Erich Fromm - Wikipedia Erich Fromm From Wikipedia, the free encyclopedia Jump to navigation Jump to search For the tennis player, see Eric Fromm. Erich Fromm Fromm in 1974 Born Erich Seligmann Fromm March 23, 1900 Frankfurt am Main, German Empire Died March 18, 1980(1980-03-18) (aged 79) Muralto, Ticino, Switzerland Alma mater Heidelberg University Era 20th century philosophy Region Western philosophy School Continental philosophy Frankfurt School psychoanalysis Marxist humanism humanistic Judaism Main interests Humanism, social theory, Marxism Notable ideas Being and Having as modes of existence, security versus freedom, social character, Character orientation Influences Bachofen, Spinoza, Eckhart, Kierkegaard, Marx, Freud, Alfred Weber, Korsch, Lukács,[1] Dunayevskaya[2] Influenced Martin Luther King Jr.,[3] Elias Porter, Chögyam Trungpa Part of a series on the Frankfurt School Major works Reason and Revolution "The Work of Art in the Age of Mechanical Reproduction" Eclipse of Reason Escape from Freedom Minima Moralia Eros and Civilization One-Dimensional Man Negative Dialectics The Structural Transformation of the Public Sphere The Theory of Communicative Action Dialectic of Enlightenment Notable theorists Marcuse Adorno Horkheimer Benjamin Fromm Pollock Löwenthal Habermas Schmidt Honneth Kracauer Kirchheimer List Advanced capitalism Antipositivism Communicative rationality Critical theory Culture industry Dialectic Legitimation crisis Non-identity Popular culture Praxis Privatism Psychoanalysis Related topics Cultural Marxism conspiracy theory Freudo-Marxism Marxist humanism Western Marxism Social alienation  Philosophy portal  Society portal v t e Part of a series of articles on Psychoanalysis Concepts Psychosexual development Psychosocial development (Erikson) Unconscious Preconscious Consciousness Psychic apparatus Id, ego and super-ego Libido Drive Transference Countertransference Ego defenses Resistance Projection Denial Dreamwork Important figures Karl Abraham Alfred Adler Michael Balint Wilfred Bion Josef Breuer Nancy Chodorow Max Eitingon Erik Erikson Ronald Fairbairn Paul Federn Otto Fenichel Sándor Ferenczi Anna Freud Sigmund Freud Erich Fromm Harry Guntrip Karen Horney Edith Jacobson Ernest Jones Carl Jung Abram Kardiner Heinz Kohut Melanie Klein Jacques Lacan Ronald Laing Jean Laplanche Margaret Mahler Jacques-Alain Miller Sandor Rado Otto Rank Wilhelm Reich Joan Riviere Isidor Sadger Ernst Simmel Sabina Spielrein Wilhelm Stekel James Strachey Harry Stack Sullivan Susan Sutherland Isaacs Donald Winnicott Slavoj Žižek Important works The Interpretation of Dreams (1899) The Psychopathology of Everyday Life (1901) Three Essays on the Theory of Sexuality (1905) Beyond the Pleasure Principle (1920) The Ego and the Id (1923) Schools of thought Adlerian Ego psychology Jungian Lacanian Interpersonal Intersubjective Marxist Object relations Reichian Relational Self psychology Training Boston Graduate School of Psychoanalysis British Psychoanalytic Council British Psychoanalytical Society Columbia University Center for Psychoanalytic Training and Research International Psychoanalytical Association World Association of Psychoanalysis List of schools of psychoanalysis See also Child psychoanalysis Depth psychology Psychodynamics Psychoanalytic theory  Psychology portal v t e Erich Seligmann Fromm (/frɒm/; 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 US. 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.[4][n 1] Contents 1 Life 2 Psychological theory 2.1 Five basic orientations 2.2 Fromm's influence on other notable psychologists 3 Critique of Freud 4 Political ideas and activities 5 Criticism 6 Notes 7 References 8 Bibliography 8.1 Early work in German 8.2 Later works in English 8.3 Further reading 9 See also 10 External links Life[edit] Erich Fromm was born on March 23, 1900, at Frankfurt am Main, the only child 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 two semesters of jurisprudence. During the summer semester of 1919, Fromm studied at the University of Heidelberg, where he began studying sociology under Alfred Weber (brother of the better known sociologist Max Weber), psychiatrist-philosopher Karl Jaspers, and Heinrich Rickert. Fromm received his PhD in sociology from Heidelberg in 1922. During