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Революция надежды
Гонка за успехом. Все нарастающий бум потребления. Засилье назойливой рекламы. Культ денег. Таков современный мир, в котором люди задыхаются от обилия материальных благ, для кого-то доступных, для кого-то -- желанных, одновременно утрачивая последние намеки на духовность и подменяя подлинные эмоции их пустой и преувеличенной подделкой.
Как же воскресить в себе человека? Как победить душевную леность, алчность и эгоизм и вновь пробудить надежду и веру в лучшее, любовь, отзывчивость и сострадание? Об этом размышляет Эрих Фромм в своей книге, которая не потеряет своей актуальности до тех пор, пока общество торжествующего вещизма и интеллектуальной деградации не сменится обществом гуманным и мыслящим, и homo sapiens не станет наконец "разумным" в исконном значении этого затёртого слова.
Как же воскресить в себе человека? Как победить душевную леность, алчность и эгоизм и вновь пробудить надежду и веру в лучшее, любовь, отзывчивость и сострадание? Об этом размышляет Эрих Фромм в своей книге, которая не потеряет своей актуальности до тех пор, пока общество торжествующего вещизма и интеллектуальной деградации не сменится обществом гуманным и мыслящим, и homo sapiens не станет наконец "разумным" в исконном значении этого затёртого слова.
256 pages, Paperback
First published January 1, 1968
93 people are currently reading
1252 people want to read
About the author
Erich Fromm
446 books5,296 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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Displaying 1 - 30 of 43 reviews
July 1, 2018
“The moment we stand still, we begin to decay.”
I started reading this book because of a specific chapter I found included in its ‘Contents’ page - the chapter on the Messianic Self. I’m 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’t be weak, because “those whose hope is weak settle down for comfort or for violence”.
Fromm’s 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’t exist! And I guess that is why Marcuse used to call Fromm’s messianic philosophy a ‘Naïve’ one. And what makes me agree with Marcuse is the way Fromm looks at and portrays the Messianic Self – or the Prophetic Self.
He says: “Prophetic language is always the language of alternatives, of choice and of freedom. It is never that of determinism, for better or worse”.
Now, that seems pretty cool, but when you think about it – take religions for example - you will find the opposite! Prophets don’t 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 ‘Where are we now and where are we headed’ which deals with the ‘Certainty’ 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.
“This is one of the psychological reasons for man’s belief in idols and political leaders. They all take out doubt and risk from the decision making”.
I strongly recommend this book for everyone who is interested in Fromm and his Messianic approach. It is both useful and entertaining.
“The moment we stand still, we begin to decay.”
I started reading this book because of a specific chapter I found included in its ‘Contents’ page - the chapter on the Messianic Self. I’m 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’t be weak, because “those whose hope is weak settle down for comfort or for violence”.
Fromm’s 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’t exist! And I guess that is why Marcuse used to call Fromm’s messianic philosophy a ‘Naïve’ one. And what makes me agree with Marcuse is the way Fromm looks at and portrays the Messianic Self – or the Prophetic Self.
He says: “Prophetic language is always the language of alternatives, of choice and of freedom. It is never that of determinism, for better or worse”.
Now, that seems pretty cool, but when you think about it – take religions for example - you will find the opposite! Prophets don’t 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 ‘Where are we now and where are we headed’ which deals with the ‘Certainty’ 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.
“This is one of the psychological reasons for man’s belief in idols and political leaders. They all take out doubt and risk from the decision making”.
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 “coopt” valuable ideas for the purpose of supporting the status quo.
– 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 – 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– 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’s 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 “waiting for”—until 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 “Future,” “History,” and “Posterity,”… 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’s 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,
…some 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… 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’s 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 “turned on,” tempted, seduced. They always run and never stand. They always “fall for” 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’s 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’s heart which would transcend beyond the obvious societal ills discussed is, what I think, the challenge to the reader himself.
April 8, 2023
مختصر و مفید. درک درستی از وضعیت جهانِ در کشمکش با صنعتی شدن به آدم میده.
