TY - GEN A1 - Peng, Zhiyong T1 - Human Development and Institutional Innovation [人性发展与制度创新], Doctoral dissertation, Marxist Philosophy, CPC Central Party School, China 2003. N2 - 在目前我国改革开放和现代化建设过程中,存在着人性发展与制度创新的矛盾,表现为两个方面:体制创新先行与人性发展水平低下的矛盾;人性发展进步与制度创新滞后的矛盾。一方面,社会主义市场经济体制在我国确立以后,已经初步建立起了相应的制度、体制与相关机制,但是权大于法、情大于理、>关系<大于能力等现象依然存在;另一方面,随着社会主义市场经济体制取代传统计划经济体制,独立、自主、个性、民主、人权、平等、利益、能力、理性、创新、竞争等观念已经潜入人心,但是相对滞后的制度创新给逐步走向成熟的市场主体的积极性、主动性和创造性以极大的挫伤。在这两对矛盾中,主要矛盾是人性发展进步与制度创新滞后之间的矛盾,因为社会主义市场经济已经建立多年,人的主体意识不断增强,但是我们的产权制度、分配制度、管理制度、干部人事制度以及教育制度等都还保留着浓厚的传统计划体制的痕迹,严重束缚了人的创造精神和聪明才智的发挥。因此,人性发展进步与制度创新滞后的矛盾就是本文所要着手解决的重点问题。要解决这一问题,内在要求本文确立以下几种研究方法:唯物史观的方法论、价值原则与科学原则的统一、逻辑分析与历史考察的一致、批判原则与建构原则并用、贯彻主客体统一的历史辩证法。 本文指出,要解决人性发展进步与制度创新滞后的矛盾,根本的出路在于制度创新。那么如何进行制度创新?当代中国制度创新的总体路向是什么?一般而言,制度创新的过程是这样的:理念创新先行,以理论创新为支撑,以人与制度的矛盾为动力,按照价值性与科学性统一的原则,对那些不适合人性发展要求的部分进行调整和完善,从而达到人与制度的和谐发展。就当代中国制度创新而言,应当确立>利益<、>能力<、>理性<、>自立<等理念,以>能力本位<理论为支撑平台,并根据当代中国人性发展的总体要求及其发展趋势,构建出当代中国制度创新的整体框架。我们认为,随着社会主义市场经济的建立和完善,我国人性发展的总体水平已经取得了很进步,但是还只是处在刚刚走出人的依赖、正在进入物的依赖的阶段,是人的依赖关系与物的依赖关系的共时态存在状态。但是,其发展的总体趋势是:追求利益、崇尚能力、提倡理性、主张自立。所以当代中国的制度创新就是从制度上确立>能力本位<核心理念的实现,在产权、用人、分配、管理、教育等制度上将责权利落实到每个人身上,从而在根本上能保证和鼓励人充分正确发挥各种能力。 在分析和解决问题的过程中,本文获得了以下几点学术创新。第一,关于马克思>人与制度<思想的整理研究。本文系统整理了马克思在各个时期研究>制度与人<的理论成果,提出了>制度是个人交往的产物<、>制度为人而存在人是制度的目的<、>从人的交往活动的变迁理解制度变迁<是马克思关于>制度与人<研究的思想结晶。第二,关于人性发展的基本规律。本文从人的对象化这个命题出发,认为人性发展的过程就是人的对象化过程,并按照从个体到类的原则提出了人性发展的四个规律,即主客体相互建构规律、社会塑造与主体自觉建构相统一规律、类特性发展与个体人性发展辨证统一规律、人性发展在不同时期侧重于人性不同方面的规律。第三,关于人性发展与制度安排、制度创新之间的辨证关系以及匹配性规律。本文提出人性发展与制度安排之间是在实践的基础上相互影响、相互渗透的辨证统一的关系。一方面,制度安排源自人的行为和实践活动,人是制度安排的主持者,制度安排表现为人的作品,没有人及其交往活动,也就没有制度安排:另一方面,制度安排作为一种人的本质对象化的观念性存在,它的结构、规律以及它在历史中长期形成的各种关系和惯性等,又制约着人的活动,成为人的实践活动的构成机制。人性发展和制度安排之间存在着的内在的必然联系,可表述为制度安排一定要与人性发展状况(水平和发展要求)相匹配的规律。这一规律的内容就是:人性发展在相互作用中占据主导地位,制度安排是否应当进行创新以及创新的方向,取决于人性发展的状况;制度安排对人性发展具有反作用,制度安排之适合或不适合于人性发展,对于人性发展起着促进或阻碍作用。 本文在行文的过程中主要思路如下:第一部分是历史考察,回顾了西方近代哲学家霍布斯、卢梭、黑格尔等人的观点,挖掘了马克思>制度与人<的思想,并分析了现代西方人本主义代表海德格尔、萨特。马尔库塞和弗洛姆等人对资本主义制度下人的发展状况的揭露。第二部分是理论研究,从实践的观点出发,分析了人的本质、人性的基本特征及其发展的一般规律,并从人学的角度阐释了制度的本质、制度创新及其基本规律。在此基础上,重点剖析了人性发展与制度安排、制度创新在实践基础上的辩证统一关系,提出了>制度安排一定要与人性发展状况相匹配的规律<。第三部分是实践分析,总结了传统计划经济体制下制度设计与人性发展的矛盾以及社会主义市场经济体制对人性发展的双重作用,考察了当前我国人性发展的现实状况及其发展要求,并提出了当代中国制 […] N2 - In the current process of China's reform, opening up, and modernization, there are contradictions between human development and institutional innovation. It is manifested in two aspects: the contradiction between the advancement of institutional innovation and the low level of human development; the contradiction between the development of human nature and the lag of institutional innovation. On the one hand, after the establishment of the socialist market economic system in China, the corresponding systems, systems and related mechanisms have been initially established, but the phenomenon that the power is greater than the law, the situation is greater than the rationality, and the >relationship< is greater than the ability still exists; on the other hand, as the socialist market economic system replaces the traditional planned economic system, concepts of independence, autonomy, individuality, democracy, human rights, equality, interests, capabilities, rationality, innovation, and competition have sneaked into the hearts of the people, but relatively lagging institutional innovations have gradually matured. The enthusiasm, initiative and creativity of the market players are greatly contused. Among these two contradictions, the main contradiction is the contradiction between the development of human nature and the lag of institutional innovation. Because the socialist market economy has been established for many years, the subjective consciousness of people has been continuously enhanced, but our property rights system, distribution system, management system, The cadre and personnel system and the education system still retain traces of a strong traditional planning system, which seriously hampers the creative spirit and intelligence of the people. Therefore, the contradiction between the development of human nature and the lag of institutional innovation is the key issue to be solved in this paper. To solve this problem, the author internally requires the following research methods: the methodology of historical materialism, the unity of value principle and scientific principle, the consistency of logic analysis and historical investigation, the combination of critical principle and construction principle, and the implementation of the unity of subject and object. Historical dialectics. This paper points out that to solve the contradiction between the development of human nature and the lag of institutional innovation, the fundamental way out lies in institutional innovation. So how is to carry out institutional innovation? What is the overall direction of institutional innovation in contemporary China? Generally speaking, the process of institutional innovation is like this: concept innovation first, supported by theoretical innovation, driven by the contradiction between people and institutions, according to value With the principle of unification of science, we will adjust and improve those parts that are not suitable for the development of human nature, so as to achieve the harmonious development of people and institutions. As far as contemporary Chinese institutional innovation is concerned, the concepts of >interest<, >capacity<, >rationality< and >self-reliance< should be established, with the theory of >capability-based< as the supporting platform, and based on the overall requirements of the development of human nature in contemporary China. The development trend is to build an overall framework for institutional innovation in contemporary China. We believe that with the establishment and improvement of the socialist market economy, the overall level of human development