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Society ... can afford to grant more than before because its interests have become the innermost drives of its citizens.

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
Citizens
Interest
Society
Innermost
Become
Grant
Drives
Grants
Afford
Interests

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Preaching nonviolence on principle reproduces the existing institutionalized violence.
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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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The sickness of the individual is ultimately caused by and sustained by the sickness of his civilization
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Those who devote their lives to earning a living are incapable of living a human existence.
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Precisely because Galilean science is, in the formation of its concepts, the technic of a specific Lebenswelt , it does not and cannot transcend this Lebenswelt . It remains essentially within the basic experiential framework and within the universe of ends set by this reality.
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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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Under the rule of a repressive whole, liberty can be made into a powerful instrument of domination.
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Free election of masters does not abolish the masters or the slaves.
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The functional language is a radically anti-historical language: operational rationality has little room and little use for historical reason.
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The liberating force of technology the instrumentalization of things turns into ... the instrumentalization of man.
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The judgment that human life is worth living, or rather can and ought to be made worth living, ... underlies all intellectual effort it is the a priori of social theory, and its rejection (which is perfectly logical) rejects theory itself.
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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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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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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 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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The happy consciousness is shaky enough a thin surface over fear, frustration, and disgust.
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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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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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The apparatus defeats its own purpose if its purpose is to create a humane existence on the basis of a humanized nature.
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