Does not the threat of an atomic catastrophe which could wipe out the human race also serve to protect the very forces which perpetuate this danger? The efforts to prevent such a catastrophe overshadow the search for its potential causes in contemporary industrial society. These causes remain unidentified, unexposed, unattacked by the public be- cause they recede before the all too obvious threat from without--to the West from the East, to the East from the West. Equally obvious is the need for being prepared, for living on the blink, for facing the challenge. We submit to the peaceful production of the means of destruction, to the perfection of waste, to being educated for a defense which deforms the defenders and that which they defend.
If we attempt to relate the causes of the danger to the war in which society is organized and organizes its members, we are immediately confronted with the fact that advanced industrial society becomes richer, bigger, and better as it perpetuates the danger. The defense structure makes life easier for a greater number of people and extends man's mastery of nature. Under these circumstances, our mass media have little difficulty in selling particular interests as those of all sensible men. The political needs of society become individual needs and aspirations, their satisfaction promotes business and the commonweal, and the whole appeals to be the very embodiment of Reason.
And yet this society is irrational as a whole. Its productivity is destructive of the free development of human needs and faculties, its peace maintained by the constant threat of war, its growth dependent on the repression of the real possibilities for pacifying the struggle for existence--individual, national, and international. [page xli] This repression, so different from that which characterized the preceding, less developed stages of our society, operates today not tram a position of natural and technical immaturity hut rather from a position of strength. The capabilities (intellectual and material) of contemporary society are immeasurably greater than ever before-which means that the scope of society's domination over the individual is immeasurably greater than ever before. Our society distinguishes itself by conquering the centrifugal social forces with Technology rather than Terror, on the dual basis of an overwhelming efficiency and an increasing standard of living.
To investigate the roots of these developments and ex. amine their historical alternatives is part of the aim of a critical theory of contemporary society, a theory which analyzes society in the light of its used and unused or abused capabilities for improving the human condition. But what are the standards for such a critique?
Certainly value judgments play a part. The established war of organizing society is measured against other possible ways, ways which are held to offer better chances for alleviating man's struggle for existence; a specific historical practice is measured against its own historical alter. natives. From the beginning, any critical theory of society is thus confronted with the problem of historical objectivity, a problem which arises at the two points where the analysis implies value judgments:
the judgment that human life is worth living, or rather can be and ought to be made worth living. This judgement underlies all intellectual effort; it is the apriori of social theory, and its rejection (which is perfectly logical) rejects theory itself;
The attempt to answer these questions demands a series of initial abstractions. In order to identify and define the possibilities of an optimal development, the critical theory must abstract from the actual organization and utilization of society's resources, and from the results of this organization and utilization. Such abstraction which refuses to accept the given universe of facts as the final context of validation, such "transcending" analysis of the facts in the light of their arrested and denied possibilities, pertains to the very structure of social theory. It is opposed to all metaphysics by virtue of the rigorously historical character of the transcendence. The "possibilities" must be within the reach of the respective society; they must be definable goals of practice. By the same token, the abstraction from the established in- situations must be expressive of an actual tendency-that is, their transformation must be the real need of the underlying population. Social theory is concerned with the historical alternatives which haunt the established society as subversive tendencies and forces. The values attached to the alter- natives do become facts when they are translated into reality by historical practice. The theoretical concepts terminate with social change.
But here, advanced industrial society confronts the critique with a situation which seems to deprive it of its very basis. Technical progress, extended to a whole system of domination and coordination, creates forms of life (and of power) which appear to reconcile the forces opposing the system and to defeat or refute all protest in the name of the historical prospects of freedom from toil and domination. Contemporary society seems to be capable of containing social change-qualitative change which would establish essentially different institutions, a new direction of the productive process, new modes of human existence. This containment of social change is perhaps the most singular achievement of advanced industrial society; the general acceptance of the National Purpose, bipartisan policy, the de- cline of pluralism, the collusion of Business and Labor within the strong State testify to the integration of opposites which is the result as well as the prerequisite of this achievement.
