THE PRINCIPLE OF HOPE

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no means posits (in an idealistic way) a psychological element as prior to natura naturata. On the contrary, the concept of natura naturans was from the very beginning,
from its originator, the ‘naturalist’ Averroës onwards, applied to creative matter. Even if the remnants of mythology cited above are not lacking, which may return as a
pantheistic bogeyman, and which have long accompanied the problem of the subject of nature at least as a secularized Isis. Which have nevertheless only accompanied,
not exhausted and settled it; whereas a mere In­itself of nature, in which neither subject nor even object occur, rather leads to Sartre, i.e. to the world as a disparate
stone wall surrounding human beings, than to Marxism. Likewise: in place of the technologist as a mere outwitter or exploiter there stands in concrete terms the subject
socially mediated with itself, which increasingly mediates itself with the problem of the natural subject. Just as Marxism has discovered the really self­generating subject
of history in working man, just as it only allows it to be discovered and to realize itself completely in socialist terms, so it is probable that Marxism will also advance in
technology to the unknown, in itself not yet manifested subject of natural processes: mediating human beings with that subject, that subject with human beings, and itself
with itself. The will which resides in all technological­physical structures and has built them must simultaneously have both a socially grasped subject behind it: for the
constituent intervention, beyond the merely abstract­external one, and a subject before it which is mediated with it: for co­operation, for the constitutive contact with the
intervention. And finally: the first subject, as that of human power, cannot be conceived in sufficiently influential terms; nor the second subject, as the root natural
naturans, indeed supernaturans, in sufficiently deep and mediated terms. Technology of the will and concrete alliance with the hearth of natural phenomena and their
laws, the electron of the human subject and the mediated co­productivity of a possible natural subject: both together prevent bourgeois reification from being continued
in de­organization. Both together suggest the concrete utopia of technology, which follows the concrete utopia of society and is bound up with it.
Electron of the human subject, of technology of the will
There is an inner force which has not been purely applied up till now. It constitutes the so­called strength in man, and does not wholly coincide with his familiar will. It
acts as a power which sweeps the body beyond weariness, sharpens it as an instrument and equips it with astonishing capabilities. It acts equally as a power directed
outwards, as influence or