By John Zerzan & Kevin Tucker
“Read it and you'll by no means contemplate civilization within the similar approach again.”—Kirkpatrick Sale
This anthology approximately "the pathology of civilization" bargains perception into how development and know-how have ended in vacancy and alienation.
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Extra info for Against civilization : readings and reflections
The extreme inequality in our way of life: excess of idleness in some, excess of labor in others; the ease of stimulating and satisfying our appetites and our sensuality; the overly refined foods of the rich, which nourish them with binding juices and overwhelm them with indigestion; the bad food of the Poor, which they do not even have most of the time, so that their want inclines them to overburden their stomachs greedily when the occasion permits; late nights, excesses of all kinds, immoderate ecstasies of all the Passions, fatigues and exhaustion of Mind; numberless sorrows and afflictions which are felt in all conditions and by which souls are perpetually tormented: these are the fatal proofs that most of our ills are our own work, and that we would have avoided almost all of them by preserving the simple, uniform, and solitary way of life prescribed to us by Nature.
It can carry them laughing through periods that would try even a Jesuit’s soul, and worry him so that—as the Indians warn—he could become sick: “I saw them [the Montagnais] in their hardships and their labors, suffer with cheerfulness.... I found myself, with them, threatened with great suffering; they said to me, ‘We shall be sometimes two days, sometimes three, without eating, for lack of food; take courage, Chihine, let thy soul be strong to endure suffering and hardship; keep thyself from being sad, otherwise thou will be sick; see how we do not cease to laugh, although we have little to eat’” (Le Jeune’s Relation of 1634, in Kenton, 1927, I, p.
To judge from surviving examples of bands and villages, for the greater part of prehistory our kind got along quite well without so much as a paramount chief, let alone the all-powerful English leviathan King and Mortal God, whom Hobbes believed was needed for maintaining law and order among his fractious countrymen. Modern states with democratic forms of government dispense with hereditary leviathans, but they have not found a way to dispense with inequalities of wealth and power backed up by an enormously complex system of criminal justice.