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PHILOSOPHY, POLITICAL SCIENCE I SOClllllSl IIIIMANISM an international symposium edited by Erich Fromm “...a symposium whose publication by its very nature is something of an intellectual event....At the very moment when in the name of ‘humanity’ we are at war with people identified as ‘Communists’ in Vietnam, there appears a book which unabashedly refers to the founder of Communism as a humanist. ..__._,_T|he contributors are re- freshingly ready to differ with Marxism orfc» ‘correct’ him when the occasion requires it. Many suggest that Marx must be revised in the light of things that have been written since he died. Their can didates for the sources of these adjustments reveal a lot about the diversity of the contributors themselves." —Harvey Cox in Saturday Review “...the debate is conducted without the customary polemical over- tones. The real interest thus lies in comparing the attitudes of the Eastern ‘revisionists’ with those of their Western counterparts.... lTlhe presence [of the former] is a hopeful pointer toward genuine coexistence." —George Lichtheim in the New -York Review of Book» Among the contributors: Herbert Marcuse, Eugene Kamenka, Irvin; Fetscher, Maximilien Rubel, Adam Schafl, Norman Thomas, Dani!-' Dolci, Léopold S. Senghor,lvan Svitak, T. B. Bottomore. cover: ossrcn av STANISLAW ZAGORSKI A DOUBLEDAY ANCHOR BOOK Anchor Books by Erich Fromm THE DOGMA OF CHRIST (A500) MAY MAN PREVAIL? (A275) SOCIALIST HUMANISM An Intemational Sym;_b0sium EDITED BY ERICH FBOMM ANCHOR BOOKS nounnenmr at COMPANY, mo. GARDEN crrr, NEW YORK "Mun rnnl Cili‘/.('|| According to Mm1(,” by Ernst Bl0Ch, from Nrrlurn-r-ht mul nu'ns¢-hliche Wurde, published by Su.hrl<amp \'i-ring. (lupyriglil @ Suhrkamp Verlag, Frankfurt am Main, iglii. lit-prinli-ml by pcrinission of Suhrlcamp Verlag. "Sm-inllsrn ls u llumanism,” from On African Socialism, by In’-upulil S1‘-slur S1-nghor, translated and with an introduction by l\1<-rm-r (look, publisbml by l"r<-derick A. Praeger, Inc. Copyright (1') 196:, nyliu. Htliliuns l’t'(¥s0|lc(: Africaine. Copyright © 1964, l"|'<'(|c'r'i1'l( A. l’r:u'gvr, Inc. This article first appeared in Nation rt Voiv /lfrirrulmr rlu Sooirrlisriie, published by Presence Afri- (';lllN', and in hinglish as Nutionllood and the Road to Socialism. lit-|)ri|1l1!(l by |n-rmi.~:sion of I"rcdericl< A. Praeger, Inc. “In Praise of idleness," from In Praise of idleness and Other I-1.»-say.»-, by Bertrand Russell. First published in 1935. This book is copyright under the Berne Convention. Apart from any fair dealing for the purposes of private study, research, criticism, or review, as permitted under the Copyright Act 1956, no portion may be reproduced by any process without written permission. This article was written as a contribution to this collection. The French version was published first, with the pennission of the editor to M. Goldmann. Reprinted by pennission of George Allen & Unwin Ltd. “Socialism and Humanism,” by Lucien Goldmann, from Dio- géne, Revue International des Sciences I-Iumaines, No. 46, Paris. Reprinted by permission of the editor of Diogéne. J. ) _ Socialist Humanism was originally published I by Doubleday & Company, lnc., in 1965'. /'1’ F’ _/ Anchor Books edition: 1966 I‘ Copyright © 1965 by Doubleday 8: Company, Inc. All Rights Reserved Printed in the United States of America CONTENTS Introduction by Erich Fromm vii I. ON HUMANISM Velilco Koraé, In Search of Human Society 1 Ivan Svitrik, The Sources of Socialist Humanism 16 Bogdan Suchodolski, Renaissance Humanism and Marxian Humanism 29 Lucien Goldmann, Socialism and Humanism 40 Léopold Senghor, Socialism Is a Humanism 53 Raga Dumzyeoskaya, Marx's Humanism Today es Mihailo Markooié, Humanism and Dialectic 84 Nirmal Kumar Bose, Gandhi: Humanist and So- cialist 98 Herbert Marcuse, Socialist Humanism? 