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Home / Fromm E The Art of Being Ny Continuum 2002

Fromm E The Art of Being Ny Continuum 2002

German sociologist and psychoanalyst (1900–1980)

Erich Fromm
Erich Fromm 1974.jpg

Fromm in 1974
Born

Erich Seligmann Fromm


March 23, 1900

Frankfurt am Main, German Empire
Died March eighteen, 1980(1980-03-xviii) (aged 79)

Muralto, Ticino, Switzerland
Alma mater Heidelberg Academy
Era 20th century philosophy
Region Western philosophy
School
  • Continental philosophy
  • Frankfurt Schoolhouse
  • psychoanalysis
  • Marxist humanism
  • humanistic Judaism

Main interests

 Humanism, social theory, Marxism

Notable ideas

 Being and Having as modes of existence, security versus liberty, social character, Character orientation

Influences

  • Bachofen, Spinoza, Eckhart, Kierkegaard, Marx, Freud, Alfred Weber, Korsch, Lukács,[1] Dunayevskaya[2]

Influenced

  • Martin Luther Rex Jr.,[iii] Elias Porter, Chögyam Trungpa, Paulo Freire

Erich Seligmann Fromm (; German: [fʁɔm]; March 23, 1900 – March 18, 1980) was a German social psychologist, psychoanalyst, sociologist, humanistic philosopher, and democratic socialist. He was a German Jew who fled the Nazi regime and settled in the U.s.a.. He was one of the founders of The William Alanson White Institute of Psychiatry, Psychoanalysis and Psychology in New York Metropolis and was associated with the Frankfurt School of critical theory.[4] [n one]

Life [edit]

Erich Fromm was born on March 23, 1900, at Frankfurt am Main, the only kid of Orthodox Jewish parents, Rosa (Krause) and Naphtali Fromm.[5] He started his academic studies in 1918 at the University of Frankfurt am Main with ii semesters of jurisprudence. During the summertime semester of 1919, Fromm studied at the University of Heidelberg, where he began studying sociology under Alfred Weber (brother of the improve known sociologist Max Weber), psychiatrist-philosopher Karl Jaspers, and Heinrich Rickert. Fromm received his PhD in sociology from Heidelberg in 1922 with a dissertation "On Jewish Police".

Fromm at the time became strongly involved in Zionism, under the influence of the religious Zionist rabbi Nehemia Anton Nobel.[6] He was very active in Jewish Studentenverbindungen and other Zionist organisations. Simply he presently turned away from Zionism, saying that it conflicted with his ideal of an "universalist Messianism and Humanism".[seven]

During the mid-1920s, he trained to become a psychoanalyst through Frieda Reichmann'south psychoanalytic sanatorium in Heidelberg. They married in 1926, but separated shortly later and divorced in 1942. He began his own clinical practice in 1927. In 1930 he joined the Frankfurt Institute for Social Research and completed his psychoanalytical training.

Later the Nazi takeover of power in Deutschland, Fromm moved outset to Geneva so, in 1934, to Columbia University in New York. Together with Karen Horney and Harry Stack Sullivan, Fromm belongs to a Neo-Freudian schoolhouse of psychoanalytical idea. Horney and Fromm each had a marked influence on the other'southward thought, with Horney illuminating some aspects of psychoanalysis for Fromm and the latter elucidating sociology for Horney. Their human relationship ended in the tardily 1930s.[8] After leaving Columbia, Fromm helped form the New York branch of the Washington School of Psychiatry in 1943, and in 1946 co-founded the William Alanson White Found of Psychiatry, Psychoanalysis, and Psychology. He was on the faculty of Bennington Higher from 1941 to 1949, and taught courses at the New School for Social Research in New York from 1941 to 1959.

When Fromm moved to United mexican states City in 1949, he became a professor at the National Democratic University of Mexico (UNAM) and established a psychoanalytic section at the medical school there. Meanwhile, he taught as a professor of psychology at Michigan State University from 1957 to 1961 and as an adjunct professor of psychology at the graduate sectionalization of Arts and Sciences at New York University after 1962. He taught at UNAM until his retirement, in 1965, and at the Mexican Society of Psychoanalysis (SMP) until 1974. In 1974 he moved from Mexico City to Muralto, Switzerland, and died at his domicile in 1980, five days earlier his eightieth birthday. All the while, Fromm maintained his own clinical practice and published a series of books.

