Erich Fromm 1961
The concept of the active, productive man who grasps and embraces the objective world with his own powers cannot be fully understood without the concept of the negation of productivity: alienation. For Marx the history of mankind is a history of the increasing development of man, and at the same time of increasing alienation. His concept of socialism is the emancipation from alienation, the return of man to himself, his self-realization.
Alienation (or "estrangement") means, for Marx, that man does not experience himself as the acting agent in his grasp of the world, but that the world (nature, others, and he himself) remain alien to him. They stand above and against him as objects, even though they may be objects of his own creation. Alienation is essentially experiencing the world and oneself passively, receptively, as the subject separated from the object.
The whole concept of alienation found its first expression in Western thought in the Old Testament concept of idolatry. The essence of what the prophets call "idolatry" is not that man worships many gods instead of only one. It is that the idols are the work of man's own hands -- they are things, and man bows down and worships things; worships that which he has created himself. In doing so he transforms himself into a thing. He transfers to the things of his creation the attributes of his own life, and instead of experiencing himself as the creating person, he is in touch with himself only by the worship of the idol. He has become estranged from his own life forces, from the wealth of his own potentialties, and is in touch with himself only in the indirect way of submission to life frozen in the idols. The deadness and emptiness of the idol is expressed in the Old Testament: "Eyes they have and they do not see, ears they have and they do not hear," etc. The more man transfers his own powers to the idols, the poorer he himself becomes, and the more dependent on the idols, so that they permit him to redeem a small part of what was originally his. The idols can be a godlike figure, the state, the church, a person, possessions. Idolatry changes its objects; it is by no means to be found only in those forms in which the idol has a socalled religious meaning. Idolatry is always the worship of something into which man has put his own creative powers, and to which he now submits, instead of experiencing himself in his creative act. Among the many forms of alienation, the most frequent one is alienation in language. If I express a feeling with a word, let us say, if I say "I love you," the word is meant to be an indication of the reality which exists within myself, the power of my loving. The word "love" is meant to be a symbol of the fact love, but as soon as it is spoken it tends to assume a life of its own, it becomes a reality. I am under the illusion that the saying of the word is the equivalent of the experience, and soon I say the word and feel nothing, except the thought of love which the word expresses. The alienation of language shows the whole complexity of alienation. Language is one of the most precious human achievements; to avoid alienation by not speaking would be foolish -- yet one must be always aware of the danger of the spoken word, that it threatens to substitute itself for the living experience. The same holds true for all other achievements of man; ideas, art, any kind of man-made objects. They are man's creations; they are valuable aids for life, yet each one of them is also a trap, a temptation to confuse life with things, experience with artifacts, feeling with surrender and submission.
The thinkers of the eighteenth and nineteenth centuries criticized their age for its increasing rigidity, emptiness, and deadness. In Goethe's thinking the very same concept of productivity that is central in Spinoza as well as in Hegel and Marx, was a cornerstone. "The divine," he says, "is effective in that which is alive, but not in that which is dead. It is in that which is becoming and evolving, but not in that which is completed and rigid. That is why reason, in its tendency toward the divine, deals only with that which is becoming, and which is alive, while the intellect deals with that which is completed and rigid, in order to use it." 
We find similar criticisms in Schiller and Fichte, and then in Hegel and in Marx, who makes a general criticism that in his time "truth is without passion, and passion is without truth." 
Essentially the whole existentialist philosophy, from Kierkegaard on, is, as Paul Tillich puts it, "an over onehundred-years-old movement of rebellion against the dehumanization of man in industrial society." Actually, the concept of alienation is, in nontheistic language, the equivalent of what in theistic language would be called "sin": man's relinquishment of himself, of God within himself. The thinker who coined the concept of alienation was Hegel. To him the history of man was at the same time the history of man's alienation (Entfremdung). "What the mind really strives for," he wrote in The Philosophy of History, "is the realization of its notion; but in doing so it hides that goal from its own vision and is proud and well satisfied in this alienation from its own essence."  For Marx, as for Hegel, the concept of alienation is based on the distinction between existence and essence, on the fact that man's existence is alienated from his essence, that in reality he is not what he potentially is, or, to put it differently, that he is not what he ought to be, and that he ought to be that which he could be.