in China has made great progress, but it is only at the stage of just getting out of human dependence, entering the dependence of things, and being dependent on people. The state of co-temporal existence of dependence on matter. However, the overall trend of its development is: the pursuit of interests, advocating ability, advocating rationality, and advocating self-reliance. Therefore, the institutional innovation of contemporary China is to realize the realization of the core concept of >capability-basedpeople and system< thinking. This paper systematically sorts out the theoretical results of Marx's study of >institutions and people< in various periods, and puts forward that>institutions are the product of personal communication<, >systems exist for people and people are the purpose of institutions<, and >the understanding of changes in people's interactions< >Institutional change< is the crystallization of Marx's research on >institutions and people<.– Second, the basic law of human development. Starting from the proposition of human objectification, this paper believes that the process of human development is the process of human objectification, and proposes four rules of human development according to the principle of individual to class, that is, the mutual construction law of the subject and object, the social shaping and the subject. Consciously constructing the law of unity, the development of class characteristics and the law of dialectical unity of individual human development, and the development of human nature focuses on the different aspects of human nature in different periods.– Third, on the dialectical relationship between human development and institutional arrangements, institutional innovation and the law of matching. This paper proposes that the relationship between human development and institutional arrangements is a dialectical unity of mutual influence and mutual penetration on the basis of practice. On the one hand, institutional arrangements are derived from human behavior and practical activities. People are the moderators of institutional arrangements. Institutional arrangements are expressed as human works. Without people and their interactions, there is no institutional arrangement: on the other hand, institutional arrangements are one. The conceptual existence of the objectification of the human being, its structure, laws and various relationships and inertia it has formed in history for a long time restricts the activities of human beings and becomes the constituent mechanism of human practical activities. There is an inherent inevitable connection between human development and institutional arrangements, which can be expressed as the law that institutional arrangements must match the development of human nature (level and development requirements). The content of this law is: human development plays a dominant role in interaction, whether institutional arrangements should be innovative and the direction of innovation depends on the development of human nature; institutional arrangements have a negative effect on human development, and institutional arrangements are suitable or unsuitable. In the development of human nature, it plays a role in promoting or hindering the development of human nature. The main ideas of this paper in the process of writing are as follows: The first part is historical investigation. It reviews the views of Western modern philosophers Hobbes, Rousseau, Hegel, etc., and explores Marx's thought of >institution and man< and analyzes it. Modern Western humanism represents Heidegger and Sartre. Marcuse and Fromm reveal the development of human beings under the capitalist system.– The second part is theoretical research. From the perspective of practice, it analyzes the essence of human beings, the basic characteristics of human nature and the general laws of its development, and explains the essence of the system, institutional innovation and its basic laws from the perspective of human science. On this basis, it focuses on the dialectical and unified relationship between human development and institutional arrangement and institutional innovation on the basis of practice, and puts forward the law that >institutional arrangements must match the development of human nature<.– The third part is practical analysis, sums up the contradiction between institutional design and human development under the traditional planned economic system and the dual role of socialist market economic system in human development. It examines the current reality of human development in China and its development requirements, and proposes Contemporary Chinese system […] [Automatic translation] Y1 - 2003 ER - TY - JOUR A1 - Zhang, Xin T1 - Some Thoughts on Western Marxism [关于西方马克思主义的几点思考] JF - Journal of University of Science and Technology Beijing (Social Science Edition) [北京科技大学学报(社会科学版)], No. 4 (2003), pp. 67-70. N2 - 本文围绕如何认识和评价西方马克思主义,就西方马克思主义的概念与内涵、西方马克思主义与列宁主义的关系、西方马克思主义的性质等问题进行了分析。西方马克思主义不是一个统一的派别,马克思主义研究中出现多样化的局面是一种历史的必然。本文提出判断西方马克思主义性质的三条标准,并以卢卡奇和弗罗姆为例作了具体分析。 N2 - This article analyzes the conception and connotation of Western Marxism as well as its relations with Leninism, holds that Western Marxism is not a unified school of ideological trend, and, based on a concrete analysis of G. Lukács and E. Fromm, proposes three criteria for judging the nature of Western Marxism. Y1 - 2003 ER - TY - JOUR A1 - Shi, Xiaohui T1 - Unconscious. Collective Unconscious. Social Unconscious [潜意识•集体潜意识•社会潜意识] JF - Journal of Qin Zhou Teachers College [钦州师范高等专科学校学报], No. 4 (2003), pp. 15-17, 91. N2 - 潜意识的理论是精神分析理论演变的重要载体。弗洛伊德提出的>潜意识<,荣格提出的>集体潜意识<和弗洛姆提出的>社会潜意识<分别是潜意识理论发展史上的三个里程碑。这三种潜意识有其各自的内容和产生的机制,并且这三种潜意识都与意识有着一定的关系。 