Fromm was reportedly an atheist[9] [n 2] but described his position as "nontheistic mysticism".[10]

Psychological theory [edit]

Beginning with his beginning seminal piece of work of 1941, Escape from Freedom (known in Britain every bit The Fear of Freedom), Fromm's writings were notable as much for their social and political commentary as for their philosophical and psychological underpinnings. Indeed, Escape from Liberty is viewed as one of the founding works of political psychology. His second important work, Homo for Himself: An Inquiry into the Psychology of Ideals, first published in 1947, continued and enriched the ideas of Escape from Freedom. Taken together, these books outlined Fromm's theory of homo grapheme, which was a natural outgrowth of Fromm'south theory of man nature. Fromm's most popular volume was The Art of Loving, an international bestseller get-go published in 1956, which recapitulated and complemented the theoretical principles of human nature found in Escape from Freedom and Man for Himself—principles which were revisited in many of Fromm's other major works.

Key to Fromm's world view was his estimation of the Talmud and Hasidism. He began studying Talmud equally a fellow under Rabbi J. Horowitz and later nether Rabbi Salman Baruch Rabinkow, a Chabad Hasid. While working towards his doctorate in sociology at the University of Heidelberg,[11] Fromm studied the Tanya by the founder of Chabad, Rabbi Shneur Zalman of Liadi. Fromm also studied under Nehemia Nobel and Ludwig Krause while studying in Frankfurt. Fromm'south grandpa and two bang-up grandfathers on his father's side were rabbis, and a great uncle on his female parent's side was a noted Talmudic scholar. All the same, Fromm turned away from orthodox Judaism in 1926, towards secular interpretations of scriptural ideals.

The cornerstone of Fromm's humanistic philosophy is his estimation of the biblical story of Adam and Eve's exile from the Garden of Eden. Drawing on his knowledge of the Talmud, Fromm pointed out that existence able to distinguish betwixt good and evil is generally considered to be a virtue, but that biblical scholars generally consider Adam and Eve to have sinned past disobeying God and eating from the Tree of Knowledge. However, parting from traditional religious orthodoxy on this, Fromm extolled the virtues of humans taking independent action and using reason to establish moral values rather than adhering to authoritarian moral values.

Across a simple condemnation of disciplinarian value systems, Fromm used the story of Adam and Eve as an emblematic explanation for human biological development and existential angst, asserting that when Adam and Eve ate from the Tree of Noesis, they became aware of themselves as being separate from nature while still being part of it. This is why they felt "naked" and "ashamed": they had evolved into human beings, conscious of themselves, their own mortality, and their powerlessness earlier the forces of nature and society, and no longer united with the universe every bit they were in their instinctive, pre-human being beingness as animals. According to Fromm, the awareness of a disunited homo existence is a source of guilt and shame, and the solution to this existential dichotomy is found in the evolution of one's uniquely human powers of love and reason. Nevertheless, Fromm distinguished his concept of love from unreflective pop notions as well every bit Freudian paradoxical love (see the criticism by Marcuse below).

Fromm considered love an interpersonal creative chapters rather than an emotion, and he distinguished this creative capacity from what he considered to be various forms of narcissistic neuroses and sado-masochistic tendencies that are commonly held out as proof of "true love". Indeed, Fromm viewed the feel of "falling in love" as bear witness of one's failure to understand the truthful nature of love, which he believed e'er had the common elements of care, responsibleness, respect, and cognition. Drawing from his knowledge of the Torah, Fromm pointed to the story of Jonah, who did not wish to salve the residents of Nineveh from the consequences of their sin, as demonstrative of his conventionalities that the qualities of care and responsibility are by and large absent from most man relationships. Fromm also asserted that few people in mod society had respect for the autonomy of their boyfriend homo beings, much less the objective knowledge of what other people truly wanted and needed.