September 18, 2020
الترجمة سيئة للغاية
اخطاء املائية شنيعة في الطبعة
ينظر فرووم للمستقبل او لعام2000 علي انه العام الذي تحل فيه النكبة و يستبدل البشر بالآلات او الحواسيب الروبوتات او اي شئ يُبعد الانسان عن اتخاذ القرار وحينها يُصبح الانسان ( مُغترب ) في ذاته مفرغاً استبدل فكرة الإله او وثن الإله من وجهة نظره بوثن جديد هو الحاسوب الذي يتخذذ القرار الذي استبدل به القدر
الكتاب يسير علي هذا النهج إلي ان يصل لمرحلة الاقتراح نحو مجتمع تكنولوجي مؤنسن وهو اقتراح سخيف صراحة يذكرني الي حد ما برواية 1984
اخطاء املائية شنيعة في الطبعة
ينظر فرووم للمستقبل او لعام2000 علي انه العام الذي تحل فيه النكبة و يستبدل البشر بالآلات او الحواسيب الروبوتات او اي شئ يُبعد الانسان عن اتخاذ القرار وحينها يُصبح الانسان ( مُغترب ) في ذاته مفرغاً استبدل فكرة الإله او وثن الإله من وجهة نظره بوثن جديد هو الحاسوب الذي يتخذذ القرار الذي استبدل به القدر
الكتاب يسير علي هذا النهج إلي ان يصل لمرحلة الاقتراح نحو مجتمع تكنولوجي مؤنسن وهو اقتراح سخيف صراحة يذكرني الي حد ما برواية 1984
February 18, 2019
بخشی از متن کتاب:
· اميد پديده اي متناقض است. نه انتظاري است انفعالي يا كنش پذير، و نه نيرويي غير واقع بينانه كه بت��اند شرايط نا ممكن را به وجود آورد. اميد داشتن يعني هر لحظه آمادگي داشتن براي آن چيزي كه تولد نيافته است و ياري رساندن به تولد آن چيزي كه آماده ي زاده شدن است.
· اميد پديده اي متناقض است. نه انتظاري است انفعالي يا كنش پذير، و نه نيرويي غير واقع بينانه كه بت��اند شرايط نا ممكن را به وجود آورد. اميد داشتن يعني هر لحظه آمادگي داشتن براي آن چيزي كه تولد نيافته است و ياري رساندن به تولد آن چيزي كه آماده ي زاده شدن است.
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February 4, 2025pobre erich fromm me da una pena no solo no se cumplieron ninguno de sus sueños sino q además todo salió mucho peor de lo que esperaba. TRISTE
May 24, 2013
Множество размышлений автора в его работе "Революция надежды" на мой взгляд не оправдали себя. И это не из-за того, что я не признаю авторитета автора, а скорее всего из-за того, что автор в большинстве рассуждений пытается предсказать и предвидеть будущее, а это согласитесь практически невозможно, тем более в психологии людей.
Не соглашусь также и с тем, что автор считает, что человек в обществе потребления полностью убегает от себя и своего внутреннего мира. Что промышленная революция "механизирует" человека практически полностью. Книга впервые вышла в 1968 году и уже сегодня мы можем видеть, что такого не случилось. Да, машины и компьютеры взяли на себя множество работы, но данные и решения всё же вносит человек. А на замену рутины в нашу жизнь пришли множество других забот.
Прихожу к мысли, что меняются только декорации, а человек вот уже несколько тысячелетий практически ни в чём не меняется. А если он и изменится когда либо кардинально (подобно приводимых известных работ "1984", "О дивный новый мир"), то для него данная жизнь будет ни чем не хуже чем для современного человека. Дикой она может быть только для людей из далёкого прошлого, то есть только в сравнении. И беспокоиться об возможных кардинальных изменений об очень далёком будущем на мой взгляд не стоит.
Намного полезнее будет взяться за свою жизнь здесь и сейчас. Так как это именно то время в котором можно что либо изменить к лучшему. И ни в коем случае не оставлять на завтра. А как это сделать автор оставил много хороших советов. Поэтому книга должна быть всё таки полезна.
