Herbert Marcuse Quotes

“The truth of art lies in its power to break the monopoly of established reality to define what is real.”

“Not every problem someone has with his girlfriend is necessarily due to the capitalist mode of production.”

“Non-operational ideas are non-behavioral and subversive. The movement of thought is stopped at barriers which appear as the limits of Reason itself.”

“Nobody really thinks who does not abstract from that which is given, who does not relate the facts to the factors which have made them, who does not — in his mind — undo the facts. Abstractness is the very life of thought, the token of its authenticity.”

“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.”

“As the great words of freedom and fulfillment are pronounced by campaigning leaders and politicians, on the screens and radios and stages, they turn into meaningless sounds which obtain meaning only in the context of propaganda, business, discipline, and relaxation. This assimilation of the ideal with reality testifies to the extent to which the ideal has been surpassed. It is brought down from the sublimated realm of the soul or the spirit or the inner man, and translated into operational terms and problems. Here are the progressive elements of mass culture. The perversion is indicative of the fact that advanced industrial society is confronted with the possibility of a materialization of ideals. The capabilities of this society are progressively reducing the sublimated realm in which the condition of man was represented, idealized, and indicted. Higher culture becomes part of the material culture. In this transformation, it loses the greater part of its truth.”

“Outside the academic establishment, the “far-reaching change in all our habits of thought” is more serious. 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. On the contrary, there is a great deal of “Worship together this week,” “Why not try God,” Zen, existentialism, and beat ways of life, etc. But such modes of protest and transcendence are no longer contradictory to the status quo and no longer negative. 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.”

“No matter how close and familiar the temple or cathedral were to the people who lived around them, they remained in terrifying or elevating contrast to the daily life of the slave, the peasant, and the artisan—and perhaps even to that of their masters. Whether ritualized or not, art contains the rationality of negation. In its advanced positions, it is the Great Refusal—the protest against that which is. The modes in which man and things are made to appear, to sing and sound and speak, are modes of refuting, breaking, and recreating their factual existence. But these modes of negation pay tribute to the antagonistic society to which they are linked. Separated from the sphere of labor where society reproduces itself and its misery, the world of art which they create remains, with all its truth, a privilege and an illusion. In this form it continues, in spite of all democratization and popularization, through the nineteenth and into the twentieth century. The “high culture” in which this alienation is celebrated has its own rites and its own style. The salon, the concert, opera. theater are designed to create and invoke another dimension of reality. Their attendance requires festive-like preparation; they cut off and transcend everyday experience. Now this essential gap between the arts and the order of the day, kept open in the artistic alienation, is progressively closed by the advancing technological society. And with its closing, the Great Refusal is in turn refused; the “other dimension” is absorbed into the prevailing state of affairs. The works of alienation are themselves incorporated into this society and circulate as part and parcel of the equipment which adorns and psychoanalyzes the prevailing state of affairs.”

“If the progressing rationality of advanced industrial society tends to liquidate, as an “irrational rest,” the disturbing elements of Time and Memory, it also tends to liquidate the disturbing rationality contained in this irrational rest. Recognition and relation to the past as present counteracts the functionalization of thought by and in the established reality. It militates against the closing of the universe of discourse and behavior it renders possible the development of concepts which destabilize and transcend the closed universe by comprehending it as historical universe. Confronted with the given society as object of its reflection, critical thought becomes historical consciousness as such, it is essentially judgment. Far from necessitating an indifferent relativism, it searches in the real history of man for the criteria of truth and falsehood, progress and regression. The mediation of the past with the present discovers the factors which made the facts, which determined the war of life, which established the masters and the servants; it projects the limits and the alternatives. When this critical consciousness speaks, it speaks “le langage de la connaissance” (Roland Barthes) which breaks open a closed universe of discourse and its petrified structure. The key terms of this language are not hypnotic nouns which evoke endlessly the same frozen predicates. They rather allow of an open development; they even unfold their content in contradictory predicates. The Communist Manifesto provides a classical example. Here the two key terms, Bourgeoisie and Proletariat, each “govern” contrary predicates. The “bourgeoisie” is the subject of technical progress, liberation, conquest of nature, creation of social wealth, and of the perversion and destruction of these achievements. Similarly, the "proletariat” carries the attributes of total oppression and of the total defeat of oppression. Such dialectical relation of opposites in and by the proposition is rendered possible by the recognition of the subject as an historical agent whose identity constitutes itself in and against its historical practice, in and against its social reality. The discourse develops and states the conflict between the thing and its function, and this conflict finds linguistic expression in sentences which join contradictory predicates in a logical unit—conceptual counterpart of the objective reality. In contrast to all Orwellian language, the contradiction is demonstrated, made explicit, explained, and denounced.”

