To Have or to Be?

by Erich Fromm

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Erich Fromm's groundbreaking examination of an age-old question, and a stunning look at how to pursue a life with purpose and meaning Life in the modern age began when people no longer lived at the mercy of nature and instead took control of it. We planted crops so we didn't have to forage, and produced planes, trains, and cars for transport. With televisions and computers, we don't have to leave home to see the world. Somewhere in that process, the natural tendency of humankind went from show more one of being and of practicing our own human abilities and powers, to one of having by possessing objects and using tools that replace our own powers to think, feel, and act independently. Fromm argues that positive change-both social and economic-will come from being, loving, and sharing. This ebook features an illustrated biography of Erich Fromm including rare images and never-before-seen documents from the author's estate. show less

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24 reviews
I saw this book in the secondhand shop in Sharrow and didn't buy it. Then yesterday I cycled down to say goodbye to the Greek man selling his gift shop and to buy a lunch in the Sharrow Marrow and after locking up the bike I went back into the book shop and bought this book after all. I read some in the cafe spilling tea on its early pages then I biked through Endcliffe Park and got off the bike, sat on the grass and read some more. When I got home I read some more. All the time thinking - he wrote this in the seventies and yet it is fresh and speaks to us from the author's grave. No higher praise than this.
Super, tek kelimeyle muhtesem bir kitap. Fromm aslinda her kitabinda biraz tekrar ediyor kendini, ama ne kadar soylese yine az. Bu kitabi icine sindirsen ve yasamina uygulasan bir bilge olur cikarsin, ama yalnizca okumak bile cok aydinlatici. Fromm'un en cok hosuma giden yanlarindan biri de aslinda bir tur self help gibi olmasina ragmen, insanligin cikarini ya da aydinlik gelecegini on planda tutmasi, kisinin keyifni degil, herseye genis acidan bakmasi, ve tum insanlari kardes gibi dusunmesi. Ama tabii ki beni en cok etkileyen yani mistik tarafi, zaten sufizmden etkilenmis.
Fromm states that people in our society have become obsessed with acquiring property, keeping it and increasing it. People become property to be owned and used. He rejects the ideas of the enlightenment and those thinkers who believe people can live freely and trade with one another maintaining a respect for each other through sharing mutual values. His views about people seem to stem from a static view of power rather than a dynamic view of the possibilities for individuals who choose to live a flourishing life. He claims that humans have a deeply rooted desire to express themselves, yet he does not explain the apparent contradiction between this view and the social structure that forces people to have rather than to be. Joy is show more experienced through productive behavior which, for Fromm often ends in sadness. It was disappointing to read a book that was contradictory on so many levels. show less
½
Attualmente è il libro che più mia ha colpito e cambiato. Semplice e tecnico allo stesso istante,Fromm promuove una concezione della vita,e dei valori che ne concerne, nuova, oserei rivoluzionaria. Rigetta con eleganza i capisaldi delle società edonistiche coltivando nel cuore del lettore il sentimento più sincero e onesto,avvicinandolo all'utopia in realtà possibile.
His description of the problem is excellent. But in section 3 he gets into proposing solutions. He has a lot of proposed solutions that are about as likely to succeed as the search for utopia, which dates back to at least the ancient Greeks. (ουτοπία) The term came into English with the book Utopia (1516) by Sir Thomas More. In the 1800’s there were a number of attempts to create Utopian communities. Human nature prevailed and the communities failed.

“... is there a reasonable chance for salvation? From the standpoint of a business deal, there is no such chance; no reasonable human beings would bet their fortunes when the odds represent only a 2 percent chance of winning, or make a large investment of capital in a business show more venture with the same poor chance of gain. But when it is a matter of life and death, “reasonable chance” must be translated into “real possibility,” however small it may be.” (Page 197)

Again, this book is the thinking of a mature man who achieved fame in his lifetime. It therefore deserves our considering what we can do about it.

I read it as an eBook, so my highlights are visible in Goodreads.
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This book outlines two orientations to the world: "having" and "being." Fromm argues that much of the frustration of modern life stems from too much emphasis on "having," which does not provide as much satisfaction as "being." "Having" is a game we cannot win, there's always more we could have, and thus we become dissatisfied. Instead, he urges us to prioritize "being," focusing on sensory awareness, social activity, and other experiential pursuits that can provide a bounty of happiness, nearly infinite. A very inspiring message, as he makes his case and discusses these issues.
Ky libër është vazhdim i dy temave kryesore që kam shqyrtuar në disa punime të mëparshme. Në të unë kam vazhduar punën e nisur në fushën e psikoanalizës humaniste radikale, duke u përqendruar në analizën e egoizmit e të altruizmit si dy orientimet kryesore të karakterit.

