TY - JOUR A1 - Zimmer, Manfred T1 - Erich Fromm in China. Überblick über die Rezeption seines Denkens JF - Fromm Forum (Deutsche Ausgabe – ISSN 1437-0956), 18 / 2014, Tuebingen (Selbstverlag), pp. 159-169. T3 - Fromm Forum (German edition / deutsche Ausgabe) - d18/2014z5 Y1 - 2014 VL - d18/2014z5 ER - TY - JOUR A1 - Zimmer, Manfred T1 - Chinese Scholarly Literature about Erich Fromm (1961-2013) Authors A - R JF - http://www.erich-fromm-online.de/images/stories/pdf/Zimmer_M_2014b_A-R.pdf Y1 - 2014 ER - TY - JOUR A1 - Zimmer, Manfred T1 - Chinese Scholarly Literature about Erich Fromm (1961-2013) Authors S - Z JF - http://www.erich-fromm-online.de/images/stories/pdf/Zimmer_M_2014b_S-Z.pdf Y1 - 2014 ER - TY - JOUR A1 - Ziege, Eva-Maria A1 - Kotowski, Elke-Vera T1 - Erich Fromm und die Entwicklung der Psychoanalyse in Mexiko JF - Das Kulturerbe deutschsprachiger Juden: Eine Spurensuche in den Ursprungs-, Transit- und Emigrationsländern (Europäisch-Jüdische Studien Beiträge, Bd. 9), Berlin et al. (De Gruyter Oldenburg) 2014, pp. 263-269. Y1 - 2014 ER - TY - JOUR A1 - Zhu, Yu A1 - Lai, Xionglin T1 - The Experience and Struggle of Loneliness — A Probe into Fromm's Theory of Loneliness [孤独的体验与挣扎——弗洛姆的孤独理论探微] JF - Seeker [求索], No. 7 (2014), pp. 63-68. N2 - 弗洛姆认为自由与孤独、生与死、潜能的实现与生命的有限性之间的矛盾是孤独产生的原因,因此,孤独是基于人本性之上的哲学范畴。传统社会中孤独意识处于被遮蔽的状态,随着宗教改革和文艺复兴的兴起,现代社会人的孤独意识被激发,而孤独是人不能忍受之痛,现代人开始了放弃自由、逃避孤独之旅。孤独成了自由不能摆脱的阴影和噩梦。实际上,孤独是自由的必经阶段,真正的自由是对孤独的超越和扬弃。 N2 - According to Fromm, the contradiction between freedom and solitude, life and death, the realization of potential and the finiteness of life is the cause of loneliness, therefore, loneliness is a philosophical category based on human nature. With the rise of the Reformation and Renaissance, the sense of loneliness in modern society has been stimulated, and loneliness is an unbearable pain. Loneliness has become the shadow of freedom and nightmare cannot get rid of. In fact, loneliness is a necessary stage of freedom, the real freedom is the transcendence and abandonment of loneliness. [Automatic translation] Y1 - 2014 ER - TY - JOUR A1 - Zhou, Zhicheng T1 - An Analysis of the Beats in >On the Road< from the Perspective of Fromm’s Freedom Theory in >Escape from Freedom< [《在路上》垮掉分子的逃避自由机制分析 — 从弗罗姆自由理论视角] [application of Fromm's theories to art] JF - Journal of Jimei University (Philosophy and Social Sciences) [集美大学学报(哲学社会科学版)], No. 2 (2014), pp. 103-107. N2 - 许多研究者认为,小说《在路上》的垮掉分子们几近疯狂的生活体现了他们对精神自由的追求。然而,从弗罗姆自由理论视角来看,垮掉分子们在面对现代自由的时候都选择了逃避。为了逃避现代自由给个人带来的无能为力感,他们诉诸于爵士乐、酒精和性,试图以此狂欢方式来实现对自己的破坏欲。但是,这种方式未能使人真正克服孤独、焦虑状态。相反,狂欢消耗着他们的精力和体力,并将最终导致他们走向死亡。 N2 - Many researchers of >On the Road< tend to hold that the nearly crazy life of the beats in the novel embodies their pursuit of spiritual freedom. However, from the perspective of Erich Fromm’s theory on freedom, it is discovered that the beats, intending to escape the feeling of insignificance and insecurity brought about by modern freedom, resort to destructiveness through carnival actualized by their indulgence in jazz, alcohol and sex. It is also found that carnival fails to free the beats from the feeling of isolation and insignificance. Instead, carnival consumes all their energy and may ultimately lead to their death. Y1 - 2014 ER - TY - GEN A1 - Zhou, Yingqi T1 - Alienation in Raymond Carver’s Short Fictions [雷蒙德•卡佛短篇小说中的异化], Master thesis, English Language and Literature, Shanghai International Studies University, Shanghai, China 2014. [application of Fromm's theories to art] N2 - 雷蒙德•卡佛是美国现代短篇小说家,其写作风格继承海明威的简洁,又更进一步发扬语言简短精悍、少描写多省略的特色,被许多文学批评者称为>美国极简主义小说之父<。卡佛笔下的许多人物和他自己一样,寡言少语、独来独往、家庭不和、失业酗酒。