Abstract

Herbert Marcuse’s oeuvre is driven by the recurring theme of“emancipation”—that is, the attempt to liberate man from socialexploitation and the projection of an alternative society, a socialistsociety which Marcuse describes as “free, happy, and non-repressive.”1 This suggests that Marcuse saw the existing society as pathological and therefore it needs to be diagnosed and remedied. His readings on Marx led him to his initial findings that the capitalist social order is the primordial cause of thesepathologies, and, hence, it is the transformation of this social order that can bring emancipation to fruition. Inasmuch as this struggle for emancipation requires an active political agent, a critical theorist is, therefore, bound to seek for this agent. This is precisely what concerned Marcuse in his pre-World War II writings. His theory of historicity, which straddles Heidegger, Hegel, andMarx, is a search for that viable political agent who can be the hope of emancipation. Thus, Marcuse’s theory of historicity is premised, among other things, on the attempt to develop a theory of emancipation, and I call this “Marcuse’s first theory of emancipation.”