107 Eugene Kamenka, Marxian Humanism and the Crisis in Socialist Ethics 118 Umberto Cerroni, Socialist Humanism and Science 131 II. ON MAN Adam Schafi, Marxism and the Philosophy of Man 141 Milan Pracha, Marxism and the Existential Prob- lems of Man 151 Karel Kosilc, Man and Philosophy 162 Marek Fritzhand, Marx’s Ideal of Man 172 Bronislaw Baczko, Marx and the Idea of the Uni- versality of Man 182. Danilo Peiooié, On the Power and Impotence of Philosophy 199 Maximilian Rubel, Reflections on Utopia and:,Revo_- 5;}, lution ’ - 211 vi CONTENTS Ernst Bloch, Man and Citizen According to Marx 220 Erich Fromm, The Application of Humanist Psy- choanalysis to Marx's Theory 228 III. ON FREEDOM Bertrand Russell, In Praise of Idleness 246 Irving Fetscher, Marx’s Concretization of the Con- cept of Freedom 260 Gaio Petrovié, Man and Freedom 273 Rudi Supek, Freedom and Polydeterminism 1'.n the Criticism of Culture 280 IV. ON ALIENATION Predrag Vraniclci, Socialism and the Problem of Alienation 299 Oskar Schatz and Ernst Florian Winter, Alienation, Marxism, and Humanism (A Christian View- point) 314 Mathilde Niel, The Phenomenon of Technology: Liberation or Alienation of Man? 334 V. ON PRACTICE Norman Thomas, Humanistic Socialism and the Future 347 Wolfgang Abendroth, Planning and the Classless Society 358 Richard M. Titmuss, Social Welfare and the Art of Giving 377 T. B. Bottomore, Industry, Work, and Socialism 393 Sir Stephen King-Hall, Personal Liberty in an Af- fluent Society 4°3 Paul Medow, The Humanistic Ideals of the En- lightenment and Mathematical Economics 405 Danilo Dolci, Reflections on Planning and Groups, Decentralization and Planning 418 Galvano della Volpe, The Legal Philosophy of So- cialism 425 The Triple Revolution 441 INTRODUCTION One of the most remarkable phenomena of the past dec- ade has been the renascence of Humanism in various ideo- logical systems. Humanism—in simplest terms, the belief in the unity of the human race and man’s potential Id perfect himself‘ ‘his’;own;eiforts=has--»had---a~~-~long and varied history sUa the Greek philosophers. Terentius’ statement, “I believe that nothing human“Falien to me,” was an expression of the Humanist spirit, echoed centuries later by Goethe's “Man carries within himself not only his individuality but all of humanity, with all its potentialities, although he can realize these potentialities in only a limited way because of the external limitations of his individual existence.” Over the ages some Humanists have believed in the innate goodness of man or the existence of God, while others have not. Some Humanist thinl<er_s—a.mong them Leibniz, Goethe, Kierkegaard, and Marx—pa.rticularly stressed the need to develop individuality to the greatest possible extent _iI1__0!'der to achieve the highest hannbhy and universality. -' But all Humanists have shared a belief in the poss_i_bilinty__9f man's perfectibility, which, whether they believedmin rI1E‘rTéE'2T"iEf grace or not, they saw as dependent upon man's own efforts\(which is why Luther was not a Humanist). Nonreligious‘ Humanists like Gianbattista Vioo and Karl Marx carried this fiuther to say that man makes his own history and is his own creator. Because Humanists believe in the unity of humanity and have faith in the future of man, they have never been fanatics. After the Reformation they saw the limitations of both the Catholic and the Protestant positions, because viii rnrnooocrron they judged not from the narrow angle of one particular organization or power group, but from the vantage point of humanity. Humanism has always emerged as a reaction A to a threat to mankind: inrhe r_{_é;_if5ié_$an9e, to the threat of religious fanaticism; in theHEnlightenrnent, to extreme nationalism and theuenslavement of man by the machine and economic interests. The revival of Humanism today is a new reaction to this latter threat in a morlemintensified for-m—the fear that man may become the slave of things, the prisoner of circumstances he himself has created-and the wholly new threat to man_l_dnd’s physical existence posed by nuclear weapons. ' This reaction is being felt in all