“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.”
– Ted Kazynski
The Unabomber, Ted Kaczynski, was a mathematician and domestic terrorist who carried out a series of bombings across the United States between 1978 and 1995. His targets were primarily universities and airlines, which he believed were emblematic of the modern technological society he despised. In 1995, Kaczynski sent a 35,000-word manifesto titled “Industrial Society and Its Future” to several major newspapers, promising to end his bombing campaign if it was published. The manifesto outlined his critique of modern society and his reasons for resorting to violence.
Central to Kaczynski’s argument is the concept of “surrogate activities.” He contends that in modern society, people engage in pursuits that are not directly related to their basic biological needs, such as hobbies, sports, or intellectual endeavors. He views these activities as unfulfilling substitutes for the “real” goals that humans should be striving for, which he believes are rooted in our evolutionary past as hunter-gatherers. Kaczynski argues that the rapid pace of technological change has disrupted traditional ways of life, creating a sense of alienation and disconnection from meaningful work and social relationships. In this context, he believes that people turn to surrogate activities as a way to cope with the stresses and pressures of modern life, but these activities do not provide genuine fulfillment or address the underlying sources of their discontent.
It is not difficult to see why Kaczynski’s ideas might resonate with some people. Many individuals in modern society do indeed feel alienated, disconnected, and unfulfilled, despite having access to a wide range of technological conveniences and opportunities. The rapid pace of change and the pressures of consumerism, competition, and social conformity can leave people feeling stressed, anxious, and uncertain about their place in the world. In this sense, Kaczynski’s critique of modern society taps into a genuine sense of unease and dissatisfaction that many people experience.
However, while Kaczynski’s diagnosis of the problem may have some merit, his proposed solution – the complete rejection of modern technology – is deeply flawed and problematic. For one, his argument relies on a romanticized and simplistic view of pre-industrial life, ignoring the many hardships and challenges that people faced in the past. Throughout history, countless individuals have suffered and died from diseases, malnutrition, and natural disasters that are now largely preventable or manageable thanks to modern technologies. The idea that life was better or more fulfilling in the past is a myth that overlooks the very real struggles and limitations that people endured.
Moreover, Kaczynski’s rejection of technology is based on a narrow and reductionist view of human needs and motivations. He fails to recognize the intrinsic value and fulfillment that people can derive from so-called “surrogate activities,” which can provide meaning, personal growth, and social connection. The pursuit of knowledge, creativity, and excellence is not a mere distraction from our “true” nature, but a fundamental part of what makes us human. In fact, the very ability to engage in complex intellectual and creative pursuits is what sets us apart from other species and has enabled us to build the advanced civilizations we live in today.
Furthermore, the idea that we can simply reject technology and return to a simpler way of life is not only impractical but also potentially destructive. The genie of technological progress cannot be put back in the bottle, and attempting to do so would likely lead to chaos, conflict, and suffering on a massive scale. Instead of rejecting technology outright, we must work to develop a more nuanced and responsible approach to its use and development. This means acknowledging both the benefits and the risks of technology, and striving to maximize the former while minimizing the latter.
One of the key benefits of technology is that it has greatly expanded our capacity for communication, education, and the exchange of ideas. Ironically, even critics of technology like Kaczynski rely heavily on technological tools and platforms to spread their message and influence others. Without the printing press, the internet, and other communication technologies, Kaczynski’s ideas would have had a much more limited reach and impact. The fact that we can engage in a debate about the merits and drawbacks of technology is itself a testament to the ways in which technology has enriched our intellectual and social lives.
Ultimately, the question is not whether we should embrace or reject technology, but rather how we can develop a more balanced and sustainable relationship with it. We must strive to create a society in which technology serves the needs and values of humanity, rather than the other way around.
Many people who eagerly support the acceleration of technological progress see the replacement of the human being as a necessary pre-requisite to the fostering of new, advanced kinds of intelligence. In this worldview, which is of course, deeply rooted in evolutionary theory, the object of human beings is not to promote the flourishing of human beings but to expand the amount of intelligence in the cosmos. This brings to mind when Larry Page allegedly accused Elon Musk of being a speciest because the latter prioritized the survival of the human species.
The core issue here is, as always, about definitions. What is the true definition of a human being? Is it biological organs, emotions, relationships? To many technologists or futurists; we are nothing more than a vessel of intelligence, meant to pass the torch to the next more intelligent species. There is nothing that ought to be preserved about humanity for its own sake.
This is a short-sighted view. If there is an objective that can be furthered through technology, it should be to make the human species more humane, not necessarily more intelligent.
While Ted Kaczynski’s critique of modern society raises some valid concerns about the impacts of technology on our lives and well-being, his proposed solution of total rejection is misguided and dangerous.
Yes, there is a real sense in which technology alienates and oppresses. But paradoxically, it connects and frees individuals. Frees them from what? From ignorance, drudgery, and biological limitations.