这类人物的命运往往反映了一个相似的主题,而批评家们多着眼于卡佛独特的叙事风格而忽略了这些短篇作品的共同主题,尤其是异化这个主题,值得进一步的深入挖掘和研究。无论是在文学层面还是在哲学层面,异化都不是一个新概念。这个概念在不同时代不同国家经不同人阐释获得了不同的含义。本文主要借助埃里希•弗罗姆对马克思异化理论的阐释和延伸,试图说明异化是雷蒙德•卡佛许多短篇小说中的一个共同主题。本文主要选取了六个短篇小说文本进行分析,这些文本比较能体现异化这个主题,并且能分别体现三种异化的形式:《小心》和《保鲜》体现了人与自我存在之间关系的异化,异化了的人被人类创造出来的东西所束缚,失去了>人性<,被物化成了没有自我意识的物体;《盒子》和《你在旧金山做什么?》体现了人与社区/团体之间关系的异化,颠沛流离的生活成了个人与群体疏远的客观和表面原因,然而真正导致人与人之间关系异化的是利己主义价值观影响下,人与人之间人性化的自然交往被目的性取代,金钱、工作反过来支配了人,扭曲了人的意识和人际关系;以及《车厢》和《小屋》中体现出的人的异化与外在环境之间的联系,异化了的人通常并没有意识到这种异化的状态,常常试图以脱离熟悉的环境寻求解脱的方式来解决生活中碰到的问题,然而却因为某件事在某个瞬间顿悟,对短暂逃离的希望破灭,只能又继续回到机械的生活当中去。 N2 - Raymond Clevie Carver Jr. (May 25, 1938 – August 2,1988) is a major writer of the late 20th century and part of the major force in the revitalization of the American short fiction in the1980s. Being noted as the most influential American short storywriter after Hemingway by some critics, Carver has a distinctive writing style characterized by terse language, great usage of short simple sentences, dialogue and a large amount of ellipsis and omission. Many characters in his short stories, like himself, suffered from unhappy marriage, - nemployment and alcoholism. Lives of these characters tend to reflect a similar theme >Alienation<. While most critics paid great attention to Carver’s unique narration, few have noticed the common theme of these stories. Alienation is not a new concept either in literature or in philosophy. It has different implications at different times and under different interpretations. - This thesis attempts to prove that alienation is an important theme in many short stories written by Carver, with Erich Fromm’s interpretation and extension of Marx’s alienation theory as the theoretical background. The author of this thesis chose six stories written by Carver for analysis. These stories reflected alienation theme and represent three different patterns of alienation. >Careful< and >Preservation< reflected people’s alienation from themselves and their existences; >Boxes< and >What do you do in San Francisco?< reflected man’s alienation from others;>The Compartment< and >The Cabin< reflected the connection between men and the external environment around them. Y1 - 2014 ER - TY - JOUR A1 - Zhou, Ping T1 - Fromm’s Care Ethics and Its Implications for Moral Education in Colleges [弗洛姆关爱伦理思想及其对高校德育工作的启示] JF - Journal of Hunan University of Science and Engineering [湖南科技学院学报], No. 12 (2014), pp. 80-82. N2 - 21世纪人类面临的最大挑战是来自道德伦理和价值观的挑战,我国高校德育工作一直常抓不懈,但效果不尽如人意。文章力图将弗洛姆关爱伦理思想与我国高校德育工作结合起来,从提高学生人文素养、营造校园关爱氛围和培养学生健全人格方面提出一些意见与建议。 N2 - Greatest challenges facing humanity in the 21st century is a challenge from the ethical and moral values, moral education in China has been unremittingly college, but the effect is not satisfactory. Fromm article trying to care ethics and moral education in Chinese universities combine to make some comments and suggestions to improve students from the humanities, to create atmosphere and caring campus students healthy personality aspects. [automatic translation] Y1 - 2014 ER - TY - JOUR A1 - Zhou, Dan A1 - Wang, Ying T1 - >The Grass Is Singing< – Interpretation Using Fromm’s Theory of Human Alienation [从弗洛姆的人性异化论来解读《野草在歌唱》] [application of Fromm's theories to art] JF - Education for Chinese After-School (Theory) [中国校外教育], No. 12 (2014), p. 20. N2 - 从弗洛姆的人性异化论角度出发解读多丽丝•莱辛的处女作《野草在歌唱》。着重从人与自己关系的异化,人与他人关系的异化两个方面来说明《野草在歌唱》中的人性异化问题 N2 - [automatic translation] Alienation of humanity from the perspective of Fromm's interpretation of Doris Lessing 's debut >The Grass Is Singing< . Emphasis from the alienation of man and his relationship alienation between man and others to illustrate the relationship between the two aspects of >The Grass Is Singing< in the human alienation. Y1 - 2014 ER - TY - GEN A1 - Zheng, Xiaolu T1 - A Comparative Study of Self-conception in Psychanalysis and the Buddhism [精神分析与佛学自我观的比较研究], Master thesis, Religious Studies, Anhui University, Hefei, Anhui, China 2014. N2 - 佛学发源于古老的印度社会,而精神分析则在现代性的背景下产生,两者共通之处首先在于认识自己的心灵并将这种认识付诸实践。