The Frankfurt School was formed in but went into exile in the United States in the early s during the reign of the Third Reich. The Frankfurt School has had an enormous impact on philosophy as well as social and political theory in the United States and around the world. In the s Marcuse ascended to prominence and became one of the best known philosophers and social theorists in the world. He was often referred to as the Guru of the New Left a title which he rejected. In recent years there has been a new surge of interest in Marcuse. Herbert Marcuse was born on July 19, in Berlin.
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This page book was originally published in ; the edition below includes Herbert's 'Postscript. Added Nov. Added July 5, annotated and nicely formatted page pdf version by Arun Chandra, music composer and performer at Evergreen State College in Olympia, Washington, originally posted in THIS essay examines the idea of tolerance in our advanced industrial society.
The conclusion reached is that the realization of the objective of tolerance would call for intolerance toward prevailing policies, attitudes, opinions, and the extension of tolerance to policies, attitudes, and opinions which are outlawed or suppressed.
In other words, today tolerance appears again as what it was in its origins, at the beginning of the modern period--a partisan goal, a subversive liberating notion and practice. Conversely, what is proclaimed and practiced as tolerance today, is in many of its most effective manifestations serving the cause of oppression.
The author is fully aware that, at present, no power, no authority, no government exists which would translate liberating tolerance into practice, but he believes that it is the task and duty of the intellectual to recall and preserve historical possibilities which seem to have become utopian possibilities--that it is his task to break the concreteness of oppression in order to open the mental space in which this society can be recognized as what it is and does.
Tolerance is an end in itself. The elimination of violence, and the reduction of suppression to the extent required for protecting man and animals from cruelty and aggression are preconditions for the creation of a humane society. Such a society does not yet exist; progress toward it is perhaps more than before arrested by violence and suppression on a global scale. As deterrents against nuclear war, as police action against subversion, as technical aid in the fight against imperialism and communism, as methods of pacification in neo-colonial massacres, violence and suppression are promulgated, practiced, and defended by democratic and authoritarian governments alike, and the people subjected to these governments are educated to sustain such practices as necessary for the preservation of the status quo.
Tolerance is extended to policies, conditions, and modes of behavior which should not be tolerated because they are impeding, if not destroying, the chances of creating an existence without fear and misery.
This sort of tolerance strengthens the tyranny of the majority against which authentic liberals protested. The political locus of tolerance has changed: while it is more or less quietly and constitutionally withdrawn from the opposition, it is made compulsory behavior with respect to established policies. Tolerance is turned from an active into a passive state, from practice to non-practice: laissez-faire the constituted authorities. It is the people who tolerate the government, which in turn tolerates opposition within the framework determined by the constituted authorities.
Tolerance toward that which is radically evil now appears as good because it serves the cohesion of the whole on the road to affluence or more affluence. The toleration of the systematic moronization of children and adults alike by publicity and propaganda, the release of destructiveness in aggressive driving, the recruitment for and training of special forces, the impotent and benevolent tolerance toward outright deception in merchandizing, waste, and planned obsolescence are not distortions and aberrations, they are the essence of a system which fosters tolerance as a means for perpetuating the struggle for existence and suppressing the alternatives.
The authorities in education, morals, and psychology are vociferous against the increase in juvenile delinquency; they are less vociferous against the proud presentation, in word and deed and pictures, of ever more powerful missiles, rockets, bombs--the mature delinquency of a whole civilization. According to a dialectical proposition it is the whole which determines the truth--not in the sense that the whole is prior or superior to its parts, but in the sense that its structure and function determine every particular condition and relation.
Thus, within a repressive society, even progressive movements threaten to turn into their opposite to the degree to which they accept the rules of the game. To take a most controversial case: the exercise of political rights such as voting, letter-writing to the press, to Senators, etc. In such a case, freedom of opinion, of assembly, of speech becomes an instrument for absolving servitude. And yet and only here the dialectical proposition shows its full intent the existence. Generally, the function and value of tolerance depend on the equality prevalent in the society in which tolerance is practiced.