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176+ Works 18,326 Members
Psychologist and philosopher Erich Fromm was born in Frankfurt, Germany on March 23, 1900. He received a Ph.D in sociology from the University of Heidelberg in 1922 and finished his psychoanalytical training at the Psychoanalytical Institute in Berlin in 1930. He started his own clinical practice and joined the Frankfurt Institute for Social show more Research. In 1934, he moved to New York and became a professor at Columbia University. In 1950, he moved to Mexico City and became a professor at the Universidad Nacional Autónoma de Mexico, where he created a psychoanalytic section at the medical school. He retired from there in 1965 and moved to Muralto, Switzerland in 1974. Throughout his life, Fromm maintained a clinical practice and wrote books. His writings were notable for both their social and political commentary and their philosophical and psychological underpinnings. He became known for linking human personality types with socioeconomic and political structures. His most popular book, The Art of Loving, was first published in 1956 and became an international bestseller. He died on March 18, 1980. (Bowker Author Biography) show less

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Stein, Brigitte (Translator)
Turner, Clare (Cover designer)

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Common Knowledge

Canonical title*
Avere o essere?
Original title
To Have or to Be?
Original publication date
1976
People/Characters
Sigmund Freud; Karl Marx; Spinoza, Baruch, 1623-1677
Epigraph
The Way to do is to be. [Lao-tse]
People should not consider so much what they are to do, as what they are. [Meister Eckhart]
The less you are and the less you express of your life - the more you have and the greater is your alientated life. [Karl Marx]
First words
The Great Promise of Unlimited Progress - the promise of domination of nature, of material abundance, of the greatest happiness for the greatest number, and of unimpeded personal freedom - has sustained the hopes and faith of... (show all) the generations since the beginning of the industrial age.
The grandeur of the Great Promise, the marvelous material and intellectual achievements of the industrial age, must be visualized in order to understand the trauma that realization of its failure is producing today. For the i... (show all)ndustrial age has indeed failed to fulfill its Great Promise, and ever growing numbers of people are becoming aware that:

  • Unrestricted satisfaction of all desires is not conducive to well-being, nor is it the way to happiness or even to maximum pleasure.

  • The dream of being independent masters of our lives ended when we began awakening to the fact that we have all become cogs in the bureaucratic machine, with our thoughts, feelings, and tastes manipulated by government and industry and the mass communications that they control.

  • Economic progress has remained restricted to the rich nations, and the gap between rich and poor nations has ever widened.

  • Technical progress itself has created ecological dangers and the dangers of nuclear war, either or both of which may put an end to all civilization and possibly to all life.


None of the other great Masters taught that the factual existence of a desire constituted an ethical norm. They were concerned with humankind’s optimal well-being (vivere bene). The essential element in their ... (show all)thinking is the distinction between those needs (desires) that are only subjectively felt and whose satisfaction leads to momentary pleasure, and those needs that are rooted in human nature and whose realization is conducive to human growth and produces eudaimonia, i.e., “well-being.” In other words, they were concerned with the distinction between purely subjectively felt needs and objectively valid needs—part of the former being harmful to human growth and the latter being in accordance with the requirements of human nature.
The second psychological premise of the industrial age, that the pursuit of individual egoism leads to harmony and peace, growth in everyone’s welfare, is equally erroneous on theoretical grounds, and again its fallacy is p... (show all)roven by the observable data. Why should this principle, which only one of the great classical economists, David Ricardo, rejected, be true? To be an egoist refers not only to my behavior but to my character. It means: that I want everything for myself; that possessing, not sharing, gives me pleasure; that I must become greedy because if my aim is having, I am more the more I have; that I must feel antagonistic toward all others: my customers whom I want to deceive, my competitors whom I want to destroy, my workers whom I want to exploit. I can never be satisfied, because there is no end to my wishes; I must be envious of those who have more and afraid of those who have less. But I have to repress all these feelings in order to represent myself (to others as well as to myself) as the smiling, rational, sincere, kind human being everybody pretends to be.
The development of this economic system was no longer determined by the question: What is good for Man? but by the question: What is good for the growth of the system? One tried to hide the sharpness of this con... (show all)flict by making the assumption that what was good for the growth of the system (or even for a single big corporation) was also good for the people. This construction was bolstered by an auxiliary construction: that the very qualities that the system required of human beings —egotism, selfishness, and greed—were innate in human nature; hence, not only the system but human nature itself fostered them. Societies in which egotism, selfishness, and greed did not exist were supposed to be “primitive,” their inhabitants “childlike.” People refused to recognize that these traits were not natural drives that caused industrial society to exist, but that they were the products of social circumstances.

