@article{Bierhoff, author = {Bierhoff, Burkhard}, title = {Triebstruktur oder soziale Beziehungen. Anmerkungen zur Kulturismusdebatte}, series = {Wissenschaft vom Menschen/Science of Man, Jahrbuch der Internationalen Erich Fromm-Gesellschaft. Vol. 2: Erich Fromm und die Kritische Theorie, M{\"u}nster (Lit Verlag) 1991, pp. 128-168.}, journal = {Wissenschaft vom Menschen/Science of Man, Jahrbuch der Internationalen Erich Fromm-Gesellschaft. Vol. 2: Erich Fromm und die Kritische Theorie, M{\"u}nster (Lit Verlag) 1991, pp. 128-168.}, abstract = {>Drive Structure or Social Relationships<: After his departure from the Institute, Erich Fromm pursued with renewed intensity his sociological revision of psychoanalysis that was to touch off the debate with Herbert Marcuse, his earlier colleague at the Institute, and which came to be known as the culturalism-revisionism controversy. The charge leveled at Fromm was that he had moved away from recognizing the drive structure as the key bearer of the resistance potential in the Critical Theory and had instead thrown the central focus onto social relationships, where it is the Ego as the mediating factor - rather than the Id - that is geared to alienated reality. But while it is true enough that Fromm did shift the emphasis away from the drive structure to social relationships, it should be added that he grouped these social relationships very much under the rubric of >the pathology of normality< and criticized them as bearing the stamp of the underlying economic order. This contribution examines the background to the controversy between Herbert Marcuse and Erich Fromm, and sets out the principal arguments advanced by the contending parties. What emerges, interestingly enough, is that both protagonists never diverged as much in their respective positions as the noisy exchange of blows perhaps suggested. There is little to distinguish both camps in their common humanistic concern for the advancement of human happiness. Undoubtedly Marcuse and Fromm are at one in advancing a radical social critique: but whereas the one critique is premised on the need to inculcate a drive structure capable of withstanding the forces of repressive socialization, the other seeks its inspiration in a critical anthropology that keeps alive the idea of a more humane society - even in the face of the negation of this idea.}, language = {de} } @article{Bacciagaluppi, author = {Bacciagaluppi, Marco}, title = {Erich Fromms Ansichten zur psychoanalytischen >Technik<}, series = {Wissenschaft vom Menschen - Science of Man. Jahrbuch der Internationalen Erich-Fromm-Gesellschaft, M{\"u}nster (LIT Verlag), Vol. 1 (1990), pp. 85-107. [= BACCIAGALUPPI, M., 1988a].}, journal = {Wissenschaft vom Menschen - Science of Man. Jahrbuch der Internationalen Erich-Fromm-Gesellschaft, M{\"u}nster (LIT Verlag), Vol. 1 (1990), pp. 85-107. [= BACCIAGALUPPI, M., 1988a].}, number = {translation / {\"U}bersetzung}, abstract = {Fromm wrote very little on psychoanalytic technique, and his views have to be reconstructed mainly from unpublished and indirect sources. In this paper, a systematic comparison between Freud and Fromm on twelve points of technique is carried out. Fromm agrees with Freud that the aim of psychoanalysis is that of making the unconscious conscious, but he extends this aim to the full recovery of the unconscious. Fromm differs most sharply from Freud on the role of the analyst. In his view, the detached attitude is the most serious defect in Freud's technique. According to Fromm, the analyst should be his full self with the patient and aim at a >core-to-core< relatedness. He should offer himself as an object of transference, but also as a real person. Resistances should be approached very actively. In this modification of Freud's technique, Fromm views Ferenczi and Sullivan as his precursors. Fromm's position is also compared with more recent psychoanalytic developments. It is suggested that, by being intensely involved at an empathic level but by not seeing himself as inevitably enmeshed in the repetition of the past and by not making the therapeutic interaction explicit, Fromm belongs to the analysts characterized by >participation with< and not to those characterized by >participation in<.}, language = {de} } @article{Biancoli, author = {Biancoli, Romano}, title = {Erich Fromm und seine Kritik an Sigmund Freud}, series = {Wissenschaft vom Menschen - Science of Man. Jahrbuch der Internationalen Erich-Fromm-Gesellschaft, M{\"u}nster (LIT Verlag), Vol. 1 (1990), pp. 67-84. [= BIANCOLI, R., 1988a].}, journal = {Wissenschaft vom Menschen - Science of Man. Jahrbuch der Internationalen Erich-Fromm-Gesellschaft, M{\"u}nster (LIT Verlag), Vol. 1 (1990), pp. 67-84. [= BIANCOLI, R., 1988a].}, language = {de} } @article{Pongratz, author = {Pongratz, Ludwig A.}, title = {Moderne Technik und Nekrophilie - Notizen zum Nekrophiliekonzept bei Erich Fromm}, series = {Wissenschaft vom Menschen - Science of Man. Jahrbuch der Internationalen Erich-Fromm-Gesellschaft, M{\"u}nster (LIT Verlag), Vol. 1 (1990), pp. 56-66. [= PONGRATZ, L. A., 1987a.