TY - GEN A1 - Chen, Xiurong T1 - 佛洛姆(Erich Fromm)的政治思想 [The Political Thought of Erich Fromm], Doctoral dissertation, Political Sciences, Institute of the Three Principles of the People National Chengchi University, Wenshan District, Taipei,Taiwan 1990. N2 - 本文的主旨是企圖對佛洛姆的政治思想從事一全面性的了解,並加以評價性的討論。關於了解部分,乃是先設定一個研究架構,就其思想背景、人性理論、個人與社會的調適論、自由與權威的並重論以及世界新秩序的建立途徑,分別加以說明,並進一步指出其政治思想的重心以及整個體系之所在。關於討論部分,則在每章陳述佛氏思想內容之後,列出專節根據當代重要政治思想家某些論點與佛氏思想作比較並加以評論,最後又在全文的結論中,列舉佛氏思想的創義,作較深入的討論,以突顯其思想的主要價值並指出與當代改革潮流的相關性。本文的具體處理共分九章,約三十餘萬字。每章的標題如後:第一章緒論;第二章思想背景;第三章自我肯定的人性論;第四章個人與社會的互動關係;第五章不完全的社會;第六章健全的個人與健全的社會;第七章自由與灌威的協調; 第八章世界新秩序的建立;第章結論--對佛洛姆思想的一個評價。 N2 - The main purpose of this paper is to provide a comprehensive understanding of Fromm's political thought and to discuss it in an evaluative manner. In the section on understanding, we first set up a research framework to explain the background of his thought, the theory of human nature, the theory of the accommodation of the individual and society, the theory of the coexistence of freedom and authority, and the way to establish a new world order, and further point out the focus of his political thought and where the whole system is located. In the discussion section, after each chapter presents the content of Fromm's thought, a special section is set out to compare and comment on Fromm's thought according to some of the arguments of important contemporary political thinkers, and finally, in the conclusion of the whole paper, the originality of Fromm's thought is listed and discussed in greater depth in order to highlight the main value of his thought and point out its relevance to contemporary reform trends. The specific treatment of this paper is divided into nine chapters of about 300,000 words. The titles of each chapter are as follows: Chapter 1: Introduction; Chapter 2: Background of Ideas; Chapter 3: Self-Affirming Humanism; Chapter 4: Interaction between Individual and Society; Chapter 5: Incomplete Society; Chapter 6: Sound Individual and Sound Society; Chapter 7: Reconciliation of Freedom and Inculcation; Chapter 8: The Establishment of a New World Order; and Chapter 8: Conclusion - an Evaluation of Chapter 8: The Establishment of a New World Order; Chapter 9 The Conclusion: An Evaluation of Fromm's Thought. [www.DeepL/Translator, free version, 11/2022] Y1 - 1990 ER - TY - JOUR A1 - Zhang, Wei T1 - A Review of Fromm's Overall View of Human Nature [弗洛姆总体人性观述评] JF - Studies on Mao Zedong and Deng Xiaoping Theories [毛泽东邓小平理论研究], No. 4 (1990), pp. 79-82. N2 - 弗洛姆认为,>凡是人都具有人的本性<,而>人的本性<是>人的科学的研究对象<,也是>人的科学<建立起来的前提。为此,他提出了多层次的总体人性理论,试图既从生物学、生理学和心理学诸方面,又从社会方面对人性作出规定,进行所谓的马克思与弗洛伊德的>综合<。 N2 - Fromm believes that >everyone has human nature< and >human nature< is >the object of scientific research of human beings< and the premise of the establishment of >human science<. To this end, he proposed a multi-level general humanity theory, trying to regulate human nature from both biological, physiological and psychological aspects, as well as social so-called >integration< of Marx and Freud. [Automatic translation] Y1 - 1990 ER - TY - JOUR A1 - Wu, Qinan T1 - Awareness of Children's Literature in the New Era of Father [新时期少儿文学的审父意识] [application of Fromm's theories to art] JF - Journal of Wenzhou University (Natural Sciences) [温州师范学院学报(哲学社会科学版)], No. 4 (1990), pp. 43-47, 29. N2 - >父<,如果不作狭义的理解,即不将其看作某种具体的个人而将其看作一种文化概念,它大致可有三种含义:一是相对自然,指文化。