For Marx the process of alienation is expressed in work and in the division of labor. Work is for him the active relatedness of man to nature, the creation of a new world, including the creation of man himself. (Intellectual activity is of course, for Marx, always work, like manual or artistic activity.) But as private property and the division of labor develop, labor loses its character of being an expression of man's powers; labor and its products assume an existence separate from man, his will and his planning. "The object produced by labor, its product, now stands opposed to it as an alien being, as a power independent of the producer. The product of labor is labor which has been embodied in an object and turned into a physical thing; this product is an objectification of labor."  Labor is alienated because the work has ceased to be a part of the worker's nature and "consequently, he does not fulfill himself in his work but denies himself, has a feeling of misery rather than well-being, does not develop freely his mental and physical energies but is physically exhausted and mentally debased. The worker therefore feels himself at home only during his leisure time, whereas at work he feels homeless."  Thus, in the act of production the relationship of the worker to his own activity is experienced "as something alien and not belonging to him, activity as suffering (passivity), strength as powerlessness, creation as emasculation."  While man thus becomes alienated from himself, the product of labor becomes "an alien object which dominates him. This relationship is at the same time the relationship to the sensuous external world, to natural objects, as an alien and hostile world."  Marx stresses two points: 1) in the process of work, and especially of work under the conditions of capitalism, man is estranged from his own creative powers, and 2) the .objects of his own work become alien beings, and eventually rule over him, become powers independent of the producer. "The laborer exists for the process of production, and not the process of production for the laborer." 
A misunderstanding of Marx on this point is widespread, even among socialists. It is believed that Marx spoke primarily of the economic exploitation of the worker, and the fact that his share of the product was not as large as it should be, or that the product should belong to him, instead of to the capitalist. But as I have shown before, the state as a capitalist, as in the Soviet Union, would not have been any more welcome to Marx than the private capitalist. He is not concerned primarily with the equalization of income. He is concerned with the liberation of man from a kind of work which destroys his individuality, which transforms him into a thing, and which makes him into the slave of things. Just as Kierkegaard was concerned with the salvation of the individual, so Marx was, and his criticism of capitalist society is directed not at its method of distribution of income, but its mode of production, its destruction of individuality and its enslavement of man, not by the capitalist, but the enslavement of man -- worker and capitalist -- by things and circumstances of their own making.
Marx goes still further. In unalienated work man not only realizes himself as an individual, but also as a species-being. For Marx, as for Hegel and many other thinkers of the enlightenment, each individual represented the species, that is to say, humanity as a whole, the universality of man: the development of man leads to the unfolding of his whole humanity. In the process of work he "no longer reproduces himself merely intellectually, as in consciousness, but actively and in a real sense, and he sees his own reflection in a world which he has constructed. While, therefore, alienated labor takes away the object of production from man, it also takes away his species life, his real objectivity as a species-being, and changes his advantage over animals into a disadvantage in so far as his inorganic body, nature, is taken from him. Just as alienated labor transforms free and self-directed activity into a means, so it transforms the species life of man into a means of physical existence. Consciousness, which man has from his species, is transformed through alienation so that species life becomes only a means for him." 
As I indicated before, Marx assumed that the alienation of work, while existing throughout history, reaches its peak in capitalist society, and that the working class is the most alienated one. This assumption was based on the idea that the worker, having no part in the direction of the work, being "employed" as part of the machines he serves, is transformed into a thing in its dependence on capital. Hence, for Marx, "the emancipation of society from private property, from servitude, takes the political form of the emancipation of the workers; not in the sense that only the latter's emancipation is involved, but because this emancipation includes the emancipation of humanity as a whole. For all human servitude is involved in the relation of the worker to production, and all types of servitude are only modifications or consequences of this relation." 
Again it must be emphasized that Marx's aim is not limited to the emancipation of the working class, but the emancipation of the human being through the restitution of the unalienated and hence free activity of all men, and a society in which man, and not the production of things, is the aim, in which man ceases to be "a crippled monstrosity, and becomes a fully developed human being."  Marx's concept of the alienated product of labor is expressed in one of the most fundamental points developed in Capital, in what he calls "the fetishism of commodities." Capitalist production transforms the relations of individuals into qualities of things themselves, and this transformation constitutes the nature of the commodity in capitalist production. "It cannot be otherwise in a mode of production in which the laborer exists to satisfy the need of self-expansion of existing values, instead of on the contrary, material wealth existing to satisfy the needs of development on the part of the laborer.
As in religion man is governed by the products of his own brain, so in capitalist production he is governed by the products of his own hands."  "Machinery is adapted to the weakness of the human being, in order to turn the weak human being into a machine." 