Fromm believed that freedom was an aspect of man nature that nosotros either cover or escape. He observed that embracing our freedom of will was salubrious, whereas escaping freedom through the apply of escape mechanisms was the root of psychological conflicts. Fromm outlined three of the most mutual escape mechanisms:

  • Automaton conformity: changing one'south ideal self to adjust to a perception of lodge'southward preferred type of personality, losing ane'south true self in the procedure; Automaton conformity displaces the burden of choice from self to society;
  • Authoritarianism: giving control of oneself to some other. By submitting i's freedom to someone else, this human activity removes the freedom of selection well-nigh entirely.
  • Destructiveness: any process which attempts to eliminate others or the world equally a whole, all to escape freedom. Fromm said that "the destruction of the world is the last, virtually drastic attempt to save myself from being crushed by it".[12]

The word biophilia was oftentimes used past Fromm every bit a clarification of a productive psychological orientation and "state of being". For case, in an addendum to his book The Heart of Man: Its Genius For Good and Evil, Fromm wrote as role of his humanist ideology:

"I believe that the man choosing progress tin find a new unity through the development of all his human being forces, which are produced in three orientations. These tin be presented separately or together: biophilia, beloved for humanity and nature, and independence and freedom."[13]

Erich Fromm postulated 8 bones needs:

Need Description
Transcendence Being thrown into the world without their consent, humans have to transcend their nature by destroying or creating people or things.[fourteen] Humans tin can destroy through malignant assailment, or killing for reasons other than survival, but they can also create and care nigh their creations.[xiv]
Rootedness Rootedness is the demand to establish roots and to feel at home again in the earth.[14] Productively, rootedness enables u.s.a. to grow beyond the security of our mother and establish ties with the exterior world.[fourteen] With the nonproductive strategy, nosotros become fixated and afraid to motion beyond the security and safety of our mother or a mother substitute.[fourteen]
Sense of Identity The drive for a sense of identity is expressed nonproductively as conformity to a group and productively equally individuality.[xiv]
Frame of orientation Understanding the world and our place in it.
Excitation and Stimulation Actively striving for a goal rather than simply responding.
Unity A sense of oneness between ane person and the "natural and human world exterior."
Effectiveness The need to feel accomplished.[15]

Fromm'south thesis of the "escape from freedom" is epitomized in the following passage. The "individualized man" referenced past Fromm is human bereft of the "primary ties" of belonging (i.east. nature, family, etc.), also expressed as "liberty from":

There is only 1 possible, productive solution for the relationship of individualized human being with the world: his active solidarity with all men and his spontaneous activeness, love and work, which unite him again with the world, not past principal ties only every bit a gratuitous and independent individual.... Still, if the economic, social and political atmospheric condition... do not offer a footing for the realization of individuality in the sense just mentioned, while at the same time people have lost those ties which gave them security, this lag makes freedom an unbearable burden. It then becomes identical with doubt, with a kind of life which lacks pregnant and direction. Powerful tendencies arise to escape from this kind of liberty into submission or some kind of relationship to man and the world which promises relief from uncertainty, even if it deprives the individual of his freedom.

—Erich Fromm, Escape from Liberty [Due north.Y.: Rinehart, 1941], pp. 36–seven. The point is repeated on pp. 31, 256–seven.)

Five basic orientations [edit]

In his book Human being for Himself Fromm spoke of "orientation of graphic symbol". He differentiates his theory of character from that of Freud by focusing on ii ways an private relates to the world. Freud analyzed character in terms of libido organization, whereas Fromm says that in the process of living, nosotros relate to the world by: ane) acquiring and assimilating things—"Assimilation", and 2) reacting to people—"Socialization". Fromm asserted that these two ways of relating to the world were not instinctive, but an individual's response to the peculiar circumstances of his or her life; he also believed that people are never exclusively i type of orientation. These two ways of relating to life's circumstances lead to bones character-orientations.