N2 - The theory about >Unconscious< is the important symbol of the development of >psychoanalysis theory<. The >Unconscious<, raised by Sigmund Freud, the >Collective Unconscious<, raised by CG Jung and the >Social Unconscious< raised by Erich Fromm are the three milestones of the development of the theory on unconscious. In this article, the three kinds of unconsciousness are discussed on their content, production mechanism and their relationship with conscious. And the thread of the development of unconscious is also analyzed. Y1 - 2003 ER - TY - JOUR A1 - Liu, Wenjie T1 - An Examination of Public Art in the Context of Frankfurt School Ideological Criticism (2003) [法兰克福学派意识形态批判语境中的公共艺术考察] JF - Art Observation [美术观察], No. 7 (2003), pp. 79-81. N2 - 从1923年开始,在德国的法兰克福成立的>社会研究所<,就与下面这些名字联系到了一起:格龙贝格、霍克海默、弗洛姆、马尔库塞、阿多诺、波洛克、洛文塔尔、哈贝马斯、涅格特、施密特。他们是二十世纪重要的>批判理论<群体——>法兰克福学派<的主要成员。其中,弗洛姆、马尔库塞、阿多诺、哈贝马斯以意识形态研究为核心的文化批判理论,以学科跨度、学术弹性、批评强度和渗透力方面的优势,对转轨时期的中国思想文化领域,产生着重要的影响。尽管战后>法兰克福学派<各主要成员的工作各有侧重,甚至异质并存,但是 N2 - Since 1923, the >Institute for Social Research<, founded in Frankfurt, Germany, has been associated with the following names: Grünberg, Horkheimer, Fromm, Marcuse, Adorno, Pollock, Löwenthal, Habermas, Negt, Schmidt. They are the main members of the >Frankfurt School<, an important >critical theory< group in the twentieth century. Among them, the cultural critical theory of Fromm, Marcuse, Adorno and Habermas, with ideological research as its core, had an important influence on the ideological and cultural fields of China during the period of transition with its advantages of disciplinary span, academic flexibility, critical intensity and penetration. Although the work of the main members of the post-war >Frankfurt School< had different emphases, and even heterogeneous, the work of the main members of the >Frankfurt School< was nevertheless very important. [Automatic translation] Y1 - 2003 ER - TY - JOUR A1 - Lei, Mingmei T1 - From the Psychoanalysis of the Causes of Crimes [从精神分析的理论看违法犯罪的成因] JF - Science of Social Psychology [社会心理科学], No. 3 (2003), pp. 35-37. N2 - 精神分析学是当今西方世界最流行的学说之一。精神分析学自弗洛伊德创立以来,经过近一个世纪的变迁,已远远超出医学和心理学领域,形成一种强大的国际思潮,渗透到西方文化的血液中,影响到哲学、文学、艺术和社会生活的许多领域。尤其是上个世纪40年代,以沙利文、霍妮、和弗洛姆等为代表的新精神分析学派,他们把传统的精神分析的方法继承下来,加以改造和发展,并推广到哲学、历史、伦理、文学艺术等许多文化研究领域中,使精神分析学又有一个较大的发展。本文仅就精神分析学派有关理论探寻违法犯罪的成因。 N2 - Psychoanalysis is today the Western world's most popular doctrine. Psychoanalysis since Freud founded, after nearly a century of change, far beyond the field of medicine and psychology, the formation of a strong international trend, penetrate into the bloodstream of Western culture, affecting philosophy, literature, many areas of art and social life. Especially in the 1940s, to Sullivan, Horney, and Fromm as the representative of the new school of psychoanalysis, they put the traditional psychoanalytic method inherited, to transform and develop, and promote the philosophy, history many cultural research ethics, literature and art, making psychoanalysis have a larger development. This article will discuss the theory of psychoanalysis to explore the causes of crimes. [automatic translation] Y1 - 2003 ER - TY - JOUR A1 - Zhou, Lianqing T1 - Fromm's Life and the Developmental Background of His Radical Socialist Humanism [佛洛姆的生平及其人道思想發展背景] JF - The Journal of Social Studies Education Research [社會科教育研究], No. 8 (2003/12), pp. 69-89. N2 - 回顧Fromm的一生,在思想上走過極端的佛洛伊德主義,也走過極端的馬克斯主義,最後他提倡激烈的社會主義人道思想(radical socialist humanism);在實際的作為上,他始終企圖以心理分析,協助人們釐清潛在的迷思,將自身的潛能充分發揮出來;當他所期盼的社會中的每一成員都是理性、獨立、自主、負責的人時,也就是大家所共同企盼的社會健全而清明之日。 N2 - Erich Fromm had been one of the most important members of the Institute for Social Research in Frankfurt. Neither to neo-Freudian nor to neo-Marxist had he attributed himself. He had been trying to build his own system of thoughts on Socialist Humanism by trying to revise both Freud's of pan-sexualism and Marx's traditional theory of >Klassenkampf<. This article deals with his life and thoughts on both of these respects. Y1 - 2003 ER - TY - JOUR A1 - Zhao, Gang T1 - Destructive in the End How Much Human [人类的破坏性到底有多大] JF - China Tourism News [中国旅游报], Beijing, March 31 (2003). N2 - 一本叫做《人类的破坏性剖析》的书摆在我的面前,作者E•弗洛姆是一位世界著名的心理分析学家和社会哲学家。他出生于德国法兰克福,曾获得海德堡大学哲学博士学位。正因为弗洛姆具有德国人擅长理性思维的特点,因此,当他从政治、经济、社会、历史、心理、哲学、宗教甚至神话 N2 - [Preview] one called > Anatomy of Human Destructivity< book placed in front of me, the author E. Fromm is a world-renowned psychoanalyst and social philosopher. He was born in Frankfurt, Germany, was awarded the Ph.D. from the University of Heidelberg. Because Fromm with German good rational thinking characteristics, therefore, when he returned from the political, economic, social, historical, psychological, philosophical, religious or mythological. [automatic translation] Y1 - 2003 ER - TY - JOUR A1 - Zhang, Yibing T1 - Is Man the Core Conception in Marx's Philosophy? – Research on Fromm's >Marx Conception< [人是马克思哲学中的核心概念?——弗罗姆《马克思关于人的概念》解读] JF - The Journal of Humanities [人文杂志], No. 4 (2003), pp. 7-11. N2 - 在 2 0世纪 60年代 ,弗罗姆最早明确指认马克思哲学的核心概念是人。他以青年马克思的《1 844年经济学哲学手稿》为理论依据 ,将历史唯物主义重新诠释为人本主义。本文集中讨论了他对马克思哲学中人性、人的本质的理论定位 ,并对其基本理论意向提出了批评性评论。 N2 - In the 1960s, Fromm the earliest explicitly refers to the core concept is to recognize the Marxist philosophy of the people. The young Marx's >Economic and Philosophic Manuscripts of 1844< as the theoretical basis of historical materialism, a new interpretation of human humanism. This article focuses on discussed the positioning of his theory of the Marxist philosophy of human nature, human nature, and the intention of the basic theory of critical comment. [automatic translation] Y1 - 2003 ER - TY - JOUR A1 - Zhang, Yibing T1 - Another Marx: A Complete Humanist Explanation-key to the Reading of Fromm's Marx's Concept Concerning the Man [另一个马克思:一种人本主义化的诠释——弗罗姆《马克思关于人的概念》解读] JF - Studies on Marxism [马克思主义研究], No. 5 (2003), pp. 82-88, 90. N2 - 马克思关于人的概念》系弗罗姆早期的最重要的西方马克思主义文本。