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丕賳賯賱丕亘 丕賲蹖丿
First published in 1968, the year of international-student confrontation and revolution, this classic challenges readers to choose which of two roads humankind ought to take: the one, leading to a completely mechanized society with the individual a helpless cog in a machine bent on mass destruction; or the second, being the path of humanism and hope.
289 pages, Paperback
First published January 1, 1968
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About the author
Erich Fromm
552听books5,085听followersErich Fromm, Ph.D. (Sociology, University of Heidelberg, 1922) was a German-American social psychologist, psychoanalyst, sociologist, humanistic philosopher, and democratic socialist. He was a German Jew who fled the Nazi regime and settled in the United States. He was one of the founders of The William Alanson White Institute of Psychiatry, Psychoanalysis and Psychology in New York City and was associated with the Frankfurt School of critical theory.
Fromm explored the interaction between psychology and society, and held various professorships in psychology in the U.S. and Mexico in the mid-20th century.
Fromm's theory is a rather unique blend of Freud and Marx. Freud, of course, emphasized the unconscious, biological drives, repression, and so on. In other words, Freud postulated that our characters were determined by biology. Marx, on the other hand, saw people as determined by their society, and most especially by their economic systems.
Fromm explored the interaction between psychology and society, and held various professorships in psychology in the U.S. and Mexico in the mid-20th century.
Fromm's theory is a rather unique blend of Freud and Marx. Freud, of course, emphasized the unconscious, biological drives, repression, and so on. In other words, Freud postulated that our characters were determined by biology. Marx, on the other hand, saw people as determined by their society, and most especially by their economic systems.
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July 1, 2018
鈥庘赌赌忊赌�
鈥赌赌赌赌赌�
鈥淭he moment we stand still, we begin to decay.鈥�
I started reading this book because of a specific chapter I found included in its 鈥楥ontents鈥� page - the chapter on the Messianic Self. I鈥檓 truly interested in this issue, the issue of Messianism in literature. Maybe because it is not tackled that much.
This book revolves around the idea of the Messiah, and Fromm discusses it socially and a bit psychologically.
The Messianic Self, according to Fromm, has a special characteristic which is Hope! A very STRONG HOPE! And for a revolution to be successful the Hope mustn鈥檛 be weak, because 鈥渢hose whose hope is weak settle down for comfort or for violence鈥�.
Fromm鈥檚 Messiah is a moderate character, who neither comforts and relaxes nor gets violent and destroys everything. This kind of character is a bit fictional for me! It can鈥檛 exist! And I guess that is why Marcuse used to call Fromm鈥檚 messianic philosophy a 鈥楴a茂ve鈥� one. And what makes me agree with Marcuse is the way Fromm looks at and portrays the Messianic Self 鈥� or the Prophetic Self.
He says: 鈥淧rophetic language is always the language of alternatives, of choice and of freedom. It is never that of determinism, for better or worse鈥�.
Now, that seems pretty cool, but when you think about it 鈥� take religions for example - you will find the opposite! Prophets don鈥檛 know the language of alternatives (of course they encourage it in the beginning because they want their own alternative to be heard and followed, but once they accomplish their goal they return back to the old deterministic rule). So, I believe, every Messianic system is a totalitarian system, but what makes it lovable (especially in the beginning) is the fact that it originally comes in order to vanquish an existing totalitarian system.
One of the best chapters is the third chapter 鈥榃here are we now and where are we headed鈥� which deals with the 鈥楥ertainty鈥� issue. It supposes that we all have a lust for certainty which makes us follow anyone who can provide it for us and relieve us from the misery of critical thinking. That is why, according to Fromm, we usually follow dictators and believe in religions.
鈥淭his is one of the psychological reasons for man鈥檚 belief in idols and political leaders. They all take out doubt and risk from the decision making鈥�.
I strongly recommend this book for everyone who is interested in Fromm and his Messianic approach. It is both useful and entertaining.
鈥赌赌赌赌赌�鈥淭he moment we stand still, we begin to decay.鈥�
I started reading this book because of a specific chapter I found included in its 鈥楥ontents鈥� page - the chapter on the Messianic Self. I鈥檓 truly interested in this issue, the issue of Messianism in literature. Maybe because it is not tackled that much.
This book revolves around the idea of the Messiah, and Fromm discusses it socially and a bit psychologically.
The Messianic Self, according to Fromm, has a special characteristic which is Hope! A very STRONG HOPE! And for a revolution to be successful the Hope mustn鈥檛 be weak, because 鈥渢hose whose hope is weak settle down for comfort or for violence鈥�.
Fromm鈥檚 Messiah is a moderate character, who neither comforts and relaxes nor gets violent and destroys everything. This kind of character is a bit fictional for me! It can鈥檛 exist! And I guess that is why Marcuse used to call Fromm鈥檚 messianic philosophy a 鈥楴a茂ve鈥� one. And what makes me agree with Marcuse is the way Fromm looks at and portrays the Messianic Self 鈥� or the Prophetic Self.
He says: 鈥淧rophetic language is always the language of alternatives, of choice and of freedom. It is never that of determinism, for better or worse鈥�.
Now, that seems pretty cool, but when you think about it 鈥� take religions for example - you will find the opposite! Prophets don鈥檛 know the language of alternatives (of course they encourage it in the beginning because they want their own alternative to be heard and followed, but once they accomplish their goal they return back to the old deterministic rule). So, I believe, every Messianic system is a totalitarian system, but what makes it lovable (especially in the beginning) is the fact that it originally comes in order to vanquish an existing totalitarian system.
One of the best chapters is the third chapter 鈥榃here are we now and where are we headed鈥� which deals with the 鈥楥ertainty鈥� issue. It supposes that we all have a lust for certainty which makes us follow anyone who can provide it for us and relieve us from the misery of critical thinking. That is why, according to Fromm, we usually follow dictators and believe in religions.
鈥淭his is one of the psychological reasons for man鈥檚 belief in idols and political leaders. They all take out doubt and risk from the decision making鈥�.
I strongly recommend this book for everyone who is interested in Fromm and his Messianic approach. It is both useful and entertaining.
June 1, 2020
Written in 1968, still relevant in 2020
April 12, 2016
This book is born out of the conviction that we are at the crossroads: one road leads to a completely mechanized society; the other to a renaissance of humanism and hope. This book is meant to clarify the issues for those who have not clearly recognized our dilemma, and it is an appeal to action. It is based on the conviction that we can find the necessary new solutions with the help of reason and passionate love for life, and not through irrationality and hate. It is addressed to a broad spectrum of readers with different political and religious concepts but sharing this concern for life and respect for reason and reality.
This book, like all my previous work, attempts to distinguish between individual and social reality and the ideologies that misuse and 鈥渃oopt鈥� valuable ideas for the purpose of supporting the status quo.
鈥� Erich Fromm, in the Foreword
It came as a surprise to me to have found this little book not from the psychology section, but from the philosophy section at the library, with a title which is less discussed compared to his more popular works namely the Sane Society or Escape from Freedom. And it has something unique in it in addition to the resonating themes found from the two aforementioned titles 鈥� Hope.
This book begins by looking into the phenomenon of hope, what it is and what it is not. For it is through this notion of hope that Fromm will then connect the crucial issues that affect modern man鈥� the phenomenon of technological advancement and its effects on man. Through the lens of hope, a productive anticipation is based not only towards the future but also by focusing on the present.
What is it to hope?pp.6
Is it, as many think, to have desires and wishes? If this were so, those who desire more and better cars, houses, and gadgets would be people of hope. But they are not; they are people lusty for more consumption and not people of hope.
Is it to hope if hope鈥檚 object is not a thing but a fuller life, a state of greater aliveness, a liberation from eternal boredom; or to use a theological term, for salvation, or a political term, for revolution? Indeed this kind of expectation could be hope; but it is non-hope if it has the quality of passiveness, and 鈥渨aiting for鈥濃€攗ntil the hope becomes, in fact, a cover for resignation, a mere ideology.
This kind of passive hope is closely related to a generalized form of hope, which might be described as hoping for time. Time and the future become the central category of this kind of hope. Nothing is expected to happen in the now but only in the next moment, the next day, the next year, and in another world if it is too absurd to believe that hope can be realized in this world. Behind this belief is the idolatry of 鈥淔uture,鈥� 鈥淗istory,鈥� and 鈥淧osterity,鈥濃€� I do nothing; I remain passive, because I am nothing and impotent; but the future, the projection of time, will bring about what I cannot achieve.pp.8
And even if he tackles the phenomenon of hope, Fromm takes a realistic critique of what it actually means to hope, his critique of society and its destructive effects on the individual cannot actually have been truer until today. Scanning through his words makes one realize or re-affirm observations of how alienated people and society had become from the values of what it means to be human instead of being a cog in the machine.
This society produces many useless things, and to the same degree many useless people. Man, as a cog in the machine, becomes a thing, and ceases to be human. He spends his time doing things in which he is not interested, with people in whom he is not interested, producing things in which he is not interested; and when he is not producing, he is consuming.pp.38
Among the technological society鈥檚 pathogenic effects upon man, two or more must be mentioned: the disappearance of privacy and of personal human contact.pp.45
Man is caught up in the endless entrenchment of cultural mores and technological instruments to the extent that his awareness of what matters to him the most as a human being are either blocked off, forgotten, or no longer given importance which eventually lead to alienation, loss of hope, and dehumanization. But,
鈥ome people, while unconsciously they have turned into things, carry unconsciously a sense of their identity precisely because the social process has not succeeded in transforming them completely into things.pp.84
Whereas man is supposed to be the benefactor of these instruments that he made and that the inherited values from religions are meant to the actualization of his humanity, the loss of hope and alienation had turned him into a slave of these very things that he constructed to the extent that he does not know and has lost grasp of what matters to him or cannot move beyond what society expects of him, all the while being utterly powerless to change the situation for the better. Two results can occur when hope is shattered: either the loss of dependence to others or destructiveness,
It is not primarily the economic frustration which leads to hate and violence; it is the hopelessness of the situation, the ever repeated broken promises, which are just as conducive to violence and destructiveness.pp. 21-22
With regards to computer technology, here is an insight which is also found on his other work, The Anatomy of Human Destructiveness where he expanded the concept of Necrophilia even further to the attraction of man to non-living things such as robotics/AI:
One symptom of the attraction of the merely mechanical is the growing popularity, among some scientists and the public of the idea that it will be possible to construct computers which are no different from man in thinking, feeling, or any other aspect of functioning鈥� One cannot help being suspicious that often the attraction of the computer-man idea is the expression of a flight from life and humane experience into the mechanical and purely cerebral.pp.43
The computer can serve the enhancement of life in many respects. But the idea that it replaces man and life is the manifestation of the pathology of today.pp.44
This work is divided into the discussion of hope and its various manifestations: faith, fortitude, resurrection, messianic hope and the shattering of hope; the dehumanized society (AD 2000) and the present technological society (during the time the book was published, on 1968); what it means to be human; suggested steps to the humanization of technological society; and a proposed movement.