Не соглашусь также и с тем, что автор считает, что человек в обществе потребления полностью убегает от себя и своего внутреннего мира. Что промышленная революция "механизирует" человека практически полностью. Книга впервые вышла в 1968 году и уже сегодня мы можем видеть, что такого не случилось. Да, машины и компьютеры взяли на себя множество работы, но данные и решения всё же вносит человек. А на замену рутины в нашу жизнь пришли множество других забот.
Прихожу к мысли, что меняются только декорации, а человек вот уже несколько тысячелетий практически ни в чём не меняется. А если он и изменится когда либо кардинально (подобно приводимых известных работ "1984", "О дивный новый мир"), то для него данная жизнь будет ни чем не хуже чем для современного человека. Дикой она может быть только для людей из далёкого прошлого, то есть только в сравнении. И беспокоиться об возможных кардинальных изменений об очень далёком будущем на мой взгляд не стоит.
Намного полезнее будет взяться за свою жизнь здесь и сейчас. Так как это именно то время в котором можно что либо изменить к лучшему. И ни в коем случае не оставлять на завтра. А как это сделать автор оставил много хороших советов. Поэтому книга должна быть всё таки полезна.
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 ciò che ancora non è nato e anche a non disperarsi se nulla nasce durante la nostra vita".
"La fortezza è la capacità di dire NO quando il mondo vuole sentir dire SI."
"Sperare significa essere pronti in ogni momento a ciò che ancora non è nato e anche a non disperarsi se nulla nasce durante la nostra vita".
"La fortezza è la capacità di dire NO quando il mondo vuole sentir dire SI."
February 19, 2018
Umuda bile yabancılaşmış olabilir miyiz? Mesela daha iyi bir eve sahip olmayı dilemek ya da elleri kavuşturup birşeyin olmasını beklemek, umut mudur? Kendimizi güçsüz, kaygılı ve yalnız hissetmemizin ardında nasıl bir umutsuzluk var? Mantığımızı “yaşama sanatını” iyileştirmek için değil, daha çok tüketmek, tüketmek özgürlüğüne erişmek için kullandığımızda yaşadığımız tutsaklığı ve edilgenliği düşündünüz mü? Peki, edilginden etkin olana, varolanı dirilişe götürmek için yapılabilecekler var mı? Umut var mı? VAR. Ama önce kendi umutsuzluğumuzla uğraşmalı, sonra toplumsal değişim için seçeneklere bakmalıyız. Erich Fromm yazdıklarıyla, sunduğu çözümleme ve seçenekleriyle halen geçerliliğini koruyor, tüm toplumbilimcilerini düşünmeye teşvik ediyor.
June 23, 2024
Książka strasznej mi się dłużyła ale to pewnie z powodu specjalistycznego języka i braku jakiejkolwiek satyry ze strony autora mimo że nie pisał on podręcznika przez co wiedzę z tej książki bardzo trudno wyłuskać i bardzo łatwo zapomnieć i chociaż idea była świetna to wykonanie średnie mimo wszystko daję trzy gwiazdki bo wiem że Fromm jak się postara to mu naprawdę wychodzi.
August 2, 2025
Comentarios en video: https://youtu.be/hO-bgMeUA84
Críticas filosóficas a un pensador que me gusta. Qué tal que no me gustara?
El pensador alemán me gusta por algunos de sus aportes, pero en esta obra presento algunas críticas que me generó su lectura. El libro nos presenta un marco teórico para la acción, que nos permita encaminar a la humanidad y la sociedad hacia la resolución de grandes problemas. Sin embargo, no me gustó la separación y segregación de humanos entre los que aman la vida y los que aman la muerte, pues no creo que sea algo que se pueda dividir tajantemente, por eso los mayores problemas que se generan en divisiones como gente de bien, gente de izquierda y de derecha, entre otros. Prefiero que se analice la humanidad y encaminar las decisiones en vez de catalogar a las personas. Asimismo, nos muestra unas definiciones propiamente psicológicas que menosprecian otros avances de otras ramas como la política que abarcan no solo al individuo sino a los grupos. Finalmente, creo que al buscar respuestas creativas y optimistas llega a cometer errores que él mismo critica en otros.
