@misc{Zhou, author = {Zhou, Tianjuan}, title = {The Rise and Fall of the Brodie Myth - Assessment of the Muriel Spark's Novel >The Young Miss Brodie< [布罗迪神话的兴衰 - 评缪丽尔•斯帕克的小说《布罗迪小姐的青春》], Master thesis, English Language and Literature, Shandong University, Jinan, Shandong, China 2005 [Application of Fromm's theories to art]}, abstract = {For the >mythmaker< novelist Muriel Spark, >The Prime of Miss Jean Brodie< is a myth of her creation, and Miss Jean Brodie in the novel also makes endeavor of her own in the mythmaking. This thesis is, by pointing out the predestining influence on it of the epic Paradise Lost, provides an analysis of the rise and fall of the Brodie myth in the novel as a dramatization of Muriel Spark's concern with the existential dichotomy intrinsic to the machinery of human fate and the glimmering of humanism shown through the novel, which conforms to Erich Fromm's theories of humanistic social analysis brought herein as a tentative approach facilitating literary interpretation. The first two chapters, though centering respectively on the two main characters, Miss Jean Brodie and Stranger Sandy, actually have the same gist within: both are the embodiment of human endeavor to unshackle the limitations intrinsic to destiny and instrumental to the existential dichotomy. However, difference in the agent of the endeavoring act, that is, in chapter one, Miss Jean Brodie's, and in the second chapter, Sandy's, defines the rise and the fall of the Brodie myth, main plot of the whole story. In Brodie's exercise of free will and power to achieve her identity and self-realization, the myth is formed, and when it is ripe for Sandy to wield her own freedom of choice, the myth is disenchanted. Therefore, these two processes intertwine with each other, unfolding the mechanism of the whole plot.- Chapter one proposes that the Brodie myth is for both Muriel Spark and simultaneously, for Miss Jean Brodie, and then there is a discussion of man's living conditions where there is a gap between an ideal life and a lived life. Erich Fromm's theory of human needs is employed, which offers further insight into man's existential dichotomy and the contingency he is bound to meet. Besides, his definition of character orientations is used to ease interpretation of the complex relationship of the characters in the novel, crucial to the basis of the rise of the Brodie myth. One with an exploitive orientation, Miss Brodie assumes satanic image, holding sway over both the Brodie set and her two lovers in the Macia Blaine School. On the part of the controlled, Mary is a paradigmatic one, representation of the receptive character orientation submissive to the authoritarianism of Miss Brodie, which reinforces Miss Brodie's unchecked power-wielding for her self -realization.- The second chapter focuses on Sandy Stranger's pursuit of identity and self-realization. She is the only one in the Brodie set who is not overwhelmed by Miss Brodie's domination. What is more, a perceptive mind enables her to >research< the reality and Miss Brodie in a new light, science, imagination and personal experiences being the instrument with which she cultivates a reasonable faith from an erroneous faith, a humanistic conscience from an authoritarian conscience. However, there are occasions of bewilderment for Sandy, reminiscent of Adam and Eve who aspire after knowledge about the formation of the Universe. Fromm's theory of faith and conscience forms the grounding for delineating Sandy's change, which is a simultaneous process to her position of antagonism to Miss Brodie, whose retire for fascist propaganda heralds the fall of a myth.