As a whole, this book is a means of personal re-affirmation especially to those who are becoming increasingly wary of the present times: the increased use of gadgets with the compulsion to use them, the loss of genuine human connectedness in daily life, the mixed effects of technology on daily life alongside its benefits and its threats to human existence i.e. nuclear weapons, the reduction of human beings to instruments of production or objects of consumption/gratification, the loss of humanity by constant bombardment, destruction and humiliation of human life and dignity by it being reduced to headlines, pictures, videos and forms of entertainment, and the list goes on.
They constantly need the stimulus from the outside, be it other people鈥檚 chatter, or the sight of movies, or travel and other forms of thrilling consumption excitements, even if it is only a new man or woman as sexual partner. They need to be prompted, to be 鈥渢urned on,鈥� tempted, seduced. They always run and never stand. They always 鈥渇all for鈥� and never get up. And they imagine themselves to be immensely active while they are driven by the obsession to do something in order to escape the anxiety that is aroused when they are confronted with themselves.pp.12
Erich Fromm鈥檚 work is not a feel-good psychology or philosophy book, it is words describing life in the raw, a refreshing and truthful critique of society and its superficiality and hypocrisies, and how it disrespects the individual human being and eventually the whole of humanity. Regardless of what belief, religion, or ideology one has, one can definitely agree that when it comes to human life and dignity, one has to make the conviction that it should not be used as a means to an end.
The critique took almost the entire book, but Fromm suggested a concrete solution, which is far more suited on the American context. Perhaps, this is the weakest point in the book because of its culture-specific dimension.
Another weak point is the lack of directive approach on how to achieve a passionate love for life when it is clear that modern man is faced with a lot of obstacles that are beyond his control. How to achieve the kind of productive hope or love that this book envisions cultivating in man鈥檚 heart which would transcend beyond the obvious societal ills discussed is, what I think, the challenge to the reader himself.
April 8, 2023
賲禺鬲氐乇 賵 賲賮蹖丿. 丿乇讴 丿乇爻鬲蹖 丕夭 賵囟毓蹖鬲 噩賴丕賳賽 丿乇 讴卮賲讴卮 亘丕 氐賳毓鬲蹖 卮丿賳 亘賴 丌丿賲 賲蹖丿賴.
September 18, 2020
丕賱鬲乇噩賲丞 爻賷卅丞 賱賱睾丕賷丞
丕禺胤丕亍 丕賲賱丕卅賷丞 卮賳賷毓丞 賮賷 丕賱胤亘毓丞
賷賳馗乇 賮乇賵賵賲 賱賱賲爻鬲賯亘賱 丕賵 賱毓丕賲2000 毓賱賷 丕賳賴 丕賱毓丕賲 丕賱匕賷 鬲丨賱 賮賷賴 丕賱賳賰亘丞 賵 賷爻鬲亘丿賱 丕賱亘卮乇 亘丕賱丌賱丕鬲 丕賵 丕賱丨賵丕爻賷亘 丕賱乇賵亘賵鬲丕鬲 丕賵 丕賷 卮卅 賷購亘毓丿 丕賱丕賳爻丕賳 毓賳 丕鬲禺丕匕 丕賱賯乇丕乇 賵丨賷賳賴丕 賷購氐亘丨 丕賱丕賳爻丕賳 ( 賲購睾鬲乇亘 ) 賮賷 匕丕鬲賴 賲賮乇睾丕賸 丕爻鬲亘丿賱 賮賰乇丞 丕賱廿賱賴 丕賵 賵孬賳 丕賱廿賱賴 賲賳 賵噩賴丞 賳馗乇賴 亘賵孬賳 噩丿賷丿 賴賵 丕賱丨丕爻賵亘 丕賱匕賷 賷鬲禺匕匕 丕賱賯乇丕乇 丕賱匕賷 丕爻鬲亘丿賱 亘賴 丕賱賯丿乇
丕賱賰鬲丕亘 賷爻賷乇 毓賱賷 賴匕丕 丕賱賳賴噩 廿賱賷 丕賳 賷氐賱 賱賲乇丨賱丞 丕賱丕賯鬲乇丕丨 賳丨賵 賲噩鬲賲毓 鬲賰賳賵賱賵噩賷 賲丐賳爻賳 賵賴賵 丕賯鬲乇丕丨 爻禺賷賮 氐乇丕丨丞 賷匕賰乇賳賷 丕賱賷 丨丿 賲丕 亘乇賵丕賷丞 1984
丕禺胤丕亍 丕賲賱丕卅賷丞 卮賳賷毓丞 賮賷 丕賱胤亘毓丞
賷賳馗乇 賮乇賵賵賲 賱賱賲爻鬲賯亘賱 丕賵 賱毓丕賲2000 毓賱賷 丕賳賴 丕賱毓丕賲 丕賱匕賷 鬲丨賱 賮賷賴 丕賱賳賰亘丞 賵 賷爻鬲亘丿賱 丕賱亘卮乇 亘丕賱丌賱丕鬲 丕賵 丕賱丨賵丕爻賷亘 丕賱乇賵亘賵鬲丕鬲 丕賵 丕賷 卮卅 賷購亘毓丿 丕賱丕賳爻丕賳 毓賳 丕鬲禺丕匕 丕賱賯乇丕乇 賵丨賷賳賴丕 賷購氐亘丨 丕賱丕賳爻丕賳 ( 賲購睾鬲乇亘 ) 賮賷 匕丕鬲賴 賲賮乇睾丕賸 丕爻鬲亘丿賱 賮賰乇丞 丕賱廿賱賴 丕賵 賵孬賳 丕賱廿賱賴 賲賳 賵噩賴丞 賳馗乇賴 亘賵孬賳 噩丿賷丿 賴賵 丕賱丨丕爻賵亘 丕賱匕賷 賷鬲禺匕匕 丕賱賯乇丕乇 丕賱匕賷 丕爻鬲亘丿賱 亘賴 丕賱賯丿乇
丕賱賰鬲丕亘 賷爻賷乇 毓賱賷 賴匕丕 丕賱賳賴噩 廿賱賷 丕賳 賷氐賱 賱賲乇丨賱丞 丕賱丕賯鬲乇丕丨 賳丨賵 賲噩鬲賲毓 鬲賰賳賵賱賵噩賷 賲丐賳爻賳 賵賴賵 丕賯鬲乇丕丨 爻禺賷賮 氐乇丕丨丞 賷匕賰乇賳賷 丕賱賷 丨丿 賲丕 亘乇賵丕賷丞 1984
February 18, 2019
亘禺卮蹖 丕夭 賲鬲賳 讴鬲丕亘:
路听听听听丕賲賷丿 倬丿賷丿賴 丕賷 賲鬲賳丕賯囟 丕爻鬲. 賳賴 丕賳鬲馗丕乇賷 丕爻鬲 丕賳賮毓丕賱賷 賷丕 賰賳卮 倬匕賷乇貙 賵 賳賴 賳賷乇賵賷賷 睾賷乇 賵丕賯毓 亘賷賳丕賳賴 賰賴 亘鬲賵丕賳丿 卮乇丕賷胤 賳丕 賲賲賰賳 乇丕 亘賴 賵噩賵丿 丌賵乇丿. 丕賲賷丿 丿丕卮鬲賳 賷毓賳賷 賴乇 賱丨馗賴 丌賲丕丿诏賷 丿丕卮鬲賳听听亘乇丕賷 丌賳 趩賷夭賷 賰賴 鬲賵賱丿 賳賷丕賮鬲賴 丕爻鬲 賵 賷丕乇賷 乇爻丕賳丿賳 亘賴 鬲賵賱丿 丌賳 趩賷夭賷 賰賴 丌賲丕丿賴 賷 夭丕丿賴 卮丿賳 丕爻鬲.
路听听听听丕賲賷丿 倬丿賷丿賴 丕賷 賲鬲賳丕賯囟 丕爻鬲. 賳賴 丕賳鬲馗丕乇賷 丕爻鬲 丕賳賮毓丕賱賷 賷丕 賰賳卮 倬匕賷乇貙 賵 賳賴 賳賷乇賵賷賷 睾賷乇 賵丕賯毓 亘賷賳丕賳賴 賰賴 亘鬲賵丕賳丿 卮乇丕賷胤 賳丕 賲賲賰賳 乇丕 亘賴 賵噩賵丿 丌賵乇丿. 丕賲賷丿 丿丕卮鬲賳 賷毓賳賷 賴乇 賱丨馗賴 丌賲丕丿诏賷 丿丕卮鬲賳听听亘乇丕賷 丌賳 趩賷夭賷 賰賴 鬲賵賱丿 賳賷丕賮鬲賴 丕爻鬲 賵 賷丕乇賷 乇爻丕賳丿賳 亘賴 鬲賵賱丿 丌賳 趩賷夭賷 賰賴 丌賲丕丿賴 賷 夭丕丿賴 卮丿賳 丕爻鬲.
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February 4, 2025pobre erich fromm me da una pena no solo no se cumplieron ninguno de sus sue帽os sino q adem谩s todo sali贸 mucho peor de lo que esperaba. TRISTE
May 24, 2013
袦薪芯卸械褋褌胁芯 褉邪蟹屑褘褕谢械薪懈泄 邪胁褌芯褉邪 胁 械谐芯 褉邪斜芯褌械 "袪械胁芯谢褞褑懈褟 薪邪写械卸写褘" 薪邪 屑芯泄 胁蟹谐谢褟写 薪械 芯锌褉邪胁写邪谢懈 褋械斜褟. 袠 褝褌芯 薪械 懈蟹-蟹邪 褌芯谐芯, 褔褌芯 褟 薪械 锌褉懈蟹薪邪褞 邪胁褌芯褉懈褌械褌邪 邪胁褌芯褉邪, 邪 褋泻芯褉械械 胁褋械谐芯 懈蟹-蟹邪 褌芯谐芯, 褔褌芯 邪胁褌芯褉 胁 斜芯谢褜褕懈薪褋褌胁械 褉邪褋褋褍卸写械薪懈泄 锌褘褌邪械褌褋褟 锌褉械写褋泻邪蟹邪褌褜 懈 锌褉械写胁懈写械褌褜 斜褍写褍褖械械, 邪 褝褌芯 褋芯谐谢邪褋懈褌械褋褜 锌褉邪泻褌懈褔械褋泻懈 薪械胁芯蟹屑芯卸薪芯, 褌械屑 斜芯谢械械 胁 锌褋懈褏芯谢芯谐懈懈 谢褞写械泄.