Fromm lists four types of nonproductive character orientation, which he called receptive, exploitative, hoarding, and marketing, and one positive character orientation, which he called productive. Receptive and exploitative orientations are basically how an individual may chronicle to other people and are socialization attributes of character. A hoarding orientation is an acquiring and assimilating materials/valuables character trait. The marketing orientation arises in response to the human being situation in the modern era. The current needs of the market determine value. Information technology is a relativistic ethic. In dissimilarity, the productive orientation is an objective ethic. Despite the existential struggles of humanity, each homo has the potential for love, reason and productive piece of work in life. Fromm writes, "Information technology is the paradox of human existence that human must simultaneously seek for closeness and for independence; for oneness with others and at the same fourth dimension for the preservation of his uniqueness and particularity. ...the answer to this paradox – and to the moral problems of man – is productiveness."

Fromm'south influence on other notable psychologists [edit]

Fromm's four non-productive orientations were bailiwick to validation through a psychometric test, The Person Relatedness Exam past Elias H. Porter, PhD in collaboration with Carl Rogers, PhD at the Academy of Chicago's Counseling Center between 1953 and 1955. Fromm's four non-productive orientations besides served as basis for the LIFO examination, offset published in 1967 by Stuart Atkins, Alan Katcher, PhD, and Elias Porter, PhD and the Forcefulness Deployment Inventory, first published in 1971 past Elias H. Porter, PhD.[16] Fromm also influenced his student Emerge Fifty. Smith who went on to become the founder of the Lab Schoolhouse of Washington and the Baltimore Lab School.[17]

Critique of Freud [edit]

Fromm examined the life and work of Sigmund Freud at length. Fromm identified a discrepancy between early and afterwards Freudian theory: namely that, prior to Globe War I, Freud had described human drives as a tension betwixt desire and repression, simply after the terminate of the war, began framing human being drives as a struggle between biologically universal Life and Expiry (Eros and Thanatos) instincts. Fromm charged Freud and his followers with never acknowledging the contradictions betwixt the ii theories.

Fromm also criticized Freud'due south dualistic thinking. According to Fromm, Freudian descriptions of human consciousness as struggles between two poles were narrow and limiting. Fromm also condemned Freud as a misogynist unable to recollect exterior the patriarchal milieu of early 20th century Vienna. Nevertheless, in spite of these criticisms, Fromm notwithstanding expressed a great respect for Freud and his accomplishments. Fromm contended that Freud was ane of the "architects of the modern age", alongside Albert Einstein and Karl Marx, but emphasized that he considered Marx both far more than historically of import than Freud and a finer thinker.[18]

Political ideas and activities [edit]

Fromm's best known work, Escape from Freedom, focuses on the human urge to seek a source of authority and control upon reaching a freedom that was thought to exist an individual's true desire. Fromm'due south critique of the modern political order and capitalist system led him to seek insights from medieval feudalism. In Escape from Freedom, he constitute value in the lack of individual freedom, rigid structure, and obligations required on the members of medieval society:

What characterizes medieval in contrast to modernistic gild is its lack of private freedom…But altogether a person was non free in the modern sense, neither was he solitary and isolated. In having a distinct, unchangeable, and unquestionable place in the social world from the moment of birth, man was rooted in a structuralized whole, and thus life had a meaning which left no place, and no demand for doubt…In that location was comparatively trivial contest. One was built-in into a sure economic position which guaranteed a livelihood adamant by tradition, just equally it carried economic obligations to those college in the social hierarchy.[19]

The culmination of Fromm's social and political philosophy was his book The Sane Order, published in 1955, which argued in favor of a humanistic and autonomous socialism. Building primarily upon the early works of Karl Marx, Fromm sought to re-emphasise the ideal of liberty, missing from well-nigh Soviet Marxism and more than frequently found in the writings of libertarian socialists and liberal theoreticians. Fromm's make of socialism rejected both Western capitalism and Soviet communism, which he saw as dehumanizing, and which resulted in the most universal modern miracle of alienation. He became i of the founders of socialist humanism, promoting the early writings of Marx and his humanist messages to the US and Western European public.

In the early on 1960s, Fromm published two books dealing with Marxist thought (Marx'due south Concept of Man and Beyond the Chains of Illusion: My Encounter with Marx and Freud). In 1965, working to stimulate the Western and Eastern cooperation betwixt Marxist humanists, Fromm published a series of articles entitled Socialist Humanism: An International Symposium. In 1966, the American Humanist Association named him Humanist of the Year.

