TY - JOUR A1 - Zou, Zhikun A1 - Zhang, Yang T1 - Fromm’s Consumption Alienation Theory and Its Implications [弗洛姆的异化消费思想及启示] JF - Journal of Inner Mongolia University for Nationalities (Social Sciences) [内蒙古民族大学学报(社会科学版)], No. 2 (2016), pp. 17-20. N2 - 弗洛姆认为,异化消费是20世纪西方资本主义社会的典型症状,现代资本主义社会是一个消费异化的社会。消费由手段变成了目的,人被消费所统治,失去了主动性和创造性。人们在异化消费中失去本真。弗洛姆对消费社会进行了批判性反思,对于我们当代人的存在以及社会的和谐发展无疑具有深刻的现实意义。 N2 - According to Fromm, alienated consumption is a typical symptom of Western capitalist society in the 20th century, and modern capitalist society is a society of alienated consumption. Consumption has changed from a means to an end, and people are ruled by consumption and have lost their initiative and creativity. People lose their true nature in the alienation of consumption. Fromm's critical reflection on consumer society is undoubtedly of profound relevance to our contemporary existence and to the harmonious development of society. [Automatic translation] Y1 - 2016 ER - TY - JOUR A1 - Zou, Jianbo T1 - Fromm's Marxist Religious View – Reading Fromm's >Love< 弗洛姆的马克思主义宗教观—读弗洛姆的《说爱》 JF - Theory Research 学理论, No. 9 (2016), pp. 31-33. N2 - 宗教是人民的鸦片,它象征着现实社会的种种苦难、压抑和无奈,因而宗教是应该而且必须被消灭的,正如现实中的一切苦难、压抑和无奈都应该而且必须被消灭。弗洛姆却认为,还存在一种特殊的宗教,一种即使生活富足、内心幸福也可能存在的宗教。这种宗教是关于社会进步和人的解放的大爱,也是马克思著作的核心。 N2 - Religion is the opium of the people, which symbolizes the suffering, depression and helplessness of the real world, and therefore it should and must be eliminated, just as all suffering, depression and helplessness in the real world should and must be eliminated. Fromm, on the other hand, believes that there is a special kind of religion, one that can exist even in the midst of a rich life and inner happiness. This religion is the great love of social progress and human emancipation that is at the heart of Marx's writings. [Automatic translation] Y1 - 2016 ER - TY - JOUR A1 - Zhu, Zhijin T1 - From Fromm’s Thought of >Escape From Freedom< to Talk about the Phenomenon of Mobile Phone Dependence of College Students [从弗洛姆>逃避自由<谈大学生手机依赖现象] JF - Journal of Chengdu University of Technology (Social Sciences) [成都理工大学学报(社会科学版], No. 3 (2016), pp. 40-44. N2 - 大学生在享用智能手机带来便利的同时,手机依赖问题也随即产生。弗洛姆在《逃避自由》中提出的>逃避自由<理论有助于揭示大学生手机依赖现象产生的心理原因,同时弗洛姆提出确立>积极自由<的状态,也为解决大学生手机依赖现象提供了理论指导。 N2 - While college students enjoy the convenience of smart phones, the problem of mobile phone dependence is then generated. The thought of >Escape from Freedom< of Fromm can helps to reveal the psychological causes of college students’ dependence on mobile phone. Meanwhile, Fromm proposed to establish the state of >positive freedom< as well as provide a theoretical guidance for solving the phenomenon of mobile phone dependence of college students.] [Author’s translation] Y1 - 2016 ER - TY - JOUR A1 - Zhu, Fulei T1 - Searching for a Sense of Belonging in the City: Based on the Analytical Perspective of Fromm's >Human Alienation< [找寻城市归属感:基于弗洛姆>人性异化<的分析视角] JF - Journal of Anqing Teachers College (Social Science Edition) 安庆师范学院学报(社会科学版), No. 5 (2016), pp. 128-131. N2 - 城市本应让生活更美好,但是城市的人们却倍感人情冷漠、精神空虚、孤独寂寞,很难融入城市,没有城市归属感。造成城市归属感缺失的原因主要是社会分工引起的个体交往分散化、市场经济制度与货币化对人个性的消磨、城市人口独特性对精神生活的影响、城市社区类型转变造成的社会资本下降、时空分离导致的不安全感、现代化造成的人性异化。弗洛姆的>人性异化<和>生产型人格<理论为找寻城市归属感提供了有益借鉴,可通过塑造共同想象力,促进自由人的自由联合来找寻城市归属感。 N2 - Cities should make life better, but people in cities feel indifferent, spiritually empty, lonely and isolated, which makes it difficult for them to integrate into the city and have no sense of belonging. The main reasons for the lack of a sense of belonging in cities are the decentralization of individual interactions caused by the social division of labor, the erosion of human personality by the market economic system and monetization, the influence of the uniqueness of the urban population on spiritual life, the decline of social capital caused by the transformation of urban community types, the insecurity caused by the separation of time and space, and the alienation of human nature caused by modernization. Fromm's theory of >human alienation< and >productive personality< provides a useful reference for finding a sense of belonging to the city by shaping a common imagination and promoting the free association of free people. [Automatic translation] Y1 - 2016 ER - TY - JOUR A1 - Zhou, Wen T1 - The Dialectical Thinking of Fromm: Reason, Faith, Doubt - Based on the >Rational Belief< of the Year of the Character Orientation [基于创发性性格取向的>理性信仰<——浅析弗洛姆对理性、信仰、怀疑的辩证思考] JF - Zhejiang Social Sciences [浙江社会科学], No. 4 (2016), pp. 148-151. N2 - 对宗教、信仰的讨论是弗洛姆整体思想中的重要有机组成部分,但无论国内还是国外,有关这一主题的研究都存在较大局限。本文试图在考察弗洛姆思想发展脉络的基础上,借鉴国内信仰学的研究成果,运用>信仰主体——信仰行为——信仰客体<的动态逻辑框架系统重构弗洛姆相关理论,并将其置于伴随现代化进程而出现的>信仰危机<的历史背景下,通过横向与纵向比较发掘其理论之独特性,旨在为研究弗洛姆思想提供新的视角,也为当下社会信仰困境提供一定的启示。经历1926年放弃犹太教信仰与1937年扬弃正统弗洛伊德主义的两次思想转折后,弗洛姆形成无神论的>激进人道主义<思想,>人<成为弗洛姆研究宗教、信仰的逻辑起点和最终目的。>人的诞生<开始后,信仰主体作为一个处于自然、社会历史与生存两歧三个相互关联的维度中的身心、知情合一的人,其独特的多层次处境与生理-心理结构、机制,使其产生了追求生存意义、指向>谐一<的>x体验<,它在无意识层面构成了信仰的经验基础,其意识化与意识形态化都受到社会的制约,由于知性语言的社会过滤器作用和思虑作用,只有用普遍象征语言才能表达其丰富含义。信仰行为则是信仰主体对>x体验<的反应,不但是一种相信、信服的思想状态,更是信仰主体在具体的社会历史条件下全身心的、对自己生存答案的探索和践行。>同化过程<与>社会化过程<中形成的社会性格是信仰行为的基础。按照性格结构中创发性取向的多少,弗洛姆将信仰行为分为理性与分理性两种形式。弗洛姆将理性置于人格整体之中,剖析了理性、信仰、怀疑三者之间的辩证关系。理性信仰植根于人自己的体验,对自己思考力、观察力及判断力的了解与信赖,与理性怀疑相关联,它不仅体现在思考和判断领域,也体现在人的生活实践中。它促使人们怀着希望,进行一种持续的、积极的自我创造,有利于>人的诞生<。而非理性信仰是对某个神、某个人、某种思想或某种象征的盲目迷信,并非出于人自己的思想或情感的体验,而是以人对非理性权威的情感屈从和对现有意识形态的接纳为基础。如果社会宣扬的意识形态与社会性格之间具有差异,会造成人们思想与行为的分裂,形成>假信仰<现象。