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“Literature, SDS, Ostermarsch, drugs – that was all a big thing, and they were the ones who later showed themselves by their long hair. They told the people how we were to Vietnam, the drug, the university uprising. ”

The “Subversive Action”, founded by Dieter Kunzelmann in Munich in 1962, had learned from her intellectual fathers Theodor Adorno, Max Horkheimer and Herbert Marcuse that the modern “repressive society” no longer had its power by the threat of police and justice, but by the Seduction to consumption. “In the middle of material prosperity, life does not live, people are unable to enjoy themselves, instead of real satisfaction of their dreams, desires and pleasure, people willingly let themselves be fed with substitute offerings from consumption and illusions As in the past, have only been kept open by open violence and sensible oppression. “The role of the police and the prison have taken over cinema, television, consumption and controlled leisure.” (Chaussy, 1985, p. 39). Before revolutionary political changes have a chance, people first have to learn to free their oppressed inner impulses – especially sexuality. At the center of the action and thought of the subversive action were therefore one’s own person, one’s own experience, one’s own feelings. From hippies, Yippies became a provocative part of a political movement that aimed for real changes in the majority society, but without compromising its free lifestyle with bourgeois conventions. “The transformation of circumstances was bound in a holistically understood context to the transformation of its own life.” (Lindner 1996, p. 157f.)

In practice, this meant the “revolutionization of everyday life”: the abolition of private property and life already today (municipalities instead of small families; the insistence on an “intimate life” is a bourgeois bourgeoisie, ie free sexuality / part exchange, , Exiting from the (university) performance pressure, the pleasure principle as the highest maxim of all action and above all – constant provocation as a lustful revolutionary practice. “A revolutionary who is not concerned with bothering his parents with bourgeois clothes and haircut is still largely attached to his bourgeois background.” (Cited according to Bucher / Pohl 1986, p. 28) “If the young people of today are seen in photographs, they are often very good and courageous, but their provocative effect is no longer quite understandable The majority of the youths at that time had a much stronger attraction than the theorists of the 1968. The free choice of one’s own appearance instead of clothes and habits, free school instead of authoritarian educational institutions, free sexuality instead of prudery, commune instead of family. (AaO) The connection between Flower Power and political protest, from revolution, subculture and rock music to a politico-aesthetic “rebellion of the impulses” drew youth into its spell and created a dynamic “we-feeling” in which the adult world outside Remained.

“Literature, SDS, Ostermarsch, drugs – that was all a big thing, and they counted themselves to her, later by their long hair, they meant formlessness, sensuality, openness The parents of the long-haired ones were a generation without a future, without children … It was the pop and rock music, in the personal experience, life-destiny and existential desire, the melancholy and destructive fury of the Beatles were the The songs of the second hour of the Revolt in Berkeley, Paris, Berlin and Frankfurt, the true prophets, were the “street fighting man”, “Eve of destruction” and “I can’t get no satisfaction” Of the dissent generation were the pop and rock groups. “ (Mosler 1977, pp. 96-100)

The merging of student protests and youth culture broadened the spectrum of the antiauthoritarian revolt far beyond the student-intellectual milieu. A strong antiauthoritarian music and theater scene arose, the beginnings of a left-wing apprentice movement, and the share of pupils (in grammar schools in general) who were “often and interested” with politics rose from 20 per cent in 1961 to 52 Percentage of 1968. (Bliicher 1969, p. 112)

The APO rebels became trendsetters like Techno 25 years later and attracted more and more young people. “The temptation to jump into a successful movement was almost the same as the provocative counter-identification of external attributes such as parka, long hair, etc. The proof of actual moral and political superiority to the” establishment “was superfluous as long as this disqualified itself . “ (Schülein 1977, p. 106)

The antiauthoritarian movement was now composed of a multitude of groups, milieus and interests. The least was a “revolution”, the change in society as a whole, but most of them fought for their individual freedom, for the right to their own lifestyle beyond the orderly and performance-defying mainstream. “The attack against the ruling order is not a direct challenge to the power, which, of course, is known to be unquestionable. The challenge is the obligation of this power.” (Lübbe 1975, p. 46) If the “establishment” had shown itself to be more flexible, the protests taken seriously and used as an occasion for urgently needed reforms, tolerating the rights of young people to their own lifeworlds and models, (RAF). For the political opinion leaders, the core of the APO, who were really concerned with the upheaval of “dominant conditions”, only became radicalized when they had to learn that their symbolic rule violations were not perceived by policy makers and the majority of the population as a thought – But also as “eminent threats to order, justice and decency, which had to be punished indifferently” (Lindner 1996, p. 177f.). The national community idea, which had been massively updated, especially by Ludwig Erhard (born 1897, from 1949 to 1963, Federal Minister of Economics, then until 1966 Federal Chancellor), was still very present, according to which opposites and contradictions within the population were dangerous. For the majority of Germans, democracy still meant economic prosperity, and that “those up there” had to confirm every four years that they had done a good job. “It took years for the fact that demonstrations were a legitimate form of voluntary expression in a free society.” (Fetscher 1990, p. 71)

This was particularly true of Berlin, the last “bulwark of freedom” in the midst of communist enemy lands. “Especially the old-established inhabitants regarded Berlin as the” front city “, as the foremost bastion of the free West, as a” stake in the flesh of communism. “The city was to become a sign of the West Favorable conditions of living, especially young people from West Germany were conquered. After the construction of the Wall in 1961, many inhabitants had left the city, and now a lot of large apartments were empty, which were incredibly cheap to rent. (Prinz 2003, p. 154) Even the pubs, who had mushroomed in the sixties to satisfy the students of the West German province, were cheap. The police force had already been abolished in Berlin before the Wall was built To attract tourists and residents of East Berlin to the free West. Nowhere else was the fight of the systems so inexorable and commonplace as in Berlin, nowhere else was anti-communism so much absorbed into the blood of the population as here. “It was a dark feeling that the eastern part of the population had to spoon out a soup that had been ordered by all Germans, and that this unacceptable debt complex had been struck down by blind anti-communism, and hatred and enmity against Bolshevism still justified part of Hitler’s crimes on.” (Rudolf Augstein in Der Spiegel 24/1967, p. 24) Everyone who dared to get the status quo got this almost brushless transition from “Going to the other side” to critisize. Nowhere else did even bourgeois commentators encourage a rebellion against the APO rebels as here, and nowhere else did social democrat politicians, so self-evident, defamate leftist or even liberal critics who were judged elsewhere as right-wing extremists. Berlin was in many respects a front city, and whoever came between the fronts was combated by all means.

literature

Blücher, Viggo Graf: The Unrest of Youth and the Generational Relationship, in: Deutsche Jugend 1969, pp. 107-123. Here, according to Lindner 1996, p. 129.