在谈到父爱与母爱的特征时,弗洛姆曾说,母亲是我们出生的地方,是自然、土地和海洋。>父亲不代表自然界,他却代表着人类生存的另一支柱,代表思想的世界,法律和秩序的世界,原则的世界,游历和冒险的世界。父亲是教育孩子并指引他步入世界之路的人。<母养父教,中国和西方都如此。二是指传统,相对于儿童自己指上一代人和上一代人的文化。这里的>父<指的是父辈(不一定就是父亲)及父辈的文化。三是指某种特殊的文化类型或文化的某些特殊方面。同是文化、传统,对下一代的态度不完全一样。有的文化强调儿童的自然成长,重视人的个性的自由发展,人 N2 - >Parent<, if not for the narrow understanding, that does not see it as some kind of specific individuals rather be seen as a cultural concept, it can be roughly three meanings: First, the relative nature, refers to the culture. When talking about the fatherly and motherly characteristics, Fromm said, the mother is the place where we were born, is a natural, land and sea. >My father does not mean that nature, but he represents another pillar of human existence, the representative of the world thought the world of law and order in the world, the principles of travel and adventure in the world. Father is to educate children and guide him into the world of the road people<, adoptive mother taught, China and the West are so. The second refers to the traditional, with respect to the child's own finger on the previous generation and the generation of culture. Here the >parent< refers to parents (not necessarily the father) and parents' culture. The third is that certain specific aspects of a particular type of culture or cultures. The same culture, traditions, attitudes toward the next generation is not exactly the same. Some cultures emphasize children's natural growth, emphasis on the free development of the human personality, human […]. [automatic translation] Y1 - 1990 ER - TY - BOOK A1 - Wang, Yuanming T1 - Fo luo mu rendao zhuyi jingshen fenxi xue 佛洛姆人道主义精 神分析学 [Fromm’s Humanistic Psychoanalysis], Taipei: Yuan liu chuban shiye gongsi 远流出版事业公司 [Yuan-Liou Publishing Company]. Y1 - 1990 ER - TY - JOUR A1 - Liu, Lupeng T1 - Assessment of Fromm's Values [评弗洛姆的价值观] JF - Academic Journal of Zhongzhou [中州学刊], No. 3 (1990), pp. 53-56. N2 - 在现代西方社会中,埃里希•弗洛姆是位倍受欢迎的心理学家、社会哲学家。一个原因是他的著述通俗易懂,简练深邃,文笔优美,从而为他赢得了广大读者。更重要的原因则在于他批判的锋芒触及到了现代西方社会最敏感、最普遍的问题:人从自然的奴役下解脱出来,却又沦为自己创造物的奴隶。人既不是奴隶,也不是机器,人应该成为人之所是,健全的社会应该符合人之所是,满足人之所是,凡与此相悖者皆应受到批判,凡与此相符者皆应受到赞扬;但由于现代西方社会的经济结构、组织方式与人的健康发展存在尖锐矛盾,人的现实之>是<与人的>应该<相去甚远。弗洛姆对这种状况的揭露和批判,以及他对其理想的阐述,自然而然得到人们的关注。 N2 - In modern Western society, Erich Fromm is a popular psychologist, social philosopher. One reason is easy to understand his writings, concise and deep, elegantly written, which earned him a large number of readers. The more important reason is that touched the edge of his critique of modern Western society is the most sensitive, the most common problem: people are freed from the slavery of the natural, only to become slaves of their own creation. Neither slaves nor machines, one should become those of the person is healthy society should be consistent with those of the people, meet people for the both of