Sunday, December 14, 2008

Repressive Tolerance and the Holocaust Marketing Industry

Repressive tolerance! Wonderful phrase. All is tolerated so long as it does not go against anything said by our “protectors of the known things” at History News Network, in academia, or by the Holocaust Marketing Industry.

Repressive Tolerance
by Herbert Marcuse

THIS essay examines the idea of tolerance in our advanced industrial society. The conclusion reached is that the realization of the objective of tolerance would call for intolerance toward prevailing policies, attitudes, opinions, and the extension of tolerance to policies, attitudes, and opinions which are outlawed or suppressed. In other words, today tolerance appears again as what it was in its origins, at the beginning of the modern period--a partisan goal, a subversive liberating notion and practice. Conversely, what is proclaimed and practiced as tolerance today, is in many of its most effective manifestations serving the cause of oppression [emphasis mine].


Tolerance itself stands subject to overriding criteria: its range and its limits cannot be defined in terms of the respective society. In other words, tolerance is an end in itself only when it is truly universal, practiced by the rulers as well as by the ruled, by the lords as well as by the peasants, by the sheriffs as well as by their victims. And such universal tolerance is possible only when no real or alleged enemy requires in the national interest the education and training of people in military violence and destruction. As long as these conditions do not prevail, the conditions of tolerance are 'loaded': they are determined and defined by the institutionalized inequality (which is certainly compatible with constitutional equality), i.e., by the class structure of society. In such a society, tolerance is de facto limited on the dual ground of legalized violence or suppression (police, armed forces, guards of all sorts) and of the privileged position held by the predominant interests and their 'connections'.


Tolerance of free speech is the way of improvement, of progress in liberation, not because there is no objective truth, and improvement must necessarily be a compromise between a variety of opinions, but because there is an objective truth which can be discovered, ascertained only in learning and comprehending that which is and that which can be and ought to be done for the sake of improving the lot of mankind. This common and historical 'ought' is not immediately evident, at hand: it has to be uncovered by 'cutting through', 'splitting', 'breaking asunder' (dis-cutio) the given material--separating right and wrong, good and bad, correct and incorrect. The subject whose 'improvement' depends on a progressive historical practice is each man as man, and this universality is reflected in that of the discussion, which a priori does not exclude any group or individual. But even the all-inclusive character of liberalist tolerance was, at least in theory, based on the proposition that men were (potential) individuals who could learn to hear and see and feel by themselves, to develop their own thoughts, to grasp their true interests and rights and capabilities, also against established authority and opinion. This was the rationale of free speech and assembly. Universal toleration becomes questionable when its rationale no longer prevails, when tolerance is administered to manipulated and indoctrinated individuals who parrot, as their own, the opinion of their masters, for whom heteronomy has become autonomy.

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