TY - GEN A1 - Kong, Wenqing T1 - Frommian Autonomic Morality and Its Revelation on Moral Construction in the Chinese Social Transformation [弗洛姆自律道德及其对中国转型时期道德建设的启示], PhD thesis, Marxism and Ideological and Political Education, East China Normal University, Shanghai, China 2007, 160 pp. N2 - From a perspective of autonomy, this dissertation probed into Frommian moral philosophy systematically, and on this basis, discussed its revelation on the Chinese moral construction and moral education in the transformation of the society. As a criticizer and successor to those autonomy theories of Kant, Nietzsche and Freud, Fromm thinks morality is the affirmation of oneself on the basis of universal human nature. Autonomy is a whole man constituting moral law for realizing his potential and becoming a man with fully developed capability of love, reason and so on. Morality is a self discipline for oneself and to oneself. Materially, the content of autonomy is a realization of one’s potential, and good is the affirmation of life and the unfolding of one’s power. Virtue is a responsibility for one’s own existence. Morality is a re-action of ourselves. It is the voice of our true selves which summons us back to ourselves, to live productively, to develop fully and harmoniously, that is, to become what we potentially are. Formally, moral law must be constituted by no other powers than man himself. Those laws which are constituted by exterior powers such as God or authorities and are internalized into our heart are not autonomic, but heteronomous in essence. On the basis of human nature, moral good and bad are induced from the question inherent in the primal condition of man. Thus, cognition to morality is equivalent to that of human nature. Because of man’s particularities, Fromm opposed objectivism epistemology, holding that cognition is interfusion between subject and object. The knowledge of human is experiential knowledge. The epistemology of Fromm tally with the pragmatic turn of epistemology, the objective comprehension with a stress on the subjective factors in the process of cognition. Now that autonomy means the realization of man’s potential in content, autonomy is equivalent to freedom to.– Since autonomy formally rejects constitution of moral laws for man by the other powers outside man, autonomy is equivalent to freedom from the other men’s interference. A moral man is an independent, free man. Between freedom to and freedom from, Fromm considered that freedom from is a condition of freedom to while freedom to is the aim of freedom from. If there is only freedom from, without the development of our own capability, man will try any means to escape from freedom. As to free will, Fromm argued that one has a limited will freedom to choose between the fulfillment of our own potentials and degeneration to a thing in the scope determined by physiological and social conditions. A human being is a social being, fulfilling autonomic morality requires a sane society in favor of man’s development. With a critical eye on capitalistic society, Fromm proposed his conception of a sane human being and society. However, because of the logic inherent in his theory, he requested that man only has an ear to the voice of our true selves, a sane society can only emerge when all factors, economic, cultural, transform simultaneously. This meditation, therefore, lacks a realistic basis. A transforming society characteristic of disordered moral calls for a reconstruction of morality. It’s important to cognize the autonomic attribute of morality in a socialistic market economy. This property lays a stress not only on norm, but also on inner moral sensibility and drive. The socialistic concept of honor and disgrace emphasizes that the cohesion of moral norm and inner moral sensibility and drive is the result of cognition of the attribute of autonomic morality. In short, autonomic morality demands an aim for whole moral personality, attaches importance to human being’s inner moral sensibility and drive as well as development of all potentials of man. N2 - 本文以自律为视角对弗洛姆的道德哲学进行了系统的分析探讨,并在此基础上讨论了自律对我国社会转型时期道德建设和道德教育的启示。