@book{Kong, author = {Kong, Wenqing}, title = {Fu luo mu zil{\"u} daode yanjiu 弗洛姆自律道德研究 [On Frommian Autonomic Ethics] Shanghai: Shanghai renmin chuban she 上海人民出版社 [Shanghai People's Publi¬shing House], 314 pages.}, language = {zh} } @article{WuKong, author = {Wu, Yi and Kong, Wenqing}, title = {Fromm's Theory of Moral Education and Its Realistic Values [弗洛姆的道德教育理论及其现实价值]}, series = {Research of Modern Basic Education [现代基础教育研究], No. 4 (2009), pp. 42-47.}, journal = {Research of Modern Basic Education [现代基础教育研究], No. 4 (2009), pp. 42-47.}, abstract = {Erich Fromm, one of the noted occidental Marxists, proposed his peculiar outlook about the concept of morality on the basis of psychoanalysis. Morality is the realization of the human potentials and the cultivation of independent personality. Moreover, moral education sheds a light upon the conception of humanity and good, which lays a foundation for the development of moral qualities of the self. In epistemology, he opposed objectivism and advocated the notion of the experience based knowledge.}, language = {zh} } @misc{Kong, author = {Kong, Wenqing}, title = {Frommian Autonomic Morality and Its Revelation on Moral Construction in the Chinese Social Transformation [弗洛姆自律道德及其对中国转型时期道德建设的启示], PhD thesis, Marxism and Ideological and Political Education, East China Normal University, Shanghai, China 2007, 160 pp.}, abstract = {From a perspective of autonomy, this dissertation probed into Frommian moral philosophy systematically, and on this basis, discussed its revelation on the Chinese moral construction and moral education in the transformation of the society. As a criticizer and successor to those autonomy theories of Kant, Nietzsche and Freud, Fromm thinks morality is the affirmation of oneself on the basis of universal human nature. Autonomy is a whole man constituting moral law for realizing his potential and becoming a man with fully developed capability of love, reason and so on. Morality is a self discipline for oneself and to oneself. Materially, the content of autonomy is a realization of one's potential, and good is the affirmation of life and the unfolding of one's power. Virtue is a responsibility for one's own existence. Morality is a re-action of ourselves. It is the voice of our true selves which summons us back to ourselves, to live productively, to develop fully and harmoniously, that is, to become what we potentially are. Formally, moral law must be constituted by no other powers than man himself. Those laws which are constituted by exterior powers such as God or authorities and are internalized into our heart are not autonomic, but heteronomous in essence. On the basis of human nature, moral good and bad are induced from the question inherent in the primal condition of man. Thus, cognition to morality is equivalent to that of human nature. Because of man's particularities, Fromm opposed objectivism epistemology, holding that cognition is interfusion between subject and object. The knowledge of human is experiential knowledge. The epistemology of Fromm tally with the pragmatic turn of epistemology, the objective comprehension with a stress on the subjective factors in the process of cognition. Now that autonomy means the realization of man's potential in content, autonomy is equivalent to freedom to.- Since autonomy formally rejects constitution of moral laws for man by the other powers outside man, autonomy is equivalent to freedom from the other men's interference. A moral man is an independent, free man. Between freedom to and freedom from, Fromm considered that freedom from is a condition of freedom to while freedom to is the aim of freedom from. If there is only freedom from, without the development of our own capability, man will try any means to escape from freedom. As to free will, Fromm argued that one has a limited will freedom to choose between the fulfillment of our own potentials and degeneration to a thing in the scope determined by