此书中 ,弗罗姆第一次明确提出马克思主义哲学的本质为人本主义的观点。为了确立这一论点 ,弗罗姆分别指认了马克思主义作为 2 0世纪西方人本主义复兴的社会背景 ,反驳了西方马克思学所制造的>两个马克思<的对立说 ,公开主张只有一个马克思 ,这就是始终作为人本主义哲学家的马克思。本文作者否定了弗罗姆的这一诠释的合法性。 N2 - >Marx's concept of man< from Erich Fromm is the most important early texts of Western Marxism. This book, Fromm first Marxist philosophy clearly the nature of human humanistic point of view. In order to establish this argument, Fromm Marxism were identified as 20-century revival of Western humanism social background, refuted Western Marxism manufactured >Two of Marx<, the opposition said, openly advocated only a Marxist, this is always used as the humanistic philosopher Marx. The author denied this interpretation of the legality of Fromm. [automatic translation] Y1 - 2003 ER - TY - JOUR A1 - Zhang, Luning A1 - Teng, Yufeng T1 - A Praisal of Fromm's Social Character Theory [弗洛姆社会性格理论评析] JF - Journal of Zaozhuang University [枣庄师范专科学校学报], 6 (2003), pp. 100-103. N2 - The theory of Fromm’s social character is especially important in personality psychology. This article analyses the source of social character theory, the character orientation of assimilation, the character orientation of socialization and the character orientation of multiplicity. The article also proposes personal opinion about the appraisal and application of the theory. N2 - 弗洛姆的社会性格理论在西方人格心理学中占有特殊的地位。他第一次提出了“社会性格”的概念,并以社会中作为群体的大多数人为研究对象。这对心理咨询治疗、教育、心理学及人的潜能开发都有积极的作用 Y1 - 2003 ER - TY - GEN A1 - Zhang, Lei T1 - Human Nature – Alienation – Love. On Fromm's Ideology three Basis Questions [人性•异化•爱 - 论弗洛姆人本主义思想的三个基本问题], Master thesis, Foreign Philosophy, Party School of the CPC Central Committee, China 2003, 34 pp. N2 - Among the contemporary western thinkers, Erich Fromm, called humanitarian social philosopher, was well known for his humanitarianism. One of the bright features of his humanitarian theory is that he tried to colligate Freudianism and Marxism, which differ greatly from each other. Also, he joined psycho¬analysis of depth psychology and social animadvert, on the basis of which established an integrate humanitarian theoretical system. With this system, Fromm disclosed the contradiction and crisis of capitalism, criticized the abuse of modern capitalist society, namely, he took humanitarianism as an effective means to solve the social problems in modern capitalist society. Fromm’s humanitarian theory has a far-ranging and profound influence in western society as well as across the world. In recent years, study on Fromm’s humanitarian theory has been conducted in China’s academic field, and some research fruits have been harvested. However, some shortcomings still remain on the study of Fromm’s humanitarian thoughts. These shortcomings mainly lie in that systematic study lacks on the key questions of his humanitarianism and on the internal relations between these questions. Therefore, as far as these facts are concerned, this article, on the basis of original works by Fromm, mainly reviews and discusses three questions on Fromm’s humanitarian theory, which are Fromm’s theory on human nature, his theory on dissimilation and his >love< theory. According to this article’s opinion, his human nature theory is the base and starting point of his humanitarianism, his dissimilation theory is the deepness and outspread of his human nature theory, which is the score of his humanitarianism, and his love theory is the crest and end-result of his humanitarianism. This article consists of three parts.– The first part mainly reviews Fromm’s human nature theory. According to this article, Fromm’s angle to probe into human nature is particular, that is to say, he reviewed human nature on the basis of study of human >existential dichotomy<, holding that human nature lies in his connatural existential contradictions. Then, this article in detail reviews and analyzes Fromm’s opinions on human >existential dichotomy<, opinions on the making and kind of human needs and opinions on human >social character< and its functions. This article also evaluates these opinions by indicating their reasonable factors and narrating their differences from Marxism.– The second part mostly sees about Fromm’s dissimilation theory. This article first reviews and shows how Fromm >explained< and distorted Marx’s theory on dissimilation. Then, contrary to some false opinions on Fromm’s dissimilation theory, this article holds that although Fromm distorted Marx’s dissimilation theory, compared with other Freudian Marxists, Fromm had more valuable opinions. This mainly lies in that on the basis of his human nature theory, he deeply disclosed and criticized dissimilation phenomena in capitalist society. Meanwhile, this article indicates Fromm’s limitations in analyzing and criticizing capitalist dissimilation.– The third part mainly reviews and discusses Fromm’s love theory. Against the academic tendency to ignore Fromm’s love theory, this article holds that his love theory is the score and end-result of his humanitarianism. He looks on >love< as an effective medicine to dispel human dissimilation and to cure capitalist morbidity. Thus, to master Fromm’s humanitarian ethics, one must study his love theory. According to this opinion, this article separately reviews and analyses some questions raised by Fromm on the origin, essence and factors of love, and the relations between self-love and love for others, between self-love and selfishness. On one hand, this article affirms the reasonable factors in Fromm’s love theory, analyses its value of reference. On the other hand, this article indicates Fromm’s theory’s negative meanings and its abstractness. N2 - 在当代西方思想家当中,埃里希•弗洛姆(Erich Fromm, 1900—1980)是以人本主义而著称的,被称为>人本主义社会哲学家<。弗洛姆人本主义理论的一个鲜明特色,就是他力图把弗洛伊德主义和马克思主义这两种截然不同的学说>结合<起来,并把精神分析学的心理分析和人道主义的社会批判揉和在一起,创立了一个完整的人本主义理论体系。