弗洛姆批判继承了康德、尼采和弗洛伊德的自律思想,认为道德是以普遍的人性为基础的对自我的肯定。弗洛姆认为,自律是整体的人为了实现自我的潜能,成为理性、爱等能力充分发展的人而为自己制定法则;道德是出于人自身、为了人自身的自我约束。在内容上,弗洛姆的自律道德是以人的潜能的实现为内容,善也就是肯定生命,展现人的力量;美德就是人对自身的存在负责任。道德是人自己对自己的反应。它是真正的人们自己的声音,这声音召唤人们返回自身,返回创发性的生活,返回充分和谐地发展——即成为彻底发展潜能的人。在形式上,弗洛姆认为,道德法则是由人自己而不是由其他的力量确定的,那些由上帝、权威等外在的力量所确定的,并以各种方式内化于人内心的道德律并不是自律,其实质仍然是他律。道德是以人性为基础,善与恶是从人性所蕴涵的问题中引出的,因此,对道德的认识也就是对人的认识。由于人的特殊性,弗洛姆反对客观主义的认识论,提出认识是主客体之间的融合,关于人的知识是体验性的知识。弗洛姆体验性知识强调的是,认识主体主观因素的客观性认识。自律在内容上是人的自我实现,是人的能力的发展,因此,道德自律也就是人的积极自由。自律在形式上排斥人以外的其他力量替人制定法则,也就是消极自由。一个道德的人也就是一个独立而自由的人。在积极自由与消极自由的关系上,弗洛姆认为消极自由是实现积极自由的条件,积极自由是消极自由的目的。仅仅有消极自由而没有人自身能力的发展,其结果是人们以各种方式逃避获得的自由。在意志自由方面,弗洛姆认为人有有限的意志自由,可以在由生理的、社会的条件决定的范围内,在实现自我的潜能和退化为物、丧失人的根本属性之间做出选择。弗洛姆认为,人是社会性的人,要实现自律道德必须创造一个有利于人的发展的社会。在批判资本主义社会的基础上,弗洛姆提出了关于新人和新社会的设想。但是,根据弗洛姆思想所包含着的内在逻辑推论:新人只能听从内心的召唤,新社会必须在经济、文化等所有的方面同时发生变革才能实现。这就使得他的理想人格和理想社会脱离了现实的社会基础,陷入了困境,难以成为现实。我国社会转型时期出现的道德失范现象将重建道德的任务摆在了我们的面前。在社会主义市场经济条件下如何进行道德建设?正确认识道德的自律性质是一个重要的问题。道德的性质是自律的,这就要求我们在道德建设和道德教育中不能只重视外在的规范约束,还要重视人的内在道德基础和内在的道德情感和道德动力。社会主义荣辱观的提出,将外在的道德规范约束和内在的道德情感和道德动力结合起来,是对道德的自律性质的理论自觉。道德自律要求我们在道德建设和教育中,以培养整体的道德人格为旨归,注重培养内在的道德基础,发展人的各种能力。 Y1 - 2007 ER - TY - JOUR A1 - Kong, Wenqing A1 - Wu, Yi T1 - A Tentative Study on Erich Fromm's Humanistic Conscience [弗洛姆人道主义良心论] JF - Journal of Beijing Polytechnic University (Social Sciences Edition) [北京工业大学学报(社会科学版)], No. 4 (2001), pp. 58-64. N2 - As a complete man's call for ego from the bottom of his heart, Erich Fromm's humanistic conscience is an autonomic morality which truly discards restraint and suppression. Having Inherited Nietzsche, Freud and Marx's traditions, he made an original analysis on such controversial problems as man's essence and the relationship between passion, instinct and reason. The theory sheds some new light upon such theoretical questions as moral autonomy and practical problems as lose morality. N2 - 弗洛姆的人道主义良心是完整的人发自内心、对自我的呼唤,是真正自律的、摈弃了抑制或压抑的道德。人道主义良心继承了尼采、弗洛伊德和马克思的传统,对人的本质、理性与激情、本能的关系等问题作了独到的分析,它的提出对道德自律等理论问题和道德失范等现实问题有重要的借鉴意义。 Y1 - 2001 ER - TY - JOUR A1 - Kong, Wenqing T1 - An Individual above Isolation – Fromm's Idea of the Relationship between Group and Individual [超越孤独的个人——弗洛姆的群己关系论] JF - Journal of Yunyang Teachers College [郧阳师范高等专科学校学报], No. 4 (2000), pp. 14-18. N2 - Basing, on the 20 century western Individualism of the problems brought about by the deep-rooted in the west, the From puts up his theory on the relationship between group and individual The human nature in his theory is On an advanced concept, which stresses that an individual needs both personal independence and contact with the group so as to overcome spiritual isolation. N2 - 针对西方个人主义传统在20世纪所暴露出的一系列问题,弗洛姆提出了以人性论为基础的规范伦理学说——群己关系论。弗洛姆把人性作为一个发展的概念,强调个人的独立性又把个人看作是一个与他人联系在一起的本质需要的个人,从而有利于克服以前的孤独的个人的理论缺陷。 Y1 - 2000 ER - TY - JOUR A1 - Kong, Wenqing T1 - The Morality in the Lurch – A Tentative Study of the Dilemma of Erich Fromm's Humanistic Ethics [道德的囚徒困境——弗洛姆人道主义伦理学的难题] JF - Journal of East China Normal University (Philosophy and Social Sciences) [华东师范大学学报(哲学社会科学版)], No. 6 (2002), pp. 25-30, 121. N2 - In his humanistic ethics Erich Fromm advanced his theories of what is good, what is humanistic conscience, and characters of a moral man. Although Fromm believed in the appearance of a new personality, it did not come true. The causes for such a reality are as follows. First, the holistic mode of thinking, which requires a simultaneous change both in society and human beings, increases the difficulty in fulfilling his humanistic morality. Second, morality, according to him, acquires its strength from autonomy, exclusive of the customs and public climate of opinion; consequently, it is hard for morality to play its deserved role in an alien society. Finally, Fromm failed to integrate theoretical thinking with empirical observations very well. As a result, his theories turn out to be a failure in applying them to practice. N2 - 弗洛姆在其人道主义伦理学中提出了关于什么是善、什么是人道主义良心以及有道德的人的性格特征等理论,虽然他坚信道德新人一定会出现,但现实却并非如此。