The alienation of work in man's production is much greater than it was when production was by handicraft and manufacture. "In handicrafts and manufacture, the workman makes use of a tool; in the factory the machine makes use of him. There the movements of the instrument of labor proceed from him; here it is the movement of the machines that he must follow. In manufacture, the workmen are parts of a living mechanism; in the factory we have a lifeless mechanism, independent of the workman, who becomes its mere living appendage."  It is of the utmost importance for the understanding of Marx to see how the concept of alienation was and remained the focal point in the thinking of the young Marx who wrote the Economic and Philosophical Manuscripts, and of the "old" Marx who wrote Capital. Aside from the examples already given, the following passages, one from the Manuscripts, the other from Capital, ought to make this continuity quite clear:
"This fact simply implies that the object produced by labor, its product, now stands opposed to it as an alien being, as a power independent of the producer. The product of labor is labor which has been embodied in an object and turned into a physical thing; this product is an objectification of labor. The performance of work is at the same time its objectification. The performance of work appears in the sphere of political economy as a vitiation of the worker, objectification as a loss and as servitude to the object, and appropriation as alienation." 
This is what Marx wrote in Capital: "Within the capitalist system all methods for raising the social productiveness of labor are brought about at the cost of the individual laborer; all means for the development of production transform themselves into means of domination over, and exploitation of, the producers; they mutilate the laborer into a fragment of a man, degrade him to the level of an appendage of a machine, destroy every remnant of charm in his work and turn it into a hated toil; they estrange from him the intellectual potentialities of the labor process in the same proportion as science is incorporated in it as an independent power." 
Again the role of private property (of course not as property of objects of use, but as capital which hires labor) was already clearly seen in its alienating functioning by the young Marx: "Private property," he wrote, "is therefore the product, the necessary result, of alienated labor, of the external relation of the worker to nature and to himself. Private property is thus derived from the analysis of the concept of alienated labor; that is, alienated man, alienated labor, alienated life, and estranged man." 
It is not only that the world of things becomes the ruler of man, but also that the social and political circumstances which he creates become his masters. "This consolidation of what we ourselves produce, which turns into an objective power above us, growing out of our control, thwarting our expectations, bringing to naught our calculations, is one of the chief factors in historical development up to now."  The alienated man, who believes that he has become the master of nature, has become the slave of things and of circumstances, the powerless appendage of a world which is at the same time the frozen expression of his own powers.
For Marx, alienation in the process of work, from the product of work and from circumstances, is inseparably connected with alienation from oneself, from one's fellow man and from nature. "A direct consequence of the alienation of man from the product of his labor, from his life activity and from his species life is that man is alienated from other men. When man confronts himself, he also confronts other men. What is true of man's relationship to his work, to the product of his work and to himself, is also true of his relationship to other men, to their labor and to the objects of their labor. In general, the statement that man is alienated from his species life means that each man is alienated from others, and that each of the others is likewise alienated from human life."  The alienated man is not only alienated from other men; he is alienated from the essence of humanity, from his "species-being," both in his natural and spiritual qualities. This alienation from the human essence leads to an existential egotism, described by Marx as man's human essence becoming "a means for his individual existence. It [alienated labor] alienates from man his own body, external nature, his mental life and his human life." 
Marx's concept touches here the Kantian principle that man must always be an end in himself, and never a means to an end. But he amplifies this principle by stating that man's human essence must never become a means for individual existence. The contrast between Marx's view and Communist totalitarianism could hardly be expressed more radically; humanity in man, says Marx, must not even become a means to his individual existence; how much less could it be considered a means for the state, the class, or the nation.
Alienation leads to the perversion of all values. By making economy and its values -- "gain, work, thrift, and sobriety" -- the supreme aim of life, man fails to develop the truly moral values, "the riches of a good conscience, of virtue, etc., but how can I be virtuous if I am not alive, and how can I have a good conscience if I am not aware of anything?" In a state of alienation each sphere of life, the economic and the moral, is independent from the other, "each is concentrated on a specific area of alienated activity and is itself alienated from the other." 