the mid-1920s, he trained to become a psychoanalyst through Frieda Reichmann's psychoanalytic sanatorium in Heidelberg. They married in 1926, but separated shortly after 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. After the Nazi takeover of power in Germany, Fromm moved first to Geneva and then, in 1934, to Columbia University in New York. Together with Karen Horney and Harry Stack Sullivan, Fromm belongs to a Neo-Freudian school of psychoanalytical thought. Horney and Fromm each had a marked influence on the other's thought, with Horney illuminating some aspects of psychoanalysis for Fromm and the latter elucidating sociology for Horney. Their relationship ended in the late 1930s.[6] 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 Institute of Psychiatry, Psychoanalysis, and Psychology. He was on the faculty of Bennington College 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 Mexico City in 1949, he became a professor at the National Autonomous 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 division 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 home in 1980, five days before his eightieth birthday. All the while, Fromm maintained his own clinical practice and published a series of books. Fromm was reportedly an atheist[7][n 2] but described his position as "nontheistic mysticism".[8] Psychological theory[edit] Beginning with his first seminal work of 1941, Escape from Freedom (known in Britain as 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 Freedom is viewed as one of the founding works of political psychology. His second important work, Man for Himself: An Inquiry into the Psychology of Ethics, first published in 1947, continued and enriched the ideas of Escape from Freedom. Taken together, these books outlined Fromm's theory of human character, which was a natural outgrowth of Fromm's theory of human nature. Fromm's most popular book was The Art of Loving, an international bestseller first 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. Central to Fromm's world view was his interpretation of the Talmud and Hasidism. He began studying Talmud as a young man under Rabbi J. Horowitz and later under Rabbi Salman Baruch Rabinkow, a Chabad Hasid. While working towards his doctorate in sociology at the University of Heidelberg,[9] 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's grandfather and two great grandfathers on his father's side were rabbis, and a great uncle on his mother's side was a noted Talmudic scholar. However, Fromm turned away from orthodox Judaism in 1926, towards secular interpretations of scriptural ideals. The cornerstone of Fromm's humanistic philosophy is his interpretation 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 being able to distinguish between good and evil is generally considered to be a virtue, but that biblical scholars generally consider Adam and Eve to have sinned by disobeying God and eating from the Tree of Knowledge. However, departing 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. Beyond a simple condemnation of authoritarian value systems, Fromm used the story of Adam and Eve as an allegorical explanation for human biological evolution and existential angst, asserting that when Adam and Eve ate from the Tree of Knowledge, 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 before the forces of nature and society, and no longer united with the universe as they were in their instinctive, pre-human existence as animals. According to Fromm, the awareness of a disunited human existence is a source of guilt and shame, and the solution to this existential dichotomy is found in the development of one's uniquely human powers of love and reason. However, Fromm distinguished his concept of love from unreflective popular notions as well as Freudian paradoxical love (see the criticism by Marcuse below). Fromm considered love an interpersonal creative capacity 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 experience of "falling in love" as evidence of one's failure to understand the true nature of love, which he believed always had the common elements of care, responsibility, respect, and knowledge. Drawing from his knowledge of the Torah, Fromm pointed to the story of Jonah, who did not wish to save the