A Guide to Reading the Books of Jacques Ellul

French thinker and theologian Jacques Ellul is one of the most important, yet under-read, writers of the 20th century. As we will see in “A Guide to Reading the Books of Jacques Ellul” – his works cover a wide range of topics, including technology, propaganda, and social psychology. While Ellul can be difficult to understand at times, his insights are well worth the effort. Here is a guide to reading the books of Jacques Ellul.

The Meaning of the Word and Other Essays

In his book, “The Meaning of the Word and Other Essays”, Jacques Ellul delves into the etymology and history of words to explore their true meaning. He argues that the original meaning of a word is often lost over time, and that this loss has had a negative impact on society. For example, the word “hustle” originally meant to shake or stir. Over time, it came to mean to hurry or rush. Today, the word has taken on a negative connotation, often used to describe someone who is dishonest or shady. However, Ellul argues that the original meaning of the word was positive, and that its negative connotation is a result of its lost history. Another example is the word ‘communism’ – originally, it meant ‘community’ or ‘society’ but over time it has come to mean a system of government in which the people are controlled by the government. Ellul argues that this change in meaning is due to the fact that the original meaning of the word was lost over time. He also argues that the meaning of words is often determined by the context in which they are used. This makes it difficult to determine the true meaning of a word when it is used in a specific context. This is why it is so difficult to understand Ellul’s work at times. However, his insights are worth the effort.

Another example is the word “liberty”, which originally meant freedom from physical restraints. However, over time it came to mean freedom from government oppression. Today, the word is often used to describe personal freedoms, such as the right to free speech or free association. Ellul argues that this shift in meaning has had a negative impact on society, as it has led to a belief that liberty is an individual right rather than a collective one. This is a problem because liberty is essential to a free society. He also points out that the negative connotations of words often arise from their misuse. For example, the word ‘terrorism’ is often used to describe acts of violence against civilians. However, this word has a negative connotation because it is used to describe a whole range of activities.

Ellul argues that it is important to be aware of the potential consequences of our words and to use them correctly.

In addition to exploring the history and meaning of words, Ellul also discusses how words can be used to control and manipulate people. He argues that political leaders and advertisers use words to control the thoughts and actions of people. For example, Ellul points out that politicians often use terms like “national security” or “public safety” to justify their actions, even when those actions violate basic civil liberties. For example, when the United States government sought to seize control of Iraq’s oil resources, it used the term ‘national security’ to justify its actions.

Advertisers also use words to manipulate people into buying products they don’t need or want. There are many examples of this type of advertising – for example, the commercials that tell people to buy products to keep their family safe are often misleading. Ellul points out that advertisers often use these types of ads to control the thoughts and actions of people. By using these words, advertisers can influence people to make decisions that may be harmful to their own interests. Let’s look at another example – the commercials that tell people to buy products to help them lose weight, or to keep their hair looking good, or to reduce their risk of heart disease. These ads are often misleading, because they don’t actually tell people what the products do. They tell people that the products will make them look or feel better. Aside from the fact that these ads aree ‘pseudo-scientific’ and often untrue, they also manipulate people into making poor decisions. They are capable of doing this because they prey on the fear and anxiety that people have about their own bodies and their health.

The Technological Society

In this lengthy work, Ellul addresses the question of how technology has come to play such a dominant role in our lives. He argues that it is not simply an innocent tool that we can use for good or ill; rather, it has a logic of its own that shapes and controls us whether we are aware of it or not. If you’re interested in exploring Ellul’s thoughts on technology in depth, this is the book for you.

In “The Technological Society,” French philosopher Jacques Ellul offers a scathing critique of what he saw as the blindly optimistic acceptance of technology by many in the West. His argument is that technology has become an end in itself, rather than a means to an end, and as such, it has begun to control and shape society in ways that are detrimental to our freedom and wellbeing. Let’s take a closer look at his argument.

The Dangers of Technology

Ellul argues that technology is not an objective force that can be used for good or evil; instead, it is intrinsically neutral. However, he also believes that it is inevitable and irreversible, meaning that we cannot simply choose to go back to a pre-technological age. This might sound pessimistic, but Ellul’s arguments are not based on a purely pessimistic view. He claims that the benefits of technological advances far outweigh the risks. For example, he believes that the benefits of automated driving have far outweighed the risks of accidents caused by human error. In the end, it all comes down to the question of how we use technology. If we use it wisely, then it will be good for us; if we misuse it, then it will be bad for us.

But fundamentally, he believes that technology is slowly but surely eroding our autonomy and freedom, turning us into passive observers of our own lives. This has something to do with the nature of technology itself, but also has much to do with the way we use technology. The Internet is one example of how technology can be used to turn us into passive participants in our own lives. The Internet can give us access to a wealth of information that would have been unavailable to us before. In other words, we are gradually being turned into ‘human automata’.