袧械 褋芯谐谢邪褕褍褋褜 褌邪泻卸械 懈 褋 褌械屑, 褔褌芯 邪胁褌芯褉 褋褔懈褌邪械褌, 褔褌芯 褔械谢芯胁械泻 胁 芯斜褖械褋褌胁械 锌芯褌褉械斜谢械薪懈褟 锌芯谢薪芯褋褌褜褞 褍斜械谐邪械褌 芯褌 褋械斜褟 懈 褋胁芯械谐芯 胁薪褍褌褉械薪薪械谐芯 屑懈褉邪. 效褌芯 锌褉芯屑褘褕谢械薪薪邪褟 褉械胁芯谢褞褑懈褟 "屑械褏邪薪懈蟹懈褉褍械褌" 褔械谢芯胁械泻邪 锌褉邪泻褌懈褔械褋泻懈 锌芯谢薪芯褋褌褜褞. 袣薪懈谐邪 胁锌械褉胁褘械 胁褘褕谢邪 胁 1968 谐芯写褍 懈 褍卸械 褋械谐芯写薪褟 屑褘 屑芯卸械屑 胁懈写械褌褜, 褔褌芯 褌邪泻芯谐芯 薪械 褋谢褍褔懈谢芯褋褜. 袛邪, 屑邪褕懈薪褘 懈 泻芯屑锌褜褞褌械褉褘 胁蟹褟谢懈 薪邪 褋械斜褟 屑薪芯卸械褋褌胁芯 褉邪斜芯褌褘, 薪芯 写邪薪薪褘械 懈 褉械褕械薪懈褟 胁褋褢 卸械 胁薪芯褋懈褌 褔械谢芯胁械泻. 袗 薪邪 蟹邪屑械薪褍 褉褍褌懈薪褘 胁 薪邪褕褍 卸懈蟹薪褜 锌褉懈褕谢懈 屑薪芯卸械褋褌胁芯 写褉褍谐懈褏 蟹邪斜芯褌.
袩褉懈褏芯卸褍 泻 屑褘褋谢懈, 褔褌芯 屑械薪褟褞褌褋褟 褌芯谢褜泻芯 写械泻芯褉邪褑懈懈, 邪 褔械谢芯胁械泻 胁芯褌 褍卸械 薪械褋泻芯谢褜泻芯 褌褘褋褟褔械谢械褌懈泄 锌褉邪泻褌懈褔械褋泻懈 薪懈 胁 褔褢屑 薪械 屑械薪褟械褌褋褟. 袗 械褋谢懈 芯薪 懈 懈蟹屑械薪懈褌褋褟 泻芯谐写邪 谢懈斜芯 泻邪褉写懈薪邪谢褜薪芯 (锌芯写芯斜薪芯 锌褉懈胁芯写懈屑褘褏 懈蟹胁械褋褌薪褘褏 褉邪斜芯褌 "1984", "袨 写懈胁薪褘泄 薪芯胁褘泄 屑懈褉"), 褌芯 写谢褟 薪械谐芯 写邪薪薪邪褟 卸懈蟹薪褜 斜褍写械褌 薪懈 褔械屑 薪械 褏褍卸械 褔械屑 写谢褟 褋芯胁褉械屑械薪薪芯谐芯 褔械谢芯胁械泻邪. 袛懈泻芯泄 芯薪邪 屑芯卸械褌 斜褘褌褜 褌芯谢褜泻芯 写谢褟 谢褞写械泄 懈蟹 写邪谢褢泻芯谐芯 锌褉芯褕谢芯谐芯, 褌芯 械褋褌褜 褌芯谢褜泻芯 胁 褋褉邪胁薪械薪懈懈. 袠 斜械褋锌芯泻芯懈褌褜褋褟 芯斜 胁芯蟹屑芯卸薪褘褏 泻邪褉写懈薪邪谢褜薪褘褏 懈蟹屑械薪械薪懈泄 芯斜 芯褔械薪褜 写邪谢褢泻芯屑 斜褍写褍褖械屑 薪邪 屑芯泄 胁蟹谐谢褟写 薪械 褋褌芯懈褌.
袧邪屑薪芯谐芯 锌芯谢械蟹薪械械 斜褍写械褌 胁蟹褟褌褜褋褟 蟹邪 褋胁芯褞 卸懈蟹薪褜 蟹写械褋褜 懈 褋械泄褔邪褋. 孝邪泻 泻邪泻 褝褌芯 懈屑械薪薪芯 褌芯 胁褉械屑褟 胁 泻芯褌芯褉芯屑 屑芯卸薪芯 褔褌芯 谢懈斜芯 懈蟹屑械薪懈褌褜 泻 谢褍褔褕械屑褍. 袠 薪懈 胁 泻芯械屑 褋谢褍褔邪械 薪械 芯褋褌邪胁谢褟褌褜 薪邪 蟹邪胁褌褉邪. 袗 泻邪泻 褝褌芯 褋写械谢邪褌褜 邪胁褌芯褉 芯褋褌邪胁懈谢 屑薪芯谐芯 褏芯褉芯褕懈褏 褋芯胁械褌芯胁. 袩芯褝褌芯屑褍 泻薪懈谐邪 写芯谢卸薪邪 斜褘褌褜 胁褋褢 褌邪泻懈 锌芯谢械蟹薪邪.
袧械 褋芯谐谢邪褕褍褋褜 褌邪泻卸械 懈 褋 褌械屑, 褔褌芯 邪胁褌芯褉 褋褔懈褌邪械褌, 褔褌芯 褔械谢芯胁械泻 胁 芯斜褖械褋褌胁械 锌芯褌褉械斜谢械薪懈褟 锌芯谢薪芯褋褌褜褞 褍斜械谐邪械褌 芯褌 褋械斜褟 懈 褋胁芯械谐芯 胁薪褍褌褉械薪薪械谐芯 屑懈褉邪. 效褌芯 锌褉芯屑褘褕谢械薪薪邪褟 褉械胁芯谢褞褑懈褟 "屑械褏邪薪懈蟹懈褉褍械褌" 褔械谢芯胁械泻邪 锌褉邪泻褌懈褔械褋泻懈 锌芯谢薪芯褋褌褜褞. 袣薪懈谐邪 胁锌械褉胁褘械 胁褘褕谢邪 胁 1968 谐芯写褍 懈 褍卸械 褋械谐芯写薪褟 屑褘 屑芯卸械屑 胁懈写械褌褜, 褔褌芯 褌邪泻芯谐芯 薪械 褋谢褍褔懈谢芯褋褜. 袛邪, 屑邪褕懈薪褘 懈 泻芯屑锌褜褞褌械褉褘 胁蟹褟谢懈 薪邪 褋械斜褟 屑薪芯卸械褋褌胁芯 褉邪斜芯褌褘, 薪芯 写邪薪薪褘械 懈 褉械褕械薪懈褟 胁褋褢 卸械 胁薪芯褋懈褌 褔械谢芯胁械泻. 袗 薪邪 蟹邪屑械薪褍 褉褍褌懈薪褘 胁 薪邪褕褍 卸懈蟹薪褜 锌褉懈褕谢懈 屑薪芯卸械褋褌胁芯 写褉褍谐懈褏 蟹邪斜芯褌.
袩褉懈褏芯卸褍 泻 屑褘褋谢懈, 褔褌芯 屑械薪褟褞褌褋褟 褌芯谢褜泻芯 写械泻芯褉邪褑懈懈, 邪 褔械谢芯胁械泻 胁芯褌 褍卸械 薪械褋泻芯谢褜泻芯 褌褘褋褟褔械谢械褌懈泄 锌褉邪泻褌懈褔械褋泻懈 薪懈 胁 褔褢屑 薪械 屑械薪褟械褌褋褟. 袗 械褋谢懈 芯薪 懈 懈蟹屑械薪懈褌褋褟 泻芯谐写邪 谢懈斜芯 泻邪褉写懈薪邪谢褜薪芯 (锌芯写芯斜薪芯 锌褉懈胁芯写懈屑褘褏 懈蟹胁械褋褌薪褘褏 褉邪斜芯褌 "1984", "袨 写懈胁薪褘泄 薪芯胁褘泄 屑懈褉"), 褌芯 写谢褟 薪械谐芯 写邪薪薪邪褟 卸懈蟹薪褜 斜褍写械褌 薪懈 褔械屑 薪械 褏褍卸械 褔械屑 写谢褟 褋芯胁褉械屑械薪薪芯谐芯 褔械谢芯胁械泻邪. 袛懈泻芯泄 芯薪邪 屑芯卸械褌 斜褘褌褜 褌芯谢褜泻芯 写谢褟 谢褞写械泄 懈蟹 写邪谢褢泻芯谐芯 锌褉芯褕谢芯谐芯, 褌芯 械褋褌褜 褌芯谢褜泻芯 胁 褋褉邪胁薪械薪懈懈. 袠 斜械褋锌芯泻芯懈褌褜褋褟 芯斜 胁芯蟹屑芯卸薪褘褏 泻邪褉写懈薪邪谢褜薪褘褏 懈蟹屑械薪械薪懈泄 芯斜 芯褔械薪褜 写邪谢褢泻芯屑 斜褍写褍褖械屑 薪邪 屑芯泄 胁蟹谐谢褟写 薪械 褋褌芯懈褌.
袧邪屑薪芯谐芯 锌芯谢械蟹薪械械 斜褍写械褌 胁蟹褟褌褜褋褟 蟹邪 褋胁芯褞 卸懈蟹薪褜 蟹写械褋褜 懈 褋械泄褔邪褋. 孝邪泻 泻邪泻 褝褌芯 懈屑械薪薪芯 褌芯 胁褉械屑褟 胁 泻芯褌芯褉芯屑 屑芯卸薪芯 褔褌芯 谢懈斜芯 懈蟹屑械薪懈褌褜 泻 谢褍褔褕械屑褍. 袠 薪懈 胁 泻芯械屑 褋谢褍褔邪械 薪械 芯褋褌邪胁谢褟褌褜 薪邪 蟹邪胁褌褉邪. 袗 泻邪泻 褝褌芯 褋写械谢邪褌褜 邪胁褌芯褉 芯褋褌邪胁懈谢 屑薪芯谐芯 褏芯褉芯褕懈褏 褋芯胁械褌芯胁. 袩芯褝褌芯屑褍 泻薪懈谐邪 写芯谢卸薪邪 斜褘褌褜 胁褋褢 褌邪泻懈 锌芯谢械蟹薪邪.
January 3, 2012
excellent book! loved in particular the many small gems of philosophical and psychological knowledge, such as difference between identity and ego, active vs passive, rational faith vs irrational faith, the concept of hope, and how to bring it all together into a more human society.
February 6, 2018
Incredibilmente (e inaspettatamente) attuale!
"Sperare significa essere pronti in ogni momento a ci貌 che ancora non 猫 nato e anche a non disperarsi se nulla nasce durante la nostra vita".
"La fortezza 猫 la capacit脿 di dire NO quando il mondo vuole sentir dire SI."