同时,弗洛姆还研究了自由意志与信仰选择的问题,作为温和决定论者,他为人们自由选择信仰的可能性留出了余地,并探讨了先知与禅师等理性权威的作用。信仰客体被弗洛姆视为>x体验<在不同社会历史文化结构中的概念系统呈现,按照>原始崇拜——母性人格神宗教——父性人格神宗教——理性一神论宗教——无神宗教——宗教消亡<的路线发展。在他看来,宗教演变是一个客观过程,与生产力水平、生产关系、人自身的心理状况、理性与情感能力等因素密切相关,并且在不同的阶段发挥着不同的历史功能,但这种发展并非后者取代前者的线性更迭,而是一种以某种宗教形态为主、显隐并存、进化和倒退交织并行的过程。根据社会条件所塑造的社会性格结构所导致的不同存在体验,弗洛姆将宗教分为权威主义和人道主义两种类型;根据它们对>人的诞生<的作用,分为积极和消极的宗教,但这些分类只是对其特征的分类,而不是对现实存在的宗教的分类,任何现存成体系宗教中,积极和消极、权威主义与人道主义均混合出现。最后,在呈现弗洛姆信仰理论的完整面貌后,本文指出了它的贡献与不足,并试图对其作出客观评价。 N2 - The discussion of religion and faith is an important organic part of Fromm's overall thought, but both domestic and foreign studies on this topic have great limitations. This paper attempts to reconstruct the relevant theories of Fromm on the basis of investigating the development of his thought and drawing on the research results of domestic faith studies, using the dynamic logical framework of >faith subject-faith act-faith object<, and placing them in the context of the accompanying >faith subject-faith act-faith object<. Against the historical background of the >crisis of faith< arising from the modernization process, this paper aims to explore the uniqueness of Fromm's theory through horizontal and vertical comparisons, in order to provide a new perspective for the study of his thought, as well as to provide some inspiration for the current dilemma of faith in society. After he abandoned the Jewish faith in 1926 and the orthodox Freudianism in 1937, Fromm developed his atheistic >radical humanism<, and >man< became the logical starting point and ultimate goal of Fromm's study of religion and belief. Since the >birth of man<, the subject of faith, as a human being who is in the three interrelated dimensions of nature, social history and existence, is in a unique multi-layered situation, physiological-psychological structure and mechanism, which leads him to the >x-experience< of pursuing the meaning of existence and pointing to >unity<. Because of the social filter and thought function of intelligible language, it can only be expressed in the universal symbolic language with its rich meaning. The act of faith is the response of the subject of faith to the >x-experience,< which is not only a state of mind of believing and being convinced, but also the subject of faith's wholehearted exploration and practice of the answer to his own existence under the specific social and historical conditions. The social character formed in the process of >assimilation< and >socialization< is the basis of faith behavior. According to the number of creative orientations in the personality structure, Fromm divides religious behavior into two forms: rational and irrational. Fromm places rationality in the personality as a whole and analyzes the dialectical relationship between rationality, faith and doubt. Rational faith is rooted in people's own experience, understanding and trust in their own thinking, observation and judgment, and is associated with rational doubt, which is not only reflected in the field of thinking and judgment, but also in the practice of human life. It not only manifests itself in the field of thinking and judgment, but also in the practice of human life. It encourages people to carry out a continuous and positive self-creation with hope, which is conducive to the >birth of man<. Irrational belief, on the other hand, is blind superstition about a god, a person, an idea or a symbol, which is not based on one's own thought or emotional experience, but on one's emotional submission to irrational authority and acceptance of the existing ideology. If there is a discrepancy between the ideology promoted by society and the social character, it will cause a split in people's thoughts and behaviors, resulting in the phenomenon of >false beliefs<. As a moderate determinist, he leaves room for people to freely choose their beliefs, and discusses the role of rational authorities such as prophets and Zen masters. The object of faith is regarded by Fromm as a conceptual system of >x-experience< in different socio-historical and cultural structures, which is presented according to the concept of >primitive worship - the religion of the maternal personality God - the religion of the paternal personality God - the religion of the paternal personality God. -Rational monotheistic religions - atheistic religions - the disappearance of religions<. In his view, the evolution of religion is an objective process closely related to factors such as the level of productive forces, relations of production, the psychological state of man himself, his rational and emotional capacities and other factors, and it performs different historical functions at different stages, but this development is not a linear change in which the latter replaces the former, but a process in which certain religious forms predominate, coexist both explicitly and implicitly, and in which evolution and regression are intertwined in parallel. Fromm classifies religions into authoritarian and humanist types, according to the different existential experiences that result from the structure of the social character shaped by social conditions; positive and negative religions, according to their role in the >birth of man<; but these classifications are only classifications of their characteristics, not of the religions that exist in reality, and in any existing system of religions, positive and negative, authoritarian and humanist. Humanism is a mixture of both. Finally, after presenting a complete picture of Fromm's theory of belief, the paper points out its contributions and shortcomings and tries to evaluate it objectively. [Automatic translation] Y1 - 2016 ER - TY - GEN A1 - Zhou, Wen T1 - A Study on Erich Fromm’s Theory of Faith [弗洛姆信仰理论研究], Doctoral dissertation, Foreign Philosophy, Zhejiang University, Hangzhou, Zheijang, China 2016. N2 - 对宗教、信仰的讨论是弗洛姆整体思想中的重要有机组成部分,但无论国内还是国外,有关这一主题的研究都存在较大局限。