physiological and social conditions. A human being is a social being, fulfilling autonomic morality requires a sane society in favor of man's development. With a critical eye on capitalistic society, Fromm proposed his conception of a sane human being and society. However, because of the logic inherent in his theory, he requested that man only has an ear to the voice of our true selves, a sane society can only emerge when all factors, economic, cultural, transform simultaneously. This meditation, therefore, lacks a realistic basis. A transforming society characteristic of disordered moral calls for a reconstruction of morality. It's important to cognize the autonomic attribute of morality in a socialistic market economy. This property lays a stress not only on norm, but also on inner moral sensibility and drive. The socialistic concept of honor and disgrace emphasizes that the cohesion of moral norm and inner moral sensibility and drive is the result of cognition of the attribute of autonomic morality. In short, autonomic morality demands an aim for whole moral personality, attaches importance to human being's inner moral sensibility and drive as well as development of all potentials of man.}, language = {zh} } @article{KongWu, author = {Kong, Wenqing and Wu, Yi}, title = {A Tentative Study on Erich Fromm's Humanistic Conscience [弗洛姆人道主义良心论]}, series = {Journal of Beijing Polytechnic University (Social Sciences Edition) [北京工业大学学报(社会科学版)], No. 4 (2001), pp. 58-64.}, journal = {Journal of Beijing Polytechnic University (Social Sciences Edition) [北京工业大学学报(社会科学版)], No. 4 (2001), pp. 58-64.}, abstract = {As a complete man's call for ego from the bottom of his heart, Erich Fromm's humanistic conscience is an autonomic morality which truly discards restraint and suppression. Having Inherited Nietzsche, Freud and Marx's traditions, he made an original analysis on such controversial problems as man's essence and the relationship between passion, instinct and reason. The theory sheds some new light upon such theoretical questions as moral autonomy and practical problems as lose morality.}, language = {zh} } @article{Kong, author = {Kong, Wenqing}, title = {No Religious Deification - Fromm's Radical Interpretation of Judaism [宗教的无神化——弗洛姆对犹太教的激进阐释]}, series = {Chongqing Social Sciences [重庆社会科学], No. 8 (2006), pp. 23-27.}, journal = {Chongqing Social Sciences [重庆社会科学], No. 8 (2006), pp. 23-27.}, abstract = {弗洛姆基于激进的人道主义的立场对犹太教进行了阐释,他认为,犹太教圣经及其以后传统中的上帝不是超越于人的力量,而只是一个符号,它所表征的是人性体验。信仰上帝即反对偶像,也就是要摆脱对所有神圣的、世俗的非理性权威的依赖,成为一个实现自己善的潜能的人。人的命运是由自己而不是外在的力量决定的,他自己的自由选择决定他的现在与未来。人自由地实现其潜能的过程展开为人类的历史,历史是由人创造的。弗洛姆对犹太教的阐释消解了犹太教的宗教色彩,将其世俗化为人的价值与目标的象征体系,凸显了人的自由与独立。弗洛姆对犹太教的这一阐释,体现了他以人自身为出发点,强调人的自我完善与发展的彻底的人道主义立场。}, language = {zh} } @article{Kong, author = {Kong, Wenqing}, title = {Fromm's Theory of Moral Cognition [弗洛姆的道德认识理论]}, series = {Studies in Ethics [伦理学研究], No. 4 (2007), pp. 87-92.}, journal = {Studies in Ethics [伦理学研究], No. 4 (2007), pp. 87-92.}, abstract = {Fromm's theory of moral cognition established a basis of studying human. To recognize goodness and vice and moral rules is mainly recognizing human nature and possibility contained in human nature. Because that man is living and is in the process of continuous growth, for recognizing human we must break the cognitive mode of objectivism, realizing the unity of subjectivity and objects. Fromm's knowledge of one's personal experience thinks that cognitive objects are externally existence and knowledge is universally valid at the same time of emphasizing that human subjective emotions are put into recognition, so it is an objective recognition. Fromm's theory of moral cognition is in concord with practical transition of epistemology.}, language = {zh} } @article{Kong, author = {Kong, Wenqing}, title = {Liberty: Positive or Negative? - A Study on Fromm's and Berlin's Different Views of Liberty [自由:积极的还是消极的?——在弗洛姆与伯林之间]}, series = {Journal of East China Normal University (Philosophy and Social Sciences) [华东师范大学学报(哲学社会科学版)], No.1 (2006), pp. 28-33.