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Herbert Marcuse
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| Full name | Herbert Marcuse |
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| Born | July 19, 1898 Berlin, Germany |
| Died | July 29, 1979 (aged 81) Starnberg, Germany Stroke |
| Era | 20th century philosophy |
| Region | Western Philosophy |
| School | Frankfurt School, critical theory |
| Main interests | Social theory, Marxism |
| Notable ideas | totally administered society, technological rationality, the Great Refusal, New Reality Principle, libidinal Work Relations, work as free Play, repressive tolerance |
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Influenced by
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| Part of a series on the |
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Frankfurt School |
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| Major works
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| Reason and Revolution Dialectic of Enlightenment Minima Moralia Eros and Civilization One-Dimensional Man Negative Dialectics |
| Notable theorists
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| Max Horkheimer– Theodor Adorno Herbert Marcuse– Walter Benjamin Erich Fromm– Friedrich Pollock Leo Lwenthal– Jrgen Habermas |
| Important concepts
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| Critical theory– Dialectic– Praxis Psychoanalysis– Antipositivism Popular culture– Culture industry Advanced capitalism– Privatism |
Herbert Marcuse (German pronunciation: [maÊkuzÉ]) (July 19, 1898 – July 29, 1979) was a German philosopher, sociologist, and political theorist, associated with the Frankfurt School of critical theory. Celebrated as the "Father of the New Left,[1]" his best known works are Eros and Civilization, One-Dimensional Man and The Aesthetic Dimension.
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Herbert Marcuse was born in Berlin to Carl Marcuse and Gertrud Kreslawsky and raised in a Jewish family. In 1916 he was drafted into the German Army, but only worked in horse stables in Berlin during World War I. He then became a member of a Soldiers' Council that participated in the aborted socialist Spartacist uprising. He completed his Ph.D. thesis at the University of Freiburg in 1922 on the German Knstlerroman after which he moved back to Berlin, where he worked in publishing. In 1924 he married Sophie Wertheim, a mathematician. He returned to Freiburg in 1928 to study with Edmund Husserl and write a Habilitation with Martin Heidegger, which was published in 1932 as Hegel's Ontology and Theory of Historicity. This study was written in the context of the Hegel renaissance that was taking place in Europe with an emphasis on Hegel's ontology of life and history, idealist theory of spirit and dialectic.[1] With his academic career blocked by the rise of the Third Reich, in 1933 Marcuse joined the Frankfurt Institute for Social Research.
In 1933, Marcuse published his first major review, of Marx's Economic and Philosophical Manuscripts of 1844. In this review, Marcuse revised the interpretation of Marxism, from the standpoint of the works of the early Marx. This review helped the world see that Marcuse was becoming one of the most promising theorists of his generation.[1]
While a member of the Institute of Societal Research, Marcuse developed a model for critical social theory, created a theory of the new stage of state and monopoly capitalism, described the relationships between philosophy, social theory, and cultural criticism, and provided an analysis and critique of German fascism. Marcuse worked closely with critical theorists while at the Institute.[1]
After emigrating from Germany in 1933, in 1934, Marcuse immigrated to the United States, where he became a citizen in 1940. Although he never returned to Germany to live, he remained one of the major theorists associated with the Frankfurt School, along with Max Horkheimer and Theodor W. Adorno (among others). In 1940 he published Reason and Revolution, a dialectical work studying Georg W. F. Hegel and Karl Marx.
During World War II Marcuse first worked for the U.S. Office of War Information (OWI) on anti-Nazi propaganda projects. In 1943 he transferred to the Office of Strategic Services (OSS), the precursor to the Central Intelligence Agency. His work for the OSS involved research on Nazi Germany and denazification. After the dissolution of the OSS in 1945, Marcuse was employed by the US Department of State as head of the Central European section, retiring after the death of his first wife in 1951.
In 1952 he began a teaching career as a political theorist, first at Columbia University, then at Harvard University, then at Brandeis University from 1958 to 1965, where he taught philosophy and politics, and finally (by then he was past the usual retirement age), at the University of California, San Diego. He was a friend and collaborator of the political sociologist Barrington Moore, Jr. and of the political philosopher Robert Paul Wolff, and also a friend of the Columbia University sociology professor C. Wright Mills, one of the founders of the New Left movement.
In the post-war period, Marcuse was the most explicitly political and left-wing member of the Frankfurt School[citation needed], continuing to identify himself as a Marxist, a socialist, and a Hegelian.