- The third and last chapter is about the epiphany of the rise and fall of the Brodie myth for both the readers and for Sandy herself. With Miss Brodie's downfall and her conversion to the Catholicism, Sandy is still not free from an ambiguous situation. This ambiguity is examined with corroboration of Muriel Spark's experience in conversion, and Sandy's case is characteristic of one of the Sparkian morals - to know good from evil, same to Adam and Eve. Fromm's humanistic stance for man's freedom and potentiality is emphasized here, which conforms to Muriel Spark's intention with literary creation. For all the dichotomy Sandy is stuck in, there is glimmering of humanism shined with her potential for development, suggestive of the humanistic streak in Muriel Spark. The predestining influence of Paradise Lost finds voice in The Prime of Miss Jean Brodie<, with many prototypes in the paradise myth revisioned to take on enriched implications. The message revealed can be theoretically interpreted through Erich Fromm's humanistic social analysis, which provides insights on aspects such as human needs, character orientations, man's possibility and potentiality, and the like. The core of this theoretical system is to highlight humanism and a meaningful existence for individuals, which coincides with Muriel Spark's moral in this novel. This initiative to employ the humanistic social analysis for interpretation of a post-modernist novel does not prove to be fruitless. Much leaves to be done in terms of researches on either Muriel Spark's literary creation or Erich Fromm's theoretical system, the combination of which may turn out more fruitfully. Further study will merit the effort exerted up to now, and all the same, it might be hoped that a cross-disciplinary tentativeness, as has been explored by many forerunners, will ever shed light on a puzzled mind when facing literary works so compelling to the sensory yet, no less challenging to the intelligence.}, language = {zh} } @misc{Zhang, author = {Zhang, Xiaodong}, title = {Decoding Emily Dickinson's Reclusive Life [解读艾米莉•狄金森的隐居生活], Master thesis, English Language and Literature, Anhui University, Hefei, Anhui, China 2005 [Application of Fromm's theories to art].}, abstract = {Based on the study of Fromm's theory, this thesis is an attempt to examine Dickinson's life and poetry, with the aim of exploring the mystery of her reclusive life. Upon examining Emily Dickinson's life experience, poetry and letters, the author of the present thesis has found that Dickinson's way of life is just the same way as Fromm argues in his Escape from Freedom. Her life and poems can be regarded as her meditation upon the phenomena which Fromm's theory covers. Just as Fromm argues that human beings have a deep longing for freedom, but at the same time fear nothing as much as that very freedom. Freedom for humans ends psychologically in solitude, isolation and fear. In order to overcome fear and loneliness, man has to escape. Fromm calls it >mechanism of escape<. There are several ways to escape. But there is only one way that can lead to >positive freedom<. It's identical with the full realization of the individual's potentialities, together with his ability to create something actively and spontaneously. Dickinson experienced the same process as Fromm argues. She wanted to seek freedom, to keep her individuality. But the earthly world confined her. Freedom for her, ended in solitude, isolation and fear. But she would rather be alone than lose herself. She preferred to give up the public world and chose to live in seclusion to create her own world. Her reclusive life was her intentional choice to achieve >positive freedom<. In the world of her poetry, in active and spontaneous creation, she achieved spiritual freedom and self-realization.}, language = {zh} } @misc{Yu, author = {Yu, Ziyou}, title = {Paradox and Tragedy - Dystopian Novel Research, Master thesis [悖论与悲剧 - 反乌托邦小说《我们》研究], Comparative Literature and World Literature, Sichuan University, Shengdu, Sichuan, China 2005 [application of Fromm's theories to art].}, abstract = {The famous anti-utopian novel >We<, which was written by Zamyatin, the famous writer in Russian Silver Ages, is the object investigated The paper analyzed the constitution, operation, ethics and the paradox of subsistence in the future of the world in the novel, and revealed some super-ideological considerations and forecast for the human society by Zamyatin.