...While in our private life nobody except a mad person would remain passive in view of a threat to his total existence, those who are in charge of public affairs do practically nothing, and those who have entrusted their fate to them let them continue to do nothing.
How is it possible that the strongest of all instincts, that for survival, seems to have ceased to motivate us? One of the most obvious explanations is that the leaders undertake many actions that make it possible for them to pretend they are doing something effective to avoid a catastrophe: endless conferences, resolutions, disarmament talks, all give the impression that the problems are recognized and something is being done to resolve them. Yet nothing of real importance happens; but both the leaders and the led anesthetize their consciences and their wish for survival by giving the appearance of knowing the road and marching in the right direction.
Another explanation is that the selfishness the system generates makes leaders value personal success more highly than social responsibility. It is no longer shocking when political leaders and business executives make decisions that seem to be to their personal advantage, but at the same time are harmful and dangerous to the community. Indeed, if selfishness is one of the pillars of contemporary practical ethics, why should they act otherwise? They do not seem to know that greed (like submission) makes people stupid as far as the pursuit of even their own real interests is concerned, such as their interest in their own lives and in the lives of their spouses and their children. At the same time, the general public is also so selfishly concerned with their private affairs that they pay little attention to all that transcends the personal realm.
Yet another explanation for the deadening of our survival instinct is that the changes in living that would be required are so drastic that people prefer the future catastrophe to the sacrifice they would have to make now. Arthur Koestler's description of an experience he had during the Spanish Civil War is a telling example of this widespread attitude: Koestler sat in the comfortable villa of a friend while the advance of Franco's troops was reported; there was no doubt that they would arrive during the night, and very likely he woudl be shot; he could save his life by fleeing, but the night was cold and rainy, the house, warm and cozy; so he stayed, was taken prisioner, and only by almost a miracle was his life saved many weeks later by the efforts of friendly journalists. This is also the kind of behavior that occurs in people who will risk dying rather than undergo an examination that could lead to the diagnosis of a grave illness requiring major surgery.
Aside from these explanations for fatal human passivity in matters of life and death, there is another, which is view that we have no alternatives to the models of corporate capitalism, social democratic or Soviet socialism, or technocratic "fascism with a smiling face." The popularity of this view is largely due to the fact that little effort has been made to study the feasibility of entirely new social models and to experiment with them. Indeed, as long as the problems of social reconstruction will not, even if only partly, take the place of the preoccupation of our best minds with science and technique, the imagination will be lacking to visualize new and realistic alternatives.
excerpt from: Erich Fromm (1976) To have or to be?
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