Herbert Marcuse

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Herbert Marcuse (1955)

Herbert Marcuse [ marˈkuːzə ] (born July 19, 1898 in Berlin , † July 29, 1979 in Starnberg ) was a German-American philosopher , political scientist and sociologist .

During the German November Revolution of 1918/19 he was politically active as a member of a Berlin workers 'and soldiers' council . He continued the German studies and philosophy he had begun in Berlin with Martin Heidegger in Freiburg . Like many of his generation, he was fascinated by the philosopher and his writing Being and Time . His reception of the first published “economic-philosophical manuscripts” by Karl Marx made him the first “Heidegger Marxist ” ( Jürgen Habermas ). After emigrating, he became a member of the Institute for Social Research in New York and initially worked closely with Max Horkheimer . After the end of the Second World War, he did not return to Germany, but taught at American universities. In the sixties and seventies he became one of the most important theorists of the student protest movement , which he actively supported with sympathy and commitment. He stuck to the utopia of a “realm of freedom” (Marx) as a socialist form of society throughout his life.

Life

Education and early research

Herbert Marcuse was born in 1898 as the first son of the Jewish textile manufacturer Carl Marcuse and his wife Gertrud, b. Kreslawsky, born in Berlin. In the upper class family, he grew up with two siblings. As a student at Mommsen-Gymnasium , he joined the Wandervogel . In 1916, after graduating from high school , he was drafted into the imperial army . Because of an eye ailment, he did army service in an airship replacement division in Darmstadt and Berlin. In 1917 he joined the SPD , which his parents despised as a workers' party. After Germany's military collapse, he was elected to the soldiers' council in Reinickendorf in 1918, from which he said he resigned when earlier generals were elected. After the murder of Karl Liebknecht and Rosa Luxemburg , Marcuse left the SPD in early 1919. At this point in time it was clear to him, he said in a conversation with Jürgen Habermas in 1977 , that his political stance could only be uncompromisingly directed against the policies of the SPD and that in this sense it was revolutionary. At the time, he admired the socialist policies of Kurt Eisner , Prime Minister of the Provisional Government of the Free State of Bavaria. With him he shared a specific “ethical socialism”, a socialism of action.

In 1918 Marcuse began studying German and modern German literary history as a major, and philosophy and economics as a minor, initially four semesters at the Humboldt University in Berlin, then four semesters at the University of Freiburg. 1922 Marcuse was with a thesis on the German artist novel by Philipp Witkop doctorate .

After completing his doctorate, he worked in the book trade and publishing industry in Berlin. In 1924 he married the mathematician and statistician Sophie Wertheim, whom he had met at the University of Freiburg. In 1928 he continued his philosophy studies with Edmund Husserl and Martin Heidegger . He belonged to Heidegger's inner circle of students. On the one hand, he admired Heidegger's “Concrete Philosophy” and his assurance that historicity as a fundamental determinant of existence “also demanded a 'destruction' of previous history”. On the other hand, he criticized his individualism and the lack of material constitution of history, which he saw more pronounced in Wilhelm Dilthey . His intention with Heidegger in Freiburg on Hegel's ontology and the theory of historicity to habilitieren remained unfulfilled due to Heidegger's rejection. Habermas described Marcuse as the "first Heidegger Marxist".

1932 as part of the first Marx-Engels-Gesamtausgabe first published in Economic and Philosophical Manuscripts of Karl Marx led him to an early analysis, published in the same year in a socialist magazine. Marx's youth writings from 1844 significantly influenced Marcuse's philosophizing. Whenever he mentions Marx in later writings, the category of "alienated work" forms the starting point. The published work identifying him as an expert on Marx and the distancing from Heidegger in his Hegel work recommended him to a certain extent to the Frankfurt Institute. Nonetheless, his Marxism differed from that of the Frankfurt philosophers in its anthropological coloring. Marcuse made contact with the Frankfurt institute when it was already planning to relocate its headquarters abroad.

emigration

After the transfer of power to Adolf Hitler , Marcuse left Germany in 1933 and went to Switzerland. At the recommendation of Husserl , he worked in Geneva for the branch of the Institute for Social Research , which had emigrated from Frankfurt am Main and was headed by Max Horkheimer . For a short time, Marcuse also worked for the institute's Paris branch before he finally emigrated to the United States in early summer 1934 .

Staff of the institute

In 1934, the journal of the Institute for Social Research published Marcuse's essay The fight against liberalism in the totalitarian state conception , in which, among other things, he deals with Heidegger's position on National Socialism . In particular, he gives a lecture on Heidegger's rectorate speech, in which it is stated that science should be dedicated to serving the people. The spiritual movement is said to be the power to preserve the “earthly and blood-like” forces of the people; In addition, he quotes a sentence from Heidegger from the Freiburg student newspaper from November 1933: "The Führer himself and himself is today's and future German reality and its law." Marcuse turned to Heidegger in 1947 and urged him to publicly distance himself from National Socialism However, the latter refused on the grounds that he did not want to make common with those former Nazi supporters who had expressed their change of mind in “the most disgusting way”. In a reply, Marcuse reacted indignantly to Heidegger's equation of the extermination of the Jews with the expulsion of the Germans from the eastern regions. The correspondence broke off.

Marcuse got a permanent position at the Institute for Social Research, which had moved to New York. Horkheimer assigned him the function of the second philosopher after him. In 1937 he published, formally together with Horkheimer, the essay Philosophy and Critical Theory in the Zeitschrift für Sozialforschung , in which he corrected the programmatic essay Traditional and Critical Theory, previously published by Horkheimer, about the normative philosophical basic concept of reason, freedom and autonomy advanced. In his most productive phase, Horkheimer was concerned with the "abolition of philosophy in social theory"; in the first part of the joint essay he now acknowledged the "philosophical character of critical theory". Hauke ​​Brunkhorst and Gertrud Koch rate Marcuse's essay as “the most important part of the program of early critical theory”. In 1940 Marcuse became an American citizen.

Marcuse Horkheimer was the first to follow in May 1941 to the west coast of Los Angeles in order to tackle the Dialectic Book planned by Horkheimer . But obviously Theodor W. Adorno was also intended for this. Horkheimer initially hoped to "make a good team" out of Marcuse, Adorno and himself, but the economic situation of the institute and Max Horkheimer's urging forced Marcuse to take a new position in Washington, DC in 1942 at the Office of Strategic Services (OSS), America's first intelligence agency. Adorno's persistent wooing for Horkheimer's favor may have contributed to this, although he did not shrink from disparaging Marcuse as “a fascist prevented by Judaism”, and his, as Stefan Breuer writes, “caustic criticism” of Marcuse's contributions.

Work for the American secret service

In the OSS he worked in their research and analysis department (Research and Analysis Branch) with a group for the service in the anti-fascist struggle. The group developed background information and practical advice as part of a comprehensive program for the future military government in Germany. The group included German-Jewish emigrants and American humanities and social scientists, including H. Stuart Hughes , Barrington Moore, Jr. , Paul Sweezy , Carl Schorske , Franz Neumann and Otto Kirchheimer . Marcuse worked with Neumann and Kirchheimer in the Central Europe Section, which, under the direction of Eugene N. Anderson, was staffed with over 40 analysts of various political and cultural origins. Neumann was the intellectual head of the group due to his structural analysis of the National Socialist system, Behemoth , which was considered the best and most thorough analysis of the Nazi regime. One of Marcuse's tasks was to identify those politically responsible and the social pillars of the Nazi regime and to name the forces that would be available for the construction of a democratic Germany. In a letter to Horkheimer, he described that his function was to "make suggestions on how to present the enemy to the American people, in the press, film, propaganda, etc." A close colleague of Kirchheimer remembered that thanks to Marcuse in the Central European department it was like "as if the left Hegelian world spirit had temporarily settled [...]". He then worked for the successor institution founded in 1946, the Office of Intelligence Research , which was subordinate to the US State Department. He worked for another OSS successor organization, the Committee on World Communism (CWC), until 1951, at times as head of the European section. Under his leadership, the CWC developed scientific results in the service of psychological warfare. The observation and analysis also included the communist parties outside the Soviet Union and the international communist organizations. In an extensive study of the systems of thought in the Cold War , Tim B Müller sums up “Marcuse's decade in the secret service”: He and his friends had made a not insignificant contribution to the German political debate, to the understanding of communism and to the strategic discussion in the American government apparatus, all of them theirs Analyzes advocated a policy of détente. After leaving the secret service, he continued to study Soviet Marxism in 1952/53 at the Russian Institute of New York's Columbia University , a prestige project of the Rockefeller Foundation , and at the Russian Research Center at Harvard University (1954/55).

In 1956 Marcuse married Inge Neumann, lecturer in modern languages ​​at San Diego State University and widow of his friend Franz Neumann, who died in a car accident in Switzerland in 1954. In the same year he received his first professorship in philosophy and political science at Brandeis University in Waltham (Massachusetts) . In 1964 he became professor of political science at the University of California, San Diego . In addition to teaching there, he accepted an extraordinary professorship at the Free University of Berlin in 1965 .