camps—Catl1olic Protes- tant, Marxist, liberal. This""Ei5e§"'m$i' mean, however, that contemporary HiIrn.ari‘istsTaRek_vvill.ing"To‘ ibiégéfifiéir spe- cific philosophical"ofréHgiou§‘:: ions'I sake of “better understanding,”Lratlggrfjhat, as Humanists, they believe they can regch the clearest understanding of different points of "§ré§}q_££6fifiTé"i¥1'osr precise expression of each, always bearing in ‘mind that what _rngt_t§{s_ g_rn|c_1s1:___ iS_.th_s. l111.1r1_aH !sel1'£X._l1*a11iHd .the1.Q@n¢eet§- a: This volume is an attempt to present the ideas of one branch of contemporary I__-Iumanism. Socialist Humanismg? differs ir1 an important respect from other “branches. Rep- aissance and Enlightenment Humanism_b_el_ieved that the task of transforrriirig man into a fully human Ttoul-d be aclii€\7€dTexclusivl=_-Tly ¢r"1'.srg;;1y‘15§r Although Renaissance Utopians‘ “touched '615'6}i the need for social changes, the socialist Humanism of Karl Marx was the first to declare that theory cannot be separated from practice, knowledge from action, spiritual aims from the social sys- tem. Marx held that free and independent man could exist only in a social and economic system that, by its ration- ality and abundance, brought to an end the epoch of “pre- history” and opened the epoch of “human history,” which would make the full development of the individual the condition for the full development of society, and vice versa. Hence he devoted the greater part of his life to the study of capitalist economics and the organization of the Erich Fromm ix working class in the hopes of instituting a socialist society that would be the basis for the development of a new Humanism. Marx believed that the Working class would lead in the transformation of society because it was at once the most dehumanized and alienated class, and potentially the most powerful, since the functioning of society depended upon it.
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  • Communism and Religion in North India, 1920–47

    Communism and Religion in North India, 1920–47

    "To the Masses." Communism and Religion in North India, 1920–47 Dissertation zur Erlangung des akademischen Grades doctor philosophiae (Dr. phil.) eingereicht an der Kultur-, Sozial- und Bildungswissenschaftlichen Fakultät der Humboldt-Universität zu Berlin von Patrick Hesse Präsident der Humboldt-Universität zu Berlin Prof. Dr. Jan-Hendrik Olbertz Dekanin der Kultur-, Sozial- und Bildungswissenschaftlichen Fakultät Prof. Dr. Julia von Blumenthal Gutachter: 1. Michael Mann 2. Dietrich Reetz Tag der mündlichen Prüfung: 20. Juli 2015 Abstract Among the eldest of its kind in Asia, the Communist Party of India (CPI) pioneered the spread of Marxist politics beyond the European arena. Influenced by both Soviet revolutionary practice and radical nationalism in British India, it operated under conditions not provided for in Marxist theory—foremost the prominence of religion and community in social and political life. The thesis analyzes, first, the theoretical and organizational ‘overhead’ of the CPI in terms of the position of religion in a party communist hierarchy of emancipation. It will therefore question the works of Marx, Engels, and Lenin on the one hand, and Comintern doctrines on the other. Secondly, it scrutinizes the approaches and strategies of the CPI and individual members, often biographically biased, to come to grips with the subcontinental environment under the primacy of mass politics. Thirdly, I discuss communist vistas on revolution on concrete instances including (but not limited to) the Gandhian non-cooperation movement, the Moplah rebellion, the subcontinental proletariat, the problem of communalism, and assertion of minority identities. I argue that the CPI established a pattern of vacillation between qualified rejection and conditional appropriation of religion that loosely constituted two diverging revolutionary paradigms characterizing communist practice from the Soviet outset: Western and Eastern.