For a menses, Fromm was also active in U.South. politics. He joined the Socialist Political party of America in the mid-1950s, and did his best to aid them provide an alternative viewpoint to McCarthyist trends in some Us political thought. This alternative viewpoint was all-time expressed in his 1961 paper May Man Prevail? An Enquiry into the Facts and Fictions of Foreign Policy. However, every bit a co-founder of SANE, Fromm's strongest political activism was in the international peace motion, fighting against the nuclear arms race and U.S. involvement in the Vietnam War. After supporting Senator Eugene McCarthy's losing bid for the Democratic presidential nomination, Fromm more or less retreated from the American political scene, although he did write a paper in 1974 entitled Remarks on the Policy of Détente for a hearing held by the U.S. Senate Committee on Foreign Relations. Fromm was awarded the Nelly Sachs Prize in 1979.

Criticism [edit]

In Eros and Civilization, Herbert Marcuse is critical of Fromm: In the beginning, he was a radical theorist, but later he turned to conformity. Marcuse also noted that Fromm, too as his shut colleagues Sullivan and Karen Horney, removed Freud's libido theory and other radical concepts, which thus reduced psychoanalysis to a set of idealist ethics, which but encompass the status quo.[20] Fromm's response, in both The Sane Society [21] and in The Anatomy of Human Destructiveness,[22] argues that Freud indeed deserves substantial credit for recognizing the fundamental importance of the unconscious, but also that he tended to rectify his own concepts that depicted the cocky every bit the passive event of instinct and social control, with minimal will or variability. Fromm argues that later scholars such as Marcuse accepted these concepts equally dogma, whereas social psychology requires a more dynamic theoretical and empirical approach. In reference to Fromm's leftist political activism as a public intellectual, Noam Chomsky said "I liked Fromm'southward attitudes but thought his work was pretty superficial".[23]

Works [edit]

Early work in German [edit]

  • Das jüdische Gesetz. Ein Beitrag zur Soziologie des Diaspora-Judentums. Promotion, 1922. ISBN three-453-09896-X.
  • Über Methode und Aufgaben einer analytischen Sozialpsychologie. Zeitschrift für Sozialforschung, Bd. 1, 1932, Due south. 28–54.
  • Die psychoanalytische Charakterologie und ihre Bedeutung für die Sozialpsychologie. Zeitschrift für Sozialforschung, Bd. 1, 1932, Southward. 253–277.
  • Sozialpsychologischer Teil. In: Studien über Autorität und Familie. Forschungsberichte aus dem Institut für Sozialforschung. Alcan, Paris 1936, S. 77–135.
  • Zweite Abteilung: Erhebungen (Erich Fromm u.a.). In: Studien über Autorität und Familie. Forschungsberichte aus dem Institut für Sozialforschung. Alcan, Paris 1936, S. 229–469.
  • Dice Furcht vor der Freiheit, 1941 (In English language, "Fear/Dread of Freedom"). ISBN 3-423-35024-five
  • Psychoanalyse & Ethik, 1946. ISBN 3-423-35011-3
  • Psychoanalyse & Faith, 1949. ISBN three-423-34105-X (The Dwight H. Terry Lectureship 1949/1950)

Later works in English [edit]