Marx recognized what becomes of human needs in an alienated world, and he actually foresaw with amazing clarity the completion of this process as it is visible only today. While in a socialist perspective the main importance should be attributed "to the wealth of human needs, and consequently also to a new mode of production and to a new object of production," to "a new manifestation of human powers and a new enrichment of the human being,"  in the alienated world of capitalism needs are not expressions of man's latent powers, that is, they are not human needs; in capitalism "every man speculates upon creating a new need in another in order to force him to a new sacrifice, to place him in a new dependence, and to entice him into a new kind of pleasure and thereby into economic ruin. Everyone tries to establish over others an alien power in order to find there the satisfaction of his own egoistic need. With the mass of objects, therefore, there also increases the realm of alien entities to which man is subjected. Every new product is a new potentiality of mutual deceit and robbery. Man becomes increasingly poor as a man; he has increasing need of money in order to take possession of the hostile being. The power of his money diminishes directly with the growth of the quantity of production, i.e., his need increases with the increasing power of money. The need for money is therefore the real need created by the modern economy, and the only need which it creates. The quantity of money becomes increasingly its only important quality. Just as it reduces every entity to its abstraction, so it reduces itself in its own development to a quantitative entity. Excess and immoderation become its true standard. This is shown subjectively, partly in the fact that the expansion of production and of needs becomes an ingenious and always calculating subservience to inhuman, depraved, unnatural, and imaginary appetites. Private property does not know how to change crude need into human need; its idealism is fantasy, caprice and fancy. No eunuch flatters his tyrant more shamefully or seeks by more infamous means to stimulate his jaded appetite, in order to gain some favor, than does the eunuch of industry, the entrepreneur, in order to acquire a few silver coins or to charm the gold from the purse of his dearly beloved neighbor. (Every product is a bait by means of which the individual tries to entice the essence of the other person, his money. Every real or potential need is a weakness which will draw the bird into the lime. Universal exploitation of human communal life. As every imperfection of man is a bond with heaven, a point at which his heart is accessible to the priest, so every want is an opportunity for approaching one's neighbor with an air of friendship, and saying, 'Dear friend, I will give you what you need, but you know the conditio sine qua non. You know what ink you must use in signing yourself over to me. I shall swindle you while providing your enjoyment.') The entrepreneur accedes to the most depraved fancies of his neighbor, plays the role of pander between him and his needs, awakens unhealthy appetites in him, and watches for every weakness in order, later, to claim the remuneration for this labor of love."  The man who has thus become subject to his alienated needs is "a mentally and physically dehumanized being...the self-conscious and self-acting commodity."  This commodity-man knows only one way of relating himself to the world outside, by having it and by consuming (using) it. The more alienated he is, the more the sense of having and using constitutes his relationship to the world. "The less you are, the less you express your life, the more you have, the greater is your alienated life and the greater is the saving of your alienated being." 
There is only one correction which history has made in Marx's concept of alienation; Marx believed that the working class was the most alienated class, hence that the emancipation from alienation would necessarily start with the liberation of the working class. Marx did not foresee the extent to which alienation was to become the fate of the vast majority of people, especially of the ever increasing segment of the population which manipulate symbols and men, rather than machines. If anything, the clerk, the salesman, the executive, are even more alienated today than the skilled manual worker. The latter's functioning still depends on the expression of certain personal qualities like skill, reliability, etc., and he is not forced to sell his "personality," his smile, his opinions in the bargain; the symbol manipulators are hired not only for their skill, but for all those personality qualities which make them "attractive personality packages," easy to handle and to manipulate. They are the true "organization men" -- more so than the skilled laborer-their idol being the corporation. But as far as consumption is concerned, there is no difference between manual workers and the members of the bureaucracy. They all crave for things, new things, to have and to use. They are the passive recipients, the consumers, chained and weakened by the very things which satisfy their synthetic needs. They are not related to the world productively, grasping it in its full reality and in this process becoming one with it; they worship things, the machines which produce the things-and in this alienated world they feel as strangers and quite alone. In spite of Marx's underestimating the role of the bureaucracy, his general description could nevertheless have been written today: "Production does not simply produce man as a commodity, the commodity-man, man in the role of commodity; it produces him in keeping with this role as a spiritually and physically dehumanized being -- [the] immorality, deformity, and hebetation of the workers and the capitalists. Its product is the self-conscious and self-acting commodity...the human commodity." 
To what extent things and circumstances of our own making have become our masters, Marx could hardly have foreseen; yet nothing could prove his prophecy more drastically than the fact that the whole human race is today the prisoner of the nuclear weapons it has created, and of the political institutions which are equally of its own making. A frightened mankind waits anxiously to see whether it will be saved from the power of the things it has created, from the blind action of the bureaucracies it has appointed.