Through a focus on four rubrics: emancipatory rationality, anthropology, metaphysics and religion, the dissertation demonstrates clearly that with similar resources yet different emphases, Paul Tillich, Max Horkheimer and Theodor W. Adorno uniquely structure what are largely complementary critical interpretations of a modernity which they see to be diseased, and whose subjects are unable to realize the promises of enlightenment. They shine similar lights on the 'steel-hard cage' of a modernity which they hope to overcome, and possibly to redeem, in largely compatible ways. In demonstrating this, the dissertation unearths some striking similarities shared by the three thinkers, and simultaneously reveals clear lines of dissimilarity between them in other key areas. This includes important distinctions between Adorno and Horkheimer, not only in the 1930s, but also in the 1940s, by which time they claimed to be writing with a single mind and purpose. Key similarities which will be disclosed include an initial reliance upon Hegel’s dialectical structure and Marx’s emancipatory social vision and a trenchant critique of the reifying and dehumanizing forces of capitalism. The modern subject thinks itself free but cannot achieve the liberation promised by enlightenment; instead, the subject experiences alienation and estrangement. Central shared goals include an increase in justice and the hope for not only ending barbarism and the suffering it causes, but also holding the memories of those who have died without justice alive. In a similar manner, major differences arise from common sources and hopes. The drive for transcendence takes a very different form in Tillich’s theological system than it does in the secular-Jewish longing for a hypothetical messianic moment found in the work of Adorno and Horkheimer during the period 1929-50, on which this study focuses. When the writings of Adorno, Horkheimer and Tillich are placed along side of one another, and in conversation with one another, something greater than demonstrable intellectual influence is revealed. Despite some substantial differences in methodology and assumptions, there are remarkable consonances between the types of critical social theory developed, and when read in concert, new insights into each thinker’s oeuvre become clearer and increasingly reveal a kaleidoscopic consonance.

Submitted by Luciana Ferreira (lucgeral@gmail.com) on 2018-05-03T11:38:01Z No. of bitstreams: 2 Dissertação - Taísa Fidelis do Carmo - 2018.pdf: 1319874 bytes, checksum: ae0a31d25a20f3112da883daddee40db (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2018-05-03T13:19:46Z (GMT) No. of bitstreams: 2 Dissertação - Taísa Fidelis do Carmo - 2018.pdf: 1319874 bytes, checksum: ae0a31d25a20f3112da883daddee40db (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-05-03T13:19:46Z (GMT). No. of bitstreams: 2 Dissertação - Taísa Fidelis do Carmo - 2018.pdf: 1319874 bytes, checksum: ae0a31d25a20f3112da883daddee40db (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2018-03-28 / Outro / The use of drugs is a usual practice in civilization in this refers to complex modes of historical and cultural signification. In a fragmented and administered society this practice is converted into exploitation of consumption, which serves the domination and reproduction of malaise. Therefore, the objective of this study is to reflect on the harmful consumption of psychoactive substances that comes from the subjective malaise, when of the conditions of the contemporary society. For that, a theoretical research, presented her in four chapters, was supported by theoretical-methodological framework of the Critical Theory of Society, especially from the texts of Adorno, Horkheimer and Marcuse. Freud and Marx were also to revien, because their foundations give subsidies for the proposed discussion. Essays and texts of contemporary authors that dialogue with the references above were used. Among the notes is the historical movement of constitution and consolidation of capitalist society governed by the ideology of the rationality of the managed society that determines the mode of domination prevailing in culture and the behaviour of organizing human relation. In this logic the unfolding of domination from culture produces a condition of existence whose mark is suffering. Added to this process is the incentive to consumerism and the transformation of drugs into commodities, making consumption conditioned to the interests of capitalism, making consumption harmful to the production of that society. The discussion on the subject is not exhaustive in this study. For Frankfurtians, a prompt response on what to do in relation to any social problem may sabotage the clarification necessary for the transformation. The possibilities occurred changes in the field of reflection critical theory, therefore, in enlightenment. These points are necessary for an action directed to the understanding of the multiple determinations and contradictions of the process. Therefore, it is the denial of what is placed in the social / cultural structure. / O uso de drogas é uma prática milenar na civilização, e o consumo nocivo de substâncias psicoativas remete a complexos modos de significação históricas e culturais. Em uma sociedade fragmentada e administrada, essa prática é convertida em exploração do consumo, que está a serviço da dominação e da reprodução do mal-estar. Por conseguinte, o objetivo deste estudo é refletir sobre o consumo nocivo de substâncias psicoativas que advém do mal-estar quando dascondições de dominação da sociedade contemporânea. Para tanto, realizou-se uma pesquisa teórica conceitual, aqui apresentada em quatro capítulos, subsidiada pelo referencial teórico-metodológico da Teoria Crítica da Sociedade, sobretudo a partir dos textos de Adorno, Horkheimer e Marcuse. Recorreu-se também a Freud e Marx, pois seus fundamentos dão subsídios para a discussão proposta. Ensaios e textos de autores contemporâneos que dialogam com as referências acima também foram utilizados. Entre os apontamentos, contempla-se o movimento histórico de constituição e consolidação da sociedade capitalista regida pela ideologia da racionalidade da sociedade administrada que determina o modo de dominação vigente na cultura e o modo de organizar as relações humanas. Nessa lógica, os desdobramentos da dominação advinda da cultura produzem uma condição de existência cuja marca é o sofrimento. Somado a esse processo, tem-se o incentivo ao consumismo e a transformação das drogas em mercadoria, tornando o consumo condicionado aos interesses do capitalismo e fazendo do consumo nocivo uma produção dessa sociedade. A discussão sobre o tema não se esgota neste estudo. Para os frankfurtianos, uma resposta pronta sobre o que fazer em relação a qualquer problema social pode impossibilitar o esclarecimento necessário para a transformação. As possibilidades de mudança estão no campo da reflexão, na crítica, portanto, no esclarecimento. Estes pontos são necessários para uma atuação direcionada à compreensão das múltiplas determinações e das contradições do processo. Portanto, é a negação do que está posto na estrutura social/cultural.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The objectives of this work are (1) to analyze the core elements of Axel Honneth s critique Michel Foucault s thought in The Critique of Power, by linking it with his analysis of the work of the "inner circle" of the Frankfurt school, especially Adorno and Horkheimer. Thus it is understood that Honneth makes an approximation between Foucault's thinking and the Frankfurt School critical tradition, emphasizing common deficiencies that indicate an affiliation between these authors, while at the same time noting their failures in the analysis of contemporary society. Such a reading, despite its innovation in putting side by side Foucault and Habermas as rival developers of critical theory, is limited in not considering the reorientation in Foucault s thought from 1978 on, and in not identifying the notions of power and domination as problematic. These limitations do not preclude sustaining a convergence between Foucault's thinking and that of the Frankfurt school, thinking of it in a positive fashion that is not restricted to the limitations of its critical tools, and instead focusing on the radicality of such criticism, making it possible to highlight its relevance; (2) starts from the point of view held by Axel Honneth that Foucault and Habermas are understood as rival developments of the Frankfurt School, Adorno and Horkheimer in particular. We propose that the conduct is before the Enlightenment that departs from Habermas and Honneth Adorno/Horkheimer and Foucault. We conducted a rapprochement between Foucault and the Frankfurt School which relies initially on critical Honneth much as the other one, then to overcome it, showing at the same time, the common point and the reasons for that are not confused; (3) seek to reflect on the point from which Habermas and Lukács argues the obsolescence of the social criticism of the first generation Frankfurt School, Adorno in particular, namely the idea that the radical critique of rationality articulated with social analysis of capitalism would inevitably lead to an analytic aporia which could only be overcome by the paradigm shift within the critical theory. Focusing as Adorno seeks to maintain the aporetic situation of social criticism, we seek to resize the aporia taking it out of the record insurmountable obstacle to the condition of possibility of the critical exercise. / Este trabalho tem como objetivos, por um lado, investigar as relações entre Foucault e a Escola de Frankfurt e, por outro, discutir o legado desta corrente de pensamento através da reflexão acerca de sua vitalidade para o tempo presente. Num primeiro momento, analisamos os elementos centrais da crítica realizada por Axel Honneth, em Crítica do Poder, ao pensamento de Michel Foucault, articulando-a com sua análise da obra do chamado círculo interno da Escola de Frankfurt, principalmente, Adorno e Horkheimer. Desta maneira, entendemos que Honneth opera uma aproximação do pensamento foucaultiano à linhagem crítica frankfurtiana com ênfase em deficiências comuns que apontam para uma filiação entre os autores e, ao mesmo tempo, para sua insuficiência na análise da sociedade contemporânea. No segundo momento, partimos criticamente do ponto de vista defendido por Axel Honneth segundo o qual Foucault e Habermas podem ser compreendidos como desenvolvimentos rivais das idéias e questões propostas pela primeira geração da Escola de Frankfurt. Indicamos também que os pensamentos de Adorno/Horkheimer e Foucault se configuram em linhas paralelas de abordagem da sociedade moderna, mantendo pontos de distanciamento, ao mesmo tempo em que convergem no que se refere a uma análise radical que afirma a indissociabilidade entre crítica, razão e sociedade. Por fim, buscamos concluir nossa travessia focalizando a teoria social frankfurtiana e o papel que a aporia desempenha em sua montagem, tanto no que se refere à questão da crítica da razão tal qual Habermas a formula e no que tange à práxis social emancipatória da maneira como Lukács a compreende. Procuramos, então, encaminhar estas duas críticas através do eixo comum do deslocamento da aporia: ela deixa de ser o obstáculo da crítica ou a responsável pela danificação da reflexão crítica, sendo assim necessário que a superemos de alguma forma, e passa a ser concebida como a condição de possibilidade do exercício crítico, como a potência da crítica.

Esta dissertação analisa uma organização ocultista, sediada na cidade de São Paulo, com o auxílio da Teoria Crítica da Escola de Frankfurt e da psicanálise freudiana. Pretendemos com isso compreender em parte o processo de formação da subjetividade moderna dentro da sociedade totalmente administrada, bem como discutir a irracionalidade da cultura refletida no sujeito como um eco do social. O trabalho conclui que a transição do capitalismo concorrencial para o capitalismo de monopólios gerou uma busca por valores espirituais muito de acordo com a lógica do consumo de massas. Concluímos também que a irracionalidade de tais renascimentos religiosos, dos quais a Pró-Vida é um exemplo, representam o reflexo da patologia social da razão humana. / This thesis analyses an occultist organization, placed in the city of São Paulo, with the help of the Frankfurt Schools Critical Theory and the Freudian psychoanalysis. Our intention is to understand in part the modern subjectivity formation process inside the wholly administrated society, and to discuss the culture irrationality reflected on the subject as an echo of the social. The thesis concludes that the transition from concurrent to monopolist capitalism has generated a search for spiritual values according to the logic of mass consumption. We also conclude that this religious revival irrationality, of that which the Pró-Vida group is an example, represents the reflex of the social pathology of human reason.

The divide between popular culture and high culture has been a subject of discussion since the early days of media research. Even though popular culture has a somewhat higher status today than in the early 1900’s, the division between the two cultural forms still exists. For example, the movies that appeal to the great masses are rarely awarded the most prestigious European film prices. The aim of this study was to examine how these two cultural practices is separated in film reviews on the Swedish film site MovieZine with the use of the socio-cultural theories of Adorno, Horkheimer and Bourdieu. The main issues consisted of what types of rhetorical arguments the critics use to value the film, and what types of cultural references they make in the different reviews The selection of the movie reviews for this study was based on the ten most viewed movies in Swedish cinema in 2016, and ten movies that were awarded some of the most prestigious and refined American and European film prices in the same year. The general result showed that the film critics used different types of rhetorical arguments based on what type of films they reviewed. In their reviews of the more high cultural films, the citric based their arguments on matters that are considered to be of a more intellectual and analytical kind, than in the reviews of the films that appeal to the masses. The critics often referred to movies or other cultural phenomenon that could be placed on the same side of the cultural spectrum as the movies they reviewed.