However, as this information grows, so too does the opportunity for us to be exposed to dangerous and harmful content. For example, the internet has made it easy for people to access child pornography. In fact, according to a study published in the journal “Cyberpsychology, Behavior, and Social Networking”, as of 2016, one in five internet users has viewed child pornography at some point in their lives. This is a serious problem, because child pornography is defined as any visual depiction of a child under the age of 18 engaged in sexual activity. It also becomes harder and harder to discern what is true and what is not. We are constantly exposed to a bombardment of information, both good and bad, and it is hard to filter the good from the bad.

As a result, we become less and less capable of making our own decisions. This is especially true when it comes to politics. We are constantly bombarded with political information, but it is difficult to separate the true from the false. Take the Russia-Ukraine war, for example. How much information can the average person take in about this complex conflict? It is hard enough for experts to understand all the nuances and machinations of this war. For the average person, it is impossible. As a result, we rely on the media to give us information about what is going on. And yet, the media is often biased and can be unreliable. It can be difficult to distinguish between truth and falsehood.

This difficulty is not simply due to the presence of information overload or biased media, but also to the way technology has changed the way information is delivered. It is now easier than ever for information to be disseminated quickly and easily, and it is more difficult than ever for people to distinguish between the true and the false. The information glut, combined with the easy access to information and the speed with which information travels, has made it difficult for people to absorb and make decisions about complex topics.

Imagine what it was like for the average person in the Soviet Union during the Cold War. With little to no access to the news, you would have had to rely on propagandain order to find out what was going on. Now, the average person has instant access to information on a plethora of topics. But we also have the instant access to misinformation. The result is that we are bombarded with information that is not only false but confusing. The average person in the Soviet Union might have known that he was being lied to by the government, but the danger today is that truth is mixed in with falsehoods and it is very difficult to discern which is which.

For Ellul, the key issue is not the content of particular technologies (e.g., nuclear weapons), but rather the way in which they are used. He believes that all technologies share certain characteristics which make them particularly dangerous:

– They are brutal and anonymous, meaning that they can be used without empathy or responsibility;

– They are efficient and cumulative, meaning that they tend to get faster, better, and cheaper over time;

– They have an inevitability about them, meaning that once they are introduced they are very difficult to get rid of;

– They create dependencies, meaning that we become increasingly reliant on them as we use them more;

– They enter into every aspect of our lives, meaning that escaping them becomes increasingly difficult.

What Can We Do?

Given the power and reach of technology, it might seem like there’s not much we can do to prevent it from taking over our lives entirely. However, Ellul believes there are some things we can do to resist its control. First and foremost amongst these is developing a critical awareness of the role technology plays in our lives. Once we become aware of how technology shapes our behavior and decision-making, we can start to make choices about when and how to use it—rather than allowing it to use us.

Propaganda: The Formation of Men’s Attitudes

In his book “Propaganda: The Formation of Men’s Attitudes”, sociologist and philosopher Jacques Ellul provides a detailed and insightful analysis of the propaganda machine. Published in 1965, the book is as relevant today as it was over 50 years ago.

Ellul defines propaganda as “the entire body of methods employed by an organized group to bring about the desired changes in the attitudes and behavior of another group.” He argues that propaganda is not simply a tool of governments or political parties, but is used by all sorts of organizations, including businesses, churches, and schools.

Ellul identifies four main types of propaganda:

– Economic propaganda, which is used to sell products or services;

– Political propaganda, which is used to promote a particular ideology or point of view;

– Ideological propaganda, which is used to further a particular worldview; and

– Psychoanalytical propaganda, which is used to manipulate people’s emotions.

All forms of propaganda share certain common characteristics, such as the use of symbols and slogans, the carefully selected use of information and misinformation, and the creation of an artificial reality. Propaganda also relies heavily on emotional manipulation, rather than rational argument.

Economic Propaganda: An example of this is product placements in movies and TV shows. Propaganda is also used to sell products that we do not need, such as wristwatches, handbags, and cosmetics. Often, we are not even aware that we are being subjected to propaganda. For example, when we see a celebrity endorse a product, we are more likely to buy it. Another example is advertising, which is a form of propaganda that is ubiquitous in modern society. Advertisements are designed to create a need or desire for a product or service, and they often use emotional appeals to do so. For example, a commercial for a new car might show the car driving through beautiful scenery, with the sound of the engine roaring in the background. The commercial is designed to make the viewer feel good about the car, and to create a desire to own it.

Political propaganda: This is used by governments and political parties to promote their agendas. It can take the form of speeches, news reports, and public relations campaigns. Often, political propaganda is used to stir up fear or hatred of an enemy, or to promote a particular ideology. For example, during the Cold War, the US government used propaganda to promote its ideology of capitalism and to stir up fear of communism. And the U.S.S.R used propaganda to promote its ideology of socialism and to stir up fear of capitalism. Today, political propaganda is still used to promote ideological agendas and to demonize opponents.

