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marcuse

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The author, Miles Mathis, critiques the philosopher Herbert Marcuse, arguing that universities present a misleadingly positive image of him, focusing on his Marxist and New Left affiliations while ignoring his “red flag” biography. Mathis alleges that marcuse was recruited by Intelligence at a young age due to his Jewish heritage (Kreslawsky) and involvement with the Spartacist uprising in 1918. He claims marcuse’s academic achievements were fabricated, suggesting his degrees were obtained too quickly and that his later postgraduate work with Husserl and Heidegger was also suspicious.

Mathis asserts that marcuse was hired by the Institute for Social Research in 1933, and due to being Jewish, was initially sent to their Geneva branch before moving to their New York branch at Columbia University in 1934. He then claims marcuse transitioned to the CIA by 1942, working for Wild Bill Donovan and producing propaganda. Mathis suggests Marxism was simply marcuse’s assignment, urging readers to reinterpret his work in this light. After the war, marcuse allegedly worked for the State Department, contributing to narratives about Nazi Germany through his “Secret Reports,” which Mathis dismisses as “war fiction.”

marcuse later returned to academia, teaching at Columbia University, Harvard, Brandeis, and UC San Diego. Mathis criticizes marcuse’s book, One-Dimensional Man, calling it “cloaked propaganda” that uses valid critiques to hook readers before misdirecting them, a tactic he likens to Ted Kaczynski. He argues that marcuse, as a Marxist, misrepresents the origins of Marxism, claiming its ideas came from capitalists like Phillips and the Rothschilds, with Hegel used as a mere cover. Mathis dismisses Marxism as “pseudo-philosophies” designed to confuse and undermine Republicanism, comparing Marx’s connection to Hegel to Harry Potter’s to The Lord of the Rings. He calls Marx and Engels fronts for an Intelligence committee of “shallow Jews” orchestrating “Project Chaos.”

Mathis believes marcuse’s convoluted writing style, similar to Marx’s, was intentionally designed to obscure his propaganda. He contrasts marcuse’s style unfavorably with that of Douglas Kellner, who wrote an introduction to one of marcuse’s books. Mathis dismisses Kellner’s explanations for marcuse’s difficulty, such as the dialectical method and abstraction, stating that genuine new ways of thinking should be clearer.

The author contends that marcuse’s core contradiction lies in proposing Marxist/Hegelian dialectics as a path to freedom when Marxism/Modernism were designed for enslavement. He criticizes marcuse for intentionally complicating issues, making them seem infinitely difficult, unlike genuine science or clear exposition. Mathis clarifies that his critique differs from that of the American right and the Heritage Foundation, arguing that marcuse was CIA and not genuinely Marxist or left-wing, but rather a “fascist of that flavor.” He suggests divisions between the left and right are manufactured by Intelligence factions to maintain control, serving billionaires who profit from this system.

Mathis acknowledges marcuse was correct in his initial critiques of American society in the 1960s, particularly its intellectual barrenness and cultural limitations, a view shared by figures like McLuhan, Chomsky, Kaczynski, and Father Sarducci. However, he reiterates that this doesn’t mean marcuse or the CIA were on the side of the people, merely guiding them back into a controlled system.

The author believes he embodies the “free and ‘negative’ man” that marcuse advocated for, having deconstructed contemporary thought from a higher level. He sees the term “dialectic” itself as part of the confinement, implying only two sides exist when both Socialism and Capitalism are flawed constructs of billionaires designed for manipulation. He argues these are not economic or political theories but “wordgames” and “veils” hiding a “con-game” by the super-rich.

Mathis laments that young people are not taught the true history and connections of influential figures, leading them to trust superficially or to trust intellectual “baskets” that ultimately lead to their “undoing.” He concludes by stating that marcuse was right that society locks people in early, but marcuse’s intention was not liberation, but to maintain his own position. Mathis sees himself as the one who has “slipped his bonds” and is “exploding the entire edifice from within,” facing opposition from all sides because true transcendence is unwanted. He believes humanity is now “zero-dimensional” due to media saturation and that the only path to liberation is to reject all mainstream and alternative masters, listen to one’s own “Muse,” and return to “Nature.”

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