Controversy with Erich Fromm

Marcuse only met his institute colleague Erich Fromm personally when he was emigrating, although he was aware that he had already played an important role in the early years of the institute. In a conversation with Habermas and others in Starnberg in July 1977, Marcuse retrospectively emphasized the importance that the early Erich Fromm , with his mediation of Marx and Freud, had played for the formation period of critical theory. However , Fromm later revised his “radical Marxist social psychology ”. In the late 1930s, the Frankfurt colleagues reacted with discomfort to Fromm's aversion to Freudian orthodoxy. Fromm had challenged Freud's view that the libidinal drives play the all-important role.

Marcuse's controversy with the “ revisionist ” Erich Fromm began in 1955 with the publication Eros and Civilization . Marcuse criticized Fromm for having distanced himself from the instinctual basis of the human personality and instead adopting "positive thinking". The controversy was based on two fundamental questions: 1. How do we interpret Freud's ideas today? 2. How is the relationship between theory and practice to be determined in the application of psychoanalytic theory to history and society? While Marcuse accused the late Fromm of having divulged Freud's most important theories, especially those of the primacy of sexuality and the death instinct, the Fromm biographer Daniel Burston defended Fromm by stating that he had placed Freud in his historical and cultural context as such distinguish which elements of his thought were of lasting importance and which were indebted to his time and culture. In his work, The Alleged Radicalism of Herbert Marcuse , Fromm Marcuse accuses a “decisive misinterpretation of Freud's position”. Accordingly, he interpreted Freud, who was a typical representative of the bourgeoisie and an opponent of socialism, as a revolutionary thinker. Since Marcuse also expressly renounced clinical observations and experiences, an understanding of psychoanalytic theory is seriously hindered.

The controversy was so "bitter", as Stuart Jeffries writes, in Dissent magazine that it "marked Fromm's banishment from the sphere of critical theory" and ended the friendship between Marcuse and Fromm.

Influence on the student movement

The works Drive Structure and Society and The One-Dimensional Man as well as the Writings on Repressive Tolerance 1965 and the anthology Studies on Authority and Family from 1936 are among the most important works of critical theory and are among the standard works of the student movement around the world, primarily in the USA and Germany. His commitment to his student Angela Davis , his statements against the Vietnam War and for the student movement made him a protagonist of the New Left . Angela Davis, who showed solidarity with the Black Panthers and later became a professor of philosophy at the University of California , valued Marcuse's commitment to combating racism and the Vietnam War. In 1967 and 1969 he spent several months in Europe. Marcuse gave lectures and discussions to students in Berlin, Paris, London and Rome. The rebellious students in Berkeley, Berlin, Frankfurt, New York and Paris saw in him their most important teacher. In Paris, protesting students held up a sign with the words "Marx, Mao, Marcuse".

In terms of literature, Marcuse's activities were reflected in the essay Attempt on Liberation (1969). In it he dealt not only with the French May 1968 and the student revolt, but also the international liberation movements under the catchphrase “The great refusal”. For Jürgen Habermas, Marcuse was the only one from the Frankfurt School who “took on a direct political role”. The fact that he took sides with the rebelling students brought him into open conflict with the Frankfurt institute directors, whom he accused of wrong behavior in dealing with the students, such as the police operation they had initiated against the occupants of the institute. In a letter to Horkheimer, Adorno thought a break with Marcuse could no longer be avoided. Marcuse wrote to Adorno in June 1969 that the institute was no longer “our old institute” and stated “the deepest divergence between us” in the assessment of the extra-parliamentary opposition. Both tried to have a personal discussion, for which they wanted to meet in Switzerland, but which did not take place due to Adorno's sudden death. In a televised conversation that Marcuse had two weeks after Adorno's death, he put the controversy with Adorno into perspective: the differences were "based on a commonality and solidarity that they in no way weakened". Marcuse remained on friendly terms with Habermas, who had shared Adorno's position in the dispute with the students, until his death. His verdict on Horkheimer was disrespectful: In a conversation with the American sociologist Philip Slater in 1974, he described Horkheimer's last work as “beneath criticism” and “betrayal of critical theory”.

Political hostility

His key role in the protest movements made him the target of the political reaction that began. In the USA this meant that in 1965 his contract at Brandeis University was no longer renewed. At times he even had to hide. In the summer of 1968, following a death threat from the Ku Klux Klan on the advice of the FBI and a few colleagues, he and his third wife, Erica Sherover, whom he married in 1976, left his house in La Jolla, California, and stayed in the north of the Country hidden. During an election campaign, Governor Ronald Reagan called on the University of California to fire Marcuse.

Death and burial

Grave in the Dorotheenstädtischer Friedhof, Berlin

Marcuse died of a stroke in 1979 while visiting Jürgen Habermas in Germany in Starnberg . After his death, the body was cremated in Austria and the urn was transferred to the USA by his wife. However, the ashes were not buried, were forgotten and only came into the possession of his son Peter and his grandson Harold in 2003 . The descendants finally decided to have Marcuse buried in his native Berlin. The funeral took place in the summer of 2003 with great sympathy from the media at the Dorotheenstädtischer Friedhof in Berlin, where numerous prominent personalities found their final resting place. The tombstone was designed by Bruno Flierl , architecture critic, urban planner and friend of Peter Marcuse. The stone associates both a catheter and a 1, which is reminiscent of Marcuse's main work The One-Dimensional Man . On the day before the funeral, the Philosophical Institute of the Free University of Berlin hosted an event on the topicality of Herbert Marcuse's philosophy in the Auditorium Maximum of the Free University of Berlin, where Marcuse gave his famous lecture The End of Utopia in 1967 .

Works

Early writings

In his dissertation The German Artist 's Novel , which was based on Hegel's aesthetics and Georg Lukács ' theory of the novel , he proposes a topic that remains binding for him: “Art as a historical productive force, the aesthetic dimension of the liberation of the individual from social constraints”. From Sturm und Drang to Thomas Mann , he pursued the role of the artist in their works as a “representative of his own way of life” and saw in Thomas Mann the climax of romantic artistry, which he had overcome by releasing the tension between art and life.

The habilitation thesis Hegel's Ontology and the foundation of a theory of historicity , which Heidegger rejected , was nevertheless published in 1932 in Heidegger's publishing house Vittorio Klostermann . Adorno reviewed it in the Zeitschrift für Sozialforschung and stated a decisive deviation from Heidegger's “public doctrine”.

Marcuse wrote the first interpretations of the rediscovered Marx texts on economics and philosophy (1844) in the journal Die Gesellschaft in 1932 . He described the manuscripts as a philosophical critique and foundation of political economy in the sense of the revolution and in dealing with Hegelian philosophy, primarily his phenomenology of spirit . At the center of the manuscripts is the ontological category of work as a specific human life activity, as the essence of man. In the work, people renounce and objectify themselves by appropriating and processing nature. In the subject of work, man becomes objective to himself as a species, because work is essentially a social activity. Marx criticizes capitalism as the ultimate crisis of human nature. Under capitalist conditions, the essence and existence of man would diverge, man would be “ alienated ” and could not develop according to his possibilities. Although for Marcuse the process of alienation as objectification already occurs historically at the point in time when people produce their own food, it becomes total under capitalist production conditions. Marx characterized the difference between the two relationships with "indifferent alienation" on the one hand and "hostile alienation" on the other. While with Marx the “essential philosophy” later took a back seat or, according to another reading, was abandoned, for Marcuse it also remained decisive in later works.

For the anthology, Studies on Authority and Family , published by the Institute for Social Research in 1936 , he wrote - alongside Max Horkheimer and Erich Fromm - one of the three important opening contributions entitled Part of the History of Ideas . His extensive study analyzes the bourgeois authority and family concepts from Luther , Calvin , Kant, Hegel to Sorel and Pareto on a critical ideological level . As a central point of departure he chose Luther's dualistic doctrine of the two areas: the freedom of the “inner [Christian] man” and the submission of the “outer man” to the system of secular authorities.

Reason and revolution

Marcuse's Second Hegel Book - Reason and Revolution. Hegel and the Rise of Social Theory - published ten years after the first, in 1941 in the early years of Emigration, and aimed at an American audience. It was dedicated to Max Horkheimer and the Institute for Social Research. While the first, the habilitation thesis, was still written in the expressionistically charged style of Being and Time , the second was rationalistically clear and transparent, formulated almost didactically. In him he sees - according to a word from Jean Améry - Hegel through the medium of Marx.

The book consists of two parts and a “conclusion”. In the first part the basics of Hegelian philosophy are presented, in the second part the emergence of social theory. It concludes with discussions about the end of Hegelianism.

At the center of the first part, Marcuse places the terms reason and freedom - "values ​​that were not allowed to be surrendered - not even to the state". With the French Revolution, in Hegel's eyes, man came to subject the given reality to the principles of reason. He made himself “the spokesman for the real power of reason and the concrete embodiment of freedom”. For him, however, only thinking, pure thinking, corresponded to the requirements of perfect freedom. He recognized that in bourgeois society complete freedom and complete reason could not be brought about; only a strong state could keep the “untamed economy” and the competing individual interests in check. Marcuse saw in this a streak of resignation in Hegel's political philosophy. In his philosophy of law , Hegel's basic concepts took up the contradictions of society and followed them “to the bitter end”. While Marcuse sees Hegel's philosophy ending in "doubt and resignation", the Marxist left-Hegelian Marcuse insists on reason as a "subversive power, the 'power of the negative' which, as theoretical and practical reason, explains the truth for people and things".