where the contrary should be criticized, where by key should be consistent with this be commended. However, due to the economic structure of the modern Western society, the healthy development of the organization and people there is a sharp contradiction between the reality of >is< and >should be< a far cry from the. Fromm exposes and criticizes this situation, as well as its ideal exposition, naturally, to get people's attention. [automatic translation] Y1 - 1990 ER - TY - JOUR A1 - Li, Shengcong T1 - Review of Fromm’s Moral Thinking [弗洛姆道德思想述评] JF - Journal of Xihua University (Philosophy & Social Sciences) [西华大学学报(哲学社会科学版)], No. 3 (1990), pp. 119-122. N2 - 弗洛姆(1900——1980)是德国著名的哲学家、精神分析家和往会学家,是法兰克福学派的重要代表人物之一,亦被称为新弗洛伊德的先驱人物。他十分博学,论著丰厚,涉猎广泛。他的思想实质上是西方马克思主义与精神分析理论综合的产儿。他既反对弗洛伊德用人的本能即>力比多<来解释人和社会,同时又不赞成马克思只从社会经济的角度来剖析人与社会,而试图用弗洛伊德的理论去补充马克思思想,又用马克思的理论去修正弗洛伊德的理论,从而建立自己的、综合的思想。>我试图找出弗洛伊德学说中仍然保存的真理,而排除 N2 - Fromm (1900 – 1980) was a famous German philosopher, psychoanalyst and go sociologist, is one of the important representatives of the Frankfurt School, also known as the New Sigmund Freud pioneer. He is very knowledgeable, on huge, covered a wide range. His thinking is essentially Western Marxism and psychoanalytic theory Comprehensive births. He opposes human instinct Freud that >libido< to explain the human and social at the same time they do not agree to Marx only from the point of view of the socio-economic analysis of man and society, while trying to use Freud's theory, to supplement Marx's thought, Marx's theory correct Freud's theory, in order to establish their own, comprehensive thinking. I'm trying to find out the truth still saved in Freud, to the exclusion. [automatic translation] Y1 - 1990 ER - TY - JOUR A1 - Huang, Shenghua T1 - Study Abroad Belief State Media [国外信仰问题研究述介] JF - Philosophical Trends [哲学动态], No. 7 (1990), pp. 12-15. N2 - 人类信仰及其文化意义的阐释已经成为一个世界性的研究深题,本文拟对国外这方面的研究状况作一述介。关于信仰的涵义 (一) 有些论者认为,信仰是一种终极的关切态度,是人对现有世界的内在超越,它表现为对超时空结构的无限和永恒的渴望。这方面有三种不同理解: 一种以存在主义为代表。他们认为人只有回到自己的内心世界,才能在一个终极的、展 N2 - Belief and cultural significance of human interpretation has become a worldwide problem of deep research, this paper intends to study abroad this condition described as a referral. The meaning of faith (a) Some commentators have argued that faith is an ultimate concern attitudes of people beyond the existing inner world, it showed the structure for the Macross infinite and eternal desire. There are three different understanding in this regard: a kind of existentialism as a representative. They think that people only go back to their inner world, to an ultimate, exhibition […]. Y1 - 1990 ER - TY - JOUR A1 - Guo, Yongyu T1 - On Fromm’s Characterology [论弗罗姆的性格学] JF - Educational Research and Experiment [教育研究与实验], No. 4 (1990), pp. 33-37. N2 - 弗罗姆(Erich Fromm,1900—1980)的性格学(Characterology)是他整个思想体系的历史的和逻辑的起点。其总体思路是:人在一定的处境下产生了一定的需要,在满足需要的过程中形成了一定的性格。不同的人在不同的处境下以不同的方式满足需要,从而形成了不同的性格。即处境——需要——性格。