We affirm the first affirmative constructive minus their use of abbreviations.

Note on abridgment. NATO, SEATO, UN, AFL-CIO, AEC, but also USSR, DDR, etc. Most of these abbreviations are perfectly reasonable and justified by the length of the unabbreviated designata. However, one might venture to see in same of them a "cunning of Reason"-the abbreviation may help to repress undesired questions. NATO does not suggest what North Atlantic Treaty Organization says, namely, a treaty among the nations on the North-Atlantic- in which case one might ask questions about the membership of Greece and Turkey. USSR abbreviates Socialism and Soviet; DDR: democratic. UN dispenses with undue emphasis on "united"; SEATO with those Southeast-Asian countries which do not belong to it. AFL-CIO entombs the radical political differences which once separated the two organizations, and AEC is just one administrative agency among many others. The abbreviations denote that and only that which is institutionalized in such a war 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. This style is of an overwhelming concreteness. The "thing identified with its function" is more real than the thing distinguished from its function, and the linguistic expression of this identification (in the functional noun, and in the many forms of syntactical abridgment) creates a basic vocabulary and syntax which stand in the way of differentiation, separation, and distinction. This language, which constantly imposes images, militates against the development and expression of concepts. In its immediacy and directness, it impedes conceptual thinking; thus, it impedes thinking. For the concept does not identify the thing and its function. Such identification may well be the legitimate and perhaps even the only meaning of the operational and technological concept, but operational and technological definitions are specific usages of concepts for specific purposes. Moreover, they dissolve concepts in operations and exclude the conceptual intent which is opposed to such dissolution. Prior to its operational usage, the concept denies the identification of the thing with its function; it distinguishes that which the thing is from the contingent functions of the thing in the established reality. The prevalent tendencies of speech, which repulse these distinctions, are expressive of the changes in the modes of thought discussed in the earlier chapters-the functionalized, abridged and unified language is the language of one-dimensional thought. In order to illustrate its novelty, I shall contrast it briefly with a classical philosophy of grammar which transcends the behavioral universe and relates linguistic to ontological categories. According to this philosophy, the grammatical subject of a sentence is first a "substance" and remains such in the various states, functions, and qualities which the sentence predicates of the subject. It is actively or passively related to its predicates but remains different from them. If it is not a proper noun, the subject is more than a noun: it names the concept of a thing, a universal which the sentence de- fines as in a particular state or function. The grammatical subject thus carries a meaning in excess of that expressed in the sentence. In the words of Wilhelm von Humboldt: the noun as grammatical subject denotes something that "can enter into certain relationships," but is not identical with these relationships. Moreover, it remains what it is in and "against" these relationships; it is their "universal" and substantive core. The propositional synthesis links the action (or state) with the subject in such a manner that the subject is designated as the actor (or bearer) and thus is distinguished from the state or function in which it happens to be. In saying: "lightning strikes," one "thinks not merely of the striking lightning, but of the lightning itself which strikes," of a subject which "passed into action." And if a sentence gives a definition of its subject, it does not dissolve the subject in its states and functions, but defines it as being in this state, or exercising this function. Neither disappearing in its predicates not existing as an entity before and outside its predicates, the subject constitutes itself in its predicates-the result of a process of mediation which is expressed in the sentence. I have alluded to the philosophy of grammar in order to illuminate the extent to which the linguistic abridgments indicate an abridgment of thought which they in turn fortify and promote. Insistence on the philosophical elements in grammar, on the link between the grammatical, logical, and ontological "subject," points up the contents which are suppressed in the functional language, barred from expression and communication. Abridgment of the concept in fixed images; arrested development in self-validating, hypnotic formulas; immunity against contradiction; identification of the thing (and of the person) with its function-these tendencies reveal the one-dimensional mind in the language it speaks. If the linguistic behavior blocks conceptual development, if it militates against abstraction and mediation, if it surrenders to the immediate facts, it repels recognition of the factors behind the facts, and thus repels recognition of the facts, and of their historical content. In and for the society, this organization of functional discourse is of vital importance; it serves as a vehicle of coordination and subordination. The unified, functional language is an irreconcilably anti-critical and anti-dialectical language. In it, operational and behavioral rationality absorbs the transcendent, negative, oppositional elements of Reason. I shall discuss these elements in terms of the tension between the "is" and the "ought," between essence and appearance, potentiality and actuality-ingression of the negative in the positive determinations of logic. This sustained tension permeates the two-dimensional universe of discourse which is the universe of critical, abstract thought. The two dimensions are antagonistic to each other; the real- ity partakes of both of them, and the dialectical concepts develop the real contradictions. In its own development, dialectical thought came to comprehend the historical character of the contradictions and the process of their mediation as historical process. Thus the ,other" dimension of thought appeared to be historical dimension-the potentiality as historical possibility, its realization as historical event. The suppression of this dimension in the societal universe of operational rationality is a suppression of history, and this is not an academic but a political affair. It is suppression of the society's own past-and of its future, inasmuch as this future invokes the qualitative change, the negation of the present. A universe of discourse in which the categories of freedom have become interchangeable and even identical with their opposites is not only practicing Orwellian or Aesopian language hut is repulsing and for- getting the historical reality-the horror of fascism; the idea of socialism; the preconditions of democracy; the content of freedom. If a bureaucratic dictatorship rules and defines communist society, if fascist regimes are functioning as partners of the Free World, if the welfare program of enlightened capitalism is successfully defeated by labeling it "socialism," if the foundations of democracy are harmoniously abrogated in democracy, then the old historical concepts are invalidated by up-to-date operational redefinitions. The re- definitions are falsifications which, imposed by the powers that be and the powers of fact, serve to transform falsehood into truth. The functional language is a radically anti-historical language: operational rationality has little room and little use for historical reason. Is this fight against history part of the fight against a dimension of the mind in which centrifugal faculties and forces might develop-faculties and forces that might hinder the total coordination of the individual with the society? Remembrance of the Fast may give rise to dangerous insights, and the established society seems to be apprehensive of the subversive contents of memory. Remembrance is a mode of dissociation from the given facts, a mode of "mediation" which breaks, for short i"1 moments, the omnipresent power of the given facts. Memory recalls the terror and the hope that passed. Both come to life again, hut whereas in reality, the former recurs in ever new forms, the latter remains hope. And in the personal events which reappear in the individual memory, the fears and aspirations of mankind assert themselves-the universal in the particular. It is history which memory preserves. It succumbs to the totalitarian power of the behavioral universe: Das "Schreckbild einer Menschheit ohne Erinnenmg . . . ist kein blosses Verfallsprodukt. . . sondern es ist mit der Fortschrittlichkeit des bürgerlichen Prinzips notwendig verknüpft." "Oekonomen und Soziologen wie Werner Sombart und Max Weber haben das Prinzip des Traditionalismus den feudalen Gesellschaftsformen zugeordnet und das der Rationalität den bürgerlichen. Das sagt aber nicht weniger, als dass Erinnerung, Zeit, Gedächtnis von der fortschreitenden bürgerlichen Gesellschaft selber als eine Art irrationaler Rest liquidiert wird . . .”