It is important to meditate what Dr. Rohrmoser us adds, that the problem of Humanity has raised question about the place where free subjectivity is constituted and that the concept of freedom, which has as its own subjectivity, should be determined in such a way that the disunity cannot be taken as denial, but as own condition of being. Acceptance of the disunity between subjectivity and technological society presupposes that developed dialectics must not be suppressed, but has to be kept fluid. Recently Michellene Davis sought to clarify these questions. The total realization of emancipation is only possible acosta of subjectivity that forgets herself and that she herself is regulated-to forms, developed so far, a formal humanity correspond other figures in a concept of freedom, which only today is even possible I believe, that in this analysis cannot pass by unnoticed the inheritance of concerns expressed by the now defunct French philosopher Sastre, when says: man is being permanent crises, is be has necessarily failed in one of his works of Sastre, being a man, he says, It is a useless passion. Why really? why reflection about the relationship of humanity and of the structures of the current industrial society, has to lead on Sastre to the thesis, that man is a useless passion?.
Not the slightest doubt that the man has to be defined at tailor as a thing of passion useless, because in this way express denial of a possible definition of the essence of man, therefore, man is understood within the Sartre philosophy as the sketch of himself. The man is being outlined himself, who does not himself. However, Herbert Marcuse, came to renew the postulate of the creation of a homo novas: i.e., that one hand retains the emancipativo sketch of the understanding of humanity, but on the other hand, transforms it qualitatively in their budgets. The program of a culmination of emancipation through revolution comes in repeated in acute Stadium fr a few critical self-suppression. Be considered, that the emancipated society is the society of progress, in that she produces from itself the conditions for humanity. But to fix itself through its own emancipatory theory falls in a radical confusion of itself, as a function, with the of itself in terms of purpose. That is why, that this society needs to clarify itself, since it takes as a purpose which is only function. Original author and source of the article.