Me gustará conocer sus comentarios.
Críticas filosóficas a un pensador que me gusta. Qué tal que no me gustara?
El pensador alemán me gusta por algunos de sus aportes, pero en esta obra presento algunas críticas que me generó su lectura. El libro nos presenta un marco teórico para la acción, que nos permita encaminar a la humanidad y la sociedad hacia la resolución de grandes problemas. Sin embargo, no me gustó la separación y segregación de humanos entre los que aman la vida y los que aman la muerte, pues no creo que sea algo que se pueda dividir tajantemente, por eso los mayores problemas que se generan en divisiones como gente de bien, gente de izquierda y de derecha, entre otros. Prefiero que se analice la humanidad y encaminar las decisiones en vez de catalogar a las personas. Asimismo, nos muestra unas definiciones propiamente psicológicas que menosprecian otros avances de otras ramas como la política que abarcan no solo al individuo sino a los grupos. Finalmente, creo que al buscar respuestas creativas y optimistas llega a cometer errores que él mismo critica en otros.
Me gustará conocer sus comentarios.
January 22, 2018
Трохи застарілий контекст, бо книга писана в часи холодної війни, але багато речей, які розлядає автор, забігають наперед, такі як філософські виклики заміни машини людьми, створення малих груп, які не є політичними але говорять про політику, і багато інших дрібних деталей. Розгляд надії як фактора, що змушує наc жити в уявному майбутньому.
July 20, 2020
" الأمل عنصر ضمني لنسيج الحياة ولدينامية روح الإنسان"
" الجَـلَدُ هو القدرة على أن تقول (لا) عندما يريد العالم أن يسمع (نعم)
."الأمل يعني أن نكون مستعدين في كل لحظة لذلك الذي لم يولد بعد"
لم يكن أروع ما كتبه فروم.. لكنه ككل كتاباته تغوص في عمق الجانب النفسي للطبيعة البشرية وبامتياز ..احتياجات الإنسان تطلعاته ونزعة الطمع إلى ثقافة
الامعة والقطيع والاستهلاك ..وفي أزيد من هذه النقاط يمر محذرا من خطورة ما يلوح في الافق من تطور التكنلوجيا فأصبحت الآلة ( جهاز الحاسوب ) الذي اخترعه الانسان إله يُعبـد أخذ بلباب الإنسان وأنساه الروح والخير الذي يحجز الإنسان عن الشر والوحشية المطلقة.
له بعض التصنيفات ما بين الأمل الواعي واللا واعي و الإيمان العقلاني واللا عقلاني
أعجبني جدا ما تطرق له تحت فكرة أن عدم الخوف بعض الاحيان يكون ناجم من نقص حب للحياة وما أكده طوال كتابه بأن الأمل والإيمان والصمود هي المميز للوجود الإنساني.
حاول بسلاسة وعمق أن يبين في الكتاب بأنه إن كنا نواجه كمجتمع بشري حداثي نُـدره ما فهي "أولية الحياة" حيث أن الكفاية الاقتصادية والانتاج الاكبر والامتلاك صار له أسبقية على الحياة,ورجحان " الكم" على " الكيف".
.تطرق لتبويب اسماه التجارب الإنسانية ذكر فيها باختصار وكثافة في المعنى امور منها الاهتمام والمسؤولية، الهوية والتكامل
في الاخير يصعب عليا ان اختزل فكرة ثرية ودسمة من افكار ايريك فروم واطروحاته غير اني اختم بجملته التي لامستني جدا
واشعرتني برهبة المسؤولية :
"إن الصفوة وحدها ستكون لها أفضلية العمل ، بينما الغالبية ستكون مشغولة بالاستهلاك.
