Change alters not only habits of life, but patterns of thought and valuation, citing with approval the outlook of the Chinese sage:
As Tzu-Gung was traveling through the regions north of the river Han, he saw an old man working in his vegetable garden. He had dug an irrigation ditch. The man would descend into a well, fetch up a vessel of water in his arms and pour it out into the ditch. While his efforts were tremendous, the results appeared to be very meager.
Tzu-Gung said, “There is a way whereby you can irrigate a hundred ditches in one day, and whereby you can do much with little effort. Would you not like to hear of it?”
Then the gardener stood up, looked at him and said, “And what would that be?”
Tzu-Gung replied, “You take a wooden lever, weighted at the back and light in front. In this way you can bring up water so quickly that it just gushes out. This is called a draw-well.”
Then anger rose up in the old man’s face, and he said “I have heard my teacher say that whoever uses machines does all his work like a machine. He who does his work like a machine grows a heart like a machine, and he who carries the heart of a machine in his breast loses his simplicity. He who has lost his simplicity becomes unsure in the strivings of his soul. Uncertainty in the strivings of the soul is something which does not agree with honest sense. It is not that I do not know of such things; I am ashamed to use them.”
Perhaps the most interesting point about this anecdote is that it appeals to a modern physicist. It would not have appealed to Newton or to Adam Smith, for they were great experts and advocates of the fragmentary and the specialist approaches. It is by means quite in accord with the outlook of the Chinese sage that Hans Selye works at his “stress” idea of illness. In the 1920s he had been baffled at why physicians always seemed to concentrate on the recognition of individual diseases and specific remedies for such isolated causes, while never paying any attention to the “syndrome of just being sick.” Those who are concerned with the program “content” of media and not with the medium proper, appear to be in the position of physicians who ignore the “syndrome of just being sick.” Hans Selye, in tackling a total, inclusive approach to the field of sickness, began what Adolphe Jonas has continued in Irritation and Counter-irritation; namely, a quest for the response to injury as such, or to novel impact of any kind. Today we have anesthetics that enable us to perform the most frightful physical operations on one another.
The new media and technologies by which we amplify and extend ourselves constitute huge collective surgery carried out on the social body with complete disregard for antiseptics. If the operations are needed, the inevitability of infecting the whole system during the operation has to be considered. For in operating on