A brief comparison between the formative stage of the theory of industrial society and its present situation may help to show how the basis of the critique has been altered. At its origins in the first half of the nineteenth century, when it elaborated the first concepts of the alternatives, the critique of industrial society attained concreteness in a historical mediation between theory and practice, values and facts, needs and goals. This historical mediation occurred in the consciousness and in the political action of the two great classes which faced each other in the society: the bourgeoisie and the proletariat. In the 'Capitalist world, they are still the basic classes. However, the capitalist development has altered the structure and function of these two classes in such a way that they no longer appear to be agents of historical transformation. An overriding interest in the preservation and improvement of the institutional status quo unites the former antagonists in the most advanced areas of contemporary society. And to the degree to which technical progress assures the growth and cohesion of communist society, the very idea of qualitative change recedes before the realistic notions of a non-explosive evolution. In the absence of demonstrable agents and agencies of social change, the critique is thus thrown back to a high level of abstraction. There is no ground on which theory and practice, thought and action meet. Even the most empirical analysis of historical alternatives appears to be unrealistic speculation, and commitment to them a matter of personal (or group) preference.
And yet: does this absence refute the theory? In the face of apparently contradictory facts, the critical analysis continues to insist that the need for qualitative change is as pressing as ever before. Needed by whom? The answer continues to be the same: by the society as a whole, for every one of its members. The union of growing productivity and growing destruction; the brinkmanship of annihilation; the surrender of thought, hope, and fear to the decisions of the powers that be; the preservation of misery in the face of unprecedented wealth constitute the most impartial indictment -even if they are not the raison d' etre of this society but only its by-product: its sweeping rationality, which propels efficiency and growth, is itself irrational.
The fact that the vast majority of the population accepts, and is made to accept, this society does not render it less irrational and less reprehensible. The distinction between true and false consciousness, real and immediate interest still is meaningful. But this distinction itself must be validated. Men must come to see it and to find their way from false to true consciousness, from their immediate to their real interest. They can do so only if they live in need of changing their way of life, of denying the positive, of refusing. It is precisely this need which the established society man- ages to repress to the degree to which it is capable of "delivering the goods" on an increasingly large scale, and using the scientific conquest of nature for the scientific conquest of man.
Confronted with the total character of the achievements of advanced industrial society, critical theory is left without the rationale for transcending this society. The vacuum empties the theoretical structure itself, because the categories of a critical social theory were developed during the period in which the need for refusal and subversion was embodied in the action of effective social forces. These categories were essentially negative and oppositional concepts, defining the actual contradictions in nineteenth century European society. The category "society" itself expressed the acute conflict between the social and political sphere-society as antagonistic to the state. Similarly, "individual," "class," "private," "family" denoted spheres and forces not yet integrated with the established conditions-spheres of tension and contradiction. With the growing integration of industrial society, these categories are losing their critical connotation, and tend to become descriptive, deceptive, or operational terms.
An attempt to recapture the critical intent of these categories, and to understand how the intent was cancelled by the social reality, appears from the outset to be regression from a theory joined with historical practice to abstract, speculative thought: from the critique of political economy to philosophy. This ideological character of the critique results from the fact that the analysis is forced to proceed from a position "outside" the positive as well as negative, the productive as well as destructive tendencies in society. Modern industrial society is the pervasive identity of these opposites -it is the whole that is in question. At the same time, the position of theory cannot be one of mere speculation. It must be a historical position in the sense that it must be grounded on the capabilities of the given society.
This ambiguous situation involves a still more fundamental ambiguity. One-Dimensional Man will vacillate throughout between two contradictory hypotheses: (1) that advanced industrial society is capable of containing qualitative change for the foreseeable future; (2) that forces and tendencies exist which may break this containment and explode the society. I do not think that a clear answer can be given. Both tendencies are there, side by side-and even the one in the other. The first tendency is dominant, and what- ever preconditions for a reversal may exist are being used to prevent it. Perhaps an accident may alter the situation, but unless the recognition of what is being done and what is being prevented subverts the consciousness and the behavior of man, not even a catastrophe will bring about the change.