  • Escape from Liberty (United states), The Fearfulness of Freedom (UK) (1941) ISBN 978-0-8050-3149-2
  • Man for himself, an inquiry into the psychology of ideals (1947) ISBN 978-0-8050-1403-vii
  • Psychoanalysis and Organized religion (1950) ISBN 978-0-300-00089-iv
  • The Forgotten Language; an introduction to the understanding of dreams, fairy tales, and myths (1951) ISBN 978-0-03-018436-9
  • The Sane Social club (1955) ISBN 978-0-415-60586-one
  • The Art of Loving (1956) ISBN 978-0-06-112973-5
  • Sigmund Freud'south mission; an assay of his personality and influence (1959)
  • Zen Buddhism and Psychoanalysis (1960) ISBN 978-0-285-64747-three
  • May Homo Prevail? An enquiry into the facts and fictions of strange policy (1961) ISBN 978-0-385-00035-ii
  • Marx'south Concept of Man (1961) ISBN 978-0-8264-7791-0
  • Beyond the Chains of Illusion: my see with Marx and Freud (1962) ISBN 978-0-8264-1897-5
  • The Dogma of Christ and Other Essays on Religion, Psychology and Culture (1963) ISBN 978-0-415-28999-3
  • The Heart of Homo, its genius for skillful and evil (1964) ISBN 978-0-06-090795-2
  • Socialist Humanism (1965)
  • You Shall Be as Gods: a radical interpretation of the Old Testament and its tradition (1966) ISBN 978-0-8050-1605-v
  • The Revolution of Hope, toward a humanized technology (1968) ISBN 978-ane-59056-183-6
  • The Nature of Human being (1968) ISBN 978-0-86562-082-7
  • The Crisis of Psychoanalysis (1970) ISBN 978-0-449-30792-2
  • Social grapheme in a Mexican hamlet; a sociopsychoanalytic study (Fromm & Maccoby) (1970) ISBN 978-1-56000-876-seven
  • The Beefcake of Human Destructiveness (1973) ISBN 978-0-8050-1604-8
  • To Have or to Exist? (1976) ISBN 978-0-8050-1604-eight
  • Greatness and Limitation of Freud'south Thought (1979) ISBN 978-0-06-011389-half-dozen
  • On Disobedience and other essays (1981) ISBN 978-0-8164-0500-viii
  • For the Dear of Life (1986) ISBN 0-02-910930-2
  • The Fine art of Being (1993) ISBN 978-0-8264-0673-6
  • The Art of Listening (1994) ISBN 978-0-8264-1132-vii
  • On Being Human (1997) ISBN 978-0-8264-1005-4

See too [edit]

  • American philosophy
  • Ernst Simmel
  • Grouping narcissism
  • Listing of American philosophers
  • Psychoanalytic folklore
  • Psychohistory

Explanatory notes [edit]

  1. ^ For a second proper name he was given that of his gramps on his father's side—Seligmann Pinchas Fromm, although the registry office in Frankfurt does not record him as Erich Pinchas Fromm, only as Erich Seligmann Fromm. Too his parents addressed his mail to "Erich S. Fromm".[iv]
  2. ^ About the aforementioned time he stopped observing Jewish religious rituals and rejected a cause he had once embraced, Zionism. He "just didn't want to participate in whatsoever sectionalisation of the man race, whether religious or political," he explained decades later (Wershba, p. 12), by which time he was a confirmed atheist.[9]

References [edit]

