The following article is inspired from the book – “The Fear of Freedom” by Erich Fromm.
In the quest of the truth, this is another threshold I am crossing, while I am continuing my research, contemplation and synthesis of the ideas of Erich Fromm. Most of his ideas related to social psychology are captured in his following books – The Art of Loving, The Fear of Freedom, The Sane Society, Man for himself, an enquiry into the psychology of ethics, To have or to be.
In the book – “The Fear of Freedom”, Fromm delves into the post industrialized world, and analyses the overwhelming impact of the rising capitalism, modernization and materialism on human psyche. He explains in detail how with rise of freedom and individuality in the post modern world, there has been an increase of loneliness, separateness and split in human nature. He shows that freedom from the traditional bonds of medieval society, though giving the individual a new feeling of independence, at the same time made him feel alone and isolated, filled him with doubt and anxiety, and drove him into new submission and into a compulsive and irrational activity. This compulsive and irrational activity to which man has been driven into out of this feeling of fear, separateness and discontent, take the form of either sado-masochism, or a total submission.
Sadism is a form of being which is totally authoritative. A sadist kills the individuality of others, and forces his thoughts and ideas on the other. This way he overcomes the separateness he has with the other. An example might be an old fashioned father, who in the name of love for his child, decides what is best for the child, and does not allow the child to grow and realize her real self.
Masochist is a person who is totally submissive to an authority. By being so, the person succeeds in resolving the separateness, by discarding his real self. A masochist derives pervert pleasure out of being in pain, being mutilated by the Sadist. A typical example might be one’s masochistic relationship to his idea of God, as an all powerful entity, punishing him when he behaves against His will, and loving when he behaves as per His will. In this relationship, God takes the place of the Sadist individual, and the follower becomes a masochist.
In the case of total submission, the person forgoes his real, authentic self, and submits to the pseudo thoughts and philosophies from external sources. For example, if a person who does not have any training and interest in visual arts, visits a world famous museum, and looks at a classic painting, he appreciates it. But the appreciation is a pseudo one. He neither has the authentic appreciation of the painting, nor is interested in it. He appreciates it just because he should appreciate that. This certainly is different from one’s intellectual quest to learn more and experience more, from outside sources; in which case the person learns, reflects, contemplates and synthesizes the truth for himself. That is more about discovering one’s own real self, being informed from the works from the exponents in the past, in the related domain. But an in-authentic submission is about just aping outside ideologies superficially. Submission helps the person to be a part of the crowd, and hence resolve his separateness.
But most of these mechanisms – sado-masochistic cravings, and submission to the external world, are in-authentic and temporary methods to cover up that fear. Modern man is starved for life. But since, being an automaton, he cannot experience life in the sense of spontaneous activity he takes a surrogate any kind of excitement and thrill: the thrill of drinking, of sports, of vicariously living the excitements of fictitious persons on the screen. Fromm goes ahead to investigate the real solution to overcome the fear. He terms it as freedom and spontaneity.
Fromm says that man can be free and yet not alone, critical and yet not filled with doubts, independent and yet an integral part of mankind. This freedom, man can attain by the realization of his self, by being himself. He continues -
Idealistic philosophers of the guild of Plato and the neo-Platonists, have believed that self-realization can be achieved by intellectuality, so that man’s nature may be suppressed and guarded by his reason. The result of this split however has been that not only the emotional life of man but also his intellectual faculties have been crippled. Reason, by becoming a guard set to watch its prisoner, nature, has become a prisoner itself; and thus both sides of human potentiality, reason and emotion, were crippled. From says that he believes that the realization of the self is accomplished not only by an act of thinking but also by the realization of man’s total personality, by an active expression of his emotional and intellectual potentialities. These potentialities are present in everybody; they become real only to the extent to which they are expressed. In other words, positive freedom consists in spontaneous activity of the total, integrated personality.
While spontaneity is a relatively rare phenomenon in our culture, we are not entirely devoid of it. In the first place, we know of individuals who are or have been spontaneous, whose thinking, feeling, and acting were the expression of their selves and not of an automaton. These individuals are mostly known to us as artists. As a matter of fact, the artist can be defined as an individual who can express himself spontaneously.
