The Art of Loving - Erich Fromm Page 0,23

greedy concern for others, as we find it, for instance, in an over-solicitous mother. While she consciously believes that she is particularly fond of her child, she has actually a deeply repressed hostility toward the object of her concern. She is over-concerned not because she loves the child too much, but because she has to compensate for her lack of capacity to love him at all.

This theory of the nature of selfishness is borne out by psychoanalytic experience with neurotic “unselfishness,” a symptom of neurosis observed in not a few people who usually are troubled not by this symptom but by others connected with it, like depression, tiredness, inability to work, failure in love relationships, and so on. Not only is unselfishness not felt as a “symptom”; it is often the one redeeming character trait on which such people pride themselves. The “unselfish” person “does not want anything for himself”; he “lives only for others,” is proud that he does not consider himself important. He is puzzled to find that in spite of his unselfishness he is unhappy, and that his relationships to those closest to him are unsatisfactory. Analytic work shows that his unselfishness is not something apart from his other symptoms but one of them, in fact often the most important one; that he is paralyzed in his capacity to love or to enjoy anything; that he is pervaded by hostility toward life and that behind the façade of unselfishness a subtle but not less intense self-centeredness is hidden. This person can be cured only if his unselfishness too is interpreted as a symptom along with the others, so that his lack of productiveness, which is at the root of both his unselfishness and his other troubles, can be corrected.

The nature of unselfishness becomes particularly apparent in its effect on others, and most frequently in our culture in the effect the “unselfish” mother has on her children. She believes that by her unselfishness her children will experience what it means to be loved and to learn, in turn, what it means to love. The effect of her unselfishness, however, does not at all correspond to her expectations. The children do not show the happiness of persons who are convinced that they are loved; they are anxious, tense, afraid of the mother’s disapproval and anxious to live up to her expectations. Usually, they are affected by their mother’s hidden hostility toward life, which they sense rather than recognize clearly, and eventually they become imbued with it themselves. Altogether, the effect of the “unselfish” mother is not too different from that of the selfish one; indeed, it is often worse, because the mother’s unselfishness prevents the children from criticizing her. They are put under the obligation not to disappoint her; they are taught, under the mask of virtue, dislike for life. If one has a chance to study the effect of a mother with genuine self-love, one can see that there is nothing more conducive to giving a child the experience of what love, joy and happiness are than being loved by a mother who loves herself.

These ideas on self-love cannot be summarized better than by quoting Meister Eckhart on this topic: “If you love yourself, you love everybody else as you do yourself. As long as you love another person less than you love yourself, you will not really succeed in loving yourself, but if you love all alike, including yourself, you will love them as one person and that person is both God and man. Thus he is a great and righteous person who, loving himself, loves all others equally.”[14]

Love of God

It has been stated above that the basis for our need to love lies in the experience of separateness and the resulting need to overcome the anxiety of separateness by the experience of union. The religious form of love, that which is called the love of God, is, psychologically speaking, not different. It springs from the need to overcome separateness and to achieve union. In fact, the love of God has as many different qualities and aspects as the love of man has—and to a large extent we find the same differences.

In all theistic religions, whether they are polytheistic or monotheistic, God stands for the highest value, the most desirable good. Hence, the specific meaning of God depends on what is the most desirable good for a person. The understanding of the concept of God must, therefore, start with an analysis of the character structure of the