Bucher, Willi / Pohl, Klaus: “Dear living as normal.”, In: Deutscher Werkbund eV (eds.) 1986, pp. 24-33.

Chaussy, Ulrich: The Three Lives of Rudi Dutschke. A biography. Frankfurt am Main 1985.

Fetscher, Iring: Utopias – illusions – hopes. A plea for a political culture in Germany. Stuttgart, 1990. Here, according to Geiling 1996, pp. 74f.

Lindner, Werner: Youth protests since the fifties. Dissent and cultural idiosyncrasy. Opladen 1996.

Lübbe, Hermann: Legitimacy Weakness and Youth Movement, in: Youth in Society. A symposium. Munich 1975, pp. 42-53.

Mosler, Peter: What we wanted, what we were. Student folks – ten years later. Reinbek 1977.

Prince, Alois: Dear furious rather than sad. The life story of Ulrike Marie Meinhof. Advertisement advertisement.

Schülein, JA: From the student revolution to the tending or retreat into the private, in: Kursbuch 48, 1977, pp. 108-124.

Mirror 24/1967

https://translate.google.com/translate?hl=en&sl=de&u=http://www.bpb.de/gesellschaft/kultur/jugendkulturen-in-deutschland/36181/subversive-aktion&prev=search

With 8 days before inauguration of Donald Trump, leak is sure to inflame US officials.

Shadow Brokers, the mysterious group that gained international renown when it published hundreds of advanced hacking tools belonging to the National Security Agency, says it’s going dark. But before it does, it’s lobbing a Molotov cocktail that’s sure to further inflame the US intelligence community.

In a farewell message posted Thursday morning, group members said they were deleting their accounts and making an exit after their offers to release their entire cache of NSA hacking tools in exchange for a whopping 10,000 bitcoins (currently valued at more than $8.2 million) were rebuffed. While they said they would still make good on the offer should the sum be transferred into their electronic wallet, they said there would be no more communications.

“Despite theories, it always being about bitcoins for TheShadowBrokers,” Thursday’s post, which wasn’t available as this article was going live, stated. “Free dumps and bullshit political talk was being for marketing attention. There being no bitcoins in free dumps and giveaways. You are being disappointed? Nobody is being more disappointed than TheShadowBrokers.”

The post included 61 Windows-formatted binary files, including executables, dynamic link libraries, and device drivers. While, according to this analysis, 43 of them were detected by antivirus products from Kaspersky Lab, which in 2015 published a detailed technical expose into the NSA-tied Equation Group, only one of them had previously been uploaded to the Virus Total malware scanning service. And even then, Virus Total showed that the sample was detected by only 32 of 58 AV products even though it had been uploaded to the service in 2009. After being loaded into Virus Total on Thursday, a second file included in the farewell post was detected by only 12 of the 58 products.

Parting insult

Malware experts are still analyzing the files, but early indications are that, as was the case with earlier Shadow Brokers dumps, they belonged to the Tailored Access Operations, the NSA’s elite hacking unit responsible for breaking into the computers and networks of US adversaries. And given evidence the files remained undetected by many of the world’s most widely used malware defenses, Thursday’s farewell message may have been little more than a parting insult, particularly if the group has origins in the Russian government, as members of the intelligence community have speculated.

“This farewell message is kind of a burn-it-to-the-ground moment,” Jake Williams, a malware expert and founder of Rendition Infosec, told Ars. “Russian ties make sense given the inauguration [of Donald Trump] happens in a short time [from now]. If that narrative is correct and Shadow Brokers is Russian, they wouldn’t be able to release those tools after Trump takes office. If you roll with that narrative, [the burn-it-to-the-ground theory] certainly works.”

Under such theories, Russian hackers attempted to sway the 2016 presidential election in favor of Trump in hopes his policies would be more favorable to Russia than Hillary Clinton’s. Once Trump takes office, Russian hackers would want to prevent any blowback from hitting the new president. Thursday’s farewell message came within hours of a new dispatch from Guccifer 2.0, the online persona that leaked hacked Democratic e-mails that the US intelligence community said was a front for Russian operatives. In the post, Guccifer 2.0 strenuously rejected the accusation that he was Russian and claimed evidence to the contrary was false.

Thursday’s dump came several days after Shadow Brokers members published screenshots of what they claimed were NSA-developed exploits for Windows systems. While the absence of the actual files themselves made analysis impossible, the screenshots and the file names suggested the cache may have included a backdoor made possible by a currently unpatched vulnerability in the Windows implementation of the Server Message Block protocol.

Other tools appeared to provide:

• bypasses for antivirus programs from at least a dozen providers, including Kaspersky, Symantec, McAfee, and Trend Micro
• a streamlined way to surgically remove entries from event logs used to forensically investigate breached computers and networks
• hacks for a Windows-based e-mail client known as WorldTouch
• capabilities for gaining administrator privileges or dumping passwords on Window machines.

The full text of the post read:

So long, farewell peoples. TheShadowBrokers is going dark, making exit. Continuing is being much risk and bullshit, not many bitcoins. TheShadowBrokers is deleting accounts and moving on so don’t be trying communications. Despite theories, it always being about bitcoins for TheShadowBrokers. Free dumps and bullshit political talk was being for marketing attention. There being no bitcoins in free dumps and giveaways. You are being disappointed? Nobody is being more disappointed than TheShadowBrokers. But TheShadowBrokers is leaving door open. You having TheShadowBrokers public bitcoin address 19BY2XCgbDe6WtTVbTyzM9eR3LYr6VitWK TheShadowBrokers offer is still being good, no expiration. If TheShadowBrokers receiving 10,000 btc in bitcoin address then coming out of hiding and dumping password for Linux + Windows. Before go, TheShadowBrokers dropped Equation Group Windows Warez onto system with Kaspersky security product. 58 files popped Kaspersky alert for equationdrug.generic and equationdrug.k TheShadowBrokers is giving you popped files and including corresponding LP files. Password is FuckTheWorld Is being final fuck you, you should have been believing TheShadowBrokers.

