By Erich Fromm
Following the ebook of the seminal Fear of Freedom, Erich Fromm utilized his specific imaginative and prescient to a critique of latest capitalism in The Sane Society. the place the previous handled man's ancient lack of ability to return to phrases along with his experience of isolation, and the risks to which this may lead, The Sane Society took his theories one step additional. In doing so it demonstrated Fromm as essentially the most arguable political thinkers of his iteration. Anaylsing how participants agree to modern capitalist and patriarchal societies, the ebook was once released to extensive acclaim or even wider disapproval. It used to be a scathing indictment of contemporary capitalism and as such proved unwelcome to many. Unwelcome simply because a lot of what Fromm needed to say used to be real. this day, as we settle into the demanding situations of the twenty first century, Fromm's writings are only as suitable as after they have been first written. learn it and choose for your self - are you dwelling in a sane society?
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Extra info for The Sane Society (Routledge Classics)
Steuart, An Inquiry into the Principles of Political Oeconomy. In: J. —Ed. Transformation of Money into Capital 17 exchange value in money only puts in a transitory appearance. In M—C—M, on the other hand, [1-5] where the purchase forms not the second but rather the first act of circulation or the processes of exchange, the commodity into which the money is converted is equally no more than a materialisation of exchange value for the buyer, just a disguised form of money, so to speak. Here both M and C appear merely as specific forms, modes of existence of exchange value, between which it alternates; money as the general, the commodity as a particular form of exchange value.
T h e only thing that takes place in hoarding is that the commodity is given the form of money, the adequate form of exchange value, by the sale of the commodity at its price. e. an increase of the original value—there occurs no utilisation at all of the money fixed as a hoard; it possesses only a potential value, in actuality it is valueless. Thus this relation of self-valorising value or capital has nothing in common with hoarding, except that both of them are concerned with exchange value, with the hoarder, however, employing an illusory method of increasing it.
This is what this movement has in common with hoarding: the absolute drive for enrichment, the drive to gain possession of wealth in its general form. //At this point it will be necessary to go in detail into Aristotle's discussion, Republic I, 1, ch. 9. 9 // It is the money owner (or commodity owner, for money is after all only the converted shape of the commodity) who makes his money, or the value he possesses in the form of money, pass through the process M—C—M This movement is the content of his activity and he therefore appears only as the personification of capital defined in this way, as the capitalist.