Tolerance itself stands subject to overriding criteria: its range and its limits cannot be defined in terms of the respective society. In other words, tolerance is an end in itself only when it is truly universal, practiced by the rulers as well as by the ruled, by the lords as well as by the peasants, by the sheriffs as well as by their victims.
And such universal tolerance is possible only when no real or alleged enemy requires in the national interest the education and training of people in military violence and destruction. As long as these conditions do not prevail, the conditions of tolerance are 'loaded': they are determined and defined by the institutionalized inequality which is certainly compatible with constitutional equality , i.
In such a society, tolerance is de facto limited on the dual ground of legalized violence or suppression police, armed forces, guards of all sorts and of the privileged position held by the predominant interests and their 'connections'.
These background limitations of tolerance are normally prior to the explicit and judicial limitations as defined by the courts, custom, governments, etc. Within the framework of such a social structure, tolerance can be safely practiced and proclaimed. It is of two kinds:.
The tolerance which enlarged the range and content of freedom was always partisan--intolerant toward the protagonists of the repressive status quo. The issue was only the degree and extent of intolerance. In the firmly established liberal society of England and the United States, freedom of speech and assembly was granted even to the radical enemies of society, provided they did not make the transition from word to deed, from speech to action.
Relying on the effective background limitations imposed by its class structure, the society seemed to practice general tolerance.
But liberalist theory had already placed an important condition on tolerance : it. John Stuart Mill does not only speak of children and minors; he elaborates: 'Liberty, as a principle, has no application to any state of things anterior to the time when mankind have become capable of being improved by free and equal discussion.
There is a sense in which truth is the end of liberty, and liberty must be defined and confined by truth. Now in what sense can liberty be for the sake of truth?
Liberty is self-determination, autonomy--this is almost a tautology, but a tautology which results from a whole series of synthetic judgments. It stipulates the ability to determine one's own life: to be able to determine what to do and what not to do, what to suffer and what not. But the subject of this autonomy is never the contingent, private individual as that which he actually is or happens to be; it is rather the individual as a human being who is capable of being free with the others.
And the problem of making possible such a harmony between every individual liberty and the other is not that of finding a compromise between competitors, or between freedom and law, between general and individual interest, common and private welfare in an established society, but of creating the society in which man is no longer enslaved by institutions which vitiate self-determination from the beginning.
In other words, freedom is still to be created even for the freest of the existing societies. And the direction in which it must be sought, and the institutional and cultural changes which may help to attain the goal are, at least in developed civilization, comprehensible, that is to say, they can be identified and projected, on the basis of experience, by human reason. In the interplay of theory and practice, true and false solutions become distinguishable--never with the evidence of necessity, never as the positive, only with the certainty of a reasoned and reasonable chance, and with the persuasive force of the negative.
For the true positive is the society of the future and therefore beyond definition arid determination, while the existing positive is that which must be surmounted. But the experience and understanding of the existent society may well be capable of identifying what is not conducive to a free and rational society, what impedes and distorts the possibilities of its creation.
Freedom is liberation, a specific historical process in theory and practice, and as such it has its right and wrong, its truth and falsehood. The uncertainty of chance in this distinction does not cancel the historical objectivity, but it necessitates freedom of thought and expression as preconditions of finding the way to freedom--it necessitates tolerance.
However, this tolerance cannot be indiscriminate and equal with respect to the contents of expression, neither in word nor in deed; it cannot protect false words and wrong deeds which demonstrate that they contradict and counteract the' possibilities of liberation. Such indiscriminate tolerance is justified in harmless debates, in conversation, in academic discussion; it is indispensable in the scientific enterprise, in private religion.
