Escape from Freedom by Erich Fromm | (PDF) Free Download

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Why do people choose authoritarianism over freedom? The classic study of the psychological appeal of fascism by a New York Times–bestselling author. The pursuit of freedom has indelibly marked Western culture since Renaissance humanism and Protestantism began the fight for individualism and self-determination. This freedom, however, can make people feel unmoored, and is often accompanied by feelings of isolation, fear, and the loss of self, all leading to a desire for authoritarianism, conformity, or destructiveness. It is not only the question of freedom that makes Fromm’s debut book a timeless classic. In this examination of the roots of Nazism and fascism in Europe, Fromm also explains how economic and social constraints can also lead to authoritarianism. By the author of The Sane Society and The Anatomy of Human Destructiveness, this is a fascinating examination of the anxiety that underlies our darkest impulses, an enlightening volume perfect for readers of Eric Hoffer or Hannah Arendt. This ebook features an illustrated biography of Erich Fromm including rare images and never-before-seen documents from the author’s estate.

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Reviews from Amazon users which were colected at the time this book was published on the website:

⭐Published in 1941, Escape from Freedom is considered the masterpiece of the German social psychologist, Erich Fromm. Fromm, who fled Germany during the Nazi uprising in the 1930s, contends in his book that the more ‘modern man’ becomes independent, self-reliant, and critical, the more he becomes isolated, alone, and afraid.Essentially, he views the rise of capitalism in the late Middle Ages/Early Renaissance to be the beginning of man’s conflict with the modern sense of freedom. Within the Feudal system of the Middle Ages, man was shackled to his social position for his entire life. This was before the idea of economic competition was introduced, and man of the Middle Ages had not to worry about climbing the ladder of success. Although the restriction is obvious, Fromm argues that there was also much security in this system that allowed for man to live a life unburdened by the idea of prosperity. However, by the end of the Middle Ages, “the unity and centralization of the medieval society became weaker…In Italy, for the first time, the individual emerged from feudal society and broke ties which had been giving him security and narrowing him at one in the same time.” The Renaissance was a splendid time for those who profited, but it also gave birth to the frustrated masses. “The masses who did not share the wealth and power of the ruling group had lost the security of their former status and had become a shapeless mass, to be flattered or threatened – but always to be manipulated and exploited.” Although the economic freedom allowed one the ability to gain as much capital as their efforts rewarded, the very idea of capitalism cheapened life. “All human relationships were poisoned by this fierce life-and-death struggle for the maintenance of wealth and power. Solidarity with one’s fellow men – or at least with the members of one’s own class – was replaced by a cynical, detached attitude; other individuals were looked upon as ‘objects’ to be used and manipulated, or they were ruthlessly destroyed if it suited one’s own ends. The individual was absorbed by a passionate egocentricity, an insatiable greed for power and wealth.” Man is inseparable from his possessions. He is willing to betray his own moral standings in order to continue in the game of capital. The middle and lower classes have become a mere fake smile to sell their services.Whereas capitalism only covers freedom in the economic sense, Fromm also devotes a great deal of his book to the relationship between freedom and authoritarianism. This idea can be broken down into two sub-groups: religion and fascism. Although these deal more with the death of individuality in a spiritual sense, they too are intertwined with economic status. In the Feudal system of the Middle Ages, before all of the competition and unrest, Catholicism reigned supreme. “There was much suffering and pain [in the Middle Ages], but there was also the church which made this suffering more tolerable by explaining it as a result of the sin of Adam and the individual sins of each