“The category “society” itself expressed the acute conflict between the social and political sphere—society as antagonistic to the state. Similarly, “individual,” “class,” “private,” “family” denoted spheres and forces not yet integrated with the established conditions—spheres of tension and contradiction. With the growing integration of industrial society, these categories are losing their critical connotation, and tend to become descriptive, deceptive, or operational terms. An attempt to recapture the critical intent of these categories, and to understand how the intent was cancelled by the social reality, appears from the outset to be regression from a theory joined with historical practice to abstract, speculative thought: from the critique of political economy to philosophy. This ideological character of the critique results from the fact that the analysis is forced to proceed from a position “outside” the positive as well as negative, the productive as well as destructive tendencies in society.”

“Dialectical logic undoes the abstractions of formal logic and of transcendental philosophy, but it also denies the concreteness of immediate experience. To the extent to which this experience comes to rest with the things as they appear and happen to be, it is a limited and even false experience. It attains its truth if it has freed itself from the deceptive objectivity which conceals the factors behind the facts — that is, if it understands its world as a historical universe, in which the established facts are the work of the historical practice of man.”

“Dialectical thought understands the critical tension between “is” and “ought” first as an ontological condition, pertaining to the structure of Being itself. However, the recognition of this state of Being — its theory — intends from the beginning a concrete practice. Seen in the light of a truth which appears in them falsified or denied, the given facts themselves appear false and negative.”

“The neo-conservative critics of leftist critics of mass culture ridicule the protest against Bach as background music in the kitchen, against Plato and Hegel, Shelley and Baudelaire, Marx and Freud in the drugstore. Instead, they insist on recognition of the fact that the classics have left the mausoleum and come to life again, that people are just so much more educated. True, but coming to life as classics, they come to life as other than themselves; they are deprived of their antagonistic force, of the estrangement which was the very dimension of their truth.”

“Who is, in the classical conception, the subject that comprehends the ontological condition of truth and untruth? It is the master of pure contemplation (theoria), and the master of a practice guided by theoria, i. e., the philosopher-statesman. To be sure, the truth which he knows and expounds is potentially accessible to everyone. Led by the philosopher, the slave in Plato’s Meno is capable of grasping the truth of a geometrical axiom, i. e., a truth beyond change and corruption. But since truth is a state of Being as well as of thought, and since the latter is the expression and manifestation of the former, access to truth remains mere potentiality as long as it is not living in and with the truth. And this mode of existence is closed to the slave — and to anyone who has to spend his life procuring the necessities of life. Consequently, if men no longer had to spend their lives in the realm of necessity, truth and a true human existence would be in a strict and real sense universal. Philosophy envisages the equality of man but, at the same time, it submits to the factual denial of equality. For in the given reality, procurement of the necessities is the life-long job of the majority, and the necessities have to be procured and served so that truth (which is freedom from material necessities) can be. Here, the historical barrier arrests and distorts the quest for truth; the societal division of labor obtains the dignity of an ontological condition. If truth presupposes freedom from toil, and if this freedom is, in the social reality, the prerogative of a minority, then the reality allows such a truth only in approximation and for a privileged group. This state of affairs contradicts the universal character of truth, which defines and “prescribes” not only a theoretical goal, but the best life of man qua man, with respect to the essence of man. For philosophy, the contradiction is insoluble, or else it does not appear as a contradiction because it is the structure of the slave or serf society which this philosophy does not transcend. Thus it leaves history behind, unmastered, and elevates truth safely above the historical reality. There, truth is reserved intact, not as an achievement of heaven or in heaven, but as an achievement of thought — intact because its very notion expresses the insight that those who devote their lives to earning a living are incapable of living a human existence.”

“The music of the soul is also the music of salesmanship. Exchange value, not truth value counts. On it centers the rationality of the status quo, and all alien rationality is bent to It.”

“The Superego, in censoring the unconscious and in implanting conscience, also censors the censor.”

