Robert Christopher Lasch (June 1, 1932 – February 14, 1994) was an American historian and social critic who was a history professor at the University of Rochester. Lasch's books, including The New Radicalism in America (1965), Haven in a Heartless World (1977), The Culture of Narcissism (1979), The True and Only Heaven (1991), and The Revolt of the Elites and the Betrayal of Democracy (published posthumously in 1995) were widely discussed and reviewed. The Culture of Narcissism became a surprise best-seller and won the National Book Award in the category Current Interest (paperback).
Lasch sought to use history to demonstrate what he saw as the pervasiveness with which major institutions, public and private, were eroding the competence and independence of families and communities. Therefore, he strove to create a historically informed social criticism that could teach Americans how to deal with rampant consumerism, proletarianization, and what he famously labeled "the culture of narcissism".
Lasch was always a critic of modern liberalism and a historian of liberalism's discontents, but over time, his political perspective evolved dramatically. In the 1960s, he was a neo-Marxist and acerbic critic of Cold War liberalism. Beginning in the 1970s, he combined certain aspects of cultural conservatism with a left-leaning critique of capitalism, and drew on Freud-influenced critical theory to diagnose the ongoing deterioration that he perceived in American culture and politics. His writings are sometimes denounced by feminists and hailed by conservatives for his apparent defense of a traditional conception of family life. Lasch eventually concluded that an often unspoken, but pervasive, faith in "Progress" tended to make Americans resistant to many of his arguments. In one of his last major works, The True and Only Heaven, he explored this theme in depth, suggesting that Americans had much to learn from the suppressed and misunderstood populist and artisan movements of the nineteenth and early twentieth centuries.
Born on June 1, 1932, in Omaha, Nebraska, Christopher Lasch came from a secular, highly political family rooted in the left. His father, Robert Lasch, was a Rhodes Scholar and journalist who won a Pulitzer prize for editorials criticizing the Vietnam War while he was in St. Louis. His mother, Zora Lasch (née Schaupp), who held a philosophy doctorate, worked as a social worker and teacher.
Lasch was active in the arts and letters early, publishing a neighborhood newspaper while in grade school and writing the fully orchestrated "Rumpelstiltskin, Opera in D Major" at the age of thirteen. Around this time, Robert Lasch moved the family to the Chicago suburbs after he was offered an editorial position at the Chicago Sun. Lasch graduated from Barrington High School.
Lasch earned a bachelor's degree in history from Harvard University, where he roomed with John Updike. He then received a master's degree in history and doctorate from Columbia University, where he worked with William Leuchtenburg. Richard Hofstadter was also a significant influence. He contributed a foreword to later editions of Hofstadter's The American Political Tradition and an article on Hofstadter in the New York Review of Books in 1973. He taught at the University of Iowa and then was a professor of history at the University of Rochester from 1970 until his death from cancer in 1994. Lasch also took a conspicuous public role. Russell Jacoby acknowledged this in writing that "I do not think any other historian of his generation moved as forcefully into the public arena". In 1986, he appeared on Channel 4 television in discussion with Michael Ignatieff and Cornelius Castoriadis.
During the 1960s, Lasch identified as a socialist, but one who found influence not just in the writers of the time, such as C. Wright Mills, but also in earlier independent voices, such as Dwight Macdonald. Lasch became further influenced by writers of the Frankfurt School and the early New Left Review and felt that "Marxism seemed indispensable to me". During the 1970s, however, he became disenchanted with the Left's belief in progress—a theme treated later by his student David Noble—and increasingly identified this belief as the factor that explained the Left's failure to thrive despite the widespread discontent and conflict of the times. He was a professor of history at Northwestern University from 1966 to 1970.
At this point Lasch began to formulate what would become his signature style of social critique: a syncretic synthesis of Sigmund Freud and the strand of socially conservative thinking that remained deeply suspicious of capitalism and its effects on traditional institutions.
Besides Leuchtenburg, Hofstadter, and Freud, Lasch was especially influenced by Orestes Brownson, Henry George, Lewis Mumford, Jacques Ellul, Reinhold Niebuhr, and Philip Rieff. A notable group of graduate students worked with Lasch at the University of Rochester, Eugene Genovese, and, for a time, Herbert Gutman, including Leon Fink, Russell Jacoby, Bruce Levine, David Noble, Maurice Isserman, William Leach, Rochelle Gurstein, Kevin Mattson, and Catherine Tumber.
In 1956, Lasch married Nellie Commager, daughter of historian Henry Steele Commager; the couple had four children.
After seemingly successful cancer surgery in 1992, Lasch was diagnosed with metastatic cancer in 1993. Upon learning that it was unlikely to significantly prolong his life, he refused chemotherapy, observing that it would rob him of the energy he needed to continue writing and teaching. To one persistent specialist, he wrote: "I despise the cowardly clinging to life, purely for the sake of life, that seems so deeply ingrained in the American temperament." He died at his home in Pittsford, New York, on February 14, 1994, at age 61.
Lasch's earliest argument, anticipated partly by Hofstadter's concern with the cycles of fragmentation among radical movements in the United States, was that American radicalism had at some point in the past become socially untenable. Members of "the Left" had abandoned their former commitments to economic justice and suspicion of power, to assume professionalized roles and to support commoditized lifestyles which hollowed out communities' self-sustaining ethics. His first major book, The New Radicalism in America: The Intellectual as a Social Type, published in 1965 (with a promotional blurb from Hofstadter), expressed those ideas in the form of a bracing critique of twentieth-century liberalism's efforts to accrue power and restructure society, while failing to follow up on the promise of the New Deal. Most of his books, even the more strictly historical ones, include such sharp criticism of the priorities of alleged "radicals" who represented merely extreme formations of a rapacious capitalist ethos.
His basic thesis about the family, which he first expressed in 1965 and explored for the rest of his career, was:
When government was centralized and politics became national in scope, as they had to be to cope with the energies let loose by industrialism, and when public life became faceless and anonymous and society an amorphous democratic mass, the old system of paternalism (in the home and out of it) collapsed, even when its semblance survived intact. The patriarch, though he might still preside in splendor at the head of his board, had come to resemble an emissary from a government which had been silently overthrown. The mere theoretical recognition of his authority by his family could not alter the fact that the government which was the source of all his ambassadorial powers had ceased to exist.
Lasch's most famous work, The Culture of Narcissism: American Life in an Age of Diminishing Expectations (1979), sought to relate the hegemony of modern-day capitalism to an encroachment of a "therapeutic" mindset into social and family life similar to that already theorized by Philip Rieff. Lasch posited that social developments in the 20th century (e.g., World War II and the rise of consumer culture in the years following) gave rise to a narcissistic personality structure, in which individuals' fragile self-concepts had led, among other things, to a fear of commitment and lasting relationships (including religion), a dread of aging (i.e., the 1960s and 1970s "youth culture") and a boundless admiration for fame and celebrity (nurtured initially by the motion picture industry and furthered principally by television). He claimed, further, that this personality type conformed to structural changes in the world of work (e.g., the decline of agriculture and manufacturing in the US and the emergence of the "information age"). With those developments, he charged, inevitably there arose a certain therapeutic sensibility (and thus dependence) that, inadvertently or not, undermined older notions of self-help and individual initiative. By the 1970s, even pleas for "individualism" were desperate and essentially ineffectual cries that expressed a deeper lack of meaningful individuality. Historian Mitch Horowitz has noted that Lasch was also "one of the most formidable critics of New Age and alternative spirituality."