TY - JOUR A1 - Abendroth, Wolfgang T1 - Planning and the Classless Society (Japanese) JF - E. Fromm (Ed.), Shakaishugi humanizumu, vol. 2, Tokyo (Kinokuniyashoten) 1967, pp. 134-152. Y1 - 1967 ER - TY - JOUR A1 - Araki, Yoshinobu T1 - ニュー・テロリズムの政治心理: オウム真理教とアルカイダ荒木[Political Psychology of A New Terrorism: The Aum Shinrikyo Sect and Usama bin Laden's al-Qaida] JF - 法政論叢 [The Japanese Journal of Law and Political Science], Vol. 39, No. 1 (2002), pp. 81-93. [doi.org/10.20816/jalps.39.1_81] N2 - September 9/11 shocked the Japanese. It also reminded me of the 1995 sarin gas attack on the Tokyo subways by the Aum Shinrikyo and the Oklahoma City Bombing by the American extreme right. A novel form of terrorism seems to have aroused since 1995. Therefore I have tried to analyze some similarity and difference between the Aum Shinrikyo Sect and Usama bin Laden's al-Quaida for several months in order to clarify the content of a >new terrorism<. Although at first assumed that the two incidents were heterogeneous, the more I have analyzed them, the more I have founded out that were homogeneous. This paper tries to examine the similarity between the two groups and point out that their common motivation is a kind of self-actualization developed by A. H. Maslow. The survey includes anomie scale and authoritarian scale. This analysis reveals that economic factor and anomie factor influence over the self-actualization of current Japanese students who must overcome their anxiety aroused by the serious economic crisis as well as their identity crisis developed by Erick H. Erikson. It also points out that such a self-actualization and authoritarian personality developed by Erich Fromm influence over their inclination to religion. As a result it implies that such a perspective could explain also the behaviors of the Aum Shinrikyo Sect and Usama bin Laden' al-Qaida: The two terrorist groups that are mainly consisted of young males escape from freedom committing to religion, namely Aum Shinrikyo or >fundamentalist< Islam to remove anxiety aroused by the serious economic crisis. Y1 - 2002 ER - TY - JOUR A1 - Baczko, Bronislaw T1 - Marx and the Idea of the Universality of Man (Japanese) JF - E. Fromm (Ed.), Shakaishugi humanizumu, vol. 1, Tokyo (Kinokuniyashoten) 1967, pp. 220-234. Y1 - 1967 ER - TY - JOUR A1 - Bloch, Ernst T1 - Man and Citizen According to Marx (Japanese) JF - E. Fromm (Ed.), Shakaishugi humanizumu, vol. 1, Tokyo (Kinokuniyashoten) 1967, pp. 258-266. Y1 - 1967 ER - TY - JOUR A1 - Bose, Nirmal Kumar T1 - Gandhi: Humanist and Socialist (Japanese) JF - E. Fromm (Ed.), Shakaishugi humanizumu, vol. 1, Tokyo (Kinokuniyashoten) 1967, pp. 123-133. Y1 - 1967 ER - TY - JOUR A1 - Bottomore, Tom B. T1 - Industry; Work; Socialism (Japanese) JF - E. Fromm (Ed.), Shakaishugi humanizumu, vol. 2, Tokyo (Kinokuniyashoten) 1967, pp. 170-179. Y1 - 1967 ER - TY - JOUR A1 - Cerroni, Umberto T1 - Socialist Humanism and Science (Japanese) JF - E. Fromm (Ed.), Shakaishugi humanizumu, vol. 1, Tokyo (Kinokuniyashoten) 1967, pp. 160-171. Y1 - 1967 ER - TY - JOUR A1 - Chokuso, Nomura T1 - エディプス・コンプレ・ソクス(エレクトラ・コンブレ・ソクス) [Oedipus Complex (Electra Complex)] JF - サイコアナリティカル英文学論叢 [The Journal of Psychoanalytica], No. 3 (1980), pp. 51-58. [doi.org/10.11445/psell1978.1980.51] N2 - [I] Oedipus Complex A. (1) The outline of King Oedipus by Sophocles. (2) Oedipus did not know the murder of his father by himself, and succeeded to the father's throne, making his mother his own >Qeen< without any knowledge of the truth of these facts, and without never falling in love with his mother. It is only the destiny of the oracle by Apollo. As the resulting disaster in his despair, he forced to make himself blind, exiled out of his ruling country. >The myth can be understood as a symbol not of the incestuous love between mother and son but of the rebellion of the son against the authority of the father in the partriarchal family; that the marriage of Oedipus and Jocasta is only a secondary element, only one of the symbols of the victory of the son, who takes his father's place with it all his privileges.