Hans-Georg Moeller: The Dark Psychology behind the West's Anti-Universalist "Affirmative-Semitism"

Shifting from an "Authentically felt" guilt for the holocaust (by actual Nazi's), to an Inauthentic, Profilic  and "Performative" guilt (by Descendants of Nazis) and transforming Affirmative-Semitism into the new "Civic Religion" of Germany, German sense of pride in "self".

“There is no such thing as collective guilt or collective innocence; guilt and innocence make sense only if applied to individuals.”

–Hannah Arendt, "Personal Responsibility Under Dictatorship"

Google AI on The Sociological "Principle of Least Action":

Jacques Ellul (1912–1994) was a French philosopher, sociologist, and theologian who argued that modern society is dominated by a relentless, all-encompassing drive for efficiency, which he termed "technique". In his 1954 masterpiece, The Technological Society, he argued that this drive for efficiency has ceased to be a tool for human improvement and instead has become a self-perpetuating system that subordinates human freedom, values, and ethics to technical necessity. 

Here are the key components of Ellul's philosophy on efficiency:

1. Technique: The Pursuit of "The One Best Way"

Definition: Ellul defined technique as the totality of methods rationally arrived at to achieve "absolute efficiency" in every field of human activity.

Beyond Machines: Technique is not just machines (like computers or factory tools) but the rationalization of all processes, including, management, education, and entertainment.

The "One Best Way": Technique seeks the most efficient, standardized method for every action, eliminating human spontaneity and variation. 

2. The Betrayal of Technology

Reduced Freedom: While technology is intended to liberate humanity and reduce burden, Ellul argued it actually enslaves humanity by creating dependencies and "artificial needs".

Problem-Generating: Ellul famously argued that technological efficiency solves one problem only to create three new ones, forcing humanity into a constant, frantic state of technological adaptation.

Reversal of Ends and Means: In a technical society, efficiency is no longer a means to a better life; it becomes an end in itself. Everything is judged by whether it is efficient, not by whether it is good or meaningful. 

3. The Characteristics of the Technical System

Autonomy: Technique operates by its own internal logic, ignoring ethical or moral considerations.

Totalitarianism: It is inescapable. All human activities—social, economic, and political—are coerced into this technical framework, and those who do not conform are deemed inefficient or "wrong".

Automatic Growth: Technical developments proceed automatically. Once a technical solution is available, it is adopted, and it in turn breeds further technological advancements, creating a "closed circle". 

4. Human Impact and the "New Society"

Standardization: Humans are reduced to "mere components" within a larger technical system.

Loss of Meaning: The focus on speed and optimization removes the human meaning and tradition behind activities.

Illiberalism: Both capitalist and socialist systems are equally driven by this ethos of efficiency, leading to a new type of conformist, technical society. 

5. Resistance and Ethics

Critique of "Stifling Pressure": Ellul, who was a Christian anarchist, urged for an awareness of this pressure to resist it, advocating for a "style of life" that prioritizes human, personal, and spiritual values over technical performance.

"Non-power": He proposed an "ethics of non-power," encouraging people to reject the lure of total efficiency and control. 

Key Works:

• The Technological Society (1954)
• Propaganda: The Formation of Men's Attitudes (1962)
• The Technological System (1980)
• The Technological Bluff (1990) 

Genesis 25: 19-34 (KJV):

19 And these are the generations of Isaac, Abraham's son: Abraham begat Isaac:

20 And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

21 And Isaac intreated the Lord for his wife, because she was barren: and the Lord was intreated of him, and Rebekah his wife conceived.

22 And the children struggled together within her; and she said, If it be so, why am I thus? And she went to enquire of the Lord.

23 And the Lord said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.

24 And when her days to be delivered were fulfilled, behold, there were twins in her womb.

25 And the first came out red, all over like an hairy garment; and they called his name Esau.

26 And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac was threescore years old when she bare them.

27 And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.

28 And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.

29 And Jacob sod pottage (cooked lentils): and Esau came from the field, and he was faint:

30 And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom.

31 And Jacob said, Sell me this day thy birthright.

32 And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me?

33 And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.

34 Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright.