If the worker and his boss enjoy the same television program and visit the same resort places, if the typist is as attractively made up as the daughter of her employer, if the Negro owns a Cadillac, if they all read the same newspaper, then this assimilation indicates not the disappearance of classes, but the extent to which the needs and satisfactions that serve the preservation of the Establishment are shared by the underlying population.

The criterion for free choice can never be an absolute one, but neither is it entirely relative.

It is generally admitted that the cultural values (humanization) and the existing institutions and policies of society are rarely,if ever, in harmony. This opinion has found expression in the distinction between culture and civilization, according to which "culture" refers to some higher dimension of human autonomy and fulfillment, while "civilization" designates the realm of necessity, of socially necessary work and behavior, where man is not really himself and in his own element but is subject to heteronomy, to external conditions and needs.

The abbreviations (e.g. NATO, UN, USSR - E.W.) denote that and only that which is institutionalized in such a way that the transcending connotation is cut off. The meaning is fixed, doctored, loaded. Once it has become an official vocable, constantly repeated in general usage, "sanctioned" by the intellectuals, it has lost all cognitive value and serves merely for recognition of an unquestionable fact.

The psychoanalytic liberation of memory explodes the rationality of the repressed individual. As cognition gives way to re-cognition, the forbidden images and impulses of childhood begin to tell the truth that reason denies.

The intellectual is called on the carpet... Don't you conceal something? You talk a language which is suspect. You don't talk like the rest of us, like the man in the street, but rather like a foreigner who does not belong here. We have to cut you down to size, expose your tricks, purge you.

Hypostatized into a ritual pattern, Marxian theory becomes ideology. But its content and function distinguish it from classical forms of ideology; it is not false consciousness, but a rather consciousness of falsehood, a falsehood which is corrected in the context of the higher truth represented by the objective historical interest.