" الجَـلَدُ هو القدرة على أن تقول (لا) عندما يريد العالم أن يسمع (نعم)
."الأمل يعني أن نكون مستعدين في كل لحظة لذلك الذي لم يولد بعد"
لم يكن أروع ما كتبه فروم.. لكنه ككل كتاباته تغوص في عمق الجانب النفسي للطبيعة البشرية وبامتياز ..احتياجات الإنسان تطلعاته ونزعة الطمع إلى ثقافة
الامعة والقطيع والاستهلاك ..وفي أزيد من هذه النقاط يمر محذرا من خطورة ما يلوح في الافق من تطور التكنلوجيا فأصبحت الآلة ( جهاز الحاسوب ) الذي اخترعه الانسان إله يُعبـد أخذ بلباب الإنسان وأنساه الروح والخير الذي يحجز الإنسان عن الشر والوحشية المطلقة.
له بعض التصنيفات ما بين الأمل الواعي واللا واعي و الإيمان العقلاني واللا عقلاني
أعجبني جدا ما تطرق له تحت فكرة أن عدم الخوف بعض الاحيان يكون ناجم من نقص حب للحياة وما أكده طوال كتابه بأن الأمل والإيمان والصمود هي المميز للوجود الإنساني.
حاول بسلاسة وعمق أن يبين في الكتاب بأنه إن كنا نواجه كمجتمع بشري حداثي نُـدره ما فهي "أولية الحياة" حيث أن الكفاية الاقتصادية والانتاج الاكبر والامتلاك صار له أسبقية على الحياة,ورجحان " الكم" على " الكيف".
.تطرق لتبويب اسماه التجارب الإنسانية ذكر فيها باختصار وكثافة في المعنى امور منها الاهتمام والمسؤولية، الهوية والتكامل
في الاخير يصعب عليا ان اختزل فكرة ثرية ودسمة من افكار ايريك فروم واطروحاته غير اني اختم بجملته التي لامستني جدا
واشعرتني برهبة المسؤولية :
"إن الصفوة وحدها ستكون لها أفضلية العمل ، بينما الغالبية ستكون مشغولة بالاستهلاك.
Read
April 15, 2014(الامل - الايمان – الصمود – البعث)
- الامل :
"الامل يعني ان نكون مستعدين لذلك الذي لم يولد بعد ومع هذا لا نصبح يائسين اذا لم يوجد اي تولد له ابان حياتنا"
"اولئك الذين لديهم امل واهن يستنيمون للراحة او للعنف و اولئك الذين لديهم امل قوي يرون ويستريحون لكل امارات الحياة الجديدة وهم مستعدون في كل لحظة للمساعدة في توليد ذلك الذي هو مهيأ لان يولد"
- الايمان :
"ان الايمان مثل الامل ليس التنبؤ بالمستقبل انه رؤية الحاضر في حالة الحمل الذي سيتولد".
"ان الامل هو حالة ترافق الايمان والايمان لايمكن ان يتدعم بدون حالة الامل. والامل لايمكن ان يكون له اي اساس الا في الايمان"
الصمود :
" ان الجلد ربما يكون التعبير الاقل غموضا وذلك لاننا نجد الشجاعة اليوم تستخدم على نحو اكبر لاظهار الشجاعة في الموت وليس الشجاعة في الوجود "
البعث :
"انه ليس خلق واقع من واقع هذه الحياة بل تحول هذا الواقع في اتجاه احياء اعظم. ان الانسان والمجتمع ينبعثان في كل لحظة في فعل الامل والايمان هنا والان، ان كل فعل للحب للوعي للحنان هو بعث وكل فعل للكسل للطمع لانانية هو موت وفي كل لحظة فان الوجود يواجهنا ببدائل البعث او الموت، كل لحظة اننا نعطي جوابا وهذا الجواب ليس كامنا فيما نقوله او نفكر فيه. بل فيما نحن عليه ، كيف نسلك ، اين نتحرك.
