebelling. The left “rebels” in favor of racial and religious equality, equality for women and homosexuals, humane treatment of animals, and so forth. But these are the values that the American mass media teach us over and over again every day. Leftists have been so thoroughly brainwashed by media propaganda that they are able to “rebel” only in terms of these values, which are values of the technoindustrial system itself. In this way the system has successfully deflected the rebellious impulses of the left into channels that are harmless to the system.
Rebellion against technology and civilization is real rebellion, a real attack on the values of the existing system. But the green anarchists, anarcho-primitivists, and so forth (the “GA Movement”) have fallen under such heavy influence from the left that their rebellion against civilization has to a great extent been neutralized. Instead of rebelling against the values of civilization, they have adopted many civilized values themselves and have constructed an imaginary picture of primitive societies that embodies these civilized values.
[At this point the letter to M.K. contained a long section debunking the anarcho-primitivist myth. That section is omitted here because it only duplicates some of the material found in “The Truth About Primitive Life.”]
I don’t mean to say that the hunting-and-gathering way of life was no better than modern life. On the contrary, I believe it was better beyond comparison. Many, perhaps most investigators who have studied hunter-gatherers have expressed their respect, their admiration, or even their envy of them.
But obviously the reasons why primitive life was better than civilized life had nothing to do with gender equality, kindness to animals) non-competitiveness, or nonviolence. Those values are the soft values of modern civilization. By projecting those values onto hunting-and-gathering societies, the GA Movement has created a myth of a primitive utopia that never existed in reality. Thus, even though the GA Movement claims to reject civilization and modernity, it remains enslaved to some of the most important values of modern society. For this reason, the GA Movement cannot be an effective revolutionary movement.
In the first place, part of the GA Movement’s energy is deflected away from the real revolutionary objective-to eliminate modern technology and civilization in general—in favor of the pseudo-revolutionary issues of racism, sexism, animal rights, homosexual rights, and so forth. In the second place, because of its commitment to these pseudo-revolutionary issues, the GA Movement may attract too many leftists—people who are less interested in getting rid of modern civilization than they are in the leftist issues of racism, sexism, etc. This would cause a further deflection of the movement’s energy away from the issues of technology and civilization. In the third place, the objective of securing the rights of women, homosexuals, animals, and so forth, is incompatible with the objective of eliminating civilization, because women and homosexuals in primitive societies often do not have equality, and such societies are usually cruel to animals. If one’s goal is to secure the rights of these groups, then one’s best policy is to stick with modern civilization. In the fourth place, the GA Movement’s adoption of many of the soft values of modern civilization, as well as its myth of a soft primitive utopia, attracts too many soft, dreamy, lazy, impractical people who are more inclined to retreat into utopian fantasies than to take effective, realistic action to get rid of the technoindustrial system.
The GA Movement may be not only useless, but worse than useless, because it may be an obstacle to the development of an effective revolutionary movement. Since opposition to technology and civilization is an important part of the GA Movement’s program, young people who are concerned about what technological civilization is doing to the world are drawn into that movement. Certainly not all of these young people are leftists or soft, dreamy, ineffectual types; some of them have the potential to become real revolutionaries. But in the GA Movement they are outnumbered by leftists and other useless people, so they are neutralized, they become corrupted, and their revolutionary potential is wasted. In this sense, the GA Movement could be called a destroyer of potential revolutionaries.
It will be necessary to build a new revolutionary movement that will keep itself strictly separate from the GA Movement and its soft, civilized values. I don’t mean that there is anything wrong with gender equality, kindness to animals, tolerance of homosexuality, or the like. But these values have no relevance to the effort to eliminate technological civilization. They are not revolutionary values. An effective revolutionary movement will have to adopt instead the hard values of primitive societies, such as skill, self-discipline, honesty, physical and mental stamina, intolerance of externally-imposed restraints, capacity to endure physical pain, and, above all, courage.