Top 112 Quotes & Sayings by Herbert Marcuse
Explore popular quotes and sayings by a German philosopher Herbert Marcuse.
Last updated on November 21, 2024.
At the highest stage of capitalism, the most necessary revolution appears as the most unlikely one.
Not every problem someone has with his girlfriend is necessarily due to the capitalist mode of production.
Obscenity is a moral concept in the verbal arsenal of the establishment, which abuses the term by applying it, not to expressions of its own morality but to those of another.
Under the rule of a repressive whole, liberty can be made into a powerful instrument of domination.
The people recognize themselves in their commodities; they find their soul in their automobile, hi-fi set, split-level home, kitchen equipment.
The criterion for free choice can never be an absolute one, but neither is it entirely relative.
The web of domination has become the web of Reason itself, and this society is fatally entangled in it.
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.
Free election of masters does not abolish the masters or the slaves.
That which is cannot be true.
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.
[Art] can speak its own language only as long as the images are alive which refuse and refute the established order.
The spontaneous reproduction of superimposed needs by the individual does not establish autonomy; it only testifies to the efficacy of the control.
The psychoanalytic liberation of memory explodes the rationality of the repressed individual. As cognition gives way to re-cognition, the forbidden images and impulses of childhood begin to tell the truth that reason denies.
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.
Art cannot change the world, but it can contribute to changing the consciousness and drives of the men and women who could change the world.
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.
There is no free society without silence, without the internal and external spaces of solitude in which the individual freedom can develop.
While it [tolerance] is more or less quietly and constitutionally withdrawn from the opposition, it is made compulsory behavior with respect to established policies.
Where these reduced (operational - E.W.) concepts govern the analysis of the human reality, individual or social, mental or material, they arrive at a false concreteness - a concreteness isolated from the conditions which constitute its reality. In this context, the operational treatment of the concept assumes a political function. The individual and his behavior are analyzed in a therapeutic sense - adjustment to his society. Thought and expression, theory and practice are to be brought in line with the facts of his existence without leaving room for the conceptual critique of these facts.
The intellectual is called on the carpet... Don't you conceal something? You talk a language which is suspect. You don't talk like the rest of us, like the man in the street, but rather like a foreigner who does not belong here. We have to cut you down to size, expose your tricks, purge you.
Free election of masters does not abolish the masters or the slaves. Free choice among a wide variety of goods and services does not signify freedom if these goods and services sustain social controls over a life of toil and fear – that is, if they sustain alienation. And the spontaneous reproduction of superimposed needs by the individual does not establish autonomy; it only testifies to the efficacy of the controls.
Contemporary industrial society is now characterised more than ever by "the need for stupefying work where it is no longer a real necessity."
At the classical origins of philosophic thought, the transcending concepts remained committed to the prevailing separation between intellectual and manual labor to the established society of enslavement. ... Those who bore the brunt of the untrue reality and who, therefore, seemed to be most in need of attaining its subversion were not the concern of philosophy. It abstracted from them and continued to abstract from them.
Technological rationality reveals its political character as it becomes the great vehicle of better domination, creating a truely totalitarian universe in which society and nature, mind and body are kept in a state of permanent mobilization for the defense of this universe.
One can delineate the domain of philosophy however one likes, but in its search for truth, philosophy is always concerned with human existence. Authentic philosophizing refuses to remain at the stage of knowledge […]. Care for human existence and its truth makes philosophy a 'practical science' in the deepest sense, and it also leads philosophy—and this is the crucial point—into the concrete distress of human existence.
When the whole is at stake, there is no crime except that of rejecting the whole, or not defending it. ... Those who identify themselves with the whole, who are installed as the leaders and defenders of the whole can make mistakes, but they cannot do wrong - they are not guilty. They may become guilty again when this identification no longer holds, when they are gone.
Art breaks open a dimension inaccessible to other experience, a dimension in which human beings, nature, and things no longer stand under the law of the established reality principle...The encounter with the truth of art happens in the estranging language and images which make perceptible, visible, and audible that which is no longer, or not yet, perceived, said, and heard in everyday life.
The functional language is a radically anti-historical language: operational rationality has little room and little use for historical reason.
Liberating tolerance, then, would mean intolerance against movements from the Right, and toleration of movements from the Left.
Those who devote their lives to earning a living are incapable of living a human existence.
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.
Most people are afraid of freedom. They are conditioned to be afraid of it.