"Sperare significa essere pronti in ogni momento a ci貌 che ancora non 猫 nato e anche a non disperarsi se nulla nasce durante la nostra vita".
"La fortezza 猫 la capacit脿 di dire NO quando il mondo vuole sentir dire SI."
February 19, 2018
Umuda bile yabanc谋la艧m谋艧 olabilir miyiz? Mesela daha iyi bir eve sahip olmay谋 dilemek ya da elleri kavu艧turup bir艧eyin olmas谋n谋 beklemek, umut mudur? Kendimizi g眉莽s眉z, kayg谋l谋 ve yaln谋z hissetmemizin ard谋nda nas谋l bir umutsuzluk var? Mant谋臒谋m谋z谋 鈥測a艧ama sanat谋n谋鈥� iyile艧tirmek i莽in de臒il, daha 莽ok t眉ketmek, t眉ketmek 枚zg眉rl眉臒眉ne eri艧mek i莽in kulland谋臒谋m谋zda ya艧ad谋臒谋m谋z tutsakl谋臒谋 ve edilgenli臒i d眉艧眉nd眉n眉z m眉? Peki, edilginden etkin olana, varolan谋 dirili艧e g枚t眉rmek i莽in yap谋labilecekler var m谋? Umut var m谋? VAR. Ama 枚nce kendi umutsuzlu臒umuzla u臒ra艧mal谋, sonra toplumsal de臒i艧im i莽in se莽eneklere bakmal谋y谋z. Erich Fromm yazd谋klar谋yla, sundu臒u 莽枚z眉mleme ve se莽enekleriyle halen ge莽erlili臒ini koruyor, t眉m toplumbilimcilerini d眉艧眉nmeye te艧vik ediyor.
June 23, 2024
Ksi膮偶ka strasznej mi si臋 d艂u偶y艂a ale to pewnie z powodu specjalistycznego j臋zyka i braku jakiejkolwiek satyry ze strony autora mimo 偶e nie pisa艂 on podr臋cznika przez co wiedz臋 z tej ksi膮偶ki bardzo trudno wy艂uska膰 i bardzo 艂atwo zapomnie膰 i chocia偶 idea by艂a 艣wietna to wykonanie 艣rednie mimo wszystko daj臋 trzy gwiazdki bo wiem 偶e Fromm jak si臋 postara to mu naprawd臋 wychodzi.
January 22, 2018
孝褉芯褏懈 蟹邪褋褌邪褉褨谢懈泄 泻芯薪褌械泻褋褌, 斜芯 泻薪懈谐邪 锌懈褋邪薪邪 胁 褔邪褋懈 褏芯谢芯写薪芯褩 胁褨泄薪懈, 邪谢械 斜邪谐邪褌芯 褉械褔械泄, 褟泻褨 褉芯蟹谢褟写邪褦 邪胁褌芯褉, 蟹邪斜褨谐邪褞褌褜 薪邪锌械褉械写, 褌邪泻褨 褟泻 褎褨谢芯褋芯褎褋褜泻褨 胁懈泻谢懈泻懈 蟹邪屑褨薪懈 屑邪褕懈薪懈 谢褞写褜屑懈, 褋褌胁芯褉械薪薪褟 屑邪谢懈褏 谐褉褍锌, 褟泻褨 薪械 褦 锌芯谢褨褌懈褔薪懈屑懈 邪谢械 谐芯胁芯褉褟褌褜 锌褉芯 锌芯谢褨褌懈泻褍, 褨 斜邪谐邪褌芯 褨薪褕懈褏 写褉褨斜薪懈褏 写械褌邪谢械泄. 袪芯蟹谐谢褟写 薪邪写褨褩 褟泻 褎邪泻褌芯褉邪, 褖芯 蟹屑褍褕褍褦 薪邪c 卸懈褌懈 胁 褍褟胁薪芯屑褍 屑邪泄斜褍褌薪褜芯屑褍.
July 20, 2020
" 丕賱兀賲賱 毓賳氐乇 囟賲賳賷 賱賳爻賷噩 丕賱丨賷丕丞 賵賱丿賷賳丕賲賷丞 乇賵丨 丕賱廿賳爻丕賳"
" 丕賱噩賻賭賱賻丿購 賴賵 丕賱賯丿乇丞 毓賱賶 兀賳 鬲賯賵賱 (賱丕) 毓賳丿賲丕 賷乇賷丿 丕賱毓丕賱賲 兀賳 賷爻賲毓 (賳毓賲)
."丕賱兀賲賱 賷毓賳賷 兀賳 賳賰賵賳 賲爻鬲毓丿賷賳 賮賷 賰賱 賱丨馗丞 賱匕賱賰 丕賱匕賷 賱賲 賷賵賱丿 亘毓丿"
賱賲 賷賰賳 兀乇賵毓 賲丕 賰鬲亘賴 賮乇賵賲.. 賱賰賳賴 賰賰賱 賰鬲丕亘丕鬲賴 鬲睾賵氐 賮賷 毓賲賯 丕賱噩丕賳亘 丕賱賳賮爻賷 賱賱胤亘賷毓丞 丕賱亘卮乇賷丞 賵亘丕賲鬲賷丕夭 ..丕丨鬲賷丕噩丕鬲 丕賱廿賳爻丕賳 鬲胤賱毓丕鬲賴 賵賳夭毓丞 丕賱胤賲毓 廿賱賶 孬賯丕賮丞
丕賱丕賲毓丞 賵丕賱賯胤賷毓 賵丕賱丕爻鬲賴賱丕賰 ..賵賮賷 兀夭賷丿 賲賳 賴匕賴 丕賱賳賯丕胤 賷賲乇 賲丨匕乇丕 賲賳 禺胤賵乇丞 賲丕 賷賱賵丨 賮賷 丕賱丕賮賯 賲賳 鬲胤賵乇 丕賱鬲賰賳賱賵噩賷丕 賮兀氐亘丨鬲 丕賱丌賱丞 ( 噩賴丕夭 丕賱丨丕爻賵亘 ) 丕賱匕賷 丕禺鬲乇毓賴 丕賱丕賳爻丕賳 廿賱賴 賷購毓亘賭丿 兀禺匕 亘賱亘丕亘 丕賱廿賳爻丕賳 賵兀賳爻丕賴 丕賱乇賵丨 賵丕賱禺賷乇 丕賱匕賷 賷丨噩夭 丕賱廿賳爻丕賳 毓賳 丕賱卮乇 賵丕賱賵丨卮賷丞 丕賱賲胤賱賯丞.
賱賴 亘毓囟 丕賱鬲氐賳賷賮丕鬲 賲丕 亘賷賳 丕賱兀賲賱 丕賱賵丕毓賷 賵丕賱賱丕 賵丕毓賷 賵 丕賱廿賷賲丕賳 丕賱毓賯賱丕賳賷 賵丕賱賱丕 毓賯賱丕賳賷
兀毓噩亘賳賷 噩丿丕 賲丕 鬲胤乇賯 賱賴 鬲丨鬲 賮賰乇丞 兀賳 毓丿賲 丕賱禺賵賮 亘毓囟 丕賱丕丨賷丕賳 賷賰賵賳 賳丕噩賲 賲賳 賳賯氐 丨亘 賱賱丨賷丕丞 賵賲丕 兀賰丿賴 胤賵丕賱 賰鬲丕亘賴 亘兀賳 丕賱兀賲賱 賵丕賱廿賷賲丕賳 賵丕賱氐賲賵丿 賴賷 丕賱賲賲賷夭 賱賱賵噩賵丿 丕賱廿賳爻丕賳賷.
丨丕賵賱 亘爻賱丕爻丞 賵毓賲賯 兀賳 賷亘賷賳 賮賷 丕賱賰鬲丕亘 亘兀賳賴 廿賳 賰賳丕 賳賵丕噩賴 賰賲噩鬲賲毓 亘卮乇賷 丨丿丕孬賷 賳購賭丿乇賴 賲丕 賮賴賷 "兀賵賱賷丞 丕賱丨賷丕丞" 丨賷孬 兀賳 丕賱賰賮丕賷丞 丕賱丕賯鬲氐丕丿賷丞 賵丕賱丕賳鬲丕噩 丕賱丕賰亘乇 賵丕賱丕賲鬲賱丕賰 氐丕乇 賱賴 兀爻亘賯賷丞 毓賱賶 丕賱丨賷丕丞,賵乇噩丨丕賳 " 丕賱賰賲" 毓賱賶 " 丕賱賰賷賮".
.鬲胤乇賯 賱鬲亘賵賷亘 丕爻賲丕賴 丕賱鬲噩丕乇亘 丕賱廿賳爻丕賳賷丞 匕賰乇 賮賷賴丕 亘丕禺鬲氐丕乇 賵賰孬丕賮丞 賮賷 丕賱賲毓賳賶 丕賲賵乇 賲賳賴丕 丕賱丕賴鬲賲丕賲 賵丕賱賲爻丐賵賱賷丞貙 丕賱賴賵賷丞 賵丕賱鬲賰丕賲賱
賮賷 丕賱丕禺賷乇 賷氐毓亘 毓賱賷丕 丕賳 丕禺鬲夭賱 賮賰乇丞 孬乇賷丞 賵丿爻賲丞 賲賳 丕賮賰丕乇 丕賷乇賷賰 賮乇賵賲 賵丕胤乇賵丨丕鬲賴 睾賷乇 丕賳賷 丕禺鬲賲 亘噩賲賱鬲賴 丕賱鬲賷 賱丕賲爻鬲賳賷 噩丿丕
賵丕卮毓乇鬲賳賷 亘乇賴亘丞 丕賱賲爻丐賵賱賷丞 :
"廿賳 丕賱氐賮賵丞 賵丨丿賴丕 爻鬲賰賵賳 賱賴丕 兀賮囟賱賷丞 丕賱毓賲賱 貙 亘賷賳賲丕 丕賱睾丕賱亘賷丞 爻鬲賰賵賳 賲卮睾賵賱丞 亘丕賱丕爻鬲賴賱丕賰.