弗洛姆正是用这种人本主义理论,去揭露现代资本主义社会的矛盾和危机,批判现代资本主义社会的弊病,即把人道主义作为解决现代资本主义社会问题的有效手段。弗洛姆的人本主义理论不仅在西方,而且在整个世界都有广泛而深刻的影响。近年来,我国学术界开始对弗洛姆的人本主义理论展开了研究,并取得了一些成果。但是,在对弗洛姆人本主义思想的研究方面,还存在着一些不足之处,这主要表现在对他的人本主义所涉及的主要问题,特别是它们之间的内在联系,还缺乏系统的研究。有鉴于此,本文在阅读弗洛姆的原著的基础上,着重考察和探讨弗洛姆人本主义理论的三个主要问题,即人性论、异化理论和>爱<的理论。本文认为,人性论是弗洛姆人本主义思想的基础和出发点;异化理论是他的人性论的进一步深化和展开,是他的人本主义思想的主要内容;而>爱<的理论则是他的人本主义思想的顶峰和归宿,也是他的人本主义伦理学的核心。本文分为三个部分:第一部分,着重考察弗洛姆的人性论。本文认为,弗洛姆探讨人的本性的角度是独特的,即从人的>生存两岐<的境遇出发去考察人的本性,把人的本质看作是存在于人的生存所固有的矛盾之中。接着,本文详细地考察和分析了弗洛姆关于人的>生存两岐<,关于人的需要的产生和种类,关于人的>社会性格<及其作用等观点;并对他的这些观点作了恰当的评价,既指出了其中所包含的合理因素,也说明了它与马克思主义的区别。第二部分,着重考察弗洛姆的异化理论。本文首先考察和说明了弗洛姆是如何>解释<和歪曲马克思的异化理论的。接着,针对学术界在弗洛姆的异化问题上的一些偏颇观点,本文指出,弗洛姆尽管对马克思的异化理论作了歪曲的解释,但与其他弗洛伊德式的马克思主义者相比,弗洛姆的观点具有更多值得借鉴的地方。这主要表现在,他从人性论出发,深刻地揭露和批判了资本主义社会的异化现象。同时,本文也指出了弗洛姆对资本主义社会中异化现象的分析和批判的根本缺陷。第三部分,主要考察和论述弗洛姆的>爱<的理论。针对学术界忽视弗洛姆>爱<的理论的倾向,本文认为,>爱<的理论是弗洛姆人本主义的重要内容和归宿。他把>爱<看成是消除和克服人的异化,医治资本主义社会病态的>灵丹妙药<。因此,要把握弗洛姆的人道主义伦理学,就必须研究他的>爱<的理论。基于这种认识,在这个基础上,本文分别详细考察和分析了弗洛姆关于爱的根源、爱的本质和要素,自爱和爱他、自爱和自私的关系等问题。与此同时,本文一方面肯定了弗洛姆>爱<的理论中所包含的合理的成分,分析了其中可以借鉴的价值;另一方面,又指出了这一理论的消极意义和抽象性。 Y1 - 2003 ER - TY - JOUR A1 - Zhang, Heping T1 - Comment on Fromm's Alienation [略论弗洛姆的异化观] JF - Journal of Henan Normal University (Philosophy and Social Sciences Edition) [河南师范大学学报(哲学社会科学版)], No. 3 (2003), pp. 1-6. N2 - Fromm’s theory of alienation has the essential characters of abstraction, thinking and authentication, object. Therefore, he sees the history of human society as that of alienation. He thinks that the concept of alienation is the central one of Marx, and the real Marxism is the humanitarianism of alienation. Just because of those ideas, he thinks that Economy philosophy Manuscript in 1844 and >On Capital< have the concept of alienation as their central concepts. But his theory is inaccurate. Meanwhile, there are some reasonable elements in his theory. N2 - 弗洛姆的异化观具有抽象、思辨、直观的根本特性,因而他把一部人类社会史视为异化史。在他看来,异化概念是马克思的中心概念,因而真正的马克思主义是异化论的人道主义。正是由于这一观点,所以他认为,马克思的《1844年经济学-哲学手稿》和《资本论》都把异化概念作为中心概念。这显然是失实的。在指出弗洛姆的异化观的根本性质的同时,对于这一学说中蕴含的合理成分,应予充分肯定。 Y1 - 2003 ER - TY - JOUR A1 - Zhang, Heping T1 - A Brief Discussion of Erich Fromm's View of >The Nature of Human< [弗洛姆的>人的本性<说略探] JF - Journal of Qinghai Normal University (Philosophy and Social Sciences Edition) [青海师范大学学报(哲学社会科学版)], No. 5 (2003), pp. 49-53. N2 - As like else colleagues of Frankford School, Erich Fromm regards Marx's >Economic Philosophical Manuscripts of 1844< as a magnum opus and genuine bookmaking of Marx. Hence, Fromm's view of >the nature of human< that is a answer to this book. There has a early and immature on Marx's bookmaking that cause to an characteristic of humanitarianism of dissimilation of abstract and intuitionistic on Fromm's view of >the nature of human<. However, his essential elements of theory is ought to affirmation with be practical and realistic. N2 - 像法兰克福学派的其他同道一样,弗洛姆把马克思的《1844年经济学—哲学手稿》视为马克思的代表作,视为真正的马克思主义著作。因此,他的>人的本性<的学说主要是围绕这本书展开的。由于马克思的这本著作属于早期的、不成熟的著作,这就使得弗洛姆的>人的本性<的学说具有抽象、思辨、直观的异化论的人道主义的特征。但他的这一学说中也有许多精华的成分,这些成分我们理应实事求是地予以肯定。 Y1 - 2003 ER - TY - JOUR A1 - Yu, Boling T1 - The Paradox of Freedom – Erich Fromm’s >Escape from Freedom<[自由的悖论——重读弗洛姆的《逃避自由》] JF - Zhejiang Social Sciences [浙江社会科学], No. 4 (2003), pp. 170-174. N2 - Fromm's >Escape from Freedom< psychological roots to study fascism for the purpose, but its analysis on the spirit of capitalist society predicament and how out of this dilemma, we have some instructive. Free main line, freethinking Fromm Escape from Freedom psychological mechanisms and how to overcome the negative sense of freedom from the double impact of the freedom of the people, these three aspects are reviewed. N2 - 弗洛姆的《逃避自由》,虽然以研究法西斯主义产生的心理根源为宗旨,但其关于资本主义社会人的精神困境及如何走出这种困境的分析,对我们有一定的启发意义。本文以自由为主线,从自由对人的双重影响、逃避自由的心理机制及如何克服消极意义上的自由这三个方面述评了弗洛姆的自由思想 Y1 - 2003 ER - TY - JOUR A1 - Xia, Zhongyi T1 - Self-realization: Erich Fromm and Maslow [自我实现:重读弗洛姆与马斯洛] JF - Library (Central South Publishing Media Group, Changsha, Hunan) [书屋] , No. 11 (2003), pp. 4-11. N2 - 都说要>敬畏生命<,落实到人身上,便应珍惜每一个体的有生之年。理由无非两条:一是生命对每个人来说只有一次(坊间流言>轮回<或>转世<并无科学依据);二是谁侥幸拥有生命,此事纯属偶然,无论自然科学,还是人文社会学科,皆无法圆说你为何能作为一个生命体降临地球。若某夜你的双亲不曾亲热,那就没了你。你也无权选择你的诞辰与出生地。这是人类史永 N2 - […] said >reverence for life< to implement to human beings, we should cherish the lifetime of each individual. No more than two reasons: First, the life of each person only once (printing of rumors >transmigration< or >reincarnation< there is no scientific basis); who is lucky enough to have a life, and the matter is purely accidental, regardless of the natural sciences or the humanities The social sciences are not round Why are you coming to earth as a living body. A night your parents never affectionate, that is gone. You have no right to choose the birth and place of birth. This is human history Wing […]. [automatic translation] Y1 - 2003 ER - TY - JOUR A1 - Wu, Huifang T1 - An Analysis of Fromm’s Human Nature Thinking [弗洛姆人性理论探析 ] JF - Theory Journal [理论学刊], No. 4 (2003), pp. 32-34. N2 - 弗洛姆整个哲学思想的核心就是人的问题 ,正如美国心理学家杜•舒尔茨所指出的那样 :>在弗洛姆的著作中 ,全部命题是人与社会的关系。<[1] (P3) 而其独特的人性理论则是其整个人的哲学理论的核心与基石。弗洛姆的思想源流是多元的 ,但弗洛伊德和马克思的学说对其人性理论的形成与发展产生了关键性影响。弗洛姆认为 ,马克思和弗洛伊德有关人的思想都是伟大的 ,又各有其局限性 ,只有把两人的学说中>闪烁着真理光辉的思想<[2 ] (P8) 找出来并加以综合 ,才可能形成一种更完善的人性论。弗洛姆的人性理论正是站在西方传统的人道主义和资产阶级民主主义立场上对弗洛伊德的精神分析学说和马克思有关人的学说进行 N2 - Fromm entire core of the philosophy is the problem pointed out by as American psychologist Du Schultz: >Fromm's writings, all propositions is the relationship of man and society.