- الامل :
"الامل يعني ان نكون مستعدين لذلك الذي لم يولد بعد ومع هذا لا نصبح يائسين اذا لم يوجد اي تولد له ابان حياتنا"
"اولئك الذين لديهم امل واهن يستنيمون للراحة او للعنف و اولئك الذين لديهم امل قوي يرون ويستريحون لكل امارات الحياة الجديدة وهم مستعدون في كل لحظة للمساعدة في توليد ذلك الذي هو مهيأ لان يولد"
- الايمان :
"ان الايمان مثل الامل ليس التنبؤ بالمستقبل انه رؤية الحاضر في حالة الحمل الذي سيتولد".
"ان الامل هو حالة ترافق الايمان والايمان لايمكن ان يتدعم بدون حالة الامل. والامل لايمكن ان يكون له اي اساس الا في الايمان"
الصمود :
" ان الجلد ربما يكون التعبير الاقل غموضا وذلك لاننا نجد الشجاعة اليوم تستخدم على نحو اكبر لاظهار الشجاعة في الموت وليس الشجاعة في الوجود "
البعث :
"انه ليس خلق واقع من واقع هذه الحياة بل تحول هذا الواقع في اتجاه احياء اعظم. ان الانسان والمجتمع ينبعثان في كل لحظة في فعل الامل والايمان هنا والان، ان كل فعل للحب للوعي للحنان هو بعث وكل فعل للكسل للطمع لانانية هو موت وفي كل لحظة فان الوجود يواجهنا ببدائل البعث او الموت، كل لحظة اننا نعطي جوابا وهذا الجواب ليس كامنا فيما نقوله او نفكر فيه. بل فيما نحن عليه ، كيف نسلك ، اين نتحرك.
April 15, 2016
ثورة الأمل هي الحل الذي خلص اليه اريك فروم لحل المشاكل التي طرحها سابقا في المجتمع السوي،فعبر هذه الثورة المضادة لنزع الانسان عن قيمه و طبيعته البشرية و تحويله الى كائن استهلاكي يعبر فروم عن طموحات بشرية أكثر قربا لهويتها الانسانية المتفاعلة .
على الرغم من توجيه فروم الكتاب للمجتمع الامريكي الا أنه بامكاننا تعميم مقترحات على اغلبية التجارب الانسانية الساعية لاستعادة هوية الانسان و الوقوف في وجه تيار الاستهلاك و الاغتراب الجارف،يقترح فروم عددا من الحلول التي تشكل في مجموعها ثورة الامل التي يحلم بها،بعد أن يعطي نبذة عن العورات الاجتماعية التي تواجه الانسان في المجتمعات النمطية التي تسحق هويته،و على الرغم من كون هذه الحلول تنحى منحا رومانسيا حالما إلا أنها حلول مستمدة من تفاعل الطبيعة البشرية مع حاجاتها الفعلية كما يصورها عالم نفس هو فروم لا ثائر يهدف الى تغيير جذري في المجتمع بأي وسيلة كانت.
على الرغم من توجيه فروم الكتاب للمجتمع الامريكي الا أنه بامكاننا تعميم مقترحات على اغلبية التجارب الانسانية الساعية لاستعادة هوية الانسان و الوقوف في وجه تيار الاستهلاك و الاغتراب الجارف،يقترح فروم عددا من الحلول التي تشكل في مجموعها ثورة الامل التي يحلم بها،بعد أن يعطي نبذة عن العورات الاجتماعية التي تواجه الانسان في المجتمعات النمطية التي تسحق هويته،و على الرغم من كون هذه الحلول تنحى منحا رومانسيا حالما إلا أنها حلول مستمدة من تفاعل الطبيعة البشرية مع حاجاتها الفعلية كما يصورها عالم نفس هو فروم لا ثائر يهدف الى تغيير جذري في المجتمع بأي وسيلة كانت.
January 7, 2018
3.5/5
Mniej więcej do połowy byłam przekonana, że mam do czynienia z materiałem, do którego będę z ochotą wracać. Niestety kolejne rozdziały były amerykocentryczne i osadzone mocno w roku 1968. Były za mało syntetyczne, żebym mogła je traktować poważnie. Z drugiej strony trącące utopią pomysły reform społecznych były na tyle mgliste, że nie rekompensowały lokalnego kontekstu.
