world until the present moment. In England "the Angries" were a group of such clerks who had suddenly emerged from the lower echelons by the educational escape hatch. As they emerged into the upper world of power, they found that the air was not at all fresh or bracing. But they lost their nerve even quicker than Bernard Shaw lost his. Like Shaw, they quickly settled down to whimsy and to the cultivation of entertainment values. In his Study of History, Toynbee notes a great many reversals of form and dynamic, as when, in the middle of the fourth century A.D., the Germans in the Roman service began abruptly to be proud of their tribal names and to retain them. Such a moment marked new confidence born of saturation with Roman values, and it was a moment marked by the complementary Roman swing toward primitive values. (As Americans saturate with European values, especially since TV, they begin to insist upon American coach lamps, hitching posts, and colonial kitchen-ware as cultural objects.) Just as the barbarians got to the top of the Roman social ladder, the Romans themselves were disposed to assume the dress and manners of tribesmen out of the same frivolous and snobbish spirit that attached the French court of Louis XVI to the world of shepherds and shepherdesses. It would have seemed a natural moment for the intellectuals to have taken over while the governing class was touring Disneyland, as it were. So it must have appeared to Marx and his followers. But they reckoned without understanding die dynamics of the new media of communication. Marx based his analysis most untimely on the machine, just as the telegraph and other implosive forms began to reverse the mechanical dynamic. The present chapter is concerned with showing that in any medium or structure there is what Kenneth Boulding calls a "break boundary at which the system suddenly changes into another or passes some point of no return in its dynamic processes." Several such "break boundaries" will be discussed