TY - GEN A1 - Zhou, Tianjuan T1 - 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] N2 - 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. N2 - 缪丽尔•斯帕克善于创造文学神话,小说《布罗迪小姐的青春》即为一例。在小说中,主人公布罗迪小姐也试图创造自己的神话。本文力图以埃里希•弗罗姆关于人道主义社会的理论解析布罗迪神话的兴衰沉浮,同时指出史诗《失乐园》的>预定性<影响在本小说中的体现。由此,缪丽尔•斯帕克对人类生存困境的洞察力及其作品中折射出的人道主义光芒得以表达。论文第一、二章分别定位于小说中两个主要人物:布罗迪小姐和桑迪。前者是神话的制造者,而后者促成了神话的覆灭。这两章内在机制相同,展现的是人在追求自由与自我实现的过程中极力摆脱生存困境与不可抗因素的努力。情节在怀有相同意念却又是两相制约的行为人中展开,布罗迪的神话也历经了辉煌后的衰落。第一章以人类的生存状况为背景,着眼于人的生存二分律>此岸<与>彼岸<的距离和命运中的不可抗因素,运用弗罗姆关于人的需要及性格倾向的理论分析了布罗迪神话生成的缘由。为摆脱因被自然孤立所造成的离间状态,人在与他人的联系中寻求归属感,权威与附属关系由此而生。布罗迪小姐属剥削型倾向,以玛丽为典型的多数布罗迪帮成员则属接受型,这使得布罗迪小姐的弄权更加恣意妄为,魔幻般的影响延伸到布帮之外的两位男教员。同时,她乖戾的对传统教学的反叛也生发出撒旦般的双重性格特征。第二章以弗罗姆关于合理信仰与不合理信仰,权威主义良心与人道主义良心的理论为基础,剖析了桑迪在寻求自我实现的过程中通过信仰与良心的转变对布罗迪小姐成功的反向制约。这一反作用与布罗迪小姐本身固有的致命弱点的合力促成了布罗迪神话的幻灭。与此同时,桑迪对善与良知的渴望又使得亚当与夏娃的形象浮现读者眼前。第三章是顿悟,揭示桑迪由来已久,并一直持续到她皈依天主教之后的迷惘的根由,也印证了第二章中引用的弗罗姆关于权威内在化的理论。这其中有缪丽尔•斯帕克自身经历的影子,同样值得关注的是弥漫于小说中的天主教氛围,桑迪的皈依可视为是因恶而向善的例证。以弗罗姆人道主义的立场,人有充分潜能,在理智的引导下可以打破权威枷锁,赋予自身存在之意义。这又一次体现出《失乐园》结尾所传达的讯息:乐园既失,一个新的世界有待创造。 Y1 - 2005 ER - TY - GEN A1 - Zhang, Xiaodong T1 - 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]. N2 - 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. N2 - 艾米丽.•狄金森(1830-1886)的长期隐居生活使她成为那个时代乃至世界文学史上最孤独,也是最神秘的人。究竟狄金森为何隐居?这个问题一直困扰着人们。本文尝试运用弗洛姆的逃避机制(mechanism of escape),从心理学的角度来重新审视解读她的隐居人生,从而揭示她隐居生活的精神本质。弗罗姆在他的著作《逃离自由》中指出:个人化过程的一个方面,是日益的孤独。与世界分离的状态,会令人产生恐惧感。为了避免孤独和恐惧,人必须逃离。弗罗姆称之为逃避现实的心理机构。他提出很多逃避的方法并认为其中唯一积极的方法就是自发地进行创造地工作,在创造中获得自由。审视狄金森寂寞的一生,不难发现她正是经历了这样的心理历程。她在自我个性发展的过程中受到种种压抑而孤独,因为孤独而隐居进诗歌的世界,在诗歌中创造自己的精神世界,由此狄金森获得了精神上的自由和圆满,实现了她的人生价值一追求真与美,追求妇女平等、追求信仰自由、追求爱情自由、追求诗歌创作的自由、追求生命的永恒和不朽。狄金森在诗歌中创造了丰富的世界,在精神上完成了由孤独到自由的转变,实现了自我价值的升华。论文首先从分析狄金森寂寞的原因入手,意在阐述她的寂寞是由于追求自我个性的发展而受到现实社会的种种压抑。接着探讨她由孤独而逃离的心理历程,从而说明她的逃离是积极主动的自我选择,是为了获得精神上的自由。论文重点探讨狄金森在诗歌中获得了自由,实现了自我价值及人生追求。她在诗歌中自由地抒发自己的所思所想,阐述自己独特的人生观,宗教观,爱情观,创作观及生死观,追求自己独特的创作风格,在现实中无法求得的一切在精神的世界中得到了自由与圆满。 Y1 - 2005 ER - TY - GEN A1 - Yu, Ziyou T1 - 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]. N2 - 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. N2 - 本文以俄罗斯白银时代著名作家扎米亚京的反乌托邦长篇小说《我们》为研究对象,对《我们》中未来社会的构成、运转、道德伦理等以及这个社会的生存悖论进行分析研究,进而揭示扎米亚京对人类社会的一些超意识形态的思考和预见。 首先从小说的文本出发,着重分析大一统王国的社会构成和机构构成,与《1984》和《美妙的新世界》进行简单对比,并从生产、分配、政治制度和法律四个方面来分析大一统王国的社会运转,由此看出大一统王国的一些基本的表面特征,如:消灭了阶级差别、平均配给制、全民直选等,和表象下所透露出的独裁与极权本质,从中总结出王国的伦理道德和价值尺度。 第二部分主要运用俄罗斯著名哲学家别尔嘉耶夫的人格主义的哲学思想和美国著名学者弗罗姆在《逃避自由》一书中的观点进行分析,先证明大一统王国是一个>客体化<的世界,然后逐一分析王国的四点伦理道德和价值尺度——1、否定自由;2、否定个体;3、绝对理性;4、绝对平等,以及这四点伦理道德中包含的自身无法克服的悖论,这是王国所有号码的悲剧的根源。 第三部分主要分析扎米亚京在小说中所表现出的一些个人思想与超越意识形态的思考和预言:1、普世的弥赛亚,一种打着>自由<、>幸福<、>国家安全<等旗号的强制拯救;2、人的异化,人被训练成机器;3、极权与个人崇拜;4、熵与反熵,包含扎米亚京反对思想僵化和革命无限论的思想。这些思考由于意识形态的狭隘与时代大环境造成的短视被视为>异端<,造成扎米亚京个人的悲 Y1 - 2005 ER - TY - GEN A1 - Wu, Fengcheng T1 - 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. N2 - 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。 