residents of Nineveh from the consequences of their sin, as demonstrative of his belief that the qualities of care and responsibility are generally absent from most human relationships. Fromm also asserted that few people in modern society had respect for the autonomy of their fellow human beings, much less the objective knowledge of what other people truly wanted and needed. Fromm believed that freedom was an aspect of human nature that we either embrace or escape. He observed that embracing our freedom of will was healthy, whereas escaping freedom through the use of escape mechanisms was the root of psychological conflicts. Fromm outlined three of the most common escape mechanisms: Automaton conformity: changing one's ideal self to conform to a perception of society's preferred type of personality, losing one's true self in the process; Automaton conformity displaces the burden of choice from self to society; Authoritarianism: giving control of oneself to another. By submitting one's freedom to someone else, this act removes the freedom of choice almost entirely. Destructiveness: any process which attempts to eliminate others or the world as a whole, all to escape freedom. Fromm said that "the destruction of the world is the last, almost desperate attempt to save myself from being crushed by it".[10] The word biophilia was frequently used by Fromm as a description of a productive psychological orientation and "state of being". For example, in an addendum to his book The Heart of Man: Its Genius For Good and Evil, Fromm wrote as part of his humanist credo: "I believe that the man choosing progress can find a new unity through the development of all his human forces, which are produced in three orientations. These can be presented separately or together: biophilia, love for humanity and nature, and independence and freedom."[11] Erich Fromm postulated eight basic 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.[12] Humans can destroy through malignant aggression, or killing for reasons other than survival, but they can also create and care about their creations.[12] Rootedness Rootedness is the need to establish roots and to feel at home again in the world.[12] Productively, rootedness enables us to grow beyond the security of our mother and establish ties with the outside world.[12] With the nonproductive strategy, we become fixated and afraid to move beyond the security and safety of our mother or a mother substitute.[12] Sense of Identity The drive for a sense of identity is expressed nonproductively as conformity to a group and productively as individuality.[12] 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 one person and the "natural and human world outside." Effectiveness The need to feel accomplished.[13] Fromm's thesis of the "escape from freedom" is epitomized in the following passage. The "individualized man" referenced by Fromm is man bereft of the "primary ties" of belonging (i.e. nature, family, etc.), also expressed as "freedom from": There is only one possible, productive solution for the relationship of individualized man with the world: his active solidarity with all men and his spontaneous activity, love and work, which unite him again with the world, not by primary ties but as a free and independent individual.... However, if the economic, social and political conditions... do not offer a basis 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 meaning and direction. Powerful tendencies arise to escape from this kind of freedom 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 Freedom [N.Y.: Rinehart, 1941], pp. 36–7. The point is repeated on pp. 31, 256–7.) Five basic orientations[edit] Main article: Character orientation In his book Man for Himself Fromm spoke of "orientation of character". He differentiates his theory of character from that of Freud by focusing on two ways an individual relates to the world. Freud analyzed character in terms of libido organization, whereas Fromm says that in the process of living, we relate to the world by: 1) 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 one type of orientation. These two ways of relating to life's circumstances lead to basic 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 relate 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 