By Alasdair MacIntyre (Author); Frank Kermode (Editor)
Marcuse's research of guy in smooth business society has in recent times develop into a resource for progressive principles and slogans. Is his research sound? Are his conclusions precise? Alasdair MacIntyre pursues those questions in a forthright and hugely severe research of Marcuse's proposal and his relation to different writers, specifically Freud, Marx, and Hegel.
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Additional resources for Herbert Marcuse: An Exposition and a Polemic
Sample text
Against parricide and incest which are self-imposed. They no longer struggle to succeed to the position of the father, for they understand that this is futile. This leads to “a union among them, a sort of social contract. ”4 Even if, with Marcuse, we wish to treat this account not as a true historical narrative but as an as if story, an illuminating metaphor, it is necessary that the account be internally coherent. What embodies a con tradiction cannot function successfully even as a meta phor.
Now just because, as Marcuse puts it, “dialectical logic links the form of thought with its content,” and just because, as Hegel insists, we cannot deduce the contingent con tent from the form, Hegel can set out the forms of thought as he does only on the basis of a broad empirical view of human development, which is implicitly intro duced. The assertions of the Logic can be true, that is, only if certain empirical theses are also true. This con nection of the forms of thought with the empirical is perceived by Marcuse, but, like Hegel himself in some passages— although only in some passages— he views it upside-down.
293. A distortion that is, if possible, even more important occurs when Marcuse discusses Marx's view of the transitions to socialism and then to communism, transi tions which both Marx and Marcuse see as a passage from the realm of necessity to the realm of freedom. ” Marx himself presum ably is included among those who have distorted the entire significance of Marxism. ” Marx did believe, that is to say, that both social life under the reign of necessity and society's transition to freedom are lawgoverned; Marcuse cannot believe this because he equates the realm of necessity with that area of social life which is governed by laws and he takes it to be a necessary condition of free action that its course should not be so governed.