The Revolution of Hope: Toward a Humanized Technology by Erich Fromm | (PDF) Free Download

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“The Revolution of Hope lives up to its title with an uplifting exploration of the definition of hope, what it truly means to be human, and steps that should be taken to promote humanization in an increasingly disconnected and technology-driven society. [The American Mental Health Foundation’s Fromm titles] are timely, directly relevant to modern psychological and social issues, and bring absolutely invaluable humanist messages to temper psychology’s scientific and healing discipline. Highly recommended, especially for college library collections.” ―Midwest Book ReviewFirst published in 1968, the year of international-student confrontation and revolution, this classic challenges readers to choose which of two roads humankind ought to take: the one, leading to a completely mechanized society with the individual a helpless cog in a machine bent on mass destruction; or the second, being the path of humanism and hope.

User’s Reviews

Editorial Reviews: About the Author Erich Fromm (1900-1980) was a German social psychologist, psychoanalyst, humanistic philosopher, and democratic socialist. He was associated with what became known as the Frankfurt School of critical theory. His best known work, Escape from Freedom (1941), focuses on the human urge to seek a source of authority and control upon reaching a freedom that was thought to be an individual’s true desire. Fromm’s critique of the modern political order and capitalist system led him to seek insights from medieval feudalism. His many works (in English) include Psychoanalysis and Religion (1950); The Art of Loving (1956); and On Being Human (1997).

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

⭐One of the more visionary books by the great social psychologist Erich Fromm.

⭐as described

⭐like

⭐Amazing book !

⭐Great!

⭐Erich Seligmann Fromm (1900-1980) was a German social psychologist, psychoanalyst, sociologist, humanistic philosopher, and democratic socialist; in Europe, he was associated with the Frankfurt School. He wrote many other books such as

⭐,

⭐,

⭐,

⭐,

⭐,

⭐,

⭐, etc.He wrote in the Foreword to this 1968 book, “This book is written as a response to America’s situation in the year 1968. It is born out of the conviction that we are at the crossroads: one road leads to a completely mechanized society … the other to a renaissance of humanism and hope—to a society that puts technique in the service of man’s well-being. This book is meant to clarify the issues for those who have not clearly recognized our dilemma, and it is an appeal to action.” (Pg. vii)He suggests, “To hope is a state of being. It is an inner readiness, that of intense but not-yet-spent activeness… Hope is a psychic concomitant to life and growth… When hope has gone life has ended, actually or potentially. Hope is an intrinsic element of the structure of life, or the dynamic of man’s spirit. It is closely linked with another element of the structure of life: faith… faith is the conviction about the not yet proven, the knowledge of the real possibility… Faith is rational when it refers to the knowledge of the real yet unborn… Faith, like hope, is not prediction of the FUTURE; it is the vision of the PRESENT in a state of pregnancy.” (Pg. 12-14)He states, “one may arrive at objective norms if one starts with one premise: that it is desirable that a living system should grow and produce the maximum of vitality and intrinsic harmony, that it, subjectively, of well-being… The validity of the norms would follow from their function in promoting the optimum of growth and well-being and the minumum of ill-being.” (Pg. 96)He argues for an essentially socialist system: “In such a shift from the private to the public sector of consumption, private spending would be restrained as more income was diverted to higher taxes, and there would be a measurable shift from deadening, dehumanizing private consumption to new forms of public consumption that would involve people in creative community activities. Needless to say, such a shift would require careful planning to avoid severe upsets in the economic system…” (Pg. 139)He concludes, “The socialization of the means of production could only be achieved as the result of a socialist revolution, and if such a revolution has no chance to succeed, then the humanization of technology obviously would have no chance either… The sacredness of private property is paradoxical and absurd in view of the fact that very few people own property in the means of production… the majority of people would violently oppose socialization of the means of production, although they have no share in them. This means that legal expropriation … meets with such violent resistance that it is impossible to achieve, short of a revolution.” (Pg. 162-163)This book (written at the height of the student protests, Vietnam conflict, etc.) seems much more “dated” than nearly all of Fromm’s other works. Still, his vision may still have some attraction to those with a “collective” focus.

⭐Erich Seligmann Fromm (1900-1980) was a German social psychologist, psychoanalyst, sociologist, humanistic philosopher, and democratic socialist; in Europe, he was associated with the Frankfurt School. He wrote many other books such as

⭐,

⭐,

⭐,

⭐,

⭐,

⭐,

⭐, etc.He wrote in the Foreword to this 1968 book, “This book is written as a response to America’s situation in the year 1968. It is born out of the conviction that we are at the crossroads: one road leads to a completely mechanized society … the other to a renaissance of humanism and hope—to a society that puts technique in the service of man’s well-being. This book is meant to clarify the issues for those who have not clearly recognized our dilemma, and it is an appeal to action.” (Pg. vii)He suggests, “To hope is a state of being. It is an inner readiness, that of intense but not-yet-spent activeness… Hope is a psychic concomitant to life and growth… When hope has gone life has ended, actually or potentially. Hope is an intrinsic element of the structure of life, or the dynamic of man’s spirit. It is closely linked with another element of the structure of life: faith… faith is the conviction about the not yet proven, the knowledge of the real possibility… Faith is rational when it refers to the knowledge of the real yet unborn… Faith, like hope, is not prediction of the FUTURE; it is the vision of the PRESENT in a state of pregnancy.” (Pg. 12-14)He states, “one may arrive at objective norms if one starts with one premise: that it is desirable that a living system should grow and produce the maximum of vitality and intrinsic harmony, that it, subjectively, of well-being… The validity of the norms would follow from their function in promoting the optimum of growth and well-being and the minumum of ill-being.” (Pg. 96)He argues for an essentially socialist system: “In such a shift from the private to the public sector of consumption, private spending would be restrained as more income was diverted to higher taxes, and there would be a measurable shift from deadening, dehumanizing private consumption to new forms of public consumption that would involve people in creative community activities. Needless to say, such a shift would require careful planning to avoid severe upsets in the economic system…” (Pg. 139)He concludes, “The socialization of the means of production could only be achieved as the result of a socialist revolution, and if such a revolution has no chance to succeed, then the humanization of technology obviously would have no chance either… The sacredness of private property is paradoxical and absurd in view of the fact that very few people own property in the means of production… the majority of people would violently oppose socialization of the means of production, although they have no share in them. This means that legal expropriation … meets with such violent resistance that it is impossible to achieve, short of a revolution.” (Pg. 162-163)This book (written at the height of the student protests, Vietnam conflict, etc.) seems much more “dated” than nearly all of Fromm’s other works. Still, his vision may still have some attraction to those with a “collective” focus.

⭐Enjoy most of his writings!

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