Erich Fromm Berühmte Zitate
Zitate über Menschen von Erich Fromm
Die Kunst des Liebens
Kapitel: Autorität ausüben - S. 56-57
Haben oder Sein. Die seelischen Grundlagen einer neuen Gesellschaft
Erich Fromm, "Anatomie der menschlichen Destruktivität", S. 33
Zitate
Haben oder Sein. Die seelischen Grundlagen einer neuen Gesellschaft, Überarbeitet von Rainer Funk, 36. Aufl., dtv Muenchen 2009. S. 18
"We are a society of notoriously unhappy people: lonely, anxious, depressed, destructive, dependent — people who are glad we have killed the time we are trying so hard to save." - To Have or to Be? Continuum 1996. p. 5
Haben oder Sein. Die seelischen Grundlagen einer neuen Gesellschaft
„Durch die Maschine ist die Zeit zur Beherrscherin des Menschen geworden.“
Haben oder Sein. Die seelischen Grundlagen einer neuen Gesellschaft, überarbeitet v. Rainer Funk, 36. Aufl., dtv München 2009. S. 160. Aus dem Englischen von Brigitte Stein. ISBN 978-3-423-34234-6 book2look.com http://book2look.com/vBook.aspx?id=9783423342346
"Via the machine, time has become our ruler." - To Have or to Be? Continuum 1996. p. 129
Haben oder Sein. Die seelischen Grundlagen einer neuen Gesellschaft
Zitate über Liebe von Erich Fromm
„In der Liebe kommt es zu dem Paradoxon, daß zwei Wesen eins werden und trotzdem zwei bleiben.“
"Die Kunst des Liebens", Frankfurt/M 1992 S. 31, Verlag Ullstein GmbH
"In the experience of love the paradox happens that two people become one, and remain two at the same time." - The Sane Society. Fawcett 1985. p. 37
Die Kunst des Liebens
„Nichts fördert das Kreative mehr als die Liebe, vorausgesetzt, sie ist echt.“
Pathologie der Normalität
„Liebe ist das Kind der Freiheit, niemals das der Beherrschung.“
"Die Kunst des Liebens", Frankfurt/M 1992 S.39, Verlag Ullstein GmbH
"love is the child of freedom, never that of domination." - The Sane Society
Die Kunst des Liebens
Variante: Die Liebe ist das Kind der Freiheit,
niemals der Beherrschung
"Die Kunst des Liebens", Frankfurt/M (u.a.) 1956. S. 170.
"If it is true, as I have tried to show, that love is the only sane and satisfactory answer to the problem of human existence, then any society which excludes, relatively, the development of love, must in the long run perish of its own contradiction with the basic necessities of human nature." - The Art of Loving (1956). Chapter 2
Die Kunst des Liebens
Psychoanalyse und Ethik, in: Analytische Charaktertheorie Band II. Autorisierte Übersetzung von Liselotte und Ernst Mickel. Deutsche Verlags-Anstalt, 1980. S. 14
"[...] pleasure cannot be a criterion of value. For there are people who enjoy submission and not freedom, who derive pleasure from hate and not from love, from exploitation and not from productive work.