现代性造成的传统价值崩溃,使个人不断地感到某种缺失,也引发了现代社会各种各样的精神问题。以1957年在墨西哥的座谈会为标志,国际心理学界开始愈发重视对禅宗和佛学的研究讨论,弗洛姆、霍尼等新精神分析学派试图在佛学中寻找对解决现代人心灵问题具有启发意义的观念和实践方法,两种传统在此处开始交汇。本文选取了佛学传统中三个较有代表性学派与精神分析学中对深层心识有独到见解的三个学派,比较其自我观的框架与核心概念,进行初步的交流和沟通。以弗洛伊德为代表的精神分析学派首先提出潜意识的概念,认为能意识到的那部分自我是不完整的。经典精神分析的自我观可以从人格地形结构中得到说明,本我要求本能冲动的满足,超我代表着社会的道德律令,而自我就努力在其中起调解作用。与社会习俗观念不相符的潜意识内容往往被压抑,精神分析的目标就在于解除抑制作用,释放潜意识的能量。禅学的真实自我是>自性<,自性是宇宙本体,万物之源,修行的目标就在于明心见性。顿悟和抑制解除的类似之处在于,抑制的解除释放潜意识中固着的能量,将潜意识纳入意识的范围,而顿悟打破原先的自我界限,两者都是无明转明的过程。荣格开创的分析心理学的自我框架将人格分为意识、个人潜意识、集体潜意识三个部分。他首先提出集体潜意识的概念。集体潜意识不是由被压抑和遗忘的个人经验构成,而是具有遗传性的,超越个体的心理基础。集体潜意识的内容主要是对应于人生各种典型情境的原型。分析心理学的目标是>个体化<,让人格围绕>自性<这个新的中心重新建立。唯识学认为万法唯识,一切心理物理现象的根源都在阿赖耶识之中,是八识自体变现的结果。阿赖耶识与集体潜意识的概念有很多相近之处,种子和原型同在说明有一种超越个性的心理基础,普遍存在于所有人身上,引发相似的行为方式。以拉康为中心的后结构主义精神分析,提出>镜像理论<,认为自我是建立在一种虚假的统一性之上。拉康用三界理论来说明主体的结构,想象界,象征界和实在界。精神分析的目标不仅是消除症状更在于发掘并承担主体的真相。而中观学则指出,原始佛教所说的无我是真我非有假我非无的辩证统一,缘起故无我,缘起故性空而假有,因此真我、假我都是假名而已。拉康的镜像理论可以与中观学的假我相比较。色受想行识五蕴和合而成的我,并没有真实恒定的体性。而主体在镜像中试图抓住的那个破碎、无力的自我,在象征界中经过父法的认同而永远被划上斜线的自我,也是在他者的欲望中建构的,虚幻不实的主体。精神分析与佛学通过不断地相互学习交流,在当代实践中已经产生了一定程度的互补作用。佛学给精神分析提供了对于心灵的深刻洞察和更为宽广的视域,也给精神分析提供了一种价值观念。现代社会那种不断消费、占有和扩张的自我是空虚无力的,只有寻求本真的自我才能带来精神的解脱与自由。而精神分析则在有我的层面对佛学进行补充。在进行深层的禅修之前,首先需要处理好早期的心理创伤和建立一种健全合理的生活、和谐的人际关系,否则禅修反而会成为一种自我防御的方式。精神分析的科学态度和不断质疑的思考也将佛学的思想从古代社会建制所形成的权力结构中解放出来,更好地为今人服务。现代性语境下形成的自我是漂浮无根,自我膨胀而又虚弱无力的,它的典型症状包括伦理道德责任的缺失、精神的疏离感和焦虑感等等,而现代西方社会的消费文化又助长了这种趋向。对比精神分析与佛学自我观的过程中,我们看到将生命之树重新扎根的一种可能性,寻求本真的自我,而不是外在符号中虚假的自我,才能获得对生命的真实理解和更深层次的幸 N2 - Buddhism originated in ancient Indian society, and psychoanalysis derived from modern western world. There is a resemblance between the two lines, which is knowing yourself and putting this knowledge into practice. Because of the collapse of traditional values caused by Modernity, people constantly feel a certain loss, and a variety of mental problems have occurred in modern society. The forum in Mexico held in1957is a sign that the world of psychology has developed a great interest in Zen Buddhism. Karen Horney, Erich Fromm and other psychologists from Neopsychoanalytic Schools tried to find inspiring ideas and practices in Buddhism to solve the mental problems of people. And these two traditions finally came to an intersection. - In this paper, we select three representative schools of Buddhism and three psychoanalytic schools which had deep insights in subconsciousness, and we will compare the theoretical frameworks and core views of self-conception in order to establish a preliminary comprehension and communication between Buddhism and Psychoanalysis. - Classic psychoanalysis, represented by Freud, first states the concept of the subconscious. They think that the conscious part of human mind is incomplete. Freud’s self-conception can be depicted in his terrain structure of personality. Id requires satisfaction of the instinctive impulse, Superego represents moral imperative, while Ego makes great efforts to mediate. Subconscious contents inconsistent with social customs are often repressed. The goal of psychoanalysis is disinhibition and releasing the energy in subconsciousness. To Zen Buddhism, the true self is the noumen that is the source of all things, and spiritual practice aims at finding one’s true self. A sudden enlightenment and disinhibition are similar. Disinhibition releases the fixed energy in subconsciousness, making subconscious ideas clear to the mind, and a sudden