Russell Jacoby Quotes

[Freud’s] concepts are radical in their pursuit of society where it allegedly does not exist: in the privacy of the individual. Freud undid the primal bourgeois distinction between private and public, the individual and society. … Freud exposed the lie that subject was inviolate; he showed that at every point is was violated.

Dialectical logic is loyal to the contradictions, not by the reasoning of “on the one hand and the other” but by tracing the contradictions to their fractured source.

Endless discussions of multiculturalism proceed from the unsubstantiated assumption that numerous distinct “cultures” constitute American society. Only a few historians or observers even consider the possibility that the opposite may be true: that the world and the United States are relentlessly becoming more culturally uniform, not diverse.

Once upon a time leftists and radicals talked of liberation or the abolition of work. Now the talk is about full employment.

“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.

Those seeking to work out the relationship between Marxism and psychoanalysis have not been immune to the intellectual division of labor that severs the life nerve of dialectical thought.

Though the ancient world understood that work was a curse, modern industrial society spreads its gospel. The working class, Lafargue hopelessly hoped, must reject the work fetish.

To fasten on the facts while forgetting the social content is to fall prey to a mystifying immediacy. In an antagonistic society, appearance and essence, immediacy and mediacy, diverge; things are not what they seem to be.

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.

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.

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.

[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.

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.

“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.

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