Files included with the post carried the following names:

DoubleFeatureDll.dll.unfinalized
DuplicateToken_Implant.dll
DuplicateToken_Lp.dll
DXGHLP16.SYS
EventLogEdit_Implant.dll
EventLogEdit_Lp.dll
GetAdmin_Implant.dll
GetAdmin_Lp.dll
kill_Implant9x.dll
kill_Implant.dll
LSADUMP_Implant.dll
LSADUMP_Lp.dll
modifyAudit_Implant.dll
modifyAudit_Lp.dll
modifyAuthentication_Implant.dll
modifyAuthentication_Lp.dll
ModifyGroup_Implant.dll
ModifyGroup_Lp.dll
ModifyPrivilege_Implant.dll
ModifyPrivilege_Lp.dll
msgkd.ex_
msgki.ex_
msgks.ex_
msgku.ex_
mssld.dll
msslu.dll
mstcp32.sys
nethide_Implant.dll
nethide_Lp.dll
ntevt.sys
ntevtx64.sys
ntfltmgr.sys
PassFreely_Implant.dll
PassFreely_Lp.dll
PC_Legacy_dll
PC_Level3_dll
PC_Level3_dll_x64
PC_Level3_flav_dll
PC_Level3_flav_dll_x64
PC_Level3_http_dll
PC_Level3_http_dll_x64
PC_Level3_http_flav_dll
PC_Level3_http_flav_dll_x64
PC_Level4_flav_dll
PC_Level4_flav_dll_x64
PC_Level4_flav_exe
PC_Level4_http_flav_dll
PC_Level4_http_flav_dll_x64
PortMap_Implant.dll
PortMap_Lp.dll
ProcessHide_Implant.dll
ProcessHide_Lp.dll
processinfo_Implant9x.dll
processinfo_Implant.dll
ProcessOptions_Implant.dll
ProcessOptions_Lp.dll
pwdump_Implant.dll
pwdump_Lp.dll
RunAsChild_Implant.dll
RunAsChild_Lp.dll
tdi6.sys

Of interest to researchers looking for clues about the people behind Shadow Brokers, Images included with the file dump showed the files were included on a Drive D that was most likely a USB drive, given an accompanying icon. The folder was titled DSZOPSDISK, a string that also matches a folder name from a previous exploit dump. The evidence “lends credibility to the argument the leak came from an insider who stole, and subsequently lost control of, a USB stick, rather than a direct hack of the NSA,” independent researcher Matt Tait, who posts under the Twitter handle Pwn All The Things, told Ars. As Tait also observed, the computer the drive was attached to appeared to be running Kaspersky AV and VMware tools, had no connected network or sound card, and was configured to show dates in the dd/mm/yyyy format. The files were signed by the same cryptographic key used to sign previous Shadow Broker dumps.

Thursday’s post comes five months after Shadow Brokers first appeared. A day after the unprecedented leak, Kaspersky Lab researchers definitively tied the included exploits to the NSA-connected Equation Group. A day after that, Cisco Systems confirmed that the leaked cache included a zero-day exploit that had secretly targeted one of its firewall products for years. In October, Shadow Brokers published a document revealing hundreds of networks that were targeted by the NSA over more than a decade.

Tracking bear prints

One theory floated by intelligence officers and reported by The New York Times is that the Shadow Brokers leaks were carried out by Russian operatives as a warning to the US not to publicly escalate blame of President Vladimir Putin for hacks on the Democratic National Committee. NSA leaker Edward Snowden and a host of others have also speculated that Russia is behind the Shadow Brokers as well. There’s no definitive proof of Russian involvement, but the timing of Thursday’s farewell and the potentially damaging leaks that accompanied it—coming eight days before the inauguration of President-elect Donald Trump—give the unescapable impression of a link.

“They may not be Russian,” Williams said of the Shadow Brokers members. “But it is inexplicable they would release the dump without understanding the timing and how it would be read. Anyone smart enough to steal these tools understands the conclusion that will be drawn by most.”

The entire contents of this book (except the index) are available for free on this site, but you can still buy hard copies should you so wish. This book was written in 1987, things have moved on since then (both for the author and in the world), so please bear that in mind….

PDF

https://www.stewarthomesociety.org/sp/assault.htm

Written for Operation Werewolf by Joshua Buckley

For Marxists, economic relations are believed to shape and maintain virtually every other aspect of human life. Capitalists, on the other hand, have a different view of what economic relations should look like, but share the Marxist conviction that the economy represents the highest ordering principle in society. The idea that every other value should be subordinated to the primacy of economics—which is often referred to as economism—is anathema to us. Like our ancestors in Indo-European Antiquity, who relegated the mercantilist classes to the lowest rungs of society, there are any number of things that we value over and above strictly financial considerations. The shortlist would include virtues like courage, brotherhood, loyalty, and honor, but it would hardly end there.

Nevertheless, there is a tendency for people on “our side” (and I use this designation very loosely) to equate the rejection of economism with an attitude that almost seems to idealize poverty. They will attempt to make a virtue of their own financial failings by acting as if they’re somehow too noble, or too “spiritual,” to even bother thinking about money. When someone else succeeds in carving out a manageable living (or, as is more often the case, some small pittance) by making music, writing books, or creating art that these people purport to care about, they will respond by declaring that said individual is now a “sell out” who “only cares about money.” Of course, this behavior is partially motivated by resentment. Tell a few friends about your trip to Europe, or that nice bottle of bourbon that you and your wife/girlfriend just finished, and at least one of them will respond with the reliably cringe-worthy “must be nice!” Yes, it is nice, asshole. It is all the more ironic when this sort of thing comes from people who claim to be “pagans” or “heathens,” because it smacks so much of Christianity (as Nietzsche observed, ressentiment is the driving force behind the Nazarene’s slave morality). A pagan is comfortable with all of the “worldly” things that the Christian rejects, and there is nothing quite as worldly as money.

But what is money, really? Gold bugs will decry the modern monetary system as a fiat currency, not backed by a physical commodity like silver or gold. The argument for the gold standard is based on gold’s historical track record as a reliable source of value. There may be some truth to the claim that gold holds its value better than an arbitrarily-issued government currency, but the idea that gold has any more intrinsic worth than paper money ignores the fact that, in the end, a Krugerrand is just a hunk of metal that has value only because people have decided that it has value. Of course, we all understand that this “value” is a stand-in for something else, and that something else is power. This is not to say that money is the highest form of power, but it is a reasonable barometer of worldly success. And, as in other power relationships (and let’s face it, all relationships are power relationships) money can make us sovereigns or it can make us slaves.