The abbreviations (e.g. NATO, UN, USSR - E.W.) denote that and only that which is institutionalized in such a way that the transcending connotation is cut off. The meaning is fixed, doctored, loaded. Once it has become an official vocable, constantly repeated in general usage, "sanctioned" by the intellectuals, it has lost all cognitive value and serves merely for recognition of an unquestionable fact.
Preaching nonviolence on principle reproduces the existing institutionalized violence.
The neo-conservative critics of leftist critics of mass culture ridicule the protest against Bach as background music in the kitchen, against Plato and Hegel, Shelley and Baudelaire, Marx and Freud in the drugstore. Instead, they insist on recognition of the fact that the classics have left the mausoleum and come to life again, that people are just so much more educated. True, but 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.
If the worker and his boss enjoy the same television program and visit the same resort places, if the typist is as attractively made up as the daughter of her employer, if the Negro owns a Cadillac, if they all read the same newspaper, then this assimilation indicates not the disappearance of classes, but the extent to which the needs and satisfactions that serve the preservation of the Establishment are shared by the underlying population.
Glorification of the 'natural' is part of the ideology which protects an unnatural society in its struggle against liberation.
It is generally admitted that the cultural values (humanization) and the existing institutions and policies of society are rarely,if ever, in harmony. This opinion has found expression in the distinction between culture and civilization, according to which "culture" refers to some higher dimension of human autonomy and fulfillment, while "civilization" designates the realm of necessity, of socially necessary work and behavior, where man is not really himself and in his own element but is subject to heteronomy, to external conditions and needs.
The soul contains few secrets and longings which cannot be sensibly discussed, analyzed, and polled. Solitude, the very condition which sustained the individual against and beyond his society, has become technically impossible. Logical and linguistic analysis demonstrate that the old metaphysical problems are illusory problems; the quest for the "meaning" of things can be reformulated as the quest for the meaning of words, and the established universe of discourse and behavior can provide perfectly adequate criteria for the answer.
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.
The apparatus defeats its own purpose if its purpose is to create a humane existence on the basis of a humanized nature.
The precarious ontological link between Logos and Eros is broken, and scientific rationality emerges as essentially neutral.
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.
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.
The so-called consumer society and the politics of corporate capitalism have created a second nature of man which ties him libidinally and aggressively to the commodity form. The need for possessing, consuming, handling and constantly renewing the gadgets, devices, instruments, engines, offered to and imposed upon the people, for using these wares even at the danger of one’s own destruction, has become a “biological” need.
The means of communication, the irresistible output of the entertainment and information industry carry with them prescribed attitudes and habits, certain intellectual and emotional reactions which bind the consumers to the producers and, through the latter to the whole social system. The products indoctrinate and manipulate; they promote a false consciousness which is immune against its falsehood...Thus emerges a pattern of one-dimensional thought and behavior.
Thought that accepts reality as given is no thought at all.
If mass communications blend together harmoniously, and often unnoticeably, art, politics, religion, and philosophy with commercials, they bring these realms of culture to their common denominator -- the commodity form. The music of the soul is also the music of salesmanship. Exchange value, not truth value, counts.
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.
Technical progress and more comfortable living permit the systematic inclusion of libidinal components into the realm of commodity production and exchange. But no matter how controlled the mobilization of instinctual energy may be (it sometimes amounts to a scientific management of libido), no matter how much it may serve as a prop for the status quo - it is also gratifying to the managed individuals, just as racing the outboard motor, pushing the power lawn mower, and speeding the automobile are fun.
Entertainment and learning are not opposites; entertainment may be the most effective mode of learning.
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.
The Superego, in censoring the unconscious and in implanting conscience, also censors the censor.
Obscenity is a moral concept in the verbal arsenal of the Establishment, which abuses the term by applying it, not to expressions of its own morality but to those of another. Pbscene is not the picture of a naked woman who exposes her pubic hair but that of a fully clad general who exposes his medals rewarded in a war of aggression; obscene is not the ritual of the Hippies but the declaration of a high dignitary of the Church that war is necessary for peace.
Freedom of enterprise was from the beginning not altogether a blessing. As the liberty to work or to starve, it spelled toil, insecurity, and fear for the vast majority of the population. If the individual were no longer compelled to prove himself on the market, as a free economic subject, the disappearance of this freedom would be one of the greatest achievements of civilization.
The truth of art lies in its power to break the monopoly of established reality to define what is real.
The sickness of the individual is ultimately caused by and sustained by the sickness of his civilization
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.
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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