本文试图在考察弗洛姆思想发展脉络的基础上,借鉴国内信仰学的研究成果,运用>信仰主体——信仰行为——信仰客体<的动态逻辑框架系统重构弗洛姆相关理论,并将其置于伴随现代化进程而出现的>信仰危机<的历史背景下,通过横向与纵向比较发掘其理论之独特性,旨在为研究弗洛姆思想提供新的视角,也为当下社会信仰困境提供一定的启示。经历1926年放弃犹太教信仰与1937年扬弃正统弗洛伊德主义的两次思想转折后,弗洛姆形成无神论的>激进人道主义<思想,>人<成为弗洛姆研究宗教、信仰的逻辑起点和最终目的。>人的诞生<开始后,信仰主体作为一个处于自然、社会历史与生存两歧三个相互关联的维度中的身心、知情合一的人,其独特的多层次处境与生理-心理结构、机制,使其产生了追求生存意义、指向>谐一<的>x体验<,它在无意识层面构成了信仰的经验基础,其意识化与意识形态化都受到社会的制约,由于知性语言的社会过滤器作用和思虑作用,只有用普遍象征语言才能表达其丰富含义。信仰行为则是信仰主体对>x体验<的反应,不但是一种相信、信服的思想状态,更是信仰主体在具体的社会历史条件下全身心的、对自己生存答案的探索和践行。>同化过程<与>社会化过程<中形成的社会性格是信仰行为的基础。按照性格结构中创发性取向的多少,弗洛姆将信仰行为分为理性与分理性两种形式。弗洛姆将理性置于人格整体之中,剖析了理性、信仰、怀疑三者之间的辩证关系。理性信仰植根于人自己的体验,对自己思考力、观察力及判断力的了解与信赖,与理性怀疑相关联,它不仅体现在思考和判断领域,也体现在人的生活实践中。它促使人们怀着希望,进行一种持续的、积极的自我创造,有利于>人的诞生<。而非理性信仰是对某个神、某个人、某种思想或某种象征的盲目迷信,并非出于人自己的思想或情感的体验,而是以人对非理性权威的情感屈从和对现有意识形态的接纳为基础。如果社会宣扬的意识形态与社会性格之间具有差异,会造成人们思想与行为的分裂,形成>假信仰<现象。同时,弗洛姆还研究了自由意志与信仰选择的问题,作为温和决定论者,他为人们自由选择信仰的可能性留出了余地,并探讨了先知与禅师等理性权威的作用。信仰客体被弗洛姆视为> x体验<在不同社会历史文化结构中的概念系统呈现,按照>原始崇拜——母性人格神宗教——父性人格神宗教——理性一神论宗教——无神宗教——宗教消亡<的路线发展。在他看来,宗教演变是一个客观过程,与生产力水平、生产关系、人自身的心理状况、理性与情感能力等因素密切相关,并且在不同的阶段发挥着不同的历史功能,但这种发展并非后者取代前者的线性更迭,而是一种以某种宗教形态为主、显隐并存、进化和倒退交织并行的过程。根据社会条件所塑造的社会性格结构所导致的不同存在体验,弗洛姆将宗教分为权威主义和人道主义两种类型;根据它们对>人的诞生<的作用,分为积极和消极的宗教,但这些分类只是对其特征的分类,而不是对现实存在的宗教的分类,任何现存成体系宗教中,积极和消极、权威主义与人道主义均混合出现。最后,在呈现弗洛姆信仰理论的完整面貌后,本文指出了它的贡献与不足,并试图对其作出客观评价。 N2 - [The discussion around religion and faith is a crucial organic component of Erich Fromm’s thoughts, but both Chinese and western studies on this topic had their own limitations. This dissertation, take the evolution of Erich Fromm’s thought and the theories of domestic beliefology into account, tries constructing the theoretical system of Erich Fromm’s study on the religion and faith with a dynamic framework that is >subject of faith – practice of faith – object of faith<, and places it into the historical background of >faith crisis< which is emerging in the progress of modernization, in order to figure out its distinctiveness through the horizontal and vertical comparison. On one hand, that would offer a new perspective of interpretating Fromm’s thought, and on the other hand, bring the inspiration of solving the problem of faith in present society as a stone from the other hill. The atheistic >radical humanism< had been formed after Fromm’s two transitions of thought, which are his giving up Judaism in 1926 and sublating of the orthodox Freudianism in 1937, so human became the logical starting point and the final purpose of Fromm’s study on religion and faith. Since >man’s birth< begins, as a man who is an unity of body and mind, knowledge and emotion, the subject of faith is living in a situation composed of three interdependent dimensions: the natural dimension, the social and historical dimension and the existential contradictions dimension. Therefore, >x-experience< that pursued the significance of life and pointed to the >ONE< stems from the unique situation and physiological-psychological structure and mechanism of human. Being the experiential basis of faith in one’s unconsciousness, its consciouslization and ideologicalization are restricted by society. Only can the symbolic language express its abundant implication due to the social filter effect and the cerebration of intellectual language. Practice of faith is the subject’ s response to his >x-experience<, not only a mind state of believing and conviction, but also an exploration and practice of subject of faith with all his heart and soul for his own solution to the existential problem in the concrete social and historical conditions. The social character molded in the assimilating process and the associating process is the foundation of the practice of faith. Fromm divided the practice of faith into two sorts: rational and irrational, according to the proportion of productive orientation in the character structure. He analyzes the dialectic relationship between reason, faith and doubt by placing reason into the whole personality to. The rational faith roots from one’s understanding and trusting of his own experience, his ability to think, observe and judge, in conformity with the rational doubt. It is embodied not both in the one’s thinking and judging process and in every action of his daily life. Also, it prompts human to be self-creating continuously with hope, and that is helpful to >man’s birth<. On the contrary, irrational faith is a blindly worship to a God, a person, a thought or a symbol, stemming from the submission to a irrational authority and the reception to the leading ideology instead of one’s own experience of thinking or feeling. If there’s a gap between the popular ideology and the main social character, one’ s mind and behavior would fight against each other, so the fake faith arises. Meanwhile, Fromm discussed the freewill and the choice of faith. As a soft determinist, he admits