When you don’t have adequate access to money, chances are you’ll find yourself in one of two situations: either dependent on the generosity of others (or worse, dependent on the State) or working yourself to death at menial jobs just to get by. In the first instance, you have clearly abdicated your own power. If you are completely dependent on someone else (and especially someone outside of your own immediate family or tribe) for your personal upkeep and maintenance, than there is a certain sense in which that person owns you. In the second instance, you are literally working like a slave. Slaves are fed, clothed, and otherwise provided for by their masters. If you are spending all of your time working just to pay for basic essentials, than how is your situation really any different from that of a slave? Furthermore, low-paying menial work is, quite literally, soul-crushing. In my early twenties, I worked on a framing crew during the day and in a shipping warehouse unloading trucks at night. I told myself that I could get up early, or stay up late, to read, write, or do the other things that I felt were meaningful. Sometimes I managed to pull it off. Mostly, I was just too tired. My time (the most valuable asset that any of us has) was being siphoned off by people I couldn’t have cared less about.

Ironically, high-earners often fall into a similar trap. The danger here is that money will become an end-in-itself rather than a means-to-an end. One of the tricky things about money is that the more you make, the more it will seem like you need. I have often marveled at the phenomenon of extremely rich men who spend their entire lifetime building up a fortune that vastly exceeds their own, or even their children’s, ability to spend it. This kind of behavior resembles nothing so much as a junkie vainly chasing after the rush that first got them hooked. As you become more affluent, a similar pitfall involves buying “stuff” that only has value as a signal of status. But pursuing recognition based on material possessions is the ultimate fool’s errand. That’s because there will always be someone with a bigger house, a fancier car, or a trophy-wife with higher-end cosmetic modifications than yours (I am being facetious, of course). What’s more, the kind of people who are impressed by this sort of thing really aren’t worth trying to impress. All of this is greatly exacerbated by the fact that the dominant culture (notice I avoid calling it our culture) is constantly encouraging us to take on debt. By going deeper and deeper into debt, you can acquire the appearance of wealth without necessarily having any. Soon you will find yourself working just to service your debt, and you will be no better off than the poorer man who works at things that he hates just to satisfy his basic needs.

Whether you’re working just to get by, with no time for anything else, or whether money has become like a drug that you pointlessly consume, the power that money represents has become a power over you. The first step in breaking this power—and in putting it to work for you instead—is to start thinking about what money is for. In slaveholding societies, it was a common practice to allow slaves to buy their freedom; basically, the slave could pay a set amount of money to reclaim ownership of himself. This should be our goal as well: to use money intelligently to free ourselves for the things we really care about. Essentially, there are two ways to do this. The first, and probably the ideal way, is to figure out how to monetize the activities that you want to be doing anyway. This might involve opening a restaurant or a gym, a tattoo studio or an auto-repair shop. Many of you are writers or musicians, and it has never been easier to self-publish and sell your own work online, often with little to no start-up money. The important thing here is not getting rich (although it’s certainly possible), but rather to figure out how to satisfy your basic needs without wasting your entire life in the process.

The second—and perhaps more ambitious—way to buy your own freedom is by creating passive income streams that leave you with plenty of non-working hours. This might involve accumulating rental properties, or buying small businesses like self-service car washes or Laundromats that generate money without requiring full-time maintenance. My own personal long-term strategy involves a mixture of these options. I hope to build up my small publishing business into something more financially viable, while continuing to manage real estate on the side (instead of the other way around). Of course, all of these strategies involve acquiring at least some capital to get started, which means having a financial plan you can begin to implement now. Although I don’t endorse everything he says (you will have to ignore all of the Jesus-talk, for example), the popular financial writer Dave Ramsey is not a bad place to get started. That said, one of the biggest practical steps you can begin taking in the near-term is to always live below your means (this is the exact opposite of what the average American does). Do not buy the biggest house or the most expensive car that you can. Do not status-signal by acquiring “stuff” which will only get in the way of your greater goals, and never buy “stuff” using credit.

Finally, if you get to the point where you have extra money to spend, spend it on things that will increase your real status as a free and powerful human being. Spend money on books and education, jiu jitsu and boxing classes, gym memberships, tactical training, and travel that broadens your personal horizons. Whenever possible, avoid giving your money to marketers and corporations. They are the Enemy. If it’s feasible, buy books, clothing, music and other products from friends and fellow-travelers. One of my personal indulgences is buying artwork, and I never begrudge the money I spend on art because I know it’s going to support people who are trying to live their own dreams, outside the produce-and-consume economy of the System. Encouraging a network of mutual financial support that will help all of our comrades to buy their freedom is one of the first steps we can take toward building a nation.

Money is neither the Highest Principle—as the overlords of the Inverted World would have it—nor is it the “root of all evil.” Like a gun or a knife, money is neither good nor evil, but a tool. Although he was speaking about war, the words of Heraclitus ring just as true about cold, hard cash: “some it has made gods, and some men; some slaves and some free.”

The dark web is the most hidden part of the internet where illegal items, from drugs to weapons, can be bought and sold anonymously.

A Newsbeat investigation found that “millions of pounds of drugs are bought online every day” and delivered unknowingly by UK postal workers.

Delivery staff who said they had “definitely handled suspect packages” told us there is “nothing they could do”.

Royal Mail says it does not knowingly carry any illegal items in its network.

Most users access the dark web via free software which conceals their identities and their online activity from surveillance, such as the Tor browser.

“Tor” stands for “The Onion Router” and it directs internet traffic through a vast network consisting of more than 7,000 relays to conceal a user’s location and usage.

It was first developed in the mid-1990s by US military researchers and released into the public domain to make it harder to separate government messages from the general noise.

Now it’s a key route to illegal trading on the dark web.

How we used the dark web to investigate drugs in the post

Newsbeat ordered MDMA, cannabis and former legal high Spice on one of the dark web’s marketplaces using virtual currency Bitcoin.

Deliveries to a PO Box took around a week to arrive.

We then collected the drugs and gave them to a government-approved lab for testing and destruction.

Newsbeat spoke to delivery staff who said they had “definitely handled suspect packages” but there was “nothing they could do”.

We were told that some random spot-checks do occur but most workers we spoke to had never seen a sniffer dog.

The Home Office says it is spending £1.9m trying to “increase understanding” in how organised crime networks “adapt and diversify” using technology.