“Functional communication is only the outer layer of the one- dimensional universe in which man is trained to target—to translate the negative into the positive so that he can continue to function, reduced but fit and reasonably well. The institutions of free speech and freedom of thought do not hamper the mental coordination with the established reality. What is taking place is a sweeping redefinition of thought itself, of its function and content. The coordination of the individual with his society reaches into those layers of the mind where the very concepts are elaborated which are designed to comprehend the established reality. These concepts are taken from the intellectual tradition and translated into operational terms—a translation which has the effect of reducing the tension between thought and reality by weakening the negative power of thought.”

“Such abstraction which refuses to accept the given universe of facts as the final context of validation, such “transcending” analysis of the facts in the light of their arrested and denied possibilities, pertains to the very structure of social theory.”

“To live one's love and hatred, to live that which one is means defeat, resignation, and death. The crimes of society, the hell that man has made or man become unconquerable cosmic forces.”

“It is the sphere farthest removed from the concreteness of society which may show most clearly the extent of the conquest of thought by society.”

“This organization of functional discourse is of vital importance; it serves as a vehicle of coordination and subordination. The unified, functional language is an irreconcilably anti-critical and anti-dialectical language. In it, operational and behavioral rationality absorbs the transcendent, negative, oppositional elements of Reason.”

“No, you cannot expect people to understand the higher reaches of philosophy. Culture should be taken out of the hands of the dollar chasers. We need a national subsidy for literature. It is disgraceful that artists are treated like peddlers and that art works have to be sold like soap.”

“Operational analysis … cannot raise the decisive question whether the consent itself was not the work of manipulation—a question for which the actual state of affairs provides ample justification. The analysis cannot raise it because it would transcend its terms toward transitive meaning—toward a concept of democracy which would reveal the democratic election as a rather limited democratic process. Precisely such a non-operational concept is the one rejected by the authors as “unrealistic” because it defines democracy on too articulate a level as the clear-cut control of representation by the electorate—popular control as popular sovereignty.”

“The distinction between true and false consciousness, real and immediate interest still is meaningful. But this distinction itself must be validated. Men must come to see it and to find their way from false to true consciousness, from their immediate to their real interest. They can do so only if they live in need of changing their way of life, of denying the positive, of refusing. It is precisely this need which the established society manages to repress to the degree to which it is capable of “delivering the goods” on an increasingly large scale, and using the scientific conquest of nature for the scientific conquest of man.”

“The avant-garde and the beatniks share in the function of entertaining without endangering the good conscience of the men of good will.”

“The tangible source of exploitation disappears behind the façade of objective rationality.”

“Liberating tolerance, then, would mean intolerance against movements from the Right, and toleration of movements from the Left.”

“At the classical origins of philosophic thought, the transcending concepts remained committed to the prevailing separation between intellectual and manual labor to the established society of enslavement. … Those who bore the brunt of the untrue reality and who, therefore, seemed to be most in need of attaining its subversion were not the concern of philosophy. It abstracted from them and continued to abstract from them.”

“The methods of logical procedure are very different in ancient and modem logic, but behind all difference is the construction of a universally valid order of thought, neutral with respect to material content. Long before technological man and technological nature emerged as the objects of rational control and calculation, the mind was made susceptible to abstract generalization. Terms which could be organized into a coherent logical system, free from contradiction or with manageable contradiction, were separated from those which could not. Distinction was made between the universal, calculable, “objective” and the particular, incalculable, subjective dimension of thought.”

“An autonomous electorate, free because it is free from indoctrination and manipulation, would indeed be on a “level of articulate opinion and ideology” which is not likely to be found. Therefore, the concept has to be rejected as “unrealistic”—has to be if one accepts the factually prevailing level of opinion and ideology as prescribing the valid criteria for sociological analysis. And—if indoctrination and manipulation have reached the stage where the prevailing level of opinion has become a level of falsehood, where the actual state of affairs is no longer recognized as that which it is, then an analysis which is methodologically committed to reject transitive concepts commits itself to a false consciousness. Its very empiricism is ideological.”

“The world of immediate experience—the world in which we find ourselves living—must be comprehended, transformed, even subverted in order to become that which it really is.”

