kills on our continent [...] Science in centuries past promised us a golden age, but it is pushing us towards self destruction and slavery [...] With our action we give back to you a small part of the suffering that you scientists are bringing to the world. Kaczynski, also known as the Unabomber, initially sabotaged developments near his cabin but dedicated himself to getting back at the system after discovering a road had been built over a plateau he had considered beautiful. Between 1978 and 1995, Kaczynski engaged in a nationwide bombing campaign against modern technology, planting or mailing numerous home-made bombs, killing three people and injuring 23 others. In his 1995 Unabomber manifesto, Kaczynski states: The kind of revolution we have in mind will not necessarily involve an armed uprising against any government. It may or may not involve physical violence, but it will not be a POLITICAL revolution. Its focus will be on technology and economics, not politics. In August 2011 in Mexico a group or person calling itself Individualists Tending to the Wild perpetrated an attack with a bomb at the Monterrey Institute of Technology and Higher Education, State of Mexico Campus, intended for the coordinator of its Business Development Center and Technology Transfer. The attack was accompanied by the publication of a manifesto criticizing nanotechnology and computer science. Sale says that neo-Luddites are not motivated to commit violence or vandalism. The manifesto of the 'Second Luddite Congress', which Sale took a major part in defining, attempts to redefine neo-Luddites as people who reject violent action. History Origins of contemporary critiques of technology in literature According to Julian Young, Martin Heidegger was a Luddite in his early philosophical phase and believed in the destruction of modern technology and a return to an earlier agrarian world. However, the later Heidegger did not see technology as wholly negative and did not call for its abandonment or destruction. In The Question Concerning Technology (1953), Heidegger posited that the modern technological "mode of Being" was one which viewed the natural world, plants, animals, and even human beings as a "standing-reserve"—resources to be exploited as means to an end. To illustrate this "monstrousness", Heidegger uses the example of a hydroelectric plant on the Rhine river which turns the river from an unspoiled natural wonder to just a supplier of hydropower. In this sense, technology is not just the collection of tools, but