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The School Example

by Sibylle Zieburg Monday, Sep. 20, 2021 at 5:19 PM
marc1seed@yahoo.com www.academia.edu

Fromm refers, among others, to the teachings of Karl Marx, Meister Eckhart, Albert Schweitzer and Buddha and their "... radical demand for the abandonment of the orientation towards having, their anti-authoritarian position and their advocacy of complete independence (...) and their demand for social activity.

The School Example

Corona exemplifies how manipulation and propaganda work their magic. Exclusive reprint from "Is Laughter Really Contagious?". Part 2.

by Sibylle Zieburg

[This article published on 9/15/2021 is translated from the German on the Internet, Das Schulbeispiel | Rubikon.]

This book is born out of a deeply democratic and free-minded attitude. It describes a social condition using the example of COVID-19 and the methods of manipulation and propaganda used in connection with it. In particular, it criticizes the use of these techniques by those in power in politics, science and the media, who use them to influence majority opinion and suppress dissenting views. In this book, examples of this are given, possible causes and consequences are pointed out, and alternative paths are suggested. Accordingly, the aim of this book is to restore the ability to engage in dialogue, which is indispensable for a democracy, while including and valuing all insights and perspectives. Exclusive reprint from "Is Laughter Really Contagious?".

For what reason do those in power apply the artifices of being right, according to Arthur Schopenhauer, described in Part 1 of the book "Is Laughter Really Contagious?" and continuously reject the differentiated consideration of various points of view instead of addressing them substantively? Should they be as sure of their opinion as they pretend to be, then nothing would stand in the way of a factual exchange on this. In this case, it would also not be necessary to put the critics in the wrong about the application of Schopenhauer's artifices and other techniques.

So what are the reasons for such behavior? Why are important social values such as diversity manifestly less valued in challenging times and dissenters downright ignored, if not actively suppressed? The current approach to Covid-19 clearly places the cultural value of caring above that of freedom. Substantial restrictions that go along with this are accepted with approval, and any opposition to it is ignored or criticized. Why is the debate on this, if it takes place at all, truncated to an "either or" rather than allowing for a "both and"? Part 2 of the book "Is Laughter Really Contagious?" discusses possible explanations.

To have or to be?

The publication "To Have or To Be - The Mental Foundations of a New Society" by Erich Fromm (1) serves as a basis for this. In his writing, Fromm refers, among others, to the teachings of Karl Marx, Meister Eckhart, Albert Schweitzer and Buddha and their "... radical demand for the abandonment of the orientation towards having, their anti-authoritarian position and their advocacy of complete independence (...) and their demand for social activity in the spirit of charity and human solidarity" (2). In particular, the modes of "having and being as two different modes of human existence ..." (3) based on Marx's ideas about the emergence of the new man are important components of his work:

"The 'sense of having' Marx speaks of here is exactly the same as Eckhart's 'ego-boundness,' the greed for things and the selfishness associated with it" (4).

Fromm explains that the widespread mode of existence of having in Western cultures is accompanied by an unconscious alienation from oneself and creation. He refers this "having" not only to classical material possessions, but also to thoughts, feelings, religion or faith, and so on:

"Suppose a woman opens a conversation with a psychoanalyst as follows: 'Doctor, I have a problem.' (...) The modern linguistic style is an indication of today's alienation. (...) I have transformed my feelings into something I own: the problem. A 'problem' is an abstract expression for all kinds of difficulties. I cannot have it, since it is not a thing that can be possessed, however, the problem can have me; more precisely, I have then transformed myself into a 'problem', and my creation has taken possession of me. This way of speaking betrays the hidden unconscious alienation" (5).

Further, Fromm posits:

"In the mode of existence of having, what is decisive is not the various objects of having, but the whole attitude. Anything and everything can become the object of desire: Objects of daily life, possessions, rituals, good deeds, knowledge, and thoughts. All these things are not 'bad' in themselves, they become bad, that is, they block our self-realization when we cling to them, when they become chains that restrict our freedom" (6).

