I am very happy to see so many flowers here and that is why I want to remind you that flowers, by themselves, have no power whatsoever, other than the power of men and women who protect them and take care of them against aggression and destruction. As a hopeless philosopher for whom philosophy has become inseparable from politics, I am afraid I have to give here today a rather philosophical speech, and I must ask your indulgence. We are dealing with the dialectics of liberation (actually a redundant phrase, because I believe that all dialectic is liberation) and not only liberation in an intellectual sense, but liberation involving the mind and the body, liberation involving entire human existence. Think of Plato: the liberation from the existence in the cave. Think of Hegel: liberation in the sense of progress and freedom on the historical scale. Think of Marx. Now in what, sense is all dialectic liberation? It is liberation from the repressive, from a bad, a false system - be it an organic system, be it a social system, be it a mental or intellectual system: liberation by forces developing within such a system. That is a decisive point. And liberation by virtue of the contradiction generated by the system, precisely because it is a bad, a false system. I am intentionally using here moral, philosophical terms, values: 'bad', 'false'. For without an objectively justifiable goal of a better, a free human existence, all liberation must remain meaningless - at best, progress in servitude. I believe that in Marx too socialism ought to be. This 'ought' belongs to the very essence of scientific socialism. It ought to be; it [p. 176] is, we may almost say, a biological, sociological and political necessity. It is a biological necessity in as much as a socialist society, according to Marx, would conform with the very logos of life, with the essential possibilities of a human existence, not only mentally, not only intellectually, but also organically. Now as to today and our own situation. I think we are faced with a novel situation in history, because today we have to be liberated from a relatively well-functioning, rich, powerful society. I am speaking here about liberation from the affluent society, that is to say, the advanced industrial societies. The problem we are facing is the need for liberation not from a poor society, not from a disintegrating society, not even in most cases from a terroristic society, but from a society which develops to a great extent the material and even cultural needs of man - a society which, to use a slogan, delivers the goods to an ever larger part of the population. And that implies, we are facing liberation from a society where liberation is apparently without a mass basis. We know very well the social mechanisms of manipulation, indoctrination, repression which are responsible for this lack of a mass basis, for the integration of the majority of the oppositional forces into the established social system. But I must emphasize again that this is not merely an ideological integration; that it is not merely a social integration; that it takes place precisely on the strong and rich basis which enables the society to develop and satisfy material and cultural needs better than before. But knowledge of the mechanisms of manipulation or repression, which go down into the very unconscious of man, is not the whole story. I believe that we (and I will use 'we' throughout my talk) have been too hesitant, that we have been too ashamed, understandably ashamed, to insist on the integral, radical features of a socialist society, its qualitative difference from all the established societies: the [p. 177] qualitative difference by virtue of which socialism is indeed the negation of the established systems, no matter how productive, no matter how powerful they are or they may appear. In other words - and this is one of the many points where I disagree with Paul Goodman - our fault was not that we have been too immodest, but that we have been too modest. We have, as it were, repressed a great deal of what we should have said and what we should have emphasized. [audio excerpt, 2:22, 417K .wav file] If today these integral features, these truly radical features which make a socialist society a definite negation of the existing societies, if this qualitative difference today appears as Utopian, as idealistic, as metaphysical, this is precisely the form in which these radical features must appear if they are really to be a definite negation of the established society: if socialism is indeed the rupture of history, the radical break, the leap into the realm of freedom - a total rupture. [quoted by Alexander Cockburn in a Dec. 2007 Nation column] Let us give one illustration of how this awareness, or half-awareness, of the need for such a total rupture was present in some of the great social struggles of our period. Walter Benjamin quotes reports that during the Paris Commune, in all corners of the city of Paris there were people shooting at the clocks on the towers of the churches, palaces and so on, thereby consciously or half-consciously expressing the need that somehow time has to be arrested; that at least the prevailing, the established time continuum has to be arrested, and that a new time has to begin - a very strong emphasis on the qualitative difference and on the totality of the rupture between the new society and the old. [audio excerpt ends here] In this sense, I should like to discuss here with you the repressed prerequisites of qualitative change. I say intentionally 'of qualitative change,', not 'of revolution', because we know of too many revolutions through which