- First, the constitution of the society and the government in the Only State are analyzed and compared with >1984< and >Brave New World<, and I analyzed the operation of the Only State in four aspects: production, distribution, political system and law. So we can discover some basic exterior features, such as the annihilation of the imparity, average ration system, direct vote by all of the people, and the essence of autarchy and totalitarianism which were concealed by the exterior, then we can sum up the morals and the measures of value in the Only State. It has been proved in the beginning of the second part that the Only State is an objectizational world by the personalism of the famous Russian philosopher БЕРДЯЕВ [Berdyaev] and the viewpoints in the book Escape from Freedom by the eminent American scholar Erich Fromm.- Then the paper analyzed the four morals and the measures of value one by one: the negation of freedom, the negation of individual, absolute rationalism, absolute equality, and the paradox which cannot be overcome by themselves. This was the roots of the numbers' tragedy.- In the third part, I analyzed Zamyatin's consciousness and some super-ideological considerations and forecast in the novel: 1. The Universal Messiah, a kind of compelling salvation which always personated as >for freedom<, >for felicity<, >for national security<; 2. The dissimilation of human being, the people must be trained and work like machines; 3. totalitarianism and personality cult; 4. Entropy and anti-entropy, including Zamyatin's thoughts - fighting ossification and endless revolution. These thoughts were looked upon as >heresy< because of the ideological parochialism and the short sight of the age and the society, it was the cause of Zamyatin's personal tragedy.- The fourth part mostly discussed the significance of We in the history of literature. It opposed some trends of thought in literature and society since the October Revolution in Russian Silver Ages, including fighting for the literary hegemony; and in Russian literature of twentieth-century, it foreshowed that the repenting literature mode died out of the Russia, which would be superseded by the socialist realism and the hero literature mode in the days of Stalin; in world literature of twentieth-century, it was the beginning of the twentieth-century anti-utopian novel. The publishing time of >We< was the earliest and it's accomplishment was the highest. It is not only in the only State in the novel that the paradox exists and the numbers' tragedy did not have no realistic roots. Also it is not a personal tragedy to Zamyatin or many other writers in the Silver Age, the Silver Age had the same fate, they were all the tragedies in the age and the social environment.}, language = {zh} } @misc{Wu, author = {Wu, Fengcheng}, title = {人的全面發展如何可能:佛洛姆教育理論研究 [How Comprehensive Human Development is Possible: A Study of Fromm's Theory of Education], Doctoral dissertation, Institute of East Asian Studies, National Chengchi University, Taiwan 2005.}, abstract = {佛洛姆雖然沒有提出系統的教育理論,但其理論以人的全面發展、充分誕生為目標,以建立人本主義的社會主義社會為理想,冀望人人覺悟異化的實相,努力克服非理性的熱情與性格,發展生產性格,以解決生存的矛盾,而能夠健全的生活,實具有教育理論的內涵。本文所嘗試為其建立的教育理論,奠基於其人性論、異化論與歷史唯物論,既重視人本身人性力量的發揮,也重視社會整體結構對人發展的影響,有別於先前對其教育理論探討者之忽視社會結構的分析。其人性論承繼馬克思的人性論,以自由而有意識的活動的社會存有為人的本質,同時又根據其心理分析實踐的反思,以內在於人生存處境的矛盾為人的本質。人要獲得自由,必須擴大對自己無意識的覺察,從無意識的壓抑中解放出來。在最深的無意識中,人可以覺察到普遍的人性,而體驗到與所有人類為一體。一般人無法意識到如此深的無意識,但如能意識到其性格結構、社會性格、社會無意識、社會的意識形態等,則能覺察到諸種壓抑其自由發展的內、外在障礙。資本主義社會的生產方式,促使人發展非生產性的市場性格、接受性格等異化的性格,又發展出產業與人工頭腦時代的宗教,來強化這些性格。人由這些非生產性格發展出貪婪、自戀、亂倫固著、威權性格、破壞性等非理性熱情,又屈從於匿名權威,成為自動機器人,遂不得自由發展。人由生產性的工作、工作社群、產業民主、健全消費、全民參與式民主、集體藝術、人本主義的宗教與教育,可以發展生產性格結構,發展生產性的愛與理性的力量,以克服與自我、他人、自然異化的生存矛盾,而達到與世界合一的真我,真正得到自由的發展。生產性格者能夠帶動產生更多的生產性格者,一個社會若有許多生產性格者,就能逐漸轉變社會盛行的價值與觀念,進而逐漸轉變社會性格與社會的生產方式。佛洛姆以生產性的愛為基礎的認識論,和格物致知的修養功夫相似,必須格除私欲,克服自戀等非理性熱情,以無我的愛與世界關聯,心清淨無染,才能看清世界。在這個基礎上,才能發展愛與理性的能力,及其他的人性潛能。故學為聖人,放下自我,從自我的牢籠中脫離出來,乃人得以自由發展的重要關鍵。以「存有」情態學習人類導師與人本宗教的教誨,知行合一的實踐博愛,能夠克服自戀,發展生產性格。能相當程度的發展生產性格,解決生存矛盾之後,才能健全的生活,發展各種人性潛能。生產性格的教育者與領導人「作之君、作之親、作之師」,將家庭、學校、公司等小團體,建立成以愛生性為導向的學習社會,可以促進所有成員生產性格的發展。這種學習社會可以漸次擴大,而將整個社會、國家建立成以愛生性為導向的團體。經由教育者的愛與人格典範、童蒙養正、教勞結合、內在自我實現動機的啟發、落實所教內容、對受教者的信心,可以幫助人發展生產性格,克服異化。教育學的理論與實踐,應更重視整體社會結構與歷史對人的影響,應更重視德育對人整體發展的影響,避免將自私、異化的人視為常態,而應以幫助人發展成生產性格者為目標去進行研究與實踐。}, language = {zh} } @misc{Tolomelli, author = {Tolomelli, F.}, title = {A religiao na vida e na obra de Erich Fromm. Dissertacao Universidade Federal de Juiz de Fora, Juiz de Fora 2005.