< [1] (P3), while its unique theory of human nature is the core and the cornerstone of its entire philosophical theory. Fromm's ideological origins are diverse, but the doctrine of Freud and Marx had a crucial impact the formation and development of its theory of human nature. Fromm believes that the thought of Marx and Freud, the people are great, they all have their limitations, only the doctrine of the two >shining thought of the Truth< [2] (P8) to find out and be integrated to form a more perfect theory of human nature. Fromm's theory of human nature is the traditional Western humanitarian and bourgeois-democratic stance of Freud's psychoanalytic theory and Marx doctrine. [Automatic translation] Y1 - 2003 ER - TY - JOUR A1 - Wang, Yuling T1 - On Fromm’s >Humanistic Socialism< [论弗洛姆>人道主义的社会主义<] JF - Studies on the Socialism with Chinese Characteristics [中国特色社会主义研究], No. 3 (2003), pp. 56-60. N2 - 本文对西方马克思主义者弗洛姆>人道主义的社会主义<思想进行了探讨。弗洛姆的这一思想建立在对马克思进行人道主义解释的基础上,他深刻批判了资本主义社会物支配人的现实,反对对社会主义进行资本主义的解释,确立了社会主义的人道主义目标,即实现人际关系、生产和消费等的人道化。弗洛姆认为人类惟一的抉择就是建立人道主义的公有社会制,>人道主义的社会主义<才是健全的社会,是人类未来发展的模式。 N2 - In this paper, the Western Marxist >Humanism Socialism< was discussed. Fromm founded on the idea of humanitarian interpretation of Marx, based on his profound critique of capitalist society dominated the reality of human things, opposition to the interpretation of socialism for capitalism, socialism established humanitarian objectives, namely, the achievement relationships, production and consumption of humanity. Fromm considered the only choice is to build human humanitarian communi¬tarian system of >humanitarian socialism< is healthy society, the future of humanity development model. [automatic translation] Y1 - 2003 ER - TY - JOUR A1 - Rui, Bifeng T1 - Perfect Society and Perfect Communication – On Communication Thought of Fromm [健全的社会与健全的传播——试论弗洛姆的传播思想] JF - Journal of Anhui University (Philosophy and Social Sciences) 安徽大学学报(哲学社会科学版)], No. 1 (2003), pp. 142-148. N2 - 本文从传播学的角度系统梳理和分析了弗洛姆的思想。在弗洛姆看来 ,个人与社会是一个问题的两个方面 ,传播是人类社会最基本的组成方式 ,其根源深植于人类个体与社会之中。资本主义社会的不合理性造成了传播的不合理性 ,即人们不得不以放弃或逃避自由的方式来实现与世界的联系。在批判资本主义社会的基础上 ,弗洛姆勾画出>健全的社会<的理想蓝图 ,提出以>爱<为基础的>健全的传播<思想。文章认为 ,当弗洛姆对西方社会病态的传播现象诊断时 ,是一个清醒的现实主义者 ,其思想表现出一定的深刻性 ;而当他根据自己设定的人本主义规范去描画理想社会的传播蓝图时 ,则是一个不切实际的理想主义者 ,甚至是空想主义者] N2 - This paper arranges and analyzes the thought of Fromm the angle of communication. In Fromm's opinion, individual and society are two sides of a coin. Communication is the most basic element of human society whose origin is deeply rooted in individual and society. The irrationality of capitalistic society has caused irrational communication, people having to give up or escape from freedom in order to realize the contact with the world. Based on the criticism of capitalistic, Fromm blueprints >perfect society<, putting forward the thought of >perfect communication< with >love< as its basis. In this paper, the author thinks that Fromm is a clear realistic thinker and his ideas show certain profundity when he diagnoses the present abnormal conditions of communication in capitalistic society. However, when he blueprints the ideal communication of the society with the humanistic standards set by him, he is just an unrealistic idealist, even a dreamer. Y1 - 2003 ER - TY - JOUR A1 - Rao, Diqing T1 - On Fromm's Concept of Freedom [论弗洛姆的自由观] JF - Journal of Changsha University of Science & Technology (Social Science) [长沙理工大学学报(社会科学版)], No. 2 (2003), pp. 19-20, 27. N2 - According to Fromm's concept of freedom, liberty is regarded as the essential character of human beings. For the modern man, Fromm thinks that liberty implies double meanings. One is to attain the so-called >passive freedom<, through which the >independent individual< detaches from the bondage of outside natural forces and medieval authority. The other refers to the establishment of >active freedom<, in which man consciously reforms the society and perfects the self to achieve the state of being >self-guided<. Genuine freedom must be the unity of both passive and active freedom while escapism is the result of one-sided development of passive freedom. N2 - 弗洛姆的自由观认为,自由是人的本质特征。对现代人而言,自由意味着双重含义:一是摆脱自然外界和中世纪权威的束缚而成为>独立的个人<,弗洛姆称之为获得>消极自由<;二是人自觉主动地改造社会、健全自我而达到>自为的人<,弗洛姆称之为建立>积极性自由状态<。逃避自由是消极自由片面发展的结果。真正意义上的自由是实现消极自由与积极自由的统一。 Y1 - 2003 ER - TY - GEN A1 - Li, Xiujuan T1 - The Research on Anthropology Ideology of Fromm [弗洛姆人学思想研究], Master thesis, Foreign Philosophy, Southwest Normal University, Chongqing, China 2003, 39 pp. N2 - Anthropology is an old as well as popular research subject. In the research of the problem about human in modern western society, the Frankfurt School holds an important position. Fromm is one of the main representatives of the Frankfurt School. He is a scholar well-known in the west and with profound anthropology ideology. However, there is rare systematic research on the ideology of Fromm from the perspective of anthropology ideology at home and abroad. Then, this thesis studies Fromm’s anthropology ideology systematically. It consists of five parts.– Part One: the introduction to Fromm. Fromm’s life and major works are firstly introduced. This is followed by the theoretical sources of Fromm’s ideology. Absorbing the ideologies of Marx and Freud, Fromm develops them.– Part Two: human nature. Fromm’s research on human includes two levels. The first one is the birth of human. Fromm holds that the birth of human is composed of three separation-processes, that is the separation of human from animals, the separation of human from nature, the separation of self from others. The second one is the human nature. Fromm proposes that human nature consists in the dichotomy of human, and human need is decided by and derived from human nature.– Part Three: human alienation. This part studies the view of Fromm’s alienation ideology, compares it with that of Marx, and describes people’s abnormal characters produced in the alienation state, as well as the manifestations of alienation with regard to people’s life, consumption, politics and social relations produced in capitalism.