Ideological propaganda: This is used to further a particular worldview. It can take the form of news reports, books, movies, and websites.

Psychoanalytical propaganda: This occurs when advertisers use our emotions to sell products. They do this by showing us things that we want, such as beautiful people, or by making us feel fear or guilt. For example, a commercial might show a mother who is able to spend more time with her children because she uses a certain laundry detergent. The commercial is designed to make us feel guilty if we do not use the product, and to create a desire to use it.

Anarchy and Christianity

In his book Anarchy and Christianity, French philosopher and theologian Jacques Ellul examines the compatibility of anarchism and Christianity. Historically, the two ideologies have been at odds with one another; Christianity upholds hierarchies and power structures while anarchism calls for their dismantling. However, Ellul argues that, at their core, both Christianity and anarchism are founded on a rejection of secular authority. For Christians, this authority is rooted in God while for anarchists, it is derived from the state. This shared foundation makes it possible for the two ideologies to coexist.

Historically, the two ideologies have been at odds with one another; Christianity upholds hierarchies and power structures while anarchism calls for their dismantling. However, Ellul argues that, at their core, both Christianity and anarchism are founded on a rejection of secular authority. For Christians, this authority is rooted in God while for anarchists, it is derived from the state. This shared foundation makes it possible for the two ideologies to coexist.

Ellul begins by tracing the origins of both Christianity and anarchism. He argues that Christianity arose out of a need to create a space for those who rejected the Roman Empire’s secular authority. Likewise, he asserts that anarchism emerged as a response to the Industrial Revolution and the rise of capitalism. These two historical events led to a profound social inequality that anarchists sought to redress through their ideology.

While Christianity and anarchy may have different roots, they share a common enemy in secular authority. This commonality makes it possible for Christians and anarchists to work together towards their respective goals. Christians can offer spiritual support to anarchists while anarchists can provide Christians with a much-needed political framework. In this way, the two ideologies can complement one another instead of working against each other as they have in the past.

The Subversion of Christianity

In “The Subversion of Christianity,” Jacques Ellul sets out to explore the ways in which Christianity has been changed and subverted over the years.

Ellul examines how Christianity has changed over the years, often becoming more concerned with maintaining power than with being a force for good. He begins by discussing how the early Christians were a radical, subversive force within the Roman Empire. They challenged the prevailing order and sought to create a new way of life.

However, over time, Christianity became more institutionalized and lost its radical edge. It became more concerned with maintaining power and exerting control over people’s lives. In the process, it became just another instrument of oppression. This blog post is a brief summary of Ellul’s book and his thesis that Christianity has been subverted throughout history. It also includes some discussion questions for those who are interested in exploring his work further.

Ellul’s book is a fascinating exploration of how Christianity has changed over time. While it may have started out as a radical, subversive force, it has since become more concerned with maintaining power than with promoting equality and justice.

Apocalypse: The Book of Revelation

In his 1967 book Apocalypse: The Book of Revelation, French theologian and sociologist Jacques Ellul provides a detailed exegesis of the Biblical text known as the Apocalypse, or the Book of Revelation. Ellul’s focus is on understanding the Apocalypse in its historical context, and he draws heavily on both theological and sociological research to provide a rich and nuanced analysis.

The first section of Apocalypse focuses on situating the Book of Revelation within the broader context of Biblical eschatology (the study of last things). Ellul argues that the Apocalypse is best understood as a product of its historical moment, specifically the First Jewish-Roman War of 66-70 CE. In this interpretation, the book is not so much a prediction of future events as it is a call to arms for Christians living under the oppressive rule of Rome.

The second section is devoted to an examination of the literary structure of the Apocalypse. Ellul highlights a number of features that are characteristic of apocalyptic literature, including symbolism, dualism, and inclusio (Framing device). He argues that these features should be taken into account when interpreting the text.

The third section contains Ellul’s most controversial claim: that the original author of the Apocalypse was not John the Apostle, as is traditionally believed, but rather a certain Cerinthus, a Gnostic heretic who lived in the late 1st century CE. This claim is based on several pieces of evidence, chief among them being certain theological ideas that are more characteristic of Gnosticism than orthodox Christianity.

For example, Cerinthus believed in a dualistic universe in which the spiritual realm competed with the material world. He also advocated for the Pauline doctrine of the pre-existence of the soul, a position that is clearly Gnostic in nature.”Pauline” means of or relating to the apostle Paul or his teachings and Gnostic refers to a person who has esoteric knowledge of spiritual truths. Gnostics were considered heretics by the early Christians.

