The collegiate young are being re-educated before they have been educated. From our collegiate ranks, the therapeutic will appear a re-educated man, … - Philip Rieff

Analytic therapy is thus a form of re-education; Freud specifically called it that. It is re-education so far as it eliminates those symptoms through which the patient has tried, mistakenly, to resolve the contradictions in his life. Therapeutic re-education is therefore at once a difficult and yet modest procedure. It teaches the patient-student how to live with the contradictions that combine to make him into a unique personality; this it does in contrast to the older moral pedagogies, which tried to re-order the contradictions into a hierarchy of superior and inferior, good and evil, capabilities. To become a psychological man is thus to become kinder to the self as a whole, to the private parts of it as well as to the public ones, to the once inferior as well as to the formerly superior. While older character types were concentrating on the life task of trying to order the warring parts of the personality into a hierarchy, modern pedagogies, reflecting the changing selfconception of this culture, are far more egalitarian: it is the task of psychological man to develop an informed (ie., healthy) respect for the sovereign and unresolvable basic contradictions that make him the singularly complicated human being he is.

[The United States and the post-Stalinist Soviet Union,] [b]oth issue from the assumption that wealth is a superior and adequate substitute for symbolic impoverishment. Both American and Soviet cultures are essentially variants of the same belief in wealth as the functional equivalent of a high civilization. In both cultures, the controlling symbolism has been stripped down to a belief in the efficacy of wealth. Quantity has become quality. The answer to all questions of “what for?” is “more.” ... Out of this redefinition, Western culture is changing already into a symbol system unprecedented in its plasticity and absorptive capacity. Nothing much can oppose it really, and it welcomes all criticism, for, in a sense, it stands for nothing.

In the slow accretion of self-images that is the mortar between periods in the history of our civilization, a third character ideal emerged, in part from the failure of the previous two [political man and religious man]: economic man, one who would cultivate rationally his very own garden, meanwhile solacing himself with the assumption that by thus attending to his own lower needs a general satisfaction of the higher needs would occur. A moral revolution was the result: what had been lower in the established hierarchy of human interests was asserted to be higher.