Free election of masters does not abolish the masters or the slaves.
Herbert MarcuseRead
Free election of masters does not abolish the masters or the slaves. Free choice among a wide variety of goods and services does not signify freedom if these goods and services sustain social controls over a life of toil and fear – that is, if they sustain alienation. And the spontaneous reproduction of superimposed needs by the individual does not establish autonomy; it only testifies to the efficacy of the controls.
Interpretation
True freedom is not merely about choice, but about escaping the societal controls that dictate our lives.
Herbert Marcuse's quote critiques the superficial notion of freedom in capitalist societies, arguing that having the freedom to choose from a variety of goods and services does not equate to real autonomy. He suggests that if these choices are shaped by social controls, resulting in alienation and continued oppression, then they fail to deliver true liberation, instead highlighting the underlying systems that maintain such inequality.
In practice
In a lecture on modern society, I referenced this quote to illustrate the limitations of consumer freedom.
Free election of masters does not abolish the masters or the slaves.
Contemporary industrial society is now characterised more than ever by "the need for stupefying work where it is no longer a real necessity."
The existing liberties and the existing gratifications are tied to the requirements of repression: they themselves become instruments of repression.
Art cannot change the world, but it can contribute to changing the consciousness and drives of the men and women who could change the world.
By virtue of the way it has organized its technological base, contemporary industrial society tends to be totalitarian. For "totalitarian" is not only a terroristic political coordination of society, but also a non-terroristic economic-technical coordination which operates through the manipulation of needs by vested interests.
However, if "free choice" means more than a small selection between pre-established necessities, and if the inclinations and impulses used in work are other than those preshaped by a repressive reality principle, then satisfaction in daily work is only a rare privilege.
People are looking for something a little more stable; people are feeling like they need to get closer to God.
It is an anxious, sometimes a dangerous thing to be a doll. Dolls cannot choose; they can only be chosen; they cannot 'do'; they can only be done by.
In the end, they wanted security more than they wanted freedom.
Both individuals and societies tell themselves stories to simplify and make sense of the messy chaos of reality.
I saw a man clothed with rags . . . a book in his hand, and a great burden upon his back.
All natural goods perish. Riches take wings; fame is a breath; love is a cheat; youth and health and pleasure vanish.
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