– Part Four: human salvation. Fromm suggests that we must develop humans with healthy characters and correct life styles by means of psychology revolution, and carry out economic, political and cultural revolutions. There are healthy humans and healthy society only by combining psychology revolution with social revolutions.– Part Five: Comment on Fromm’s anthropology ideology. This part briefly summarizes Fromm’s anthropology ideology, presents the contribution of his theory, points out the theory’s insufficiency, and posits that Fromm’s ideology can function as the reference and guidance for our social reality. N2 - 人学是一个古老而常新的研究课题,在现代西方关于人的问题的研究中,法兰克福学派占有很重要的地位,弗洛姆是法兰克福学派的主要代表人物之一,他是一位在西方享有盛誉的学者,也是一位有着丰富人学思想的学者。而国内外从人学角度系统研究弗洛姆思想的并不多,本论文即是对其丰富的人学思想的全面系统的研究与论述,全文由五个部分组成。第一部分:弗洛姆其人。主要是对弗洛姆作一个简单的介绍。首先介绍了弗洛姆的生平及主要著作,以便使大家对弗洛姆有一个基本的了解;其次论述了弗洛姆思想的理论渊源,弗洛姆在吸收马克思和弗洛伊德二人思想的基础上又对二人思想进行了综合和发展。第二部分:人的本性。主要论述了弗洛姆对>人<的研究。分为两个层次:第一个层次是人的诞生。弗洛姆认为人的诞生经历了三次痛苦的分离过程,即人与动物的分离、人与自然的分离、人与他人的分离;第二个层次论述人的本质,弗洛姆认为人的本质在于人存在的两分性,而人的需要是由人的本质决定并衍生出来的。 第三部分:人的异化。系统论述了弗洛姆关于人的异化的思想。研究了弗洛姆的异化观,并比较了他与马克思异化观的区别;描述了在异化状态下人们所产生的各种病态性格和资本主义制度下人们生活、消费、政治生活、社会关系等方面异化的各种表现。第四部分:人的拯救。介绍了弗洛姆的救世良方。他认为对人要进行心理革命,培养具有健康性格和正确生活方式的人;同时对社会要进行经济、政治、文化等方面的革命,只有把心理革命和社会革命相结合起来,才能实现健全的人和健全的社会的目的。第五部分:弗洛姆人学思想评析。对弗洛姆的人学思想做一个简单的总结,指出其理论的贡献之处,剖析其不足之处,并提出弗洛姆思想对于我国社会现实的借鉴和指导作用。 Y1 - 2003 ER - TY - JOUR A1 - Li, Lin T1 - The Frommian Humanitarian Socialist Thinking [弗洛姆人道主义的社会主义思想述评] JF - Journal of Hunan Institute of Socialism [湖南省社会主义学院学报], No. 2 (2003), pp. 88-90. N2 - 社会批判理论家弗洛姆,从人道主义立场出发,批判了当代资本主义社会,提出了一套完整的社会改革方案,以建立人道主义的社会主义,实现人和社会的健全发展。其思想对我们认识当代资本主义社会,拓展马克思主义研究视域和推进我国社会主义建设,提供了有益的启示。 N2 - Social critical theorists Fromm, on humanitarian grounds, and critique of contemporary capitalist society, a complete set of social reform program to establish a humanitarian socialism, and society sound development. Their thoughts on our understanding of contemporary capitalist society, and develop Marxism sight, and promoting China's socialist construction, provides a useful inspiration. [automatic translation] Y1 - 2003 ER - TY - JOUR A1 - Li, Jianhua A1 - Zhou, Ping T1 - On Fromm’s Care Ethics (2003) [论弗洛姆的关爱伦理思想] JF - Tsinghua Philosophical Almanac [清华哲学年鉴] 2003, Editor: Wan Junren, >Tsinghua Philosophy Yearbook< Academic Editorial, Publisher: Hebei University Press (2003), pp. 62-91. N2 - 弗洛姆是20世纪西方杰出的社会心理学家和人道主义伦理学家,然而,他所思考和研究的范围,却远远超出了心理学和伦理学的理论领域,几乎涵盖了从宏观的社会政治、经济、文化到微观的个人心理、行为、情感、品格等绝大部分社会人文科学主题。20世纪的人类在各个方面所遭遇到的变化,可以说是史无前例的。弗洛姆思想的形成,必须受到时空环境变迁的影响,他必然撷取人类往昔的生活资料,加以分析研究,以了解人类行为的演变,从而增加对现代人的了解,并进而归纳若干重要原则,让后来人引以为鉴。作为一位观察敏锐、思想犀利的学者,他的研究范围广及现代人所面临的各种困境。亲历世界大战、饱受极权政治迫害、目睹经济大恐慌等灾难的人为数不 N2 - Fromm distinguished 20th century Western social psychologist and humanitarian ethicists, however, what he thought and scope of the study, but far beyond the field of psychology and the theory of ethics, covering almost from macro socio-political, economic and cultural to micro individual psychological, behavioral, emotional, social and human dignity and so most of scientific topics. 20th century encountered in every aspect of human variation, it can be said is unprecedented. Fromm thought formation, must be subject to the impact of environmental changes and space, he must capture the human past life data, to be analyzed in order to understand the evolution of human behavior, thereby increasing the understanding of the modern, and thus a number of important principles are summarized, so that those who learn a lesson. As an observant, sharp thinking scholar, his research and a wide range of modern people are facing various difficulties. Witnessed World War, totalitarian political persecution suffered and witnessed disasters such as the Great Depression the number of people without […]. [automatic translation] Y1 - 2003 ER - TY - JOUR A1 - Li, Guohua T1 - On the Theory of Loving and its Practice – A Review of Fromm's >The Art of Loving< [论爱的理论与实践——弗洛姆《爱的艺术》述评] JF - Journal of Yuxi Teachers College [玉溪师范学院学报], No. 10 (2003), pp. 1-7. N2 - Love, the core of Fromm′s humanistic ethics in both theory and practice, is taken not only as the answer to the question of existence but also as the typical ability of those with a creative tendency and a matured personality. Loving, which essentially means >giving<, includes brotherly brother, maternal love, sexual love, self-love and spiritual love. Such forms of love all consist of care, responsibility, respect and understanding. It requires both theory and life-long practice to master the art of loving. A study of the >Art of Loving< can benefit the development of social morality and love between man and woman. N2 - 爱的理论和实践是弗洛姆人道主义伦理学的核心内容。爱是对人类生存问题的回答,是具有创造倾向和成熟人格的人的一种能力;爱的本质是>给予<;爱包括博爱、母爱、性爱、自爱、神爱等形式,但所有爱的形式都包含关心、责任心、尊重和了解等基本要素。掌握爱的艺术,既需掌握理论,又要亲身实践,并终身为之努力。研读《爱的艺术》,对促进我国的道德建设、引导国人树立正确的爱情观大有裨益。 Y1 - 2003 ER - TY - JOUR A1 - Jin, Hui T1 - An Analysis of Fromm’s Ideas on Values [弗洛姆思想之价值层面的一点分析] JF - Journal of Qinghai Nationalities University (Education Science Edition) [青海民族学院学报(教育科学版)], No. 2 (2003), pp. 10-12. N2 - Man wins the whole world, but has lost his right himself, and at the expense of himself. Which is beneficial? (from Bible). Erich Fromm, argued the compare to the 19th century, 20th century west society was more prosperous new in. material life, but people fell into perplexity. If 19th century issue was that God was dead, the issue in 20th century was that man was dead. People lost all of value that belonged to human beings. His study provides a beneficial Enlightenment for solving the conflict between our old and new values. N2 - >人若赚得了全世界,却丧失了自己,赔上自己,有什么益处呢?<(选自《圣经》)弗洛姆认为:同19世纪相比,20世纪的西方社会虽然在物质上更为繁荣,但人却陷入了困境。如果说19世纪的问题是上帝死了,那么20世纪的问题则是人死了,人丧失了人之为人的一切价值。弗洛姆的认真研究,将为化解我们国家当前面临的新旧价值冲突提供有益的启示。 