< (The Forgotten Language by Fromm, p. 202). B. Antigone by Sophocles. (Conscious Oedipus complex between father and son). [II] Electra Complex (Chiefly through My Mother-My Self by Nancy Friday) with the daughter's envy, and jealousy of her mother, (attached to the closeness to and the symbiosis to the mother), the girl wants to be loved by her father, taking the place of her mother. Father must love his daughter with his wife in love. Y1 - 1980 ER - TY - JOUR A1 - Deguchi, Takeshi T1 - 自然の光 ・理性 の社会心理学エ ー リ ッ ヒ ・フ ロ ム に お け る 「批 判 」 と 「倫理」 [Criticism and Ethics in Erich Fromm's Social-psychology] JF - 社会学評論 [Japanese Sociological Review], Vol. 48, No. 2 (1997), pp. 177-191. [doi.org/10.4057/jsr.48.177] N2 - 本 稿 の 課 題 は, 1940 年 代 以 降 フ ラ ン ク フ ル ト学 派 か ら分 離 した エ ー リ ッヒ ・フ ロ ム の 社 会 心 理 学 を, 再 び 近 代 ・モ デ ル ネ 論 の 観 点 か ら再 構 成 す る こと に あ る 。 マ ル ク ー ゼ に 代 表 さ れ る多 く の 批 判 者 は, フ ロ ム の 倫 理 主 義 を,管 理 社 会 に お い て は 同 調 主 義 の イ デ オ ロ ギ ー に転 化 せ ざ る を え な い, と し て批 判 す る 。 しか し, フ ロ ム の 見 る 近 代 社 会 の 抑 圧 的 構 造 か ら解 放 さ れ る た めに は, 抑 圧 に 対 す る 「批 判 」 だ け で な く解 放 の た め の 「倫 理 」 が 不 可 避 的 に要 請 され ね ば な ら な い 。 そ れ ゆ え, ア ドル ノ=ホ ル ク ハ イ マ ー が 自 然 を 支 配す る 理 性 に 対 して 徹 底 し た 「批 判 」 理 論 を構想 し た の に 対 し, フ ロ ム は 病 理的 理 性(知 能)に 対 す る 批 判 と 同 時 に 理 性 の 「倫 理 」 学 を構 築 し た の で あ る。 フ ロ ム は, な に ゆ え 理 性 へ の 希 望 を堅 持 し え た の か, ま た 自 然 と理 性 の 関 係を ど の よ う に 捉 え て い た の か 。 本 稿 は, そ の 答 え を フ ロ ム が 依 拠 した ス ピノザ の 自然 的 理 性(自 然 の 光)1)の 働 き に 求 め る もの で あ る。キ ー ワ ー ド:批 判 と倫 理 自 然 と理 性 近 代 ・モ デ ル ネ N2 - After > Escape from Freedom< was published we have neglected the potential of Erich Fromm's social-psychology as Critical Theory. This article aims at the reconstruction of his thought about modernity (Moderne). Marcuse and other Frankfurters criticized the ethical trend which his social theory assumes. But in Fromm's view criticizing the depressing structure of modernity and constructing the ethics of reason can never be separated. Why did he hold on the hope for reason? In this paper we try to answer this question throwing light on the philosophical relationship between reason and nature in Fromm's thought which is rooted in Spinozism. Y1 - 1997 ER - TY - JOUR A1 - Dolci, Danilo T1 - Reflections on Planning and Groups, Decentralization and Planning (Japanese) JF - E. Fromm (Ed.), Shakaishugi humanizumu, vol. 2, Tokyo (Kinokuniyashoten) 1967, pp. 196-203. Y1 - 1967 ER - TY - JOUR A1 - Dunayevskaya, Raya T1 - Marx's Humanism Today (Japanese) JF - E. Fromm (Ed.), Shakaishugi humanizumu, vol. 1, Tokyo (Kinokuniyashoten) 1967, pp. 091-108. Y1 - 1967 ER - TY - JOUR A1 - Fetscher, Iring T1 - Marx's Concretization of the Concept of Freedom (Japanese) JF - E. Fromm (Ed.), Shakaishugi humanizumu, vol. 2, Tokyo (Kinokuniyashoten) 1967, pp. 024-037. Y1 - 1967 ER - TY - JOUR A1 - Fritzhand, Marek T1 - Marx's Ideal of Man (Japanese) JF - E. Fromm (Ed.), Shakaishugi humanizumu, vol. 1, Tokyo (Kinokuniyashoten) 1967, pp. 209-219. Y1 - 1967 ER - TY - JOUR A1 - Fromm, Erich T1 - Robert Briffaults Werk über das Mutterrecht, Japanese) JF - E. Fromm, Ken’i To Kazoku (Studien über Autorität und Familie), Tokyo (Seidosha) 1977. Y1 - 1933 ER - TY - JOUR A1 - Fromm, Erich T1 - Robert Briffaults Werk über das Mutterrecht, Japanese) JF - E. Fromm, Ai to sei to bokensei, Tokyo 1997, pp. 236-243. Y1 - 1933 ER - TY - JOUR A1 - Fromm, Erich T1 - (Sex and character, Japanese) JF - E. Fromm, Ai to sei to bokensei, Tokyo 1997, pp. 56-67. Y1 - 1948 ER - TY - JOUR A1 - Fromm, Erich T1 - (Socialist Humanism, Japanese) JF - E. Fromm, Hankou to jiyuu, Tokyo (Kinokuniya