In response to the integration of the modern working class into the capitalist system, and hence in light of its unfulfilled revolutionary potential, in the 1950’s Herbert Marcuse called upon leftist intellectuals to act as the catalyst of historical change. Organized locally and nationally, the bearers of critical consciousness against ?the affluent society? could perform a preparatory function towards qualitative change. Today, many American intellectuals have renounced this critical role. As Stanley Aronowitz and William DiFazio observe in The Jobless Future, if quite a number of professors have become willing and complacent technicians, experts, entrepreneurs and consultants to contemporary private and public power structures and institutions, many more?under siege from excessive teaching loads and administrative and clerical responsibilities?can only work as scholars--that is, they "neither challenge the dominant paradigm nor work outside it." More troublesome than this, is the undeniable fact that contemporary academia has become the site of modern American society that most perfectly approaches and presages the dualistic stratification of social activity towards which philosopher Andre Gorz predicts the entire labor market is moving in advanced capitalist societies, if for different reasons. In American academia, as a consequence of the growing numbers of adjuncts assuming increasingly heavier teaching loads for below the poverty line remuneration and without the benefits of any job security and health insurance, the stratification amongst professors at each university has come to resemble that of an ancient Greek democracy where the challenging and yet denigrated sweat equity of women and slaves (adjuncts) allows those initiated and bearing the full rights of citizenship (tenure track professors) to engage in leisure (in the old sense of the word?that is, think critically and actively engage in the public life [of the academic community]), while monopolizing more than one post at different institutions and receiving salaries for teaching that they do not do. In fact, ?Despite reports, such as that of the Carnegie Foundation, that stress the importance of teaching and urge universities to change their reward structure so that excellence in teaching may be elevated to the level of research and publication, few major schools have followed this advice.? Hence, the current status of academia seems to already be a prelude to the larger phenomenon?identified by Gorz?of "a society based on mass unemployment [that] is coming into being before our eyes. It consists of a growing mass of the permanently unemployed on one hand, an aristocracy of tenured workers on the other, and between them, a proletariat of temporary workers [made up of adjuncts, in this case] carrying out [what is perceived but are not] the least skilled and most unpleasant types of work." The above described changes have been taking place within academia for a while now and are not accidental or temporary but structural and systemic. They are the result of a process that is driven by the capitalist market?s own dynamics, and that has given rise to the vocational- and customer- centered approaches to higher education that are currently predominant administration?s choices and policies within most universities,--a phenomenon that has spelled out not just the end of a critical but also that of a classical education. If, in fact, in earlier times, culture was, for the most part, unavailable outside of academia, as DiFazio writes, the current elimination of humanities, foreign languages and social science courses, departments and requirements, in favor of applied sciences, public policy and empirical research--as a response to the penetration within all universities of the market?s divine ?criteria of ?relevance? and ?productivity? and its demand for ?products?useful to the state and industry"-- has now led to culture becoming more and more irrelevant even within academia. This atmosphere so hostile to critical thinking, teaching and writing, currently reigning in most places of higher learning around the country, has been further aggravated by the suffocating (self)-censorship regime imposed by the noxiously freedom limiting side-effects of the yet extremely justified consciousness raising intentions and goals of politically correct identity and sensitivity politics which--unintentionally--have further strengthened right wing and religious fundamentalist claims about the ?appropriateness? and ?immorality? of certain opinions. To these factors, last but not least, one must also add today?s oppressively intolerant and unreflectively patriotic climate in the following of the abominable attack of September 11, 2001. Jumping on the band wagon of political correctness, while perverting its progressive aims, conservative groups and the religious right,--in a modern version of the red hunt of the McCarthy era,--have begun to monitor ?anti-American? remarks made by faculty members. For example, The American Council of Trustees and Alumni, ?a conservative nonprofit group devoted to curing liberal tendencies in academia? continuously compiles and updates lists of perpetrators. In light of all these variables, this paper will argue that for leftist intellectuals interested in generating the conditions within which there may spring new wo/men whose needs and wants go beyond the ones satisfied by the affluent society, academia, as Marcuse had argued a long time ago, may no longer be the most ideal space where women and men may be nurtured who will eventually claim their rights to the satisfaction of what he calls their ?aesthetic needs,? needs that imply the fullest development of their human sensitivity and sensibility. What Reich observed in The Mass Psychology of Fascism of the Marxist movements of his times is ever truer today: The revolutionary movement [also] failed to appreciate the importance of the seemingly irrelevant habits, indeed, very often turned them to bad account. The lower middle class bedroom suite, which the ?rabble? buys as soon as he has the means, even if he is otherwise revolutionary minded; the consequent suppression of the wife, even if he is a Communist; the ?decent? suit of clothes for Sunday: ?proper? dance steps and a thousand other ?banalities,? have an incomparably greater reactionary influence when repeated day after day than thousands of revolutionary rallies and leaflets can ever hope to counterbalance. Narrow conservative life exercises a continuous influence, penetrates every facet of everyday life; whereas factory work and revolutionary leaflets have only a brief effect? We must pay more, much more, attention to these details of everyday life. It is around these details that social progress or its opposite assume concrete forms, not around political slogans that arouse temporary enthusiasm only (The Psyhcology of Fascism, p. 69) Only by stressing all possibilities of a work-democratic way of life, by taking a militant stance toward reactionary thinking and militantly developing the seed of a living culture of masses of people, can lasting peace be assured. (The Psychology of Fascism, p. 70.) It is for these reasons that this paper will argue the extreme relevance to leftist causes of contemporary social movements (the anti-globalization movement, amongst them) in offering tentative answers to the New Left in regards to what type of daily practices or discourses, what type of praxis?in the Gramscian sense of the word?could give rise to the ?creative imagination? and critical consciousness necessary amongst modern citizens for generating the desire for radical changes in capitalist society. [ABSTRACT FROM AUTHOR]