  1. ^ "Erich Fromm and the Revolution of Hope". jacobinmag.com.
  2. ^ Watson, Ben (2013). "Ben Watson: Truly Liberating / Radical Philosophy". Radical Philosophy (178).
  3. ^ Hooks, Bell (2013). Writing Beyond Race: Living Theory and Practice past bell hooks (pg. 93). ISBN9780415539142.
  4. ^ a b Funk, Rainer. Erich Fromm: His Life and Ideas. Translated past Ian Portman, Manuela Kunkel. New York: Continuum International Publishing Group, 2003. ISBN 0-8264-1519-9, ISBN 978-0-8264-1519-6. p. 13.
  5. ^ "MSU Libraries". lib.msu.edu.
  6. ^ Klaus Widerström: Einführung in das Leben Erich Fromms. Erich Fromm Dokumentationszentrum, 2013 [one]
  7. ^ Alfred Lévy: Erich Fromm: Humanist zwischen Tradition und Utopie. Königshausen & Neumann, 2002, ISBN 978-3-8260-2242-five, p. thirteen.
  8. ^ Paris, Bernard J. (1998) Horney & Humanistic Psychoanalysis – Personal History Archived May 23, 2011, at the Wayback Machine. International Karen Horney Society.
  9. ^ a b Keay Davidson: "Fromm, Erich Pinchas", American National Biography Online, February. 2000 (accessed April 28, 2008)
  10. ^ Fromm, E. (1966). You lot shall be equally Gods, A Fawcett Premier Book, p. 18:"Hence, I wish to make my position clear at the showtime. If I could define my position approximately, I would call it that of a nontheistic mysticism."
  11. ^ His 1922 thesis was under the title Das jüdische Gesetz. Ein Beitrag zur Soziologie des Diaspora-Judentums (The Jewish Law: A Contribution to the Sociology of Jewish Diaspora).
  12. ^ Fromm, Erich Escape from Freedom New York: Henry Holt and Company, LLC, 1941, p. 177
  13. ^ Fromm, Erich On Beingness Human London: The Continuum International Publishing Group Ltd, 1997, p. 101
  14. ^ a b c d e f The Glaring Facts . "Erich Fromm & Humanistic Psychoanalysis Archived January 21, 2013, at the Wayback Machine." The Glaring Facts, n.d. Web. 12 November 2011.
  15. ^ Engler, Barbara Personality Theories Boston: Houghton Mifflin Harcourt Publishing Company, 2008, p. 137 based on The Sane Society and The Anatomy of Human Destructiveness
  16. ^ "Human relationship Sensation Theory Overview". Personal Strengths Publishing. Archived from the original on May 28, 2013. Retrieved January 28, 2013.
  17. ^ Liberman & Kiriki,1951
  18. ^ Fromm, Erich. Beyond the Chains of Illusion: My Encounter with Marx & Freud. London: Sphere Books, 1980, p. 11
  19. ^ Fromm, Erich "Escape from Freedom" New York: Rinehart & Co., 1941, p. 41 – 42
  20. ^ John Rickert, The Fromm-Marcuse fence revisited, 1986 in "Theory and Social club", vol. 15, pp. 351–400. Martinus Nijhoff Publishers, Dordrecht
  21. ^ Erich Fromm, [1955] 1990 The Sane Lodge, New York: Henry Holt
  22. ^ Erich Fromm, [1973] 1992, The Anatomy of Human Destructiveness, New York: Henry Holt.
  23. ^ Barsky, Robert (1997). Noam Chomsky: A Life of Dissent. Cambridge, MA: MIT Printing. p. 134.

Further reading [edit]

  • De Rodrigo, Enrique, Neoliberalismo y otras patologías de la normalidad. Conversando nuestro tiempo con Erich Fromm. Madrid: PenBooks, 2015. ISBN 978-84-608-1648-v. (Spanish)
  • Friedman, Lawrence J., The Lives of Erich Fromm: Dearest'southward Prophet. New York: Columbia Academy Printing, 2013. ISBN 978-0231162586.
  • Funk, Rainer, Erich Fromm: His Life and Ideas An Illustrated Biography. Continuum: New York, 2000. ISBN 978-0826412249.
  • Funk, Rainer, "Life and Work of Erich Fromm", Logos, vi:3, Summer 2007
  • Ghislain Deslandes, "Escape from freedom: Revisiting Erich Fromm in the light of Contemporary Authoritarianism", Organization Studies (journal), 2018.
  • Jensen, Walter A., Erich Fromm's contributions to sociological theory. Kalamazoo, MI: Printmill, 2017. ISBN 978-0970491947.

External links [edit]

  • Publications by and virtually Erich Fromm in the catalogue Helveticat of the Swiss National Library
  • erich-fromm.de – Erich Fromm Archives; Literary Estate
  • International Erich Fromm Society
  • Erich Fromm online – Official website most Erich Fromm, his Life and Work: Documents, information nigh the Institute, Report Center, Foundation, Literary Estate and events.
  • International Foundation Erich Fromm (in Italian)
  • 1958 Mike Wallace interview Archived July 25, 2013, at the Wayback Automobile, hrc.utexas.edu
    • Интервью с Майком Уоллесом: в гостях Эрих Фромм, 1958 Mike Wallace interview (in Russian) doi:ten.5281/zenodo.10672
  • FBI file on Erich Fromm
  • Fearfulness from Freedom Chapter 5 "Mechanisms of Escape from Freedom", Erich Fromm (1942)
  • Erich Fromm at the Encyclopædia Britannica

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Source: https://en.wikipedia.org/wiki/Erich_Fromm