Shoten) 1983, pp. 107-126. Reprint 2010. Y1 - 1960 ER - TY - JOUR A1 - Fromm, Erich T1 - (The Case for Unilateral Disarmament, Japanese) JF - E. Fromm, Hankou to jiyuu, Tokyo (Kinokuniya Shoten) 1983, pp. 141-164. Reprint 2010. Y1 - 1960 ER - TY - JOUR A1 - Fromm, Erich T1 - (Let Man Prevail, Japanese) JF - E. Fromm, Hankou to jiyuu, Tokyo (Kinokuniya Shoten) 1983, pp. 85-107. Reprint 2010. Y1 - 1960 ER - TY - JOUR A1 - Fromm, Erich T1 - (Man - Woman, Japanese) JF - E. Fromm, Ai to sei to bokensei, Tokyo 1997, pp. 38-55. Y1 - 1951 ER - TY - JOUR A1 - Fromm, Erich T1 - (The Application of Humanist Psychoanalysis to Marx’s Theory, Japanese) JF - E. Fromm, Hankou to jiyuu, Tokyo (Kinokuniya Shoten) 1983, pp. 19-42. Reprint 2010. Y1 - 1965 ER - TY - JOUR A1 - Fromm, Erich T1 - (The Application of Humanist Psychoanalysis to Marx’s Theory, Japanese) JF - Shakai shugi humanism (1965a-006), Tokyo (Kinokuniya Shoten) 1966. Y1 - 1965 ER - TY - JOUR A1 - Fromm, Erich T1 - (The Psychological Aspects of the Guaranteed Income, Japanese) JF - E. Fromm, Hankou to jiyuu, Tokyo (Kinokuniya Shoten) 1983, pp. 127-140. Reprint 2010. Y1 - 1966 ER - TY - JOUR A1 - Fromm, Erich T1 - (A Global Philosophy of Man, Japanese) JF - E. Fromm, Hankou to jiyuu, Tokyo (Kinokuniya Shoten) 1983, pp. 67-84. Reprint 2010. Y1 - 1966 ER - TY - GEN A1 - Fromm, Erich T1 - Shakaishugi humanizumu, 2 vol., Tokyo (Kinokuniyashoten) 1967. Y1 - 1965 ER - TY - BOOK A1 - Funk, Rainer T1 - Erich Fromm. Bildmonographie (Japanese), Tokyo (Kinokuniya) 1975, 250 pp. [= FUNK, R., 1983 Y1 - 1985 ER - TY - GEN A1 - Funk, Rainer T1 - (Foreword, Japanese) T2 - E. Fromm, (The Art of Listening, Japanese), Tokyo (Dai San Bunmeisha) 2012, pp. 1-7. Y1 - 1991 ER - TY - GEN A1 - Funk, Rainer T1 - (Foreword, Japanese) T2 - E. Fromm, (The Art of Being: Japanese), Tokyo (Dai San Bunmeisha) 2000, pp. 1-8. Y1 - 2000 ER - TY - GEN A1 - Funk, Rainer T1 - Preface (Japanese) T2 - E. Fromm, Ai to sei to bokensei,Tokyo (Shinhyouron) 1997, pp. 1-8. Y1 - 1997 ER - TY - JOUR A1 - Goldmann, Lucien T1 - Socialism and Humanism (Japanese) JF - E. Fromm (Ed.), Shakaishugi humanizumu, vol. 1, Tokyo (Kinokuniyashoten) 1967, pp. 060-072. Y1 - 1967 ER - TY - JOUR A1 - Hidaka, R. A1 - Shimizu, I. T1 - Review Fromm, E.: Escape from Freedom (1941a, Japanese) JF - Sekai, Tokyo (Iwanami Shoten), No. 75 (March 1952), pp. 123-132. Y1 - 1952 ER - TY - JOUR A1 - Imamura, Mitsuyuki T1 - 消 費者教 育 と環境教 育 の連接 を求 め て一 フロム を基底 とした教 育学的 アプ ロー チに よる消 費者教育理 念再構築へ の試み [Searching for the Potential Connection Between Consumer Education and Environmental Education] JF - 消費者教育 [Journal of Japan Academy of Consumer Education], Vol. 15 (1995), pp. 39-51. [doi.org/10.50844/jjace.15.0_39] N2 - The purpose of this paper is to explore the potential connection between Consumer Education and Environmental Education for the purpose of avoiding the geo‐catastrophe of the human race. An educational approach has been made to examine this subject. I will examine Erich Fromm's thought, especially with reference to the ideas of >Social Character< and >the being mode of existence.< Hence an attempt to unite the two kinds of education will be made. The conclusion here is that a view of children's character formation dominated by >the being mode of existence< will be necessary. Y1 - 1995 ER - TY - JOUR A1 - Imamura, Mitsuyuki T1 - 学校における消費者教育の教育学的基盤を求めて一<消費倫理>の確立へ向けてー [Searching for an Educational Foundation for Consumer Education in the Japanese School System – An Attempt Toward the Establishment of >Consumption Ethics<] JF - 消費者教育 [Journal of Japan Academy of Consumer Education], Vol. 16 (1996), pp. 97-108. [doi.org/10.50844/jjace.16.0_97] N2 - The main purpose of this paper is to found an educational basis of consumer education in the Japanese school system. The basis will be formed by what is called >consumption ethics<. Recently it has been pointed out that society has to re-evaluate its value judgements of daily life. Education has the ability to influence future generations' global awareness. The steps towards improving our crisis situation must begin with a combination of consumer education and environmental education. The function of education cannot be emphasized enough in that it has the ability to alter morals, values, ways of thinking and the social system. But the goal of saving our lives cannot be actualized without real ideas. Hence there is a need to establish >consumer ethics<. These new ideas should be based on the establishment of >consumption ethics<. Y1 - 1996 ER - TY - JOUR A1 - Kamenka, Eugene T1 - Marxian Humanism and the Crisis in Socialist Ethics (Japanese) JF - E. Fromm (Ed.), Shakaishugi humanizumu, vol. 1, Tokyo (Kinokuniyashoten) 1967, pp. 146-159. Y1 - 1967 ER - TY - JOUR A1 - King Hall, Stephen T1 - Personal Liberty in an Affluent Society (Japanese) JF - E. Fromm (Ed.), Shakaishugi humanizumu, vol. 2, Tokyo (Kinokuniyashoten) 1967, pp. 180-182. Y1 - 1967 ER - TY - JOUR A1 - Kiyoshi, Mahito T1 - 関係性の病をいかに突破するか?―拙著『フロムと神秘主義』の視点に立って [How do we break through the illness of relationship? – On the viewpoint of my book >Erich Fromm and Mysticism<] JF - 全人的医療 [Comprehensive Medicine], Vol. 18, No. 1 (2020), pp. 57-65. [doi.org/10.32183/ifcm.18.1_57] N2 - フロムとフランクル,両者には深い共通点がある.両者とも,人間の《実存的特質》から生まれる《生きる意味を欲する》という根源的欲求との関連で人間の抱える精神的病理を解明するという視点に立つ.共にこう主張する.生きる情熱は生きる意味を掴むことによって生まれ,生きる意味を感得することは他者と深い愛の関係性(愛し愛される)を結ぶこと,いいかえると深い《応答の絆》を結ぶことによってのみ可能になる,と.この両者の観点から,現代日本の若者の精神状況を振り返るなら,我々は深い憂慮を感じざるを得ない.昨今の「拡大自殺」と名づけられた病理,自殺念慮者の増加,我が子虐待,イジメ,等々は今日の精神的荒廃を語るキーワードである.だからこそ,フロムとフランクルは若者によって再発見されねばならないし,実は両者との出会いを若者は待っている. N2 - Fromm and Frankl, both have a point of deep sameness. Both stand on the same viewpoint, that man must elucidate the psychopathy in the relationship with >the fundamental desire for sense of life<, which results from >the existential specific character< of human being. Both insistence equally, that man can get the passion to live only by grasping the sense of life, and man can feel the sense of life only by binding together >the deep cords of love< (loving and being loved) with others, that is, >the deep cords of call & response<. When we turn now to the mentality of Japanese youth today from that viewpoint of both, we must feel the deep anxiety. The psychopathy, which is called recently >the expanded suicide<, the increase of suicide-intending youth, the cruel treatment for own child, IJIME (rag), etc. these are the keywords, which indicate today's mental desolation. So, now, Fromm and Frankl must be re-found by the youth! Really they are waiting for their encounter with both! Y1 - 2020 ER - TY - JOUR A1 - Kiyoshi, Mahito T1 - フランクルをフロムと対話させる試み清眞人 [Attempt to Image a Frankl’s Dialog with Fromm] JF - 全人的医療 [Comprehensive Medicine], Vol. 20, No. 1 (2020), pp. 53-67. doi.org/10.32183/ifcm.20.1_53] N2 - 私がここで試みるのは,フランクルとフロムとの対話を想像することである.実際には両者は対話を行っていない.しかし,両者は有意義な対話を生む十分な理由を持つ.二人は同時代のユダヤ人であり,反ナチスの勇敢な闘士であり,それぞれの仕方でフロイトの精神分析学から「実存的精神分析」を生みだそうとした思想家であった.二人は,人間が抱く根本的な欲求はリビドーではなく,自分の人生を有意義な人生として実現しようとする「意味への欲求」であると考えた.フランクルは言う.「人生が君に投げかける問いに一つ一つ真摯に応えようとする営為が君に人生の意味を発見させるだろう」と.フロムは言う.「責任感とは,《自分には応答する力がある,だから応答する,応答したい》という自発的意識にほかならない」と.そして,フロムは指摘した.生き生きした豊かな応答関係の再生,これこそ今日の精神的課題である,と. N2 - I will imagine a dialog between Frankl and Fromm. Actually, they never engaged in a dialog: however, both had enough reasons to produce meaningful dialogs. Both were contemporaneous Jews, both fought bravely against the Nazis, and both were thinkers who sought to create a system of existential psychoanalysis from Freud’s psychoanalysis. They both thought that our fundamental desire was not libido but the desire for meaning, individuals wanting to realize meaningfulness in their lives. Frankl said, >We find meaning in life through a sincere effort to answer the questions that life throws at us.