enlightenment breaks the boundaries of the ego. They both gain insights into subconsciousness, but at different levels. - Jung’s analytical psychology divides personality into three parts, consciousness, personal subconsciousness and collective subconsciousness. He brings up the concept of the collective subconsciousness, which is not composed of repressed and forgotten personal experience. It is based on inherited psychological contents beyond individual experience. The contents of collective subconsiousness are all kinds of prototypes corresponding to typical situations of life. The goal of analytical psychology is individualization, in the process of which, the personality re-establishes around a new center, Self. Vijbanavada considers that everything derives from the heart, whose transformation causes various kinds of psychological or physical phenomena. The concept of Alaya-vijnana and collective subconsciousness are very much alike. The seeds and prototypes indicate that a hereditary psychological basis exists in all human minds, which causes similar behaviors under specific situation. - Poststructuralist psychoanalysis, represented by Lacan, proposes >mirror theory<. They consider that the self is built on a false basis of unity. Lacan uses three realms theory which includes the imaginary, the symbolic and the real to illustrate the structure of the Subject. The goal of Psychoanalysis is not only to eliminate the symptoms but also to discover and bear the truth of the Subject. Madhyamaka points out that anataman means a dialectical unity of the real self and the false self. According to the theory of dependent origination, there is no invariable self, and the phenomenal world exists only in Conventional Truth. The real self and the false self are only pseudonyms. Lacan’s mirror theory can be compared with the conception of false self. The false self consists of substance, feeling, thinking, intention and consciousness. It doesn’t have real noumenon. And in the mirror theory, the Subject tries to grab the broken, weak self, which identifies with the Father’s Law. At the same time, a diagonal has been drawn on the self forever. The self is constructed in Other’s desire and therefore is unreal. Through continuous learning and communication with each other, Psychoanalysis and Buddhism have developed a certain degree of complementation. - Buddhism provides a deeper and wider insight into human mind and a set of values. The self busy consuming, possessing and expanding in modern society is empty and weak, only seeking the true self can bring us relief and freedom. Psychoanalysis supplies complement to Buddhism at the level of conventional reality. Before deep meditation, people need to deal with the psychological trauma formed in earlier stage of life and establish a reasonable way of life and a harmonious interpersonal relationship, otherwise meditation can be a new way of self-defensive. The scientific attitude and critical thinking in psychoanalysis also liberate the ancient Buddhism from power structure developed in Ancient Society, making it more understandable and useful to modern people. The self formed under the social context of modernism is always floating, rootless, self-aggrandizing and weak. The typical symptoms include lacking of ethical and moral responsibilities, spiritual alienation and anxiety, etc. And the global consumer culture encourages this tendency. At the process of comparing, we see a possibility of re-rooting the tree of life. Seeking the true self instead of identifying to the false one under external symbols brings us deeper happiness and a real understanding of life. Y1 - 2014 ER -