Then, in 1968, when Herbert Marcuse was the soul, the spirit, the ideas of the youth uprising in the world, dealt with the philosophy of happiness ', he tried a daring now known that synthesis of eros and logos, desire and reason, freedom,' game, sensuality ', from Plato on tolerance that has kept busy professionals investigation into the mystery of the human condition. Then he looked for a "squaring the circle", perhaps more 'vague than the Maastricht criteria, perhaps less rigorous than what Dahrendorf calls today (freedom', well-being, social cohesion), but extremely ambitious, seductive, enthralling millions of Kids: combining freedom and instincts in a revolution which, if not you could do, at least you could imagine.
imagine, at least, the revolution: how Halprin, the girl from "Zabriskie Point" (the product more 'Marcus of contemporary cinema) imagines the final explosion of the house of speculation, the festive joy of destruction symbols of society ' repressive, a joy that repeats and expands like an embrace of infinite love. The titles of Marcuse had in his mouth at all 'Reason and Revolution', 'Eros and Civilization', 'The one-dimensional man', even those who had only seen the covers (as usual, the majority), had a "steps" to reach the hearts of girls and boys. The campuses of Berkeley as in Paris, Milan, but also in Belgrade and Budapest, with a beer is beginning to talk of "Es" of libidinal energy, alienation, and ended up designing posters, demonstrations, riots, engagements, perhaps all together to square the circle, protesters and happy.
Today that happiness '(and even more' of her revolution) and 'so' public policy away from the conversation, we learned today (in truth 'had already' Kant told in no uncertain terms) by good liberals not to get the affairs of others, to let everyone take care of his own happiness ', his life plan, according to taste more' diverse today Marcuse pages seem to come from strange and distant era when the utopia mingled with the every day life. What to do with today's thought Marcuse? Rileggiamolo at least for one reason: to ask whether the total elimination from the discourse on public affairs of the theme of good and happy life is not an error, ask if the chasm that has' open between politics and life should not be scrutinized with concern and if that distance (reduced to the mediation of political interests here, life full of joys and anxieties excluded from public discourse of the ') can not be reduced with some sophisticated and lightweight, there again, the old ideologies, but there even dry leaves of humanity ', as soon as we leave home. Ah
Aufhebung the Hegelian! Mythical word that is behind us for two hundred years, since Hegel's use 'to describe the way in which the spirit (which means the consciousness, the world, all) walking. It means "over", a "tolerance" that goes beyond 'the previous station but that go beyond', and retains all over: the end result will be 'new and different, but bring' tracks, scars, of course. Marcuse Aufhebung seen mostly in the sign of the excess of the human condition, the same philosophy and 'an excess, a step out from the given condition, the thought, the reason they never stop, not satisfied, seek the next station.
The engine of this process is 'the desire, are the drives that push out of the niche above to look for a new, more' bigger and more 'beautiful, the engine and' the life that is critical of this, denial, denial , feed, motor and 'criticism, the tireless effort of the negative. We are always 'more' "of what we did and do. Among the reality 'that we have won and the possibility' that whale in front of the tensione si riapre continuamente, ogni volta. Tra l'essere e il poter essere scocca una nuova scintilla. E lo spirito va. E con lui avanza il mondo.
Nella potenza del negativo sta per Marcuse l'essenza dell'hegelismo, vale a dire del pensiero che prepara il terreno al marxismo. Ma non e' quel genere di rivoluzione, quella socialista, che interessa Marcuse (che critica il dogmatismo comunista in Marxismo sovietico, nel 1958), neppure gli interessa il riformismo della Seconda Internazionale. Altro va cercando il nostro, la sua ispirazione rivoluzionaria, la sua potenza del negativo puntano in direzione del problema della felicita' nella societa' del Novecento.
La psicanalisi freudiana fornisce la conoscenza delle energie e delle pulsioni che dominano l'io e mostra come il desiderio, la sensualita' e il gioco abbiano un potenziale di emancipazione per gli individui. Ma per Marcuse il progetto di gioiosa liberazione personale incontra ostacoli insidiosi e sottili: la societa' contemporanea e' solo apparentemente permissiva, in realta' reprime e schiaccia l'autodeterminazione, costringe a comportamenti uniformi, scatena forme illusorie di liberazione, che spesso si riducono alla scelta della marca dei gadget messi a disposizione nei supermercati.