situation in the modern era. The current needs of the market determine value. It is a relativistic ethic. In contrast, the productive orientation is an objective ethic. Despite the existential struggles of humanity, each human has the potential for love, reason and productive work in life. Fromm writes, "It is the paradox of human existence that man must simultaneously seek for closeness and for independence; for oneness with others and at the same time for the preservation of his uniqueness and particularity. ...the answer to this paradox – and to the moral problems of man – is productiveness." Fromm's influence on other notable psychologists[edit] Fromm's four non-productive orientations were subject to validation through a psychometric test, The Person Relatedness Test by Elias H. Porter, PhD in collaboration with Carl Rogers, PhD at the University of Chicago's Counseling Center between 1953 and 1955. Fromm's four non-productive orientations also served as basis for the LIFO test, first published in 1967 by Stuart Atkins, Alan Katcher, PhD, and Elias Porter, PhD and the Strength Deployment Inventory, first published in 1971 by Elias H. Porter, PhD.[14] Fromm also influenced his student Sally L. Smith who went on to become the founder of the Lab School of Washington and the Baltimore Lab School.[15] Critique of Freud[edit] Fromm examined the life and work of Sigmund Freud at length. Fromm identified a discrepancy between early and later Freudian theory: namely that, prior to World War I, Freud had described human drives as a tension between desire and repression, but after the end of the war, began framing human drives as a struggle between biologically universal Life and Death (Eros and Thanatos) instincts. Fromm charged Freud and his followers with never acknowledging the contradictions between the two theories. Fromm also criticized Freud's 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 think outside the patriarchal milieu of early 20th century Vienna. However, in spite of these criticisms, Fromm nonetheless expressed a great respect for Freud and his accomplishments. Fromm contended that Freud was one of the "architects of the modern age", alongside Albert Einstein and Karl Marx, but emphasized that he considered Marx both far more historically important than Freud and a finer thinker.[16] 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 be an individual's true desire. Fromm's critique of the modern political order and capitalist system led him to seek insights from medieval feudalism. In Escape from Freedom, he found value in the lack of individual freedom, rigid structure, and obligations required on the members of medieval society: What characterizes medieval in contrast to modern society is its lack of individual freedom…But altogether a person was not free in the modern sense, neither was he alone 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 need for doubt…There was comparatively little competition. One was born into a certain economic position which guaranteed a livelihood determined by tradition, just as it carried economic obligations to those higher in the social hierarchy.[17] Play media Noam Chomsky discusses Erich Fromm's theory of alienation. The culmination of Fromm's social and political philosophy was his book The Sane Society, published in 1955, which argued in favor of a humanistic and democratic socialism. Building primarily upon the early works of Karl Marx, Fromm sought to re-emphasise the ideal of freedom, missing from most Soviet Marxism and more frequently found in the writings of libertarian socialists and liberal theoreticians. Fromm's brand of socialism rejected both Western capitalism and Soviet communism, which he saw as dehumanizing, and which resulted in the virtually universal modern phenomenon of alienation. He became one 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 1960s, Fromm published two books dealing with Marxist thought (Marx's 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 between 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 period, Fromm was also active in U.S. politics. He joined the Socialist Party of America in the mid-1950s, and did his best to help them provide an alternative viewpoint to McCarthyist trends in some US political thought. This alternative viewpoint was best expressed in his 1961 paper May Man Prevail? An Inquiry into the Facts and Fictions of Foreign Policy. However, as a co-founder of SANE, Fromm's strongest political activism was in the international peace movement, 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 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, as well as his close 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 only embrace the status quo.