the possibility of choosing faith, and discusses the function of rational authority such as prophets and Zen master. Object of faith is considered as the appearance of the conceptualized system of >x-experience< in different social historical cultural structure by Fromm. The track of their development would be >primary totems worship – matriarchal anthropomorphic God religion – patriarchal anthropomorphic God religion – rational mono¬theism religion – atheism religion – the end of religion<. Fromm holds that the evolution of religion is a objective process influenced by productive forces and relations, man’ s mental conditions and the capabilities of reason and sentiment, and the function of each type of religion changes in different historical period. Nevertheless, the development of religion is not a latter-replacing-former linear course, but a complicated process that a type of religion dominates while the others still exists inconspicuously, with both the progress and the degeneration. According to the experience caused by the social character structure which has been molded by the social conditions, Fromm divides all religions into authoritarian and humanistic religion, and according to their affect to >man’s birth<, progressive and negative religion, but that’s not the classification to the real religion, but to its features, for in any real religion, the authoritarianism and the humanism is mixed together.– Finally, this dissertation tries to point out the contribution as well as the deficiency of Fromm’s theory of faith on the base of elaborating and interpreting it thoroughly. [Author’s translation] Y1 - 2016 ER - TY - GEN A1 - Zheng, Kui T1 - From Crises towards Salvation – An Ecocritical Interpretation of R.S. Thomas' Poetry 从危机到救赎-R.S.托马斯诗歌的生态批评解读, Master thesis, English Language and Literature, Nankai University, Nankai, Tianjin, China 2016 [application of Fromm's theories to art]. N2 - 本文运用生态批评理论对20世纪英国最伟大的诗人之一R.S.托马斯的诗歌进行了解读。第一章探讨了托马斯关于>机器<(即工业与科技文明)和自然的诗歌创作之缘起。二战的科技战和威尔士出身是他的诗歌对机器是>危机制造者<的表征的缘起;童年的自然体验和牧师身份则是他诗歌中的>乡村治疗<理念的塑形因素。第二章根据生态理论论述了托马斯的诗歌所反映的机器引发的危机。生态理论认为技术根源是生态危机的主要根源之一;哈罗德?弗洛姆认为科技征服了自然使上帝变得多余引发了西方信仰危机;生态心理学认为心灵与自然相互作用,现代人心理危机的重要诱因即是工业化所造成的人与自然的疏离。在托马斯的诗歌中,机器造成了生态危机、信仰危机和人的异化感。第三章探讨了托马斯的诗歌所提供的摆脱上述三种危机的途径。托马斯认为>乡村治疗<是走向救赎的途径,即在静谧的自然中体验自我和体验神性。生态危机的思想根源是>人/自然<二元论,治疗生态危机与治疗人类思想危机是一个过程。>乡村治疗<的最终目的是引发思想革命,使人认识到其生理存在、心理存在、精神存在都根植于自然,从而实现托马斯所展望的生态乌托邦>阿布酷歌<。论文结论部分指出,托马斯对信仰危机和心理危机的救赎与对生态危机的救赎是一脉相承的。生态批评认为文化与自然相互作用,作为文化产品和话语实践,托马斯的充满生态智慧的诗歌参与了生态话语的塑造,促进了文化与自然的良性互动:其对机器的危害的深刻揭示构成了对当代技术中心主义话语的反拨;其>乡村治疗<理念及自然神秘主义神学与生态心理学和生态神学的某些观点不谋而合,创造了一种生态世界观,为绿色文明的建设提供了认识论指导。 N2 - This thesis is an ecocritical investigation of the poetry of R. S. Thomas, one of the greatest English poets in the twentieth century.– Chapter One examines the context of Thomas’s poetic creation concerning the >Machine< (i.e., industrial and technological civilization) and nature. The technological warfare in World War II and the Welsh descent are the origin of his representation of the Machine as a >crisis-monger<. His experience of nature in childhood and the priesthood have a formative influence on the notion of >country cures< in his poetry.– Chapter Two is an ecocritical scrutiny of the adverse effects of the Machine in Thomas’ poetry. Ecotheory holds that technology is one of the main sources of ecological crisis; Erich Fromm maintains that technology has tamed nature and thus made God supererogatory, leading to the crisis of faith in Christendom; ecopsychology posits the reciprocity between nature and the human psyche and asserts that human disconnection from nature constitutes an important cause of modern man’s psychological crisis. In Thomas’ poetry, the Machine generates ecological crisis, the crisis of faith and man’s sense of alienation.– Chapter Three investigates the solution provided by Thomas’ s poetry to the foregoing crises. Thomas believes that the gateway to salvation is to receive >country cures<, by which is meant the experience of a sane self and of divinity in the tranquility of nature. The ideological root of ecocrisis is human/nature dualism and thus the battle to solve ecological crisis and to solve ideological crisis are one and the same. The ultimate goal of >country cures< is to make a revolution in man’s worldview, that is, to make him realize his biological, psychological and spiritual rootedness in the earth, and then to make come true the ecotopia >Abercuawg< envisioned by Thomas The thesis concludes that Thomas’ s efforts to save religion and the human psyche and to save ecology are one and the same. Ecocriticism postulates the interplay between culture and nature. As a cultural artefact or discursive practice, Thomas’s greenwisdom-saturated poetry has participated in the construction of ecological discourse and promoted the reciprocity between culture and nature: its insightful revelation of the Machine as a crisis-monger constitutes a reaction against the discourse of technocentrism; its notion of >country cures< and nature mysticism, coinciding in some aspects with the ecological worldview of ecopsychology and ecotheology, provides an epistemological clue to the construction of a green world. [Author's translation] Y1 - 2016 ER - TY - JOUR A1 - Zhao, Jianbo T1 - Two Liberty Ways: >Mental Revolution< and >Social Revolution< – On Marx’s and Fromm's Freedom Thought [两种自由之路:>心理革命<与>社会革命<——评马克思与弗洛姆的自由思想] JF - Journal of Tianshui College of Administration [天水行政学院学报], No. 1 (2016), pp. 73-76. N2 - 弗洛姆从微观的人的心理结构和性格结构入手,希望通过人心理的感觉和感受,通过个人自发的爱和劳动,建立一个健全的社会,实现人心灵的自由。