" 丕賱噩賻賭賱賻丿購 賴賵 丕賱賯丿乇丞 毓賱賶 兀賳 鬲賯賵賱 (賱丕) 毓賳丿賲丕 賷乇賷丿 丕賱毓丕賱賲 兀賳 賷爻賲毓 (賳毓賲)
."丕賱兀賲賱 賷毓賳賷 兀賳 賳賰賵賳 賲爻鬲毓丿賷賳 賮賷 賰賱 賱丨馗丞 賱匕賱賰 丕賱匕賷 賱賲 賷賵賱丿 亘毓丿"
賱賲 賷賰賳 兀乇賵毓 賲丕 賰鬲亘賴 賮乇賵賲.. 賱賰賳賴 賰賰賱 賰鬲丕亘丕鬲賴 鬲睾賵氐 賮賷 毓賲賯 丕賱噩丕賳亘 丕賱賳賮爻賷 賱賱胤亘賷毓丞 丕賱亘卮乇賷丞 賵亘丕賲鬲賷丕夭 ..丕丨鬲賷丕噩丕鬲 丕賱廿賳爻丕賳 鬲胤賱毓丕鬲賴 賵賳夭毓丞 丕賱胤賲毓 廿賱賶 孬賯丕賮丞
丕賱丕賲毓丞 賵丕賱賯胤賷毓 賵丕賱丕爻鬲賴賱丕賰 ..賵賮賷 兀夭賷丿 賲賳 賴匕賴 丕賱賳賯丕胤 賷賲乇 賲丨匕乇丕 賲賳 禺胤賵乇丞 賲丕 賷賱賵丨 賮賷 丕賱丕賮賯 賲賳 鬲胤賵乇 丕賱鬲賰賳賱賵噩賷丕 賮兀氐亘丨鬲 丕賱丌賱丞 ( 噩賴丕夭 丕賱丨丕爻賵亘 ) 丕賱匕賷 丕禺鬲乇毓賴 丕賱丕賳爻丕賳 廿賱賴 賷購毓亘賭丿 兀禺匕 亘賱亘丕亘 丕賱廿賳爻丕賳 賵兀賳爻丕賴 丕賱乇賵丨 賵丕賱禺賷乇 丕賱匕賷 賷丨噩夭 丕賱廿賳爻丕賳 毓賳 丕賱卮乇 賵丕賱賵丨卮賷丞 丕賱賲胤賱賯丞.
賱賴 亘毓囟 丕賱鬲氐賳賷賮丕鬲 賲丕 亘賷賳 丕賱兀賲賱 丕賱賵丕毓賷 賵丕賱賱丕 賵丕毓賷 賵 丕賱廿賷賲丕賳 丕賱毓賯賱丕賳賷 賵丕賱賱丕 毓賯賱丕賳賷
兀毓噩亘賳賷 噩丿丕 賲丕 鬲胤乇賯 賱賴 鬲丨鬲 賮賰乇丞 兀賳 毓丿賲 丕賱禺賵賮 亘毓囟 丕賱丕丨賷丕賳 賷賰賵賳 賳丕噩賲 賲賳 賳賯氐 丨亘 賱賱丨賷丕丞 賵賲丕 兀賰丿賴 胤賵丕賱 賰鬲丕亘賴 亘兀賳 丕賱兀賲賱 賵丕賱廿賷賲丕賳 賵丕賱氐賲賵丿 賴賷 丕賱賲賲賷夭 賱賱賵噩賵丿 丕賱廿賳爻丕賳賷.
丨丕賵賱 亘爻賱丕爻丞 賵毓賲賯 兀賳 賷亘賷賳 賮賷 丕賱賰鬲丕亘 亘兀賳賴 廿賳 賰賳丕 賳賵丕噩賴 賰賲噩鬲賲毓 亘卮乇賷 丨丿丕孬賷 賳購賭丿乇賴 賲丕 賮賴賷 "兀賵賱賷丞 丕賱丨賷丕丞" 丨賷孬 兀賳 丕賱賰賮丕賷丞 丕賱丕賯鬲氐丕丿賷丞 賵丕賱丕賳鬲丕噩 丕賱丕賰亘乇 賵丕賱丕賲鬲賱丕賰 氐丕乇 賱賴 兀爻亘賯賷丞 毓賱賶 丕賱丨賷丕丞,賵乇噩丨丕賳 " 丕賱賰賲" 毓賱賶 " 丕賱賰賷賮".
.鬲胤乇賯 賱鬲亘賵賷亘 丕爻賲丕賴 丕賱鬲噩丕乇亘 丕賱廿賳爻丕賳賷丞 匕賰乇 賮賷賴丕 亘丕禺鬲氐丕乇 賵賰孬丕賮丞 賮賷 丕賱賲毓賳賶 丕賲賵乇 賲賳賴丕 丕賱丕賴鬲賲丕賲 賵丕賱賲爻丐賵賱賷丞貙 丕賱賴賵賷丞 賵丕賱鬲賰丕賲賱
賮賷 丕賱丕禺賷乇 賷氐毓亘 毓賱賷丕 丕賳 丕禺鬲夭賱 賮賰乇丞 孬乇賷丞 賵丿爻賲丞 賲賳 丕賮賰丕乇 丕賷乇賷賰 賮乇賵賲 賵丕胤乇賵丨丕鬲賴 睾賷乇 丕賳賷 丕禺鬲賲 亘噩賲賱鬲賴 丕賱鬲賷 賱丕賲爻鬲賳賷 噩丿丕
賵丕卮毓乇鬲賳賷 亘乇賴亘丞 丕賱賲爻丐賵賱賷丞 :
"廿賳 丕賱氐賮賵丞 賵丨丿賴丕 爻鬲賰賵賳 賱賴丕 兀賮囟賱賷丞 丕賱毓賲賱 貙 亘賷賳賲丕 丕賱睾丕賱亘賷丞 爻鬲賰賵賳 賲卮睾賵賱丞 亘丕賱丕爻鬲賴賱丕賰.
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April 15, 2014(丕賱丕賲賱 - 丕賱丕賷賲丕賳 鈥� 丕賱氐賲賵丿 鈥� 丕賱亘毓孬)
- 丕賱丕賲賱 :
"丕賱丕賲賱 賷毓賳賷 丕賳 賳賰賵賳 賲爻鬲毓丿賷賳 賱匕賱賰 丕賱匕賷 賱賲 賷賵賱丿 亘毓丿 賵賲毓 賴匕丕 賱丕 賳氐亘丨 賷丕卅爻賷賳 丕匕丕 賱賲 賷賵噩丿 丕賷 鬲賵賱丿 賱賴 丕亘丕賳 丨賷丕鬲賳丕"
"丕賵賱卅賰 丕賱匕賷賳 賱丿賷賴賲 丕賲賱 賵丕賴賳 賷爻鬲賳賷賲賵賳 賱賱乇丕丨丞 丕賵 賱賱毓賳賮 賵 丕賵賱卅賰 丕賱匕賷賳 賱丿賷賴賲 丕賲賱 賯賵賷 賷乇賵賳 賵賷爻鬲乇賷丨賵賳 賱賰賱 丕賲丕乇丕鬲 丕賱丨賷丕丞 丕賱噩丿賷丿丞 賵賴賲 賲爻鬲毓丿賵賳 賮賷 賰賱 賱丨馗丞 賱賱賲爻丕毓丿丞 賮賷 鬲賵賱賷丿 匕賱賰 丕賱匕賷 賴賵 賲賴賷兀 賱丕賳 賷賵賱丿"
- 丕賱丕賷賲丕賳 :
"丕賳 丕賱丕賷賲丕賳 賲孬賱 丕賱丕賲賱 賱賷爻 丕賱鬲賳亘丐 亘丕賱賲爻鬲賯亘賱 丕賳賴 乇丐賷丞 丕賱丨丕囟乇 賮賷 丨丕賱丞 丕賱丨賲賱 丕賱匕賷 爻賷鬲賵賱丿".
"丕賳 丕賱丕賲賱 賴賵 丨丕賱丞 鬲乇丕賮賯 丕賱丕賷賲丕賳 賵丕賱丕賷賲丕賳 賱丕賷賲賰賳 丕賳 賷鬲丿毓賲 亘丿賵賳 丨丕賱丞 丕賱丕賲賱. 賵丕賱丕賲賱 賱丕賷賲賰賳 丕賳 賷賰賵賳 賱賴 丕賷 丕爻丕爻 丕賱丕 賮賷 丕賱丕賷賲丕賳"
丕賱氐賲賵丿 :
" 丕賳 丕賱噩賱丿 乇亘賲丕 賷賰賵賳 丕賱鬲毓亘賷乇 丕賱丕賯賱 睾賲賵囟丕 賵匕賱賰 賱丕賳賳丕 賳噩丿 丕賱卮噩丕毓丞 丕賱賷賵賲 鬲爻鬲禺丿賲 毓賱賶 賳丨賵 丕賰亘乇 賱丕馗賴丕乇 丕賱卮噩丕毓丞 賮賷 丕賱賲賵鬲 賵賱賷爻 丕賱卮噩丕毓丞 賮賷 丕賱賵噩賵丿 "
丕賱亘毓孬 :
"丕賳賴 賱賷爻 禺賱賯 賵丕賯毓 賲賳 賵丕賯毓 賴匕賴 丕賱丨賷丕丞 亘賱 鬲丨賵賱 賴匕丕 丕賱賵丕賯毓 賮賷 丕鬲噩丕賴 丕丨賷丕亍 丕毓馗賲. 丕賳 丕賱丕賳爻丕賳 賵丕賱賲噩鬲賲毓 賷賳亘毓孬丕賳 賮賷 賰賱 賱丨馗丞 賮賷 賮毓賱 丕賱丕賲賱 賵丕賱丕賷賲丕賳 賴賳丕 賵丕賱丕賳貙 丕賳 賰賱 賮毓賱 賱賱丨亘 賱賱賵毓賷 賱賱丨賳丕賳 賴賵 亘毓孬 賵賰賱 賮毓賱 賱賱賰爻賱 賱賱胤賲毓 賱丕賳丕賳賷丞 賴賵 賲賵鬲 賵賮賷 賰賱 賱丨馗丞 賮丕賳 丕賱賵噩賵丿 賷賵丕噩賴賳丕 亘亘丿丕卅賱 丕賱亘毓孬 丕賵 丕賱賲賵鬲貙 賰賱 賱丨馗丞 丕賳賳丕 賳毓胤賷 噩賵丕亘丕 賵賴匕丕 丕賱噩賵丕亘 賱賷爻 賰丕賲賳丕 賮賷賲丕 賳賯賵賱賴 丕賵 賳賮賰乇 賮賷賴. 亘賱 賮賷賲丕 賳丨賳 毓賱賷賴 貙 賰賷賮 賳爻賱賰 貙 丕賷賳 賳鬲丨乇賰.