}, journal = {Journal of East China Normal University (Philosophy and Social Sciences) [华东师范大学学报(哲学社会科学版)], No.1 (2006), pp. 28-33.}, abstract = {In his book of >Four Essays on Liberty< [1969], Isaiah Berlin proposed two concepts of liberty, holding that the positive freedom put forward by Erich Fromm would lead to the opposite of freedom. Berlin's such a view is still open to discussion. Fromm's positive freedom in radical humanitarianism lays a stress upon man's self-fulfillment while negative freedom is regarded as a requisite condition to the realization of positive freedom. Moreover, his analysis of escaping from freedom proves wrong Berlin's belief that negative liberty could not be transformed into its reversal.}, language = {zh} } @article{Kong, author = {Kong, Wenqing}, title = {Questions and Answers - Fromm's two Dimensions of Human Nature [问题和答案——弗洛姆人性论的两个维度]}, series = {Chongqing Social Sciences [重庆社会科学], No 6 (2007), pp. 38-41.}, journal = {Chongqing Social Sciences [重庆社会科学], No 6 (2007), pp. 38-41.}, abstract = {弗洛姆认为存在着共同的人性。人性是人生存的原初状态所提出的问题。对这一问题的解答就是人性在具体社会中的现实化,问题和答案构成了弗洛姆人性论的两个维度,也提供了他批判现实和分析现实的两个维度。}, language = {zh} } @article{Kong, author = {Kong, Wenqing}, title = {An Individual above Isolation - Fromm's Idea of the Relationship between Group and Individual [超越孤独的个人——弗洛姆的群己关系论]}, series = {Journal of Yunyang Teachers College [郧阳师范高等专科学校学报], No. 4 (2000), pp. 14-18.}, journal = {Journal of Yunyang Teachers College [郧阳师范高等专科学校学报], No. 4 (2000), pp. 14-18.}, abstract = {Basing, on the 20 century western Individualism of the problems brought about by the deep-rooted in the west, the From puts up his theory on the relationship between group and individual The human nature in his theory is On an advanced concept, which stresses that an individual needs both personal independence and contact with the group so as to overcome spiritual isolation.}, language = {zh} } @article{Kong, author = {Kong, Wenqing}, title = {The Morality in the Lurch - A Tentative Study of the Dilemma of Erich Fromm's Humanistic Ethics [道德的囚徒困境——弗洛姆人道主义伦理学的难题]}, series = {Journal of East China Normal University (Philosophy and Social Sciences) [华东师范大学学报(哲学社会科学版)], No. 6 (2002), pp. 25-30, 121.}, journal = {Journal of East China Normal University (Philosophy and Social Sciences) [华东师范大学学报(哲学社会科学版)], No. 6 (2002), pp. 25-30, 121.}, abstract = {In his humanistic ethics Erich Fromm advanced his theories of what is good, what is humanistic conscience, and characters of a moral man. Although Fromm believed in the appearance of a new personality, it did not come true. The causes for such a reality are as follows. First, the holistic mode of thinking, which requires a simultaneous change both in society and human beings, increases the difficulty in fulfilling his humanistic morality. Second, morality, according to him, acquires its strength from autonomy, exclusive of the customs and public climate of opinion; consequently, it is hard for morality to play its deserved role in an alien society. Finally, Fromm failed to integrate theoretical thinking with empirical observations very well. As a result, his theories turn out to be a failure in applying them to practice.}, language = {zh} } @article{Kong, author = {Kong, Wenqing}, title = {The Jewish Root of Erich Fromm [弗洛姆的犹太根性]}, series = {Journal of Yunyang Teachers College [郧阳师范高等专科学校学报], No. 1 (2006), pp. 109-112.}, journal = {Journal of Yunyang Teachers College [郧阳师范高等专科学校学报], No. 1 (2006), pp. 109-112.}, abstract = {As a Jew, Fromm rooted his thought on traditional Judaism culture. He was deeply influenced by Judaism, especially by Hasidism, so his thought's frame and basic principles derived from traditional Judaism, prominently reflected by the theory of human nature and the orientation towards being. Judaism was the foundation and core among the three major theatrical origins of his thoughts.}, language = {zh} }