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To Have or To Be? de Erich Fromm
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To Have or To Be? (1976 original; edició 2005)

de Erich Fromm (Autor)

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1,5331911,661 (3.98)1
To Have Or to Be? is one of the seminal books of the second half of the 20th century. Nothing less than a manifesto for a new social and psychological revolution to save our threatened planet, this book is a summary of the penetrating thought of Eric Fromm. His thesis is that two modes of existence struggle for the spirit of humankind: the having mode, which concentrates on material possessions, power, and aggression, and is the basis of the universal evils of greed, envy, and violence; and the being mode, which is based on love, the pleasure of sharing, and in productive activity. To Have Or to Be? is a brilliant program for socioeconomic change.… (més)
Membre:Thamsanqa
Títol:To Have or To Be?
Autors:Erich Fromm (Autor)
Informació:Bloomsbury Academic (2005), Edition: Revised, 224 pages
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Tenir o ésser? de Erich Fromm (1976)

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Nom de l'autorCàrrecTipus d'autorObra?Estat
Erich Frommautor primaritotes les edicionscalculat
Saba Sardi, FrancescoTraductorautor secundarialgunes edicionsconfirmat
Stein, BrigitteTraductorautor secundarialgunes edicionsconfirmat
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Epígraf
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The Way to do is to be. [Lao-tse]
People should not consider so much what they are to do, as what they are. [Meister Eckhart]
The less you are and the less you express of your life - the more you have and the greater is your alientated life. [Karl Marx]
Dedicatòria
Primeres paraules
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The Great Promise of Unlimited Progress - the promise of domination of nature, of material abundance, of the greatest happiness for the greatest number, and of unimpeded personal freedom - has sustained the hopes and faith of the generations since the beginning of the industrial age.
The grandeur of the Great Promise, the marvelous material and intellectual achievements of the industrial age, must be visualized in order to understand the trauma that realization of its failure is producing today. For the industrial age has indeed failed to fulfill its Great Promise, and ever growing numbers of people are becoming aware that:
  • Unrestricted satisfaction of all desires is not conducive to well-being, nor is it the way to happiness or even to maximum pleasure.
  • The dream of being independent masters of our lives ended when we began awakening to the fact that we have all become cogs in the bureaucratic machine, with our thoughts, feelings, and tastes manipulated by government and industry and the mass communications that they control.
  • Economic progress has remained restricted to the rich nations, and the gap between rich and poor nations has ever widened.
  • Technical progress itself has created ecological dangers and the dangers of nuclear war, either or both of which may put an end to all civilization and possibly to all life.
None of the other great Masters taught that the factual existence of a desire constituted an ethical norm. They were concerned with humankind’s optimal well-being (vivere bene). The essential element in their thinking is the distinction between those needs (desires) that are only subjectively felt and whose satisfaction leads to momentary pleasure, and those needs that are rooted in human nature and whose realization is conducive to human growth and produces eudaimonia, i.e., “well-being.” In other words, they were concerned with the distinction between purely subjectively felt needs and objectively valid needs—part of the former being harmful to human growth and the latter being in accordance with the requirements of human nature.
The second psychological premise of the industrial age, that the pursuit of individual egoism leads to harmony and peace, growth in everyone’s welfare, is equally erroneous on theoretical grounds, and again its fallacy is proven by the observable data. Why should this principle, which only one of the great classical economists, David Ricardo, rejected, be true? To be an egoist refers not only to my behavior but to my character. It means: that I want everything for myself; that possessing, not sharing, gives me pleasure; that I must become greedy because if my aim is having, I am more the more I have; that I must feel antagonistic toward all others: my customers whom I want to deceive, my competitors whom I want to destroy, my workers whom I want to exploit. I can never be satisfied, because there is no end to my wishes; I must be envious of those who have more and afraid of those who have less. But I have to repress all these feelings in order to represent myself (to others as well as to myself) as the smiling, rational, sincere, kind human being everybody pretends to be.
The development of this economic system was no longer determined by the question: What is good for Man? but by the question: What is good for the growth of the system? One tried to hide the sharpness of this conflict by making the assumption that what was good for the growth of the system (or even for a single big corporation) was also good for the people. This construction was bolstered by an auxiliary construction: that the very qualities that the system required of human beings —egotism, selfishness, and greed—were innate in human nature; hence, not only the system but human nature itself fostered them. Societies in which egotism, selfishness, and greed did not exist were supposed to be “primitive,” their inhabitants “childlike.” People refused to recognize that these traits were not natural drives that caused industrial society to exist, but that they were the products of social circumstances.

Not least in importance is another factor: people’s relation to nature became deeply hostile. Being “freaks of nature” who by the very conditions of our existence are within nature and by the gift of our reason transcend it, we have tried to solve our existential problem by giving up the Messianic vision of harmony between humankind and nature by conquering nature, by transforming it to our own purposes until the conquest has become more and more equivalent to destruction. Our spirit of conquest and hostility has blinded us to the facts that natural resources have their limits and can eventually be exhausted, and that nature will fight back against human rapaciousness.

Industrial society has contempt for nature—as well as for all things not machine-made and for all people who are not machine makers (the nonwhite races, with the recent exceptions of Japan and China). People are attracted today to the mechanical, the powerful machine, the lifeless, and ever increasingly to destruction.
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Cap

To Have Or to Be? is one of the seminal books of the second half of the 20th century. Nothing less than a manifesto for a new social and psychological revolution to save our threatened planet, this book is a summary of the penetrating thought of Eric Fromm. His thesis is that two modes of existence struggle for the spirit of humankind: the having mode, which concentrates on material possessions, power, and aggression, and is the basis of the universal evils of greed, envy, and violence; and the being mode, which is based on love, the pleasure of sharing, and in productive activity. To Have Or to Be? is a brilliant program for socioeconomic change.

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