@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{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 = {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} }