Y1 - 2003 ER - TY - GEN A1 - Hong, Xia T1 - On Erich Fromm's >Survival< Thinking [论费罗姆的生存思想], Master thesis, Marxist Philosophy, South China Normal University, Guangzhou, China 2003. N2 - Not only the value of Erich Fromm’s works depends on novelty, even more depends on their vigor, his characteristic of individuality and persuasion. Most people research on his theory of the fear of freedom, but few people pay close attention to his existence thought. And this article exactly reveals why modern feel confused in greedy society from the angle of human nature, and points out the mode of being of freedom, independence, reason should replace the mode of having, and probes into the academic and realistic meaning of being, and unscrambles the criticism of Fromm’s mentalism and puerile idealism in the past. It also illustrates in the article that two layers of meaning of trending toward being freely:one is whether we have freedom of choice; the other is how to free us indeed, and it appeals people should really care about their own growth, liberate completely, and develop potential. Facing current young man’s perplexed choice, the article thinks that Fromm’s existence thought will enlighten people to discover how to live meaningfully, not to follow the pessimistic life style which is similar to >existence means limitation<, and begin a kind of graceful, healthful, natural, true life style, Not only it is favorable to the improvement of people’s quality, the growth of creativity and the exertion of one’s ability. And because of our country transition, reform makes people have an opportunity to change and obtain needful courage and imagination, and it is meaningful to stride toward the wholesome society realistically.– The article compares the influences of Fromm’s existence thought by Freud and Marx lengthways, and compares Fromm’s existence thought with other philosophers crosswise, and then discusses retrospectively the Chinese characteristic life style, analyzes the morbid defects in reality, and puts forward how to trend towards being freely. This article builds on the basis of reading a large number of Fromm’s works. In order to strive to make it objective, I read >To Have Or To Be?< original work repeatedly and referenced the articles that Fromm has not published yet which were collected in Fromm International Society’s website. I thanks to those who give advice earnestly on my thesis defects. N2 - 弗罗姆著作的价值不只是在于新颖,更在于它们的活力,在于他富有个性的特点和说服力。大多数人研究他的逃避自由说,但极少人对他的生存思想给予关注。而这篇文章正是从人性的角度揭示了现代人在物欲横流的社会精神迷茫的原因,指出自由、独立、理性的重生存方式应代替重占有的生存方式,并探讨了重生存的理论和现实意义,以及对以往批判弗罗姆唯心主义,天真理想主义的看法作出新的解读。文中还阐明了自由走向生存的两层含义:一是否有选择自由;二应如何做到真正自由,呼吁人们真正关心自身的成长,全面解放,发挥潜能。面对当今青年困惑的抉择,该文认为弗罗姆的生存思想会启发人们去发现如何有意义活着,不要重蹈类似>生存即局限<悲观的生存方式,去开始一种优美、健康、自然、本真的生存方式,这不但有利于人素质的提高,创造力的增长,能动性的发挥,而也正因为我国社会的转型,变革使人有机会去转变和获得所需要的勇气和想象力,对我国迈向健全的社会富有现实的意义。这篇文章纵向比较了弗洛伊德和马克思对弗罗姆生存观的影响,及横向比较弗罗姆的生存观和其他哲学家的生存观,并回溯了中国特色的生存方式,分析现实病态的缺陷,指出自由走向重生存的可行之道。该文建立在大量阅读弗罗姆著作的基础上,为了力求客观,我反复阅读《TO HAVE OR TO BE》原著以及参考弗罗姆国际协会网站收集弗罗姆尚未发表的文章,不足之处,恳请赐教。 Y1 - 2003 ER - TY - JOUR A1 - Anonymus-2003a, T1 - Current Review [本期导读] JF - The Journal of Humanities [人文杂志], No. 4 (2003), p. 161. N2 - 张一兵先生撰写的《人是马克思哲学中的核心概念 ?》一文 ,通过对弗洛姆的《马克思关于人的概念》一书的解读 ,指出了弗洛姆在重新阐发马克思早期思想时存在的对马克思的曲解和误读。他指出 :弗洛姆颠倒了马克思关于人的自然属性和社会属性关系的历史定位 ,从而将历史唯物主义重新诠释为人本主义。作者对这种乖离了马克思主义整体理论取向的重新诠释进行了批评。人们解读和诠释经典时 ,常常会带着自己的问题在经典中寻找理论武器。因此 ,对同一研究对象的不同解读后面 ,也许就隐藏着解读者遭遇的时代问题或个体状况。对解读者的解读 ,或许也是一个有趣的题目。赵林先生对中西文化的各种源流传统进行了考察 ,指出了不同的文化源 N2 - Mr. Zhang Yibing written >is the core concept in the Marxist philosophy?< Article, pointed out that the interpretation of Fromm's concept of Marx Fromm Elucidating Marx's early re misinterpreted and misread Marx's thinking. He pointed out: Fromm reversed Marx positioning on the history of the relationship between the natural and social properties, a new interpretation of the historical materialism human humanism. The author of this deviation from the re-interpretation of the whole theory of Marxist orientation criticism. People interpret and interpretation of the classic, often to find a theoretical weapon with his own problems in the classic. Behind the different interpretations of the same object of study, perhaps hidden in the era of interpretation encountered problems or an individual situation. Interpretation by interpretation, perhaps an interesting topic. Mr. Zhao Lin examined the origins of traditional Chinese and Western, and pointed out that the different cultural source. [automatic translation] Y1 - 2003 ER - TY - JOUR A1 - Anonymus-2003b, T1 - Human Needs [人的需要] JF - Metallurgical Enterprise Culture [冶金政工研究], No. 2 (2003), p. 45. N2 - 弗洛姆认为,为了摆脱或者克服种种>尴尬<的境遇,人类产生了与动物不同的社会性的五大心理需要。关联的需要人类为了克服个体的孤独,需要与他人联系起来,然而通过屈从或统治某人(或物)的方式是无法保持与世界的正常联系的,只有积极的爱才能体现>人同他人、自然和自身的一种积极创新的相关性<。超越的需要人类不满足于生物状态的被动性和生存的偶然性,产生了超越的需要,即主动地去创造和爱。寻根的需要人类的成长意味着与大自然的脱离,失去>根基<的恐惧使人类产生了?寻根的需要,即人需要得到大自然的庇护。同一感的需要人是有自我意识的动物,需要回答>我是谁<这个问题,以保持自我意识的统一。而人在社会生活中又需要得到他人的 N2 - Fromm believes that in order to get rid of or overcome the >embarrassment< of the situation, humans and animals produce five different social psychological needs. Associated with the individual needs of human beings in order to overcome the loneliness, the need to link with others, but through subordination or domination person (or thing) approach is unable to maintain normal contact with the world, only love can reflect positive >people with others, nature and their relevance as a positive innovation.< Beyond the need for human beings are not satisfied with the state of passive resistance and biological survival chance, resulting in a need to go beyond that initiative to create and love. Root growth implies the need for and nature of human detachment, loss of >foundation< of the fear that humans produce? Roots needs, that is, people need to be sheltered nature. The same people have a sense of self-awareness needs of animals, need to answer >Who am I<, this issue, in order to maintain the unity of self-consciousness. And people in social life and need to get others […]. [automatic translation] Y1 - 2003 ER -