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Gorman Beauchamp
MFS Modern Fiction Studies, Volume 32, Number 1, Spring 1986, pp. 53-63
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TECHNOLOGY IN THE DYSTOPIAN NOVEL
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Gorman Beauchamp
Modern Fiction Studies, Volume 32, Number 1, Spring 1986. Copyright © by Purdue Researeh Founda-
tion. All rights to reproduction in any form reserved.
53
serve as the credo of the dystopian fabulist: "Utopias are realizable. Life
is moving toward a utopia. And perhaps a new age is beginning, an age
in which the intellectuals and the cultivated class will dream of avoiding
utopia and of returning to a society that is non-utopian, less 'perfect'
but more free" (187-188). That the Utopian ideations of the past—which
once seemed impossible of historical actualization—appear in this cen-
tury not only possible but perhaps inevitable is the result in great part
of the increasing array of techniques for social control made available
by modern science. Thus the dystopian imagination posits as its minatory
image of the future an advanced totalitarian state dependent upon a
massive technological apparatus—in short, a technotopia.
The question that I want to consider in this paper then is this: is
the technology in dystopian fiction merely an instrument in the hands
of the state's totalitarian rulers, used by them to enforce a set of values
extrinsic to the technology itself, or is it, rather, an autonomous force
that determines the values and thus shapes the society in its own image,
a force to which even the putative rulers—the Well-Doers and Big Brothers
and World Controllers—are subservient? This question reflects, of course,
the debate about the nature of technology and its potentially dehumaniz-
ing and destructive effects that has raged since the advent of the Industrial
Revolution. If we divide the antagonists in this debate into technophiles
and technophobes—admittedly far too simplistic a division—then we can
characterize their positions as follows.1 The technophiles contend that
technology is value-neutral, merely a tool that can be used for good or
ill depending on the nature and purposes of the user. Man, that is, re-
mains in control, remains the master of his creations—though, of course,
he can be an evil master and "misuse" them. The technophobes, by con-
trast, view technology as a creation that can transcend the original pur-
poses of its creator and take on an independent existence and will of its
own, like the monster in Mary Shelley's novel Frankenstein who declares:
"You are my creator, but I am your master—obey" (167). The
technophobe's Frankenstein complex—as Isaac Asimov has termed this
view (xi-xii)—implies, in turn, a technological determination operating
in history. This position has been expressed perhaps most unambiguously
by the philosopher Martin Heidegger:
No one can foresee the radical changes to come. But technological advance will move faster
and can never be stopped. In all areas of his existence, man will be encircled ever more
tightly by the forces of technology. These forces, which everywhere and every minute claim,
enchain, drag along, press and impose upon man under the form of some technological
contrivance or other—these forces . . . have moved long since beyond his will and have
outgrown his capacity for decision. (51-52)
If man cannot control his technology, it will—runs the corollary of
'For a thorough and superb treatment of the ideas that I can only sketch vaguely here, see Winner.
2On these matters, see for example Ferkiss 35-36; Heilbroner; and Winner 73-88.
Collectivism and technology, that is, are mutually exclusive, argues Miss
1I have dealt in detail with this problem in "From Bingo to Big Brother·. Orwell on Power and
Sadism. " The subject has, of course, occupied an enormous amount of the criticism of Nineteen Eighty-Four.
*See my essay "Man as Robot: The Taylor System in We"; see also Rhodes.
WORKS CITED
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62 MODERN FICTION STUDIES
Orwell, George. Nineteen Eighty-Four. 1949. New York: Signet, n.d.
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Rhodes, Carolyn. "Frederick Winslow Taylor's System of Scientific Management
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Zamyatin, Yevgeny. We. 1924. Trans. Gregory Zilboorg. New York: Dutton, 1952.
—Anonymous