Psychoanalyse und Ethik
Erich Fromm Zitate und Sprüche
Die Kunst des Liebens
Die Kunst des Liebens
Die Kunst des Liebens
La patología de la normalidad
Die Kunst des Liebens
"Anatomie der menschlichen Destruktivität", S. 186
"War as an institution was a new invention, like kingdom or bureaucracy, made around 3000 BC. Then as now, it was not caused by psychological factors, such as human aggression, but, aside from the wishes for power and glory of the kings and their bureaucracy, was the result of objective conditions thast made war useful and which, as a consequence, tended to generate and increase human destructiveness and cruelty." - The Evidence Against the Instinctivist Thesis, in: The Anatomy of Human Destructiveness. p. 163
Anatomie der menschlichen Destruktivität
„Die Normalsten sind die Kränkesten. Und die Kranken sind die Gesündesten.“
Das Zusichkommen des Menschen. Fernsehinterview mit Micaela Lämmle und Jürgen Lodemann, in: Basler Magazin, Basel, Nr. 47 (24.12.1977), S. 3. Wiederveroeffentlicht in: Erich Fromm als Vordenker: "Haben oder Sein" im Zeitalter der ökologischen Krise, Rainer Funk, Erich Fromm, Marko Ferst, Burkhard Bierhoff, Johannes Rau u.a., Edition Zeitsprung, Berlin 2002. S. 18
Erich Fromm: Zitate auf Englisch
Human Nature and Social Theory (1969)
Kontext: What about the utopian thinkers of all ages, from the Prophets who had a vision of eternal peace, on through the Utopians of the Renaissance, etc.? Were they just dreamers? Or were they so deeply aware of new possibilities, of the changeability of social conditions, that they could visualize an entirely new form of social existence even though these new forms, as such, were not even potentially given in their own society? It is true that Marx wrote a great deal against utopian socialism, and so the term has a bad odor for many Marxists. But he is polemical against certain socialist schools which were, indeed, inferior to his system because of their lack of realism. In fact, I would say the less realistic basis for a vision of the uncrippled man and of a free society there is, the more is Utopia the only legitimate form of expressing hope. But they are not trans-historical as, for instance, is the Christian idea of the Last Judgment, etc. They are historical, but the product of rational imagination, rooted in an experience of what man is capable of and in a clear insight into the transitory character of previous and existing society.
Quelle: The Art of Loving (1956)
Kontext: To speak of love is not "preaching," for the simple reason that it means to speak of the ultimate and real need of every human being. That this need has been obscured does not mean it does not exist. To analyze the nature of love is to discover its general absence today and to criticize the social conditions which are responsible for this absence. To have faith in the possibility of love as a social and not only exceptional-individual phenomenon, is a rational faith based on the insight into the very nature of man.
Human Nature and Social Theory (1969)
Kontext: The most important misunderstanding seems to me to lie in a confusion between the human necessities which I consider part of human nature, and the human necessities as they appear as drives, needs, passions, etc., in any given historical period. This division is not very different from Marx’s concept of "human nature in general", to be distinguished from "human nature as modified in each historical period". The same distinction exists in Marx when he distinguishes between "constant" or "fixed" drives and "relative" drives. The constant drives "exist under all circumstances and … can be changed by social conditions only as far as form and direction are concerned". The relative drives "owe their origin only to a certain type of social organization".
Quelle: The Anatomy of Human Destructiveness (1973), p. 483
Kontext: Exploitation and manipulation produce boredom and triviality; they cripple man, and all factors that make man into a psychic cripple turn him also into a sadist or a destroyer. This position will be characterized by some as "overoptimistic," "utopian," or "unrealistic." In order to appreciate the merits of such criticism a discussion of the ambiguity of hope and the nature of optimism and pessimism seems called for.
The portion of this statement, "Love is the only sane and satisfactory answer to the problem of human existence" has been widely quoted alone, resulting in a less reserved expression, and sometimes the portion following it has been as well: "Any society which excludes, relatively, the development of love, must in the long run perish of its own contradiction with the basic necessities of human nature."
The Art of Loving (1956)
Kontext: Our society is run by a managerial bureaucracy, by professional politicians; people are motivated by mass suggestion, their aim is producing more and consuming more, as purposes in themselves. All activities are subordinated to economic goals, means have become ends; man is an automaton — well fed, well clad, but without any ultimate concern for that which is his peculiarly human quality and function. If man is to be able to love, he must be put in his supreme place. The economic machine must serve him, rather than he serve it. He must be enabled to share experience, to share work, rather than, at best, share in profits. Society must be organized in such a way that man's social, loving nature is not separated from his social existence, but becomes one with it. If it is true, as I have tried to show, that love is the only sane and satisfactory answer to the problem of human existence, then any society which excludes, relatively, the development of love, must in the long run perish of its own contradiction with the basic necessities of human nature. <!-- p. 111 - 112
Credo (1965)
Kontext: I believe that none can "save" his fellow man by making a choice for him. To help him, he can indicate the possible alternatives, with sincerity and love, without being sentimental and without illusion. The knowledge and awareness of the freeing alternatives can reawaken in an individual all his hidden energies and put him on the path to choosing respect for "life" instead of for "death."