person. While the church fostered a sense of guilt, it also assured the individual of her unconditional love to all her children and offered a way to acquire the conviction of being forgiven and loved by God.” However, during the rise of capitalism in the Renaissance, money became the new God in a sense, the supra-personal force that determined personal fate. This left the middle and lower classes dissatisfied, disillusioned, and in search of meaning beyond capital. Thus began the period of reformation, when Calvinism and Lutheranism came into popularity. “The new religions were not the religions of a wealthy upper class but the urban middle class, the poor in cities, and the peasants. They carried an appeal to these groups because they gave expression to a new feeling of freedom and independence as well as to the feeling of powerlessness and anxiety by which their members were pervaded.” Martin Luther, described by Fromm as a hate-filled man, championed a religion based on total submission to the authority of God, one widely adopted by persons of similar woe. Luther’s ideology offered salvation “by giving up every vestige of individual will, by renouncing and denouncing [one’s] individual strength.” John Calvin took submission to a new level, introducing a God based in the idea of predestination. In Calvinism, one is destined to Heaven or Hell before birth, accentuating the helplessness exhibited in Lutheranism. Both religions are based in the feelings of vulnerability of their founders, and both took power away from the dollar and placed it back in the hands of a much more cruel and indifferent God. “This picture of a despotic God, who wants unrestricted power over men and their submission and humiliation, was the projection of the middle class’s own hostility and envy.” Ever since the rise of capitalism over 500 years ago, religion and economic struggle have gone hand in hand. In a world of personal gains, why praise God if you have all of the worldly possessions you could ask for?Fascism, the other half of authoritarianism, is essentially the same as religion, except man takes the place of God. Fromm, who fled the Nazi’s, chose to make them and Adolf Hitler the face of his chapter on fascism. He describes Hitler as the epitome of the sado-masochistic character, someone who loved and despised the German masses. He hungered for complete control of Germany (and eventually the world), and this hunger stemmed from anger and frustration. “He felt very intensely the role of being an outcast. He often speaks in Mein Kampf of himself as the ‘nobody,’ the ‘unknown man’ he was in his youth.” As a young man, he played the role of the masochist until the submission became too much to bear. Hitler took on the role of the sadist and promoted himself as the savior of the German masses who were shattered by the loss of WWI. His Nazi ideals are shockingly similar to that of Luther or Calvin. “The masochistic side of the Nazi ideology and practice is most obvious with respect to the masses. They are told again and again: the individual is nothing and does not count. The individual should accept this personal insignificance, dissolve himself in a higher power, and then feel proud in participating in the strength and glory of this higher power.” Naziism wasn’t based solely on submission, however; Hitler created a hierarchy in which “everybody has somebody above him to submit to and somebody beneath him to feel power over.” His racism and anti-Semitism gave the members of the Nazi party a false sense of superiority that religions didn’t offer. This aspect is what sold the German masses on Naziism. It offered them the confidence they sorely needed, but in exchange for their individual identity and sense of universal brotherhood.Religion and fascism were overtly obvious ways to escape the hells of freedom and all of the anxieties that come along with it, but Fromm also investigates how the ‘modern man,’ with all his freedom, conforms to more hidden forms of authority. In his segment entitled ‘Automaton Conformity,’ he sheds light on just how highly suggestible humans are to outside opinion. In earlier chapters, he explained how what we view as our conscience, or moral compass, is made up entirely of what authorities around us deem to be acceptable. In saying that, Fromm refutes the ideas that humans are born inherently good or bad, instead stating that any morality that exists within us was instilled in us at a young age. If our individual ethics are a sham, why not all of our thoughts and opinions? Fromm compares the size of the Democratic and Republican parties to that of ‘mammoth organizations of industry.’ People are frightened of the magnitude and impersonality of the candidates up for election, yet are pressured by the system to vote for one or the other. He refers to the relationship between the candidate and the voter as ‘abstract.’ Political propaganda misinforms and shapes how the voters think. “[T]hey flatter the individual by making him appear important, and by pretending that they appeal to his critical judgment, to his sense of discrimination. But these pretenses are essentially a method to dull the individual’s suspicion’s and to help him fool himself as to the individual character of his decision.” Fromm likens this kind of manipulation to hypnosis, the implantation of ideas or feelings thought to be genuine to each person. “Ask an average newspaper reader what he thinks about a certain political question. He will give you as ‘his’ opinion a more or less exact account of what he has read, and yet – and this is the essential point – he believes that what he is saying is the result of his own thinking.” Fromm goes so far as to say “for many people an experience which they have had, an artistic performance or a political meeting they have attended, becomes real to them only after they have read about it in the newspaper.” Replace ‘newspaper’ with ‘online’ or ‘television’ and he’s right on the money. Adopting opinions from outside sources begins in the suppression of critical thinking in a person’s youth. We are taught what is right and wrong with no room for doubt. A major problem in the school system is that it teaches students to retain random, disjointed facts in favor of critical thinking. Because the mind becomes so bloated with all of these little pieces of information, it clouds the child’s ability to use independent reason. Also in a person’s journey to becoming an automaton, our sexuality and emotions are suppressed as well. Children are taught to be ashamed of their bodies and urges, and “[t]o be ’emotional’ has become synonymous with being unsound or unbalanced. By the acceptance of this standard the individual has become has become greatly weakened; his thinking is impoverished and flattened.” Although the trend of shaming sexuality is at an all-time low, the suppression of emotion has debatably worsened as time has passed. As he points out in a section about the bastardization of serious news, we see dire political situations interrupted for advertisements of soap or wine. “Because of all this we cease to be genuinely related to what we hear. We cease to be excited, our emotions and our critical judgment become hampered, and eventually our attitude to what is going on in the world assumes a quality of flatness and indifference.” In summation, Fromm, while still pointing out the small points of why we Americans are free in the popular sense (wide varieties of choices in almost every aspect of our lives), focuses on how our actions, emotions, opinions, and thoughts are either consciously or subconsciously ruled by our feeling of isolation and will to conform. Although he offers a solution to our sense of hopelessness (“Only if man masters society and subordinates the economic machine to the purpose of human happiness and only if he actively participates in the social process, can he overcome what now drives him into despair.”), it comes off as an impossibility that not even Fromm believes is feasible.Escape from Freedom is a seriously thought-provoking work by a great mind, but I actually hesitated in giving it a five-star rating. While the only aspect that bothered me about the actual book was its repetition, I couldn’t ignore the fact that much of what he had to say has become typical, almost trite, over the years. We as a species have moved into the postmodernist phase where essentially everything has become a joke or a ‘meme.’ Fromm’s once revelatory ideas are now being spouted out of the mouths of every fedora-tipping Redditor or the stereotypical first-year psychology majors. To avoid allowing my judgment to be clouded by my prejudices, I chose to rate this book on its relevance in the year 1941 when it was published. Although it’s still an informative read in the year 2015, Escape from Freedom must have been quite a jolt to the armchair thinkers of the 1940s.

⭐Erich Fromm (1900-80) was a famous psychoanalyst and social psychologist who wrote several important books on history, psychology, ethics, and political philosophy. Although influenced by Freud, he disagreed with his famous predecessor on several important issues.Escape from Freedom was first published in 1941. At this time Hitler had taken over much of continental Europe with the further objectives of conquering England and the Soviet Union. World War II was raging, but the United States did not enter the war until after the December 7, 1941 Japanese attack on Pearl Harbor. Fromm, who was of Jewish descent, fled Germany after Hitler came to power; he moved to the United States in 1934, where he resided at the time he wrote this work.Fromm’s book contains an interesting discussion of the rise of modernity from the Middle Ages. In the Middle Ages, every individual had an established place, and economic institutions existed for the support of people rather than for profit. The greed that sought after more and more money was considered a sin by the Church, which had considerable influence over government and society. However, this medieval regime was upset by modernity, beginning with the Renaissance. Capitalist theory and practice resulted in the uprooting of traditional ties and the pursuit of money for its own sake. In the new society, people became individual economic actors, subject to the vagaries of supply and demand. Having obtained freedom from medieval regulation, people had to try to survive, economically, in a very competitive environment. The loss of traditional community ties led many to attempt to restore some sense of belonging and security by losing themselves in authoritarian political and religious movements. This “escape from freedom” afflicted all of modernity, culminating in the rise of fascism and Nazism that Fromm witnessed in his own time. He described its particular manifestation in Nazi Germany as follows:“Hitler proved to be such an efficient tool because he combined the characteristics of a resentful, hating, petty bourgeois, with whom the lower middle class could identify themselves emotionally and socially, with those of an opportunist who was ready to serve the interests of the German industrialists and Junkers. Originally he posed as the Messiah of the old middle class, promised the destruction of department stores, the breaking of the domination of banking capital, and so on. The record is clear enough. These promises were never fulfilled. However, that did not matter. Nazism never had any genuine political or economic principles. It is essential to understand that the very principle of Nazism is its radical opportunism. What mattered was that hundreds of thousands of petty bourgeois, who in the normal course of development had little chance to gain money or power, as members of the Nazi bureaucracy now got a large slice of the wealth and prestige they forced the upper classes to share with them. Others who were not members of the Nazi machine were given the jobs taken away from Jews and political enemies; and as for the rest, although they did not get more bread, they got “circuses.” The emotional satisfaction afforded by these sadistic spectacles and by an ideology which gave them a feeling of superiority over the rest of mankind was able to compensate them—for a time at least—for the fact that their lives had been impoverished, economically and culturally.” (Escape from Freedom, Kindle edition, 218-19)I first read Escape from Freedom in the 1960s. I just finished my second reading of this work. Although I don’t necessarily agree with all the details of Fromm’s analysis, I think many of his arguments have merit. Moreover, this understanding has obvious applications to international populist authoritarian movements in our own time. As Fromm observed, the authoritarian personality has both sadistic and masochistic manifestations. The “leader” is mostly sadistic, but even a leader such as Hitler thought he was serving “fate” or some Social Darwinist version of God or the gods (cf. Nietzsche’s Übermensch [“Superman”]). The followers are mostly masochistic, but even they exhibit sadistic tendencies against disfavored and marginalized groups as well as those under them in the fascist hierarchy. My main question about Fromm’s analysis is whether all of this can be traced directly back to the transition from the Middle Ages to modernity, as he argues, or whether it is just a more general feature of human nature as it is manifested in many individuals. Perhaps present-day psychologists should undertake massive case studies of individuals drawn to authoritarian movements in an attempt to discover the roots of this antisocial attraction and the extent, if any, that they can be attributed to the historical circumstances emphasized by Fromm.Note: This book was written more than thirty years before writers and editors in English became sensitive to the importance of gender-neutral language. Thus, for example, Fromm frequently used the word “man” as a synonym for “human being.” Although grating to twenty-first-century readers (including myself), such was the universal custom among English speakers and writers at that time, and one can just mentally replace such terms with gender-neutral words.

⭐Wowwow! Such a great book! Despite being written several years ago, many of Fromm’s observations are highly relevant and important to consider today. The copy I purchased is now full of annotations. The only other things I would say is that I found it a bit dense so it took a while to read. I also found the first 60 or so pages in which Fromm is laying out his methodology somewhat dry, but important, and there are a couple of minor areas that perhaps did not age well. Otherwise, I highly recommend this book!

⭐A psychological approach to Marx’s idea of alienation. Truly eye-opening and enlightening. Fromm introduces a very interesting way to understand modern social problems.

⭐In a way it’s almost astonishing that this book is even legal. In a couple hundred pages it explains how modern society has corrupted man, how freedom has been lost, critical thinking dumped in the bin, and how the unconscious strivings of man can result in seemingly irrational behaviors.All of this knowledge can be put together in such a way that it could easily be used to gain control over people at a micro and macro level. I feel like this book is the closest thing I’ve ever seen to forbidden knowledge.Of course, all of this knowledge can also be used to free yourself from tyranny and group think. So on that front it’s quite positive.This is not an easy book to read. It is slow work and there have been passages that I’ve been forced to reread three, four, five, six times. Yet the reward is worth the toil.

⭐Freedom is a burden on man, and he must find meaning in a chaotic world or he shall resort to authoritarianism. This is the simple argument of Erich Fromm, who expands on this strain of thought in a psychoanalytic/sociological thesis. The idea of freedom being a burden, and that man must find a purpose or shall resort, unconsciously, to psychological defence mechanisms in order to escape the insecurities that freedom offers, is a fascinating, very coherent and highly plausible theory. Fromm talks of freedom from (negative freedom) and freedom to (positive freedom) as having different psychological impacts on individuals. Those unable to stand freedom shall unconsciously form a persona of sorts (perhaps I am too Jungian!) that seeks to deal with the insecurity by either submitting to, superficially becoming, or attempting to destroy authority. The alternative is to become everyone else – to erase the self through conformity. In addition, as modern man submits to life as a cog of part of the machine of modern society (with economic productivity and material gain having religious importance), modern man is plagued with uncertainty in a life devoid of meaning, claims Fromm. This is why he chooses to escape from freedom.Unfortunately, whilst the thesis is fantastically insightful psychologically, Fromm oversimplifies history and even his own psychological analysis to fit his sociological analysis. Fromm is too keen to implement a Marxist view of the social classes where it is quite simply inapplicable (or at least far less relevant), in order to conduct his analysis. For example, there was no middle class identity (and practically no middle class, certainly in the modern sense) in 16th century Europe. As for later discussions of the (particularly lower) middle class, Fromm appears to completely forget his prior emphasis on the individual, using the phrase “petty bourgeois” to describe what is likely to be several million people, giving them a character structure of rage and uncertainty that appears to have been placed upon them to make his theory to work. Indeed, the strong terminology used is based off assumptions used as psychodynamic explanations for historical events that would have been far more complex for each and every individual involved. Clearly Marxist class paradigms and assumptions take priority over a genuine discussion of the individual in a historical context, although the appendix goes some way to redeeming this oversimplification. Similarly, his analysis of Nazism ignores clear historical facts as Fromm attempts to impose his psychoanalytic philosophy onto historical events. Quotes such as “Nazism never had any genuine political or economic principles” showcase historical ignorance that damages the quality of his work.As for the economic discussion, there are some bizarre assertions and linguistic games going on. Fromm is certain that a corporatist economy equates to capitalism (in its monopolistic phase). This is a question that will likely never cease to generate debate, the question being whether or not this is capitalism (as the markets are not free). Fromm, however, is clearly in error when he states that the Nazi regime “did not really interrupt the development of German monopolistic capitalism but furthered it with the means at her disposal.” A centralised economy and capitalism are clearly two different economic structures. Fromm is even more confused when he later states that many of these economic problems faced by free peoples “must be replaced by a planned economy that represents the planned and concerted effort of society as such.” So was the Nazi system the correct system? Was the Soviet system correct? Well, according to Fromm, neither is genuine socialism (no true Scotsman?), and the Soviet system is in actual fact “a powerful bureaucracy that manipulates the vast mass of the nation.” Surely Fromm should recognise that centralising the economy may end up conflicting against the desires and wishes of an individual seeking “freedom to?” The answer is sort of. He admits that creating a benevolent centralised economy would be very difficult, but still maintains his utopian vision, as if, despite all that has been said before, only he knows and can guide others to true liberation of the self.Overall, the main aim of this work, from what I can tell, was to provide a psychological analysis into the effect of freedom on individuals. From this perspective the book is a resounding and fantastic success, but Fromm’s attempts to apply his theory into the real world see him use glaring methodological flaws and contradictions which unfortunately limit the insight of his thesis. Nevertheless, it is a fine work from a fine mind, and I would recommend to anyone interested in the subject.

⭐An excellent book by Erich Fromm.It is relevant still today with the further alienation from our true nature. I would recommend it as a book we should all read.

⭐Thought provoking , challenging our prejudices and encouraging us to think again

⭐Great book, Erich Fromm is very erudite on his subject and able to explain his theory using, fairly, simple language. However, the quality of the print by ishi press was very poor.

⭐The summary as written on line prepared one for this book. No great surprises. Enjoyable to read if this is your taste in literature

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