I finished up the following transcription of Fromm's piece while listening
to
On Point. Their discussion of pragmatism, our current society and
political climate, and the works of William James (
!!!) was excellent and
deserves attention from all! Their guest was the editor of the newly-released
The Heart of William James, Professor Robert D. Richardson. I was first introduced to William James and
Pragmatism as a freshman majoring in English. It's partly what led me to becoming a history major, and is one of very few "old college books" that I continuously keep at the ready, rather than in a box in the "Book Closet."
I have a Book Closet. I should explain that at some point.
The following is from
Erich Fromm's
The Sane Society. It's been on my mind lately, as well as some writings by Eric Hoffer and, now, William James. Fromm was a celebrated German-born American psychoanalyst, social philosopher and author.
I realize that this is a lot to read, especially on a computer screen. I've taken the liberty of
BOLDING some passages I found especially important or thought provoking. The
italics are Fromm's own. This was first published in 1955, but barely shows its age. Let me know if you find any typos.
Why did I do this?
Because I believe that it's important.
This isn't the
first time I've done this sort of thing.
Erich Fromm
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In building the new industrial machine, man became so absorbed in the new task that it became the paramount goal of his life. His energies, which once were devoted to the search for God and salvation, were now directed toward the domination of nature and ever-increasing material comfort. He ceased to use production as a means for a better life, but hypostatized it instead to an end in itself, an end to which life was subordinated. In the process of an ever-increasing division of labor, ever-increasing mechanization of work, and an ever-increasing size of social agglomerations, man himself became a part of the machine, rather than its master. He experienced himself as a commodity, as an investment; his aim became to be a success, that is, to sell himself as profitably as possible on the market. His value as a person lies in his salability, not in his human qualities of love, reason, or in his artistic capacities. Happiness becomes identical with consumption of newer and better commodities, the drinking in of music, screen plays, fun, sex, liquor and cigarettes. Not having a sense of self except the one which conformity with the majority can give, he is insecure, anxious, depending on approval. He is alienated from himself, worships the product of his own hands, the leaders of his own making, as if they were above him, rather than made by him. He is in a sense back where he was before the great human evolution began in the second millennium B.C.
He is incapable to live and to use his reason, to make decisions, in fact incapable to appreciate life and thus ready and even willing to destroy everything. The world is again fragmentalized, has lost its unity; he is again worshiping diversified things, with the only exception that now they are man-made, rather than part of nature.
The new era started with the individual initiative. Indeed, the discoverers of the new worlds and sea lanes in the sixteenth and seventeenth centuries, the pioneers of science, and the founders of new philosophies, the stattesmen and philosophers of the great English, French and American revolutions, and eventually, the industrial pioneers, and even the robber barons showed marvelous individual initiative. But with the bureaucratization and managerialization of Capitalism, it is exactly the individual initiative that is disappearing.
Bureaucracy has little initiative, that is its nature; nor have automatons. The cry for individual initiative as an argument for Capitalism is at best a nostalgic yearning, and at worst a deceitful slogan used against those plans for reform which are based on the idea of truly human individual initiative. Modern society has started out with the vision of creating a culture which would fulfill man's needs; it has as its ideal the harmony between the individual and social needs, the end of the conflict between human nature and the social order. One believed one would arrive at this goal in two ways; by the increased productive technique which permitted feeding everybody satisfactorily, and by a rational, objective picture of man and of his real needs. Putting it differently, the aim of the efforts of modern man was to create a sane society. More specifically, this meant a society whose members have developed their reason to that point of objectivity which permits them to see themselves, others, nature, in their true reality, and not distorted by infantile omniscience or paranoid hate. It meant a society, whose members have developed to a point of independence where they know the difference between good and evil, where they make their own choices, where they have convictions rather than opinions, faith rather than superstitions or nebulous hopes. It meant a society whose members have developed the capacity to love their children, their neighbors, all men, themselves, all of nature; who can feel one with all, yet retain their sense of individuality and integrity; who transcend nature by creating, not destroying.
So far, we have failed. We have not bridged the gap between a minority which realized these goals and tried to live according to them, and the majority whose mentality is far back, in the Stone Age, in totemism, in idol worship, in feudalism. Will the majority be converted to sanity - or will it use the greatest discoveries of human reason for its own purposes of unreason and insanity? Will we be able to create a vision of the good, sane life, which will stir the life forces of those afraid of marching forward? This time, mankind is at one crossroad where the wrong step could be the last step.
In the middle of the twentieth century, two great social colossi have developed which, being afraid of each other, seek security in ever-increasing military rearmament. The United States and her allies are wealthier; their standard of living is higher, their interest in comfort and pleasure is greater than that of their rivals, the Soviet Union and her satellites, and China. Both rivals claim that their system promises final salvation for man, guarantees the paradise of the future. Both claim that the opponent represents the exact opposite to himself, and that his system must be eradicated - in the short or long run - if mankind is to be saved. Both rivals speak in terms of nineteenth-century ideals. The West in the name of the ideas of the French Revolution, of liberty, reason, individualism. The East in the name of the socialist ideas of solidarity, equality. They both succeed in capturing the imagination and the fanatical allegiance of hundreds of millions of people.
. . .
But without ignoring the tremendous differences between free Capitalism and the authoritarian Communism today, it is shortsighted not to see the similarities, especially as they will develop in the future. Both systems are based on industrialization, their goal is ever-increasing economic efficiency and wealth. They are societies run by a managerial class, and by professional politicians. They both are thoroughly materialistic in their outlook, regardless of Christian ideology in the West and secular messianism in the East. They organize man in a centralized system, in large factories, political mass parties. Everybody is a cog in the machine, and has to function smoothly. In the West, this is achieved by a method of psychological conditioning, mass suggestion, monetary rewards. In the East by all this, plus the use of terror. It is to be assumed that the more the Soviet system develops economically, the less severely will it have to exploit the majority of the population, hence the more can terror be replaced by methods of psychological manipulation. The West develops rapidly in the direction of Huxley's Brave New World, the East is today Orwell's "1984." But both systems tend to converge.
