Heidegger - Modern Technology, Standing Reserves and Covid 19

Bill Gates is the logical conclusion to modern science and technology, made possible by thought patterns from our collective history. Gates is as much a tool of his technology as the subjects submitted to it.

---
from The Question Concerning Technology:

'The modern physical theory of nature prepares the way first
not simply for technology but for the essence of modern technology.

For already in physics the challenging gathering-together
into ordering revealing holds sway. But in it that gathering does not yet come expressly to appearance. Modern physics is the herald of Enframing, a herald whose origin is still unknown.

The essence of modern technology has for a long time been concealing itself, even where power machinery has been invented, where electrical technology is in full swing, and where atomic technology is well under way.

All coming to presence, not only modern technology, keeps
itself everywhere concealed to the lastY) Nevertheless, it remains, with respect to its holding sway, that which precedes all
the earliest. The Greek thinkers already knew of this when they said : That which is earlier with regard to the arising that holds sway becomes manifest to us men only later. That which is primally early shows itself only ultimately to men.20 Therefore,
in the realm of thinking, a painstaking effort to think through still more primally what was primally thought is not the absurd wish to revive what is past, but rather the sober readiness to be astounded before the coming of what is early.

Chronologically speaking, modern physical science begins in
the seventeenth century. In contrast, machine-power technology develops only in the second half of the eighteenth century. But modern technology, which for chronological reckoning is the later, is, from the point of view of the essence holding sway within it, the historically earlier.

If modern physics must resign itself ever increasingly to the fact that its realm of representation remains inscrutable and incapable of being visualized, this resignation is not dictated by any committee of researchers. It is challenged forth by the rule of Enframing, which demands that nature be orderable as standing-reserve. Hence physics, in all its retreating from the representation turned only toward objects that has alone been standard till recently, will never be able to renounce this one
thing : that nature reports itself in some way or other that is identifiable through calculation and that it remains orderable
as a system of information. This system is determined, then, out of a causality that has changed once again. Causality now displays neither the character of the occasioning that brings forth
nor the nature of the causa efficiens, let alone that of the causa formalis. It seems as though causality is shrinking into a reporting-
a reporting challenged forth-of standing-reserves that must be guaranteed either simultaneously or in sequence. To this
shrinking would correspond the process of growing resignation
that Heisenberg's lecture depicts in so impressive a manner.*

...Yet when destining reigns in the mode of Enframing, it is the
supreme danger. This danger attests itself to us in two ways. As soon as what is unconcealed no longer concerns man even as object, but does so, rather, exclusively as standing-reserve, a n d
man in the midst o f objectlessness i s nothing but the orderer of the standing-reserve, then he comes to the very brink of it precipitous fall; that is, he comes to the point where he himself will have to be taken as standing-reserve.

Meanwhile man, precisely as the one so threatened, exalts himself to the posture of
lord of the earth. In this way the impression comes to prevail that everything man encounters exists only insofar as it is his construct.
This illusion gives rise in turn to one final delusion : It
seems as though man everywhere and always encounters only
himself. Heisenberg has with complete correctness pointed out that the real must present itself to contemporary man in this way. *In truth, however, precisely nowhere does man today any
longer encounter himself, i.e., his essence. Man stands so decisively in attendance on the challenging-forth of Enframing that
he does not apprehend Enframing as a claim, that he fails to see himself as the one spoken to, and hence also fails in every way to hear in what respect he ek-sists, from out of his essence, in the realm of an exhortation or address, and thus can never encounter
only himself...'