Overcoming Metaphysics

This emptiness has to be filled up. But since the emptiness of Being can never be filled up by the fullness of beings, especially when this emptiness can never be experienced as such, the only way to escape it is incessantly to arrange beings in the constant possibility of being ordered as the form of guaranteeing aimless activity. Viewed in this way, technology is the organization of a lack, since it is related to the emptiness of Being contrary to its knowledge. Everywhere where there are not enough beings-and it is increasingly everywhere and always not enough for the will to will escalating itself -technology has to jump in, create a substitute, and consume the raw materials. But in truth the "substitute" and the mass production of ersatz things is not a temporary device, but the only possible form in which the will to will, the "all-inclusive" guarantee of the planning of order, keeps itself going and can thus be "itself" as the "subject" of everything. The increase in the number of masses of human beings is done explicitly by plan so that the opportunity will never run out for claiming more "room to live" for the large masses whose size then again requires correspondingly higher masses of human beings for their arrangement. This circularity of consumption for the sake of consumption is the sole procedure which distinctively characterizes the history of a world which has become an unworld. "Leader natures" are those who allow themselves to be put in the service of this procedure as its directive organs on account of their assured instincts. They are the first employees within the course of business of the unconditional consumption of beings in the service of the guarantee of the vacuum of the abandonment of Being. This course of business of the consumption of beings in virtue of the unknowing defense against unexperienced Being excludes in advance the distinctions between nations and countries as still being essential determinative factors. Just as the distinction between war and peace has become untenable, the distinction between "national" and "international" has also collapsed. Whoever thinks in "a European way" today, no longer allows himself to be exposed to the reproach of being an "internationalist."


Martin Heidegger (GA 7) The End of Philosophy