Generic selectors
Exact matches only
Search in title
Search in content
Search in posts
Search in pages

The Art of Loving by Erich Fromm Read Online (FREE)

I am of the conviction that the answer of the absolute incompatibility of love and “normal” life is correct only in an abstract sense. The principle underlying capitalistic society and the principle of love are incompatible. But modern society seen concretely is a complex phenomenon. A salesman of a useless commodity, for instance, cannot function economically without lying; a skilled worker, a chemist, or a physician can. Similarly, a farmer, a worker, a teacher, and many a type of businessman can try to practice love without ceasing to function economically. Even if one recognizes the principle of capitalism as being incompatible with the principle of love, one must admit that “capitalism” is in itself a complex and constantly changing structure which still permits of a good deal of non-conformity and of personal latitude.

In saying this, however, I do not wish to imply that we can expect the present social system to continue indefinitely, and at the same time to hope for the realization of the ideal of love for one’s brother. People capable of love, under the present system, are necessarily the exceptions; love is by necessity a marginal phenomenon in present-day Western society. Not so much because many occupations would not permit of a loving attitude, but because the spirit of a production-centered, commodity-greedy society is such that only the non-conformist can defend himself successfully against it. Those who are seriously concerned with love as the only rational answer to the problem of human existence must, then, arrive at the conclusion that important and radical changes in our social structure are necessary, if love is to become a social and not a highly individualistic, marginal phenomenon. The direction of such changes can, within the scope of this book, only be hinted at.[34] Our society is run by a managerial bureaucracy, by professional politicians; people are motivated by mass suggestion, their aim is producing more and consuming more, as purposes in themselves. All activities are subordinated to economic goals, means have become ends; man is an automaton—well fed, well clad, but without any ultimate concern for that which is his peculiarly human quality and function. If man is to be able to love, he must be put in his supreme place. The economic machine must serve him, rather than he serves it. He must be enabled to share experience, to share work, rather than, at best, share in profits. Society must be organized in such a way that man’s social, loving nature is not separated from his social existence, but becomes one with it. If it is true, as I have tried to show, that love is the only sane and satisfactory answer to the problem of human existence, then any society which excludes, relatively, the development of love, must in the long run perish of its own contradiction with the basic necessities of human nature. Indeed, to speak of love is not “preaching,” for the simple reason that it means to speak of the ultimate and real need in every human being. That this need has been obscured does not mean that 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.