Sur la base d’enquêtes de terrain menées en France auprès de travailleurs du service eau potable et assainissement, cette thèse explore la façon dont se tissent au cœur du travail les relations à soi, aux autres et à la nature pour en déceler les distorsions respectives. L’idée centrale est que c’est par la médiation de cette triple relation à soi, aux autres et à la nature que se construit une subjectivité au travail. C’est aussi par cette triple médiation qu’une subjectivité peut manquer à se construire et à inscrire l’histoire de ses pratiques dans un monde. Une double origine de ces distorsions a été identifiée. Premièrement, le cadre normalisant de l’organisation productive qui étouffe la puissance normative du travailleur et sa possibilité de tisser réflexivement des liens signifiants avec les autres et son environnement, et ultimement, avec soi. Secondement, autour des eaux, eau potable, eaux usées, se sont solidifiées des pratiques dépréciées et des représentations dépréciatives. Ces deux composantes expliquent la forme que prend la relégation des travailleurs des eaux et leur sentiment d’injustice. L’expérience de l’injustice décelée dans ce parcours des existences au travail, renforce la portée éthique et politique de cette enquête. La thèse examine finalement la possibilité d’ouvrir un espace de délibération où s’articuleraient de telles expériences. L’appropriation significative du travail est la condition de leur expression et celle de pratiques subversives par lesquelles torsion peut être faite aux structures polarisantes dont les travailleurs héritent. / Based on field investigations conducted in France among workers in the sanitation and drinking-water services, this dissertation studies how relationships to self, others and nature develop at work, but also how the relations between these three elements may become distorted. The principal argument is that at the core of work subjectivity is built throughout the mediation of this triple relationship between self, other, and nature. Moreover, throughout this triple mediation, subjectivity can fail to construct itself and thus to engrave the story of its practices in a world. A double source of distortions were identified. First, the normalizing frame of the productive organization, which stifles the normative power of the worker, as well as the individual’s opportunity reflexively to develop significant bonds with others, the environment, and finally the self. Second, water has significances which are articulated within a structure of domination. These two components explain how the workers are marginalised, as well as the feeling of injustice that results from this marginalisation. The experience of injustice, revealed in the course of existences at work, reinforces the ethical and political impact of this investigation. The dissertation finally examines how a deliberative space can open up where such experiences could articulate and express themselves. The appropriation of work as meaningful is the condition of this expression, but also of subversive practices through which polarizing structures, inherited by the workers, can potentially be transformed.

La Critique de la vision phénoménologique est une tentative de critique de la phénoménologie, à travers la Théorie Critique et la philosophie d’Emmanuel Lévinas, qui caractérise la phénoménologie comme une science eidétique. Nous proposons donc une bref histoire du concept de l’eidos, qui est compris comme un archétype idéal depuis le Platonisme. On aborde l’opposition du matérialisme et de l’idéalisme ancrée dans la Théorie des formes de Platon, l’hylémorphisme d’Aristote, et la Théorie matérialiste des simulacres de Lucrèce. La question substantielle : « matérialisme et/ou idéalisme » nous conduit aux principes de l’individuation, au formalisme et aux concepts de la réification. La phénoménologie de Husserl est née dans le Kulturkampf qui se caractérise par le déferlement du positivisme dans l’idéalisme. Sous cet angle, la phénoménologie est un certain tour de force idéaliste contre le positivisme. La phénoménologie essaie d’intégrer les courants contemporains de la philosophie allemande, et c’est ici et non en biologie que se situe la lutte pour la vie, selon Husserl. Le problème de la vision phénoménologique, en regard de la « race » comportant des significations qui ne sont pas particulièrement biologiques, est un problème qui remonte à Aristote. Selon lui, l’usage de l’eidos est aussi synonyme des catégories de genre et d’espèce. L’eidos d’Husserl inclut la conception d’Aristote, et se présente comme un moyen possible de construire un concept métaphysique de la race en dehors de la biologie. L’eidos en tant que type, tel qu’il est constitué dans la Lebenswelt, se caractérise finalement par la transformation de l’Umwelt en Heimwelt, dans lequel l’individu est passivement formé par la tradition, l’habitus, par terre et sang – un monde de la moyenne, de la « normalité ». Nous