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Originally published in 1964, One-Dimensional Man quickly became one of the most important texts in the ensuing decade of radical political change. This second edition, newly introduced by Marcuse scholar Douglas Kellner, presents Marcuse's best-selling work to another generation of readers in the context of contemporary events.
- Sales Rank: #38769 in Books
- Brand: Brand: Beacon Press
- Published on: 1991-10-01
- Released on: 1991-10-01
- Original language: English
- Number of items: 1
- Dimensions: 8.00" h x .70" w x 5.40" l, .75 pounds
- Binding: Paperback
- 260 pages
Features
- Used Book in Good Condition
Review
Marcuse shows himself to be one of the most radical and forceful thinkers of this time. --The Nation
About the Author
Herbert Marcuse�(1898-1979) was born in Berlin and educated at the universities of Berlin and Freiburg. He fled Germany in 1933 and arrived in the United States in 1934. Marcuse taught at Columbia, Harvard, Brandeis, and the University of California, San Diego, where he met Andrew Feenberg and William Leiss as graduate students. He is the author of numerous books, including�One-Dimensional Man�and�Eros and Civilization.
Most helpful customer reviews
86 of 92 people found the following review helpful.
A Prophet of the New Left
By A Customer
Leftist thinking underwent a dramatic change during the Sixties. After fifteen years of unprecedented prosperity, the class issues that had bedeviled the old left seemed moot. The working class, instead of being immiserated and ripe for revolution, was now contendedly (seemingly) partaking in the general boom and as far from revolution as one could imagine. Already by 1950 C. Wright Mills had coined the term "liberal-labor establishment" to disparage the conservative turn in the labor movement (specifically, the CIO). This seeming repudiation of Marx's predictions fostered a great deal of thinking by members of the Frankfurt School, which included Marcuse, about how marxism should be revised and where it went wrong. One Dimensional Man is Marcuse's brilliant attempt to answer this question.
Why is Marcuse so upset about prosperity? Following in the foot steps of Marx, Marcuse is not simply worried about economic exploitation. His basic concern is liberation--a liberation he sees receeding ever further into the distance as modern industrial society (both capitalist and communist) buys off almost all potential opponents through increased abundance. He views modern society as a treadmill where workers are kept enslaved to their jobs by the desire to purchase newer and ever more products produced by their labor. Rather than seeking for liberation, workers willingly put up with the indignities of working for their capitalist (and socialist) masters in hopes of greater material, as oppossed to spritual abundance.
Yet this society is, at its core, irrational, according Marcuse. Written at during the height of the Cold War, Marcuse views the prepartions for World War III as especially telling of the insanity of the current system.
In the first four chapters Marcuse shows how modern society is able to contain and absorb its contradictions. Marcuse is in despair that the "machine" seems to be inescapeable. With the demise of working class opposition, the "machine" seems capable of carrying on indefinitely; unless, of course, it anihilates itself in a nuclear holocaust. Readers may find chapter 3 especially interesting for its Freudian analysis of modern society.
The next four chapters are devoted to philosophy. Marcuse seeks to show how modern scientific thinking (which made modern society possible) is part of a "historical project" aimed at "domination." As opposed to this "positive thinking" (i.e., postivist) Marcuse proposes "negative thinking," i.e. dialectical thinking which includes the contradictions and negations of the thesis in the form of the antithesis. These chapters can be some rough sledding at points, but Marcuse explicates his ideas well enough that most readers will be able grasp his basic argument.
Finally, after a chapter discussing why liberation is still possible, and how it might be achieved, he wraps up in a conclusion that would seem to be a manifesto for the New Left. Having given up on the working class, Marcuse invests his hopes for revolution in people of color, whether in the U.S. or in the third world.
For understanding why the left took the turn it did during the sixties this book, along with the Port Huron Statement, is a necessity. Before plunging into One Dimensioal Man, however, the reader might do well to first read Reisman's _Lonely Crowd_ and Whyte's _Organization Man_. These books form an essential backdrop to Marcuse's thinking. (He mentions his debt to these works in his preface.)
48 of 61 people found the following review helpful.
An Insightful Critique
By A Reader
Marcuse offers a brilliant critique of advanced industrial society that fuses dialectical thought, Freudian theory, Marxist perspectives, and even a bit of existentialism here and there. It provides a comprehensive critique of our technocratic social order, as it has become, that is reminiscient of the works of later French poststructuralists, like Deleuze and Foucault. Ultimately, Marcuse founders on the contradiction between short-term and long-term interests, explicitly critiquing the Welfare State while implicitly, it could be argued, advocating it. However, "One-Dimensional Man" is the best basis for critique yet, with much of the insight that later emerged in the French intellectual fast track, but without the ambiguity of poststructuralist alternatives. Marcuse is both entertaining and brilliant, a must-read for specialists, and an eye-opening classic for the general educated public.
13 of 15 people found the following review helpful.
Some of the best of the '60's
By not a natural
Herbert Marcuse was one of the original members of the Frankfurt School of critical theory. Along with like-minded colleagues, when Hitler came to power in Germany, Marcuse emigrated to the United States where he taught at a number of universities, including New School for Social Research, Brandeis, and the University of California at San Diego.
Marcuse and the other members of the Frankfurt School, such as Benjamin Nelson, Max Horkheimer, and Theodor Adorno, were profoundly influenced by the work of Karl Marx, including his early work, particularly the Economic and Philosophical Manuscripts of 1844. In addition, however, they were indebted to Hegel, Freud, and Max Weber. This helps to explain their interest in culture as a vehicle of domination and exploitation.
During the 1960's and early 1970's, Marcuse was the most influential New Left philosopher in the U.S., and probably throughout the world. He voiced the suspicion, however, that he was much more often cited than he was actually read. It seems unlikely that he would be pleased to be remembered as one of the three M's: Marx the prophet, Marcuse his interpreter, and Mao his sword. This sort of mindless slogan mongering was sharply at odds with Marcuse's commitment to rigorous scholarship in the pursuit of truth.
After 40 years, I remember One-Dimensional Man best for two relatively simple but paradoxical notions: rationality is never neutral or disinterested, and freedom can be oppressive and contrary to the development of human potential.
Rationality in the service of specific interests at the expense of others is manifest in out-sourcing, down-sizing, internationalization, and technological development, all means of reducing labor costs to benefit capital and at odds with the interests of labor. Rationally calculable pursuit of profit, in other words, is thoroughly irrational from the standpoint of labor.
The oppressiveness of freedom can be seen in modern industrial society's capacity to provide immediate material and sensual gratification, contributing to the creation of cultural shallowness and single-minded pursuit of the pleasures of consumption. The creation of new needs renders us prisoners of capital's productive apparatus and ideological tools.
If he were alive today, one wonders if Marcuse might have entertained the idea that our credit crisis is really a product of the contradiction between diminished purchasing power and the ever-more-effective manipulation of the culturally engendered need to consume. At this juncture the most we can say with certainty is that if Marcuse wanted to develop this idea he would not have written a polemic -- his commitment to rigorous scholarship was much too strong.
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