To identify technological society with the death-world obscure the uniqueness of the death-world. At the same time this veiling of its uniqueness leads us to think of it as a transitory stage in the evolution of technique. Thus we might imagine that, if its efficiency were increased, technological society could supplant the repressive mechanisms of the death world with benign conditioning. To be sure, in the death-world the language of technique is applied to persons. This faulty use of language creates a fatal category mistake, which permits people to be fed into the maw of an efficient and impersonal productive process, a feature the death-world shares with technological society. But the death-world, for which technological society is the precondition, also develops a quite independent and unique system of meanings whose inner logic is expressed in a language which grows in opposition to both the life-world and technological society itself. This language is designed to create terror which is not incidental to the process but its very essence. The apparatus created by the technological society provides the means through which terror is achieved. But the point and purpose of technological society is the increase of technique, whereas the raison dčetre of the death-world is the proximate or delayed death of its inhabitants.
SPIRIT IN ASHES: Hegel, Heidegger, and Man-made Mass Death by Edith Wyschogrod. p. 25-26: