Quotes by Erich Fromm

If the religious system does not correspond to the prevalent social character, if it conflicts with the social practice of life, it is only an ideology.

They have their big, ever-changing egos, but none has a self, a core, a sense of identity.

Those who unconsciously despair yet put on the mask of optimism are not necessarily wise. But those who have not given up hope can succeed only if they are hardheaded realists, shed all illusions, and fully appreciate the difficulties.

The deepest yearning of human beings seems to be a constellation in which the two poles (motherliness and fatherliness, female and male, mercy and justice, feeling and thought, nature and intellect) are united in a synthesis, in which both sides of the polarity lose their antagonism and, instead, color each other.

But a map is not enough as a guide for action; we also need a goal that tells us where to go. Animals have no such problems. Their instincts provide them with a map as well as with goals. But lacking instinctive determination and having a brain that permits us to think of many directions in which we can go, we need an object of total devotion, a focal point for all our strivings and the basis for all our effective - not only our proclaimed - values. We need such an object of devotion in order to integrate our energies in one direction, to transcend our isolated existence, with all its doubts and insecurities, and to answer our need for a meaning of life.

The cruelty itself is motivated by something deeper: the wish to know the secret of things and of life.

The analysis of the psychological motivations behind certain doctrines or ideas can never be a substitute for a rational judgment of the validity of the doctrine and of the values which it implies, although such analysis may lead to a better understanding of the real meaning of a doctrine and thereby influence one’s value judgment.What the psychological analysis of doctrines can show is the subjective motivations which make a person aware of certain problems and make him seek for answers in certain directions. Any kind of thought, true or false, if it is more than a superficial conformance with conventional ideas, is motivated by the subjective needs and interests of the person who is thinking. It happens that some interests are furthered by finding the truth, others by destroying it. But in both cases the psychological motivations are important incentives for arriving at certain conclusions. We can go even further and say that ideas which are not rooted in powerful needs of the personality will have little influence on the actions and on the whole life of the person concerned.

Creativity requires the courage to let go of certainties.

Love is not primarily a relationship to a specific person; it is an attitude, an orientation of character which determines the relatedness of a person to the world as a whole, not toward one object of love. If a person loves only one other person and is indifferent to the rest of his fellow men, his love is not love but a symbiotic attachment, or an enlarged egotism.

Jesus and Satan appear here as repre sentatives of two opposite principles. Satan is the representative of material consumption and of power over nature and Man. Jesus is the representative of being, and of the idea that not-having is the premise for being. The world has followed Satans principles, since the time of the gospels.

Each new step into his new human existence is frightening. It always means to give up a secure state, which was relatively known, for one which is new, which one has not yet mastered. Undoubtedly, if the infant could think at the moment of the severance of the umbilical cord, he would experience the fear of dying. A loving fate protects us from this first panic. But at any new step, at any new stage of our birth, we are afraid again. We are never free from two conflicting tendencies: one to emerge from the womb, from the animal form of existence into a more human existence, from bondage to freedom; another, to return to the womb, to nature, to certainty and security.

Why should anyone be so grateful for acceptance unless he doubts that he is acceptable, and why should a young, educated and successful couple have such doubts, if not due to the fact that they cannot accept themselves because they are not themselves.

Indeed, with the experience of self disappears the experience of identity - and when this happens, man could become insane if he did not save himself by acquiring a secondary sense of self; he does that by experiencing himself as being approved of, worthwhile, successful, useful - briefly, as a salable commodity which is he because he is looked upon by others as an entity, not unique but fitting into one of the current patterns.

Man does not suffer so much from poverty today as he suffers from the fact that he has become a cog in a large machine, an automaton, that his life has become empty and lost its meaning.

Even the most sadistic and destructive man is human, as human as the saint.

The paradoxical situation with a vast number of people today is that they are half asleep when awake, and half awake when asleep, or when they want to sleep.

We are what we do.

The bureaucrat is a man who administers things and people, and who relates himself to people as to things.

The only way in which the world can be grasped ultimately lies, not in thought, but in the act, in the experience of oneness.

There is perhaps no phenomenon which contains so much destructive feeling as moral indignation, which permits envy or hate to be acted out under the guise of virtue.