In the second part Marcuse states that after Hegel's death, economic progress forced the transition from philosophy to social theory. The negative power of critical thinking burst its philosophical form, the ultimate metaphysical form of thinking. "The efforts of reason pass over to social theory and practice." Marcuse differentiates between two main currents of social theory: the Marxian dialectical theory of society and positivism, which is due to the emergence of sociology. The transition from Hegel to Marx is a transition to another truth that can no longer be understood in terms of philosophy. With Marx all philosophical concepts would be transformed into social and economic categories. Using Saint-Simon's positivist theory as an example , he argues: His "social theory is none other than political economy or 'the science of production'."

The philosopher Michael Theunissen attests to Marcuse that in his second book about Hegel this had never been “so resolutely designed for the future”, but at the same time shows that he had serious misunderstandings. The "destructive conception of the given" assumed by Hegel only applies to his youth writings.

Analysis of fascism

Marcuse already dealt with the phenomenon of fascism in the essay published in the Zeitschrift für Sozialforschung in 1934 , The fight against liberalism in the totalitarian conception of the state . In it he advocated the thesis that liberalism “produced” the total authoritarian state out of itself: as its own perfection at an advanced stage of development ”. As part of his work for the American secret service during the 1940s, he made “technological rationality” responsible as a powerful instrument of National Socialism. It turns people into mere appendages of the machinery and subordinates "all standards and values, all thought and behavior patterns [...] to the machinery of production, destruction and domination". In the National Socialist state he identified five ruling groups who were involved in political decisions and who were the main beneficiaries of politics: 1. the leadership of the NSDAP and its affiliated organizations, 2. the upper echelons of the state-political bureaucracy , 3. the high command of the armed forces , 4. the management of large companies , 5. the landed gentry . Marcuse thus followed Franz Neumann's analysis, according to which the National Socialist regime was not as monolithically structured as the theory of state capitalism advocated by Friedrich Pollock and Max Horkheimer assumed. For Neumann, the ruling class was made up of the elite of the party, the armed forces leadership, the monopoly economy and the ministerial bureaucracy.

Enemy analysis

After leaving the Institute for Social Research in 1942, Marcuse wrote numerous essays, expert reports and memoranda for various subdivisions of the American secret service during the Second World War and thereafter until 1951. They were published posthumously in the publication Im Kampf gegen Nazideutschland and come from a state archive. Of the 31 published works that the trio Neumann / Kirchheimer / Marcuse wrote for the secret service, either alone or as co-author, thirteen go back to Marcuse (one of them together with Felix Gilbert , another with Neumann). His contributions, which date from 1943, already assume Germany's imminent defeat. They create a tableau of the social strata # stratified models with their ruling and ruled groups in National Socialist Germany, consider equating it with Prussian militarism to be ideologically misleading, design patterns of collapse after defeat, give the advised military government advice and hints for denazification and the Reconstruction with democratic parties and unions. In an analysis by the Communist Party of Germany , Marcuse certifies it to be the “best organized and most effective underground in Germany”. He sees their possible role in post-war Germany as dependent on the support of the workers and their relationship with the Social Democratic Party .

The final contribution to the volume of documents In the Fight Against Nazi Germany is the overview The Potentials of World Communism from Marcuse's pen. In it the development of world communism, its program and plans are presented. It emphasizes the fact that, contrary to Marx's assumption, communism could only gain a foothold in the less industrialized countries and that the national communist parties were completely subordinated to the domestic and foreign policy interests of the Soviet Union . Marcuse attributes the strength of the communist parties in Italy and France to particular national conditions (such as the role of the communists in the Resistance , the emphasis on national interests over “foreign imperialism” and the skillful combination of political goals with economic demands).

In addition to these contributions, Marcuse's estate contains manuscripts that were created in connection with his work for the secret service; they were summarized in the publication Feindanalysen .

Confrontation with Soviet Marxism

Marcuse's work on the Committee on World Communism left a deep mark on his work. In a paper from 1951 for which he was responsible, the topos of bureaucratic rule emerged for the first time, into which communism had turned. In a later publication, Soviet Marxism (German edition: The Social Doctrine of Soviet Marxism ), he developed this idea further. The Croatian political scientist Žarko Puhovski evaluates the writing as probably the first theoretical description of "real socialism". Marcuse subjected the categories of Soviet Marxism ideologues to a rigorous analysis and asked whether Marxism had been transformed beyond recognition under Stalinism . What is original about Marcuse's analysis is that he reveals how in “real socialism” the traditional Marxist base / superstructure scheme was “literally turned on its head”, that it is a system that is “based on ideology”. . Since the actually existing Soviet society with the Marxist theory of classlessness and equality preserved the idea of ​​a qualitatively different society, he considered the development of the better potentials hidden in their theory to be a "realistic" possibility with increasing productivity.

Shortly before his death, Marcuse described the book The Alternative. On the criticism of the actually existing socialism by Rudolf Bahro as the "most important contribution to Marxist theory and practice that has appeared in the last few decades".

Major works

His two main works Eros and Civilization were published in the USA in 1955 (a first German edition appeared in 1957 under the title Eros und Kultur , a new edition in 1965 under the title Triebstruktur und Gesellschaft ) and One-Dimensional Man in 1964 (the German translation appeared in 1967 with the title The one-dimensional human ). Both works met with a strong response from the student movement.

Drive structure and society

With eros and culture or instinct structure and society , Marcuse attempts to incorporate Freud's theory into the critical theory of society. As the original German title suggests, the writing is to be read as a direct response to Freud's cultural-theoretical essay, Das Unbehagen im Kultur . In the first part it deals with the rule of the reality principle and in the second part outlines the possibilities for overcoming it, that is, for a liberated society that fulfills the desires and vital instincts of people. An epilogue criticizes “Neo-Freudian revisionism”. With this work, Marcuse rethought Marxism: the history of all societies up to now was not just a history of class struggles, but also a struggle for the suppression of human instincts. He accepts that in the interest of the “struggle for existence”, the need for life and cultural progress, the historical reality principle was necessarily repressive , but that given the current level of productivity, the expenditure of drive energy in alienated work could be reduced considerably; only this would prevent the social relations of domination. Marcuse introduces the concept of "additional suppression" for this purpose. Shaking off these opened up the possibility of a “new reality principle”, which reconciled culture and instincts, transformed work into play and sexuality into eros. With this positive thought of the possible pacified and liberated human existence, Marcuse implicitly turns against the negative historical philosophy of the Dialectic of Enlightenment .

The one-dimensional human

The one-dimensional human being is a contemporary analysis of society, according to which an ever more perfect manipulation of needs, language and thinking prevents people from seeing through the irrationality of social relationships. In the first two parts - "The one-dimensional society" and "The one-dimensional thinking" - Marcuse describes the submission of man to the late capitalist production apparatus, whose immanent technical rationality conceals the irrationality of the whole, and the manipulation mechanisms that rob people of their ability to to transcend the existing in thinking at all . In the third part - "The Chances of the Alternatives" - he explores the possibilities of overcoming the irrationality of the existing conditions. Since the socially integrated proletariat fails as a revolutionary subject, the societal fringe groups could at best develop utopias of a better world. Their opposition is revolutionary, "if not their consciousness". At the end of the book he gives them “nothing but a chance for revolutionary protest”. It is part of the essence of critical theory to be unable to make predictions.

Marxism and Feminism

Marcuse also paid tribute to the women's movement, which was growing in strength at the time . In his lecture Marxism and Feminism , which he gave in March 1974 at Stanford University at the invitation of the Center for Research on , he took up the thoughts on the “patriarchal reality principle” and the quality of femininity as “maternal libidinal morality”, which were laid out in drive structure and society Women stopped. In it he declared feminism to be the historical corrective of socialism. He did not refer to relevant feminist literature; he explicitly relied solely on Angela Davis' work Women and Capitalism . In his argument he referred to the “dormant potentials” of feminine qualities such as “receptivity, sensitivity, non-violence, tenderness”, which could help a reality principle other than the patriarchal-capitalist principle to break through. The emancipation of women could become a decisive force in building socialism, which he imagined as an " androgynous society". Four years later, in a conversation with Silvia Bovenschen , he defended his thesis of women as the “bearer of the promise of happiness” and discovered in them “the traces of a reality principle that opposes the capitalist principle”.

Art and revolution

In the last decades of his life, Marcuse dealt twice with the relationship between art and revolution: in the publications attempt on liberation (1969) and counterrevolution and revolt (1973). He had written the essay on the liberation under the impression of the worldwide revolt of the students, the uprising of the black ghetto inhabitants in the USA and the international liberation movements. The later publication was already written “in the doldrums of the protest movement”.

The attempt at liberation still breathes the spirit of the emergence of different forces against the prevailing social conditions, but took numerous evidence and motives for the “new sensitivity” and the changed role of art in the liberation struggle largely from the student protest movement in Paris in May 1968 . According to Gerhard Schweppenhäuser , Marcuse, impressed by the cultural revolutionary implications of the New Left in the USA and Western Europe, saw in action-oriented art forms the "abolition of art as art" and the "harbingers of approaching social upheaval". The “new needs” that the affluent and consumer-oriented capitalist society creates “manifest themselves in the values ​​and behaviors of subversive countercultures in which the potential of art [...] to become a political force is released”.