“Society is eliminating the prerogatives and privileges of feudal. aristocratic culture together with its content. The fact that the transcending truths of the fine arts, the aesthetics of life and thought, were accessible only to the few wealthy and educated was the fault of a repressive society. But this fault is not corrected by paperbacks, general education, long-playing records, and the abolition of formal dress in the theater and concert hall. The cultural privileges expressed the injustice of freedom, the contradiction between ideology and reality, the separation of intellectual from material productivity; but they also provided a protected realm in which the tabooed truths could survive in abstract integrity—remote from the society which suppressed them.”

“Institutionalized desublimation thus appears to be an aspect of the “conquest of transcendence” achieved by the one-dimensional society. Just as this society tends to reduce, and even absorb opposition (the qualitative difference!) in the realm of politics and higher culture, so it does in the instinctual sphere. The result is the atrophy of the mental organs for grasping the contradictions and the alternatives and, in the one remaining dimension of technological rationality, the Happy Consciousness comes to prevail.”

“When the whole is at stake, there is no crime except that of rejecting the whole, or not defending it. … Those who identify themselves with the whole, who are installed as the leaders and defenders of the whole can make mistakes, but they cannot do wrong—they are not guilty. They may become guilty again when this identification no longer holds, when they are gone.”

“In the form of the oeuvre, the actual circumstances are placed in another dimension where the given reality shows itself as that which it is. Thus it tells the truth about itself; its language ceases to be that of deception, ignorance, and submission. Fiction calls the facts by their name and their reign collapses; fiction subverts everyday experience and shows it to be mutilated and false.”

“The world of their [the bourgeois’] predecessors was a backward, pre-technological world, a world with the good conscience of inequality and toil, in which labor was still a fated misfortune; but a world in which man and nature were not yet organized as things and instrumentalities. With its code of forms and manners. with the style and vocabulary of its literature and philosophy. this past culture expressed the rhythm and content of a universe in which valleys and forests, villages and inns, nobles and villains, salons and courts were a part of the experienced reality. In the verse and prose of this pre-technological culture is the rhythm of those who wander or ride in carriages. who have the time and the pleasure to think, contemplate, feel and narrate. It is an outdated and surpassed culture, and only dreams and childlike regressions can recapture it. But this culture is, in some of its decisive elements. also a post-technological one. Its most advanced images and positions seem to survive their absorption into administered comforts and stimuli; they continue to haunt the consciousness with the possibility of their rebirth in the consummation of technical progress. They are the expression of that free and conscious alienation from the established forms of life with which literature and the arts opposed these forms even where they adorned them. In contrast to the Marxian concept, which denotes man's relation to himself and to his work in capitalist society, the artistic alienation is the conscious transcendence of the alienated existence—a “higher level” or mediated alienation. The conflict with the world of progress, the negation of the order of business, the anti-bourgeois elements in bourgeois literature and art are neither due to the aesthetic lowliness of this order nor to romantic reaction—nostalgic consecration of a disappearing stage of civilization. “Romantic” is a term of condescending defamation which is easily applied to disparaging avant-garde positions, just as the term “decadent” far more often denounces the genuinely progressive traits of a dying culture than the real factors of decay. The traditional images of artistic alienation are indeed romantic in as much as they are in aesthetic incompatibility with the developing society. This incompatibility is the token of their truth. What they recall and preserve in memory pertains to the future: images of a gratification that would dissolve the society which suppresses it”

“By virtue of the universal concept, thought attains mastery over the particular cases. However, the most formalized universe of logic still refers to the most general structure of the given, experienced world; the pure form is still that of the content which it formalizes. The idea of formal logic itself is a historical event in the development of the mental and physical instruments for universal control and calculability. In this undertaking man had to create theoretical harmony out of actual discord, to purge thought from contradictions, to hypostatize identifiable and fungible units in the complex process of society and nature. Under the rule of formal logic, the notion of the conflict between essence and appearance is expendable if not meaningless; the material content is neutralized; the principle of identity is separated from the principle of contradiction (contradictions are the fault of incorrect thinking); final causes are removed from the logical order. Well defined in their scope and function, concepts become instruments of prediction and control. Formal logic is thus the first step on the long road to scientific thought”

“Entertainment and learning are not opposites; entertainment may be the most effective mode of learning.”