But society cannot be indiscriminate where the pacification of existence, where freedom and happiness themselves are at stake: here, certain things cannot be said, certain ideas cannot be expressed, certain policies cannot be proposed, certain behavior cannot be permitted without making tolerance an instrument for the continuation of servitude.
The danger of 'destructive tolerance' Baudelaire , of 'benevolent neutrality' toward art has been recognized: the market, which absorbs equally well although with often quite sudden fluctuations art, anti-art, and non-art, all possible conflicting styles, schools, forms, provides a 'complacent receptacle, a friendly abyss'[ 1 ] in which the radical impact of art, the protest of art against the established reality is swallowed up.
However, censorship of art and literature is regressive under all circumstances. The authentic oeuvre is not and cannot be a prop of oppression, and pseudo-art which can be such a prop is not art.
Art stands against history, withstands history which has been the history of oppression, for art subjects reality to laws other than the established ones: to the laws of the Form which creates a different reality--negation of the established one even where art depicts the established reality. But in its struggle with history, art subjects itself to history: history enters the definition of art and enters into the distinction between art and pseudo-art.
Thus it happens that what was once art becomes pseudo-art. Previous forms, styles, and qualities, previous modes of protest and refusal cannot be recaptured in or against a different society. There are cases where an authentic oeuvre carries a regressive political message--Dostoevski is a case in point. But then, the message is canceled by the oeuvre itself: the regressive political content is absorbed, aufgehoben in the artistic form: in the work as literature. Tolerance of free speech is the way of improvement, of progress in liberation, not because there is no objective truth, and improvement must necessarily be a compromise between a variety of opinions, but because there is an objective truth which can be discovered, ascertained only in learning and comprehending that which is and that which can be and ought to be done for the sake of improving the lot of mankind.
This common and historical 'ought' is not immediately evident, at hand: it has to be uncovered by 'cutting through', 'splitting', 'breaking asunder' dis-cutio the given material--separating right and wrong, good and bad, correct and incorrect. The subject whose 'improvement' depends on a progressive historical practice is each man as man, and this universality is reflected in that of the discussion, which a priori does not exclude any group or individual. But even the all-inclusive character of liberalist tolerance was, at least in theory, based on the proposition that men were potential individuals who could learn to hear and see and feel by themselves, to develop their own thoughts, to grasp their true interests and rights and capabilities, also against established authority and opinion.
This was the rationale of free speech and assembly. Universal toleration becomes questionable when its rationale no longer prevails, when tolerance is administered to manipulated and indoctrinated individuals who parrot, as their own, the opinion of their masters, for whom heteronomy has become autonomy.
The telos of tolerance is truth. It is clear from the historical record that the authentic spokesmen of tolerance had more and other truth in mind than that of propositional logic and academic theory. John Stuart Mill speaks of the truth which is persecuted in history and which does not triumph over persecution by virtue of its 'inherent power', which in fact has no inherent power 'against the dungeon and the stake'. And he enumerates the 'truths' which were cruelly and successfully liquidated in the dungeons and at the stake: that of Arnold of Brescia, of Fra Dolcino, of Savonarola, of the Albigensians, Waldensians, Lollards, and Hussites.
Tolerance is first and foremost for the sake of the heretics--the historical road toward humanitas appears as heresy: target of persecution by the powers that be. Heresy by itself, however, is no token of truth.
The criterion of progress in freedom according to which Mill judges these movements is the Reformation. The evaluation is ex post, and his list includes opposites Savonarola too would have burned Fra Dolcino. Even the ex post evaluation is contestable as to its truth: history corrects the judgment--too late.
The correction does not help the victims and does not absolve their executioners. However, the lesson is clear: intolerance has delayed progress and has prolonged the slaughter and torture of innocents for hundreds of years. Does this clinch the case for indiscriminate, 'pure' tolerance? Are there historical conditions in which such toleration impedes liberation and multiplies the victims who are sacrificed to the status quo?