Co by nie mówić, poglądy i kierunek przemyśleń Fromma raczej przypadły mi do gustu, więc jeśli trafię na inne jego teksty, chętnie po nie sięgnę.
Mniej więcej do połowy byłam przekonana, że mam do czynienia z materiałem, do którego będę z ochotą wracać. Niestety kolejne rozdziały były amerykocentryczne i osadzone mocno w roku 1968. Były za mało syntetyczne, żebym mogła je traktować poważnie. Z drugiej strony trącące utopią pomysły reform społecznych były na tyle mgliste, że nie rekompensowały lokalnego kontekstu.
Co by nie mówić, poglądy i kierunek przemyśleń Fromma raczej przypadły mi do gustu, więc jeśli trafię na inne jego teksty, chętnie po nie sięgnę.
October 15, 2023
‘Revolution of Hope’ 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 ‘system man’ 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 ‘Steps to the Humanization of Technological Society’, either observations or predictions:
‘Cybernation’ - 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 ‘Computers 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’
The existence of ‘The system Man’ 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 ‘passive’ 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: ‘today 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’
He rejects the idea hat we need information gotten by spying to understand what is going on e.g. that one needs ‘secret information’ to understand the world, with respect to behavior of nation states ‘Most 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’.
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: ‘There is a striking correlation between education and the political opinion of voters. ‘The least informed voters lean toward irrational, fanactical solutions, while the better educated ones show a tendency toward more realistic and rational solutions’
The freedom that the average American experiences is not the freedom of property ownership or investment choices… 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 ‘improvement 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 ‘workfare’ e.g. ‘If a man does not work, neither shall he eat’ (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 ‘annual guaranteed income’ or ‘negative income tax’
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 ‘stationary technological society’
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’s 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 ‘pursuit of happiness’.
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 ‘system man’ 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 ‘Steps to the Humanization of Technological Society’, either observations or predictions:
‘Cybernation’ - 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 ‘Computers 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’
The existence of ‘The system Man’ 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 ‘passive’ 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: ‘today 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’
He rejects the idea hat we need information gotten by spying to understand what is going on e.g. that one needs ‘secret information’ to understand the world, with respect to behavior of nation states ‘Most 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’.
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: ‘There is a striking correlation between education and the political opinion of voters. ‘The least informed voters lean toward irrational, fanactical solutions, while the better educated ones show a tendency toward more realistic and rational solutions’
The freedom that the average American experiences is not the freedom of property ownership or investment choices… 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 ‘improvement 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 ‘workfare’ e.g. ‘If a man does not work, neither shall he eat’ (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 ‘annual guaranteed income’ or ‘negative income tax’
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 ‘stationary technological society’
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’s 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 ‘pursuit of happiness’.
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’s 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’t 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 “Groups” and “Clubs.” 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 “best” people will just naturally make decisions that benefit all of society, but I don’t 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 “Groups” and “Clubs.” 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 “best” people will just naturally make decisions that benefit all of society, but I don’t 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.
December 20, 2025
Erich Fromm bu kitabında sistemin, teknolojik gelişmelerin, çağımızın, kapitalizmin, kârla kafayı bozmuş şirketlerin (artık ne derseniz) nasıl insanın zihnini "sahip olmak" modalitesine zorunlu bıraktırdığını ve ona alıştırdığını; bunun karşısında "olmak" modalitesinin hakim olduğu bir sistemin koşulları ve gereksinimlerini, kısacası nasıl "insanca" çalışılabileceğini, üretim yapılabileceğini anlatmaya çalışıyor.
Megamachine'in, parayataparlığın, tüketme ve biriktirme çılgınlıklarının en nihayetinde birer nekrofili olduğunu, ve bunun karşısında etken, hayatı kucaklayan bir biyofiliye ihtiyaç duyduğumuzu gözler önüne seriyor.
