12 Erich Fromm Quotes on Humanity

Erich Fromm quotes on humanity

8. What is it that distinguishes man from animals? It is not his upright posture. That was present in the apes long before the brain began to develop. Nor is it the use of tools. It is something altogether new, a previously unknown quality: self-awareness. Animals, too, have awareness. They are aware of objects; they know this is one thing and that another. But when the human being as such was born he had a new and different consciousness, a consciousness of himself; he knew that he existed and that he was something different, something apart from nature, apart from other people, too. He experienced himself. He was aware that he thought and felt. As far as we know, there is nothing analogous to this anywhere in the animal kingdom. That is the specific quality that makes human beings human.

11. Man's biological weakness is the condition of human culture.

22. Nationalism is our form of incest, is our idolatry, is our insanity. 'Patriotism' is its cult. It should hardly be necessary to say, that by 'patriotism' I mean that attitude which puts the own nation above humanity, above the principles of truth and justice; not the loving interest in one's own nation, which is the concern with the nation's spiritual as much as with its material welfare - never with its power over other nations. Just as love for one individual which excludes the love for others is not love, love for one's country which is not part of one's love for humanity is not love, but idolatrous worship.

30. The pace of science forces the pace of technique. Theoretical physics forces atomic energy on us; the successful production of the fission bomb forces upon us the manufacture of the hydrogen bomb. We do not choose our problems, we do not choose our products; we are pushed, we are forced - by what? By a system which has no purpose and goal transcending it, and which makes man its appendix.

32. In the development of both capitalism and communism, as we visualize them in the next fifty or a hundred years, the processes that encourage human alienation will continue. Both systems are developing into managerial societies, their inhabitants well fed, well clad, having their wishes satisfied, and not having wishes that cannot be satisfied. Men are increasingly automatons, who make machines which act like men and produce men who act like machines; there reason deteriorates while their intelligence rises, thus creating the dangerous situation of equipping man with the greatest material power without the wisdom to use it.

34. In the 19th century inhumanity meant cruelty; in the 20th century it means schizoid self-alienation. The danger of the past was that men became slaves. The danger of the future is that men may become robots. True enough, robots do not rebel. But given man's nature, robots cannot live and remain sane, they become 'Golems'; they will destroy their world and themselves because they cannot stand any longer the boredom of a meaningless life.

38. In spite of the universalistic spirit of the monotheistic Western religions and of the progressive political concepts that are expressed in the idea 'that all men are created equal,' love for mankind has not become a common experience. Love for mankind is looked upon as an achievement which, at best, follows love for an individual or as an abstract concept to be realized only in the future. But love for man cannot be separated from love for one individual. To love one person productively means to be related to his human core, to him as representing mankind. Love for one individual, in so far as it is divorced from love for man, can refer only to the superficial and to the accidental; of necessity it remains shallow.

51. 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.

52. I believe that the unity of man as opposed to other living things derives from the fact that man is the conscious life of himself. Man is conscious of himself, of his future, which is death, of his smallness, of his impotence; he is aware of others as others; man is in nature, subject to its laws even if he transcends it with his thought.

53. I believe that man is the product of natural evolution that is born from the conflict of being a prisoner and separated from nature, and from the need to find unity and harmony with it.

63. 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.

84. Men are born equal but they are also born different.