可以称之为>心理革命<的自由之路。马克思站在历史全局的高度,从全人类的自由出发,分析宏观的社会制度和政治经济,希望通过社会实践推动社会制度的更替,推翻资本主义不合理的生产关系和社会关系,建立生产高度发达,人类自由全面发展的共产主义社会。可以称之为>社会革命<的自由之路。两种自由之路要在理论上将其划界,不可通约,在划界的基础上建构适应当代中国实践的自由观。 N2 - Fromm from the microscopic structure of the human mind and personality structure from the start, through the psychological feeling of hope and feelings of self-love and personal labor to build a healthy society, freedom for his mind. It can be called >mental revolution< freedom. Marx standing history overall height, from the freedom of all mankind, the analysis of social and political macro-economic, hopes to promote the replacement of the social system through social practice, the overthrow of the capitalist relations of production and irrational social relations, to establish a highly developed production, human free and comprehensive development of communist society. It can be called >social revolution< in freedom. Two Liberty Way, in theory, should be demarcation, income-mensurable, Culture and the Contemporary Chinese concept of freedom in practice on the basis of demarcation. [Automatic translation] Y1 - 2016 ER - TY - GEN A1 - Zhao, Huawei T1 - Research on the Faith Education of Chinese Contemporary College Students 当代中国大学生信仰教育问题研究, Doctoral dissertation, Ideological and Political Education, Shandong University, Jinan, Shandong, China 2016. N2 - 信仰是个永恒的话题,也是个深奥的命题。因为信仰的存在,人与动物才有了最为本质的区别。学界对信仰的研究成果非常多,但对于信仰重要程度的认识仍旧不足,所谓>正本清源<,>本<尚未正,>源<尚未清,对于信仰教育的研究也就凸显出诸多问题。在这种境况下,一味要求当代大学生匡正信仰,将马克思主义信仰内化于心、外化于形的要求就略显牵强。鉴于此,非常有必要对当代大学生信仰教育作一系统研究。通过对国内外学术界在相关问题上的梳理和研究发现,就当代大学生信仰教育而言,研究成果中存在一些不足之处。一是对于信仰元理论的研究力度尚弱;二是对大学生群体,尤其是当前的>90后<大学生信仰状况的调查研究不够;三是研究方法上,实证研究方兴未艾,但尚未出现有深度、有权威的代表性调研成果;四是问题意识不足,解决现有问题的方法捉襟见肘。基于此,非常有必要在学界理论研究存在不足的地方和尚未涉足的地方,通过实证研究方法、比较研究方法、文献研读法、跨学科分析法以及逻辑与历史相结合的方法,结合不同学科的理论分析工具如马克思主义的实践论、全球化理论、滕尼斯的共同体理论、贝塔朗菲的系统论、曼海姆的意识形态理论、弗洛姆的逃避自由理论、席勒的美学思想、费孝通的>差序格局<理论等,对大学生信仰教育进行全面地、系统地分析,力求实现在研究视角、研究内容、研究结论等几个方面的创新。概念是研究和认知的基础,也是研究的出发点。对信仰本质的把握是当代大学生信仰教育研究的逻辑起点。通过对比信仰与理想、信仰与信念、信仰与科学、信仰与宗教等几组相近的概念,可以发现,信仰是一种人类特有的心理与精神现象,是人类对某种人生观、世界观、价值观的信奉和遵循。它支配着其它所有的意识形态,是人的信念中最为稳定、最为持久的部分。从特征上来看,信仰是人的内在需求和满足,体现了人们对人生价值目标永恒的追寻,它是与人类的精神、意志、情感三者相结合的产物,是人不断进步的精神动力和力量之源。在此基础上,笔者认为,信仰教育则是一定的阶级、社会、集团把其所确立和遵奉的信仰通过教育的方式影响受众,将其确立为受教育者信仰的某种精神实践活动。在对信仰及信仰教育本质认识的基础上,窥探当代大学生的信仰状态以及大学生信仰教育的重要意义是研究当代大学生信仰教育的逻辑深入。当代大学生信仰教育的重大意义可以从国家层面、社会层面、学校层面和个人层面来认识。主要体现为,国家层面上,它是坚持和发展中国特色社会主义的政治保证;社会层面上,它是促进社会公平正义的现实需要;学校层面上,它是实现立德树人的内在要求;个人层面上,它是保障个人全面发展的必然选择。鉴于大学生信仰教育具有如此重大的现实意义,必须从历史的高度对其进行一番梳理,从大学生信仰教育实践的历史进程中总结经验教训,为我所用,也为当前大学生信仰教育提供学理和实践基础。当代大学生信仰教育从新中国的成立至今,经历了各具特色的四个阶段,即1949年至1956年、1956年至1978年、1978年至今。在这三个历史阶段中,我国大学生信仰教育的实践活动,既取得了巨大的成绩,得到许多成功的经验,也存在一定的不足,形成一些失败的教训。成功的经验昭示我们,科学的理论体系是开展信仰教育的逻辑前提,正确的政治方向是开展信仰教育的根本保障,健全的教育体制是开展信仰教育的关键所在,榜样的示范效应是开展信仰教育的有效途径,形成合力是开展信仰教育的内在诉求,实践导向是开展信仰教育的核心要求。失败的教训启发我们,在当代大学生信仰教育中,必须革新二元导向,倡导多元理念;提倡因材施教,善于因势利导;正视灌输教育,探寻灵活方法;营造良好氛围,重视人才培养;直面网络平台,强化意识形态。只有从历史中借鉴经验,吸取教训,才能够使当前大学生信仰教育取得一定的成效。当前大学生信仰教育是由学生和教师共同发力的实践活动。费孝通先生曾经提出中国人际关系的组成是一种>差序格局<的形态,这一观点为我们研究当前大学生信仰教育中学生与教师的关系提供了有益的启发。在当前大学生信仰教育中,大学生就是抛入水中的石头,是动力源和中心,一切信仰教育必须围绕着大学生而展开。在这个中心的周围,形成了层层推出的波纹圈,离大学生区域最近的圈,即核心区域圈,是高校思想政治理论课教师,他们对大学生信仰教育起到最为重要的作用,是>差序格局<中对人们人际关系影响最大的人群。其次,次级区域圈则是高校辅导员,他们是大学生信仰教育的中坚力量,最外围的区域圈则是辐射圈,即除了思想政治理论课教师和辅导员之外的其余高校教师。虽然这些教师在大学生信仰教育中并未起到最直接的作用,但他们的存在,却会起到潜移默化的作用和风尚引导的作用,所以并非可有可无的存在力量。当代大学生与这三层区域圈并非各自独立,而是受到不同要素的影响,最为重要的是环境和文化氛围。优化环境,创造良好的信仰文化氛围,是当代大学生信仰教育取得成功的基本保障。当代大学生信仰教育教育些什么?这就涉及到当代大学生信仰教育的内容体系。教育的内容体系从来不是漫无目的的,也不会是平行发展的,它必然要围绕某个核心发散出去,从而形成了信仰教育的核心内容、重点内容。同样,信仰教育需要有自己的精神内核,它不能与宗教信仰教育等同。信仰教育还需要有自己的教育目标和最终归宿,即信仰教育的落脚点。本文认为,树立科学的马克思主义信仰观是当代大学生信仰教育深入推进的核心所在,是信仰教育内容的核心;中国特色社会主义共同理想则是当代大学生信仰教育的重点内容;以爱国主义为核心的民族精神和以改革创新为核心的时代精神是当代大学生信仰教育的精神内核;最后,培育和践行社会主义核心价值观是当代大学生信仰教育的根本落脚点。建构当代中国大学生信仰教育的内容体系的目的在于,让信仰教育有所依托,遵循一个基本的标准,达成一些共识,也让信仰教育的客体在学习中有针对性,不至于不知所学而无法学习。如何让当代大学生在信仰教育中能够更好地习得信仰教育的上述内容呢?需要从三个方面展开,第一,要拓宽大学生信仰教育的途径,除了传统的教育之外,还要注重通过网络、媒体等平台,同时从中国传统文化中借鉴和吸收优秀因子,打造学校、家庭和社会三位一体的信仰教育模式,从而让科学信仰教育的理论渗透力不断强化。第二,创新大学生信仰教育的方法,通过案例比照、情景设置、心灵触动教育、师生互动咨询、大学生自我教育等方法,引导当代大学生树立科学的信仰观。第三,完善大学生信仰教育的机制,从制度的高度为当代大学生信仰教育提供有力支持和制度保障,实现大学生信仰教育的制度化、科学化,从而达到信仰教育理论与实践的知行合一。作为总结和展望,需要强调指出,当代大学生信仰教育研究中存在两种值得注意的不良倾向:一是大学生信仰选择的多元化、世俗化和庸俗化倾向,二是去马克思主义信仰化倾向。这两种倾向对于当代大学生信仰教育而言,无疑具有极大的负面影响,需要在理论研究和实践中给予足够的重视。作为尝试性的解决之道,可以通过重塑当代大学生马克思主义信仰观、顺应多元化的信仰教育发展规律,建立多层次的信仰教育体系、不断创新信仰教育的方式和内容,以扶正大学生信仰中出现的不良倾向,让马克思主义信仰进入到大学生思想和灵魂的深处,坚定当代大学生的科学信仰观,树立当代大学生对中国特色社会主义的道路自信、理论自信、制度自信、文化自信,成为合格的马克思主义继承者和接班人。 N2 - As an eternal and profound topic, faith serves as the basic and essential element to distinguish human beings with other animals. Although the academia has witnessed a fruitful of researches of faith education, the recognition of the importance of faith remains still insufficient. It is a lack of clarification and definition of faith that causes many problems to occur. Such being the case, the requirements for contemporary college students to rectify their faith system to believe in Marxism and implement it are seemingly unpractical. That is why it is necessary that a systemic research on the faith education for contemporary college students be carried out. A summary of the researches on faith and faith education conducted by domestic and overseas scholars demonstrates that there are some demerits related to the findings of faith education for contemporary college students. Firstly, study of meta-faith concepts is inadequate. Secondly, there lacks abundant surveys on the faith conditions of the group of students born in 1990s. Thirdly, as far as the research methodology is concerned, empirical research method is popular, yet there has not seen insightful and authoritative outcomes as expected. Fourthly, the ability to detect problems is not so strong, let alone the solutions to address those problems. Therefore, there exists the necessity to probe into the uncultivated land and the areas where more profound academic studies are needed by taking such an approach as integrating empirical method, comparative method, literature review method, interdisciplinary analysis method as well as the combinative method of history and logic and exploiting theoretical analysis instruments such as Marxism’s Theory of Practice, the Globalization Theory, the Community Theory of Ferdinand Tönnies, the System Theory of Bertalanffy, the Ideology Theory of Mannheim, Fromm’s Theory of Escaping from Freedom, the Aesthetic Thoughts of Schiller, or Fei Xiaotong’s Differential Mode of Association. By so doing, a comprehensive and systematical analysis of the faith education for college students will be achieved, so will progress be made on the research starting point, progress and conclusion. In the same way that concept is the cognitive basis and starting point for research, the logical and cognitive foundation for the research of faith education for current college students lies in a comprehensive understanding of the concept of >faith<. After comparing the paired concepts of faith and ideal, faith and belief, faith and science, faith and religion etc,, it is found that faith belongs to the kind of psychological and spiritual phenomenon that only human beings boast and that it represents the firm faith and unswerving observance for certain outlook on world, life philosophy and value. As the most stable and long-lasting element in what people think and believe, faith manages and controls all the other ideologies. Faith stands for the satisfaction of an individual’s internal need and it signalizes the pursuit of his or her life values. Faith, as the combination of human spirit, will and emotion, serves as the engine and source of mankind’s evolution. Therefore, this dissertation holds that faith is a kind of spiritual activity that certain society, group or class of people impose the impact of what they believe and observe upon others through faith education. Based on the recognition of the nature of faith and faith education, it then comes to the deeper sense of studying faith education for college students, i.e., probing into the status of students’ faith and, more importantly, the significance of faith education for college students. The significance can be realized from national, social, college and personal dimensions. At the national level, faith education performs as the safeguard for upholding and developing socialism with Chinese characteristics. At the social level, it is regarded the need for promoting social fairness and justice. At the level of the college, faith education represents the demand for optimizing morals and cultivating talents. Besides, in consideration of the great significance of faith education and its practices, the history of faith education must be made clear and lessons and experience should be drawn from the practices of faith education, so as to apply the theoretical and practical guidance to today’s faith education for each individual student. Considering the history of faith education, there are three phases ever since the foundation of the People’s Republic of China, namely, the Socialist Transformation Period (from 1949 to 1956), the Socialist Construction Period (from 1956 to 1978) and the Reform and Opening up Period (from 1978 up to now). Over the three periods, the practices of China’s faith education has acquired great achievements as well as witnessed some lessons and thus accumulating experience for us followers to exploit. The success of it reveals that scientific and comprehensive theories lay the logical foundation, right political orientation serves as the basis, integrative cooperation of all forces forms the primary requirement and practice-driven thought is the key demand for faith education. While, the lessons of it enlightens people to turn binary orientation into multiple one, to teach students in accordance with their personal characteristics, to let shine students’ strengths and avoid their weaknesses, to rectify the spoon-fed way of education but resort to flexible educational means, to formulate benign educational atmosphere and emphasize personality education, to take advantage of the Internet and to enhance students’ ideological realization in today’s faith education. Only by drawing experience and learning lessons from the historical practices, can people hope to make more progress of the contemporary faith education. Contemporary faith education for college students represents such a kind of practice that requires the integrative efforts of both students and teachers. Mr. Fei Xiaotong, the famous sociologist in China, proposed that there were a >differential mode of association< in China’s human relations network, one mode that reflects that social relations possess a self-centered quality just like a stone thrown into the lake with circles spreading out from the center, which inspires us positively in terms of the study of the relations between students and teachers within the current faith education system. That is, college students are the engines that should be prioritized and centered. Just as the stone thrown in the lake is surrounded by circles of ripples, in the faith education system there are also circles, among the primary circle, the closest one to the center, is constructed by college teachers of ideological and political courses who have the most significant impact on faith education for college students; the secondary circle which is formed by universities’ counselors who also imposes important impact; and the radiation circle, more distant from the center, which is made up by all other faculty members in universities and colleges. Although teachers in the radiation circle may not have direct influence upon faith education for college students, they do influence college students in their formulation and practices of faiths and thus making themselves indispensable in the faith education system. Contemporary college students and the three circles are interrelated; moreover, they are impacted also by the external environment and cultural atmosphere. Therefore, to ensure that faith education in our era achieves its expected outcomes, it is also important to optimize the educational environment as well as cultivate benign cultural atmosphere. Then, what should be included in the process of faith education for current college students? It is all about the content system of faith education. Neither is the content system aimless nor is it developing concurrently; the system is radioactive like circles of ripples, with the order of importance descending from the center, and thus formulating the core and key content. Faith education also has its own spiritual content, different from the education of religion. Besides, faith education boasts educational objectives and ends. This dissertation believes that the core content of faith education for college students is the establishment of Marxism Faith View; the key content is the common ideal of socialism; the spiritual content is the socialist’s value system, say, the Chinese’ national spirit (with patriotism being the core) and time spirit (with reform and innovation being the core); and that the end is the cultivation and implementation of socialist’s core value. The aim of constructing the content system lies in that there is something to be resorted to by faith education, some standard to be followed and common consensus to be reached. It also lies in that the objects of faith education, namely, the students, have an orientation so that they can learn about faith from many aspects. Then, how can college students acquire the above mentioned content in the process of faith education? Firstly, the channels for faith education should be multiplied to incorporate not only traditional education but also some new channels like the Internet or other emerging media. By introducing the mode that allows the society, college and family to impose some impacts, the theoretical saturation of faith education will be increasingly strengthened for college students. Secondly, the methods for faith education should be innovated by means of self-learning of college students, mentors’ guidance, moral affective instruction or psychological consultation etc. so that students can implant Marxism into themselves. Thirdly, the mechanism of scientific faith education system should be optimized via strong institutional guarantee so that college students can receive scientific and systemized faith education and can further their realization and practice of scientific faith standing at the heart of socialist’s core values. In a nutshell, there are some negative trends in the studies of faith education for college students and are also recommended solutions to address the negative trends. In terms of the negative trends, one is the tendency of diversification, secularization and vulgarization, the other is the tendency of exclusive faith in Marxism. Since the two trends are extremely harmful for the faith education for college students in our era, emphasis should be allotted to theoretical and practical researches. Then, this dissertation proposes the following recommendations. Firstly, the Marxism faith view should be renewed; secondly, the diversification of faith education should be realized; thirdly, the multi-layer system of faith education should be set up; fourthly, the methods and content of faith education should be constantly innovated. By so doing, the negative trends will be alleviated and rectified. What’s more, the Marxism faith will be implanted into the heart of college students; scientific faith view, formulated; and confidence in the Chinese Path, the Chinese Theory, the Chinese System, the Chinese Culture, firmly established. As a result, contemporary college students will be the qualified followers of Marxism and excellent successors for socialist’s cause. [Author’s translation] Y1 - 2016 ER - TY - GEN A1 - Zhang, Yuqin T1 - Alienation and Struggle for Salvation in >Darkness Visible<《黑暗昭昭》中的异化与拯救, Master thesis, English Language and Literature, Guangxi University, Nanning, Guangxi, China 2016 [application of Fromm's theories to art]. N2 - 威廉•戈尔丁(1911-1993)是英国二十世纪具有重要影响力的作家,他的十余部作品获奖甚多,曾于1980年和1983年分别获得英国布克小说奖和诺贝尔文学奖,因此他的作品大受批评界关注。