“They [great works of literature] are invalidated not because of their literary obsolescence. Some of these images pertain to contemporary literature and survive in its most advanced creations. What has been invalidated is their subversive force, their destructive content—their truth. In this transformation, they find their home in everyday living. The alien and alienating oeuvres of intellectual culture become familiar goods and services. Is their massive reproduction and consumption only a change in quantity, namely, growing appreciation and understanding, democratization of culture? The truth of literature and art has always been granted (if it was granted at all) as one of a “higher” order, which should not and indeed did not disturb the order of business. What has changed in the contemporary period is the difference between the two orders and their truths. The absorbent power of society depletes the artistic dimension by assimilating its antagonistic contents. In the realm of culture, the new totalitarianism manifests itself precisely in a harmonizing pluralism, where the most contradictory works and truths peacefully coexist in indifference. Prior to the advent of this cultural reconciliation, literature and art were essentially alienation, sustaining and protecting the contradiction—the unhappy consciousness of the divided world, the defeated possibilities, the hopes unfulfilled, and the promises betrayed. They were a rational, cognitive force, revealing a dimension of man and nature which was repressed and repelled in reality.”

“The present stage redefines the possibilities of man and nature in accordance with the new means available for their realization.”

“The judgment that human life is worth living, or rather can and ought to be made worth living, … underlies all intellectual effort; it is the a priori of social theory, and its rejection (which is perfectly logical) rejects theory itself.”

“In the Platonic dialectic, … the terms “Being” “Non-being” “Movement,” “the One and the Many” “Identity” and “Contradiction” are methodically kept open, ambiguous, not fully defined. They have an open horizon, an entire universe of meaning which is gradually structured in the process of communication itself, but which is never closed. The propositions are submitted, developed, and tested in a dialogue, in which the partner is led to question the normally unquestioned universe of experience and speech, and to enter a new dimension of discourse — otherwise he is free and the discourse is addressed to his freedom. He is supposed to go beyond that which is given to him — as the speaker, in his proposition, goes beyond the initial setting of the terms. These terms have many meanings because the conditions to which they refer have many sides, implications, and effects which cannot be insulated and stabilized.”

“If dialectical logic understands contradiction as “necessity” belonging to the very “nature of thought,” … it does so because contradiction belongs to the very nature of the object of thought, to reality, where Reason is still Unreason, and the irrational still the rational. Conversely, all established reality militates against the logic of contradictions — it favors the modes of thought which sustain the established forms of life and the modes of behavior which reproduce and improve them. The given reality has its own logic and its own truth; the effort to comprehend them as such and to transcend them presupposes a different logic, a contradicting truth. They belong to modes of thought which are non-operational in their very structure; they are alien to scientific as well as common-sense operationalism. … These modes of thought appear to be a relic of the past, like all non-scientific and non-empirical philosophy. They recede before a more effective theory and practice of Reason.”

“In its relation to the reality of daily life, the high culture of the past was many things—opposition and adornment, outcry and resignation. But it was also the appearance of the realm of freedom: the refusal to behave.”

“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.”

“Freed from the sublimated form which was the very token of its irreconcilable dreams—a form which is the style, the language in which the story is told—sexuality turns into a vehicle for the bestsellers of oppression. … This society turns everything it touches into a potential source of progress and of exploitation, of drudgery and satisfaction, of freedom and of oppression. Sexuality is no exception.”

“the need for stupefying work where it is no longer a real necessity.”

“The subversive character of truth inflicts upon thought an imperative quality. Logic centers on judgments which are, as demonstrative propositions, imperatives, — the predicative “is” implies an “ought.” … Verification of the proposition involves a process in fact as well as in thought: (S) must become that which it is. The categorical statement thus turns into a categorical imperative; it does not state a fact but the necessity to bring about a fact. For example, it could be read as follows: man is not (in fact) free, endowed with inalienable rights, etc., but he ought to be.”

“Many, and I think the determining, constitutive facts remain outside the reach of the operational concept. And by virtue of this limitation—this methodological injunction against transitive concepts which might show the facts in their true light and call them by their true name—the descriptive analysis of the facts blocks the apprehension of facts and becomes an element of the ideology that sustains the facts. Proclaiming the existing social reality as its own norm, this sociology fortifies in the individuals the “faithless faith” in the reality whose victims they are.”

“In conditions of private property … “life-activity” stands in the service of property instead of property standing the service of free life-activity.”

“The people are led to find in the productive apparatus the effective agent of thought and action to which their personal thought and action can and must be surrendered. And in this transfer, the apparatus also assumes the role of a moral agent. Conscience is absolved by reification.”