A Royal Mail spokesperson said: “Where Royal Mail has any suspicion that illegal items are being sent through our system, we work closely with the police and other authorities including the Medicines and Healthcare products Regulatory Agency to assist their investigations and to prevent such activities from happening.”

A trio of Midtown burglars waited for the stroke of midnight to pull off a $6 million New Year’s Eve heist, law-enforcement sources said Monday.

“They laid in wait until the ball dropped,” said a law-enforcement source.

The three hooded and masked men broke into a West 36th Street jewelry wholesaler at 12:01 a.m. Sunday in what appears to be an inside job — while 7,000 cops were distracted protecting Times Square revelers just a few blocks away.

The source said the thieves “100 percent” planned the heist to coincide with the ball drop.

They made off with around $6 million in gems and are still at large, police sources said.

The burglars were caught on video inside Gregg Ruth, a commercial jewelry store known for its rare yellow and pink diamonds. One of the robbers, a bearded white male in a hood without a mask, looks straight into the camera during the heist, surveillance footage shows.

Click for more from the New York Post.

From contra info and translated to English by anonymous

*all footnotes from translator

Text received on December 18th, 2016:

When Christmas starts, anarchy ends…

Politics begin where anarchist ethics end

It was only a few years ago, on December 13th, 2013, when some hooded ones burned the Christmas tree located on Avenida Reforma[1]. This action took place during manifestations against subway ticket hikes, that tragically ended between the reform and recuperation by NGO’s and governmental agencies of social welfare; however at the same time these occassions witnessed spontaneous actions, autonomous organization and sabotage from the oppressed and exploited. After this symbolic anti-capitalist act, one friend still remains in prison accused of setting the Christmas tree sponsored by Coca-Cola on fire. The -symbolic- burning of the tree from Coca-Cola, wasn’t just meant as an attack against the symbol of North American[2] capitalism, but also as an attack against the culture of consumerism, an attack against religious traditions imposed by those who believe they’re the owners of the world, an attack on patriarchy, against power and all religious and moral authority.

The State in an obvious communion with the aberrant moral ideologies imposed by the Catholic Church, or by Christianity, responsible for keeping alive religious-patriarchal traditions of the family, that are a piece of the puzzle of domination, that fit perfectly within capitalism and consumerism, turning itself into a product to be sold. In the Germanic language, Weihnachten[3] or Christmas Eve means a night of blessing, is an instrument of domination and social control, that functions like an instrument of subjection by means of the concession to the State and Capital, while giving the exploited “freedom” to consume, at the coast of their own exploitation. Christmas is also an instrument of force today in moral submission that continues to perpetuate the idea of a patriarchal family (or matriarchal as it might be) and brings a little bit of social peace and comfort the mass tormented by the horrors of the State and Capital. It is a glutinous party of total consumption, a day of neighborhood gatherings, a day of hypocrisy, a day of falsehood, a feast for capital. Capitalism and the Church are those who celebrate when the “anarchists” lose their ethics and principals, fulfilling traditions that have been established at the expense of blood, death, feminicide, and the exploitation of animals and nature.

Today, there is the almost mythical manifesto of the anarchist Bakunin entitled, God and the State,[4] which has been one of the most important books for the development of anarchist thought that is unfortunately being overtaken by the Christian-pacifist doctrine of Lev Nikilayevich Tolstoy[5] –in an assertion according to millenarian anarchists–. This millenarian pollution has plagued anarchism by the presence of this person who was never fully vanquished, and in these times and places when the perspective of conflict has started to be revived from the ruins, to be seen and put into practice; it also also been revived and exists among us.

A libertarian Christmas party is simply the reflection of this aberrant religious pollution and deviation from an anarchist ethic that seeks the destruction of all power and authority. It is evident today that the many efforts of “good thinking” aim to bury the insurrectionary perspective, we now know that insurrectionary thought was not born a few years ago from the theses of Alredo Bonanno and so many other friends, but the perspective of attack, of conflict, and the permanent insurrection has been and still is present, even with multiple strains. This effort to supplant ideas and practices focused on the destruction of the State and power, by the followers of the absurd anarcho-Christianity, are simply and always will be ill-defined.

More specifically, what do we see behind the libertarian accommodation?

Politics has killed the ethics of when some “anarchopunks” and anarcho-christians are given chores like those of politicians, resorting to the art of deception, manipulation, lies, and masks for the sole purpose of getting along with people and their neighbors to gain recruits for their anarchist struggle. The same entities who accuse comrades of acting like politicians who “steal”, today act like those same politicians who deceive. In this form, their antiquated view of progressive reform in society towards anarchy will be fruitless. Just as a politician uses many strategies to seize power, reaffirming the values of the system by calling attention to the vile reproduction of patriarchal feasts is a deception. Or perhaps, we’re mistaken, and you already believe in God, since these holidays are nothing more than the reaffirmation of the reign of God on this earth, to reaffirm the omnipotent power of the Church and State. The need to bear, the get along with, and continue with the welfare work of the social State, and the religious ethics of charity and the continued reaffirmation of the absurd and silly campaign of “anarchy is not a crime” and “anarchists are beautiful and good,” through acts of social welfare like collecting toys for poor children.

The abhorrent anti-religious perspective of an anarchism that breaks with all of the dogma and power is being overtaken by the idea of “coexistence” born in part from celebrating the same festivities that Capitalism imposes on us with unique dates of union and fraternity. It is also being supplanted when the same language of the system is reproduced, even more so, when as written above, by the dates marked on the calendar of world capitalism. Mother’s Day, International Women’s Day, Flag Day, Labor Day, Valentines Day, are the dates revindicated or against what we struggle for, however as you know, always attending the marked dates by the State and Capitalism in order to protest and show affection, with love and support. This is the most obvious way to clearly show that the State and Capital are still the owners of their lives and actions.

The imprisonment of a friend accused of burning the Christmas tree and the struggle he has carried on inside the prison (no matter how questionable he is) is reduced to almost nothing when antagonistic “libertarian” acts vindicate the values and festivities of Capital and the State that are simply against the intervention of those hooded ones who sought to attack religious morality and a symbol of Capitalism. Above all, it is a joke when the same people who refute the actions of these friends and publicly mock them, are the same people who then posthumously hang medals of “solidarity” on the prisoners, to reproduce in the end, acts contrary to the struggle of friends.