In Counterrevolution and Revolt, Marcuse revised his exuberant view of actionist approaches and surrealist aspirations with the aim of relieving the tension between art and life. In Haberma's words, “we get to know a Marcuse who is terrified of the consequences of a de-differentiation between art and life”. According to Schweppenhäuser, however, it is a "revision of the revision", as Marcuse returned to a figure of thought that he had already formulated in his 1937 treatise on the affirmative character of culture . In it he describes the ambivalent character of art in bourgeois society. According to him, art is affirmative because it compensates for “the bliss of the existing”. The false reconciliation with the misery of social conditions is affirmative. With the separation of an autonomous area from society, people should only participate in happiness through the medium of beauty. But art should not be reduced to its affirmative character; In her salary she remains critical and subversive because she anticipates a happy state, in the words of Stendhal: a “promesse du bonheur”. In this respect, for Marcuse, art was both truth and ideology. After talking to Angela Davies, Stuart Jeffries notes that Marcuse's “most surprising influence” on her was to reveal the utopian possibilities of the visual arts, literature and music.

In contrast to Theodor W. Adorno , who in the Hegelian-Marxist tradition could imagine an end of art in the realized utopia of a liberated society, for Marcuse the arts remained even in a classless society, which only limited the “realm of necessity” Can reduce the minimum, "expressions of a beauty and truth that reality does not know". Therefore art would never lose its right to exist.

Marcuse's comprehensive philosophy

The duplication of critical analysis of society and future-oriented conception of society, i.e. of criticism and utopia , is constitutive for a socialist theory . For Marcuse, who held on to the project of a socialist society to the very end, the problem of the conception of socialism and the concept of utopia arose again and again in the course of his intellectual vita. Thematically, the concept of utopia pervades Marcuse's entire work, from the early analyzes of "alienated work" to the examination of Sigmund Freud's principle of reality and pleasure to his later writings on art. In the essay Philosophy and Critical Theory of 1937, which was programmatic for critical theory , he wrote: “For a long time the utopian element was the only progressive element in philosophy: such as the constructions of the best state, the highest pleasure, perfect happiness, eternal peace . "

Helmut Fahrenbach speaks of "Marcuse's ambiguous defense and appropriation of utopia". In the Salecina talks in 1977, Marcuse declared: "The word" utopia "should no longer be used among socialists because what is passed off as utopian is by no means utopian." “End of utopia” spoken, “because the so-called utopian possibilities are not utopian at all, but rather represent the specific historical-social negation of the existing”. Specifically, in this context he names the abolition of poverty and misery and the radical reduction in working hours that is possible with sensible organization. Objectively, all material and intellectual powers are available for the realization of a free society, but not the subjective ones; because the “total mobilization of the existing society against its own liberation” allows individuals to reproduce the repressive society themselves again and again in their needs. The necessary new vital needs for freedom do not exist or no longer exist “in a large part of the homogenized population in the developed countries of capitalism”.

Marcuse strives to free the emancipatory goals of socialism "from the odor of the utopian". His reservation of utopia turns against the abstract, fictionalist version of utopia. Only such a project of social transformation should be called utopian that “contradicts real natural laws”, like the idea of ​​eternal youth. On the other hand, he adopts Ernst Bloch's concept of “concrete utopia” and speaks of the “utopian quality” of art and, with reference to Charles Fourier , also of the “utopian conception of socialism”. He also uses "design", "anticipation" and " regulative idea " as synonyms , which he understands as practical guiding concepts for the realization of a free socialist society. Utopia, according to Marcuse in a conversation with Silvia Bovenschen, presupposes a “gap between theory and practice that cannot be filled”.

The contact with the women's movement finally led Marcuse to modify his concept of socialism. He assigns a “redeeming function” to the principle of femininity. The liberating movement "from the emancipation of women to the emancipation of men to the emancipation of society as a whole". would result in an androgynous society.

reception

Evaluation of his work

Opinions differ in the assessment of Marcuse's work. A number of authors point to the innovative and progressive elements of his books.

The Yugoslav Marxism historian and former member of the Praxis group , Predrag Vranicki , described Marcuse as a "thinker who has moved from the central Marxian conception of historical dialectics to an independent analysis of modern civilization".

Bernard Görlich classified him as the “founder of a political psychology” in his studies on Herbert Marcuse; he had "not merely garnished his subject externally with Freudian terminology, but sought it out in the Freudian knowledge center itself". Instead of the tendency to harmonize eros and reason, often assumed by Marcuse, he points to the dichotomy in Marcuse's thinking: although he was always looking for images of liberation “to ground the idea of ​​emancipation”, he did so in dealing with Freud's discomfort in culture he tried to find answers to the question "where and why these pictures were buried".

As Gunzelin Schmid Noerr summed up, Marcuse, unlike Horkheimer and Adorno, stuck to the utopian impulse of concrete alternative social designs and tried to reformulate it under changed social conditions. Accordingly, space for an alternative is provided by the libidinal needs, which have become “counterrevolutionary” under the conditions of one-dimensionality, but nevertheless they remain historically transformable for him and could break the historical continuum, as he did in his attempt to liberate from the denial and Protest movements have set out.

Tim B. Müller has an extensive study of Marcuse's role in the “Cold War” and his work for the Committee on World Communism - Warriors and Scholars. Herbert Marcuse and the Cold War thought systems - presented. Rolf Wiggershaus , the historian of the Frankfurt School, considers the book “a monumental, sensibly structured and stylistically brilliant contribution to the history of ideas of the Cold War”. About Marcuse's work, Müller advocates the thesis that the decade in civil service had a formative meaning for Marcuse, because in this decade Marcuse developed the way of thinking that made the later protest attitude, especially against the Vietnam War, understandable in the first place, and because it also "brought with it the experience that action was possible". In the author's view, this is also the basis of the fundamental difference between him and Adorno in their relationship to political practice. Tim B. Müller described the book Soviet Marxism , which emerged from his work on the Soviet Union, as “a manifesto of the policy of détente”.

Other colleagues complained about glaring weaknesses in his writings. The Polish philosopher Leszek Kołakowski considered Marcuse an overrated intellectual. He called him an "ideologist of obscurantism ", his thinking was "a peculiar web of feudal contempt for technology, the exact sciences and democratic values ​​and a blurred, positive content devoid of revolutionism ". The British philosopher Alasdair MacIntyre criticized the One-Dimensional Man for the fact that Marcuse's statements remain free-floating, more suggestive than fully understandable, “although what is suggested cannot even be said with any accuracy . The effect is evocative and anti-rational, a more magical than philosophical use of language. "

In particular, established Marxists criticized Marcuse's “one-dimensional paradigm”. The New York philosopher and Marxist Marshall Bermann complained. that Marcuse displayed the same contempt for the masses as the "would-be aristocrats of the political right in the 20th century". TS Eliot has his "hollow people", Marcuse his "one-dimensional people". The German councilor communist Paul Mattick , while agreeing with Marcuse's critical analysis of the prevailing capitalist ideology, claimed that the theory of one-dimensionality itself only existed as an ideology. Marcuse later confirmed that Mattick's criticism was the only serious criticism his book was subjected to.

Micha Brumlik problematized the revolt of all non-conformists on the basis of heightened social sensitivity, which Marcuse praised in his 1969 essay attempt on liberation . The extra-parliamentary opposition developed a fringe group strategy from this , which led to a "terrific failure". You had a bloody end in Italy with the Red Brigades and in the Federal Republic with the Red Army Fraction ,

Aftermath

While Marcuse with his writings had experienced a worldwide reception in the student movement and with his One-Dimensional Man in the scientific community , they have been received little since the turn of the century. The small Zu Klampen Verlag has published six volumes of Nachgelassene Schriften , which a commentator on Deutschlandfunk described as “a work against the spirit of the times”. A six-volume edition of Marcuse's “Collected Papers”, edited by Douglas Kellner , with a foreword by Marcuse's son, Peter Marcuse, set a preliminary bibliographical end.

A dissertation by Tatjana Freytag represents the attempt to use the argumentation grid of Marcuse's "One-Dimensional People" to locate current tendencies in one-dimensionality on the three levels of the political, the social and the educational.

Possible students of Marcuse are grouped in the International Herbert Marcuse Society , founded in 2005 by Arnold L. Farr , philosophy professor at the University of Kentucky . The society has held a conference every two years since 2005.