- 丕賱丕賲賱 :
"丕賱丕賲賱 賷毓賳賷 丕賳 賳賰賵賳 賲爻鬲毓丿賷賳 賱匕賱賰 丕賱匕賷 賱賲 賷賵賱丿 亘毓丿 賵賲毓 賴匕丕 賱丕 賳氐亘丨 賷丕卅爻賷賳 丕匕丕 賱賲 賷賵噩丿 丕賷 鬲賵賱丿 賱賴 丕亘丕賳 丨賷丕鬲賳丕"
"丕賵賱卅賰 丕賱匕賷賳 賱丿賷賴賲 丕賲賱 賵丕賴賳 賷爻鬲賳賷賲賵賳 賱賱乇丕丨丞 丕賵 賱賱毓賳賮 賵 丕賵賱卅賰 丕賱匕賷賳 賱丿賷賴賲 丕賲賱 賯賵賷 賷乇賵賳 賵賷爻鬲乇賷丨賵賳 賱賰賱 丕賲丕乇丕鬲 丕賱丨賷丕丞 丕賱噩丿賷丿丞 賵賴賲 賲爻鬲毓丿賵賳 賮賷 賰賱 賱丨馗丞 賱賱賲爻丕毓丿丞 賮賷 鬲賵賱賷丿 匕賱賰 丕賱匕賷 賴賵 賲賴賷兀 賱丕賳 賷賵賱丿"
- 丕賱丕賷賲丕賳 :
"丕賳 丕賱丕賷賲丕賳 賲孬賱 丕賱丕賲賱 賱賷爻 丕賱鬲賳亘丐 亘丕賱賲爻鬲賯亘賱 丕賳賴 乇丐賷丞 丕賱丨丕囟乇 賮賷 丨丕賱丞 丕賱丨賲賱 丕賱匕賷 爻賷鬲賵賱丿".
"丕賳 丕賱丕賲賱 賴賵 丨丕賱丞 鬲乇丕賮賯 丕賱丕賷賲丕賳 賵丕賱丕賷賲丕賳 賱丕賷賲賰賳 丕賳 賷鬲丿毓賲 亘丿賵賳 丨丕賱丞 丕賱丕賲賱. 賵丕賱丕賲賱 賱丕賷賲賰賳 丕賳 賷賰賵賳 賱賴 丕賷 丕爻丕爻 丕賱丕 賮賷 丕賱丕賷賲丕賳"
丕賱氐賲賵丿 :
" 丕賳 丕賱噩賱丿 乇亘賲丕 賷賰賵賳 丕賱鬲毓亘賷乇 丕賱丕賯賱 睾賲賵囟丕 賵匕賱賰 賱丕賳賳丕 賳噩丿 丕賱卮噩丕毓丞 丕賱賷賵賲 鬲爻鬲禺丿賲 毓賱賶 賳丨賵 丕賰亘乇 賱丕馗賴丕乇 丕賱卮噩丕毓丞 賮賷 丕賱賲賵鬲 賵賱賷爻 丕賱卮噩丕毓丞 賮賷 丕賱賵噩賵丿 "
丕賱亘毓孬 :
"丕賳賴 賱賷爻 禺賱賯 賵丕賯毓 賲賳 賵丕賯毓 賴匕賴 丕賱丨賷丕丞 亘賱 鬲丨賵賱 賴匕丕 丕賱賵丕賯毓 賮賷 丕鬲噩丕賴 丕丨賷丕亍 丕毓馗賲. 丕賳 丕賱丕賳爻丕賳 賵丕賱賲噩鬲賲毓 賷賳亘毓孬丕賳 賮賷 賰賱 賱丨馗丞 賮賷 賮毓賱 丕賱丕賲賱 賵丕賱丕賷賲丕賳 賴賳丕 賵丕賱丕賳貙 丕賳 賰賱 賮毓賱 賱賱丨亘 賱賱賵毓賷 賱賱丨賳丕賳 賴賵 亘毓孬 賵賰賱 賮毓賱 賱賱賰爻賱 賱賱胤賲毓 賱丕賳丕賳賷丞 賴賵 賲賵鬲 賵賮賷 賰賱 賱丨馗丞 賮丕賳 丕賱賵噩賵丿 賷賵丕噩賴賳丕 亘亘丿丕卅賱 丕賱亘毓孬 丕賵 丕賱賲賵鬲貙 賰賱 賱丨馗丞 丕賳賳丕 賳毓胤賷 噩賵丕亘丕 賵賴匕丕 丕賱噩賵丕亘 賱賷爻 賰丕賲賳丕 賮賷賲丕 賳賯賵賱賴 丕賵 賳賮賰乇 賮賷賴. 亘賱 賮賷賲丕 賳丨賳 毓賱賷賴 貙 賰賷賮 賳爻賱賰 貙 丕賷賳 賳鬲丨乇賰.
April 15, 2016
孬賵乇丞 丕賱兀賲賱 賴賷 丕賱丨賱 丕賱匕賷 禺賱氐 丕賱賷賴 丕乇賷賰 賮乇賵賲 賱丨賱 丕賱賲卮丕賰賱 丕賱鬲賷 胤乇丨賴丕 爻丕亘賯丕 賮賷 丕賱賲噩鬲賲毓 丕賱爻賵賷貙賮毓亘乇 賴匕賴 丕賱孬賵乇丞 丕賱賲囟丕丿丞 賱賳夭毓 丕賱丕賳爻丕賳 毓賳 賯賷賲賴 賵 胤亘賷毓鬲賴 丕賱亘卮乇賷丞 賵 鬲丨賵賷賱賴 丕賱賶 賰丕卅賳 丕爻鬲賴賱丕賰賷 賷毓亘乇 賮乇賵賲 毓賳 胤賲賵丨丕鬲 亘卮乇賷丞 兀賰孬乇 賯乇亘丕 賱賴賵賷鬲賴丕 丕賱丕賳爻丕賳賷丞 丕賱賲鬲賮丕毓賱丞 .
毓賱賶 丕賱乇睾賲 賲賳 鬲賵噩賷賴 賮乇賵賲 丕賱賰鬲丕亘 賱賱賲噩鬲賲毓 丕賱丕賲乇賷賰賷 丕賱丕 兀賳賴 亘丕賲賰丕賳賳丕 鬲毓賲賷賲 賲賯鬲乇丨丕鬲 毓賱賶 丕睾賱亘賷丞 丕賱鬲噩丕乇亘 丕賱丕賳爻丕賳賷丞 丕賱爻丕毓賷丞 賱丕爻鬲毓丕丿丞 賴賵賷丞 丕賱丕賳爻丕賳 賵 丕賱賵賯賵賮 賮賷 賵噩賴 鬲賷丕乇 丕賱丕爻鬲賴賱丕賰 賵 丕賱丕睾鬲乇丕亘 丕賱噩丕乇賮貙賷賯鬲乇丨 賮乇賵賲 毓丿丿丕 賲賳 丕賱丨賱賵賱 丕賱鬲賷 鬲卮賰賱 賮賷 賲噩賲賵毓賴丕 孬賵乇丞 丕賱丕賲賱 丕賱鬲賷 賷丨賱賲 亘賴丕貙亘毓丿 兀賳 賷毓胤賷 賳亘匕丞 毓賳 丕賱毓賵乇丕鬲 丕賱丕噩鬲賲丕毓賷丞 丕賱鬲賷 鬲賵丕噩賴 丕賱丕賳爻丕賳 賮賷 丕賱賲噩鬲賲毓丕鬲 丕賱賳賲胤賷丞 丕賱鬲賷 鬲爻丨賯 賴賵賷鬲賴貙賵 毓賱賶 丕賱乇睾賲 賲賳 賰賵賳 賴匕賴 丕賱丨賱賵賱 鬲賳丨賶 賲賳丨丕 乇賵賲丕賳爻賷丕 丨丕賱賲丕 廿賱丕 兀賳賴丕 丨賱賵賱 賲爻鬲賲丿丞 賲賳 鬲賮丕毓賱 丕賱胤亘賷毓丞 丕賱亘卮乇賷丞 賲毓 丨丕噩丕鬲賴丕 丕賱賮毓賱賷丞 賰賲丕 賷氐賵乇賴丕 毓丕賱賲 賳賮爻 賴賵 賮乇賵賲 賱丕 孬丕卅乇 賷賴丿賮 丕賱賶 鬲睾賷賷乇 噩匕乇賷 賮賷 丕賱賲噩鬲賲毓 亘兀賷 賵爻賷賱丞 賰丕賳鬲.
毓賱賶 丕賱乇睾賲 賲賳 鬲賵噩賷賴 賮乇賵賲 丕賱賰鬲丕亘 賱賱賲噩鬲賲毓 丕賱丕賲乇賷賰賷 丕賱丕 兀賳賴 亘丕賲賰丕賳賳丕 鬲毓賲賷賲 賲賯鬲乇丨丕鬲 毓賱賶 丕睾賱亘賷丞 丕賱鬲噩丕乇亘 丕賱丕賳爻丕賳賷丞 丕賱爻丕毓賷丞 賱丕爻鬲毓丕丿丞 賴賵賷丞 丕賱丕賳爻丕賳 賵 丕賱賵賯賵賮 賮賷 賵噩賴 鬲賷丕乇 丕賱丕爻鬲賴賱丕賰 賵 丕賱丕睾鬲乇丕亘 丕賱噩丕乇賮貙賷賯鬲乇丨 賮乇賵賲 毓丿丿丕 賲賳 丕賱丨賱賵賱 丕賱鬲賷 鬲卮賰賱 賮賷 賲噩賲賵毓賴丕 孬賵乇丞 丕賱丕賲賱 丕賱鬲賷 賷丨賱賲 亘賴丕貙亘毓丿 兀賳 賷毓胤賷 賳亘匕丞 毓賳 丕賱毓賵乇丕鬲 丕賱丕噩鬲賲丕毓賷丞 丕賱鬲賷 鬲賵丕噩賴 丕賱丕賳爻丕賳 賮賷 丕賱賲噩鬲賲毓丕鬲 丕賱賳賲胤賷丞 丕賱鬲賷 鬲爻丨賯 賴賵賷鬲賴貙賵 毓賱賶 丕賱乇睾賲 賲賳 賰賵賳 賴匕賴 丕賱丨賱賵賱 鬲賳丨賶 賲賳丨丕 乇賵賲丕賳爻賷丕 丨丕賱賲丕 廿賱丕 兀賳賴丕 丨賱賵賱 賲爻鬲賲丿丞 賲賳 鬲賮丕毓賱 丕賱胤亘賷毓丞 丕賱亘卮乇賷丞 賲毓 丨丕噩丕鬲賴丕 丕賱賮毓賱賷丞 賰賲丕 賷氐賵乇賴丕 毓丕賱賲 賳賮爻 賴賵 賮乇賵賲 賱丕 孬丕卅乇 賷賴丿賮 丕賱賶 鬲睾賷賷乇 噩匕乇賷 賮賷 丕賱賲噩鬲賲毓 亘兀賷 賵爻賷賱丞 賰丕賳鬲.
January 7, 2018
3.5/5
Mniej wi臋cej do po艂owy by艂am przekonana, 偶e mam do czynienia z materia艂em, do kt贸rego b臋d臋 z ochot膮 wraca膰. Niestety kolejne rozdzia艂y by艂y amerykocentryczne i osadzone mocno w roku 1968. By艂y za ma艂o syntetyczne, 偶ebym mog艂a je traktowa膰 powa偶nie. Z drugiej strony tr膮c膮ce utopi膮 pomys艂y reform spo艂ecznych by艂y na tyle mgliste, 偶e nie rekompensowa艂y lokalnego kontekstu.
