Erich Fromm
Wielu ludzi uważa wolność za przerażającą i ucieka w posłuszeństwo lub konformizm; dobre życie to bycie i kochanie, a nie mieć i posiadać.
Umiejscowienie
Psychoanalityk i filozof społeczny, do 1939 roku członek Instytutu Badań Społecznych we Frankfurcie: współcześni ludzie uciekają od wolności w konformizm i autorytet; „Mieć czy być?” przeciwstawia posiadanie życiu.
Kluczowe idee
- Ucieczka od wolności
- Charakter społeczny
- Mieć czy być
- Socjalizm humanistyczny
Wpływ
Pod wpływem 4
Mistrz Eckhart
pod wpływem ✓
Fromm took Meister Eckhart’s sermon on poverty of spirit as a model of the being mode, as opposed to the having mode (To Have or to Be?, 1976). E. Fromm, To Have or to Be? (1976); Meister Eckhart, sermon “Beati pauperes spiritu”
Źródło: także w Wikidanych · Wikidata
Mistrz Eckhart › ok. 1260–1328
Baruch Spinoza
pod wpływem ✓
Fromm took Spinoza’s Ethics as a model of humanistic ethics, in which virtue is the realisation of one’s own powers (Man for Himself, 1947). E. Fromm, Man for Himself: An Inquiry into the Psychology of Ethics (1947); B. Spinoza, Ethica (1677)
Źródło: także w Wikidanych · Wikidata
Baruch Spinoza › 1632–1677
Johann Jakob Bachofen
pod wpływem ✓
Fromm read Bachofen’s mother right as the image of a society built on unconditional maternal love, a counterweight to patriarchal bourgeois order (‘Die sozialpsychologische Bedeutung der Mutterrechtstheorie’, 1934). E. Fromm, “Die sozialpsychologische Bedeutung der Mutterrechtstheorie”, Zeitschrift für Sozialforschung 3 (1934); J. J. Bachofen, Das Mutterrecht (1861)
Źródło: także w Wikidanych · Wikidata
Johann Jakob Bachofen › 1815–1887
Karol Marks
pod wpływem ✓
In Marx’s Concept of Man (1961), which printed the Paris Manuscripts in English, Fromm presented Marx as a humanist whose aim was to overcome alienation. E. Fromm, Marx’s Concept of Man (1961), with the Paris Manuscripts tr. T. B. Bottomore
Źródło: także w Wikidanych · Wikidata
Karol Marks › 1818–1883
Wpływ na 1
Paulo Freire
wpływ na
Freire took Fromm’s distinction of necrophilous and biophilous character to describe oppression as a love of control over the living (Pedagogia do oprimido, written 1968). P. Freire, Pedagogia do oprimido (written 1968); E. Fromm, The Heart of Man (1964)
Źródło: szkic AI
Paulo Freire › 1921–1997
Krytyka
Krytyka ze strony 1
Herbert Marcuse
krytyka ze strony
In the epilogue to Eros and Civilization (1955) Marcuse attacked Fromm’s neo-Freudian revisionism for dropping drive theory and turning psychoanalysis into an idealist ethics of adjustment. H. Marcuse, Eros and Civilization (1955), Epilogue “Critique of Neo-Freudian Revisionism”; Fromm’s reply and the ensuing exchange in Dissent (1955–56)
Źródło: szkic AI
Herbert Marcuse › 1898–1979
Krytykuje 2
Sigmund Freud pod wpływem
pod wpływem ✓
In ‘Über Methode und Aufgabe einer analytischen Sozialpsychologie’ (1932) Fromm joined Freud’s psychoanalysis to historical materialism, tracing shared drive structures to a society’s economy. E. Fromm, “Über Methode und Aufgabe einer analytischen Sozialpsychologie”, Zeitschrift für Sozialforschung 1 (1932); Escape from Freedom (1941)
Źródło: także w Wikidanych · Wikidata
krytykuje
Fromm rejected Freud’s libido theory as mechanistic and bound to bourgeois society, explaining character from social relations rather than drives (Escape from Freedom, 1941, appendix). E. Fromm, Escape from Freedom (1941), appendix “Character and the Social Process”; Greatness and Limitations of Freud’s Thought (1979)
Źródło: szkic AI
Sigmund Freud › 1856–1939
C. G. Jung
krytykuje
Fromm objected that Jung reduces religion to a psychological phenomenon while elevating the unconscious to a religious one (Psychoanalysis and Religion, 1950, ch. 2). E. Fromm, Psychoanalysis and Religion (1950), ch. II “Freud and Jung”
Źródło: szkic AI
C. G. Jung › 1875–1961
Dzieła
Uwolnieni od średniowiecznych więzi, lecz osamotnieni, współcześni ludzie uciekają w uległość, destrukcyjność lub konformizm – psychologia społeczna faszyzmu.
- 1976Mieć czy być?
Dwa sposoby istnienia: tryb posiadania definiuje nas przez to, co posiadamy, tryb bycia przez to, co robimy i czym się dzielimy – ze świadkami: Eckhartem, Marksem i Buddą.
Stanowisko
Fromm set out to join Freud and Marx: the drives and anxieties of individuals are shaped by the economic structure of their society, and every society produces a typical “social character” that makes people want to do what they have to do. At the Institute he led an empirical study of German workers and employees, which found that many who voted for the left had authoritarian attitudes. Escape from Freedom (1941) traced the long history of this: modern people have been freed from medieval bonds but feel isolated and powerless, and many flee into submission, destructiveness or automatic conformity – the psychological soil of fascism. In Man for Himself (1947) and The Sane Society (1955) he developed a humanistic ethics in which the goal is productive activity and love, and The Art of Loving (1956) treats love as an art that needs practice. His departure from Freud’s libido theory led Herbert Marcuse to attack him in 1955 as a conformist “revisionist”. Fromm introduced Marx’s early manuscripts to American readers and drew on Spinoza, Meister Eckhart and Zen Buddhism. To Have or to Be? (1976) contrasts two modes of existence and became a text of the ecological and peace movements.
Życie i kontekst
Erich Fromm was born in 1900 in Frankfurt am Main, the only child of an observant Jewish family with several rabbis among his ancestors. He studied in Frankfurt and Heidelberg, where he took his doctorate in sociology in 1922 with a thesis on Jewish law in the Diaspora under Alfred Weber. He trained as a psychoanalyst, partly in the Heidelberg sanatorium of Frieda Reichmann, whom he married in 1926, and broke with religious practice the same year. From 1930 to 1939 he worked at the Institute for Social Research, which he followed to New York in 1934. In 1949 he moved to Mexico City, where he taught at the National Autonomous University and helped found psychoanalytic training. He co-founded the disarmament organisation SANE in 1957, moved to Muralto in Switzerland in 1974 and died there in 1980.
Dalsze główne dzieła
- Escape from Freedom (1941)
- Man for Himself (1947)
- The Sane Society (1955)
- The Art of Loving (1956)
- Marx’s Concept of Man (1961)
- The Anatomy of Human Destructiveness (1973)
- To Have or to Be? (1976)
Stan na listopad 2026 · Źródła · Ulepsz tę stronę · Jak powstaje Agora