We have no doubt that among the Christmas-partying anarchists (Oh! I ask for a xmas celebration in the name of heaven!) there are always present, the good consciences and friends who think (without thinking) that they are doing what is right in order to spread anarchist perspectives amongst society, without a doubt there are, but always behind it all is the respect for the moral authority of a leader disciple like that of Tolstoy, that few know, and that in the past many opposed, that seeks to impersonate anarchist ethics with the neurotic, crude, moralistic, aberrant, and pacifist Christianity.

Fire to the Church and to all religious, authoritarian, patriarchal and morals of power!

Just as the Catholic Church in México is gaining more power, just today when ultra-right groups call for marches for life, marches for family, anti-abortion marches; just as these Christmas celebrations continue to represent the abyss of consumerism and continue to reduce individuals to commodities; precisely today is when were should attack religious morality, it’s when we should continue the discussion that has given rise to debate and the anti-religious critique in all of it’s splendor, it is when we must turn up discourses almost lost and actions against religion and it’s unification with the State in submission to morality and exploitation.

It is precisely today that we need to burn all their churches and sabotage their religious festivities, since these are not of the people, but of capital, of the church, of religion, and as an old anarchist once said of religion, it is more of the yoke of the people and the antithesis of the individual.

Day by day, fire to the Church, the State, Capitalism, and all types of power and authority new and old!

– Sincerely:

Compañerxs anarquistas de la región de México D.F. 17 de Diciembre de 2016

[1] México City (DF), México

[2] North America is Canada, The United States of America, and The United States of México, see also NAFTA. Interestingly enough, México consumes the most Coca-Cola out of any country in the world.

[3] https://en.wikipedia.org/wiki/Weihnachten

[4] “God and the State” by Michail Bakunin https://theanarchistlibrary.org/library/michail-bakunin-god-and-the-state

[5] https://theanarchistlibrary.org/category/author/leo-tolstoy

*Taken from Issue 1 of Atassa: Readings in Eco-extremism, available now from Little Black Cart*

http://littleblackcart.com/journals/atassa-readings-in-eco-extremism/

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“Una salus victis nullam sperare salutem.” (The one hope of the conquered is to not hope for salvation.)

-Virgil, The Aeneid

“If death comes we will keep destroying things in hell; disgusting world, I will laugh as I see you falling, in this eternal confrontation…”

-Eleventh Communique of the Individualists Tending Toward the Wild, 2016

Eco-extremism is one of the newest schools of thought in our time, but more than a school of thought, it is a plan of action, an attitude of hostility, and a rejection of all that has come before it in techno-industrial society. Born out of various radical ideologies such as animal liberation, insurrectionary anarchism, anarcho-primitivism, and the neo-Luddism of Theodore Kaczynski, it has germinated and sprouted forth into something entirely other: into a love poem to violence and criminality; a radical ecological vision where hope and humanism are overcome by the barrel of a gun, the explosion of the incendiary device, and the knife stalking human prey in the darkness. All of its true adherents are currently unknown. It is not an ideology that was formed in the academy or even in “alternative” political spaces. Its writings can only be found (some would say ironically) on anonymous sites on the Internet. Eco-extremism was formed in the shadows, and will remain there, a clandestine threat until all eco-extremists are captured or killed… that is, until others take their place.

Shortly after I wrote my essay in Ritual Magazine, “Towards Savagery: Recent Developments in Eco-Extremist Thought in Mexico,” the main group described in that essay, Reacción Salvaje (Wild Reaction) disbanded (in August 2015), citing a new stage of their struggle and development. Many of the websites that I used for my research also went silent or announced their end. Nevertheless, eco-extremist rumblings could be heard in the south, echoed via news stories on the Internet. Groups such as the Pagan Sect of the Mountain committed attacks in Mexico State and other parts of that country, using the same rhetoric against the “hyper-civilized”, and without concern for morality and mass technological society. One of the main journals of eco-extremism, Regresión Magazine, continued to be published out of Mexico.

By January of 2016, new eco-extremist websites and even an extensive video documentary on eco-extremism emerged online. By the end of the month, the First Communique of the re-founded Individualists Tending Toward the Wild (Individualistas Tendiendo a lo Salvaje, ITS) was issued on the main eco-extremist website, Maldición Eco-extremista, as well as on anti-authoritarian news outlets. Soon, it began to emerge that the continuation of ITS had spread to other countries, namely, Chile, Argentina, and later Brazil, along with allied Nihilist Terrorists groups in Italy. Eco-extremist texts have been translated into languages ranging from Spanish and English to Turkish, Czech, and Romanian. Eco-extremist actions in the last calendar year have ranged from arson, bomb threats, indiscriminate bombings, to the murder of a scientific worker at Mexico’s largest university. To our knowledge, no one has yet to be arrested or investigated for these crimes.

Recent eco-extremist theory has emphasized action above historical study and theory. Much of the polemical energy earlier this year was consumed by a defense of “indiscriminate attack”: that is, bombing, shooting, arson, etc. that does not take into account “innocent bystanders,” but strikes at a target regardless of what “collateral damage” might result. Other issues of contention have been the relationship between nihilism and egoism (the idea that ITS and other eco-extremists do not believe in a future and fight in the here and now for no particular strategic goal,), primitivism, animism / paganism, and individualism. In what follows I will discuss essential terms and concepts that will hopefully clarify eco-extremist language and rhetoric. It should be noted at the outset that eco-extremism does not aim for absolute clarity for the impartial observer, but rather seeks to stimulate affinity in those who are similarly at odds with technology, artificiality, and civilization.

Eco-extremism is a tendency that seeks to recover the wild. It exalts one’s ancestral warrior instincts and declares war on all that is civilized. Eco-extremism is embodied in individual eco-extremists hiding in plain sight who emerge with cold ferocity at the opportune time. The eco-extremist is an individualist in that he defies the prohibition of the collective or community, any community, to fight, injure, maim, or kill. No collective has the authority to tell him or her what to do, as they have all forfeited their (non-existent) authority with their continuous war against Wild Nature. Along with the renunciation of the collective is a renunciation of hope or any “future primitive”. Eco-extremists believe that this world is garbage, they understand progress as industrial slavery, and they fight like cornered wild animals since they know that there is no escape. They look death in the eye, and yell, “Hoka Hey!” (Today is a good day to die.)

Eco-extremism is violent resistance that mimics the reflexive reaction of Wild Nature itself against that which seeks to alienate and enslave all living and inanimate things. It is against the artificiality of modern society, and all that subjugates human instinct to a “higher end”.