Co by nie m贸wi膰, pogl膮dy i kierunek przemy艣le艅 Fromma raczej przypad艂y mi do gustu, wi臋c je艣li trafi臋 na inne jego teksty, ch臋tnie po nie si臋gn臋.
Mniej wi臋cej do po艂owy by艂am przekonana, 偶e mam do czynienia z materia艂em, do kt贸rego b臋d臋 z ochot膮 wraca膰. Niestety kolejne rozdzia艂y by艂y amerykocentryczne i osadzone mocno w roku 1968. By艂y za ma艂o syntetyczne, 偶ebym mog艂a je traktowa膰 powa偶nie. Z drugiej strony tr膮c膮ce utopi膮 pomys艂y reform spo艂ecznych by艂y na tyle mgliste, 偶e nie rekompensowa艂y lokalnego kontekstu.
Co by nie m贸wi膰, pogl膮dy i kierunek przemy艣le艅 Fromma raczej przypad艂y mi do gustu, wi臋c je艣li trafi臋 na inne jego teksty, ch臋tnie po nie si臋gn臋.
October 15, 2023
鈥楻evolution of Hope鈥� by Eric Fromm, 1968
Remember, this book was written during the nineteen sixties during the Vietnam war, the civil rights movement, the environmental movement, an era of profound societal change. He takes half the book to set the stage, during this portion it feels plodding and pedantic. But then it gets interesting, he states: there are three possibilities in our current state of industrialized culture:
1) Continue as we are. Anger and unresolved hostility of the 鈥榮ystem man鈥� will result in annihilation - through thermonuclear war.
2) Tear the house down e.g. destructive revolution towards anarchy and civilization reset
Though above two are both likely and unsatisfactory, this leaves the unlikely but more desirable third path:
3) change our system (through incremental change) as well as the people in it to deliver a human-oriented economy and culture instead of the current focus on profits over people
Here are some prescient things I found starting in Chapter V 鈥楽teps to the Humanization of Technological Society鈥�, either observations or predictions:
鈥楥ybernation鈥� - Fromm predicted that computers would come to dominate all of our society, the computer being the most important element in automation. Concerning this he says 鈥楥omputers should become a functional part in a life-oriented social system and not a cancer which begins to play havoc and eventually kills the system鈥�
The existence of 鈥楾he system Man鈥� e.g. people not as relational humans evolved to survive in a small band living off the land, but as one element in a very large technological society, e.g. a cog in a large machine. One problem he identified from this is that most humans found in this state become 鈥榩assive鈥� and have lost their productive and creative sides, which leads to boredom and dissatisfaction, a meaningless existence.
The entanglement of the corporation and government to the disadvantage of workers and the governed: 鈥榯oday government and the corporations are already so interwoven that it is difficult to say who controls them - furthermore, that government decisions themselves are not under effective control by the citizens鈥�
He rejects the idea hat we need information gotten by spying to understand what is going on e.g. that one needs 鈥榮ecret information鈥� to understand the world, with respect to behavior of nation states 鈥楳ost of the information needed to understand the intentions of most other countries can be gained by a thorough and rational analysis of their structure and their record鈥�.
That real debate is important to an informed public and decision making (as opposed to polarization and ad-hominem attacks)
Education has a strong influence on the selection of leaders or policy by the voters: 鈥楾here is a striking correlation between education and the political opinion of voters. 鈥楾he least informed voters lean toward irrational, fanactical solutions, while the better educated ones show a tendency toward more realistic and rational solutions鈥�
The freedom that the average American experiences is not the freedom of property ownership or investment choices鈥� rather the choices as a consumer. We experience powerlessness to influence the government or the corporation - we only have a choice as to what we are going to consume. This obviously leads to a feeling of hopelessness and meaninglessness. To address this he offers a change to an economy which is focused on and measured by 鈥榠mprovement to life QUALITY not to every increasing consumption QUANTITY.
Legal restrictions in advertising that present false or misleading claims should be in force.
The old principle, often used by conservatives when attempting to reform welfare into 鈥榳orkfare鈥� e.g. 鈥業f a man does not work, neither shall he eat鈥� (St. Paul) is generally not applied to the RICH since they live on UNEARNED income!
He advocated for a UBI (Universal Basic Income) as a means to support the right to life - allowing individuals the opportunity to make changes, such as getting education in the middle of a career when the economy causes one previously successful operation to cease and the workers need to find a new place of employment with new skills; or the case of a child bearing woman wanting to get back into the workforce but needing to acquire new skills. He called it an 鈥榓nnual guaranteed income鈥� or 鈥榥egative income tax鈥�
The need to develop an economic model that provides for the sustained needs of man but is not based on an ever-increasing consumption. He was calling for a need for a sustainable economy, which he called a 鈥榮tationary technological society鈥�
The need to develop a set of humanistic values that we can live by that do not depend on a particular religious belief. He does not denigrate a kind of true religion, but does a kind of false belief, emphasizing that one's actions are more important than one鈥檚 beliefs, e.g. it is possible to be a moral atheist or an immoral theist, using the beliefs and actions as deciding factors.
Chapter VI gets a little weird. Here he is describing HOW these changers he proposes may occur.
All in all I enjoyed reading this book; the language feels dated, and sometimes the vocabulary is strange, perhaps because it was written fifty years ago by a German Jewish refugee from Nazi Germany, who therefore uses a kind of English no longer if ever in vogue.
I recommend this a historic milestone in the evolution of ideas critical of the American Experiment, where the goal is not to stop the experiment, but to bring it back to a place of enabling life for the citizens, in the best interpretation of the 鈥榩ursuit of happiness鈥�.
Remember, this book was written during the nineteen sixties during the Vietnam war, the civil rights movement, the environmental movement, an era of profound societal change. He takes half the book to set the stage, during this portion it feels plodding and pedantic. But then it gets interesting, he states: there are three possibilities in our current state of industrialized culture:
1) Continue as we are. Anger and unresolved hostility of the 鈥榮ystem man鈥� will result in annihilation - through thermonuclear war.
2) Tear the house down e.g. destructive revolution towards anarchy and civilization reset
Though above two are both likely and unsatisfactory, this leaves the unlikely but more desirable third path:
3) change our system (through incremental change) as well as the people in it to deliver a human-oriented economy and culture instead of the current focus on profits over people
Here are some prescient things I found starting in Chapter V 鈥楽teps to the Humanization of Technological Society鈥�, either observations or predictions:
鈥楥ybernation鈥� - Fromm predicted that computers would come to dominate all of our society, the computer being the most important element in automation. Concerning this he says 鈥楥omputers should become a functional part in a life-oriented social system and not a cancer which begins to play havoc and eventually kills the system鈥�
The existence of 鈥楾he system Man鈥� e.g. people not as relational humans evolved to survive in a small band living off the land, but as one element in a very large technological society, e.g. a cog in a large machine. One problem he identified from this is that most humans found in this state become 鈥榩assive鈥� and have lost their productive and creative sides, which leads to boredom and dissatisfaction, a meaningless existence.
The entanglement of the corporation and government to the disadvantage of workers and the governed: 鈥榯oday government and the corporations are already so interwoven that it is difficult to say who controls them - furthermore, that government decisions themselves are not under effective control by the citizens鈥�
He rejects the idea hat we need information gotten by spying to understand what is going on e.g. that one needs 鈥榮ecret information鈥� to understand the world, with respect to behavior of nation states 鈥楳ost of the information needed to understand the intentions of most other countries can be gained by a thorough and rational analysis of their structure and their record鈥�.
That real debate is important to an informed public and decision making (as opposed to polarization and ad-hominem attacks)
Education has a strong influence on the selection of leaders or policy by the voters: 鈥楾here is a striking correlation between education and the political opinion of voters. 鈥楾he least informed voters lean toward irrational, fanactical solutions, while the better educated ones show a tendency toward more realistic and rational solutions鈥�
The freedom that the average American experiences is not the freedom of property ownership or investment choices鈥� rather the choices as a consumer. We experience powerlessness to influence the government or the corporation - we only have a choice as to what we are going to consume. This obviously leads to a feeling of hopelessness and meaninglessness. To address this he offers a change to an economy which is focused on and measured by 鈥榠mprovement to life QUALITY not to every increasing consumption QUANTITY.
Legal restrictions in advertising that present false or misleading claims should be in force.
The old principle, often used by conservatives when attempting to reform welfare into 鈥榳orkfare鈥� e.g. 鈥業f a man does not work, neither shall he eat鈥� (St. Paul) is generally not applied to the RICH since they live on UNEARNED income!
He advocated for a UBI (Universal Basic Income) as a means to support the right to life - allowing individuals the opportunity to make changes, such as getting education in the middle of a career when the economy causes one previously successful operation to cease and the workers need to find a new place of employment with new skills; or the case of a child bearing woman wanting to get back into the workforce but needing to acquire new skills. He called it an 鈥榓nnual guaranteed income鈥� or 鈥榥egative income tax鈥�
The need to develop an economic model that provides for the sustained needs of man but is not based on an ever-increasing consumption. He was calling for a need for a sustainable economy, which he called a 鈥榮tationary technological society鈥�
The need to develop a set of humanistic values that we can live by that do not depend on a particular religious belief. He does not denigrate a kind of true religion, but does a kind of false belief, emphasizing that one's actions are more important than one鈥檚 beliefs, e.g. it is possible to be a moral atheist or an immoral theist, using the beliefs and actions as deciding factors.
Chapter VI gets a little weird. Here he is describing HOW these changers he proposes may occur.
All in all I enjoyed reading this book; the language feels dated, and sometimes the vocabulary is strange, perhaps because it was written fifty years ago by a German Jewish refugee from Nazi Germany, who therefore uses a kind of English no longer if ever in vogue.
I recommend this a historic milestone in the evolution of ideas critical of the American Experiment, where the goal is not to stop the experiment, but to bring it back to a place of enabling life for the citizens, in the best interpretation of the 鈥榩ursuit of happiness鈥�.
December 1, 2017
Not his strongest work. I recommend Escape From Freedom and Marx's Concept of Man.
Read
August 22, 2024IS REVOLUTION THE ONLY WAY TO AVOID "DEHUMANIZING PRIVATE CONSUMPTION"?
Erich Seligmann Fromm (1900-1980) was a German social psychologist, psychoanalyst, sociologist, humanistic philosopher, and democratic socialist; in Europe, he was associated with the Frankfurt School. He wrote many other books such as 'Escape from Freedom,' 'Psychoanalysis and Religion,' 'The Art of Loving,' 'Beyond the Chains of Illusion,' 'The Dogma of Christ & Other Essays on Religion,' 'You Shall Be as Gods,' 'Greatness and Limitations of Freud's Thought,' etc.
