Cultural Marxism’s Entry into American Academia

Cultural Marxism’s Entry into American Academia

By Bobby Darvish, Iranian-American Ex-Muslim, Former Vegan, Former Democrat, Former Socialist, Former CAIR-Columbus Executive Director, Former Muslim Forum of Utah President, Christian Conservative LDS

The ideology of Cultural Marxism is not new; rather, it is a rebranding of Marxist philosophy that seeks to shape societies not through economic revolution but through cultural change. Following World War II, theorists from the Frankfurt School fled Nazi Germany and found refuge in the United States, where they introduced their radical theories to American academia. This movement aimed to deconstruct and displace traditional American values, which they regarded as instruments of oppression. The long-term consequences of this academic infiltration have shaped a generation of young Americans, molding their views on society, culture, and politics.

The Frankfurt School, composed of prominent thinkers like Theodor Adorno, Herbert Marcuse, and Max Horkheimer, was originally a collective of German intellectuals. Influenced by Marxist philosophy, they sought to analyze the cultural forces that maintained capitalist societies. Unlike traditional Marxism, which focused on economic structures and class struggle, Cultural Marxism shifted the focus to social institutions and cultural norms as tools for oppression. Adorno and Horkheimer were instrumental in promoting what they termed "critical theory," a philosophy that argued for an unrelenting critique of culture and institutions to unmask the systems of oppression embedded within. The thinkers of the Frankfurt School did not merely criticize institutions—they actively promoted the dismantling of traditional Western values, including family, religion, and patriotism.

Upon their arrival in the United States, members of the Frankfurt School established themselves in major academic institutions such as Columbia University and the University of California. Through their presence in these elite institutions, they disseminated their ideas into sociology, psychology, and education programs, gradually spreading across the entire academic landscape. These theories were often framed as intellectual liberation from outdated systems of morality and tradition. Their key premise was that cultural norms and institutions repress the human psyche, creating "authoritarian personalities" and encouraging conformity. This view was embodied in Adorno's The Authoritarian Personality, a work that associated traditional values with the repression of individual freedom and the promotion of prejudice.

In my personal journey, I have seen firsthand how these theories influence social and political discourse. As a former Democrat and socialist, I was initially drawn to ideas of social justice and equity, values I believed would promote societal good. However, the deeper I delved, the more I realized that these ideas were often more concerned with deconstructing traditional structures than offering genuine solutions. The Democrats' platform increasingly reflects a cultural agenda rooted in this critical theory—a constant push for change without regard to the value that tradition might offer.

Herbert Marcuse, another prominent member of the Frankfurt School, played a significant role in connecting these academic theories to social movements. Marcuse’s work, particularly his essay "Repressive Tolerance," argued that genuine tolerance required the suppression of opposing views, particularly those supporting traditional Western values. His views encouraged activists to prioritize radical change over freedom of expression and respect for diverse viewpoints. As a former director of CAIR and president of the Muslim Forum of Utah, I once observed how this approach fostered division, promoting the idea that traditional Western ideals were inherently oppressive and needed to be dismantled to achieve "true" equality.

This cultural critique that began as a fringe academic philosophy has now become embedded within university programs and even elementary and high school curricula across the nation. Under the guise of promoting "equity" and "diversity," American students are taught to view traditional values with suspicion and to embrace an ideology that critiques the very foundations of American society. The transformation of academia has resulted in a generation of students who are often intolerant of differing opinions, viewing any defense of traditional values as oppressive or regressive. This has led to the rise of cancel culture, where individuals who express views that counter the dominant progressive narrative are often marginalized or punished.

Ironically, while Cultural Marxism claims to fight for freedom and individual autonomy, it actually imposes a rigid ideological framework. Freedom is championed only for those who align with leftist values, while dissenting opinions are often stifled. The doctrines that once belonged to the Frankfurt School have seeped into the Democrat Party’s platform, aligning themselves with identity politics and social justice causes that devalue the very freedoms they claim to uphold.

As a Christian conservative, I have come to recognize that these academic movements undermine the very principles that have made America a beacon of freedom. Traditional values—faith, family, and patriotism—provide stability and meaning to millions of lives. Cultural Marxism, on the other hand, offers a deconstructed worldview that rejects objective truth and reduces all interactions to power struggles. For American society to truly thrive, we must return to foundational values that recognize both individual dignity and collective responsibility.

The real strength of a society lies in the balance between innovation and tradition. While it is vital to address inequalities, it is equally essential to preserve the values that have held society together. As we witness the profound influence of Cultural Marxism in American academia, it is time to consider the impact this philosophy has on our national character. It is time to recognize that not all change is progress, and sometimes, true progress requires a return to core principles that promote genuine freedom and unity.

---

Citations

• Adorno, T. W., Frenkel-Brunswik, E., Levinson, D. J., & Sanford, R. N. The Authoritarian Personality. New York: Harper & Row, 1950.
• Horkheimer, M., & Adorno, T. W. Dialectic of Enlightenment. New York: Herder and Herder, 1944.
• Marcuse, H. “Repressive Tolerance.” A Critique of Pure Tolerance, Beacon Press, 1965.
• Jay, M. The Dialectical Imagination: A History of the Frankfurt School and the Institute of Social Research, 1923–1950. Boston: Little, Brown and Company, 1973.