Let us, however, start to define our terms:

Wild Nature: Wild Nature is the primary agent in eco-extremist war. The philistines oppose the invocation of “Wild Nature” as atavism or “superstition,” but they do so merely out of their own domestication and idiocy. “Wild Nature” is all that grows and is manifested on the planet in animate and inanimate objects, from pebbles to oceans, from microorganisms to all of the flora and fauna that have developed on Earth. It also encompasses all of the stars, galaxies, moons, suns, meteors, etc. More specifically, “Wild Nature” is the acknowledgement that humanity is not the source and end of physical and spiritual reality, but merely a part of it, and perhaps not even a major part. Eco-extremism, insofar as it thinks about epistemology at all, is based on realism as governed by our animal senses and instincts. As Chahta-Ima stated in his essay, “What do we mean when we say, ‘nature’?”:

“Nature exists because the human mind is weak and limited. It is mortal, it is made of flesh, and ultimately this is its limit, even if we can’t see it. It’s playing a game with the rest of existence, and it will lose. The existence of nature is the limit of thought. It is the fact that all things are not for us, our thoughts do not make things: the things are there for the taking, and would be there without our intervention. In other words, we are not gods, we are not spirits, precisely because those things don’t exist as we have come to understand them. Our thought does not and cannot comprehend everything, which is why it is so miserably unreliable.”

Eco-extremism thus posits a pessimism concerning human endeavors and achievements, whether these are physical, spiritual, or moral. That is why it opposes civilization, especially in its techno-industrial manifestation. Modern civilization seeks to subjugate all to itself, and its hubris is its downfall. Eco-extremists seek to be instruments of that downfall, though they do not believe that they can bring it about themselves. More importantly, Wild Nature is found in us primarily in our instincts and in feeling the groan of the Earth in the face of the destruction caused by civilized life. This tendency seeks (albeit imperfectly) to recover beliefs based in the mountains, deserts, coasts, swamps, forests, animals, phases of the moon, and so on.

Many eco-extremists hear the call of their ancestors who resisted their subjugation. When Wild Nature speaks it does so in the language of their Teochichimeca ancestors, the Selk’nam, the Yahis, the Navajo, the Maoris, the European barbarians, the Waranis, the Taromenanes, the Seris, the Toba, and any other group that fought against the extinguishing of their ancient way of life. Wild Nature is thus within us, in the individuality that refuses the thought and morality of civilization and domestication.

Individualism: More than a philosophical current, individualism is an important tactical choice within mass society. It’s the decision to become a wolf in the midst of all of the sheep. It is the decision to look after one’s own interest and act accordingly. Individualists learn from solitude and look for self-realization because they have understood that one can no longer abide by the norms and customs that civilization has dictated to them. Individualists deny accepted morality, and they reject the values taught to them from birth. They don’t wait to take initiative, but rather join together with those of similar disposition to improve their theory and practice. Individualism is a weapon against the progressive collectivism imposed by the system. As one eco-extremist wrote:

“‘I and afterwards I!’ I cry trying to finish off my domestication, breaking the bonds of useless relationships, launching headlong into a war against civilization and its slaves. Against its collectivism, its altruism and humanism. Death to the relationships founded on hypocrisy! Long life to sincere affinities! My allies who fight this already lost war along with me know: For me it will always be me before them, and vice versa: their ‘I’ before my ‘I’. Thus we will continue since we are amoral and egoist individuals.”

Individualist eco-extremists are cautious and spiritual, they love deeply and when they hate, they don’t forgive. They are indiscriminate when they act, as well as cold and calculating. They prowl about with guile just like the fox, and camouflage themselves in urban and rural landscapes. Eco-extremists use everything at hand to accomplish their goals, yet they try to bind themselves to the sacred past knowing that the time for peace is no more. They seek to offer their victims as a sacrifice to their ancestors and the Earth itself. As in many of the past wars against civilization, the driving force behind it is neither morality nor justice, but vengeance.

Indiscriminate attack: The modern progressive mind objects to indiscriminate attack since it has not yet been able to shake off Western morality. For eco-extremists, acting indiscriminately is one of the primary methods of attack. To attack indiscriminately is to strike a target without regard for “innocent bystanders” or “collateral damage”. While eco-extremist individualists usually take aim at targets that are significant to the techno-industrial society (government ministries, universities, transport vehicles), individualist terrorists do so with the intent of inflicting the maximum amount of damage, and this includes human casualties. As ITS expressed in its Fifth Communique of this year:

“We consider as enemies all those who contribute to the systematic process of domestication and alienation: the scientists, the engineers, the investigators, the physicists, the executives, the humanists, and (why not?), affirming the principle of indiscriminate attack, society itself and all that it entails. Why society? Because it tends toward progress, technological and industrial. It contributes to the consolidation and advance of civilization. We can think of all who form part of society as being mere sheep who do what they are told and that’s it, but for us it’s not that simple. People obey because they want to. If they had a choice and, if it were up to them, they would love to live like those accursed millionaires, but they rot in their poverty as the perennially faithful servants of the system that enslaves us as domestic animals.”

Eco-extremism carries out indiscriminate attacks as an echo of Wild Nature itself and to show that its hostility toward society is real. Tsunamis don’t suddenly stop when they reach poor neighborhoods, alligators don’t distinguish between the innocent and the guilty in their nocturnal hunts, and hurricanes don’t attack people according to race. Eco-extremism is part of that cycle of action and reaction. The time for “revolutionary action” has long passed, and eco-extremists aim to carry out a real war, with real casualties, and actions that are not merely symbolic but actually draw blood.

Nihilism: Nihilism is primarily a refusal of the future. As I described in my essay, “Primitivism Without Catastrophe,” human societies at all levels, but especially techno-industrial society, are exceedingly complex, made up of as many unwieldy parts as there are people. Thus, any aspiration to shepherd people into a collective course of action, whether it is humanism, socialism, liberalism, or even anarchism will not work, and will be opposed by those who seek to resist their own techno-industrial enslavement.

In the “Eco-Extremist Mafia” (as they like to call themselves) there are Nihilist Terrorists, particularly in Italy. These nihilists adhere to the position that true nihilism is active nihilism or it is not at all. It is no use to speak of one’s “nihilism” or “egoism” while one pays taxes and obeys traffic laws. Such a purely passive egoism or nihilism is perhaps more akin to Buddhism or the philosophical nihilism of the 19th century, which upholds all of the things that condemn one to be a cog in the great societal machine, but offers some sort of invisible integrity or purity (or a particular “emancipated space”) akin to “spiritual liberation”. Active Nihilist Terrorism as practiced by the Memento Mori Nihilist Sect and others seeks to attack that which obviously enslaves the individual to society, and that attack must always be a physical attack against real targets such as machines, buildings, etc. and the humanoid automatons who build and run them. All other manifestations of nihilism or egoism are no better than Christian or Far Eastern asceticism.

