TY - GEN A1 - Wang, Shan T1 - A Study of Women's Pursuit of Freedom under Fromm's Theory of Freedom – Taking Peter Handke's >Wunschloses Unglück< and >Die linkshändige Frau< as an Example [弗洛姆自由理论下女性追求自由之研究 ——以彼得·汉德克的《无欲的悲歌》和《左撇子女人》为例], Master thesis, World Literature, Zhengzhou University, Zhengzhou, Henan, China 2022 [application of Fromm's theories to art]. N2 - 彼得·汉德克(1942.12.06—)是奥地利著名作家、剧作家、电影编剧和导演。2019年汉德克获得了诺贝尔文学奖。20世纪70年代汉德克发表了两部以女性为主人公的作品——《无欲的悲歌》(1972)和《左撇子女人》(1976)。在这两部作品中,汉德克笔触细腻地书写了两个女主人公——母亲和玛丽安娜对自由的追求,揭示了男权社会对女性长久的压迫以及女性在弱势境况下的抗争,作品一经发表就引起了社会的高度关注。汉德克笔下的两位女主人公对自由的追求是贯穿两部作品的线索。国内外大多数学者对两部作品的研究都集中女性主义、互文性、叙事手法等角度,尚未有学者从女性追求自由的角度对两部作品进行阐释。因此,本文旨在以弗洛姆自由理论解读母亲和玛丽安娜的追求自由之路并深入剖析两个女主人公追求自由不同结局的原因,进而阐明汉德克的女性自由观。个体为获得自由而摆脱了既为其提供庇护又束缚其发展的>始发纽带<后,陷入了无能为力的孤立状态。面对巨大的无助和孤独,个体有两种选择:一种是逃避自由带来的负担,以牺牲自我为代价逃向>继发纽带<,重新建立依赖与臣服关系;另一种则是继续前进,积极发挥自发性,努力实现以个体的独一无二及个性为基础的积极自由。母亲被原生家庭保护的同时,也被其束缚,因此她选择逃离原生家庭。然而面对着失去原生家庭这一>始发纽带<后的巨大的孤独和无助,母亲以牺牲自我为代价,试图通过臣服于男权、盲从于他人在>继发纽带<中获得安全和稳定。然而>继发纽带<只是禁锢个体的又一个枷锁,母亲最终心灰意冷,选择逃避现实,而这更加剧了母亲的孤独和无助。最终,在现实和理想之间的困境中徘徊的母亲没能获得自由,而是走向了灭亡。玛丽安娜在获得看似幸福,实则枯燥乏味的婚姻庇护的同时,也被其压抑了个性,束缚了发展。因此玛丽安娜选择逃离婚姻这一>始发纽带<。但与母亲的选择相反,玛丽安娜在面对逃离婚姻后的孤独和无助时,并未逃向>继发纽带<,而是选择正视孤独,坚持自我,勇敢反抗男权,在积极同世界相连中探寻生命的意义。最终,玛丽安娜获得了积极自由。母亲和玛丽安娜追求自由结局不同,究其原因可从主客观两个层面进行分析。在保守压抑的环境中长大的母亲习惯性依赖他人,害怕孤独且抗拒独处,并在不平等的感情关系中愈发失去爱人与爱己的能力,这些都一定程度上对母亲追求自由产生消极影响。而玛丽安娜则在较为开明宽松的家庭氛围中长大,在追求自由过程中不仅始终坚持自我,正视孤独,在独处中通过内省反思自我,而且能够有尊严地爱人和爱己,保持对生活的热忱,在爱中积极与世界相连。此外,玛丽安娜所处时代正值女权运动兴起,女性意识觉醒,这为玛丽安娜追求自由创造了有利客观条件。对比母亲和玛丽安娜对自由之追求可窥汉德克的女性自由观。汉德克认为女性只有在良好的客观生存环境和自身主观努力缺一不可的情况下方能获得积极自由。在他看来,独处是女性通往自由的必经之路,在独处中女性方能通过自省找到与世界相处的模式;对生活、自我及他人之爱是女性追求自由的动力源泉;良好的日常生活环境则为女性获得自由创造了必要条件。 N2 - Peter Handke (1942.12.06-) is a famous Austrian author, playwright, film screenwriter and director. In 2019 Handke was awarded the Nobel Prize for Literature. In the 1970s Handke published two works featuring female protagonists – >Wunschloses Unglück< (1972) [>A Sorrow Beyond Dreams: A Life Story<] and >Die linkshändige Frau< (1976) [>The Left-Handed Woman<]. In these two works, Handke wrote delicately about the pursuit of freedom by the two female protagonists, Mother and Marianne, and revealed the long-standing oppression of women by the patriarchal society as well as the struggle of women in disadvantaged situations, which aroused a great deal of attention from the society upon the publication of the works. The pursuit of freedom by the two heroines in Handke's work is the thread running through the two works. Most scholars at home and abroad have focused on feminism, intertextuality and narrative techniques, but no scholars have interpreted the two works from the perspective of women's pursuit of freedom. Therefore, the purpose of this paper is to use Fromm's theory of freedom to interpret the pursuit of freedom of the mother and Marianne, and to analyze the reasons for the different endings of the two heroines' pursuit of freedom, so as to elucidate Handke's view of women's freedom.– In order to be free, an individual is trapped in a helpless and isolated state after getting rid of the >initiating bond< that both shelters and restrains her development. Faced with great helplessness and loneliness, the individual has two choices: one is to escape from the burden of freedom, fleeing to the >secondary ties< at the expense of the self and re-establishing a relationship of dependence and submission; the other is to move on, actively exercising spontaneity and striving to realize positive freedom based on the uniqueness and individuality of the individual. The mother was protected by her family of origin but at the same time bound by it, so she chose to run away from her family of origin. However, faced with great loneliness and helplessness