< Fromm said >The sense of responsibility is nothing but the voluntary consciousness that we have the ability to respond, so we surely respond that we want to.< Then Fromm pointed out, that a lively and abundant reproduction of response-relationships are just the spiritual task of today. Y1 - 2022 ER - TY - BOOK A1 - Knapp, Gerhard P. T1 - The Art of Living. Erich Fromm's Life and Works (Japanese), Tokyo (Shin-hyoron) 1994. Y1 - 1994 ER - TY - JOUR A1 - Korać, Veljko T1 - In Search of Human Society (Japanese) JF - E. Fromm (Ed.), Shakaishugi humanizumu, vol. 1, Tokyo (Kinokuniyashoten) 1967, pp. 017-032. Y1 - 1967 ER - TY - JOUR A1 - Kosík, Karel T1 - Man and Philosophy (Japanese) JF - E. Fromm (Ed.), Shakaishugi humanizumu, vol. 1, Tokyo (Kinokuniyashoten) 1967, pp. 199-208. Y1 - 1967 ER - TY - JOUR A1 - Kyosuke, Nukaga T1 - 超自我支配による疎外現象 - フロム自我理論における疎外論 [Alienation Phenomenon Generated by Super-ego – Alienation Theory on Fromm’s Ego Theory] JF - 現代社会学理論研究 [The Journal of Studies in Contemporary Sociological Theory], Vol. 10 (2016), pp. 115-127. [doi.org/10.34327/sstj.10.0_115] N2 - エーリッヒ・フロムは、フランクフルト社会研究所在籍時に、権威主義に対する批判的考察を行っている。この考察は、フロム独自の自我理論と疎外‐ 物象化論として把握可能である。この権威主義研究の際、フロムはフロイト自我理論への批判を、フロイトの概念である超自我、自我、エスという自我三層構造論を踏襲しながら行っている。自我が弱い時、彼は、「内部世界と外部世界」を生活充足の対象とする人格的課題を、超自我が担うことを認めている。しかしこの時、超自我が精神を支配し、この過程内で抑圧という心的機制が生じる。この抑圧によって自己は消耗し、自我の能動的行為編成機能と現実検証機能が低下するのである。そして、この超自我は権威との相互的な再帰的構造化過程を形成する。超自我は、自己の精神的エネルギーを権威対象へ投影する。さらに投影、備給された精神的エネルギーが、権威の命令を内化することによって、超自我に回帰していく。この諸過程によって、権威への合理的批判は抑制され、自我機能の低下が起こる。さらに、これは社会的相互作用として成立しているため、社会文化領域での物象化が生じるのである。最終的に、この超自我による物象化‐ 疎外現象は、次の四つの具体的事象へと帰結する。それは①精神的なエネルギーの譲渡=疎外、②自己関係の疎外、③自己による自己産出過程の物象化された超自我と権威への譲渡=疎外、④自己関係内部にある、権威対象以外の他者からの疎外である。 N2 - When Erich Fromm belonged to The Institute for Social Research, he did critical study of authoritarianism. This study can be considered to be the source of original ego theory and alienation-reification theory for Fromm. When he critically researched authoritarianism, he followed the three-layer structural theory of ego taken from Freud (super-ego, ego, id). Fromm acknowledges that super-ego carries out personal aims making >inner world and outer world< object of life’s satisfaction in life. But at this time, the super-ego dominates mind and repression as psychic mechanism is generated in this process. By this repression self is consumed and the function of ego in moderating action and self-reflection is decreased. The super-ego forms mutual and reflexive structuring process with respect authority. The super-ego projects its own mental energy on the object of authority. Projected and concentrated mental energy recurs to the super-ego through internalizing the commands from the source of authority. Rational criticism of authority is constrained, and the function of the ego is decreased. As a consequence of the establishment of social interaction reification in the socio-cultural area occurs. Finally, the reification-alienation phenomenon generated by super-ego generate four concrete effects: 1 the transfer of mental energy = alienation; 2 alienation from the self; 3 the transfer to authority of reified self-productive process of the ego = alienation; 4 alienation from others outside the internalized object of authority. Y1 - 2016 ER - TY - BOOK A1 - Mahito, K. T1 - Fantastic Philosophy School, Secon Part: >Über Liebe – Fromm lesen<, Japan 19 Y1 - 1994 ER - TY - JOUR A1 - Marcuse, Herbert T1 - Socialist Humanism? (Japanese) JF - E. Fromm (Ed.), Shakaishugi humanizumu, vol. 1, Tokyo (Kinokuniyashoten) 1967, pp. 134-145. Y1 - 1967 ER - TY - JOUR A1 - Marković, Mihailo T1 - Humanism and Dialectic (Japanese) JF - E. Fromm (Ed.), Shakaishugi humanizumu, vol. 1, Tokyo (Kinokuniyashoten) 1967, pp. 109-122. Y1 - 1967 ER - TY - JOUR A1 - Medow, Paul T1 - The Humanistic Ideals of the Enlightenment and Mathematical Economics (Japanese) JF - E. Fromm (Ed.), Shakaishugi humanizumu, vol. 2, Tokyo (Kinokuniyashoten) 1967, pp. 183-195. Y1 - 1967 ER - TY - JOUR A1 - Misawa, Ken-Ichi T1 - エーリッヒ・フロムの疎外概念 [A Critical Appraisal of Erich Fromm's Concept of Alienation] JF - 社会学評論 [Japanese Sociological Review], Vol. 15, No. 4 (1965), pp. 67-78, 203. [doi.org/10.4057/jsr.15.4_67] N2 - [First page] The aim of this paper is to clarify the difference between Fromm's concept of alienation from Marx's, and thus to evaluate the significance Fromm's idea of alienation. 1. The standard of the un-alienated Marx sees man as a process of self-creation through labor (= activity in general). To Marx, the un-alienated man is, first, the individual two each day realizes the potentialities of his being through work which gives his inner capacities the form of concrete embodiments, and second, at the same time the subject of history whose potentialities and inner capacities are got the form of historical embodiments through the mode of production in each period. Fromm as a moralist changes Marx's objective concept of man into a subjective one. Fromm conceives man as the bearer of the unchangeable basic needs which are inherent in human nature and the human condition. For Fromm, the un-alienated man is the man who has satisfied and fulfilled these basic needs in a productive way, who has realized a normative basis of his nature which remains the same always and everywhere. From Marx's point of view, love, happiness and other universal values which constitute Fromm's substantialized criterion of the un-alienated are nothing but passing phenomena which are at every moment to be enriched, to be changed and to be conquered in the self-creating process of man through labor. Fromm does not bring Marx's thought up to date but pulls it back to the stage of Feuerbach's thought. 2. Alienation and its social background. Fromm conceives alienation as a psychological phenomenon. Alienation is thought to be a pattern of social character which has been former without the fulfillment of the basic needs. Fromm's concept of alienation is, after all, an unhistorical concept. Alienation in Marx's sense is not a mere psychological state, but an objective and total situation of man which involves three spheres: the realm … Y1 - 1965 ER - TY - JOUR A1 - Mizuta, Makoto T1 - エーリッヒ・フロムにおける「健康」と「幸福」 : クォリティ・オブ・ライフ」に関する基礎付けの試み [>Health< and >Happiness< in Erich Fromm: Having an Elementary Concept of the >Quality of Life<] JF - 医学哲学 医学倫理 [Annals of the Japanese Association for Philosophical and Ethical Researches in Medicine], Vol. 21 (2003), pp. 98-111. [doi.org/10.24504/itetsu.21.0_98] N2 - When we talk about the >quality of life< (QOL) we should inquire just into the >quality< of human life. Generally speaking, a qualitative thing includes something original that has no substitute. Each person's existence is an irreplaceable life, and it has a unique value. QOL is a subject about the qualitative values of human life. The pursuit of QOL is the pursuit of a >healthy< human life or >happiness.< E. Fromm said that a person represents the whole human being, and that an individual is a physico-spiritual totality. He also said that the goal of a person in life is to be himself. According to Fromm, the fundamental human desire aims to conquer >existential dichotomies,< such as >life and death,< >solidarity and aloneness.< Everyone shows one's answer depending on his/her character or personality. Only a >productive character< can get happiness through its answer. That is the basic attitude by which >human nature< and >individuality< are brought into full play at the same time. Such a person gropes for a >sane society<. And such a society ought to bring up sound persons. QOL as elements of a living environment are useful as conditions for happiness. However, the most important thing is the >quality< of each one's life itself. This kind of QOL is shown by the basic attitude as >personality.