《黑暗昭昭》完成于1979年,是戈尔丁十年休眠期后发表的重要作品,并获得了英国布莱克纪念奖。尽管戈尔丁的作品较多,但国内外学者大多仍将注意力集中在《蝇王》这一部作品上,自身分量几乎与《蝇王》相当,形式却比《蝇王》复杂得多的《黑暗昭昭》得到的关注与研究则要比前者少得多。国内外学者对《黑暗昭昭》的研究也多围绕象征主义、二元对立、写作技巧等展开,集中在人性善恶和宗教主题上,而《黑暗昭昭》中的生存、心理异化状态以及异化救赎努力,目前还没有文章进行系统的解读。《黑暗昭昭》展现了二战之后英国小镇的人们,在罪恶与恐怖的余波之中变得疏离和异化,这种生存和心理体验恰好与弗洛姆的异化理论契合。弗洛姆认为异化是一种病态的心理体验,并将其作为描述当代西方人和社会病态的中心术语。他认为不健康的社会将加剧人的无力感,在爱与信仰的缺失下,人们为了生存屈从外界权力从而放弃自我,在病态人格中沉沦,继而导致自我异化。深陷于异化的人们,也开始试图挣扎着寻找获得拯救的途径。小说中的两大主人公麦蒂与苏菲通过不同的选择,走向了全然不同的归宿。而对于人类异化的拷问,不同的学者给出了不同的解决办法,萨特主张人们面对世界的荒诞和人的异化应该自由选择,并为其承担责任,弗洛姆希望用爱与宽容来消除人性异化,克尔凯郭尔则认为只有通过宗教才能获得最终的拯救。当苏菲带着恶意做着无谓的挣扎并在异化中沉沦时,麦蒂选择通过贴近自然,通过爱与宗教获得救赎,并帮助他人获得拯救。依托弗洛姆的人本主义思想和萨特与克尔凯郭尔的存在主义思想,本文分析了小说中人的异化与拯救。首先阐明的是人与外部世界的异化,这一部分包括人与自然的异化以及社会对人的异化。自然在人类发动的战争与工业文明下受到破坏,同时也对人类进行着报复,人与自然的关系并不和谐;战争不仅对自然造成破坏,同时也给人的生存带来不可磨灭的影响,而大众媒体、工业文明与商品经济的盛行以及学校与监狱等社会机构的冷漠都使人的异化进一步加剧。其次论文分析了人与自我的异化以及人际间的异化。人们在爱与信仰的缺失下,普遍产生一种自我认同的焦虑,并在自身的病态性格中沉沦,走向与自我的异化;亲人、恋人、朋友甚至不同族群之间的关系也深深地打上了异化的烙印,人们的情感中充满着愤怒、冷漠、孤绝与混乱,异化中的人们亟待拯救。论文最后解读两大主人公苏菲与麦蒂为了逃离异化做出的挣扎。苏菲选择不停地作恶以摆脱孤绝之感,却以失败告终,并在异化中沉沦,自食其果;麦蒂选择从自然中汲取力量,通过成熟的爱与宗教启示拯救他人,并使自我得到救赎。麦蒂的拯救意味着现代社会中的人们依然有摆脱异化的希望,因此对文本中异化与拯救的解读也有了现实意义。 N2 - William Golding (1911-1993) is an important British writer of the twentieth century, whose works won him a lot of prizes. He was rewarded the Booker Prize of Britain in 1980 and the Nobel Prize in Literature in 1983. His works are greatly favored by critics. >Darkness Visible< published in 1979 is Golding’s important novel after his 10-year silence and won The James Tait Black Memorial Prize. Although Golding has many works, most of domestic and foreign scholars still focus on Lord of the Flies. Compared to >Lord of the Flies<, >Darkness Visible< is also important and more complicated in form but receives less attention. Domestic and foreign researches about >Darkness Visible< mostly concentrate on symbolism, binary oppositions, writing skills or theme of good and evil or theology. So far no paper has systematically interpret existential and mental alienation in characters and their struggle for salvation in >Darkness Visible<.– >Darkness Visible< reveals British people’s absurdity and alienation in the crime and terror after World War Ⅱ. Characters’ alienation experience of existence and morbid psychology correspond to Fromm’s theory. Fromm thinks that alienation is a kind of morbid psychological experience and considers it as central category in contemporary social pathology. He believes that individuals’ sense of powerlessness will be aggravated in insane society. Lack of love and faith, man succumbs himself to the outside world and degenerates himself in order to survive, falling into pathological personality, which leads to self-alienation. People who are trapped in alienation have to struggle for salvation. The two protagonists Matty and Sophy get different destinies through different choices. For man’s alienation, different scholars give different solutions. Jean Paul Sartre insists that man in the absurd world and alienation has the freedom to make his own choice and has to be responsible for it. Erich Fromm believes that alienation can be eliminated by love and tolerance; Kierkegaard thinks that leap of faith and religion is the only way to be saved. Sophie makes meaningless and useless struggle in evil and finally sinks deeply into alienation. Matty chooses to achieve recuperation in nature, saving himself and others through love and religion. Based on the Fromm’s humanistic theory and existentialism of Sartre and Kierkegaard, this thesis analyzes people’s alienation and their struggle for salvation.– Firstly, it analyzes the alienation between man and the outside world, which includes estrangement from nature and alienation from society. Nature is damaged by human under the war and industrialization, but revenges on human beings in return. The relationship between man and nature is not harmonious. The war not only causes damage to nature, but also has an indelible impact on the survival of people. The spread of mass media, prevalence of industrial civilization, development of production and consumption along with indifference of social institutions such as schools and prisons exacerbate people’s sense of alienation.– Then it follows analysis of man’s alienation within and interpersonal alienation. Lacking of love and faith, people in general have an anxiety of self-identity, and fall into self-alienation with insane personalities. The relationships between family, friends, lovers and races are also deeply alienated. Filled with anger, apathy, loneliness and confusion, people in alienation need to be saved urgently.– Lastly, the thesis demonstrates the two protagonists Matty and Sophy’s struggle for salvation in the novel. Sophy chooses to perform evil to get rid of the sense of loneliness, but fails to escape from alienation. She has to be responsible for the result. Matty chooses to heal himself in nature, saving others and achieve self-salvation through mature love and religion. Matty’s salvation indicates that people in modern society still have the possibility of escaping from alienation.– As a result, the interpretation of alienation and salvation in this thesis has practical significance. [Author’s translation] Y1 - 2016 ER -