Fonts

Work editions

  • Herbert Marcuse: Writings . 9 volumes. Suhrkamp, ​​Frankfurt am Main 1978–1989, ISBN 3-518-57997-5 (reprint of this edition: Zu Klampen Verlag, Springe 2004, ISBN 3-934920-46-2 ).
    • Volume 1: The German artist novel. Early essays ;
    • Volume 2: Hegel's ontology and the theory of historicity ;
    • Volume 3: Articles from the Zeitschrift für Sozialforschung 1934-1941 ;
    • Volume 4: Reason and Revolution. Hegel and the emergence of social theory ;
    • Volume 5: Drive Structure and Society. A philosophical contribution to Sigmund Freud ;
    • Volume 6: The Social Doctrine of Soviet Marxism ;
    • Volume 7: The one-dimensional man. Studies on the ideology of the advanced industrial society ;
    • Volume 8: Essays and lectures 1948-1969 ;
    • Volume 9: Counterrevolution and Revolt; Time measurements; The permanence of art .
  • Herbert Marcuse: Legacy Writings . Edited by Peter-Erwin Jansen . 6 volumes. Dietrich zu Klampen, Lüneburg 1999–2009.
    • Volume 1: The fate of bourgeois democracy. From the American by Michael Haupt, introduction by Oskar Negt. To Klampen Verlag, Springe 1999, ISBN 3-924245-83-5 .
    • Volume 2: Art and Liberation. Translated by Michael Haupt and Stephan Bundschuh, introduction by Gerhard Schweppenhäuser . To Klampen Verlag, Springe 2000, ISBN 3-924245-84-3 .
    • Volume 3: Philosophy and Psychology . From the American by Cornelia Lösch, introduction by Alfred Schmidt. To Klampen Verlag, Springe 2002, ISBN 3-924245-85-1 .
    • Volume 4: The student movement and its consequences . From the American by Thomas Laugstien, introduction by Wolfgang Kraushaar . To Klampen Verlag, Springe 2004, ISBN 3-924245-86-X .
    • Volume 5: Enemy Analysis. About the Germans . From the American by Michael Haupt, introduction by Detlev Claussen. To Klampen Verlag, Springe 2007, ISBN 978-3-924245-86-3 .
    • Volume 6: Ecology and Social Criticism. From the American and French by Thomas Laugstien, introduction by Iring Fetscher. To Klampen Verlag, Springe 2009, ISBN 978-3-924245-87-0 .
  • Herbert Marcuse: Collected Papers. Ed. Douglas Kellner. 6 volumes. Routledge, New York 1998-2014
    • Volume 1: Technology, War and Fascism.
    • Volume 2: Towards a Critical Theory of Society.
    • Volume 3: The New Left and the 1960s.
    • Volume 4: Art and Liberation.
    • Volume 5: Philosophy, Psychoanalysis and Emancipation.
    • Volume 6: Marxism, Revolution and Utopia.

Articles & monographs (selection)

Sorted according to the year of publication of the German first edition:

  • Hegel's ontology and the foundation of a theory of historicity . Vittorio Klostermann, Frankfurt am Main 1932. (3rd edition 1975, ISBN 3-465-00309-8 ).
  • The fight against liberalism in the totalitarian state conception. In: Journal for Social Research . 3, No. 2, 1934, pp. 161-194.
  • New sources for the foundation of historical materialism. In: Society. IX. Vol. (1932), No. 8, pp. 136-174.
  • Part of the history of ideas. In: Studies on Authority and Family. Research reports from the Institute for Social Research. Felix Alcan, Paris 1936, pp. 136-228.
  • Authority and family in German sociology until 1933. In: Studies on authority and family. Research reports from the Institute for Social Research. Felix Alcan, Paris 1936, pp. 737-752.
  • About the affirmative character in culture. In: Journal for Social Research. VI. Volume 1, Paris 1937.
  • Philosophy and Critical Theory . In: Journal for Social Research . 6th year (1937), volume 3, pp. 625-647.
  • Some social implications of modern technology In: Studies in Philosophy and Social Science . 9.3, 1941, pp. 414-439.
  • Instinct theory and freedom . In: Theodor W. Adorno and Walter Dirks (eds.): Sociologica. Essays dedicated to Max Horkheimer's sixtieth birthday. Frankfurt Contributions to Sociology, Volume 1, European Publishing House, Frankfurt am Main 1955, pp. 47–66.
  • Eros and culture. A philosophical contribution to Sigmund Freud . Translated from the American by Marianne von Eckardt-Jaffe. Ernst Klett, Stuttgart 1957 (original edition: Eros and civilization. A philosophical inquiry into Freud . The Beacon Press, Boston, MA 1955; German new edition under the title: Triebstruktur und Gesellschaft. A philosophical contribution to Sigmund Freud . Suhrkamp, ​​Frankfurt am Main 1965. (17th edition 1995, ISBN 3-518-01158-8 )).
  • The social doctrine of Soviet Marxism . Translated by Alfred Schmidt. Luchterhand, Neuwied / Berlin 1964. (Original title: Soviet-Marxism. A critical Analysis . 1958).
  • with Peter Furth : Emancipation of women in the repressive society. A conversation. In: The argument. Hf. 23, 1962, pp. 2-11.
  • To the position of thought today. In: Max Horkheimer (Ed.): Certificates. Theodor W. Adorno on his sixtieth birthday. European Publishing House, Frankfurt am Main 1963, pp. 45–49.
  • Culture and Society 1 . Suhrkamp, ​​Frankfurt am Main 1965.
  • Culture and Society 2 . Suhrkamp, ​​Frankfurt am Main 1965.
  • The one-dimensional human . Suhrkamp, ​​Frankfurt am Main 1967. (Engl. 1964, several new editions, most recently 2014).
  • Liberation from the affluent society. In: Dialectics of Liberation. Penguin, London 1968. Translated by Hans-Werner Saß, in: Dialektik der Befreiung. Rowohlt, Reinbek 1969. (2nd edition bahoe books, Vienna 2017)
  • Psychoanalysis and politics. Europäische Verlagsanstalt / Europa Verlag, Frankfurt am Main / Vienna 1968. (6th edition 1980, ISBN 3-434-30071-6 ; four lectures: Instinct theory and freedom. The idea of ​​progress in the light of psychoanalysis. 1956, The problem of violence in opposition. The end of utopia. 1967).
  • Aggression in contemporary industrial society. In: Aggression and Adaptation in the Industrial Society. With contributions by Herbert Marcuse, Anatol Rapoport, Klaus Horn, Alexander Mitscherlich, Dieter Senghaas and Mihailo Marcović. Suhrkamp, ​​Frankfurt am Main 1968, pp. 7-29.
  • Ideas for a Critical Theory of Society . Suhrkamp, ​​Frankfurt am Main 1969.
  • Attempt on liberation . Translated from the American by Helmut Reinicke and Alfred Schmidt . Suhrkamp, ​​Frankfurt am Main 1969.
  • Repressive tolerance. In: Robert Paul Wolff, Barrington Moore, Herbert Marcuse: Critique of pure tolerance . Suhrkamp, ​​Frankfurt am Main 1970, ISBN 3-518-10181-1 .
  • with Alfred Schmidt : Existentialist interpretation of Marx . European Publishing House , Frankfurt am Main 1973, ISBN 3-434-20055-X .
  • Counterrevolution and revolt . Suhrkamp, ​​Frankfurt am Main 1973, ISBN 3-518-00591-X (en: Counterrevolution and Revolt, Beacon Press, Boston 1972).
  • Time measurements. Three lectures and an interview . Suhrkamp, ​​Frankfurt am Main 1975. ISBN 3-518-00770-X .
  • The permanence of art. Against a certain Marxist aesthetic . Hanser, Munich 1977, ISBN 3-446-12200-1 .
  • Conversations with Herbert Marcuse . Suhrkamp, ​​Frankfurt am Main 1978
  • Protosocialism and late capitalism - attempt at a revolutionary synthesis of Bahro's approach. In: Criticism. No. 19, Verlag Olle & Wolter, Berlin 1978, ISSN  0170-4761 . (Also in: Herbert Marcuse: Traces of Liberation. Ed. By Detlev Claussen. Luchterhand, Darmstadt / Neuwied 1981; English in: Ulf Wolter (Ed.): Rudolf Bahro - Critical Responses . ME Sharpe, White Plains, NY 1980, ISBN 0-87332-159-6 online at opentheory.org).
  • Enemy analysis. About the Germans . zu Klampen, Lüneburg 1998, ISBN 3-924245-68-1 .
  • Franz Neumann, Herbert Marcuse, Otto Kirchheimer: In the fight against Nazi Germany. Reports for the American Secret Service 1943–1949 . Campus, Frankfurt am Main 2016, ISBN 978-3-593-50345-5 .