Spontaneous activity is the one way in which man can overcome the terror of aloneness without sacrificing the integrity of his self; for in the spontaneous realization of the self man unites himself anew with the world – with man, nature and himself. Love is the foremost component of such spontaneity; not love as the dissolution of the self in another person (masochism), not love as the possession of another person (sadism), but love as spontaneous affirmation of others, as the union of the individual with others on the basis of preservation of the individual self. The dynamic quality of love lies in this very polarity: that it springs from the need to overcoming separateness, that it leads to oneness – and yet that individuality is not eliminated. Work is the other component; not work as a compulsive activity in order to escape aloneness, not work as a relationship to nature which is partly one of dominating her, partly one of worship of and enslavement by the very products of man’s hands, but work as creation in which man becomes one with nature in the act of creation. What holds true of love and work holds true of all spontaneous action, whether it be the realization of sensuous pleasure or participation in the political life of the community. It affirms the individuality of the self and at the same time it unites the self with man and nature. The basic dichotomy that is inherent in freedom – the birth of individuality and the pain of aloneness – is dissolved on higher plane of man’s spontaneous action.
In all spontaneous activity the individual embraces the world. Not only does his individual self remain intact; it becomes stronger and more solidified - for the self is as strong as it is active. There is no genuine strength in possessions as such, neither in material property nor in mental qualities like emotions or thoughts. There are also no strength in use and manipulation of objects; what we use is not ours simply because we use it. Ours is only that to which we are genuinely related by our creative activity, be it a person or an inanimate object. Only those qualities that result from our spontaneous activity give strength to the self and thereby from the basis of its integrity. The inability to act spontaneously, to express what one genuinely feels and thinks, and resulting necessity to present a pseudo self to others and oneself, are the root of the feeling of inferiority and weakness. Whether or not we are aware of it, there is nothing of which we are more ashamed than of not being ourselves, and there is nothing that gives us grater pride and happiness than to think, to feel, and to say what is ours.
This implies that what matters is the activity as such, the process and not the result. In our culture the emphasis is just the reverse. We produce not for a concrete satisfaction but for the abstract purpose of selling our commodity; we feel that we can acquire everything material or immaterial by buying it, and thus things become ours independently of any creative effort of our own in relation to them. In the same way we regard our personal qualities and result of our efforts as commodities that can be sold for money, prestige and power. The emphasis thus shifts from the present satisfaction of creative activity to the value of the finished product. There by man misses the only satisfaction that can give him real happiness – the experience of the activity of the present moment – and chases after a phantom that leaves him disappointed as soon as he believes he has caught it – the illusory happiness called success.
If the individual realizes his self by spontaneous activity and thus relates himself to the world, he ceases to be an isolated atom; he and the world become part of one structuralized whole; he has his rightful place, and thereby his doubt concerning himself and the meaning of life disappears. This doubt sprang from his separateness and from the thwarting of life; when he can live, neither compulsively nor automatically but spontaneously, the doubt disappears. He is aware of himself as an active and creative individual and recognizes that there is only one meaning of life: the act of living itself. This way he gains strength as an individual and he gains security.
The idea of spontaneous activity needs more explanation. It is not the mindless act of giving up to one’s irrational whims and fancies. I feel Fromm should have qualified his spontaneous activity as Creative Spontaneous Activity. By adding the extra qualifier – creative, I would want to stress on Fromm’s idea of originality, constructive and positive aspect of one’s own action. Through his spontaneity man has to realize his real self, engaging into an activity which affirms goodness – both within and outside. It is not enough just being spontaneous in certain private and spiritual matters, but above all in the activity fundamental to every man’s existence, his work. It is about engaging in a creative enterprise, which not only helps the person to express his real self, but also that activity should uplift humanity per se.
The Creative Spontaneous Activity should come from the place of love, compassion, dignity, respect, beauty, positivity, growth, freedom, joy, courage, decency and kindness. It should be firmly grounded in the belief of human equality and individual uniqueness. At the same time, there has to be the perspective of general good – that insight of positively impacting people and institutions. The only criterion for realization of freedom is whether or not the individual actively participates in determining his life and that of society, and this not only by the formal act of voting but in his daily activity, in his work, and in his relations to others. Modern political democracy, if it restricts itself to the purely political sphere, cannot sufficiently counteract the results of the economic insignificance of the average individual.