Can the indiscriminate guaranty of political rights and liberties be repressive? Can such tolerance serve to contain qualitative social change? I shall discuss this question only with reference to political movements, attitudes, schools of thought, philosophies which are 'political' in the widest sense--affecting the society as a whole, demonstrably transcending the sphere of privacy.
Moreover, I propose a shift in the focus of the discussion: it will be concerned not only, and not primarily, with tolerance toward radical extremes, minorities, subversives, etc. In this case, the discussion can have as a frame of reference only a democratic society, in which the people, as individuals and as members of political and other organizations, participate in the making, sustaining, and changing policies. In an authoritarian system, the people do not tolerate--they suffer established policies.
The underlying assumption is that the established society is free, and that any improvement, even a change in the social structure and social values, would come about in the normal course of events, prepared, defined, and tested in free and equal discussion, on the open marketplace of ideas and goods.
The notion of pluralism and countervailing powers is no substitute for this requirement. One might in theory construct a state in which a multitude of different pressures, interests, and authorities balance each other out and result in a truly general and rational interest. However, such a construction badly fits a society in which powers are and remain unequal and even increase their unequal weight when they run their own course.
It fits even worse when the variety of pressures unifies and coagulates into an overwhelming whole, integrating the particular countervailing powers by virtue of an increasing standard of living and an increasing concentration of power. Then, the laborer, whose real interest conflicts with that of management, the common consumer whose real interest conflicts with that of the producer, the intellectual whose vocation conflicts with that of his employer find themselves submitting to a system against which they are powerless and appear unreasonable.
The idea of the available alternatives evaporates into an utterly utopian dimension in which it is at home, for a free society is indeed unrealistically and undefinably different from the existing ones. Under these circumstances, whatever improvement may occur 'in the normal course of events' and without subversion is likely to be an improvement in the direction determined by the particular interests which control the whole.
By the same token, those minorities which strive for a change of the whole itself will, under optimal conditions which rarely prevail, will be left free to deliberate and discuss, to speak and to assemble - and will be left harmless and helpless in the face of the overwhelming majority, which militates against qualitative social change.
Repressive Tolerance (full text)
Frankfurt School. Herbert Marcuse — German-born American philosopher. The passive acceptance of social and governmental practices, policies and actions which restrict freedom in an absolute sense. Genuine tolerance, Marcuse argues, can only exist in a situation of intolerance for these limits on real freedom.
Following G. Hegel , however, Marcuse insisted that the meaning and logic of ideas, concepts, and principles cannot be determined abstractly, but instead are dialectically conditioned by the totality of the historical epoch in which they are practiced. And, following Sigmund Freud , Marcuse conceded that, in any civilized society, intractable conflicts would necessitate the suppression of important human desires. The practice of a liberating tolerance was the only hope for its restoration.
Herbert Marcuse in A German-American philosopher, social theorist, critical theorist, and political theorist, Marcuse was a prominent member of the German Frankfurt School before fleeing from the Third Reich and moving to the United States. For Marcuse, reform of such a system is impossible because reforms operate on the same ideological terrain that produces this catastrophe; reform would simply reproduce the aforementioned crisis. Instead, Marcuse, in Aristotelian fashion, advocates a total revolution against the one-dimensional thinking that capitalist society introjects. Annotated Bibliography.
The liberating force of democracy was the chance it gave to effective dissent, on the individual as well as social scale, its openness to qualitatively different forms of government, of culture, education, work—of the human existence in general. The toleration of free discussion and the equal right of opposites was to define and clarify the different forms of dissent: their direction, content, prospect. But with the concentration of economic and political power and the integration of opposites in a society which uses technology as an instrument of domination, effective dissent is blocked where it could freely emerge; in the formation of opinion, in information and communication, in speech and assembly. Under the rule of monopolistic media—themselves the mere instruments of economic and political power—a mentality is created for which right and wrong, true and false are predefined wherever they affect the vital interests of the society. Herbert Marcuse.