essayons de montrer, dans le processus de ce bouleversement irrationnel de la philosophie en Allemagne, le cas particulier et tragique du devenir de la phénoménologie de Husserl entre les mains de Heidegger, qui suggère une auto-limitation de la phénoménologie à la recherche d’un sens qui vise à l’unité du Dasein. Notre but ici est simple et radical : de même que Marx a montré que la philosophie de Hegel n’est rien d’autre que la collection des catégories de la philosophie bourgeoise en déclin, Lévinas et l’École de Francfort ont montré que la philosophie de Heidegger n’est rien d’autre qu’une poursuite de la philosophie hégélienne, mais à un niveau plus abstrait et aussi plus global. / This work is driven by the attempt to criticise Phenomenology with the help of Levinas. Similar to the Frankfurt School, he characterises it as a “vision of essences”. These eidetical essences are, and can never be fully absolute, not only because several movements of Hegelian Dialectics are refuted in submitting knowledge either to the imago of mere immanence, or to normative structures which are postulated as invariant like in certain versions of Neoplatonism, but because they function as an apriori of an eternally unfinished and fragmented Lebenswelt. Maybe it is to harsh to compare Husserl to the neoscholastic readings of Descartes and to the formalist interpretations of Kant. Husserl is well aware of the kinaesthetic foundations of consciousness and, contrary to Heidegger, he even promotes Spinozism in a certain phase of his which excels his adolescent fervour of Berkeley. Nevertheless, Husserl incorporates a subject-based, “monadic” transcendentalism, that paradoxically leads to the dissolution of subjective identity. Traditional reasoning itself is exfoliated to perfection in Heidegger afterwards. Husserl's halfhearted formalism ignores the materialist theory of the simulacrum by Lucretius. Heideggers philosophy widens this overseen aspect in calling the Eidos an Aussehen in referring to the Presocratics, but it despises any kind of method and finally flees in to poetry, maintaining its fatalist errors which it committed right form the start: this is why it gained the name of pseudo-concreteness. Cursed through a specific anti-sociological tendency caused by an anti-empiricist vision of history, their theories virtually (not conceptually) exclude the influences of society on philosophy: they are the end result of the era of Kulturkampf, in which idealism tried to battle positivism, naturalism and historicism. Husserl even defines this philosophical battle as the very struggle of existence. The formulation of the Eidos becomes performance. Aristotle used Eidos synonymous to genus and species. Hence the amplitudes of these philosophies foster the metaphysical standpoint of race, that got out of hand in the Nazi Era and even later on. The “topic” of blood and soil appears in Husserl's definition of Heimwelt and his Eurocentrism. Phenomenology is in no case to blame for National Socialism, and that it has very little to to with its causes. My work simply tries to make the same analogy that Marx had made for Hegel. It tries to describe, how two leading philosophers of the German Bourgeoisie are reproducing the categories of their surrounding society without even really observing it.

This essay discusses the effects of mass culture on the Loman family in Arthur Miller’s play, Death of a Salesman. The focus is to identify whether conformation to mass culture and alienation have caused the characters to be lonely and to give up what they enjoy and to fall in line with a system where individuality is replaced by totality. The theoretical framework used is the Frankfurt School’s critical theory which further developed Karl Marx’s socialist economic theory by putting an emphasis on the role of media and culture. The Frankfurt School critical theory purports that people in a mass culture society are estranged from themselves and others as large corporations and machines eradicate individual skills. Consumerism and meaningless media control and keep fatigued workers happy in their leisure time and thus distract them from starting a revolution. Advertising and entertainment create heroes to be revered which leads to a society where people strive for success, but this also results in competition and further estrangement. The conclusion is that the behaviour of the Loman family members is a result of conforming to the expectations of a mass culture society. Willy and Biff fail in their professional fields as they are not engaged in the manual work they are qualified for and that would fulfil their true needs. The constant effort to live up to expectations leads to immoralities, lies, contradictions, and loneliness. A false consciousness conveyed through media has indoctrinated a belief that someone who is not successful should be excluded from society. Willy’s escape after his own and his sons’ failures is suicide.