literature

Introductions

Other literature

  • Hans Albert : Science and Responsibility. Max Weber's Idea of ​​Rational Practice and the Total Reason of Political Theology. In: Ders .: Critical Rationalism. Four chapters on the critique of illusory thinking . Tübingen 2000. (Reply to Herbert Marcuse: Industrialization and Capitalism. In: Otto Stammer (Hrsg.): Max Weber and the Sociology Today. Negotiations of the 15th German Sociologists' Conference. Mohr, Tübingen 1965)
  • Roger Behrens : translations, studies on Herbert Marcuse. Concrete philosophy, practice and critical theory . Ventil Verlag, Mainz 2000, ISBN 3-930559-58-7 .
  • Stefan Breuer : The crisis of the theory of revolution. Negative socialization and work metaphysics with Herbert Marcuse . Syndicate, Frankfurt am Main 1977.
  • Stefan Breuer: Critical Theory . Mohr Siebeck, Tübingen 2016 (therein: Chapter The Place Marcuse in Critical Theory. Pp. 157–187)
  • Hauke ​​BrunkhorstMarcuse, Herbert. In: New German Biography (NDB). Volume 16, Duncker & Humblot, Berlin 1990, ISBN 3-428-00197-4 , pp. 138-140 ( digitized version ).
  • Stephan Bundschuh: "And because a person is a person". Anthropological Aspects of Herbert Marcuse's Social Philosophy . zu Klampen, Lüneburg 1998, ISBN 3-924245-71-1 .
  • Lisa Doppler, Peter – Erwin Jansen, Alexander Neupert-Doppler (eds.): Herbert Marcuse. Capitalism and opposition. Lectures on one-dimensional people; Paris, Vincennes 1974. With an introduction by Roger Behrens. Spring 2017, ISBN 978-3-86674-559-9 .
  • Andrew Feenberg: Heidegger and Marcuse. The catastrophe and redemption of history . Routledge, New York 2005, ISBN 0-415-94178-4 .
  • Bernard Görlich: The bet with Freud. Three studies on Herbert Marcuse. Nexus, Frankfurt am Main 1991, ISBN 3-923301-39-1 .
  • Hermann Haarmann : "I stayed here because I could no longer imagine a life in Germany." Marcuse's American years. In: Zwischenwelt. 35, 3, November 2018, ISSN  1606-4321 pp. 20-25.
  • Jürgen Habermas (Ed.): Answers to Herbert Marcuse . Suhrkamp, ​​Frankfurt 1968 (with a selection bibliography).
  • Jürgen Habermas: Herbert Marcuse
    • a) Introduction to an Antfestschrift (1968)
    • b) About art and revolution (1973)
    • c) Conversation with Herbert Marcuse (1977)
    • d) Psychic Thermidor and the Rebirth of Rebel Subjectivity (1980) .
    • In: Ders .: Philosophical-political profiles . Extended edition. 2nd Edition. Suhrkamp, ​​Frankfurt am Main 1984, pp. 253-335.
  • Institute for Social Research (Ed.): Critique and Utopia in the work of Herbert Marcuse . Suhrkamp, ​​Frankfurt am Main 1992, ISBN 3-518-28637-4 .
  • Peter-Erwin Jansen (Ed.): Thinking Liberation - A Political Imperative. A material volume on Herbert Marcuse . Verlag 2000, Offenbach / Main [1989]
  • Douglas Kellner : Herbert Marcuse and the Crisis of Marxism . Macmillan, London 1984, ISBN 0-520-05295-1 .
  • Gertrud Koch: Herbert Marcuse. In: Marieluise Christadler (Ed.): The divided utopia. Socialists in France and Germany. Biographical comparisons to political culture . Springer Fachmedien, Wiesbaden 1985, pp. 287-296.
  • Paul Mattick : Criticism of Herbert Marcuse. The one-dimensional man in class society . European Publishing House, Frankfurt 1969.
  • Tim B. Müller: Warriors and Scholars. Herbert Marcuse and the Cold War thought systems . Hamburger Edition, 2010, ISBN 978-3-86854-222-6 .
  • Alexander Neupert-Doppler : The Utopian Imperative - Herbert Marcuse, 1968 and the New Left. Philosophical Discussions Booklet 46. Helle Panke Rosa-Luxemburg-Stiftung Berlin. Berlin, 2017, 40 pp.
  • Heinz Paetzold : Neo-Marxist Aesthetics . Part 2: Adorno, Marcuse . Schwann, Düsseldorf 1974, ISBN 3-590-15705-4 .
  • Gunzelin Schmid Noerr : The mind of nature in the subject. On the dialectic of reason and nature in the critical theory of Horkheimer, Adornos and Marcuse . Scientific Book Society, Darmstadt 1990, ISBN 3-534-10694-6 .
  • Emil Walter-Busch : History of the Frankfurt School. Critical Theory and Politics . Fink, Munich 2010, ISBN 978-3-7705-4943-6 (Subchapter 14: Embers and Ashes of Revolutionary Theory: Herbert Marcuse. Pp. 190-231).
  • Rolf Wiggershaus : The Frankfurt School. History, theoretical development, political significance. 6th edition. dtv, Munich 2001, ISBN 3-423-30174-0 .

