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By Paul Ariste

First released in 1997. Routledge is an imprint of Taylor & Francis, an informa corporation.

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I 83 The picture Fromm gives of the doctrines of Luther and Calvin is not a beautiful one, and many Protestants would certainly protest against it. 184 But it should also be mentioned that Fromm gives the Reformators credit for freeing man from the 179Fromm Escape from Freedom, 74-84. , 84. 1ychoanalysis and Religion, 62[ ), and the anxiety it creates can be seen as a severe defect. (Fromm "Individual and Social Origins of Neurosis" American Sociological Review 9 (1944), 383; Fromm: Man for Himself, 222) Fromm compares the anxiety that this doctrine creates to the experience of being condemned without knowing the reason that the main character K.

Schultz: Psychologie for Nichtpsychologen" GA VIII, 90; Fromm: "Die Bedeutung des Ehrwiirdigen Nyanaponika Mahathera fur die westliche Welt" GA VI, 357. 121Fromm: On Being Human, 139. In 1977 Fromm stated that this guru religiosity is "zum grossen Teil reiner Schwindel". (Fromm: Interview with Michaela Lammle and Jiirgen Lodemann in 1977; cf. 3 1980, 307) 122Fromm: The Art of Being, 15-19. 123Fromm always opposed every notion that real change can occur very rapidly and without great effort. In a lecture for young people in 1970 he ironically spoke about those that are asking for "instant Zen".

3. 1 75 In it he describes the economic changes during the transition from the Middle Ages to the Modem Era, how these changes affected different classes in society, and how the teaching of Luther and Calvin suited the 16th century middle class. At the time of Luther's appearance man was at the same time gaining and losing freedom. The individual was becaming economically and politically freer, but was losing his fixed place in a closed world and the security that followed from this. "Paradise is lost for good, the individual stands alone and faces the world - a stranger thrown into a limitless and threatening world.

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