}, language = {pt} } @misc{Tan, author = {Tan, Haojie}, title = {Escaping from the Life that Exhibits Itself [避开炫耀自己的生活 - 对赫索格矛盾的内心世界的分析], Master thesis, English Language and Literature, Harbin University of Science and Technology, Harbin, Heilongjiang, China 2004, 75 pp. [Application of Fromm's theories to art].}, abstract = {>Herzog< is Bellow's masterpiece, which reflects the crisis of humanism in modern society and shows us the pang and confusion as well as the exploration and pursuit of the intellectual of the middle class in America. This thesis tries to use the theories about freedom and love of Erich Fromm, a German American sociologist, to analyze the contradictory inner world of the protagonist: Herzog's strong longing for active freedom and the fear of passive freedom; love and war between the sexes; the longing for both life and death. The analysis of the contradictory inner world of Herzog is helpful for us to understand the theme of the novel, and the contradictions, which exist in Herzog have universal significance. In essence, the spiritual crisis of Herzog is an era disease, just as Bellow said that the unavoidable confusion of an individual was the tragic portrayal of the society. Through the analysis of the contradictory inner world of the protagonist, the modern man who lives in this chaotic world has the opportunity to hear the voice coming from the bottom of his heart.}, language = {zh} } @misc{Sullivan, author = {Sullivan, Richard Brawn James}, title = {The Good and Godless Society: The Social Philosophy of Erich Fromm, M.A. thesis, Graduate Theological Union, Berkeley and Dominican School of Philosophy and Theology, Berkeley 2005, 93 pp.}, language = {en} } @misc{Pan, author = {Pan, Jiayun}, title = {A Necrophilous Character vs. a Biophilous Character [恋死性格与恋生性格 - 《收藏家》中的两个对立人物的存在主义心理分析], PhD thesis, English Language and Literature, Shanghai International Studies University, Shanghai, China 2005, 121 pp. [Application of Fromm's theories to art].}, abstract = {This dissertation is to psycho-analyze two antithetical characters in John Fowles' The Collector in the light of Erich Fromm and Karen Honey's existential-psychoanalytical characterology. Necrophilous and biophilous orientations are very new in Chinese literary criticism. Humanistic psychoanalysis postulates that human individuals are unique and there is an innate growth mechanism within individuals that will mobilize their libido toward the realization of their potentialities, or self-actualization if environmental social conditions are right. Still, they hold there exists a universal set of values rooted in people's biology that allow people to make moral decisions by looking inside themselves for meanings rather than relying on the prevailing judgments of dominant society. The life-forwarding orientations are people's primary potentiality and destructiveness is a secondary potentiality. Nature distills a love of life. If individuals' growth is checked by unfavorable circumstances, they will develop aggression and destructiveness to answer their existential needs. Human destructiveness embedded in character structure will exhibits itself in the form of malignant narcissism, sadomasochism, malignant anal-hoarding orientation and necrophilous orientation while biophilia expresses itself as independence, freedom, spontaneity and ability to love others. These antithetical needs are built into their character structure as a ready-made substitute of human instincts. Clegg's character structure mainly goes in destructive orientation and regresses progressively into necrophilia while Miranda's life orientation is mainly life-loving and existential opening to life here and now. When we approach Clegg from pan-sexism of Sigmund Freud's libido theories, we meet with a meager success, which indicates the impotence of Freud sexuality theories in the interpretation of some social psychopath. But when we retry to interpret the enigma of Clegg's character formation from Erich Fromm's psychological characterology, we immediately see a clear picture of Clegg's aberration. Clegg is a pathological character. He is a sufferer of malignant narcis