The establishment of inwardness and the creation of the illusion of privacy are the most subversive themes of enlightenment. It is still not really c… - Peter Sloterdijk

Rousseau diagnosed a total degeneration, a complete fall of humanity from “Nature” in the society of the eighteenth century. All spontaneity had been denaturalized through convention, all naïveté had been replaced by finesse, all sincerity had been glossed over by facades of social intercourse, etc.

Ideology critique raises a claim that it shares with hermeneutics, namely, the claim to understand an “author” better than he understands himself. What at first sounds arrogant about this claim can be methodologically justified. Others often really do perceive things about me that escape my attention—and conversely. They possess the advantage of distance, which I can profit from only retrospectively through dialogic mirroring. This, of course, would presuppose a functioning dialogue, which is precisely what does not take place in the process of ideology critique. An ideology critique that does not clearly accept its identity as satire can, however, easily be transformed from an instrument in the search for truth into one of dogmatism. All too often, it interferes with the capacity for dialogue instead of opening up new paths for it.

The one version of the bourgeois comprises the artisan, the trader, the official, the financier, and the entrepreneur, all of whom, in their own way, can claim to know what labor is. Juxtaposed to them from the beginning, stands a type of bourgeois who does research, writes poetry, composes and makes music, and philosophizes and who believes that these activities develop a world that is self-sufficient. It is obvious that these two fractions of the bourgeois ego get on only superficially and come together only in the hollow connection of property and cultivation. They create the century-long tension between the good and the evil bourgeois, the idealist and the exploiter, the visionary and the pragmatist, the ideally liberated bourgeois and the laboring bourgeois. This tension remains as inexhaustible as that between the world of work and “freedom” in general.