[18] Fromm's response, in both The Sane Society[19] and in The Anatomy of Human Destructiveness,[20] argues that Freud indeed deserves substantial credit for recognizing the central importance of the unconscious, but also that he tended to rectify his own concepts that depicted the self as the passive outcome of instinct and social control, with minimal volition or variability. Fromm argues that later scholars such as Marcuse accepted these concepts as 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's attitudes but thought his work was pretty superficial".[21] Notes[edit] ^ For a second name he was given that of his grandfather on his father's side–Seligmann Pinchas Fromm, although the registry office in Frankfurt does not record him as Erich Pinchas Fromm, but as Erich Seligmann Fromm. Also his parents addressed his mail to 'Erich S. Fromm.'[4] ^ About the same time he stopped observing Jewish religious rituals and rejected a cause he had once embraced, Zionism. He "just didn't want to participate in any division of the human race, whether religious or political," he explained decades later (Wershba, p. 12), by which time he was a confirmed atheist.[7] References[edit] ^ "Erich Fromm and the Revolution of Hope". jacobinmag.com. ^ Watson, Ben. "Ben Watson: Truly Liberating / Radical Philosophy". ^ Hooks, Bell (2013). Writing Beyond Race: Living Theory and Practice by bell hooks (pg. 93). ISBN 9780415539142. ^ a b Funk, Rainer. Erich Fromm: His Life and Ideas. Translators Ian Portman, Manuela Kunkel. New York: Continuum International Publishing Group, 2003. ISBN 0-8264-1519-9, ISBN 978-0-8264-1519-6. p. 13 ^ "MSU Libraries". lib.msu.edu. ^ Paris, Bernard J. (1998) Horney & Humanistic Psychoanalysis – Personal History Archived May 23, 2011, at the Wayback Machine. International Karen Horney Society. ^ a b Keay Davidson: "Fromm, Erich Pinchas", American National Biography Online, Feb. 2000 (accessed April 28, 2008) ^ Fromm, E. (1966). You shall be as Gods, A Fawcett Premier Book, p. 18:"Hence, I wish to make my position clear at the outset. If I could define my position approximately, I would call it that of a nontheistic mysticism." ^ 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). ^ Fromm, Erich Escape from Freedom New York: Henry Holt and Company, LLC, 1941, p. 177 ^ Fromm, Erich On Being Human London: The Continuum International Publishing Group Ltd, 1997, p. 101 ^ 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. ^ Engler, Barbara Personality Theories Boston: Houghton Mifflin Harcourt Publishing Company, 2008, p. 137 based on The Sane Society and The Anatomy of Human Destructiveness ^ "Relationship Awareness Theory Overview". Personal Strengths Publishing. Archived from the original on May 28, 2013. Retrieved January 28, 2013. ^ Liberman & Kiriki,1951 ^ Fromm, Erich. Beyond the Chains of Illusion: My Encounter with Marx & Freud. London: Sphere Books, 1980, p. 11 ^ Fromm, Erich "Escape from Freedom" New York: Rinehart & Co., 1941, p. 41 – 42 ^ John Rickert, The Fromm-Marcuse debate revisited, 1986 in "Theory and Society", vol. 15, pp. 351–400. Martinus Nijhoff Publishers, Dordrecht ^ Erich Fromm, [1955] 1990 The Sane Society, New York: Henry Holt ^ Erich Fromm, [1973] 1992, The Anatomy of Human Destructiveness, New York: Henry Holt. ^ Barsky, Robert (1997). Noam Chomsky: A Life of Dissent. Cambridge, MA: MIT Press. p. 134. Bibliography[edit] Early work in German[edit] Das jüdische Gesetz. Ein Beitrag zur Soziologie des Diaspora-Judentums., Promotion, 1922. ISBN 3-453-09896-X Über Methode und Aufgaben einer analytischen Sozialpsychologie. Zeitschrift für Sozialforschung, Bd. 1, 1932, S. 28–54. Die psychoanalytische Charakterologie und ihre Bedeutung für die Sozialpsychologie. Zeitschrift für Sozialforschung, Bd. 1, 1932, S. 