According to traditional Christianity, the “pre-existence of a soul” is an idea that was rejected by the apostle Paul and was introduced by false teachers who sought to distort his teachings. However, Ellul argues that the doctrine is actually rooted in Paul’s theology and should be considered part of his legacy.

Cerinthus’ ideas, therefore, are more Gnostic than they are Christian. This evidence, combined with Ellul’s detailed knowledge of Gnosticism, leads him to conclude that Cerinthus was the original author of the Apocalypse.

These ideas are clearly at odds with orthodox Christian teachings, and Ellul argues that they were probably adopted by John the Apostle as part of his effort to make the Book of Revelation more accessible to a wider audience. This interpretation has met with some resistance from traditionalists, but it is certainly an interesting possibility worth exploring.

Whether one agrees with all of Jacques Ellul’s interpretations or not, his book Apocalypse: The Book of Revelation provides a detailed and thought-provoking exegesis of one of the Bible’s most enigmatic texts. For anyone interested in understanding this text in greater depth, Ellul’s book is essential reading.

Perspectives on Our Age

In his book “Perspectives on Our Age”, sociologist and philosopher Jacques Ellul offers a searing critique of modernity and the ways in which it has reshaped our world. He provides readers with a unique perspective on the problems of our age, and offers some possible solutions.

The Roots of Modernity

Ellul begins his book by tracing the roots of modernity back to the Renaissance. He argues that the Renaissance marked a fundamental shift in the way that humans thought about themselves and their place in the world. Prior to the Renaissance, humans saw themselves as a part of nature, subject to its laws and limitations. However, with the advent of Renaissance thought, humans began to see themselves as separate from and superior to nature. This shift in thinking led to major changes in politics, economics, science, and philosophy, all of which have shaped the modern world as we know it.

The Problems of Modernity

Ellul goes on to argue that this separation of humans from nature has led to a number of problems in the modern world. For example, he argues that our efforts to control and dominate nature have led us to pollute and destroy the natural environment. Additionally, he argues that our separation from nature has led to a sense of alienation and isolation from others, as well as a general feeling of disconnectedness from the world around us.

The Way Forward

So what is the way forward? Ellul believes that it is only by reintegrating ourselves with nature that we will be able to solve the problems of modernity. He advocates for a return to traditional values and ways of life, arguing that only by reconnecting with what is natural and good will we be able to create a more just and sustainable world.

Ellul offers a compelling critique of modernity and its effects on our world. He provides readers with an insightful look at the problems facing our world today, as well as some possible solutions. Though Ellul’s book can be dense and difficult to read at times, it is well worth the effort for anyone interested in understanding the complex issues facing our world today.

On Being Rich and Poor

In “On Being Rich and Poor,” Jacques Ellul examines the effects of wealth and poverty on individuals and society as a whole. He delves into the psychological and sociological ways in which wealth and poverty interact to create a vicious cycle that can be difficult to break out of.

The Disadvantages of Wealth

Ellul begins by discussing the disadvantages that wealth can bestow upon its owners. He argues that wealth creates a false sense of security and superiority, leading people to believe that they are invulnerable to the same problems that afflict those who are less fortunate. This false sense of security can lead to arrogance and a lack of empathy, making it difficult for wealthy people to empathize with or understand the plight of the poor. In addition, wealth often isolates its owner from the outside world, leading to a disconnect from reality. For example, a wealthy person may live in a gated community and never have to interact with people from lower socioeconomic backgrounds. This lack of interaction can make it difficult to understand the struggles that others face on a daily basis. Additionally, wealth can lead to a sense of entitlement, which can make it difficult for wealthy people to relate to or empathize with those who are less fortun ate. The disadvantages of wealth are clear, but what about the other side of the coin? What are the advantages of being poor?

According to Ellul, there are several advantages to being poor. For one, poverty can lead to a sense of humility and a greater appreciation for what one does have.

The Disadvantages of Poverty

But Ellul does not conclude that poverty is more advantageous than wealth. Poverty breeds feelings of insecurity, powerlessness, and hopelessness. These feelings can lead to resentfulness and rage, both directed at oneself and at those who are seen as responsible for the individual’s circumstances. Poverty also leads to isolation, as impoverished individuals are often cutoff from society at large. This isolation can then lead to further feelings of powerlessness and despair.

The Vicious Cycle of Wealth and Poverty

Ellul argues that wealth and poverty create a vicious cycle in which each reinforces the other. The wealthy become more isolated and disconnected from reality, while the poor become more resentful and angry. This cycle then repeats itself, making it difficult for individuals or society as a whole to break free from its clutches.

In “On Being Rich and Poor,” Jacques Ellul provides a detailed examination of the effects of wealth and poverty on individuals and society. He makes a convincing case that wealth and poverty reinforce each other in a vicious cycle, making it difficult for individuals or society as a whole to break free. Ellul’s book is eye-opening and insightful, offering valuable insight into an often-ignored topic.