}, journal = {Wissenschaft vom Menschen - Science of Man. Jahrbuch der Internationalen Erich-Fromm-Gesellschaft, M{\"u}nster (LIT Verlag), Vol. 1 (1990), pp. 56-66. [= PONGRATZ, L. A., 1987a.}, abstract = {>Modern Technology and Necrophilia - Remarks on Erich Fromm's Concept of Necrophilia<: This article focusses mainly on elucidating Fromm's conception of the link between the main thrust of technological development in modern society, on the one hand, and the formation of a necrophiliac disposition in the contemporary social character structure, on the other. This was a topic Fromm devoted much attention to, particularly in his late research works. The author's concern is not simply to situate Fromm's analysis in the wider framework of comtemporary psychoanalytic research work dealing with the same topic; he also takes up the matter of the structural changes occurring in the forms of subconscious and day-to-day awareness that characterize members of modern society. From this perspective, the author shows how the changes in internal psychic dispositions noted by Fromm are intimately bound up with a subtle ongoing trend to increasing instrumentation and fragmentation in day-to-day life. This process becomes concretely graspable in the way the capacity for subjective experience has had walls erected around it and is even actively being destroyed. The consequences of this process are nothing short of alarming, for they point to a ever-present Fascist potential that constantly menaces high-technology society from within.}, language = {de} } @article{Bader, author = {Bader, Armin}, title = {Die Bedeutung der X-Erfahrung in der humanistischen Psychoanalyse. F{\"u}r ein ganzheitliches erweitertes Selbstverst{\"a}ndnis von Wissenschaft}, series = {Wissenschaft vom Menschen - Science of Man. Jahrbuch der Internationalen Erich-Fromm-Gesellschaft, M{\"u}nster (LIT Verlag), Vol. 1 (1990), pp. 40-55.}, journal = {Wissenschaft vom Menschen - Science of Man. Jahrbuch der Internationalen Erich-Fromm-Gesellschaft, M{\"u}nster (LIT Verlag), Vol. 1 (1990), pp. 40-55.}, abstract = {The present article is an attempt to elucidate the epistemological- ethical significance of the x experience in humanistic psychology and ethics. The aim is to show the epistemological-ethical relevance of the x experience phenomenon for developing a new integral self-understanding of the scientific task as a integral anthropology. The aim is to pick up where Fromm left off in his previously unpublished, cautiously formulated programmatic essay entitled >Institute for the Science of Man.< The article begins with a section looking at Fromm's conception of >the conscious mind< and >the unconscious<. Particularly stressed here is the radical reform of the Freudian concept of >the unconscious< undertaken by Fromm in his analytical social psychology and humanist psychoanalysis. The second section outlines what the x experience phenomenon is and explains its importance for humanistic psychoanalysis. Fromm's concept of >derepression< is presented and its important anthropological and epistemological implications discussed. The fact that there had been as good as no scientific study of the logic of the x experience, nor of its epistemological, ethical and anthropological implications, led Fromm to call for what he called an >empirically based psychological anthropology<, which would serve as the basis for all individual disciplines within the human sciences. The third section, given the heading >The Importance of the X- Experience in Humanistic Psychoanalysis for Achieving an Integrally Expanded Self-Understanding in the Sciences and in Mankind,< takes Armin Bader's epistemological ideal of a integrally expanded self-understanding (the so-called comprehensive method of research) as a key starting point from which a theoretical scientific basis can then be developed for purposes of realizing the Frommian ideal of science as integral anthropology. The article closes by discussing the significance of the x experience for the development of an evolutionary theory of man.}, language = {de} } @article{Funk, author = {Funk, Rainer}, title = {Erich Fromms humanistische Philosophie einer Wissenschaft vom Menschen}, series = {Wissenschaft vom Menschen - Science of Man. Jahrbuch der Internationalen Erich-Fromm-Gesellschaft, M{\"u}nster (LIT Verlag), Vol. 1 (1990), pp. 28-39.}, journal = {Wissenschaft vom Menschen - Science of Man. Jahrbuch der Internationalen Erich-Fromm-Gesellschaft, M{\"u}nster (LIT Verlag), Vol. 1 (1990), pp. 28-39.