Not least in importance is another factor: people’s relation to nature became deeply hostile. Being “freaks of nature” who by the very conditions of our existence are within nature and by the gift of our reason transcend it, we have tried to solve our existential problem by giving up the Messianic vision of harmony between humankind and nature by conquering nature, by transforming it to our own purposes until the conquest has become more and more equivalent to destruction. Our spirit of conquest and hostility has blinded us to the facts that natural resources have their limits and can eventually be exhausted, and that nature will fight back against human rapaciousness.

Industrial society has contempt for nature—as well as for all things not machine-made and for all people who are not machine makers (the nonwhite races, with the recent exceptions of Japan and China). People are attracted today to the mechanical, the powerful machine, the lifeless, and ever increasingly to destruction.
The need for profound human change emerges not only as an ethical or religious demand, not only as a psychological demand arising from the pathogenic nature of our present social character, but also as a condition for the she... (show all)er survival of the human race. Right living is no longer only the fulfillment of an ethical or religious demand. For the first time in history the physical survival of the human race depends on a radical change of the human heart. However, a change of the human heart is possible only to the extent that drastic economic and social changes occur that give the human heart the chance for change and the courage and the vision to achieve it.
Is There an Alternative to Catastrophe?

All the data mentioned so far are published and well known. The almost unbelievable fact is that no serious effort is made to avert what looks like a final decree of fate.... (show all) While in our private life nobody except a mad person would remain passive in view of a threat to our total existence, those who are in charge of public affairs do practically nothing, and those who have entrusted their fate to them let them continue to do nothing.

How is it possible that the strongest of all instincts, that for survival, seems to have ceased to motivate us? One of the most obvious explanations is that the leaders undertake many actions that make it possible for them to pretend they are doing something effective to avoid a catastrophe: endless conferences, resolutions, disarmament talks, all give the impression that the problems are recognized and something is being done to resolve them. Yet nothing of real importance happens; but both the leaders and the led anesthetize their consciences and their wish for survival by giving the appearance of knowing the road and marching in the right direction.

Another explanation is that the selfishness the system generates makes leaders value personal success more highly than social responsibility. It is no longer shocking when political leaders and business executives make decisions that seem to be to their personal advantage, but at the same time are harmful and dangerous to the community. Indeed, if selfishness is one of the pillars of contemporary practical ethics, why should they act otherwise? They do not seem to know that greed (like submission) makes people stupid as far as the pursuit of even their own real interests is concerned, such as their interest in their own lives and in the lives of their spouses and their children (cf. J. Piaget, The Moral Judgment of the Child). At the same time, the general public is also so selfishly concerned with their private affairs that they pay little attention to all that transcends the personal realm.

Yet another explanation for the deadening of our survival instinct is that the changes in living that would be required are so drastic that people prefer the future catastrophe to the sacrifice they would have to make now. Arthur Koestler’s description of an experience he had during the Spanish Civil War is a telling example of this widespread attitude: Koestler sat in the comfortable villa of a friend while the advance of Franco’s troops was reported; there was no doubt that they would arrive during the night, and very likely he would be shot; he could save his life by fleeing, but the night was cold and rainy, the house, warm and cozy; so he stayed, was taken prisoner, and only by almost a miracle was his life saved weeks later by the efforts of friendly journalists. This is also the kind of behavior that occurs in people who will risk dying rather than undergo an examination that could lead to the diagnosis of a grave illness requiring major surgery.
Last words
(Click to show. Warning: May contain spoilers.)If the City of God and the Earthly City were thesis and antithesis, a new synthesis is the only alternative to chaos: the synthesis between the spiritual core of the Late Medieval world and the development of rational thought and science since the Renaissance. This synthesis is The City of Being.
Original language
English; english
*Some information comes from Common Knowledge in other languages. Click "Edit" for more information.

Classifications

Genres
Philosophy, Nonfiction, General Nonfiction
DDC/MDS
128Philosophy and PsychologyEpistemology (how do you know what you know?)Humankind
LCC
BF698 .F746Philosophy, Psychology and ReligionPsychologyPsychologyPersonality
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