after losing the >initial bond< of the family of origin, the mother tries to obtain security and stability in the >secondary bond< by submitting to the male authority and blindly obeying others at the expense of herself. However, the >secondary bond< is just another shackle that imprisons the individual, and the mother eventually becomes disillusioned and chooses to escape from reality, which exacerbates the mother's loneliness and helplessness. In the end, the mother, who is torn between the reality and the ideal, does not gain freedom, but goes to her demise. While Marianne is sheltered by the seemingly happy but actually boring marriage, she is also suppressed by it and restricted in her development. Therefore, Marianne chooses to run away from the >initiating bond< of marriage. However, contrary to her mother's choice, Marianna does not run away to the >secondary bond< when she faces the loneliness and helpless¬ness after running away from her marriage. Instead, she chooses to face the loneliness squarely, insist on her own self, bravely resist the patriarchal power, and explore the meaning of life in actively connecting with the world. In the end, Marianne obtains positive freedom.– The reasons for the different endings of mother and Marianne's pursuit of freedom can be analyzed from both subjective and objective levels. Growing up in a conservative and repressive environment, the mother is habitually dependent on others, afraid of lone¬liness and resistant to being alone, and loses her ability to love people and herself in unequal relationships, all of which have a certain degree of negative impact on her pursuit of freedom. Marianne, on the other hand, grew up in a more open and relaxed family atmosphere, and in her pursuit of freedom, she not only insists on herself, faces loneliness, and reflects on herself through introspection in solitude, but also is able to love people with dignity, maintains enthusiasm for life, and actively connects with the world in love. In addition, Marianne lived in the era of the rise of feminist movement and the awakening of women's consciousness, which created favorable conditions for Marianne's pursuit of freedom. Comparing the pursuit of freedom between her mother and Marianne, we can see Handke's view of women's freedom. Handke believes that women can only obtain positive freedom if they have a good objective living environment and their own subjective efforts. In his view, solitude is a necessary path to freedom, in which women can find a mode of living with the world through introspection; love of life, self and others is the source of motivation for women's pursuit of freedom; and a good daily life environment creates the necessary conditions for women's freedom. [Translation: www.DeepL./Translator, free version, 7/2023] Y1 - 2022 ER - TY - JOUR A1 - Wang, Shuxian A1 - Wang, Shan T1 - An Interpretation of Frieda Fromm-Reichmann’s Social-cultural Psychoanalytic View (2020) [弗洛姆-赖克曼的社会文化精神分析观解析] JF - Journal of Nanjing Xiaozhuang University [南京晓庄学院学报], No. 1 (2020), pp. 101-106. N2 - 弗里达·弗洛姆-赖克曼是精神分析社会文化学派的代表人物之一,她从社会文化的视角出发,根据自己多年的精神病治疗经验,论述了其独具特色的社会文化取向的精神分析观。她强调社会文化在精神分析中的重要作用,并以此为出发点阐述了社会文化对心理发展、心理失调以及早期母婴经验的影响。她的社会文化精神分析观不仅适用于描绘正常人的心理面貌,也能够为心理失调患者的治疗提供有意义的借鉴。同时,弗洛姆-赖克曼对早期母婴关系中母亲角色的强调修正了古典精神分析中对女性的定位,为精神分析女性力量的觉醒做出了贡献。 