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. Die Furcht vor der Freiheit, 1941 (In English, "Fear/Dread of Freedom"). ISBN 3-423-35024-5 Psychoanalyse & Ethik, 1946. ISBN 3-423-35011-3 Psychoanalyse & Religion, 1949. ISBN 3-423-34105-X (The Dwight H. Terry Lectureship 1949/1950) Later works in English[edit] Escape from Freedom (U.S.), The Fear of Freedom (UK) (1941) ISBN 978-0-8050-3149-2 Man for himself, an inquiry into the psychology of ethics (1947) ISBN 978-0-8050-1403-7 Psychoanalysis and Religion (1950) ISBN 978-0-300-00089-4 The Forgotten Language; an introduction to the understanding of dreams, fairy tales, and myths (1951) ISBN 978-0-03-018436-9 The Sane Society (1955) ISBN 978-0-415-60586-1 The Art of Loving (1956) ISBN 978-0-06-112973-5 Sigmund Freud's mission; an analysis of his personality and influence (1959) Zen Buddhism and Psychoanalysis (1960) ISBN 978-0-285-64747-3 May Man Prevail? An inquiry into the facts and fictions of foreign policy (1961) ISBN 978-0-385-00035-2 Marx's Concept of Man (1961) ISBN 978-0-8264-7791-0 Beyond the Chains of Illusion: my encounter 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 Man, its genius for good 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 978-0-8050-1605-5 The Revolution of Hope, toward a humanized technology (1968) ISBN 978-1-59056-183-6 The Nature of Man (1968) ISBN 978-0-86562-082-7 The Crisis of Psychoanalysis (1970) ISBN 978-0-449-30792-2 Social character in a Mexican village; a sociopsychoanalytic study (Fromm & Maccoby) (1970) ISBN 978-1-56000-876-7 The Anatomy of Human Destructiveness (1973) ISBN 978-0-8050-1604-8 To Have or to Be? (1976) ISBN 978-0-8050-1604-8 Greatness and Limitation of Freud's Thought (1979) ISBN 978-0-06-011389-6 On Disobedience and other essays (1981) ISBN 978-0-8164-0500-8 For the Love of Life (1986) ISBN 0-02-910930-2 The Art of Being (1993) ISBN 978-0-8264-0673-6 The Art of Listening (1994) ISBN 978-0-8264-1132-7 On Being Human (1997) ISBN 978-0-8264-1005-4 Further reading[edit] De Rodrigo, Enrique, Neoliberalismo y otras patologías de la normalidad. Conversando nuestro tiempo con Erich Fromm. Madrid: PenBooks, 2015. ISBN 978-84-608-1648-5. (Spanish) Lawrence J. Friedman, The Lives of Erich Fromm: Love's Prophet. New York: Columbia University Press, 2013. ISBN 978-0231162586. Funk, Rainer, Erich Fromm: His Life and Ideas An Illustrated Biography. Continuum: New York, 2000. ISBN 978-0826412249. Jensen, Walter A., Erich Fromm's contributions to sociological theory. Kalamazoo, MI: Printmill, 2017. ISBN 978-0970491947. See also[edit] American philosophy Ernst Simmel Group narcissism List of American philosophers Psychoanalytic sociology Psychohistory External links[edit] Quotations related to Erich Fromm at Wikiquote Media related to Erich Fromm at Wikimedia Commons Publications by and about Erich Fromm in the catalogue Helveticat of the Swiss National Library erich-fromm.de – Erich Fromm Archives; Literary Estate International Erich Fromm Society Rainer Funk "Life and Work of Erich Fromm", Logos, 6:3, Summer 2007 International Foundation Erich Fromm (Italian) hrc.utexas.edu, 1958 Mike Wallace interview Интервью с Майком Уоллесом: в гостях Эрих Фромм, 1958 Mike Wallace interview (Russian) DOI:10.5281/zenodo.10672 FBI file on Erich Fromm Erich Fromm, Mechanisms of Escape from Freedom (1942) Erich Fromm at Encyclopædia Britannica Erich Fromm online – Official website about Erich Fromm, his Life and Work: Documents, information about the Institute, Study Center, Foundation, Literary Estate and events. v t e Critical theory Origins Frankfurt School Freudo-Marxism Concepts Critical vocabulary Binary opposition Dominant privilege Phallogocentrism Reconstructivism Derivatives Archetypal literary criticism New historicism Technocriticism Critical ... applied linguistics cartography criminology design discourse analysis ethnography geography geopolitics historiography international relations theory language awareness legal studies management studies medical anthropology pedagogy practice psychiatry psychology race theory security studies social thought technical practice terrorism studies Theorists Herbert Marcuse Theodor W. Adorno Max Horkheimer Walter Benjamin Erich Fromm Friedrich Pollock Leo Löwenthal Jürgen Habermas