Burada da işin içine umut kavramı giriyor. İnsanın içine düşmüş olduğu bu çukurdan kurtulması için umut etmesi, yalnız Fromm'cu bir biçimde, yani aktif, sorumlulukla, ilgi ve bilgi ile umut etmesi gerekiyor. Homo sapiens, homo ludens gibi tanımlara bir de kendisi ekliyor: Homo esperans mıyız yoksa, diyor, yani umut eden insan?
"İnsan umut etmekten vazgeçerse, nerede olduğunu bilse de bilmese de, cehennemin kapısından girmiş demektir" diyor zat.
Devranın dönmesi için kendince bazı öneriler ve sistemik yapılar sunsa da ben kitabın o taraflarını değil, durumun müthiş bir netlikle tespit edildiği kısımları daha çok beğendim. Özellikle 3. bölüm, yani "Şu anda neredeyiz ve yolumuz nereye varacak?" kısmı yani sf. 45-80 arası tekrar tekrar okunmalı.
Fromm serimdeki en beğendiğim kitaplardan biri oldu.
Megamachine'in, parayataparlığın, tüketme ve biriktirme çılgınlıklarının en nihayetinde birer nekrofili olduğunu, ve bunun karşısında etken, hayatı kucaklayan bir biyofiliye ihtiyaç duyduğumuzu gözler önüne seriyor.
Burada da işin içine umut kavramı giriyor. İnsanın içine düşmüş olduğu bu çukurdan kurtulması için umut etmesi, yalnız Fromm'cu bir biçimde, yani aktif, sorumlulukla, ilgi ve bilgi ile umut etmesi gerekiyor. Homo sapiens, homo ludens gibi tanımlara bir de kendisi ekliyor: Homo esperans mıyız yoksa, diyor, yani umut eden insan?
"İnsan umut etmekten vazgeçerse, nerede olduğunu bilse de bilmese de, cehennemin kapısından girmiş demektir" diyor zat.
Devranın dönmesi için kendince bazı öneriler ve sistemik yapılar sunsa da ben kitabın o taraflarını değil, durumun müthiş bir netlikle tespit edildiği kısımları daha çok beğendim. Özellikle 3. bölüm, yani "Şu anda neredeyiz ve yolumuz nereye varacak?" kısmı yani sf. 45-80 arası tekrar tekrar okunmalı.
Fromm serimdeki en beğendiğim kitaplardan biri oldu.
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, diría incluso que más actual hoy que cuando fue escrito, hace más de medio siglo. Una lectura recomendada a todos, abordando el tema del papel de la máquina en la vida actual, el autor profundiza en la naturaleza humana y en cómo vivirla más a plenitud, para hacer de las máquinas herramientas y no del hombre herramienta de las máquinas.
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😅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🫣
Di beberapa bagian saya merasakan kalau Fromm agak rasis ya😅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🫣
September 4, 2025
I love Erich Fromm for his incredible gift to deliver a complex idea in the easiest way possible. This, as any other book I’ve read so far, has been enlightening. I didn’t appreciate the second half as much as I did the first simply because it’s not in the area of my interest, but I still enjoyed every single second reading this.
October 28, 2025
Лично для меня, эта книга оказалась неоднозначной. Многие темы, которые были подняты автором, не показались мне интересными (вернее, они были неактуальными на данный момент. надо учитывать, что сама книга была написана в прошлом столетии. main topic - рассуждение о нулевых). тяжело далось чтение про философские категории. не отрицаю, что возможно, был не очень качественный перевод.
March 25, 2018
فصل اول ودوم کتاب برا خوشناسی خوبه فصل های آخر بیشتر در مورد انسان در بطن جامعه روشن گری کرده
نکته جالب فروم تو این کتاب اینه بر خلاف خیلیای دیگه فقط شرایطو تحلیل نکرده بلکه راه حلم ارائه داده که بسیار جالبه
نکته جالب فروم تو این کتاب اینه بر خلاف خیلیای دیگه فقط شرایطو تحلیل نکرده بلکه راه حلم ارائه داده که بسیار جالبه
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.
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