Herbert Marcuse Quotes Page 2

“In this totality, the conceptual distinction between business and politics, profit and prestige, needs and publicity is hardly possible anymore. A 'way of life' is exported, or it exports itself in the dynamics of the totality.

With capital, computers and know-how, the other 'values' arrive: libidinous relations with merchandise, with aggressive motorized devices, with the false aesthetics of the supermarket.”

“It is only for the sake of those without hope that hope is given to us.”

“One-dimensional thought is systematically promoted by the makers of politics and their purveyors of mass information. Their universe of discourse is populated by self-validating hypotheses which, incessantly and monopolistically repeated, become hyponotic definitions of dictations.”

“Our society distinguishes itself by conquering the centrifugal social forces with Technology rather than Terror, on the dual basis of an overwhelming efficiency and an increasing standard of living.”

“People recognize themselves in their wares; they find their soul in their automobile, hi-fi record player, two-story house, kitchen equipment. The very mechanism that binds the individual to his society has changed, and social control is rooted in the new needs it has produced.”

“Political freedom would mean liberation of the individuals from politics over which they have no effective control. Similarly,”

“Rational is a mode of thought and action which is geared to reduce ignorance, destruction, brutality, and oppression”

“Remembrance of the past may give rise to dangerous insights, and the established society seems to be apprehensive of the subversive contents of memory.”

“Solitude, the very condition which sustained the individual against and beyond his society, has become technically impossible.”

“Technology serves to institute new, more effective, and more pleasant forms of social control and social cohesion. The totalitarian tendency of these controls seems to assert itself in still another sense—by spreading to the less developed and even to the pre-industrial areas of the world, and by creating similarities in the development of capitalism and communism.”

“The capabilities (intellectual and material) of contemporary society are immeasurably greater than ever before– which means that the scope of society’s domination over the individual is immeasurably greater than ever before.”

“The distinguishing feature of advanced industrial society is its effective suffocation of those needs which demand liberation — liberation also from that which is tolerable and rewarding and comfortable — while it sustains and absolves the destructive power and repressive function of the affluent society.

Here, the social controls exact the overwhelming need for the production and consumption of waste; the need for stupefying work where it is no longer a real necessity; the need for modes of relaxation which soothe and prolong this stupefication; the need for maintaining such deceptive liberties as free competition at administered prices, a free press which censors itself, free choice between brands and gadgets.”

“The most effective and enduring form of warfare against liberation is the implanting of material and intellectual needs that perpetuate obsolete forms of the struggle for existence.”

“The range of choice open to the individual is not the decisive factor in determining the degree of human freedom, but what can be chosen and what is chosen by the individual.”

“The reign of such a one-dimensional reality does not mean that materialism rules, and that the spiritual, metaphysical, and bohemian occupations are petering out. On the contrary, there is a great deal of “Worship together this week,” “Why not try God,” Zen, existentialism, and beat ways of life, etc.

But such modes of protest and transcendence are no longer contradictory to the status quo and no longer negative. They are rather the ceremonial part of practical behaviorism, its harmless negation, and are quickly digested by the status quo as part of its healthy diet.”

“The slaves of developed industrial Civilization are sublimated slaves, but they are slaves, for slavery is determined "neither by obedience nor by hardness of labour but by the status of being mere instrument, and the reduction of man to the state of a thing.”

“The standard of living attained in the most advanced industrial areas is not a suitable model of development if the aim is pacification. In view of what this standard has made of Man and Nature, the question must again be asked whether it is worth the sacrifices and the victims made in its defense.

The question has ceased to be irresponsible since the “affluent society” has become a society of permanent mobilization against the risk of annihilation, and since the sale of its goods has been accompanied by moronization, the perpetuation of toil, and the promotion of frustration. Under these circumstances, liberation from the affluent society does not mean return to healthy and robust poverty, moral cleanliness, and simplicity.

On the contrary, the elimination of profitable waste would increase the social wealth available for distribution, and the end of permanent mobilization would reduce the social need for the denial of satisfactions that are the individual’s own—denials which now find their compensation in the cult of fitness, strength, and regularity.”

“The world is an estranged and untrue world so long as man does not destroy its dead objectivity and recognize himself and his own life 'behind' the fixed form of things and laws.

When he finally wins this self-consciousness, he is on his way not only to the truth of himself, but also of his world. And with the recognition goes the doing. He will try to put this truth into action, and make the world what it essentially is, namely, the fulfillment of man's self-consciousness.”

“The world of immediate experience―the world in which we find ourselves living―must be comprehended, transformed, even subverted in order to become that which it really is.”

“This language, which constantly imposes images, militates against the development and expression of concepts.”

“Under the rule of a repressive whole, liberty can be made into a powerful instrument of domination. The range of choice open to the individual is not the decisive factor in determining the degree of human freedom, but what can be chosen and what is chosen by the individual.”

“We are possessed by our images, suffer our own images.”

“We may distinguish both true and false needs. 'False' are those which are superimposed upon the individual by particular social interests in his repression: the needs which perpetuate toil, aggressiveness, misery, and injustice.

Their satisfaction might be most gratifying to the individual, but this happiness is not a condition which has to be maintained and protected if it serves to arrest the development of the ability (his own and others) to recognize the disease of the whole and grasp the chances of curing the disease.

The result then is euphoria in unhappiness. Most of the prevailing needs to relax, to have fun, to behave and consume in accordance with the advertisements, to love and hate what others love and hate, belong to this category of false needs.”

“Whether ritualized or not, art contains the rationality of negation. In its advanced positions, it is the Great Refusal—the protest against that which is.”

“The tolerance which enlarged the range and content of freedom was always partisan – intolerant toward the protagonists of the repressive status quo. Can the indiscriminate guaranty of political rights and liberties be repressive? Can such tolerance serve to contain qualitative social change?

When tolerance mainly serves the protection and preservation of a repressive society, when it serves to neutralize opposition and to render men immune against other and better forms of life, then tolerance has been perverted.

Liberating tolerance, then, would mean intolerance against movements from the Right and toleration of movements from the Left.”

“Inasmuch as art preserves, with the promise of happiness, the memory of the goal that failed, it can enter, as a 'regulative idea,' the desperate struggle for changing the world. Against all fetishism of the productive forces, against the continued enslavement of individuals by the objective conditions (which remain those of domination), art represents the ultimate goal of all revolutions: the freedom and happiness of the individual.”

“The revolution is for the sake of life, not death.”