the continuum of repression has been sustained, revolutions which have replaced one system of domination by another. We must become aware of the essentially new features which [178] distinguish a free society as a definite negation of the established societies, and we must begin formulating these features, no matter how metaphysical, no matter how Utopian, I would even say no matter how ridiculous we may appear to the normal people in all camps, on the right as well as on the left. What is the dialectic of liberation with which we here are concerned? It is the construction of a free society, a construction which depends in the first place on the prevalence of the vital need for abolishing the established systems of servitude; and secondly, and this is decisive, it depends on the vital commitment, the striving, conscious as well as sub- and un-conscious, for the qualitatively different values of a free human existence. Without the emergence of such new needs and satisfactions, the needs and satisfactions of free men, all change in the social institutions, no matter bow great, would only replace one system of servitude by another system of servitude. Nor can the emergence - and I should like to emphasize this - nor can the emergence of such new needs and satisfactions be envisaged as a mere by-product, the mere result, of changed social institutions. We have seen this, it is a fact of experience. The development of the new institutions must already be carried out and carried through by men with the new needs. That by the way, is the basic idea underlying Marx's own concept of the proletariat as the historical agent of revolution. He saw the industrial proletariat as the historical agent of revolution, not only because it was the basic class in the material process of production, not only because it was at that time the majority of the population, but also because this class was 'free' from the repressive and aggressive competitive needs of capitalist society and therefore, at least potentially, the carrier of essentially new needs, goals and satisfactions. We can formulate this dialectic of liberation also in a more brutal way, as a vicious circle. The transition from [179] voluntary servitude (as it exists to a great extent in the affluent society) to freedom presupposes the abolition of the institutions and mechanism of repression. And the abolition of the institutions and mechanisms of repression already presupposes liberation from servitude, prevalence of the need for liberation. As to needs, I think we have to distinguish between the need for changing intolerable conditions of existence, and the need for changing the society as a whole. The two are by no means identical, they are by no means in harmony. If the need is for changing intolerable conditions of existence, with at least a reasonable chance that this can be achieved within the established society, with the growth and progress of the established society, then this is merely quantitative change [8 min. youtube clip ends here]. Qualitative change is a change of the very system as a whole. I would like to point out that the distinction between quantitative and qualitative change is not identical with the distinction between reform and revolution. Quantitative change can mean and can lead to revolution, Only the conjunction, I suggest, of these two is revolution in the essential sense of the leap from pre-history into the history of man. In other words, the problem with which we are faced is the point where quantity can turn into quality, where the quantitative change in the conditions and institutions can become a qualitative change affecting all human existence. Today the two potential factors of revolution which I have just mentioned are disjointed. The first is most prevalent in the underdeveloped countries, where quantitative change - that is to say, the creation of human living conditions - is in itself qualitative change, but is not yet freedom. The second potential factor of revolution, the prerequisites of liberation, are potentially there in the advanced industrial countries, but are contained and perverted by the capitalist organization of society. I think we are faced with a situation in which this [180] advanced capitalist society has reached a point where quantitative change can technically be turned into qualitative change, into authentic liberation. And it is precisely against this truly fatal possibility that the affluent society, advanced capitalism, is mobilized and organized on all fronts, at home as well as abroad. Before I go on, let me give a brief definition of what I mean by an affluent society. A model, of course, is American society today, although even in the US it is more a tendency, not yet entirely translated into reality. In the first place, it is a capitalist society. It seems to be necessary to remind ourselves of this because there are some people, even on the left, who believe that American society is no longer a class society. I can assure you that it is a class society. It is a capitalist society with a high concentration of economic and political power; with an enlarged and enlarging sector of automation and coordination of production, distribution and communication; with private ownership in the means of production which however depends increasingly on ever more active and wide intervention by the government. It is a society in which, as I mentioned, the material as well as cultural needs of the underlying population are satisfied on a scale larger than ever before - but they are satisfied in line with the requirements and interests of the apparatus and of the powers which control the apparatus. And it is a society growing on the condition of accelerating waste, planned obsolescence and destruction, while the substratum of the population continues to live in poverty and misery. I believe that these factors are internally interrelated, that they constitute the syndrome of late capitalism: namely, the apparently inseparable unity - inseparable for the system - of productivity and destruction, of satisfaction of needs and repression, of liberty within a system of servitude - that is to say, the subjugation of man to the apparatus, and the inseparable unity of rational and irrational. We can say that [181] the rationality of the society lies in its very insanity, and that the insanity of the society is rational to the degree to which it is efficient, to the degree to which it delivers the goods. Now the question we must raise is: why do we need liberation from such a society if it is capable - perhaps in the distant future, but apparently capable - of conquering poverty to a greater degree than ever before, of reducing the toil of labour and the time of labour, and of raising the standard of living? If the price for all goods delivered, the price for this comfortable servitude, for all these achievements, is exacted from people far away from the metropolis and far away from its affluence? If the affluent society itself hardly notices what it is doing, how it is spreading terror and enslavement, how it is fighting liberation in all corners of the globe? We know the traditional weakness of emotional, moral and humanitarian arguments in the face of such technological achievement, in the face of the irrational rationality of such a power. These arguments do not seem to carry any weight against the brute facts - we might say brutal facts of the society and its productivity. And yet, it is only the insistence on the real possibilities of a free society, which is blocked by the affluent society - it is only this insistence in practice as well as in theory, in demonstration as well as in discussion, which still stands in the way of the complete degradation of man to an object, or rather subject/object, of total administration. It is only this insistence which still stands in the way of the progressive brutalization and moronization of man. For - and I should like to emphasize this - the capitalist Welfare State is a Warfare State. It must have an Enemy, with a capital E, a total Enemy; because the perpetuation of servitude, the perpetuation of the miserable struggle for existence in the very face of the new possibilities of freedom, activates and intensifies in this society a primary aggressiveness to a degree, I think, hitherto [182] unknown in history. And this primary aggressiveness must be mobilized in socially useful ways, lest it explode the system itself. Therefore the need for an Enemy, who must be there, and who must be created if he does not exist. Fortunately, I dare say, the Enemy does exist. But his image and his power must, in this society, be inflated beyond all proportions in order to be able to mobilize this aggressiveness of the affluent society in socially useful ways. The result is a mutilated, crippled and frustrated human existence: a human existence that is violently defending its own servitude. We can sum up the fatal situation with which we are confronted. Radical social change is objectively necessary, in the dual sense that it is the only chance to save the possibilities of human freedom and, furthermore, in the sense that the technical and material resources for the realization of freedom are available. But while this objective need is demonstrably there, the subjective need for such a change does not prevail. It does not prevail precisely among those parts of the population that are traditionally considered the agents of historical change. The subjective need is repressed, again on a dual ground: firstly, by virtue of the actual satisfaction of needs, and secondly, by a massive scientific manipulation and administration of needs - that is, by a systematic social control not only of the consciousness, but also of the unconscious of man. This control has been made possible by the very achievements of the greatest liberating sciences of our time, in psychology, mainly psychoanalysis and psychiatry. That they could become and have become at the same time powerful instruments of suppression, one of the most effective engines of suppression, is again one of the terrible aspects of the dialectic of liberation. This divergence between the objective and the subjective need changes completely, I suggest, the basis, the prospects and the strategy of liberation. This situation presupposes [183] the emergence of new needs, qualitatively different and even opposed to the prevailing aggressive and repressive needs: the emergence of a new type of man, with a vital, biological drive for liberation, and with a consciousness capable of breaking through the material as well as ideological veil of the affluent society. In other words, liberation seems to be predicated upon the opening and the activation of a depth dimension of human existence, this side of and underneath the traditional material base: not an idealistic dimension, over and above the material base, but a dimension even more material than the material base, a dimension underneath the material base. I will illustrate presently what I mean. The emphasis on this new dimension does not mean replacing politics by psychology, but rather the other way around. It means finally taking account of the fact that society has invaded even the deepest roots of individual existence, even the unconscious of man. We must get at the roots of society in the individuals themselves, the individuals who, because of social engineering, constantly reproduce the continuum of repression even through the great revolution. This change is, I suggest, not an ideological change. It is dictated by the actual development of an industrial society, which has introduced factors which our theory could formerly correctly neglect. It is dictated by the actual development of industrial society, by the tremendous growth of its material and technical productivity, which has surpassed and rendered obsolete the traditional goals and preconditions of liberation. Here we are faced with the question: is liberation from the affluent society identical with the transition from capitalism to socialism? The answer I suggest is: It is not identical, if socialism is defined merely as the planned development of the productive forces, and the rationalization [184] of resources (although this remains a precondition for all liberation). It is identical with the transition from capitalism to socialism, if socialism is defined in its most Utopian terms: namely, among others, the abolition of labour, the termination of the struggle for existence - that is to say, life as an end in itself and no longer as a means to an end - and the liberation of human sensibility and sensitivity, not as a private factor, but as a force for transformation of human existence and of its environment. To give sensitivity and sensibility their own right is, I think, one of the basic goals of integral socialism. These are the qualitatively different features of a free society. They presuppose, as you may already have seen, a total trans-valuation of values, a new anthropology. They presuppose a type of man who rejects the performance principles governing the established societies; a type of man who has rid himself of the aggressiveness and brutality that are inherent in the organization of established society, and in their hypocritical, puritan morality; a type of man who is biologically incapable of fighting wars and creating suffering; a type of man who has a good conscience of joy and pleasure, and who works, collectively and individually, for a social and natural environment in which such an existence becomes possible. The dialectic of liberation, as turned from quantity into quality, thus involves, I repeat, a break in the continuum of repression which, reaches into the depth dimension of the organism itself. Or, we may say that today qualitative change, liberation, involves organic, instinctual, biological changes at the same time as political and social changes. The new needs and satisfactions have a very material basis, as I have indicated. They are not thought out but are the logical derivation from the technical, material and intellectual possibilities of advanced, industrial society. They are inherent in, and the expression of, the productivity of advanced industrial society, which has long since made [185] obsolete all kinds of inner-worldly asceticism, the entire work discipline on which Judaeo-Christian morality has been based. Why is this society surpassing and negating this type of man, the traditional type of man, and the forms of his existence, as well as the morality to which it owes much of its origins and foundations? This new, unheard-of and not anticipated productivity allows the concept of a technology of liberation. Here I can only briefly indicate what I have in mind: such amazing and indeed apparently Utopian tendencies as the convergence of technique and art, the convergence of work and play, the convergence of the realm of necessity and the realm of freedom. How? No longer subjected to the dictates of capitalist profitability and of efficiency, no longer to the dictates of scarcity, which today are perpetuated by the capitalist organization of society; socially necessary labour, material production, would and could become (we see the tendency already) increasingly scientific. Technical experimentation, science and technology would and could become a play with the hitherto hidden - methodically hidden and blocked - potentialities of men and things, of society and nature. This means one of the oldest dreams of all radical theory and practice. It means that the creative imagination, and not only the rationality of the performance principle, would become a productive force applied to the transformation of the social and natural universe. It would mean the emergence of a form of reality which is the work and the medium of the developing sensibility and sensitivity of man. And now I throw in the terrible concept: it would mean an 'aesthetic' reality - society as a work of art. This is the most Utopian, the most radical possibility of liberation today. What does this mean, in concrete terms? I said, we are not concerned here with private sensitivity and sensibility, but [186] with sensitivity and sensibility, creative imagination and play, becoming forces of transformation. As such they would guide, for example, the total reconstruction of our cities and of the countryside; the restoration of nature after the elimination of the violence and destruction of capitalist industrialization; the creation of internal and external space for privacy, individual autonomy, tranquillity; the elimination of noise, of captive audiences, of enforced togetherness, of pollution, of ugliness. These are not - and I cannot emphasize this strongly enough - snobbish and romantic demands. Biologists today have emphasized that these are organic needs for the human organism, and that their arrest, their perversion and destruction by capitalist society, actually mutilates the human organism, not only in a figurative way but in a very real and literal sense. I believe that it is only in such a universe that man can be truly free, and truly human relationships between free beings can be established. I believe that the idea of such a universe guided also Marx's concept of socialism, and that these aesthetic needs and goals must from the beginning be present in the reconstruction of society, and not only at the end or in the far future. Otherwise, the needs and satisfactions which reproduce a repressive society would be carried over into the new society. Repressive men would carry over their repression into the new society. Now, at this farthest point, the question is: how can we possibly envisage the emergence of such qualitatively different needs and goals as organic, biological needs and goals and not as superimposed values? How can we envisage the emergence of these needs and satisfactions within and against the established society - that is to say, prior to liberation? That was the dialectic with which I started, that in a very definite sense we have to be free from in order to create a free society. Needless to say, the dissolution of the existing system is [187] the precondition for such qualitative change. And the more efficiently the repressive apparatus of the affluent societies operates, the less likely is a gradual transition from servitude to freedom. The fact that today we cannot identify any specific class or any specific group as a revolutionary force, this fact is no excuse for not using any and every possibility and method to arrest the engines of repression in the individual. The diffusion of potential opposition among the entire underlying population corresponds precisely to the total character of our advanced capitalist society. The internal contradictions of the system are as grave as ever before and likely to be aggravated by the violent expansion of capitalist imperialism. Not only the most general contradictions between the tremendous social wealth on the one hand, and the destructive, aggressive and wasteful use of this wealth on the other; but far more concrete contradictions such as the necessity for the system to automate, the continued reduction of the human base in physical labourpower in the material reproduction of society and thereby the tendency towards the draining of the sources of surplus profit. Finally, there is the threat of technological unemployment which even the most affluent society may no longer be capable of compensating by the creation of ever more parasitic and unproductive labour: all these contradictions exist. In reaction to them suppression, manipulation and integration are likely to increase. But fulfillment is there, the ground can and must be prepared. The mutilated consciousness and the mutilated instincts must be broken. The sensitivity and the awareness of the new transcending, antagonistic values - they are there. And they are there, they are here, precisely among the still non-integrated social groups and among those who, by virtue of their privileged position, can pierce the ideological and material veil of mass communication and indoctrination - namely, the intelligentsia. [188] We all know the fatal prejudice, practically from the beginning, in the Labour Movement against the intelligentsia as catalyst of historical change. It is time to ask whether this prejudice against the intellectuals, and the inferiority complex of the intellectuals resulting from it, was not an essential factor in the development of the capitalist as well as the socialist societies: in the development and weakening of the opposition. The intellectuals usually went out to organize the others, to organize in the communities. They certainly did not use the potentiality they had to organize themselves, to organize among themselves not only on a regional, not only on a national, but on an international level. That is, in my view, today one of the most urgent tasks. Can we say that the intelligentsia is the agent of historical change? Can we say that the intelligentsia today is a revolutionary class? The answer I would give is: No, we cannot say that. But we can say, and I think we must say, that the intelligentsia has a decisive preparatory function, not more; and I suggest that this is plenty. By itself it is not and cannot be a revolutionary class, but it can become the catalyst, and it has a preparatory function - certainly not for the first time, that is in fact the way all revolution starts but more, perhaps, today than ever before. Because - and for this too we have a very material and very concrete basis - it is from this group that the holders of decisive positions in the productive process will be recruited, in the future even more than hitherto. I refer to what we may call the increasingly scientific character of the material process of production, by virtue-of which the role of the intelligentsia changes. It is the group from which the decisive holders of decisive positions will be recruited: scientists, researchers, technicians, engineers, even psychologists - because psychology will continue to be a socially necessary instrument, either of servitude or of liberation. This class, this intelligentsia has been called the new [189] working class. I believe this term is at best premature. They are - and this we should not forget - today the pet beneficiaries of the established system. But they are also at the very source of the glaring contradictions between the liberating capacity of science and its repressive and enslaving use. To activate the repressed and manipulated contradiction, to make it operate as a catalyst