Dr. Seuss and Philosophy - Jacob M. Held [26]
One Marxist scholar, Erich Fromm (1900–1980), formulates the problem in terms of what he calls “normative humanism.” Fromm believes it’s the task of psychology to find the “inherent mechanisms and laws” of humanity. Although human essence is malleable insofar as it can be expressed in many ways, it is not infinitely so; there are limits. Fromm’s analysis of capitalism is based on how well it allows our essence to be manifested; that is, how well it allows us to express ourselves. Human beings all have the same needs, some of which are common among all animals and others that are specifically human. Among the former are hunger, thirst, sexual gratification, and sleep. However, there are other needs that are exclusive to human beings. Fromm lists these needs as the need for relatedness, transcendence, rootedness, a sense of identity, and a frame of orientation and devotion.8 All of these specifically human needs are satisfied through one’s relation to others and the world. We do need other people in order to truly be human, so it’s not irrational for the Sneetches or Gertrude McFuzz to seek acceptance or their place in the world, but it is unfortunate that they try to achieve this through consumerism. If only society had been organized in a way that allowed them to fully express themselves through productive activity instead of merely through consumptive habits. Consider each of the needs Fromm enumerates.
Relatedness is an object relation that distinguishes between the self and other. Rootedness is equated to “brotherliness” and provides a foundation to the self similar to that found in traditional family ties. Sense of identity is opposed to conformity and, thus, is a perspective of uniqueness. The need for orientation and devotion is about grasping the world as a totality and locating one’s place within it. Finally, the fact that humanity is endowed with reason means that humanity demands transcendence. Human beings are not content with a passive existence; they need to be active, to become more than they currently are. Humanity’s demand for transcendence defines it as a creator, not solely a consumer.9 This account grounds Fromm’s distinction between the “having” and “being” modes of existence and sets the framework for explaining why buying things will never satisfy the inescapable human need to become part of the community as a unique, active, productive member. This is the hard-learned lesson of the Sneetches and Gertrude McFuzz. It takes them a whole book to learn that it’s not about what you have but what you are.
Fromm’s major point with respect to the “having” mode is that it destroys one’s communion with one’s fellow human beings through the dissolution of social bonds. The Sneetches seek to be recognized by their fellows. They need to be accepted as a part of the group, yet all the Star-Belly Sneetches recognize are stars, not the Sneetch beneath. So the Sneetches without must buy their way in. Their comrades only recognize their status as a possessor of things. Instead of relating to other Sneetches as people with merit and worth, they relate to things; namely, stars. Since the Sneetches without want to be recognized as valuable, they seek to buy that which is valued. Like Sneetches, the average worker tries to own their way to respectability and acceptance because it’s not about what or who you are, it’s about what or who you own.