Fromm even goes so far as to say " ... that the character traits shaped by our socioeconomic system, that is, by our way of life, are pathogenic ..." (7).

It can be seen that the fundamentals of a society in terms of the mode of existence of having, with the corresponding restrictions on freedom, already described more than 40 years ago by Erich Fromm, are still prevalent today - and this can be used as an explanatory model for dealing with Covid-19 and the phenomena described in Part 1 of the book "Is Laughter Really Contagious?".

Selfishness

"How is it possible that the strongest of all instincts, the instinct of self-preservation, no longer seems to function? One of the most obvious explanations is that politicians, with much of what they do, pretend to take effective measures to avert the catastrophe. (...) Another explanation is that the selfishness generated by the system causes politicians to value their personal success more highly than their social responsibility. (...) At the same time, the average person is so selfishly preoccupied with his private affairs that he pays little attention to anything beyond his personal sphere" (8).

As early as the 1970s, Erich Fromm, in the introduction to his work "To Have or To Be," comes to the conclusion that politics often pretends to take effective action to avert disaster-as is also observable in the context of Covid-19. In doing so, they are not guided by the pursuit of objective truth or the well-being of the people. Many politicians seem to be more interested in short-term personal success than in long-term positive effects on society. This behavior, described by Fromm as selfish, is generally hardly questioned because the majority of the population acts in an equally selfish manner and does not want to deal in detail with matters that go beyond their private sphere. Consequently, no one opposes orders as long as they primarily affect others and there are no significant and detrimental consequences for their own private lives to fear.

Comparable results can also be seen in connection with Covid-19, since the majority of the population here also does not seem to seek a deep discussion of the government's decrees. Only very few question the basis for the corresponding ordinances or the reasonableness of the ordinances themselves. The requirements are simply accepted or followed without further consideration - at least as long as the measures do not have a negative impact on the immediate personal environment. Or, to put it another way, there is no rebellion against them as long as the given collective care does not restrict an individual to such an extent that it limits his or her idea of his or her own freedom.

In the following, it will be shown that this passive attitude of many citizens is not based on selfishness alone. Rather, it is an interplay of various other variables, such as an excessive attribution of power to authorities, a one-sided information situation, and even propaganda, manipulation and indoctrination. All these phenomena can be observed in the example of Covid-19, which will be discussed in the various chapters of the second book part of "Is Laughter Really Contagious?".

Hierarchical social structure and power of authorities

In addition to the selfishness of many politicians described above, but also on the part of the population, there is another phenomenon according to Fromm, which reinforces the effect of accepting government decisions:

" ... there occurs in most larger and hierarchically structured societies a process of alienation of authority. (...) If the authority wears the right uniform or is endowed with the appropriate title, then these external signs replace the real competence and the qualities on which it is based. (...) That people take uniforms and titles for competence-conferring qualities does not happen entirely by itself. The holders of authority and those who take advantage of it have to convince people of this fiction and put to sleep their realistic, i.e. critical, thinking ability. Every thinking person knows the methods of propaganda, methods by which critical judgment is destroyed and the mind is lulled until it submits to clichés that stultify people because they make them dependent and deprive them of the ability to trust their eyes and their judgment. This fiction they believe in blinds them to reality" (9).

This pattern of "obedience to authority" can also be observed in the context of Covid-19 and contributes to the fact that orders from those in power are only questioned by a few. Germany, like other nations, can still be seen as a society with relatively hierarchical structures, in which official office holders, scientists and other well-known personalities are held in high esteem by virtue of their title or office. They are more likely to be believed and followed than others who may not be able to prove their credibility through the same certificates or positions - no matter how well they have dealt with a subject.

If these authorities then use the methods of propaganda mentioned by Fromm, it is all the more difficult for many to maintain or regain an awareness of the fact that one's own point of view may not be freely formed but is in fact strongly influenced from the outside.