of change, that is one of the main tasks of the opposition today. It remains and must remain a political task. Education is our job, but education in a new sense. Being theory as well as practice, political practice, education today is more than discussion, more than teaching and learning and writing. Unless and until it goes beyond the classroom, until and unless it goes beyond the college, the school, the university, it will remain powerless. Education today must involve the mind and the body, reason and imagination, the intellectual and the instinctual needs, because our entire existence has become the subject/object of politics, of social engineering. I emphasize, it is not a question of making the schools and universities, of making the educational system political. The educational system is political already. I need only remind you of the incredible degree to which (I am speaking of the US) universities are involved in huge research grants (the nature of which you know in many cases) by the government and the various quasi-governmental agencies. The educational system is political, so it is not we who want to politicize the educational system. What we want is a counter-policy against the established policy. And in this sense we must meet this society on its own ground of total mobilization. We must confront indoctrination in servitude with indoctrination in freedom. We must each of us generate in ourselves, and try to generate in others, the instinctual need for a life without fear, without brutality, and without stupidity. And we must see that we can generate the [190] instinctual and intellectual revulsion against the values of an affluence which spreads aggressiveness and suppression throughout the world. Before I conclude I would like to say my bit about the Hippies. It seems to me a serious phenomenon. If we are talking of the emergence of an instinctual revulsion against the values of the affluent society, I think here is a place where we should look for it. It seems to me that the Hippies, like any non-conformist movement on the left, are split. That there are two parts, or parties, or tendencies. Much of it is mere masquerade and clownery on the private level, and therefore indeed, as Gerassi suggested, completely harmless, very nice and charming in many cases, but that is all there is to it. But that is not the whole story. There is in the Hippies, and especially in such tendencies in the Hippies as the Diggers and the Provos, an inherent political element - perhaps even more so in the US than here. It is the appearance indeed of new instinctual needs and values. This experience is there. There is a new sensibility against efficient and insane reasonableness. There is the refusal to play the rules of a rigid game, a game which one knows is rigid from the beginning, and the revolt against the compulsive cleanliness of puritan morality and the aggression bred by this puritan morality as we see it today in Vietnam among other things. At least this part of the Hippies, in which sexual, moral and political rebellion are somehow united, is indeed a nonaggressive form of life: a demonstration of an aggressive non-aggressiveness which achieves, at least potentially, the demonstration of qualitatively different values, a transvaluation of values. All education today is therapy: therapy in the sense of liberating man by all available means from a society in which, sooner or later, he is going to be transformed into a brute, even if he doesn't notice it any more. Education in [191] this sense is therapy, and all therapy today is political theory and practice. What kind of political practice? That depends entirely on the situation. It is hardly imaginable that we should discuss this here in detail. I will only remind you of the various possibilities of demonstrations, of finding out flexible modes of demonstration which can cope with the use of institutionalized violence, of boycott, many other things - anything goes which is such that it indeed has a reasonable chance of strengthening the forces of the opposition. We can prepare for it as educators, as students. Again I say, our role is limited. We are no mass movement. I do not believe that in the near future we will see such a mass movement. I want to add one word about the so-called Third World. I have not spoken of the Third World because my topic was strictly liberation from the affluent society. I agree entirely with Paul Sweezy, that without putting the affluent society in the framework of the Third World it is not understandable. I also believe that here and now our emphasis must be on the advanced industrial societies - not forgetting to do whatever we can and in whatever way we can to support, theoretically and practically, the struggle for liberation in the neo-colonial countries which, if again they are not the final force of liberation, at least contribute their share - and it is a considerable share - to the potential weakening and disintegration of the imperialist world system. Our role as intellectuals is a limited role. On no account should we succumb to any illusions. But even worse than this is to succumb to the wide-spread defeatism which we witness. The preparatory role today is an indispensable role. I believe I am not being too optimistic - I have not in general the reputation of being too optimistic - when I say that we can already see the signs, not only that They are getting [192] frightened and worried but that there are far more concrete, far more tangible manifestations of the essential weakness of the system. Therefore, let us continue with whatever we can - no illusions, but even more, no defeatism.