One-Dimensional Man: Studies in the Ideology of Advanced Industrial Society
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Contents:
- The Fall of the Imam.
- Librarika: One-Dimensional Man: Studies in the Ideology of Advanced Industrial Society, 2nd Edition.
- One dimensional man.
Most of the prevailing needs to relax, to have fun, to behave and consume in accordance with the advertisements, to love and hate what others love and hate, belong to this category of false needs. Such needs have a societal content and function which are determined by external powers over which the individual has no control; the development and satisfaction of these needs is heteronomous. The prevalence of repressive needs is an accomplished fact, accepted in ignorance and defeat, but a fact that must be undone in the interest of the happy individual as well as all those whose misery is the price of his satisfaction.
The only needs that have an unqualified claim for satisfaction are the vital ones — nourishment, clothing, lodging at the attainable level of culture. The satisfaction of these needs is the prerequisite for the realization of all needs, of the unsublimated as well as the sublimated ones. For any consciousness and conscience, for any experience which does not accept the prevailing societal interest as the supreme law of thought and behaviour, the established universe of needs and satisfactions is a fact to be questioned — questioned in terms of truth and falsehood.
These terms are historical throughout, and their objectivity is historical. The judgment of needs and their satisfaction, under the given conditions, involves standards of priority — standards which refer to the optimal development of the individual, of all individuals, under the optimal utilization of the material and intellectual resources available to man.
The resources are calculable. But as historical standards, they do not only vary according to area and stage of development, they also can be defined only in greater or lesser contradiction to the prevailing ones. What tribunal can possibly claim the authority of decision?
One-Dimensional Man: Studies in the Ideology of Advanced Industrial Society is a book by the philosopher Herbert Marcuse, in which the author offers a. Herbert. Marcuse. One-Dimensional Man. Studies in the ideology of advanced industrial society. With an introduction by Douglas Kellner. London and New York .
In the last analysis, the question of what are true and false needs must be answered by the individuals themselves, but only in the last analysis; that is, if and when they are free to give their own answer. As long as they are kept incapable of being autonomous, as long as they are indoctrinated and manipulated down to their very instincts , their answer to this question cannot be taken as their own.
By the same token, however, no tribunal can justly arrogate to itself the right to decide which needs should be developed and satisfied. Any such tribunal is reprehensible, although our revulsion does not do away with the question: how can the people who have been the object of effective and productive domination by themselves create the conditions of freedom?
The more rational, productive, technical, and total the repressive administration of society becomes, the more unimaginable the means and ways by which the administered individuals might break their servitude and seize their own liberation. To be sure, to impose Reason upon an entire society is a paradoxical and scandalous idea — although one might dispute the righteousness of a society which ridicules this idea while making its own population into objects of total administration. The process always replaces one system of pre-conditioning by another; the optimal goal is the replacement of false needs by true ones, the abandonment of repressive satisfaction.
The distinguishing feature of advanced industrial society is its effective suffocation of those needs which demand liberation — liberation also from that which is tolerable and rewarding and comfortable — while it sustains and absolves the destructive power and repressive function of the affluent society. Here, the social controls exact the overwhelming need for the production and consumption of waste; the need for stupefying work where it is no longer a real necessity; the need for modes of relaxation which soothe and prolong this stupefaction; the need for maintaining such deceptive liberties as free competition at administered prices, a free press which censors itself, free choice between brands and gadgets.
Under the rule of a repressive whole, liberty can be made into a powerful instrument of domination. 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. The criterion for free choice can never be an absolute one, but neither is it entirely relative.
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. The objection misses the point. The preconditioning does not start with the mass production of radio and television and with the centralization of their control.
The people enter this stage as preconditioned receptacles of long standing; the decisive difference is in the flattening out of the contrast or conflict between the given and the possible, between the satisfied and the unsatisfied needs.
It expressed the hopes of a radical philosopher that human freedom and happiness could be greatly expanded beyond the regimented thought and behaviour prevalent in established society. Trivia About One-Dimensional M Time and the Work of Anthropology. A world in which "deluxe fallout shelters" are sold without batting an eye does have something quite severely fucked about it. You rarely, if ever, even hear him mentioned anymore. Scapegoats for the powers-that-be.
Here, the so-called equalization of class distinctions reveals its ideological function. If the worker and his boss enjoy the same television program and visit the same resort places. Indeed, in the most highly developed areas of contemporary society, the transplantation of social into individual needs is so effective that the difference between them seems to be purely theoretical.
Can one really distinguish between the mass media as instruments of information and entertainment, and as agents of manipulation and indoctrination?
One-dimensional man: Studies in the ideology of advanced industrial society - Herbert Marcuse
Between the automobile as nuisance and as convenience? Between the horrors and the comforts of functional architecture? Between the work for national defense and the work for corporate gain? Between the private pleasure and the commercial and political utility involved in increasing the birth rate?
We are again confronted with one of the most vexing aspects of advanced industrial civilization: the rational character of its irrationality. The people recognize themselves in their commodities; they find their soul in their automobile, hi-fi set, split-level home, kitchen equipment. The very mechanism which ties the individual to his society has changed, and social control is anchored in the new needs which it has produced.
The prevailing forms of social control are technological in a new sense.
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To be sure, the technical structure and efficacy of the productive and destructive apparatus has been a major instrumentality for subjecting the population to the established social division of labor throughout the modern period. Moreover, such integration has always been accompanied by more obvious forms of compulsion: loss of livelihood, the administration of justice, the police, the armed forces. It still is. But in the contemporary period, the technological controls appear to be the very embodiment of Reason for the benefit of all social groups and interests — to such an extent that all contradiction seems irrational and all counteraction impossible.