. . .
In the development of both Capitalism and Communism we can visualize them in the next fifty or a hundred years, the process of automatization and alienation will proceed. Both systems are developing into managerial societies, their inhabitants well fed, well clad, having their wishes satisfied, and not having wishes which cannot be satisfied; automatons, who follow without force, who are guided without leaders, who make machines which act like men and produce men who act like machines; men, whose reason deteriorates while their intelligence rises, thus creating the dangerous situation of equipping man with the greatest material power without the wisdom to use it.
The alienation and automatization leads to an ever-increasing insanity. Life has no meaning, there is no joy, no faith, no reality. Everybody is "happy" - except that he does not feel, does not reason, does not love.
In the nineteenth century the problem was that God is dead; in the twentieth century the problem is that man is dead. In the nineteenth century inhumanity meant cruelty; in the twentieth century it means schizoid self-alienation. The danger of the past was that men became slaves. The danger of the future is that men may become robots. True enough, robots do not rebel. But given man's nature, robots cannot live and remain sane, they become "Golems," they will destroy their world and themselves because they cannot stand any longer the boredom of a meaningless life.
Our dangers are war and robotism. What is the alternative? To get out of the rut in which we are moving, and to take the next step in the birth and self-realization of humanity. The first condition is the abolishment of the war threat hanging over all of us now and paralyzing faith and initiative. We must take the responsibility for the life of all men, and develop on an international scale what all great countries have developed internally, a relative sharing of wealth and a new and more just division of economic resources. This must lead eventually to forms of international economic cooperation and planning, to forms of world government and to complete disarmament. We must retain the industrial method. But we must decentralize work and state so as to give it human proportions, and permit centralization only to an optimal point which is necessary because of the requirements of industry. In the economic sphere we need co-management of all who work in an enterprise, to permit their active and responsible participation. The new forms for such participation can be found. In the political sphere, return to the town meetings, by creating thousands of small face-to-face groups, which are well informed, which discuss and whose decisions are integrated in a new "lower house." A cultural renaissance must combine work education for the young, adult education and a new system of popular art and secular ritual throughout the whole nation.
Our only alternative to the danger of robotism is humanistic communitarianism. The problem is not primarily the legal problem of property ownership, nor that of sharing profits; it is that of sharing work, sharing experience. Changes in ownership must be made to the extent to which they are necessary to create a community of work, and to prevent the profit motive from directing production into socially harmful directions. Income must be equalized to the extent of giving everybody the material basis for a dignified life, and thus preventing the economic differences from creating a fundamentally different experience of life for various social classes. Man must be restored to his supreme place in society, never being a means, never a thing to be used by others or by himself. Man's use by man must end, and the economy must become the servant for the development of man. Capital must serve labor, things must serve life. Instead of the exploitative and hoarding orientation, dominant in the nineteenth century, and the receptive and marketing orientation dominant today, the productive orientation must be the end which all social arrangements serve.
No change must be brought about by force, it must be a simultaneous one in the economic, political and cultural spheres. Changes restricted to one sphere are destructive of every change. Just as primitive man was helpless before natural forces, modern man is helpless before the social and economic forces created by himself. He worships the works of his own hands, bowing to the new idols, yet swearing by the name of the God who commanded him to destroy all idols. Man can protect himself from the consequences of his own madness only by creating a sane society which conforms with the needs of man, needs which are rooted in the very conditions of his existence. A society in which man relates to man lovingly, in which he is rooted in bonds of brotherliness and solidarity, rather than in the ties of blood and soil; a society which gives him the possibility of transcending nature by creating rather than by destroying, in which everyone gains a sense of self by experiencing himself as the subject of his powers rather than by conformity, in which a system of orientation and devotion exists without man's needing to distort reality and to worship idols.
Building such a society means taking the next step; it means the end of "humanoid" history, the phase in which man had not become fully human. It does not mean the "end of days," the "completion,", the state of perfect harmony in which no conflicts or problems confront men. On the contrary, it is man's fate that his existence is beset by contradictions, which he has to solve without ever solving them.When he has overcome the primitive state of human sacrifice, be it in the ritualistic form of the Aztecs or in the secular form of war, when he has been able to regulate his relationship with nature reasonably instead of blindly, when things have truly become his servants rather than his idols, he will be confronted with the truly human conflicts and problems; he will have to be adventuresome, courageous, imaginative, capable of suffering and of joy, but his powers will be in the service of life, and not in the service of death. The new phase of human history, if it comes to pass, will be a new beginning, not an end.
Man today is confronted with the most fundamental choice; not that between Capitalism or Communism, but that between robotism (of both the capitalist and the communist variety), or Humanistic Communitarian Socialism. Most facts seem to indicate that he is choosing robotism, and that means, in the long run, insanity and destruction. But all those facts are not strong enough to destroy faith in man's reason, good will and sanity. As long as we can think of other alternatives, we are not lost; as long as we can consult together and plan together, we can hope. But, indeed, the shadows are lengthening; the voices of insanity are becoming louder. We are in reach of achieving a state of humanity which corresponds to the vision of our great teachers; yet we are in danger of the destruction of all civilization, or of robotization. A small tribe was told thousands of years ago: "I put before you life and death, blessing and curse - and you chose life." This is our choice too.
______________________________________________
Transcribed by me, from Fawcett's thirteenth printing (May 1965)
of Erich Fromm's The Sane Society. Specifically, these passages
are from Fromm's Summary, pages 309 - 315.
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