Technopoly Read Online Free PDF Page A

ahead, to create still another taxonomy. Cultures may be classified into three types: tool-using cultures, technocracies, and technopolies. At the present time, each type may be found somewhere on the planet, although the first is rapidly disappearing: we must travel to exotic places to find a tool-using culture. 2 If we do, it is well to go armed with the knowledge that, until the seventeenth century,all cultures were tool-users. There was, of course, considerable variation from one culture to another in the tools that were available. Some had only spears and cooking utensils. Some had water mills and coal- and horsepower. But the main characteristic of all tool-using cultures is that their tools were largely invented to do two things: to solve specific and urgent problems of physical life, such as in the use of waterpower, windmills, and the heavy-wheeled plow; or to serve the symbolic world of art, politics, myth, ritual, and religion, as in the construction of castles and cathedrals and the development of the mechanical clock. In either case, tools did not attack (or, more precisely, were not intended to attack) the dignity and integrity of the culture into which they were introduced. With some exceptions, tools did not prevent people from believing in their traditions, in their God, in their politics, in their methods of education, or in the legitimacy of their social organization. These beliefs, in fact,
directed
the invention of tools and limited the uses to which they were put. Even in the case of military technology, spiritual ideas and social customs acted as controlling forces. It is well known, for example, that the uses of the sword by samurai warriors were meticulously governed by a set of ideals known as Bushido, or the Way of the Warrior. The rules and rituals specifying when, where, and how the warrior must use either of his two swords (the
katana
, or long sword, and the
wakizashi
, or short sword) were precise, tied closely to the concept of honor, and included the requirement that the warrior commit seppuku or hara-kiri should his honor be compromised. This sort of governance of military technology was not unknown in the Western world. The use of the lethal crossbow was prohibited, under threat of anathema, by Pope Innocent II in the early twelfth century. The weapon was judged to be “hateful to God” and therefore could not be used against Christians. That it could be used against Muslims and otherinfidels does not invalidate the point that in a tool-using culture technology is not seen as autonomous, and is subject to the jurisdiction of some binding social or religious system.
    Having defined tool-using cultures in this manner, I must add two points so as to avoid excessive oversimplification. First, the quantity of technologies available to a tool-using culture is not its defining characteristic. Even a superficial study of the Roman Empire, for example, reveals the extent to which it relied on roads, bridges, aqueducts, tunnels, and sewers for both its economic vitality and its military conquests. Or, to take another example, we know that, between the tenth and thirteenth centuries, Europe underwent a technological boom: medieval man was surrounded by machines. 3 One may even go as far as Lynn White, Jr., who said that the Middle Ages gave us for the first time in history “a complex civilization which rested not on the backs of sweating slaves or coolies but primarily on non-human power.” 4 Tool-using cultures, in other words, may be both ingenious and productive in solving problems of the physical environment. Windmills were invented in the late twelfth century. Eyeglasses for nearsightedness appeared in Italy in 1280. The invention in the eleventh century of rigid padded collars to rest on the shoulder blades of horses solved the problem of how to increase the pulling power of horses without decreasing their ability to breathe. In fact, as early as the ninth century in Europe, horseshoes were