“The pure blow to life that flows at the margin of ‘living’. I am the criminal nihilist who denies obsolete humanity, transcending the moral-mortal human, existence in an identifying and categorical representation in equal evaluations.”

-Nechaevshchina, “Nihilist Funeral”

Paganism / animism: Eco-extremism is founded on pagan animism, and it attempts to rescue ancestral deities that have often been forgotten by Christian / secular society. For both deeply personal and strategic reasons, the eco-extremist seeks to revive the worship of the spirits of the Earth and to offer sacrifices to them. The strategic component is to renounce and oppose the philosophy of secular scientism upheld by some anarchists who cry, “No gods, no masters!” Eco-extremists acknowledge the need for spiritual authorities, even if these are poorly understood or mostly forgotten, as they still ultimately determine the course of life and death. No warrior can make war on his own: there are always greater forces at work, ones that even techno-industrial civilization cannot dominate. In the eco-extremist war, in spite of tactical individualism, a spiritual component is needed to carry out an attack against this putrid society and get away with it. It also reminds the eco-extremist that ultimately whether he or she lives or dies is not up to them, but up to forces that have been and will be even after we are gone. As Halputta Hadjo stated in his monograph, “The Calusa: A Savage Kingdom?”:

“[The eco-extremist] can lash out or he can surrender, but whatever he does, he does within the blindness and impotence of his own carnal nature. That is no reason to give up, and it is no reason to despair. It is every reason, however, to revere those forces that created things this way, and these are the ‘spirits’ or the ‘gods’ of a specific environment, whatever you want to call them. The attitude of eco-extremists is undying hostility toward technological civilization in the name of the spirits that are his lost patrimony.”

Like the savage warrior of the past, the eco-extremist is reminded that, while the scalp and blood of the enemy might be his in the short-term, in the long term, his fate is to decay like all flesh, with his spirit rejoining the wind and the dust. The eco-extremist does not run from his “spooks”, his “dark side”, or his ignorance, but embraces them to give him courage against the enemy. These are his gods, his own guardian spirits that are emissaries from Wild Nature. He does not require the mathematical rationality of the domesticated to act, but acts out of instinct with understanding to strike at his foe. His one solace is that he too is Wild Nature, that its lament is his lament, that its ultimate victory will be his own, even if he will not live to see it with his physical eyes. In the end, all lofty sentiments and ideas are a mere heartbeat away from being extinguished, which should give the eco-extremist a sense of urgency in the fight against domestication and artificiality.

Conclusion: War with an expiration date, war without end

Eco-extremism is the tragic sense of life embodied in our epoch. It is a product of the contradictions of our time, of the haziness of anthropological scholarship, of the renunciation of political action, and of the contemporary ideological impasse. This tendency knows that this impasse will not be solved by better philosophies or moral codes, but only in the destruction of all that exists, including the “hyper-civilized” (i.e. all of us). Techno-industrial society is a problem that should have never existed in the first place, and all of the “defects” and “contradictions” of eco-extremism as an ideology are the result of society’s contradictions reflected as in a distorted mirror. There is no solution. The only appropriate response is fire and bullets.

This attitude puts the eco-extremist at odds not only with the authorities of techno-industrial society, but also with other so-called radical groups. There are no “call-outs” or expressions of “solidarity” in eco-extremism. There is no attempt by eco-extremism to morally or philosophically justify itself.” Innocence” or “guilt” never enter into the eco-extremist calculus. Indeed, this tendency eagerly absorbs the “worst” aspects of modern society, including common criminality, without any lawyerly effort to justify itself through the logic of civilized “justice”. The recent introduction to the essay, “The Calusa: A Savage Kingdom?” highlights the societal actors and groups that eco-extremism seeks to imitate in our time:

“‘The Calusa: A Savage Kingdom?’ teaches a valuable lesson; namely, that much can be learned from both the small nomadic groups and the great pre-Columbian civilizations. Here there is no danger of falling into a theoretical ‘contradiction,’ as eco-extremists can reference the Selk’nam as well as the Mayas. They can refer to the experiences of petty criminals as well as those of the large mafias; the Guatemalan gangs as well as the rigid organization of the Islamic State. That is to say, eco-extremists are free to refer to whatever they like, without any hint of morality, with the only condition that it gives a particular useful lesson concerning the planning and execution of their war.”

Theoretical eclecticism is only countered in the eco-extremist with single-mindedness in violent attack. The eco-extremist has cast off his or her affinity with the hyper-civilized and sees virtually everyone as an enemy. These individualists have come to value attack more than their very lives, as countless other warriors and savages have done before them. They don’t ask for help from those whom they have come to see as at best useless, and at worst the hated adversary worthy of death. The eco-extremists are already on the radar of the authorities of the countries where they operate, and beyond. They are under no illusion that they will be able to evade them indefinitely.

Wild Nature corrodes civilization little by little with entropy as water diminishes a stone. Along with climate change, earthquakes, and other natural disasters, new individualists resisting their domestication will take the eco-extremists’ place, perhaps mindful of those who have come before them. We are now entering an age of extremes, an age of uncertainty, where leftist illusions and conservative platitudes can no longer prepare us for our future course. The individualist will continue to be an invisible menace, immune from the moral coercion of the herd, and working in the complete privacy of his or her own thoughts and desires. The masses may rage and the authorities lament, but there will always be pockets of destructive refusal, emerging like sparks in the dark only to go out again, until this society is ground into powder, and the spirits of all warriors go off once more to hunt in the land of the ancestors. Axkan kema, tehuatl, nehuatl! [Until your death or mine!]

* Introduction
* The Psychology of Modern Leftism
* Feelings of Inferiority
* Oversocialization
* The Power Process
* Surrogate Activities
* Autonomy
* Sources of Social Problems
* Disruption of the Power Process in Modern Society
* How Some People Adjust
* The Motives of Scientists
* The Nature of Freedom
* Some Principles of History
* Industrial- Technological Society
…

https://archive.org/details/IndustrialSocietyAndItsFuture-TheUnabombersManifesto