No wonder then that, in the most advanced areas of this civilization, the social controls have been introjected to the point where even individual protest is affected at its roots.
This is the socio-psychological aspect of the political event that marks the contemporary period: the passing of the historical forces which, at the preceding stage of industrial society, seemed to represent the possibility of new forms of existence. Today this private space has been invaded and whittled down by technological reality.
North-Eastern Hill University, Shillong
Mass production and mass distribution claim the entire individual, and industrial psychology has long since ceased to be confined to the factory. The manifold processes of introjection seem to be ossified in almost mechanical reactions. The result is, not adjustment but mimesis: an immediate identification of the individual with his society and, through it, with the society as a whole.
The loss of this dimension, in which the power of negative thinking — the critical power of Reason — is at home, is the ideological counterpart to the very material process in which advanced industrial society silences and reconciles the opposition. The impact of progress turns Reason into submission to the facts of life, and to too dynamic capability of producing more and bigger facts of the same sort of life. If the individuals find themselves in the things which shape their life, they do so, not by giving, but by accepting the law of things — not the law of physics but the law of their society.
I have just suggested that the concept of alienation seems to become questionable when the individuals identify themselves with the existence which is imposed upon them and have in it their own development and satisfaction. This identification is not illusion but reality.
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However, the reality constitutes a more progressive stage of alienation. The latter has become entirely objective; the subject which is alienated is swallowed up by its alienated existence. There is only one dimension, and it is everywhere and in all forms. In a provocative form, this proposition reveals the political aspects of the prevailing technological rationality. The means of mass transportation and communication, the commodities of lodging, food, and clothing, 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 more or less pleasantly to the producers and, through the latter, to the whole.
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The products indoctrinate and manipulate; they promote a false consciousness which is immune against its falsehood. And as these beneficial products become available to more individuals in more social classes, the indoctrination they carry ceases to be publicity; it becomes a way of life. It is a good way of life — much better than before — and as a good way of life, it militates against qualitative change. Thus emerges a pattern of one-dimensional thought and behaviour in which 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.
They are redefined by the rationality of the given system and of its quantitative extension. The trend may be related to a development in scientific method: operationalism in the physical, behaviorism in the social sciences.
- Categories.
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- English-German Dictionary;
The common feature is a total empiricism in the treatment of concepts; their meaning is restricted to the representation of particular operations and behaviour. The operational point of view is well illustrated by P. We evidently know what we mean by length if we can tell what the length of any and every object is, and for the physicist nothing more is required. To find the length of an object, we have to perform certain physical operations. The concept of length is therefore fixed when the operations by which length is measured are fixed: that is, the concept of length involves as much and nothing more than the set of operations by which length is determined.
In general, we mean by any concept nothing more than a set of operations; the concept is synonymous with the corresponding set of operations. Bridgman has seen the wide implications of this mode of thought for the society at large: [8]. The new mode of thought is today the predominant tendency in philosophy, psychology, sociology, and other fields. The radical empiricist onslaught I shall subsequently, in chapters VII and VIII, examine its claim to be empiricist thus provides the methodological justification for the debunking of the mind by the intellectuals — a positivism which, in its denial of the transcending elements of Reason, forms the academic counterpart of the socially required behaviour.
It serves to coordinate ideas and goals with those exacted by the prevailing system, to enclose them in the system, and to repel those which are irreconcilable with the system. The reign of such a one-dimensional reality does not mean that materialism rules, and that the spiritual, metaphysical, and bohemian occupations are petering out. But such modes of protest and transcendence are no longer contradictory to the status quo and no longer negative.
One dimensional man
They are rather the ceremonial part of practical behaviorism, its harmless negation, and are quickly digested by the status quo as part of its healthy diet. 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 hypnotic definitions or dictations. This totalitarian logic of accomplished facts has its Eastern counterpart. There, freedom is the way of life instituted by a communist regime, and all other transcending modes of freedom are either capitalistic, or revisionist, or leftist sectarianism.
In both camps, non-operational ideas are non-behavioral and subversive. The movement of thought is stopped at barriers which appear as the limits of Reason itself. Such limitation of thought is certainly not new. Ascending modern rationalism, in its speculative as well as empirical form, shows a striking contrast between extreme critical radicalism in scientific and philosophic method on the one hand, and an uncritical quietism in the attitude toward established and functioning social institutions. Societal conditions existed which provoked and permitted real dissociation from the established state of affairs; a private as well as political dimension was present in which dissociation could develop into effective opposition, testing its strength and the validity of its objectives.
With the gradual closing of this dimension by the society, the self-limitation of thought assumes a larger significance. The society bars a whole type of oppositional operations and behaviour; consequently, the concepts pertaining to them are rendered illusory or meaningless. Historical transcendence appears as metaphysical transcendence, not acceptable to science and scientific thought.
The insistence on operational and behavioral concepts turns against the efforts to free thought and behaviour from the given reality and for the suppressed alternatives. Theoretical and practical Reason, academic and social behaviorism meet on common ground: that of an advanced society which makes scientific and technical progress into an instrument of domination. Advanced industrial society is approaching the stage where continued progress would demand the radical subversion of the prevailing direction and organization of progress.
This stage would be reached when material production including the necessary services becomes automated to the extent that all vital needs can be satisfied while necessary labor time is reduced to marginal time. From this point on, technical progress would transcend the realm of necessity, where it served as the instrument of domination and exploitation which thereby limited its rationality; technology would become subject to the free play of faculties in the struggle for the pacification of nature and of society.