“Either one defines “personality” and “individuality” in terms of their possibilities within the established form of civilization, in which case their realization is for the vast majority tantamount to successful adjustment. Or one defines them in terms of their transcending content, including their socially denied potentialities beyond (and beneath) their actual existence; in this case, their realization would imply transgression, beyond the established form of civilization, to radically new modes of “personality” and “individuality” incompatible with the prevailing ones. Today, this would mean “curing” the patient to become a rebel or (which is saying the same thing) a martyr.”

“The range of socially permissible and desirable satisfaction is greatly enlarged, but through this satisfaction, the Pleasure Principle is reduced—deprived of the claims which are irreconcilable with the established society. Pleasure, thus adjusted, generates submission.”

“The intellectual is called on the carpet. … Don't you conceal something? You talk a language which is suspect. You don't talk like the rest of us, like the man in the street, but rather like a foreigner who does not belong here. We have to cut you down to size, expose your tricks, purge you.”

“The liberating force of technology—the instrumentalization of things—turns into … the instrumentalization of man.”

“The happy consciousness is shaky enough—a thin surface over fear, frustration, and disgust.”

“The apparatus defeats its own purpose if its purpose is to create a humane existence on the basis of a humanized nature.”

“If the individual were no longer compelled to prove himself on the market, as a free economic subject, the disappearance of this kind of freedom would be one of the greatest achievements of civilization. The technological processes of mechanization and standardization might release individual energy into a yet uncharted realm of freedom beyond necessity. The very structure of human existence would be altered; the individual would be liberated from the work world's imposing upon him alien needs and alien possibilities. The individual would be free to exert autonomy over a life that would be his own.”

“Domination has its own aesthetics, and democratic domination has its democratic aesthetics.”

“Bourgeois political economy … never gets to see man who is its real subject. It disregards the essence of man and his history and is thus in the profoundest sense not a ‘science of people’ but of non-people and of an inhuman world of objects and commodities.”

“Reason … contradicts the established order of men and things on behalf of existing societal forces that reveal the irrational character of this order — for “rational” is a mode of thought and action which is geared to reduce ignorance, destruction, brutality, and oppression.”

“The capabilities (intellectual and material) of contemporary society are immeasurably greater than ever before—which means that the scope of society's domination over the individual is immeasurably greater than ever before. Our society distinguishes itself by conquering the centrifugal social forces with Technology rather than Terror, on the dual basis of an overwhelming efficiency and an increasing standard of living.”

“Is this fight against history part of the fight against a dimension of the mind in which centrifugal faculties and forces might develop—faculties and forces that might hinder the total coordination of the individual with the society? Remembrance of the Fast may give rise to dangerous insights, and the established society seems to be apprehensive of the subversive contents of memory. Remembrance is a mode of dissociation from the given facts, a mode of “mediation” which breaks, for short moments, the omnipresent power of the given facts. Memory recalls the terror and the hope that passed. Both come to life again”

“This is the pure form of servitude: to exist as an instrument.”

“In [Aristotle’s] formal logic, thought is organized in a manner very different from that of the Platonic dialogue. In this formal logic, thought is indifferent toward its objects. Whether they are mental or physical, whether they pertain to society or to nature, they become subject to the same general laws of organization, calculation, and conclusion — but they do so as fungible signs or symbols, in abstraction from their particular “substance.” This general quality (quantitative quality) is the precondition of law and order — in logic as well as in society — the price of universal control.”

“The scientific abstraction from concreteness, the quantification of qualities which yield exactness as well as universal validity, involve a specific concrete experience of the Lebenswelt—a specific mode of “seeing” the world. And this “seeing,” in spite of its “pure,” disinterested character, is seeing within a purposive, practical context. It is anticipating (Voraussehen) and projecting (Vorhaben). Galilean science is the science of methodical, systematic anticipation and projection. But—and this is decisive—of a specific anticipation and projection—namely, that which experiences, comprehends, and shapes the world) in terms of calculable, predictable relationships among exactly identifiable units. In this project, universal quantifiability is a prerequisite for the domination of nature. Individual, non-quantifiable qualities stand in the way of an organization of men and things in accordance with the measurable power to be extracted from them. But this is a specific, socio-historical project, and the consciousness which undertakes this project is the hidden subject of Galilean science.”