< A person who lives a well-filled life has a high quality of life. The scale of quality of life as the standard common to human beings is >human nature,< which is also the foundation of human equality. This is the >basis< of human rights. And each person will be the judge of the matter connected with >happiness<, making use of the activation of individuality. So, medical persons should not confuse QOL and >social usefulness!< Medical preference order is not a problem of QOL but purely a problem of medical technique. Y1 - 2003 ER - TY - JOUR A1 - Morita, Kazunao T1 - E. フロム精神分析理論における宗教論の教育的含意 [Educational Implications of the Theory of Religion in E. Fromm's Psychoanalysis] JF - 教育学研究 [The Japanese Journal of Educational Research], Vol. 87, No. 4 (2020), pp. 131-141. [doi.org/10.11555/kyoiku.87.4_597] N2 - 本稿の目的は、精神分析家エリッヒ・フロムの宗教論を検討し、「教化」する権威的な「宗教」に抵抗しつつ、なおも「宗教的」に生きる方途を探った彼の思索の教育的含意を明らかにすることである。結論として、本稿は、フロムが「気づき」の「能力」を尊重することによって、「宗教的」に生きることを構想していた事実を闡明し、最後に、彼の理論が道徳教育の教科化の事例に先鋭化される現代教育の問題に対してもつ意義を明示する。 N2 - German-born psychoanalyst Erich Fromm (1900-1980), who worked mainly in the U.S., criticized the forcible indoctrination of authoritarian religion. However, at the same time he tried to help his clients achieve an attitude that could be called religious in the humanistic sense. In this sense, his psychoanalytic theory has educational implications. This paper explains the structure of Fromm's discussion of religion in his psychoanalytic theory, and presents a critical viewpoint on contemporary Japanese education based on Fromm's theory. To this end, this study focuses on Fromm's theory of religion in his psychoanalytic theory as found in his Psychoanalysis and Religion. First, the paper outlines Fromm's theory of religion, namely, the functional definition of >religion<, >humanistic religion>, and >authoritarian religion<, in comparison with Freud's understanding of religion. Then the paper examines Fromm's idea of the relationship between psychoanalysis and religion, neither irreconcilable nor conciliatory. Second, this paper reviews previous studies discussing and lauding Fromm's ideas of the relationship between psychoanalysis and religion, finding that these studies have already criticized because of their conciliatory stance on the relationship. Subsequently, the paper shows that most Fromm-related studies in education overlook the theory of religion and conciliate his psychoanalytic and religious theories. The paper also addresses a study that does not conciliate the relationship but overlooks the importance of Fromm's theory of religion, focusing only on the logic of Freudian psychoanalytic theory. Third, this paper confirms how Fromm's >revised< psychoanalytic theory grasps the position of >religion< in its theory, and clarifies the point that Fromm regards >religion< as a product of human need springing from human beings' existential dichotomy. Therefore, Fromm's psychoanalysis is a theory that continues to face the problems of >religion< and of how to identify >religion.