Complexity, availability of information and manipulation

The lack of deep or genuine personal involvement of individuals with political or social events is further facilitated today by the fact that the world has become significantly more fast-paced since Erich Fromm's publication and that there has been a comparatively exponential increase in information. Many feel overwhelmed in the face of today's complexity and therefore shy away from dealing with a topic in detail. In addition, it is exhausting and costs a certain amount of effort to deal in depth with happenings such as Covid-19. Simply consuming content from the easily accessible mass media seems to be the easiest way to acquire knowledge, but it is far from sufficient.

"Knowledge means penetrating through the surface to the roots and thus to the causes, 'seeing' reality in its nakedness. Knowledge does not mean being in possession of truth, but penetrating through the surface and striving critically and actively for ever greater approximation to truth" (10).

It is a laborious, time-consuming process that most do not want to take on, preferring instead to trust supposed authorities or experts, as well as the hoped-for independence of the major media organs. This makes things easier and proves successful for many, at least as long as it does not result in the restriction of personal interests described above.

An important role is also played here by faith in the mode of existence of having according to Fromm:

"It consists of formulations created by others and which one accepts because one submits to these others - usually to a bureaucracy. It gives one a sense of certainty because of the real (or only imagined) power of the bureaucracy. It is the ticket that buys one membership in a large group of people; it relieves one of the difficult task of thinking for oneself and making decisions" (11).

In this sense, then, it is not just convenience or being overwhelmed that prevents many from thinking deeply about an issue. It is also the power exercised by authorities that is not challenged - especially out of fear of reprisals, such as the fear of being excluded from a large group and suddenly belonging to a minority or even standing there all alone.

Conversely, according to Fromm, "faith in the mode of existence of being (...) is not primarily a belief in certain ideas (although it can be that too), but an inner orientation, an attitude" (12).

According to Fromm, gradually more people are showing such an attitude and are slowly becoming aware of the fact "... that our thoughts, feelings, and tastes are being manipulated by the industrial and governmental apparatus that dominates the mass media; ..." (13).

Thus, there is growing doubt in various segments of the population as to whether a government's actions are really backed by the caring pursuit of the general welfare of humanity, or whether they may be based on other motives. Such doubt is expressed in the example of Covid-19 in that some people seek alternative explanations and insights, do not conform to all the decisions of the state apparatus and also no longer trust the mass media. This is a phenomenon that Fromm described more than 40 years earlier and which is not limited to Covid-19.

Nevertheless, it seems that people with a critical view of Covid-19 are clearly in the minority. In part, this could indeed be the case for the social reasons described above and below. However, it can also be noted that the critics receive considerably less attention from the general public and that their position is not taken up in a representative manner in the broad media. Furthermore, dissenters often do not make themselves publicly known due to the defamation and even threats of punishment already described. Therefore, the absolute number of these is actually difficult to estimate and probably larger than is currently apparent.

Sources and notes:

(1) Fromm, Erich. Haben oder Sein - Die seelischen Grundlagen einer neuen Gesellschaft. Munich: dtv, 1976. ISBN: 978-3423342346.

(2) Ibidem, page 199.

(3) Ibidem, page 191.

(4) Ibidem, page 192.

(5) Ibid, page 37.

(6) Ibid, page 83.

(7) Ibid, page 21.

(8) Ibid, page 24, 25.

(9) Ibid, page 56 to 57.

(10) Ibid, page 57 to 58.

(11) Ibid, page 59 to 60.

(12) Ibid, page 61.

(13) Ibid, page 14.

Sibylle Zieburg was born in the Ruhr area in the mid-1970s and grew up in the Bergisches Land region. She holds a doctorate in psychology and is intensively involved with questions about social values such as freedom and diversity, which are also the subject of her debut work "Is Laughter Really Contagious?". Sibylle Zieburg lives and works in the Rhineland and the Eifel. Further information at tredition.de.

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