Alfred Schmidt Axel Honneth Siegfried Kracauer Otto Kirchheimer Authority control BIBSYS: 90056694 BNC: 000041470 BNE: XX4840691 BNF: cb119036723 (data) CANTIC: a10087771 CiNii: DA0058504X GND: 118536389 ICCU: IT\ICCU\CFIV\008073 ISNI: 0000 0001 2137 1685 LCCN: n80010148 LNB: 000009149 MGP: 249175 NDL: 00440267 NKC: jn19990002463 NLA: 36518183 NLI: 000049784 NLK: KAC199609424 NLP: A11788732 NSK: 000001593 NTA: 068286384 RERO: 02-A003266764 SELIBR: 187600 SNAC: w63f4pkn SUDOC: 026876027 Trove: 363204 VcBA: 495/200284 VIAF: 66467430 WorldCat Identities: lccn-n80010148 Retrieved from "https://en.wikipedia.org/w/index.php?title=Erich_Fromm&oldid=992261916" Categories: 1900 births 1980 deaths 20th-century German philosophers Academics and writers on narcissism American atheists American democratic socialists American ethicists American expatriates in Switzerland American humanists American Marxists American social psychologists Analysands of Hanns Sachs Anti-consumerists Columbia University faculty European democratic socialists Frankfurt School Freudo-Marxism German atheists German anti–nuclear weapons activists Jewish emigrants from Nazi Germany to the United States German humanists German Jews German male writers German psychoanalysts German psychologists Heidelberg University alumni History of psychiatry Jewish atheists Jewish American social scientists Jewish humanists Jewish philosophers Jewish socialists Marxist humanists Marxist theorists Marxist writers Michigan State University faculty National Autonomous University of Mexico faculty New York University alumni Writers from Frankfurt Philosophers of love 20th-century psychologists Hidden categories: Webarchive template wayback links Use mdy dates from September 2011 Articles with hCards Commons category link from Wikidata Wikipedia articles with BIBSYS identifiers Wikipedia articles with BNC identifiers Wikipedia articles with BNE identifiers Wikipedia articles with BNF identifiers Wikipedia articles with CANTIC identifiers Wikipedia articles with CINII identifiers Wikipedia articles with GND identifiers Wikipedia articles with ICCU identifiers Wikipedia articles with ISNI identifiers Wikipedia articles with LCCN identifiers Wikipedia articles with LNB identifiers Wikipedia articles with MGP identifiers Wikipedia articles with NDL identifiers Wikipedia articles with NKC identifiers Wikipedia articles with NLA identifiers Wikipedia articles with NLI identifiers Wikipedia articles with NLK identifiers Wikipedia articles with NLP identifiers Wikipedia articles with NSK identifiers Wikipedia articles with NTA identifiers Wikipedia articles with RERO identifiers Wikipedia articles with SELIBR identifiers Wikipedia articles with SNAC-ID identifiers Wikipedia articles with SUDOC identifiers Wikipedia articles with Trove identifiers Wikipedia articles with VcBA identifiers Wikipedia articles with VIAF identifiers Wikipedia articles with WORLDCATID identifiers AC with 27 elements Articles containing video clips Navigation menu Personal tools Not logged in Talk Contributions Create account Log in Namespaces Article Talk Variants Views Read Edit View history More Search Navigation Main page Contents Current events Random article About Wikipedia Contact us Donate Contribute Help Learn to edit Community portal Recent changes Upload file Tools What links here Related changes Upload file Special pages Permanent link Page information Cite this page Wikidata item Print/export Download as PDF Printable version In other projects Wikimedia Commons Wikiquote Languages Afrikaans العربية Aragonés Asturianu Azərbaycanca تۆرکجه Беларуская Беларуская (тарашкевіца)‎ Български Bosanski Català Čeština Dansk Deutsch Eesti Ελληνικά Español Esperanto Euskara فارسی Français Gaeilge Galego 한국어 Հայերեն Hrvatski Ido Bahasa Indonesia Italiano עברית ქართული Қазақша Kurdî Кыргызча Latina Latviešu Lietuvių Magyar Македонски Malagasy മലയാളം مصرى Nederlands 日本語 Norsk bokmål Oʻzbekcha/ўзбекча ਪੰਜਾਬੀ Polski Português Română Русский Scots Shqip Simple English Slovenčina Slovenščina Српски / srpski Srpskohrvatski / српскохрватски Suomi Svenska Türkçe Українська Tiếng Việt Winaray 吴语 Yorùbá 中文 Edit links This page was last edited on 4 December 2020, at 10:26 (UTC). 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