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

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
Liberating
Movements
Tolerance
Movement
Left
Right
Toleration
Mean
Would
Intolerance

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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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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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Hypostatized into a ritual pattern, Marxian theory becomes ideology. But its content and function distinguish it from classical forms of ideology it is not false consciousness, but a rather consciousness of falsehood, a falsehood which is corrected in the context of the higher truth represented by the objective historical interest.
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In the realm of culture, the new totalitarianism manifests itself precisely in a harmonizing pluralism, where the most contradictory works and truths peacefully coexist in indifference.
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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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By virtue of the way it has organized its technological base, contemporary industrial society tends to be totalitarian. For totalitarian is not only a terroristic political coordination of society, but also a non-terroristic economic-technical coordination which operates through the manipulation of needs by vested interests.
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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 avant-garde and the beatniks share in the function of entertaining without endangering the good conscience of the men of good will.
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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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Thought that accepts reality as given is no thought at all.
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The range of socially permissible and desirable satisfaction is greatly enlarged, but through this satisfaction, the Pleasure Principle is reduced deprived of the claims which are irreconcilable with the established society. Pleasure, thus adjusted, generates submission.
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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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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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Those who devote their lives to earning a living are incapable of living a human existence.
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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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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 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 organization of functional discourse is of vital importance it serves as a vehicle of coordination and subordination. The unified, functional language is an irreconcilably anti-critical and anti-dialectical language. In it, operational and behavioral rationality absorbs the transcendent, negative, oppositional elements of Reason.
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Free election of masters does not abolish the masters or the slaves.
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Our mass media have little difficulty in selling particular interests as those of all sensible men. The political needs of society become individual needs and aspirations, their satisfaction promotes business and the commonweal, and the whole appeals to be the very embodiment of Reason.
Herbert Marcuse