N2 - Although Erich Fromm did not develop a systematic theory of education, his theories have profound implications for human education. In this dissertation I aim to construct a theory of education by exploiting Fromm’s theory of human nature, theory of alienation, and theory of historical materialism. It emphasizes the power of human nature, and at the same time takes into account the effects of social structure, which have so far been neglected in existing literatures. According to Fromm, a man’s full development can be achieved only if he has a productive character. The cultivation of a productive character is therefore an essential issue for education theory. Capitalistic mode of production tends to induce in man unproductive marketing, receptive, and other alienated characters, which are further enforced by the ensuing industrial and cybernetic religions. By means of work community, sane consumption, participant democracy, collective art, humanistic religion and education, Fromm wished to build a socialist society which can help its people develop a productive character: For instance, an educator or leader can establish a learning community orientated toward biophilia in his family, school, or company, and help its members develop productive character through his love for them. If such community could pervade the entire society, the growth in people with productive character would gradually transform the overwhelming social values and ideas, and make impacts to the social character and the mode of production. Fromm’s theory of knowledge based on productive love is akin to Wang young-ming’s philosophy of gewuzhizhi. It is only when man could get rid of irrational passions and associate with the world with selfless love, while possessing a pure, uninfected mind, that he could see the world clearly. He is then able to develop productive love and reason, and other human potentialities. Therefore, learning to become a saint, transcending the delusive reality of the solitary self, are keys to man’s free development. Learning the teachings of great teachers of humankind and humanistic religion with “being orientation”, practicing love without distinction, will help man do away with narcissism and cultivate a productive character. It is important to recognize that the theory and practice of education should pay more attention to the impacts of social structure and history upon man, and put more emphasis on the effects of moral education and character development. In particular, in both theory and practice, education should never take selfish and/or alienated individuals as usual, but should rather aim to cultivate in them a productive character. Y1 - 2005 ER - TY - GEN A1 - Tolomelli, F. T1 - A religiao na vida e na obra de Erich Fromm. Dissertacao Universidade Federal de Juiz de Fora, Juiz de Fora 2005. Y1 - 2005 ER - TY - GEN A1 - Tan, Haojie T1 - 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]. N2 - >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. N2 - 《赫索格》是美国作家索尔•贝娄的代表作。这部小说主要反映了现代社会中人道主义的危机,真实地表现了美国中产阶级知识分子在现代社会中的苦闷与迷茫,追寻和探索。美籍德国社会学家埃利希•弗洛姆的理论涉及到现代自由,现代人的生存等问题。本文试用弗洛姆的自由理论和爱的理论来分析赫索格矛盾的内心世界:赫索格对积极自由的渴望与他对消极自由的逃避;两性之间的爱与战争;赫索格对于生与死的思考。对赫索格矛盾的内心世界所进行的分析,对于我们全面理解小说的主题具有一定的意义。同时,存在于赫索格身上的矛盾具有着普遍的意义。赫索格的精神危机本质上是一种时代病,正如贝娄曾经说过的那样:>不可避免的个人混乱,也就是社会悲剧的写照。<通过对小说主人公矛盾的内心世界的解读,忙碌在现代社会中的人们得以倾听来自自己心底的声音。 Y1 - 2005 ER - TY - GEN A1 - Sullivan, Richard Brawn James T1 - 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. Y1 - 2005 ER - TY - GEN A1 - Pan, Jiayun T1 - 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]. N2 - 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