The analysis is focused on advanced industrial society, In which the technical apparatus of production and distribution (with an increasing sector of automation) functions, not as the sum-total of mere instruments which can be isolated from their social and political effects, but rather as a system which determines a priori the product of the apparatus as well as the operations of servicing and extending it. In this society, the productive apparatus tends to become totalitarian to the extent to which it determines not only the socially needed occupations, skills, and attitudes, but also individual needs and aspirations. It thus obliterates the Opposition between the private and public existence, between individual and social needs. Technology serves to institute new, more effective, and more pleasant forms of social control and social cohesion. The totalitarian tendency of these controls seems to assert itself in still another sense-by spreading to the less developed and even to the pre- industrial areas of the world, and by creating similarities in the development of capitalism and communism.
In the face of the totalitarian features of this society, the traditional notion of the "neutrality" of technology can no longer be maintained. Technology as such cannot be isolated from the use to which it is put; the technological " society is a system of domination which operates already in the concept and construction of techniques. The way in which a society organizes the life of its members involves an initial choice between historical alter- natives which are determined by the inherited level of the material and intellectual culture. The choice itself results from the play of the dominant interests. It anticipates specific modes of transforming and utilizing man and nature and rejects other modes. It is one "project" of realization among others. But once the project has become operative in the basic institutions and relations, it tends to become exclusive, and to determine the development of the society as a whole. As a technological universe, advanced industrial society is a political universe, the latest stage in the realization of a special historical project--namely, the experience, transformation, and organization of nature as the mere stuff of domination.
As the project unfolds, it shapes the entire universe of discourse and action, intellectual and material culture. In the medium of technology, culture, politics, and the economy merge into an omnipresent system which swallows up or repulses all alternatives. The productivity and growth potential of this system stabilize the society and contain technical progress within the framework of domination. Technological rationality has become political rationality.
In the discussion of the familiar tendencies of advanced industrial civilization, I have rarely given specific references. The material is assembled and described in the vast sociological and psychological literature on technology and social change, scientific management, corporative enterprise, changes in the character of industrial labor and of the labor force, etc. There are many unideological analyses of the facts--such as Berle and Means, The Modem Corporation and Private Property, the reports of the 76th Congress' Temporary National Economic Committee on the Concentration of Economic Power, the publications of the AFL-CIO on Automation and Maior Technological Change, but also those of News and Letters and Correspondence in Detroit. I should like to emphasize the vital importance of the work of C. Wright Mills, and of studies which are frequently frowned upon because of simplification, overstatement, or journalistic ease--Vance Packard's The Hidden Persuders, The Status Seekers, and The Waste Makers, William H. Whyte's The Organization Man, Fred J. Cooks The Warfare State belongin this category. To be sure, the lack of theoretical analysis in these works leaves the roots of the described conditions covered and protected, but left to speak for themselves, the conditions speak loudly enough. Perhaps the most telling evidence can be obtained by simply looking at television or listening to the AM radio for one consecutive hour for a couple of days, not shutting off the commercials, and now and then switching the station.
My analysis is focused on tendencies in the most highly developed contemporary societies. There are large areas within and without these societies where the described tendencies do not prevail--I would say: not yet prevail. I am projecting these tendencies and I offer some hypotheses, nothing more.
The terms "transcend" and "transcendence" are used
throughout in the empirical, critical sense: they designate tendencies
in theory and practice which, in a given society, overshoot" the
established universe of discourse and action toward its historical alternatives
(real possibilities).  The term "project"
emphasizes the element of freedom and responsibility in historical determination:
it links autonomy and contingency. In this sense, the term is used in
the work of Jean-Paul Same. For a further discussion see chapter
 The terms "transcend" and "transcendence" are used throughout in the empirical, critical sense: they designate tendencies in theory and practice which, in a given society, overshoot" the established universe of discourse and action toward its historical alternatives (real possibilities).
 The term "project" emphasizes the element of freedom and responsibility in historical determination: it links autonomy and contingency. In this sense, the term is used in the work of Jean-Paul Same. For a further discussion see chapter VIII below.