Erich Fromm Quotes

Just as modern mass production requires the standardization of commodities, so the social process requires standardization of man, and this standardization is called equality.

There is perhaps no phenomenon which contains so much destructive feeling as 'moral indignation,' which permits envy or hate to be acted out under the guise of virtue.

Man does not suffer so much from poverty today as he suffers from the fact that he has become a cog in a large machine, an automaton, that his life has become empty and lost its meaning.

"Modern man has transformed himself into a commodity; he experiences his life energy as an investment with which he should make the highest profit, considering his position and the situation on the personality market. He is alienated from himself, from his fellow men and from nature. His main aim is profitable exchange of his skills, knowledge, and of himself, his "personality package" with others who are equally intent on a fair and profitable exchange. Life has no goal except the one to move, no principle except the one of fair exchange, no satisfaction except the one to consume.p97."

Envy, jealousy, ambition, any kind of greed are passions; love is an action, the practice of human power, which can be practiced only in freedom and never as a result of compulsion. Love is an activity, not a passive affect; it is a "standing in," not a "falling for." In the most general way, the active character of love can be described by stating that love is primarily giving, not receiving.

By necrophilia is meant love for all that is violence and destruction; the desire to kill; the worship of force; attraction to death, to suicide, to sadism; the desire to transform the organic into the inorganic by means of "order." The necrophile, lacking the necessary qualities to create, in his impotence finds it easy to destroy because for him it serves only one quality: force.

When Fascism came into power, most people were unprepared, both theoretically and practically. They were unable to believe that man could exhibit such propensities for evil, such lust for power, such disregard for the rights of the weak, or such yearning for submission. Only a few had been aware of the rumbling of the volcano preceding the outbreak.

Not he who has much is rich, but he who gives much.

There is hardly any activity, any enterprise, which is started with such tremendous hopes and expectations, and yet, which fails so regularly, as love.

In erotic love, two people who were separate become one. In motherly love, two people who were one become separate. The mother must not only tolerate, she must wish and support the child’s separation.

The outer chains have simply been put inside of man. The desires and thoughts that the suggestion apparatus of society fills him with, chain him more thoroughly than outer chains.

The sadistic person is as dependent on the submissive person as the latter is on the former; neither can live without the other. The difference is only that the sadistic person commands, exploits, hurts, humiliates, and that the masochistic person is commanded, exploited, hurt, humiliated. This is a considerable difference in a realistic sense; in a deeper emotional sense, the difference is not so great as that which they both have in common: fusion without integrity.

ان اهم مجال للإعطاء ليس هو مجال الأشياء المادية, بل هو المجال الذي يكمن في العالم الانساني بصفة خاصة. فماذا يعطي الانسان للآخر ؟ انه يعطي من نفسه, من أثمن ما يملك, انه يعطي حياته. وليس هذا يعني بالضرورة انه يضحي بحياته للآخر-بل انه يعني انه يعطيه من ذلك الشيء الحي فيه, انه يعطيه من فرحه, من شغفه, من فهمه, من علمه, من مرحه, من حزنه- من كل التعابير والتجليات لذلك الشيء الحي الذي فيه. وهكذا باعطائه من حياته انما يثري الشخص الآخر بالحياة وذلك بتعزيزه لشعوره هو بالحياة. انه لا يعطي لكي يتلقى, العطاء هو ذاته فرح رفيع. ولكنه في العطاء لا يملك الا أن يحمل شيئا الى الحياة في الشخص الآخر, وذلك الذي يحمله الى الحياة ينعكس بالتالي عليه, انه العطاء الحقيقي لا يملك الا أن يتلقى ما يعود اليه ثانية. العطاء يتضمن جعل الشخص الآخر شخصا معطاء أيضا والاثنان يشتركان في فرح ما قد حملاه الى الحياة. في فعل العطاء يولد شيء ما, وكلا الشخصين يكونان شاكرين للحياد التي تولد لهما كليهما. ويعني هذا بالنسبة للحب اذا شئنا التخصيص: ان الحب قوة تنتج الحب, والعقم هو العجز عن انتاج الحب.

There is perhaps no phenomenon which contains so much destructive feelings as “moral indignation,” which permits envy or hate to be acted out under the guise of virtue. The “indignant” person has for once the satisfaction of despising and treating a creature as “inferior,” coupled with the feeling of his own superiority and rightness.

Temperament refers to the mode of reaction and is constitutional and not changeable; character is essentially formed by a person’s experiences, especially of those in early life, and changeable, to some extent, by insights and new kinds of experiences. If a person has a choleric temperament, for instance, his mode of reaction is "quick and strong.” But what he is quick or strong about depends on his kind of relatedness, his character. If he is a productive, just, loving person he will react quickly and strongly when he loves, when he is enraged by injustice, and when he is impressed by a new idea. If he is a destructive or sadistic character, he will be quick and strong in his destructiveness or in his cruelty. The confusion between temperament and character has had serious consequences for ethical theory. Preferences with regard to differences in temperament are mere matters of subjective taste. But differences in character are ethically of the most fundamental importance.