It is not enough however to withhold approval of modern inventions on the grounds of their dangerous side alone; there is more than this to the affair. One hears of the 'benefits' claimed for what men have agreed to call 'progress', and that one might even consent so to call, provided one take care to make it clear that there is no question of any but a purely material progress; but are not these 'benefits', of which people are so proud, very largely illusory? Our contemporaries claim they increase their 'welfare' by this means; in our opinion, the end they set themselves, even if it were really attained, is hardly worth the expenditure of so much effort; but what is more, it seems a very debatable question whether they do attain it. In the first place, the fact should be taken into account that not all men have the same tastes or the same needs, and that there are still some who would wish to avoid modern commotion and the craving ... for speed, but who can no longer do so. Could anyone presume to maintain that it is a 'benefit' to these people to have thrust on them what is most contrary to their nature? It will be said in reply that there are few such men today, and this is considered a justification for treating them as a negligible quantity; in this, as in the field of politics, the majority arrogates to itself the right to crush minorities, which, in its eyes, evidently have no right to exist, since their very existence defies the egalitarian mania for uniformity.
...the modern West cannot tolerate that men should prefer to work less and be content to live on little; as it is only quantity that counts, and as everything that escapes the senses is held to be nonexistent, it is taken for granted that anyone who is not in a state of agitation and who does not produce much in a material way must be 'lazy'. In evidence of this and without speaking of the opinions commonly expressed about Eastern peoples, it is enough to note how the contemplative orders are viewed, even in circles that consider themselves religious. In such a world, there is no longer any place for intelligence, or anything else that is purely inward, for these are things that can neither be seen nor touched, that can neither be counted nor weighed; there is a place only for outward action in all its forms, even those that are the most completely meaningless. For this reason it should not be a matter for surprise that the Anglo-Saxon mania for sport gains ground day by day: the ideal of the modern world is the 'human animal' who has developed his muscular strength to the highest pitch; its heroes are athletes, even though they be mere brutes; it is they who awaken popular enthusiasm, and it is their exploits that ,command the passionate interest of the crowd. A world in which such things are seen has indeed sunk low and seems near its end.
...however, let us consider things for a moment from the standpoint of those whose ideal is material 'welfare', and who therefore rejoice at all the improvements to life furnished by modern 'progress'; are they quite sure they are not being duped? Is it true that, because they dispose of swifter means of communication and other things of the kind, and because of their more agitated and complicated manner of life, men are happier today than they were formerly? The very opposite seems to us to be true: disequilibrium cannot be a condition of real happiness. Moreover, the more needs a man has, the greater the likelihood that he will lack something, and thereby be unhappy; modern civilization aims at creating more and more artificial needs, and as we have already said, it will always create more needs than it can satisfy, for once one has started on this path, it is very hard to stop, and, indeed, there is no reason for stopping at any particular point. It was no hardship for men to do without things that did not exist and of which they had never dreamed; now, on the contrary, they are bound to suffer if they lack these things, since they have become accustomed to consider them as necessities, with the result that they have, in fact, really become necessary to them. Therefore men struggle in every possible way to obtain the means of procuring material satisfactions, the only ones that they are capable of appreciating: they are interested only in 'making money', because it is money that enables them to obtain these things, the more of which they have, the more they wish to have, as they go on discovering fresh needs; and this passion becomes for them the sole end in life. Hence the savage competition certain evolutionists have raised to the dignity of a scientific law under the name of 'the struggle for existence', whose logical consequence is that only the strongest, in the narrowly material sense of the word, have a right to exist.
