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“Critical theory … values Freud as a non-ideological thinker and theoretician of contradictions—contradictions which his successors sought to escape and mask. … “The greatness of Freud,” wrote Adorno, “consists in that, like all great bourgeois thinkers, he left standing undissolved such contradictions and disdained the assertion of pretended harmony where the thing itself is contradictory. He revealed the antagonistic character of the social reality.” … A parallel can be established between Marx’s judgment on Ricardo and the post-Ricardians. To Marx, Ricardo was the classic and best representative of bourgeois economics since he articulated the contradictions of bourgeois society without glossing them over.”

Russell Jacoby

Source: Social Amnesia: A Critique of Conformist Psychology from Adler to Laing (1975), pp. 27-28

“Society has lost its memory, and with it, its mind. The inability or refusal to think back takes its toll in the inability to think.”

Russell Jacoby

Source: Social Amnesia: A Critique of Conformist Psychology from Adler to Laing (1975), pp. 3-4

“David Bromwich has wondered whether intellectuals today would oppose an economic slavery if it lacked any racial or cultural dimension.”

Russell Jacoby

Source: The End of Utopia (1999), p. 40

““Rebelling acts as a substitute for the more difficult process of struggling through to one’s own autonomy, to new beliefs,” writes Rollo May, as if one could struggle through to one’s own identity without rebelling.”

Russell Jacoby

Source: Social Amnesia: A Critique of Conformist Psychology from Adler to Laing (1975), p. 51

“Multiculturalism relies on an intellectual rout, the refusal or inability to address what makes up a culture.”

Russell Jacoby

Source: The End of Utopia (1999), p. 39

““When material needs are largely satisfied,” writes Carl Rogers, “as they tend to be for many people in this affluent society, individuals are turning to the psychological world, groping for a greater degree of authenticity and fulfillment.” The clear distinction between material and psychic needs is already the mystification; it capitulates to the ideology of the affluent society which affirms the material structure is sound, conceding only that some psychic and spiritual values might be lacking. Exactly this distinction sets up “authenticity” and “fulfillment” as so many more commodities for the shopper. Rather it is the fissure itself which is the source of the ills—between work and “free” time, material structure and psychological “world,” producers and consumers.”

Russell Jacoby

Source: Social Amnesia: A Critique of Conformist Psychology from Adler to Laing (1975), p. 48-49

“[Carl] Rogers’s Encounter Groups … is copy for the campaign of self-manipulation in an age of mass manipulation. … The notion here is simple: the real person is locked within the artificial, the role, and needs a little encouragement to step out into the fresh air. As with the neo-Freudians, society is conceived as an external factor, an outside force acting on the individual, but not decisively casting the individual from without and from within. The mechanical conception, severing within and without, and presupposing that only the outside is prey to social forces, is assumed or stated throughout the post-Freudian writings.”

Russell Jacoby

Source: Social Amnesia: A Critique of Conformist Psychology from Adler to Laing (1975), pp. 67-68

“What does cultural pluralism signify in the absence of economic pluralism? Perhaps the question seems meaningless. Yet the apparent lack of meaning signals the intellectual retreat. The economic structure of society—call it advanced industrial society or capitalism or the market economy—stands as the invariant; few can imagine a different economic project. The silent agreement says much about multiculturalism. No divergent political or economic vision animates cultural diversity. From the most militant Afrocentrism to the most ardent feminists, all quarters subscribe to very similar beliefs about work, equality and success. The secret of cultural diversity is its political and economic uniformity. The future looks like the present with more options. Multiculturalism spells the end of utopia.”

Russell Jacoby

Source: The End of Utopia (1999), pp. 39-40

“The concept of “human existence” suggests an abstract human condition; “class existence” indicts bad conditions. The former suggests a nonexistent egalitarianism, as if master and slave, owner and worker, bomber and bombed all participate in the same universal abstraction. … The human condition for the rich is the inhuman one for the impoverished.”

Russell Jacoby

Source: Social Amnesia: A Critique of Conformist Psychology from Adler to Laing (1975), p. 62

“No group is able, and few are willing, to stand up to the potent homogenizing forces of advanced industrial society. All Americans, from African Americans to Greek Americans, buy the same goods, look at the same movies and television, pursue the same activities and have—more or less—the same desires for success.”

Russell Jacoby

Source: The End of Utopia (1999), p. 48

“The inner connection between a positivism of numbers and quantities and one of human values and qualities is the excision of a critical distance and theory. Both surrender to different faces of reality—its facts or its ideology—and both stay clear and clean of antagonisms and contradictions.”

Russell Jacoby

Source: Social Amnesia: A Critique of Conformist Psychology from Adler to Laing (1975), p. 61

“As Adorno wrote of Anna Freud’s book, it evinces “the reduction of psychoanalysis to a conformist interpretation of the reality principle.””

Russell Jacoby

Source: Social Amnesia: A Critique of Conformist Psychology from Adler to Laing (1975), p. 41

“Instead of ideologically synchronizing contradictions, or assigning them to separate halls of the academy, critical theory seeks to articulate them.”

Russell Jacoby

Source: Social Amnesia: A Critique of Conformist Psychology from Adler to Laing (1975), p. 73

“No matter how heretical the neo- and post-Freudians imagined they were in theorizing about the “values,” “insecurities,” “goals” of the individual, they were safely following the official ideology of the private and autonomous individual and consumer.”

Russell Jacoby

Source: Social Amnesia: A Critique of Conformist Psychology from Adler to Laing (1975), p. 26

“As Comte wrote, the task of positivism was to “imbue the people with the feeling that … no political change is of real importance.” … As Marx wrote, to it “everything that exists is an authority.””

Russell Jacoby

Source: Social Amnesia: A Critique of Conformist Psychology from Adler to Laing (1975), pp. 60-61

“In the name of a new theory past theory is declared honorable but feeble; one can lay aside Freud and Marx—or appreciate their limitations—and pick up the latest at the drive-in window of thought.”

Russell Jacoby

Source: Social Amnesia: A Critique of Conformist Psychology from Adler to Laing (1975), p. 3

“Today's banalities apparently gain in profundity if one states that the wisdom of the past, for all its virtues, belongs to the past. The arrogance of those who come later preens itself with the notion that the past is dead and gone. … The modern mind can no longer think thought, only can locate it in time and space. The activity of thinking decays to the passivity of classifying.”

Russell Jacoby

Source: Social Amnesia: A Critique of Conformist Psychology from Adler to Laing (1975), p. 1

“Skinner … decrees … the abolition of freedom by way of behavior modification and a souped-up environment, in the name of a new “scientific” value—survival. The irony is that freedom and individuality have only existed in their mangled bourgeois form; to propose junking them in the name of survival is to propose the very society we now have, one that subsists exactly by an ethos of survival, paying lip service to freedom and the individual while rewarding the victors and punishing the victims. Freedom and individuality have never been more than adornments for an ugly environment of survival of the fittest.”

Russell Jacoby

Source: Social Amnesia: A Critique of Conformist Psychology from Adler to Laing (1975), pp. 70-71

“In accepting the bourgeois form of reason as Reason itself, Roszak does his bit to perpetuate its reign.”

Russell Jacoby

Source: Social Amnesia: A Critique of Conformist Psychology from Adler to Laing (1975), p. 10

“What must be acknowledged, for example the prevalence of anxiety, is grafted onto man’s essence as if it grew there. Such is the tried and tested method of the apologist: what is social in origin is presented as natural.”

Russell Jacoby

Source: Social Amnesia: A Critique of Conformist Psychology from Adler to Laing (1975), p. 63