Journal of Social Sciences and Humanities Research Fundamentals
54
9
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TYPE
Original Research
PAGE NO.
54-56
DOI
OPEN ACCESS
SUBMITED
26 May 2025
ACCEPTED
22 June 2025
PUBLISHED
24 July 2025
VOLUME
Vol.05 Issue07 2025
COPYRIGHT
© 2025 Original content from this work may be used under the terms
of the creative commons attributes 4.0 License.
Human Nature and Social
Activity: Erich Fromm's
Humanistic Worldview
Ruzmatova Gulnoz Mirakhrarovna
Professor at “ALFRAGANUS UNIVERSITY” non
-governmental higher
education institution, Uzbekistan
Abstract:
Erich Fromm is one of the prominent
philosophers, sociologists, and psychologists of the
20th century, as well as an advocate for ideas of social
progress. According to Fromm, a human being is a
creature that emerged as a result of evolutionary
changes. These very changes, driven by natural instincts
and innate emotions, allow humans to transcend the
boundaries of their surrounding environment. Human
consciousness and intellect create a new system of
adaptation
that
compensates
for
biological
deficiencies. Distinctive characteristics
—
such as self-
awareness as a unique being, the ability to recall the
past and foresee the future, the capacity to distinguish
between events and phenomena, and the ability to
comprehend the world and understand it through
reason
—
serve as the foundation for forming human
qualities.
Keywords:
Erich Fromm, social activity, human nature,
human psyche, being, possession, social responsibility,
active human.
INTRODUCTION:
In the context of globalization,
teachings about humanity are extremely diverse,
encompassing alternative doctrines. On the one hand,
this
allows
for
a
comprehensive,
systemic
understanding of humanity; on the other hand, it
necessitates choosing the most suitable doctrine from
this “ocean of teachings.” Consequently, humanity
faces the inevitable question of which doctrine can
claim scientific-theoretical objectivity and meet the
demands of the modern era. In this regard, Erich
Fromm’s social philosophy is oriented
toward the
ideology of social reconstruction and liberal democratic
reforms. He is among the scholars who have made
significant contributions to the development of
contemporary Western social thought.
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Journal of Social Sciences and Humanities Research Fundamentals
At the core of Fromm’s socio
-political concept lies the
idea of human essence. He emphasizes his
dissatisfaction with many political doctrines, noting
that they primarily address the “nature of humanity”
but reflect it in a one-sided manner. Such an incomplete
and biased approach to human nature justifies specific
societal
structures,
reducing
human
spiritual
foundations to mere commodities. In today’s rapidly
developing world, Fromm’s works consistently
highlight the critical role of knowledge and intellect. A
clear example of this is Fromm’s focus on the human
question, as the role of the individual is pivotal in the
advancement of science and society. In most of
Fromm’s referenced sources, we can observe the
theme of humanity and nature, or their harmonious
interrelation.
Literature Review
Erich Fromm’s works have been extensively and
thoroughly studied in both the West and Russia, with
numerous scholarly works and articles dedicated to this
subject. Researchers such as J. Reale [1], B. Russell [2],
M. Horkheimer [3; 4], S.G. Semenova [5], S.Y. Levit [6],
T.V. Banketova [7], L.A. Chernishyova [8], A.M.
Rutkevich [9], G.F. Shveynik [10], A. Laktionov [11], E.
Spirova [12], E. Telyatnikova [13], and others have
conducted studies on his work. Interest in Erich
Fromm’s contributions is not limited to the West but
extends globally. His works have been translated and
published in various foreign languages, as they address
pressing issues of their time and skillfully illuminate the
complexities and contradictions inherent in societal
life. The global appeal of Fromm’s works is evident, as
they have been translated into numerous languages
worldwide.
METHODOLOGY
The methodological foundations of the research are
based on scientific-philosophical principles such as
objectivity, impartiality, systematicity, theoretical-
deductive reasoning, analysis and synthesis, historicity
and logicality, continuity, the unity of universal and
national perspectives, and comparative analysis.