Web links

Commons : Herbert Marcuse  - Collection of images, videos and audio files

Remarks

  1. ^ Emil Walter Busch : History of the Frankfurt School. Critical Theory and Politics . Fink, Munich 2010, p. 191.
  2. ^ Roger Behrens : Translations - Studies on Herbert Marcuse. Concrete philosophy, practice and critical theory . Ventil Verlag, Mainz 2000, p. 54.
  3. ^ Self-disclosure in: Jürgen Habermas : Conversation with Herbert Marcuse (1977). In: Jürgen Habermas: Political-philosophical profiles. Extended edition, Frankfurt am Main 1987, ISBN 3-518-28259-X , p. 269.
  4. ^ Self-disclosure in: Jürgen Habermas: Conversation with Herbert Marcuse (1977). In: Jürgen Habermas: Political-philosophical profiles. Extended edition, Frankfurt am Main 1987, ISBN 3-518-28259-X , p. 268.
  5. ^ Roger Behrens: Translations - Studies on Herbert Marcuse. Concrete philosophy, practice and critical theory . Ventil Verlag, Mainz 2000, p. 54.
  6. ^ Emil Walter Busch: History of the Frankfurt School. Critical Theory and Politics . Fink, Munich 2010, p. 192.
  7. website Sophie Wertheim (1901–1951)
  8. ^ Hauke ​​BrunkhorstMarcuse, Herbert. In: New German Biography (NDB). Volume 16, Duncker & Humblot, Berlin 1990, ISBN 3-428-00197-4 , pp. 138-140 ( digitized version ).
  9. ^ Herbert Marcuse: Contributions to a phenomenology of historical materialism (1928); quoted from Stefan Breuer : Critical Theory . Mohr Siebeck, Tübingen 2016, p. 163.
  10. Stefan Breuer : Critical Theory . Mohr Siebeck, Tübingen 2016, p. 165.
  11. ^ Jürgen Habermas: Herbert Marcuse. d) Psychic Thermidor and the Rebirth of Rebel Subjectivity (1980). In: Ders .: Philosophical-political profiles . Extended edition. 2nd Edition. Suhrkamp, ​​Frankfurt am Main 1984, pp. 319-335, here p. 326.
  12. ^ Alfred Schmidt : Herbert Marcuse - attempt to visualize his socio-philosophical and political ideas. In: Institute for Social Research (Hrsg.): Critique and Utopia in the work of Herbert Marcuse . Suhrkamp, ​​Frankfurt am Main 1992, p. 16.
  13. ^ Alfred Schmidt: Herbert Marcuse - attempt to visualize his socio-philosophical and political ideas. In: Institute for Social Research (Hrsg.): Critique and Utopia in the work of Herbert Marcuse . Suhrkamp, ​​Frankfurt am Main 1992, p. 15.
  14. Herbert Marcuse: The fight against liberalism in the totalitarian state conception. In: Journal for Social Research. 3, 1934, No. 2, pp. 161-194.
  15. ^ Herbert Marcuse: Correspondence with Martin Heidegger, 1947-48 . The correspondence is also printed in: Peter-Erwin Jansen (Ed.): Liberation think - A political imperative. A material volume on Herbert Marcuse . Verlag 2000, Offenbach / Main [1989], pp. 111-115.
  16. ^ Emil Walter Busch: History of the Frankfurt School. Critical Theory and Politics . Fink, Munich 2010, p. 193.
  17. The first part of Horkheimer consists of only six and a half pages on the relationship between philosophy and critical theory.
  18. ^ Max Horkheimer and Herbert Marcuse: Philosophy and Critical Theory. In: Journal for Social Research. 6th year (1937), volume 3, pp. 625-647.
  19. Max Horkheimer: Traditional and critical theory. In: Journal for Social Research. 6th vol. (1937), No. 2, pp. 245-294.
  20. Jürgen Habermas: Comments on the history of the development of Horkheimer's work. In: Alfred Schmidt, Norbert Altwicker (eds.): Max Horkheimer today: work and effect. Fischer Taschenbuch, Frankfurt am Main 1986, pp. 163–179, here p. 164.
  21. ^ Max Horkheimer and Herbert Marcuse: Philosophy and Critical Theory. In: Journal for Social Research. 6th year (1937), No. 3, pp. 625-647, here p. 627.
  22. ^ Hauke ​​Brunkhorst and Gertrud Koch: Herbert Marcuse. An introduction . Panorama Verlag, Wiesbaden 2005, p. 38.
  23. ^ Rolf Wiggershaus: The Frankfurt School. History, theoretical development, political significance. 2nd Edition. Hanser, Munich 1986, p. 295.
  24. Introduction. In: Franz Neumann , Herbert Marcuse, Otto Kirchheimer: In the fight against Nazi Germany. Reports for the American Secret Service 1943–1949 . Campus, Frankfurt am Main 2016, p. 37.
  25. ^ Letter from Adorno to Horkheimer of May 13, 1935. In: Max Horkheimer: Collected Writings , Volume 15: Correspondence 1913-1936 . Fischer, Frankfurt am Main, pp. 345–351, here p. 347.
  26. Stefan Breuer: Critical Theory . Mohr Siebeck, Tübingen 2016, p. 174.
  27. More on this in the chapter: The Research & Analysis Department: the 'brain trust' in the Office of Strategic Services . In: Gisela Strunz: American Studies or American Studies? Springer, Wiesbaden 1999, pp. 78-84.
  28. Detlev Claussen in the introduction to Herbert Marcuse: Feindanalysen. About the Germans . zu Klampen, Lüneburg 1998, p. 7.
  29. Tim B. Müller: Warriors and Scholars. Herbert Marcuse and the Cold War thought systems . Hamburger Edition, 2010, p. 47.
  30. Introduction. In: Franz Neumann, Herbert Marcuse, Otto Kirchheimer: In the fight against Nazi Germany. Reports for the American Secret Service 1943–1949 . Campus, Frankfurt am Main 2016, p. 46.
  31. Tim B. Müller: Warriors and Scholars. Herbert Marcuse and the Cold War thought systems . Hamburger Edition, 2010, p. 46.
  32. Peter-Erwin Jansen in the foreword to: Herbert Marcuse: Feindanalysen. About the Germans . zu Klampen, Lüneburg 1998, p. 7.
  33. Quoted from: Herbert Marcuse: Feindanalysen. About the Germans . zu Klampen, Lüneburg 1998, p. 73 fn.
  34. John Herz, quoted from: Introduction . In: Franz Neumann, Herbert Marcuse, Otto Kirchheimer: In the fight against Nazi Germany. Reports for the American Secret Service 1943–1949 . Campus, Frankfurt am Main 2016, p. 47.
  35. Tim B. Müller: Warriors and Scholars. Herbert Marcuse and the Cold War thought systems . Hamburger Edition, 2010, p. 146.
  36. Tim B. Müller: Warriors and Scholars. Herbert Marcuse and the Cold War thought systems . Hamburger Edition, 2010, p. 154 f.
  37. Tim B. Müller: Warriors and Scholars. Herbert Marcuse and the Cold War thought systems . Hamburger Edition, 2010, p. 184.
  38. Tim B. Müller: Warriors and Scholars. Herbert Marcuse and the Cold War thought systems . Hamburger Edition, 2010, p. 186.
  39. website Inge S. Neumann (1913–1973)
  40. Theory and Politics. In: Conversations with Herbert Marcuse. Suhrkamp, ​​Frankfurt am Main 1978, p. 14 f.
  41. Stuart Jeffries: Grand Hotel Abyss. The Frankfurt School and its time . Klett-Cotta, Stuttgart 2019, p. 186 ff., 350.
  42. Stuart Jeffries: Grand Hotel Abyss. The Frankfurt School and its time . Klett-Cotta, Stuttgart 2019, p. 348.
  43. Daniel Burston: Displacement, Reality and the Autonomy of Theory in the Fromm-Marcuse Controversy ( Memento of September 28, 2007 in the Internet Archive ). Translated by Karl von Zimmermann. In: erich-fromm.de , 2003 (PDF file; 58 kB).
  44. ^ Edited as an e-book by Rainer Funk. Open Publishing 2015.
  45. Stuart Jeffries: Grand Hotel Abyss. The Frankfurt School and its time . Klett-Cotta, Stuttgart 2019, p. 353 f.
  46. ^ Emil Walter Busch: History of the Frankfurt School. Critical Theory and Politics . Fink, Munich 2010, p. 195.
  47. Stuart Jeffries: Grand Hotel Abyss. The Frankfurt School and its time . Klett-Cotta, Stuttgart 2019, p. 382 f.
  48. ^ Hauke ​​Brunkhorst:  Marcuse, Herbert. In: New German Biography (NDB). Volume 16, Duncker & Humblot, Berlin 1990, ISBN 3-428-00197-4 , pp. 138-140 ( digitized version ).
  49. Stuart Jeffries: Grand Hotel Abyss. The Frankfurt School and its time . Klett-Cotta, Stuttgart 2019, p. 13.
  50. Herbet Marcuse: Attempt on Liberation . Suhrkamp, ​​Frankfurt am Main 1969, p. 9.
  51. ^ Jürgen Habermas: Herbert Marcuse. d) Psychic Thermidor and the Rebirth of Rebel Subjectivity (1980). In: Ders .: Philosophical-political profiles . Extended edition. 2nd Edition. Suhrkamp, ​​Frankfurt am Main 1984, pp. 319–335, here p. 323. - Similarly, Emil Walter-Busch, who characterized him as the “most politically active exponent of the Frankfurt School” in the years 1965–1975. In: Ders .: History of the Frankfurt School. Critical Theory and Politics . Fink, Munich 2010, p. 194.
  52. Wolfgang Kraushaar (Ed.): Frankfurt School and Student Movement. From the message in a bottle to the Molotov cocktail 1946–1995 . Volume 2: Documents . Rogner & Bernhard bei Zweiausendeins, Hamburg 1998, p. 601 f.
  53. ^ Letter from Theodor W. Adorno and Max Horkheimer dated May 28, 1969. In: Max Horkheimer: Gesammelte Schriften ". Volume 18: Correspondence 1949–1973 . Fischer, Frankfurt am Main 1996, p. 728.
  54. ^ Letter from Herbert Marcuse to Theodor W. Adorno dated June 4, 1969. In: Max Horkheimer: Gesammelte Schriften ". Volume 18: Correspondence 1949–1973 . Fischer, Frankfurt am Main 1996, pp. 732 ff.
  55. Wolfgang Kraushaar (Ed.): Frankfurt School and Student Movement. From the message in a bottle to the Molotov cocktail 1946–1995 . Volume 2: Documents . Rogner & Bernhard at Zweiausendeins, Hamburg 1998, p. 679.
  56. Quoted from: Douglas Kellner: Herbert Marcuse and the Crisis of Marxism . University of California Press, Berkeley 1984, p. 416
  57. ^ A b Hauke ​​Brunkhorst, Gertrud Koch: Herbert Marcuse. An introduction. Panorama Verlag, Wiesbaden 2005, p. 100.
  58. site Erica Sherover (1938-1988)
  59. PHILOSOPERS / MARCUSE: Astray . In: Der Spiegel . No. 31 1968 ( online - 29 July 1968 ).
  60. Franz Neumann, Herbert Marcuse, Otto Kirchheimer: In the fight against Nazi Germany. Reports for the American Secret Service 1943–1949 . Campus, Frankfurt am Main 2016, p. 34.
  61. Hendrik Werner: My father's ashes. 24 years after his death, the philosopher Herbert Marcuse was buried in Berlin. In: The world. July 19, 2003 ( welt.de ).
  62. Bruno Flierl: House. City. Human. About architecture and society. Conversations. The new Berlin. Berlin 2019, ISBN 978-3-360-01343-9 , p. 47 ff.
