The basically individualist attitude, which is at the base of the processes of technical development, is naturally expressed by the fact that direction of all the organisms, rationally structured, tangled, and fused, finds itself in the hands of a small group of people. This minority, which only knows its own interest, ignores all metaphysical responsibility and only thinks in terms of profitability. The men who compose it are the technical functionaries of the economic system, even the men of the masses are technical functions of their machines. In Des Tieres Fall (Georg Müller), this genial fantastic vision of the future by Reck-Malleczewen, Grant is a formidable symbol of these “lords of the world” that technology brings into power. Submitting to the tempo and the force of the machine that he invented, obsessed with technology and rejected by life – he is a great constructor and miserable shipwreck of a human. Hecatombs of human bodies perish. Quantities of human life found themselves wasted. Organic communities fall into dust. The fraternization of men is realized under the form of an immense herd of proletarians who have, at their head, the chief proletarians with withered hearts.
That will be the way of the American-European world, of the Western world. The Western man, who is the arm of technology, to revolt against the natural order, will expiate his crime by submitting to the law of technology, which crushes all that is living in him.
We cannot stop the victorious course of technology across the world. The “late comer” peoples are put in a position of dependency in the fashion of falling under the yoke of “industrially more advanced” nations. These last years, some of these peoples, until the present “under developed,” suddenly realized the situation. Firstly the Russians, but equally the Chinese and Turks, who became conscious of the danger.
Given the particular character of these peoples, the situation changed completely, leading to unexpected forms of development. These peoples – Russia at the head – didn’t simply imitate the West. They did not assimilate the mentality and the manner of being by making abstractions of themselves.
In Russia, as well as in China and Turkey, relatively young nations entered into contact with technology. This gave a strange result. The Russian people could then oppose the constraint of mechanization with their own weight and a great force, flexible and organic. It did not use its living substance by sacrificing it to the perfection of the technological apparatus. They seized technology and not the inverse. The power of organic material reigned over the processes of mechanization, showing the way and the goal, spawning channels, but equally indicating the rules. This power was habituated by the instinctive wisdom of the biological substance of the Russian people. It is in the Russian state and in the authority that they exercise, that this organic power shows its value. With much energy, with a firm hand and without hesitation, they made the inevitable concessions to the spirit of technology. Since then, they abandoned, courageously and imperturbably that which we have refused to, in many years. The application of collectivism to agriculture was, before all, the sacrifice that they had to make, given the revolutionary effects that we have waited for since the combine harvester. This arbitrary act, freeing them of illusions, henceforth permitted them to be the masters of all the decisions to follow.
By placing a living organizing power above the mechanizing tendencies of technology, the mechanization of Russia could be realized according to the rules of collectivism. They braced for and broke the individualist pressure of the technological spirit. Here, it did not open the way to the domination of the anonymous “three cents.” Henceforth, the state was on the rise. Certainly, the individualist principle of technology is in fundamental opposition with the collectivist form of life in Russia. Even the dangerous work of engineers testifies to this opposition. Collectivism is the social form that the organic will must adopt when it wants to affirm itself against the mortifying influences of technology and limit them to a minimum. Russia conserved this collectivist form of life such that it will have sufficient vital force to restrain the dangerous tendencies of technology. The hate that America and Europe demonstrate towards Russia is the protest of the techno-individualist spirit that collides with the organic barriers of self defense and believes itself violated when it fails to achieve its work of biological destruction. The Western world, in its individualist irresponsibility, feels annoyed and provoked by the sole existence of a people that imposed the severe discipline of responsibility. The demon of technology feels frustrated with its wages: it would want the whole of humanity to burn on its altar. Right now, it foams in rage because the peoples of the East have restrained it and put it at their service, to become their domesticated genie. The Catholic curates, the Protestant pastors, and the apostles of Western civilization echo the horrible growls of this demon.