I have tried to express this philosophy using the following diagram -
http://criativ-mind.blogspot.com/2012/01/copy-right-all-rights-reserved-samrat.html
In the quest of the truth, this is another threshold I am crossing, while I am continuing my research, contemplation and synthesis of the ideas of Erich Fromm. Most of his ideas related to social psychology are captured in his following books – The Art of Loving, The Fear of Freedom, The Sane Society, Man for himself, an enquiry into the psychology of ethics, To have or to be.
In the book – “The Fear of Freedom”, Fromm delves into the post industrialized world, and analyses the overwhelming impact of the rising capitalism, modernization and materialism on human psyche. He explains in detail how with rise of freedom and individuality in the post modern world, there has been an increase of loneliness, separateness and split in human nature. He shows that freedom from the traditional bonds of medieval society, though giving the individual a new feeling of independence, at the same time made him feel alone and isolated, filled him with doubt and anxiety, and drove him into new submission and into a compulsive and irrational activity. This compulsive and irrational activity to which man has been driven into out of this feeling of fear, separateness and discontent, take the form of either sado-masochism, or a total submission.
Sadism is a form of being which is totally authoritative. A sadist kills the individuality of others, and forces his thoughts and ideas on the other. This way he overcomes the separateness he has with the other. An example might be an old fashioned father, who in the name of love for his child, decides what is best for the child, and does not allow the child to grow and realize her real self.
Masochist is a person who is totally submissive to an authority. By being so, the person succeeds in resolving the separateness, by discarding his real self. A masochist derives pervert pleasure out of being in pain, being mutilated by the Sadist. A typical example might be one’s masochistic relationship to his idea of God, as an all powerful entity, punishing him when he behaves against His will, and loving when he behaves as per His will. In this relationship, God takes the place of the Sadist individual, and the follower becomes a masochist.
In the case of total submission, the person forgoes his real, authentic self, and submits to the pseudo thoughts and philosophies from external sources. For example, if a person who does not have any training and interest in visual arts, visits a world famous museum, and looks at a classic painting, he appreciates it. But the appreciation is a pseudo one. He neither has the authentic appreciation of the painting, nor is interested in it. He appreciates it just because he should appreciate that. This certainly is different from one’s intellectual quest to learn more and experience more, from outside sources; in which case the person learns, reflects, contemplates and synthesizes the truth for himself. That is more about discovering one’s own real self, being informed from the works from the exponents in the past, in the related domain. But an in-authentic submission is about just aping outside ideologies superficially. Submission helps the person to be a part of the crowd, and hence resolve his separateness.
But most of these mechanisms – sado-masochistic cravings, and submission to the external world, are in-authentic and temporary methods to cover up that fear. Modern man is starved for life. But since, being an automaton, he cannot experience life in the sense of spontaneous activity he takes a surrogate any kind of excitement and thrill: the thrill of drinking, of sports, of vicariously living the excitements of fictitious persons on the screen. Fromm goes ahead to investigate the real solution to overcome the fear. He terms it as freedom and spontaneity.
Fromm says that man can be free and yet not alone, critical and yet not filled with doubts, independent and yet an integral part of mankind. This freedom, man can attain by the realization of his self, by being himself. He continues -
Idealistic philosophers of the guild of Plato and the neo-Platonists, have believed that self-realization can be achieved by intellectuality, so that man’s nature may be suppressed and guarded by his reason. The result of this split however has been that not only the emotional life of man but also his intellectual faculties have been crippled. Reason, by becoming a guard set to watch its prisoner, nature, has become a prisoner itself; and thus both sides of human potentiality, reason and emotion, were crippled. From says that he believes that the realization of the self is accomplished not only by an act of thinking but also by the realization of man’s total personality, by an active expression of his emotional and intellectual potentialities. These potentialities are present in everybody; they become real only to the extent to which they are expressed. In other words, positive freedom consists in spontaneous activity of the total, integrated personality.
While spontaneity is a relatively rare phenomenon in our culture, we are not entirely devoid of it. In the first place, we know of individuals who are or have been spontaneous, whose thinking, feeling, and acting were the expression of their selves and not of an automaton. These individuals are mostly known to us as artists. As a matter of fact, the artist can be defined as an individual who can express himself spontaneously.