这种表述不是指时间顺序,而是逻辑顺序 N2 - Fromm’s characterology (Erich Fromm ,1900 – 1980) is the starting point of the history of his entire system of thought and logic. The general idea is: in certain situations, certain needs, and meet the needs of the process, the formation of a certain character. Meet the needs of different people in different ways under different circumstances, to form a different character. Situation - need - character. This formulation does not refer to chronological order, but a logical order. [automatic translation] Y1 - 1990 ER - TY - JOUR ED - Chen, Yunquan T1 - Philosophical Problems of Psychology (1990) [心理学的哲学问题] JF - Chinese Philosophy Yearbook [中国哲学年鉴] 1990, Editor: Chen Yunquan, CASS Institute of Philosophy, Publisher: Encyclopedia of China Publishing House Shanghai Branch (ISBN 7-5000-0295-5) (1990), pp. 296-297 N2 - 心理学的哲学问题中国心理学史资料选编(第一卷)燕国材主编人民教育1988. 124史页弗洛伊德的马克思主义(面向世界丛书)陈学明著辽宁人民1089. 2吐科页机智及其与无意识的关系(奥)弗洛伊德著张增武、阎广林译著上海社会科学院1989. 62拍页退缩的历史-论弗洛伊德及心理史学的破产(美)斯坦纳德著冯刚、关颖译浙江人民扣89. 72部页弗洛伊德主义原著选辑(下博主编辽宁人民(下卷)1 989. 7车文582页占有或存在-一个新型社会的心灵基础(人学丛书)(美)弗洛姆著杨慧译国际文化出版公司1989. 2185页恶的本性(美)弗洛姆著薛冬译中国妇女1989-4 J46页占有还是生存:一个新社 N2 - Psychology History of Psychology Chinese philosophical issues Selected Data (Volume I) Yan Kwok Choi editor of People's Education 1988. 124 History page Freudian Marxism (for World Series) Chen Xueming the Liaoning People 1089. 2 Division page spit wit and its unconscious relationship (Austria) Freud book Zhangzeng Wu, Yan Guanglin translations Shanghai Academy of Social Sciences 1989. 62 shot page flinch history - history of Freud and psychological bankruptcy (America) Stannard book Feng Gang, Terri translation Zhejiang People's buckle 89. 72 pages Freudianism original anthologies (next blog editor Liaoning People (scroll down) 1989.7 Che 582 possession or presence - a new society based on the mind (human science series ) (United States) Fromm was Yang Hui translation International Cultural Publishing Company 1989.2185 evil nature (America) Fromm of Xue Dong translation Chinese women 1989-4 J46 page possession or survival [To Have Or To Be]: an Novosti […]. [automatic translation] Y1 - 1990 ER - TY - JOUR A1 - Bi, Zhiguo T1 - Analysis of >Freudian Marxism< Aspects [对>弗洛伊德主义的马克思主义<的几点剖析] JF - Study & Exploration [学习与探索], No. 5 (1990), pp. 12-19. N2 - 弗罗姆和马尔库塞是法兰克福学派中的主要代表人物,他们倡导所谓>弗洛伊德主义的马克思主义<,用弗洛伊德关于个体心理分析的理论来>补充<、>发展<马克思主义;并对现代资本主义社会作了某些>批判<。由于他们抛弃了马克思主义理论中的最本质的东西;不能在辩证唯物主义和历史唯物主义的指导下正确吸收弗洛伊德思想的积极因素,因而虽然他们对西方资本主义的批判和揭露也有某些积极意义,但他们的所谓>弗洛伊德主义的马克思主义<实质上是对马克思主义的一种>歪曲<和>篡改<,因此,不是真正的马克思主义。 N2 - Fromm and Marcuse is the main representatives of the Frankfurt School, they advocate the so-called >Freudian Marxism<, Freudian analysis of individual psychological theory to >supplement< >development< of Marxism; made some >critical< and the modern capitalist society. Because they abandoned the Marxist theory of the most essential things; Freud thought the positive factors cannot be absorbed correctly under the guidance of dialectical materialism and historical materialism, which they critique of Western capitalism and expose a some positive significance, but their so-called >Freudian Marxism< is essentially a kind of Marxism >distorted< and >tampering<, therefore, is not a true Marxist. [automatic translation] Y1 - 1990 ER -