  63. Jan Engelmann: The dream of the great refusal. On the occasion of Herbert Marcuse's honorary funeral, a FU colloquium entitled "Practice follows truth" commemorated the July days in 1967, when the philosopher first came to the FU. Unfortunately, it turned out to be a nostalgic trip that civil rights icon Angela Davis went on. July 19, 2003, accessed on July 20, 2015 ( taz collection of articles from July 29, 2003 on the occasion of the funeral).
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  73. ^ The American original edition was published in 1941 by Humanities Press, New York
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  82. Herbert Marcuse: The one-dimensional man ; quoted from: Hauke ​​Brunkhorst and Gertrud Koch: Herbert Marcuse. An introduction . Panorama Verlag, Wiesbaden 2005, p. 60.
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  89. ^ Herbert Marcuse: The new German mentality. In: Ders .: enemy analyzes. About the Germans. Zu Klampen, Lüneburg 1998, pp. 21–72, here p. 48.
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  97. ^ Herbert Marcuse: Feindanalysen. About the Germans . zu Klampen, Lüneburg 1998, ISBN 3-924245-68-1 .
  98. Tim B. Müller: Warriors and Scholars. Herbert Marcuse and the Cold War thought systems . Hamburger Edition, Hamburg 2010, p. 150.
  99. ^ Original edition: Soviet-Marxism: A Critical Analysis. Columbia University Press, New York 1958. German translation: The social theory of Soviet Marxism , Luchterhand Verlag, Neuwied 1964.
  100. Žarko Puhovski: Marcuse's discovery of “real socialism”. In: Institute for Social Research (Hrsg.): Critique and Utopia in the work of Herbert Marcuse . Suhrkamp, ​​Frankfurt am Main 1992, pp. 101-109, here p. 103.
  101. Žarko Puhovski: Marcuse's discovery of “real socialism”. In: Institute for Social Research (Hrsg.): Critique and Utopia in the work of Herbert Marcuse . Suhrkamp, ​​Frankfurt am Main 1992, pp. 101-109, here pp. 104 f.
  102. Tim B. Müller: Warriors and Scholars. Herbert Marcuse and the Cold War thought systems . Hamburger Edition, 2010, p. 452.
  103. ^ Herbert Marcuse: About Bahro, Proto-Socialism and Late Capitalism. In: criticism. Journal for Socialist Discussion. 6th year (1978) issue 19, pp. 5–27, here p. 5.
  104. ^ Bernard Görlich: The bet with friend. Three studies on Herbert Marcuse . Nexus, Frankfurt am Main 1991, p. 7.
  105. Georg W. Oesterdiekhoff (Ed.): Lexicon of sociological works . Westdeutscher Verlag, Wiesbaden 2001, p. 447.
  106. Stuart Jeffries: Grand Hotel Abyss. The Frankfurt School and its time . Klett-Cotta, Stuttgart, p. 347.
  107. ^ Herbert Marcuse: Eros and Culture. A philosophical contribution to Sigmund Freud . Klett, Stuttgart 1957, p. 50.
  108. ^ Hauke ​​Brunkhorst, Gertrud Koch: Herbert Marcuse. An introduction. Junius, Hamburg 1997; Reprint Panorama Verlag, Wiesbaden 2005, p. 74.
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  111. ^ Alasdair MacIntyre : Herbert Marcuse . (Modern Theorists series) dtv, Munich 1971, p. 115.
  112. ^ Herbert Marcuse: Marxism and feminism : In: Women's Studies . 2. Vol. (1974), No. 3, pp. 279-288. - German: Marxism and Feminism . In: Herbert Marcuse: Time measurements . Suhrkamp, ​​Frankfurt am Main 1975, pp. 9-20.
  113. Susanne Kill: Marcuse, femininity and an old utopia . In: Peter-Erwin Jansen (Ed.): Thinking Liberation - A Political Imperative. A material volume on Herbert Marcuse . Verlag 2000, Offenbach / Main [1989], pp. 75–84, here p. 75.
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  116. ^ Conversations with Herbert Marcuse . Suhrkamp, ​​Frankfurt am Main 1978, pp. 74f.
  117. ^ Jürgen Habermas: Herbert Marcuse. b) About art and revolution (1973). In: Ders .: Philosophical-political profiles . Extended edition. 2nd Edition. Suhrkamp, ​​Frankfurt am Main 1984, pp. 259-265, here p. 260.
  118. ^ Gerhard Schweppenhäuser: Introduction. Art as knowledge and memory. In: Herbert Marcuse. Legacy writings. Volume 2: Art and Liberation . Dietrich zu Klampen, Lüneburg 2000, pp. 13–40, here p. 21 f.
  119. ^ Jürgen Habermas: Herbert Marcuse. b) About art and revolution (1973). In: Ders .: Philosophical-political profiles . Extended edition. 2nd Edition. Suhrkamp, ​​Frankfurt am Main 1984, pp. 259-265, here p. 260.
  120. ^ Jürgen Habermas: Herbert Marcuse. b) About art and revolution (1973). In: Ders .: Philosophical-political profiles . Extended edition. 2nd Edition. Suhrkamp, ​​Frankfurt am Main 1984, pp. 259-265, here p. 261.
  121. ^ Gerhard Schweppenhäuser: Introduction. Art as knowledge and memory. In: Herbert Marcuse. Legacy writings. Volume 2: Art and Liberation . Dietrich zu Klampen, Lüneburg 2000, pp. 13–40, here p. 27.
  122. Herbert Marcuse: About the affirmative character of culture. In: Ders .: Culture and Society 1. Frankfurt am Main [1937] 1965), pp. 56–101, here p. 86.
  123. ^ Gerhard Schweppenhäuser: Introduction. Art as knowledge and memory. In: Herbert Marcuse. Legacy writings. Volume 2: Art and Liberation . Dietrich zu Klampen, Lüneburg 2000, pp. 13–40, here p. 28.
  124. Stuart Jeffries: Grand Hotel Abyss. The Frankfurt School and its time. Klett-Cotta, Stuttgart 2019, p. 383.
  125. ^ Theodor W. Adorno: Art and the arts. In: Ders .: Without a mission statement. Parva aesthetica . Suhrkamp, ​​Frankfurt am Main 1967, pp. 158-182, here p. 182.
  126. ^ Herbert Marcuse: Art as a form of reality. In: Ders .: Legacy writings . Volume 2: Art and Liberation . zu Klampen, Lüneburg 2000, pp. 95-107, here p. 106.
  127. Helmut Fahrenbach: The Utopia Problem in Marcuse's Critical Theory and Concept of Socialism . In: Institute for Social Research (Hrsg.): Critique and Utopia in the work of Herbert Marcuse . Suhrkamp, ​​Frankfurt am Main 1992, pp. 74-100, here p. 94.
  128. Herbert Marcuse: Philosophy and Critical Theory . In: ibid .: Culture and Society I . Suhrkamp, ​​Frankfurt am Main 1965, pp. 102-127, hiwer p. 111.
  129. Helmut Fahrenbach: The Utopia Problem in Marcuse's Critical Theory and Concept of Socialism . In: Institute for Social Research (Hrsg.): Critique and Utopia in the work of Herbert Marcuse . Suhrkamp, ​​Frankfurt am Main 1992, pp. 74-100, here p. 75
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  133. ^ Herbert Marcuse: The end of utopia . In: Ders .: Psychoanalysis and Politics . Europäische Verlagsanstalt / Europa Verlag, Frankfurt and Vienna 1968, pp. 69–78, here p. 73.
  134. Helmut Fahrenbach: The Utopia Problem in Marcuse's Critical Theory and Concept of Socialism. In: Institute for Social Research (Hrsg.): Critique and Utopia in the work of Herbert Marcuse . Suhrkamp, ​​Frankfurt am Main 1992, pp. 74-100, here p. 79.
  135. ^ Herbert Marcuse: The end of utopia . In: Ders .: Psychoanalysis and Politics . Europäische Verlagsanstalt / Europa Verlag, Frankfurt and Vienna 1968, pp. 69–78, here p. 71.
  136. Herbert Marcuse: Attempt on Liberation . Suhrkamp, ​​Frankfurt am Main 1969, p. 41.
  137. Helmut Fahrenbach: The Utopia Problem in Marcuse's Critical Theory and Concept of Socialism. In: Institute for Social Research (Hrsg.): Critique and Utopia in the work of Herbert Marcuse . Suhrkamp, ​​Frankfurt am Main 1992, pp. 74-100, here pp. 82 and 85.
  138. ^ Conversations with Herbert Marcuse . Suhrkamp, ​​Frankfurt am Main 1978, p. 75.
  139. Susanne Kill: Marcuse, femininity and an old utopia . In: Peter-Erwin Jansen (Ed.): Thinking Liberation - A Political Imperative. A material volume on Herbert Marcuse . Verlag 2000, Offenbach / Main [1989], pp. 75–84, here p. 80.
  140. ^ Herbert Marcuse: Marxism and Feminism . Quoted from Susanne Kill: Marcuse, femininity and an old utopia . In: Peter-Erwin Jansen (Ed.): Thinking Liberation - A Political Imperative. A material volume on Herbert Marcuse . Verlag 2000, Offenbach / Main [1989], pp. 75–84, here p. 80.
  141. Predrag Vranicki: History of Marxism . 2 volumes. Suhrkamp, ​​Frankfurt am Main 1972 and 1974, here Volume 2, p. 849.
  142. ^ Bernard Görlich: The bet with friend. Three studies on Herbert Marcuse . Nexus, Frankfurt am Main 1991, p. 15.
  143. For example: Wiebke Walther: Erotik. In: Metzler Lexikon Religion. Present - everyday life - media. Volume 1, JB Metzler, Stuttgart / Weimar 2005, p. 290.
  144. ^ Bernard Görlich: The bet with friend. Three studies on Herbert Marcuse . Nexus, Frankfurt am Main 1991, pp. 100 and 102.
  145. Gunzelin Schmid-Noerr: The mind of nature in the subject. On the dialectic of reason and nature in the critical theory of Horkheimer, Adornos and Marcuse. Scientific Book Society, Darmstadt 1990, p. 189 f.
  146. Hamburger Edition, Hamburg 2010.
  147. Frankfurter Rundschau of September 24, 2010.
  148. Tim B. Müller: Warriors and Scholars. Herbert Marcuse and the Cold War thought systems . Hamburger Edition, 2010, p. 646 f.)
  149. Tim B. Müller: Warriors and Scholars. Herbert Marcuse and the Cold War thought systems . Hamburger Edition, 2010, p. 448.
  150. ^ Leszek Kołakowski: The main currents of Marxism. Origin, development, decay. Third volume, Piper, Munich / Zurich 1979, pp. 457 and 452.
  151. ^ Alasdair MacIntyre: Herbert Marcuse. (Modern Theorists series), dtv, Munich 1971, p. 112.
  152. Quoted from Stuart Jeffries: Grand Hotel Abyss. The Frankfurt School and its time . Klett-Cotta, Stuttgart 2019, p. 368.
  153. ^ Paul Mattick: Critique of Herbert Marcuse. The one-dimensional man in class society . European Publishing House, Frankfurt am Main 1969.
  154. ^ Marcuse Scholars and Activists: Marrick, Paul.
  155. Micha Brumlik: From Proletariat to Mob: The New Reactionary Subject . In: Sheets for German and international politics . Issue 1/2017, pages 56-62, here page 58.
  156. Deutschlandfunk: Nachgelassene Schriften (archive) on December 11, 2000.
  157. ^ Marcuse at Routledge Verlag
  158. Tatjana Freytag: The undertaken man. One-dimensionality processes in contemporary society . Velbrück, Weilerswist 2008, ISBN 978-3-938808-44-3 .
  159. ^ Homepage of the International Herbert Marcuse Society
This article was added to the list of articles worth reading on November 15, 2019 in this version .