Non solo, la stessa psicanalisi e' uno strumento a doppio taglio. Se impugnata dal lato del potere repressivo, fa diventare il "principio di realta'" un modo per imbrigliare le pulsioni e spegnere liberta' e felicita'. In quel caso la psicanalisi rinuncia alla propria potenza del negativo e si riduce a una terapia per adattare gli individui alle condizioni che trovano, quali che siano. E' un processo che Marcuse chiama di "desublimazione repressiva", di "blocco sociale della coscienza".
Altro che felicita' creativa e giocosa sull'onda di una libido in festa! Tutti sotto il giogo di una condizione repressa e costretti dall'organizzazione sociale e dalla tecnica a piegare i desideri alle necessita' di un lavoro alienato. E solo una rivoluzione potrebbe in effetti mettere fine, secondo Marcuse, come secondo Marx, a questa alienazione. Ma c'e' un problema: come e' tipico di Marcuse e di una gran parte dei movimenti studenteschi la classe operaia e' vista as a desired partner for the revolution but also greatly feared for his tendency to be assimilated by the capitalist system. More
'that a political revolution to Marcuse and' a philosophical attempt to overcome Freud and Marx, using all their social and psychological tools to decipher the human condition in our time. If we consider the bearer of a political plan, Marcuse seems to be a complete pessimist, always looking for individuals who support the emancipatory utopia: students, intellectuals, the marginalized, the poor of the world, but increasingly also quite convinced that these individuals not make it to tip the balance of the company 'because law enforcement is' too weak, both because', above all, the capitalist machine 'constructed so the eyes of Marcus, from "integrating" the bearers of alternatives systematically, beginning with the working class to which Marxism gave a salvific function. The company
'advanced industrial, the American model, seem designed to frustrate any possibility of breakage. Uniformity, 'homogeneity', integration, and not one-dimensional man 'capable of opposition. A company 'which oppresses through comfort, which maintains its neo-colonial power on the Global South, which offers a commercial solution with pornography to sexual drives, which forces a uniform "Newspeak" Orwellian type (what is now the extreme left calls the "pensée unique"), which tends to a form of disguised totalitarianism would escape routes were it not for some spark of rebellion: students, Vietnam.
But mostly 'Marcuse sees growing frustration and aggression' in society 'contemporary, not revolution. The One-Dimensional Man has lost the autonomy of his personality ', no more' humanism, knows no romantic ideals and values. Yet it is not 'excluded (sometimes shows Marcuse to believe) that an explosion will make him find his multidimensionality'.
But you light 'Marcuse today to piece together the shards of a project antagonistic to the left. And 'more' likely that the pages return to practice a philosophical fascination as one of the most 'brilliant critique of a tradition that has mixed, and developed Marxism in all forms of unorthodox with Heidegger's criticism of the technique and criticism of Freudian repression of instincts. And it is light 'for the quality' of his interpretation of Hegel and the Phenomenology of Spirit, a place of passage for all thought of the twentieth century.
Marcuse meant especially Hegel subtract from accusations that they wanted a precursor of fascism and Nazism. He wanted to preserve the idea of \u200b\u200b"negative philosophy", which has the engine in the dialectic of progress, from any contamination with totalitarian regimes and tended to give that kind of failures "Positive philosophy" (positivist and scientistic) with the excesses of technocracy and the rationalization that he saw emerge. One of the steps most 'beautiful "Reason and Revolution' and 'one in which Marcuse gives us his interpretation of the dialectic of Lordship and Bondage', by the discovery that" the individual may 'become what' and that 'only through another individual, "that its very existence consists in his 'to be another' to the struggle for life and death and the emergence of labor as a constituent of the same reality 'and as the birthplace of the freedom'.
One of the charges against the company 'contemporary capitalist, by Marcuse, and' just to have annihilated this potential for freedom '. The nightmare of the founders of communism had done from the beginning of their "scientific socialism" (what the workers instead of joining in a common project individually attempted escape and the way of social promotion) was largely completed after the goal 'of this century. Was not enough 'then pursue a path emancipatory now polluted and diverted, it was necessary to appeal to other forces.
"The One-Dimensional Man" aims to bring together intellectuals to workers in Great Refusal. If the "determinate negation" of Hegel was not enough memory 'would be due to the "indefinite denial", that' the total negation. And if the conditions explosion, however, are not created, let's at least able to imagine, as the heroine of Antonioni. For Marcuse and 'an act of freedom' that breaks the cage of society 'to a size and loses contact with the vital energy of desire, where it all begins again.
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