Quote

The avant-garde and the beatniks share in the function of entertaining without endangering the good conscience of the men of good will.

Herbert Marcuse

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Herbert Marcuse
Age: 81 †
Born: 1898
Born: July 19
Died: 1979
Died: July 29
Philosopher
Political Theorist
Sociologist
University Teacher
Berlin
Germany
Function
Share
Beatniks
Endangering
Without
Beatnik
Good
Garde
Men
Avant
Entertaining
Conscience

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The people recognize themselves in their commodities they find their soul in their automobile, hi-fi set, split-level home, kitchen equipment.
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Society ... can afford to grant more than before because its interests have become the innermost drives of its citizens.
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There is no free society without silence, without the internal and external spaces of solitude in which the individual freedom can develop.
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The spontaneous reproduction of superimposed needs by the individual does not establish autonomy it only testifies to the efficacy of the control.
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Under the rule of a repressive whole, liberty can be made into a powerful instrument of domination.
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The tangible source of exploitation disappears behind the façade of objective rationality.
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In its relation to the reality of daily life, the high culture of the past was many things opposition and adornment, outcry and resignation. But it was also the appearance of the realm of freedom: the refusal to behave.
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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.
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Self-determination, the autonomy of the individual, asserts itself in the right to race his automobile, to handle his power tools, to buy a gun, to communicate to mass audiences his opinion, no matter how ignorant, how aggressive, it may be.
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Ideas, aspirations, and objectives that, by their content, transcend the established universe of discourse and action are either repelled or reduced to terms of this universe.
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The way in which a society organizes the life of its members ... is one project of realization among others. But once the project has become operative in the basic institutions and relations, it tends to become exclusive and to determine the development of the society as a whole.
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Those who devote their lives to earning a living are incapable of living a human existence.
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To the degree to which they correspond to the given reality, thought and behavior express a false consciousness, responding to and contributing to the preservation of a false order of facts. And this false consciousness has become embodied in the prevailing technical apparatus which in turn reproduces it.
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The people are led to find in the productive apparatus the effective agent of thought and action to which their personal thought and action can and must be surrendered. And in this transfer, the apparatus also assumes the role of a moral agent. Conscience is absolved by reification.
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This society turns everything it touches into a potential source of progress and exploitation, of drudgery and satisfaction, of freedom and of oppression.
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If man has learned to see and know what really is, he will act in accordance with truth, Epistemology is in itself ethics, and ethics is epistemology.
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Coming to life as classics, they come to life as other than themselves they are deprived of their antagonistic force, of the estrangement which was the very dimension of their truth.
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Nobody really thinks who does not abstract from that which is given, who does not relate the facts to the factors which have made them, who does not - in his mind - undo the facts. Abstractness is the very life of thought, the token of its authenticity.
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The unification of opposites which characterizes the commercial and political style is one of the many ways in which discourse and communication make themselves immune against the expression of protest and refusal.
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However, if free choice means more than a small selection between pre-established necessities, and if the inclinations and impulses used in work are other than those preshaped by a repressive reality principle, then satisfaction in daily work is only a rare privilege.
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