Human Nature and Social Theory (1969)
Kontext: One will be conducive to cooperation and solidarity another social structure to competition, suspiciousness, avarice; another to child-like receptiveness, another to destructive aggressiveness. All empirical forms or human needs and drives have to be understood as results of the social practice (in the last analysis based on the productive forces, class structure, etc., etc.) but they all have to fulfill the functions which are inherent in man’s nature in general, and that is to permit him to relate himself to others and share a common frame of reference, etc. The existential contradiction within man (to which I would now add also the contradiction between limitations which reality imposes on his life, and the virtually limitless imagination which his brain permits him to follow) is what I believe to be one of the motives of psychological and social dynamics. Man can never stand still. He must find solutions to this contradiction, and ever better solutions to the extent to which reality enables him.
The question then arises whether there is an optimal solution which can be inferred from man’s nature, and which constitutes a potential tendency in man. I believe that such optimal solutions can be inferred from the nature of man, and I have recently found it quite useful to think in terms of what in sociology and economy is now often called »system analysis«. One might start with the idea, in the first place, that human personality — just like society — is a system, that is to say, that each part depends on every other, and no part can be changed unless all or most other parts are also changed. A system is better than chaos. If a society system disintegrates or is destroyed by blows from the outside the society ends in chaos, and a completely new society is built upon its ruins, often using the elements of the destroyed system to build the new. That has happened many times in history. But, what also happens is that the society is not simply destroyed but that the system is changed, and a new system emerges which can be considered to be a transformation of the old one.
“Optimism is an alienated form of faith, pessimism an alienated form of despair.”
Quelle: The Anatomy of Human Destructiveness (1973), p. 483
Kontext: Optimism is an alienated form of faith, pessimism an alienated form of despair. If one truly responds to man and his future, ie, concernedly and "responsibly." one can respond only by faith or by despair. Rational faith as well as rational despair are based on the most thorough, critical knowledge of all the factors that are relevant for the survival of man.
Credo (1965)
Kontext: I believe that if an individual is not on the path to transcending his society and seeing in what way it furthers or impedes the development of human potential, he cannot enter into intimate contact with his humanity. If the tabus, restrictions, distorted values appear "natural" to him, this is a clear indication that he cannot have a real knowledge of human nature.
I believe that society, while having a function both stimulating and inhibiting at the same time, has always been in conflict with humanity. Only when the purpose of society is identified with that of humanity will society cease to paralyze man and encourage his dominance.
The Revolution of Hope: Toward a Humanized Technology (1968),<!-- Harper & Row, New York --> p. 61
Kontext: Man is born as a freak of nature, being within nature and yet transcending it. He has to find principles of action and decision-making which replace the principles of instincts. He has to have a frame of orientation which permits him to organize a consistent picture of the world as a condition for consistent actions. He has to fight not only against the dangers of dying, starving, and being hurt, but also against another danger which is specifically human: that of becoming insane. In other words, he has to protect himself not only against the danger of losing his life but also against the danger of losing his mind.
Credo (1965)
Kontext: I believe that love is the main key to open the doors to the "growth" of man. Love and union with someone or something outside of oneself, union that allows one to put oneself into relationship with others, to feel one with others, without limiting the sense of integrity and independence. Love is a productive orientation for which it is essential that there be present at the same time: concern, responsibility, and respect for and knowledge of the object of the union.
I believe that the experience of love is the most human and humanizing act that it is given to man to enjoy and that it, like reason, makes no sense if conceived in a partial way.
“Paradoxically, the ability to be alone is the condition for the ability to love.”
Quelle: The Art of Loving
Quelle: Man for Himself (1947), Ch. 3 "Human Nature and Character
“That millions of people share the same forms of mental pathology does not make these people sane.”
Quelle: The Sane Society
Quelle: Man for Himself: An Inquiry into the Psychology of Ethics
“Uncertainty is the very condition to impel man to unfold his powers.”
Quelle: Man for Himself (1947), Ch. 3
Kontext: The quest for certainty blocks the search for meaning. Uncertainty is the very condition to impel man to unfold his powers.
“The mature response to the problem of existence is love.”
Quelle: The Art of Loving
“To die is poignantly bitter, but the idea of having to die without having lived is unbearable.”
Quelle: Man for Himself (1947), Ch. 4