Spontaneous activity is the one way in which man can overcome the terror of aloneness without sacrificing the integrity of his self; for in the spontaneous realization of the self man unites himself anew with the world – with man, nature and himself. Love is the foremost component of such spontaneity; not love as the dissolution of the self in another person (masochism), not love as the possession of another person (sadism), but love as spontaneous affirmation of others, as the union of the individual with others on the basis of preservation of the individual self. The dynamic quality of love lies in this very polarity: that it springs from the need to overcoming separateness, that it leads to oneness – and yet that individuality is not eliminated. Work is the other component; not work as a compulsive activity in order to escape aloneness, not work as a relationship to nature which is partly one of dominating her, partly one of worship of and enslavement by the very products of man’s hands, but work as creation in which man becomes one with nature in the act of creation. What holds true of love and work holds true of all spontaneous action, whether it be the realization of sensuous pleasure or participation in the political life of the community. It affirms the individuality of the self and at the same time it unites the self with man and nature. The basic dichotomy that is inherent in freedom – the birth of individuality and the pain of aloneness – is dissolved on higher plane of man’s spontaneous action.
In all spontaneous activity the individual embraces the world. Not only does his individual self remain intact; it becomes stronger and more solidified - for the self is as strong as it is active. There is no genuine strength in possessions as such, neither in material property nor in mental qualities like emotions or thoughts. There are also no strength in use and manipulation of objects; what we use is not ours simply because we use it. Ours is only that to which we are genuinely related by our creative activity, be it a person or an inanimate object. Only those qualities that result from our spontaneous activity give strength to the self and thereby from the basis of its integrity. The inability to act spontaneously, to express what one genuinely feels and thinks, and resulting necessity to present a pseudo self to others and oneself, are the root of the feeling of inferiority and weakness. Whether or not we are aware of it, there is nothing of which we are more ashamed than of not being ourselves, and there is nothing that gives us grater pride and happiness than to think, to feel, and to say what is ours.
This implies that what matters is the activity as such, the process and not the result. In our culture the emphasis is just the reverse. We produce not for a concrete satisfaction but for the abstract purpose of selling our commodity; we feel that we can acquire everything material or immaterial by buying it, and thus things become ours independently of any creative effort of our own in relation to them. In the same way we regard our personal qualities and result of our efforts as commodities that can be sold for money, prestige and power. The emphasis thus shifts from the present satisfaction of creative activity to the value of the finished product. There by man misses the only satisfaction that can give him real happiness – the experience of the activity of the present moment – and chases after a phantom that leaves him disappointed as soon as he believes he has caught it – the illusory happiness called success.
If the individual realizes his self by spontaneous activity and thus relates himself to the world, he ceases to be an isolated atom; he and the world become part of one structuralized whole; he has his rightful place, and thereby his doubt concerning himself and the meaning of life disappears. This doubt sprang from his separateness and from the thwarting of life; when he can live, neither compulsively nor automatically but spontaneously, the doubt disappears. He is aware of himself as an active and creative individual and recognizes that there is only one meaning of life: the act of living itself. This way he gains strength as an individual and he gains security.
The idea of spontaneous activity needs more explanation. It is not the mindless act of giving up to one’s irrational whims and fancies. I feel Fromm should have qualified his spontaneous activity as Creative Spontaneous Activity. By adding the extra qualifier – creative, I would want to stress on Fromm’s idea of originality, constructive and positive aspect of one’s own action. Through his spontaneity man has to realize his real self, engaging into an activity which affirms goodness – both within and outside. It is not enough just being spontaneous in certain private and spiritual matters, but above all in the activity fundamental to every man’s existence, his work. It is about engaging in a creative enterprise, which not only helps the person to express his real self, but also that activity should uplift humanity per se.
The Creative Spontaneous Activity should come from the place of love, compassion, dignity, respect, beauty, positivity, growth, freedom, joy, courage, decency and kindness. It should be firmly grounded in the belief of human equality and individual uniqueness. At the same time, there has to be the perspective of general good – that insight of positively impacting people and institutions. The only criterion for realization of freedom is whether or not the individual actively participates in determining his life and that of society, and this not only by the formal act of voting but in his daily activity, in his work, and in his relations to others. Modern political democracy, if it restricts itself to the purely political sphere, cannot sufficiently counteract the results of the economic insignificance of the average individual.
I have tried to express this philosophy using the following diagram -
http://criativ-mind.blogspot.com/2012/01/copy-right-all-rights-reserved-samrat.html
______________________________________________
Copy Right © All rights reserved - Samrat Kar
No comments:
Post a Comment