}, abstract = {>Erich Fromm's Humanist Philosophy of the Need to Establish a Science of Man<: Erich Fromm's concept of the scientific enterprise is characterized by the propounding of a special methodology. His concept of >science< is not in the least bit orientated to the natural or the social sciences. Rather it is based on reflections on the >situatedness< of human beings in the world (the conditio humana itself), reflections that rightly seen as constituting a philosophical anthropology. Moreover, Fromm does not proceed by generalizing and abstracting in either a deductively naturalistic fashion or in one that seeks its point of departure in the findings of the various sciences. Rather Fromm blends together insights derived from the various humanities and social sciences to arrive at his approach to the situatedness of human beings in the world. This he does by harmonizing the biological, social and psychical determinants so that their combined relevance for humanity becomes apprehensible, i.e. whether they are functional or dysfunctional. The rationality of the perceiving subject is always seen by Fromm as persisting in an interrelation with the activity-directed character of the subject. The upshot is that, by drawing on the character conception and its orientation, Fromm is not only able to reflect in his methodology the >interest< of the subject striving for objective knowledge, but he also manages to arrive at a conception of the scientific task that pegs it squarely to value judgements. This means that the science of man, understood as a genuinely human anthropology, is necessarily orientated to the humanistic ideal of love, productive rationality and productive activity. At the same time, Fromm attempts to draw on the science of man in order to demonstrate that humanism can be both humane and scientific at one and the same time.}, language = {de} } @article{Koch, author = {Koch, J.}, title = {Die Natur des Menschen in Erich Fromms >Wissenschaft vom Menschen<}, series = {Wissenschaft vom Menschen - Science of Man. Jahrbuch der Internationalen Erich-Fromm-Gesellschaft, M{\"u}nster (LIT Verlag), Vol. 1 (1990), pp. 18-27.}, journal = {Wissenschaft vom Menschen - Science of Man. Jahrbuch der Internationalen Erich-Fromm-Gesellschaft, M{\"u}nster (LIT Verlag), Vol. 1 (1990), pp. 18-27.}, abstract = {>The Nature of Man in Erich Fromm's >Science of Man<<: The polemical question as to whether man is more a questioning being or a being capable of coming up with answers led Fromm to develop his concept of the existential dichotomy of human existence. This dichotomy rests on the contradiction that, for all that man is indisputably a part of nature, his powers of reason and imagination have allowed him to transcend nature. For self-awareness and the awareness of our own deaths have between them destroyed the harmony that once existed between man and nature, between the self and the other. Based on his psychoanalytical experience, Fromm was convinced that without harmony human beings cannot retain their health for long. Thus, the most elemental question of human existence is how to react in the face of this lost unity, in particular how to attain a new unity worthy of our humanity by actualizing our manysided potential. Our existential dichotomy demands a separate response from each and every one of us. To this extent, it constitutes the ever-constant and unchanging wellspring of human nature. The fill of different answers to the selfsame existential question are nothing but manifestations of human nature that vary according to specific historical and individual circumstances in which it is situated. Though it is true that in his early works Fromm did defend the position that human nature is without constant attributes of being, it is also true that he later came to reverse this standpoint, at least in the case of several attributes: >We could say that man is able to love and reason because he is but also, and conversely, that he is, because he is capable reasoning and loving.< (E. Fromm, 1968g, p. 9f.) In his attempts to elucidate human nature Fromm is not solely concerned to lay the theoretical foundations for his >science of man<; he also saw it as being at the heart of his task to establish a general evaluational framework for the social sciences (man as the measure of all things) so that human relationality and social process could be assessed and evaluated.}, language = {de} } @article{Fromm, author = {Fromm, Erich}, title = {Humanistische Wissenschaft vom Menschen [originated 1957]}, series = {Wissenschaft vom Menschen - Science of Man. Jahrbuch der Internationalen Erich-Fromm-Gesellschaft, M{\"u}nster (LIT Verlag), Vol. 1 (1990), pp. 5-11.}, journal = {Wissenschaft vom Menschen - Science of Man. Jahrbuch der Internationalen Erich-Fromm-Gesellschaft, M{\"u}nster (LIT Verlag), Vol. 1 (1990), pp. 5-11.}, abstract = {Der Aufschwung der Wissenschaften, die sich mit dem Menschen besch{\"a}ftigen, ist in den letzten Jahrhunderten vor allem dem Umstand zu verdanken, dass sich die Wissenschaft von der Bevormundung durch Religion, Kirche, Politik und Tradition befreit hat. Die Problemstellung heute ist eine andere: Die Anwendung naturwissenschaftlicher Erkenntnismethoden auf die Humanwissenschaften hat im Zwanzigsten Jahrhundert dazu gef{\"u}hrt, dass das erkennende, verstehende, die Folgen absch{\"a}tzende Subjekt weitgehend außen vor bleibt. Dieser Entfremdung des Wissenschaftsbetriebs versuchte Fromm bereits 1957 mit dieser programmatischen Schrift gegenzusteuern.}, language = {de} } @book{OPUS4-12618, title = {Wissenschaft vom Menschen - Science of Man. Jahrbuch der Internationalen Erich-Fromm-Gesellschaft, M{\"u}nster (LIT Verlag), Vol. 1 (1990), 181 pp.}, editor = {Internationale Erich Fromm Gesellschaft,}, language = {de} }