Month: September 2022

“The changes in advanced democratic societies, which have undermined the basis of economic and political liberalism, have also altered the liberal function of tolerance. The tolerance which was the great achievement of the liberal era is still professed and (with strong qualifications) practiced, while the economic and political process is subjected to an ubiquitous and effective administration in accordance with the predominant interests. The result is an objective contradiction between the economic and political structure on the one side, and the theory and practice of toleration on the other. The altered social structure tends to weaken the effectiveness of tolerance toward dissenting and oppositional movements and to strengthen conservative and reactionary forces. Equality of tolerance becomes abstract, spurious. With the actual decline of dissenting forces in the society, the opposition is insulated in small and frequently antagonistic groups who, even where tolerated within the narrow limits set by the hierarchical structure of society, are powerless while they keep within these limits. But the tolerance shown to them is deceptive and promotes co-ordination. And on the firm foundations of a co-ordinated society all but closed against qualitative change, tolerance itself serves to contain such change rather than to promote it.” – Herbert Marcuse, “Repressive Tolerance”

“Withdrawal of tolerance from regressive movements before they can become active; intolerance even toward thought, opinion, and word, and finally, intolerance in the opposite direction, that is, toward the self-styled conservatives, to the political Right—these anti-democratic notions respond to the actual development of the democratic society which has destroyed the basis for universal tolerance. The conditions under which tolerance can again become a liberating and humanizing force have still to be created. When tolerance mainly serves the protection and preservation of a repressive society, when it serves to neutralize opposition and to render men immune against other and better forms of life, then tolerance has been perverted. And when this perversion starts in the mind of the individual, in his consciousness, his needs, when heteronomous interests occupy him before he can experience his servitude, then the efforts to counteract his dehumanization must begin at the place of entrance, there where the false consciousness takes form (or rather: is systematically formed)—it must begin with stopping the words and images which feed this consciousness. To be sure, this is censorship, even precensorship, but openly directed against the more or less hidden censorship that permeates the free media. Where the false consciousness has become prevalent in national and popular behavior, it translates itself almost immediately into practice: the safe distance between ideology and reality, repressive thought and repressive action, between the word of destruction and the deed of destruction is dangerously shortened.” – Herbert Marcuse, “Repressive Tolerance”

“In endlessly dragging debates over the media, the stupid opinion is treated with the same respect as the intelligent one, the misinformed may talk as long as the informed, and propaganda rides along with education, truth with falsehood. This pure toleration of sense and nonsense is justified by the democratic argument that nobody, neither group nor individual, is in possession of the truth and capable of defining what is right and wrong, good and bad. Therefore, all contesting opinions must be submitted to ‘the people’ for its deliberation and choice.” – Herbert Marcuse, “Repressive Tolerance”

“Tolerance cannot be indiscriminate and equal with respect to the contents of expression, neither in word nor in deed; it cannot protect false words and wrong deeds which demonstrate that they contradict and counteract the possibilities of liberation. Such indiscriminate tolerance is justified in harmless debates, in conversation, in academic discussion; it is indispensable in the scientific enterprise, in private religion. But society cannot be indiscriminate where the pacification of existence, where freedom and happiness themselves are at stake: here, certain things cannot be said, certain ideas cannot be expressed, certain policies cannot be proposed, certain behavior cannot be permitted without making tolerance an instrument for the continuation of servitude.” – Herbert Marcuse, “Repressive Tolerance”

“Mean while declining from the Noon of Day, / The Sun obliquely shoots his burning Ray; / The hungry Judges soon the Sentence sign, / And Wretches hang that Jury-men may Dine.” – Alexander Pope, “The Rape of the Lock”

“The classics are full of moral atrocities—as they appear to us today, and sometimes as they appeared to the more enlightened members of the author’s own society—that the author apparently approved of. Rape, pillage, murder, human and animal sacrifice, concubinage, and slavery in the Iliad; misogyny in the Oresteia and countless other works; blood-curdling vengeance; anti-Semitism in more works of literature than one can count, including works by Shakespeare and Dickens; racism and sexism likewise; homophobia (think only of Shakespeare’s Troilus and Cressida and Mann’s ‘Death in Venice’); monarchism, aristocracy, caste systems and other illegitimate (as they seem to us) forms of hierarchy; colonialism, imperialism, religious obscurantism, militarism, gratuitous violence, torture (as of Iago in Othello), and criminality; alcoholism and drug addiction; relentless stereotyping; sadism; pornography; machismo; cruelty to animals (bullfighting, for example); snobbism; praise for fascism and communism, and for idleness; contempt for the poor, the frail, the elderly, the deformed, and the unsophisticated, for people who work for a living, for the law-abiding, and for democratic processes. The world of literature is a moral anarchy.” – Richard A. Posner, “Against Ethical Criticism”

“Literature helps us understand others. Literature helps us sympathize with their pain, it helps us share their sorrow, and it helps us celebrate their joy. It makes us more moral. It makes us better people.” – Robin West, Narrative, Authority, and Law