Dans la philosophie existentialiste de Sartre, l’existence précède l’essence. C’est-à-dire que c’est la réalité humaine vécue qui définit l’homme, et non une essence abstraite qui précèderait l’existence. L’essence de la vie humaine ne serait donc pas à la portée de la philosophie, qui voudrait établir une essence qui transcenderait la réalité humaine. Pour Sartre, cette tentative d’établir une essence est vaine. L’homme n’est pas simplement, mais a à être. Sartre entrevoit dans cette exigence la seule vraie possibilité de la liberté : la liberté c’est précisément le néant qui est au cœur de l’homme et qui contraint la réalité humaine à se faire au lieu d’être. Cette notion de la liberté absolue de l’homme est très forte et a évidemment suscité la critique. Sartre s’est attiré notamment la désapprobation des penseurs de l’École de Francfort. Ils lui reprochent de ne pas rendre justice aux déterminations spécifiques qu’impose le contexte historique, social et matériel. Sa notion de liberté viendrait dissocier l’horizon des possibilités des processus qui les fixent et, du coup le mène à cautionner tacitement le statut quo, en empêchant la liberté de servir de critère pour critiquer la domination existante. Une philosophie existentialiste reste-t-elle possible par-delà cette critique? La croyance en le caractère absurde de la vie humaine et l’exigence à se faire pour donner un sens à l’existence peuvent-elles tenir sans postuler la liberté absolue? Ou bien cette liberté doit-elle nécessairement être circonscrite par une théorie sociale critique, sans quoi l’existentialisme colportera clandestinement le maintien du statu quo? / n Sartre’s existentialist philosophy existence precedes essence. This means that it is the life being lived that defines man, and not an abstract essence that precedes him. The essence of human life is thus not reachable with a philosophy that would want to posit an essence that transcends human reality. Sartre considers this attempt to establish an essence vain. Man is not simply, but rather has to be. Sartre sees in this the only true possibility for liberty: liberty is precisely the nothingness that is at the heart of man and compels the human reality to make itself instead of just being. This notion of absolute liberty for man is a strong one and has indeed been criticized. Among critics, Sartre met with the disapproval of the thinkers of Frankfurt School. They accused him of not seeing the specific determinations that the historical, social and material world imposes on man. His notion of liberty dissociates the horizon of possibilities from the processes that establish them, which make him tacitly encourage the status quo, because he prevents liberty from being used as a criterion to criticize the existing domination. Is an existentialist philosophy still possible beyond this critic? Can the belief in the absurd nature of human life and in the necessity of making oneself to give sense to existence still hold without postulating absolute liberty? Or must liberty necessarily be circumscribed by a critical social theory, without which existentialism will clandestinely encourage the status quo?

A tese debruça-se sobre a obra de Herbert Marcuse, em especial aquela produzida nos anos 1950, 1960 e 1970, em uma tentativa de atualização de suas teorias para o presente. Tendo escrito boa parte de seus livros mais amplamente discutidos em um contexto de pacto de classes, trabalho fordista, Estado keynesiano, e inserido em um período relativamente prolongado e estável de crescimento do capitalismo (os assim chamados trinta anos gloriosos), em que as evidências de manifestações políticas e lutas de classes eram menos evidentes quando comparadas com momentos anteriores de efervescência política nos séculos XIX e XX, suas conclusões teóricas a respeito da integração da classe trabalhadora e da sociedade unidimensional teriam sido impregnadas dos fundamentos sócio-históricos que a embasavam. A ideia é contrastar e comparar tais conclusões com nosso presente histórico, tendo em vista as quatro décadas e meia de expansão neoliberal pelo globo, levando em consideração os fenômenos de precarização laboral e da vida disseminados por ela. Busca-se, com isso, apontar as continuidades e rupturas da teoria de Marcuse para o século XXI. / This dissertation examines the works of Herbert Marcuse, especially those written in the 1950s, 1960s and 1970s, and constitutes an attempt to update his theories to our present. Having written much of his more widely discussed books in a context of class compromise, Fordist labor, Keynesian state, and embedded in a prolonged period of relatively stable capitalist growth (the so-called \"thirty glorious years\"), in which the evidence of political manifestations and class struggles was less evident when compared with earlier moments of political effervescence in the 19th and 20th centuries, his theoretical conclusions referring to the integration of the working class and one-dimensional society would have been impregnated with the socio-historical foundations that supported it. The idea is to contrast and compare these conclusions with our historical present, considering the four and a half decades of neoliberal expansion across the globe, taking into account the phenomena of labor and life precarization disseminated through this expansion. The dissertation seeks thus to point out the continuities and ruptures of Marcuse\'s theory for the twenty-first century.