N2 - Frieda Fromm-Rickman is one of the representatives of the psychoanalytic social cultural school. From the perspective of social culture, she discusses its unique characteristics based on her many years of psychiatric treatment experience Psychoanalysis of social and cultural orientations. She emphasized the important role of social culture in psychoanalysis, and used this as a starting point to elaborate the influence of social culture on psychological development, psychological disorders and early mother-infant experience. Her socio-cultural psychoanalysis is not only suitable for depicting the psychological appearance of normal people, but also provides a meaningful reference for the treatment of patients with mental disorders. At the same time, Fromm-Rickman's emphasis on the role of mothers in early mother-infant relations revises the positioning of women in classical psychoanalysis and contributes to the awakening of psychoanalysis of female power. [Automatic translation] Y1 - 2020 ER - TY - GEN A1 - Wang, Shan T1 - Fromm's Thougts on Love [弗洛姆爱的思想研究], Master thesis, Marxist Theory, Nanjing Normal University, Nanjing, Jiangsu, China 2011. N2 - Many philosophers have been paying close attention and reflection to the issue about humanity. In today’s society, when we are faced with the impact of capitalist economic tide, the downfall of old moral, the reveal of new moral, the tortuous development of socialism, and also with the polarization between the intensifying, the Deep suspicions to ourselves and others …Then we try to find some power to help us live in a humanistic way. History and reality tell us that this power cannot be provided by any specific system, legal or standards. Specific law cannot be suitable for so many different Races and individuals at the same time. Only things which can touch people’s heart may produce such abstruse power. Fromm’s thought of love is just one important source of this power. On the basis of elaborating and understanding Fromm’s thought of love, this paper will make historical and realistic reflection on people’s survival circumstance. Put the thought of love in background of human liberation. Seek the theoretical significance and historic instruction function of human liberation of Fromm’s thought of love. This paper will view Fromm’s love based on reality, face its utopia properties and though changing realistic conditions to make Fromm’s thought of love more practical.– Fromm’s thoughts of love include fraternity, the maternal love, sex, self-respect, god love. Love penetrates in people’s every aspect of life. In Fromm’s eyes, love is not simply a coincidence to experience, but for a rose of art and ability that can be learned. So in Fromm’s opinion everyone can practice love in his daily trifles by learning. This is just needed by people who in the bitter suffering situation of alienation. The relationship between man and self, the relationship between man and others and the relationship between people and the entire world are expected to be re-established, instead of symbiotic correlation. Love brings hope to the harmony of people and the whole world. But at the same time the role of love is restricted by people’s comprehensive development level and the development of world history process, and especially affected by Individualism and private property. For more Love just gives people a holistic guidance and sets a value goal for people. N2 - 人的问题一直是众多哲学家关注和深思的问题,到了当今社会,面对资本主义经济大潮的冲击,旧道德的衰败、新道德的展露;面对社会主义道路的曲折,贫富分化的加剧;面对人对自己和他人的深重怀疑……于是我们找寻某种力量来引导我们真正以>人<的方式而活着。历史和现实告诉我们这一力量不是某一具体的制度、法律或准则所能提供的,具体的法则不能适合如此多相异的种族和个体,只有那种能触碰人内心的东西才能产生出这样深邃的力量。弗洛姆爱的思想正是这种力量的一个重要源泉。本文在对弗洛姆爱的思想阐述和理解的基础上,对人的生存境况作了历史和现实的反思,把爱的思想放置于人性解放的大背景中,探求弗洛姆关于爱的思想在理论上的意义和对人类解放事业的历史性指导作用。本文立足于现实来看待弗洛姆的爱,直面其一定程度上的乌托邦性质,努力用现实条件的改造来使弗洛姆的爱更具实践性。弗洛姆的爱包括了博爱、母爱、性爱、自爱、神爱,爱渗透在人生活的方方面面。在弗洛姆那里,爱不是浅显的一种偶然感受,而已经上升为一种可以习得的艺术和能力,这样在弗洛姆看来每一个人都可以通过学习在生活的点滴中去实践爱,而这正是在异化的境况中苦苦煎熬的人类所需要的,人与自我、他人以及整个社会的关系有望通过爱来得到重建,而不是>共生的相关性<式的苟合。爱给人的和谐、世界的和谐带来希望,但是爱的作用的发挥受到人的综合发展水平和世界历史发展进程的制约,尤其是受个人主义和私有制的影响。爱更多的是给人们一种整体性的指引,为人们设定一个价值目标。 Y1 - 2011 ER -