< Fourth, this paper considers how Fromm's psychoanalytic theory distinguishes the nature of >religion< from the perspective of whether the domain is humanistic or authoritarian. The paper then demonstrates that this distinction is governed by the role of >awareness< in his psychoanalytic process, which Fromm refers to as a search for the truth: a step in the direction of un-deception (de-deception [Ent-täuschung]). Then the paper shows that his psychoanalytic theory is an educational theory that discovers the truth while becoming aware of the unconscious and aims at attaining religious experience. Finally, the paper reveals that discussing Fromm's psychoanalytic theory while focusing on his theory of religion has its own educational implications. Y1 - 2020 ER - TY - JOUR A1 - Motoyama, Yoichi T1 - 「迷惑をかけたこと」の今日的解釈 [A Current Interpretation of >Causing Troubles to Others<] JF - 内観研究 [Journal of the Japan Naikan Association], Vol. 13, No. 1 (2007), pp. 59-70. [doi.org/10.34593/jna.13.1_59] N2 - 内観を外部から見ると、内観三項目の中の「迷惑をかけたこと」が、自己抑制的になり自分の考えや気持ちを表現できなくなるのではないか、あるいは、道徳的な響きを感じる、といったふうな誤解を与える場合もあるようである。そこで、内観三項目がいかに精神の認識力を成長させるか、その構造について考察するとともに、とりわけ「迷惑をかけたこと」を調べる有用性を精神分析学者のエーリッヒ・フロムの「成熟すると両親から自由になり、自分自身の中に母性原理と父性原理を作り上げる。子どもは自分自身の父親になり、母親となる」という理論を借りて説明を試みた。内観をすることが、どうして内部に母性原理と父性原理を作り上げることが出来るのかを考察し、内観における「罪悪感」をその過程と構造を従来の罪悪感と比較しながら考察することによって「迷惑をかけたこと」の今日的解釈を導き、東洋思想から生まれた内観を西洋思想の言葉に置き換えようとするものである。 N2 - When you think about Naikan from the outside, you may misunderstand it. Naikan's third theme >What troubles and difficulties did you cause a specific person, such as mother or father?< may cause you to feel moralistically held back in expressing your thoughts and feelings. Here I consider the usefulness of Naikan's three themes in extending capabilities for developing and extending insight. In addition, I aim to explain the utility of Naikan's third item, >the matters with which I troubled you<, through the Erich Fromm's psychoanalytic theory. His theory holds that in maturing we must free ourselves from our parents while incorporating the motherhood principle and fatherhood principle into ourselves, becoming our own mothers and fathers. I examine the reason why Naikan can instill the motherhood principle and fatherhood principle. Furthermore, I compare the process and structure of guilt in Naikan with dysfunctional guilt. By these means, I intend to offer a modern interpretation of the third theme of Naikan, born of Oriental thought, interpreted though Western thought. Y1 - 2007 ER - TY - JOUR A1 - Nakagawa, Yoshiharu T1 - 「永遠の哲学」における「気づき」の存在論 – マインドフルネスの新たな基礎づけを求めて [An Ontology of Awareness in the Perennial Philosophy: Toward a New Foundation of Mindfulness] JF - トランスパーソナル心理学/精神医学[Japanese Journal of Transpersonal Psychology/Psychiatry], Vol. 17, No. 1 (2018), pp. 33-48. [doi.org/10.32218/transpersonal.17.1_33] N2 - づき」の概念が位置しており、この意味で永遠の哲学はマインドフルネスの理論基盤になりうるものである。本考察ではまず、ハクスレー、スミス、ラム・ダス、ウィルバーを援用し、永遠の哲学が多次元的な理論であることを示し、とくに魂の本質が気づき、観照であり、さらにスピリットが限りない純粋な気づきであること明らかにし、非二元的気づきに言及した。つぎに気づきの存在論を、ウパニシャッド、シャンカラ、ラマナ・マハルシ、ニサルガダッタ・マハラジを引きながら検討した。そしてクリシュナムルティ、フロム、ウィルバーを用いて、気づきと身心の関連を考察し、最後にハクスレーの端緒をもとに、気づきの多次元的教育をとりあげた。 N2 - This paper is an attempt to provide a foundation of mindfulness by >perennial philosophy. >The perennial philosophy includes essential ideas on the world and the human beings across the world wisdom traditions. The central concept of perennial philosophy is >awareness.< In this regard, perennial philosophy becomes a theoretical foundation of mindfulness, or awareness practice in general. Relying on Aldous Huxley, Huston Smith, Ram Dass, and Ken Wilber, this paper firstly states that the perennial philosophy is a multidimensional theory and suggests that the essence of the soul is awareness or witness and spirit is boundless pure awareness, including an important discussion of nondual awareness. In the next section, it explores an ontology of awareness by referring to the Upanishad, Shankara, Ramana Maharshi, Nisargadatta Maharaj, and others. Then, referring to J. Krishnamurti, Erich Fromm, and Wilber, it discusses how awareness relates to the body-mind aspect. Finally, it explores a multidimensional way of awareness practice in education, based on Huxley's pioneering ideas on the education of awareness that provides a wider perspective for the current mindfulness practices. Y1 - 2018 ER -