RESULTS
Erich Fromm (1900
–
1980), as a neo-Freudian
psychoanalyst,
humanistic
psychologist,
and
philosopher, analyzed the role of humans in their social
environment from the perspectives of Freudianism,
Marxism, and existentialism. His philosophy focuses on
human self-realization through freedom, love, and
social responsibility. According to Fromm, social activity
is the process of a person understanding their own
nature and finding their purpose through active
participation in society. In his book Escape from
Freedom, he writes: “A person’s relationship with
freedom determines their social activity. Escaping from
freedom leads to passivity and conformity to societal
molds.” [11, 89]. Fromm argues that social activity is
realized through unlocking one’s inner potential and
engaging with society. He does not limit human activity
to political or economic spheres but views it as spiritual
and creative development.
Fromm perceives humans as both biological and social
beings. Their social activity is driven by two
fundamental needs: the need for connection and the
need for freedom. In his book The Heart of Man, he
expresses this as follows: “A human is created not only
for themselves but to live in relation with others. Their
activity stems from the balance between independence
and interdepend
ence.” [15, 201]. For Fromm, social
activity is tied to self-
awareness and finding one’s place
in society. He emphasizes that humans can be active by
overcoming internal conflicts and fostering positive
relationships with society. For example, in The Sane
Society, he writes: “An active human is one who strives
to combat societal injustices and enrich their inner
world.” [15, 214].
In Fromm’s The Art of Loving, social activity is
intrinsically linked to love. He views love not merely as
a romantic feeling but as an active relationship with
others and society. He writes: “Love is not a passive
emotion but an active act; it is giving, caring, and
responsibility.” [9, 102]. According to Fromm, social
activity cannot be complete without love, as love
strengthens interpersonal relationships and gives
meaning to activity. He highlights brotherly love (care
for others) and creative love (realizing one’s potential)
as primary forms of social activity. Love arises only
when two individuals interact in profound inner
harmony, and it is precisely because of this harmony
that both genuinely experience it. Only in such “deep
inner sincerity” does the human essence, vitality, and
the foundation of love exist. The love experienced in
this way is a constant invitation; it is not a source of
comfort but rather an effort, development, and
collaborative activity. Regardless of whether harmony
or conflict, joy or sorrow prevails in such relationships,
both individuals remain united not by escaping their
essence but by embracing their shared authenticity.
From a perspective of vital depth, they feel themselves,
which is of secondary importance compared to this
essential aspect. The only proof of love is the sincere
depth of the relationship, the vitality and strength of
both individuals; it is based on this outcome that love is
defined.
Fromm frequently criticized the negative impact of
capitalist society on human activity. He argues that
consumerist society drives individuals toward a
“having” mode, which restricts their creative and
social
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Journal of Social Sciences and Humanities Research Fundamentals
activity. In The Sane Society, he expresses this as
follows: “In a consumerist society, a person questions
not who they are but what they possess. This turns
them into a passive consumer.” [13, 231]. In opposition
to this, Fromm proposes the “being” mode, where
individuals focus on their inner world, love, and
creativity. He emphasizes that social activity can be
achieved by breaking free from material dependence
and pursuing spiritual and creative development.
Fromm highlights practical manifestations of social
activity: addressing societal injustices and actively
responding to them; as he writes in Escape from
Freedom: “Critical thinking is the first step toward
human freedom.” [11, 155]; self
-expression in art,
science, and other fields; and contributing to solving
societal problems rather than remaining indifferent.
CONCLUSION
Erich Fromm’s approach to social activity is based on
the idea that humans interact with society through
freedom, love, and self-awareness. According to him,
social activity is not confined to political or economic
spheres but encompasses spiritual and creative
development. He concludes in The Art of Loving: “An
active human is one who is capable of transforming
their soul and society, living with love and
responsibility.” [9, 132]. Fromm’s philosophy remains
relevant today, inspiring individuals to be active,
responsible, and creative in society. His monumental
contributions to the study of the human psyche have
significantly enriched the field of humanistic studies. It
is a
lso worth noting that in today’s complex and
advanced world, the need for scholars and research
exploring the human being and their inner world
continues to grow.
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