Marcuse's critiques of capitalist society (especially his 1955 synthesis of Marx and Freud, Eros and Civilization, and his 1964 book One-Dimensional Man) resonated with the concerns of the student movement in the 1960s. Because of his willingness to speak at student protests, Marcuse soon became known as "the father of the New Left in the United States", a term he strongly disliked and disavowed. His work heavily influenced intellectual discourse on popular culture and scholarly popular culture studies. He had many speaking engagements in the US and Europe in the late 1960s and 1970s. He became a close friend and inspirer of the French philosopher Andr Gorz.
Marcuse defended the arrested East German dissident Rudolf Bahro (author of Die Alternative: Zur Kritik des real existierenden Sozialismus [trans., The Alternative in Eastern Europe]), discussing in a 1979 essay Bahro's theories of "change from within" [1].
Many radical scholars and activists were influenced by Marcuse, such as Angela Davis[2], Abbie Hoffman, Rudi Dutschke, and Robert M. Young. (See the List of Scholars and Activists link, below.) Among those who critiqued him from the left were Marxist-humanist Raya Dunayevskaya, and fellow German emigre Paul Mattick, both of whom subjected One-Dimensional Man to a Marxist critique. Marcuse's 1965 essay "Repressive Tolerance", in which he claimed capitalist democracies can have totalitarian aspects, has been criticized by conservatives. [2] Marcuse argues that genuine tolerance does not tolerate support for repression, since doing so ensures that marginalized voices will remain unheard. He characterizes tolerance of repressive speech as "inauthentic." Instead, he advocates a discriminatory form of tolerance that does not allow so-called "repressive" intolerance to be voiced.
"Surely, no government can be expected to foster its own subversion, but in a democracy such a right is vested in the people (i.e. in the majority of the people). This means that the ways should not be blocked on which a subversive majority could develop, and if they are blocked by organized repression and indoctrination, their reopening may require apparently undemocratic means. They would include the withdrawal of toleration of speech and assembly from groups and movements which promote aggressive policies, armament, chauvinism, discrimination on the grounds of race and religion, or which oppose the extension of public services, social security, medical care, etc"
"Liberating tolerance, then, would mean intolerance against movements from the Right and toleration of movements from the Left."
Marcuse later expressed his radical ideas through three pieces of writing. He wrote An Essay on Liberation in 1969 celebrating liberation movements such as those in Vietnam, which inspired many radicals. In 1972 he wrote Counterrevolution and Revolt, which argues that the hopes of the 1960's were facing a counterrevolution from the right.[1]
After Brandeis denied the renewal of his teaching contract in 1965, Marcuse devoted the rest of his life to teaching, writing and giving lectures around the world. His efforts brought him attention from the media, making his work more influential. He continued to promote Marxian Theory and progressive socialism, with some of his students helping to spread his ideas. He published his final work The Aesthetic Dimension in 1979 on the role of high art in the process of emancipation from bourgeois society.[1]
Marcuse married three times. His first wife was mathematician Sophie Wertman (1901–1951), with whom he had a son, Peter (born 1928). Herbert's second marriage was to Inge Neumann (1910–1972), the widow of his close friend Franz Neumann (1900–1954). His third wife was Erica Sherover (1938–1988), a former graduate student and forty years his junior, whom he married in 1976. His son Peter Marcuse is currently professor emeritus of Urban Planning at Columbia University. His granddaughter is the novelist Irene Marcuse and his grandson, Harold Marcuse, is currently a professor of history at the University of California, Santa Barbara.
Ten days after his eighty-first birthday, Marcuse died on July 29, 1979, after having suffered a stroke during a visit to Germany. He had spoken at the Frankfurt Rmerberggesprche, and was on his way to the Max-Planck-Institute for the Study of the Scientific-Technical World in Starnberg, on invitation from second-generation Frankfurt School theorist Jrgen Habermas. In 2003, after his ashes were rediscovered in the USA, he was buried in the Dorotheenstdtischer cemetery, Berlin.
Marcuse–s analysis of capitalism derives partially from one of Karl Marx–s main concepts: Objectification.[5], which under capitalism becomes Alienation. Marx believed that capitalism was exploiting humans; that the objects produced by laborers became alienated and thus ultimately dehumanized them to functional objects. Marcuse took this belief and expanded it. He argued that capitalism and industrialization pushed laborers so hard that they began to see themselves as extensions of the objects they were producing. At the beginning of One-Dimensional Man Marcuse writes, –The people recognize themselves in their commodities; they find their soul in their automobile, hi-fi set, split-level home, kitchen equipment,–[6] meaning that under capitalism (in consumer society) humans become extensions of the commodities that they create, thus making commodities extensions of people's minds and bodies and calling into question the notion of alienation.
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