He wrote in the Foreword to this 1968 book, "This book is written as a response to America's situation in the year 1968. It is born out of the conviction that we are at the crossroads: one road leads to a completely mechanized society ... the other to a renaissance of humanism and hope---to a society that puts technique in the service of man's well-being. This book is meant to clarify the issues for those who have not clearly recognized our dilemma, and it is an appeal to action." (Pg. vii)
He suggests, "To hope is a state of being. It is an inner readiness, that of intense but not-yet-spent activeness... Hope is a psychic concomitant to life and growth... When hope has gone life has ended, actually or potentially. Hope is an intrinsic element of the structure of life, or the dynamic of man's spirit. It is closely linked with another element of the structure of life: faith... faith is the conviction about the not yet proven, the knowledge of the real possibility... Faith is rational when it refers to the knowledge of the real yet unborn... Faith, like hope, is not prediction of the FUTURE; it is the vision of the PRESENT in a state of pregnancy." (Pg. 12-14)
He states, "one may arrive at objective norms if one starts with one premise: that it is desirable that a living system should grow and produce the maximum of vitality and intrinsic harmony, that it, subjectively, of well-being... The validity of the norms would follow from their function in promoting the optimum of growth and well-being and the minimum of ill-being." (Pg. 96)
He argues for an essentially socialist system: "In such a shift from the private to the public sector of consumption, private spending would be restrained as more income was diverted to higher taxes, and there would be a measurable shift from deadening, dehumanizing private consumption to new forms of public consumption that would involve people in creative community activities. Needless to say, such a shift would require careful planning to avoid severe upsets in the economic system..." (Pg. 139)
He concludes, "The socialization of the means of production could only be achieved as the result of a socialist revolution, and if such a revolution has no chance to succeed, then the humanization of technology obviously would have no chance either... The sacredness of private property is paradoxical and absurd in view of the fact that very few people own property in the means of production... the majority of people would violently oppose socialization of the means of production, although they have no share in them. This means that legal expropriation ... meets with such violent resistance that it is impossible to achieve, short of a revolution." (Pg. 162-163)
This book (written at the height of the student protests, Vietnam conflict, etc.) seems much more "dated" than nearly all of Fromm's other works. Still, his vision may still have some attraction to those with a "collective" focus.
Erich Seligmann Fromm (1900-1980) was a German social psychologist, psychoanalyst, sociologist, humanistic philosopher, and democratic socialist; in Europe, he was associated with the Frankfurt School. He wrote many other books such as 'Escape from Freedom,' 'Psychoanalysis and Religion,' 'The Art of Loving,' 'Beyond the Chains of Illusion,' 'The Dogma of Christ & Other Essays on Religion,' 'You Shall Be as Gods,' 'Greatness and Limitations of Freud's Thought,' etc.
He wrote in the Foreword to this 1968 book, "This book is written as a response to America's situation in the year 1968. It is born out of the conviction that we are at the crossroads: one road leads to a completely mechanized society ... the other to a renaissance of humanism and hope---to a society that puts technique in the service of man's well-being. This book is meant to clarify the issues for those who have not clearly recognized our dilemma, and it is an appeal to action." (Pg. vii)
He suggests, "To hope is a state of being. It is an inner readiness, that of intense but not-yet-spent activeness... Hope is a psychic concomitant to life and growth... When hope has gone life has ended, actually or potentially. Hope is an intrinsic element of the structure of life, or the dynamic of man's spirit. It is closely linked with another element of the structure of life: faith... faith is the conviction about the not yet proven, the knowledge of the real possibility... Faith is rational when it refers to the knowledge of the real yet unborn... Faith, like hope, is not prediction of the FUTURE; it is the vision of the PRESENT in a state of pregnancy." (Pg. 12-14)
He states, "one may arrive at objective norms if one starts with one premise: that it is desirable that a living system should grow and produce the maximum of vitality and intrinsic harmony, that it, subjectively, of well-being... The validity of the norms would follow from their function in promoting the optimum of growth and well-being and the minimum of ill-being." (Pg. 96)
He argues for an essentially socialist system: "In such a shift from the private to the public sector of consumption, private spending would be restrained as more income was diverted to higher taxes, and there would be a measurable shift from deadening, dehumanizing private consumption to new forms of public consumption that would involve people in creative community activities. Needless to say, such a shift would require careful planning to avoid severe upsets in the economic system..." (Pg. 139)
He concludes, "The socialization of the means of production could only be achieved as the result of a socialist revolution, and if such a revolution has no chance to succeed, then the humanization of technology obviously would have no chance either... The sacredness of private property is paradoxical and absurd in view of the fact that very few people own property in the means of production... the majority of people would violently oppose socialization of the means of production, although they have no share in them. This means that legal expropriation ... meets with such violent resistance that it is impossible to achieve, short of a revolution." (Pg. 162-163)
This book (written at the height of the student protests, Vietnam conflict, etc.) seems much more "dated" than nearly all of Fromm's other works. Still, his vision may still have some attraction to those with a "collective" focus.
June 7, 2021
For a book that was written in the 60s, this book is incredibly inciteful. Fromm has a remarkable understanding of the Western world鈥檚 mechanistic perspective, one that our current society is still dealing with. Fromm diagnoses many of the problems in our current world, and points to solutions that are just now becoming popular progressive positions, such as a universal income, universal healthcare, free college, etc. Up until the last chapter, the only downside of the book was that Fromm seemed to be speaking from a primarily Christian perspective while trying to deny that perspective at the same time, something that didn鈥檛 really seem to work for him.
Sadly, then came the last chapter. And the book went from an interesting take on how to make society more humane to a ridiculous thought experiment that seems so far removed from reality it is almost laughable. Fromm discusses the creation of 鈥淕roups鈥� and 鈥淐lubs.鈥� While we certainly could use these types of loosely formed organizations, I see nothing in my current experience to suggest that something like this can form and be as serious in its aims as Fromm suggests. Fromm also talks about getting the 50 best people in a society together to create an advisory organization. But what keeps them from choosing to only speak in a self-interested way? What controls are there on this organization? Fromm seems to think that this group of the 鈥渂est鈥� people will just naturally make decisions that benefit all of society, but I don鈥檛 see any proof of that in the world today.
In the end, this book insightfully points out a number of the problems our society faces, but does so from such a lofty ivory tower that any solution suggested is entirely impractical.
Sadly, then came the last chapter. And the book went from an interesting take on how to make society more humane to a ridiculous thought experiment that seems so far removed from reality it is almost laughable. Fromm discusses the creation of 鈥淕roups鈥� and 鈥淐lubs.鈥� While we certainly could use these types of loosely formed organizations, I see nothing in my current experience to suggest that something like this can form and be as serious in its aims as Fromm suggests. Fromm also talks about getting the 50 best people in a society together to create an advisory organization. But what keeps them from choosing to only speak in a self-interested way? What controls are there on this organization? Fromm seems to think that this group of the 鈥渂est鈥� people will just naturally make decisions that benefit all of society, but I don鈥檛 see any proof of that in the world today.
In the end, this book insightfully points out a number of the problems our society faces, but does so from such a lofty ivory tower that any solution suggested is entirely impractical.
June 30, 2024
"Avanzar hacia un orden social y cultural en el que el hombre lleve las riendas depende de nuestra capacidad de enfrentar nuestra desesperanza". Un ensayo de Fromm corto y propositivo, dir铆a incluso que m谩s actual hoy que cuando fue escrito, hace m谩s de medio siglo. Una lectura recomendada a todos, abordando el tema del papel de la m谩quina en la vida actual, el autor profundiza en la naturaleza humana y en c贸mo vivirla m谩s a plenitud, para hacer de las m谩quinas herramientas y no del hombre herramienta de las m谩quinas.
June 13, 2024
Relevan dengan kondisi saat ini, bukan cuma di Amerika Serikat, tetapi di seluruh dunia. Konsumerisme merajalela, walhasil produk bukan melayani manusia, malah manusia yang menjadi budak produksi.
Di beberapa bagian saya merasakan kalau Fromm agak rasis ya馃槄mungkin karena buku ini diterbitkan tahun 1968 atau entah bagaimana, tetapi Fromm hanya membahas dua agama yaitu kristianitas dan yahudi. Terhadap kulit hitam juga kayaknya memandang sebelah mata馃
Di beberapa bagian saya merasakan kalau Fromm agak rasis ya馃槄mungkin karena buku ini diterbitkan tahun 1968 atau entah bagaimana, tetapi Fromm hanya membahas dua agama yaitu kristianitas dan yahudi. Terhadap kulit hitam juga kayaknya memandang sebelah mata馃
March 25, 2018
賮氐賱 丕賵賱 賵丿賵賲 讴鬲丕亘 亘乇丕 禺賵卮賳丕爻蹖 禺賵亘賴 賮氐賱 賴丕蹖 丌禺乇 亘蹖卮鬲乇 丿乇 賲賵乇丿 丕賳爻丕賳 丿乇 亘胤賳 噩丕賲毓賴 乇賵卮賳 诏乇蹖 讴乇丿賴
賳讴鬲賴 噩丕賱亘 賮乇賵賲 鬲賵 丕蹖賳 讴鬲丕亘 丕蹖賳賴 亘乇 禺賱丕賮 禺蹖賱蹖丕蹖 丿蹖诏賴 賮賯胤 卮乇丕蹖胤賵 鬲丨賱蹖賱 賳讴乇丿賴 亘賱讴賴 乇丕賴 丨賱賲 丕乇丕卅賴 丿丕丿賴 讴賴 亘爻蹖丕乇 噩丕賱亘賴
賳讴鬲賴 噩丕賱亘 賮乇賵賲 鬲賵 丕蹖賳 讴鬲丕亘 丕蹖賳賴 亘乇 禺賱丕賮 禺蹖賱蹖丕蹖 丿蹖诏賴 賮賯胤 卮乇丕蹖胤賵 鬲丨賱蹖賱 賳讴乇丿賴 亘賱讴賴 乇丕賴 丨賱賲 丕乇丕卅賴 丿丕丿賴 讴賴 亘爻蹖丕乇 噩丕賱亘賴
July 26, 2023
How does one review a prophecy? I am stuck. This book is deeply prophetic. This book is god fearing, it is hope and faith and a call for warning. It is perfection, humility and wisdom. I feel there are no words to aptly describe the experience of reading it.
May 17, 2021
Why hope when we have actions?
Fromm sins from quietism in this book. He tries to argument so hard about waiting for the exact moment to act that he ends up in an inactive contemplation.
Fromm sins from quietism in this book. He tries to argument so hard about waiting for the exact moment to act that he ends up in an inactive contemplation.
June 15, 2021
Quite boring, but must admire ambition.
June 28, 2022
No lo termin茅 la verdad m aburri贸 y si me preguntas de qu茅 trata no sabr铆a que decirte...
Read
January 29, 2023DNF. Blah blah.
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