造成这一结果的原因有:整体论的思维方式要求社会与人同时发生变革,增加了道德实现的难度:认为道德的力量来自人的自律,排除了社会舆论和风俗习惯的支持,使得道德的力量在异化的社会条件下很难发挥作用;没能将理论思维与经验观察很好的结合起来,导致理论与现实之间存在距离。 Y1 - 2002 ER - TY - JOUR A1 - Kong, Wenqing T1 - The Jewish Root of Erich Fromm [弗洛姆的犹太根性] JF - Journal of Yunyang Teachers College [郧阳师范高等专科学校学报], No. 1 (2006), pp. 109-112. N2 - As a Jew, Fromm rooted his thought on traditional Judaism culture. He was deeply influenced by Judaism, especially by Hasidism, so his thought's frame and basic principles derived from traditional Judaism, prominently reflected by the theory of human nature and the orientation towards being. Judaism was the foundation and core among the three major theatrical origins of his thoughts. N2 - 作为一个犹太人,弗洛姆的思想深深植根于犹太教文化传统。他自小深受犹太教,尤其是哈西德主义的浸染。他思想的框架和主要原则都是根源于犹太教传统,突出的表现在人性论和重>是<的价值取向上。在他的三大思想来源中,犹太教居于最基础和核心的地位。 Y1 - 2006 ER - TY - JOUR A1 - Kong, Wenqing T1 - No Religious Deification – Fromm's Radical Interpretation of Judaism [宗教的无神化——弗洛姆对犹太教的激进阐释] JF - Chongqing Social Sciences [重庆社会科学], No. 8 (2006), pp. 23-27. N2 - 弗洛姆基于激进的人道主义的立场对犹太教进行了阐释,他认为,犹太教圣经及其以后传统中的上帝不是超越于人的力量,而只是一个符号,它所表征的是人性体验。信仰上帝即反对偶像,也就是要摆脱对所有神圣的、世俗的非理性权威的依赖,成为一个实现自己善的潜能的人。人的命运是由自己而不是外在的力量决定的,他自己的自由选择决定他的现在与未来。人自由地实现其潜能的过程展开为人类的历史,历史是由人创造的。弗洛姆对犹太教的阐释消解了犹太教的宗教色彩,将其世俗化为人的价值与目标的象征体系,凸显了人的自由与独立。弗洛姆对犹太教的这一阐释,体现了他以人自身为出发点,强调人的自我完善与发展的彻底的人道主义立场。 N2 - Fromm's interpretation of Judaism is based on a radical humanist position, arguing that the God of the Jewish Bible and subsequent traditions is not a power beyond human beings, but only a symbol which represents the experience of humanity. To believe in God is to oppose idols, which means to be free from dependence on all divine, secular and irrational authorities and to become a human being who realizes his own potential for good. Man's destiny is determined by himself and not by external forces, and his present and future are determined by his own free choice. The process of man's free realization of his potential unfolds into the history of mankind, which is made by man. Fromm's interpretation of Judaism dissolves the religious dimension of Judaism and secularizes it into a symbolic system of human values and goals, highlighting man's freedom and independence. Fromm's interpretation of Judaism reflects his thoroughly humanist position, which takes the human being himself as its starting point and emphasizes his self-improvement and development. [Automatic translation] Y1 - 2006 ER - TY - JOUR A1 - Kong, Wenqing T1 - Liberty: Positive or Negative? – A Study on Fromm's and Berlin's Different Views of Liberty [自由:积极的还是消极的?——在弗洛姆与伯林之间] JF - Journal of East China Normal University (Philosophy and Social Sciences) [华东师范大学学报(哲学社会科学版)], No.1 (2006), pp. 28-33. N2 - In his book of >Four Essays on Liberty< [1969], Isaiah Berlin proposed two concepts of liberty, holding that the positive freedom put forward by Erich Fromm would lead to the opposite of freedom. Berlin's such a view is still open to discussion. Fromm's positive freedom in radical humanitarianism lays a stress upon man's self-fulfillment while negative freedom is regarded as a requisite condition to the realization of positive freedom. Moreover, his analysis of escaping from freedom proves wrong Berlin's belief that negative liberty could not be transformed into its reversal. N2 - 伯林在《自由论》中提出了两种自由的概念,并认为弗洛姆的积极的自由会导致自由的反面。伯林的这一看法是值得商榷的。弗洛姆激进的人道主义的积极自由在强调人的自我实现的同时,将不受他人干预的消极自由看作是实现积极的自由的必要条件,认为人有在不同方向间选择行为的自由与能力。同时,他关于逃避自由的分析也破解了伯林消极的自由不会走向其反面的观点。 Y1 - 2006 ER - TY - JOUR A1 - Kong, Wenqing T1 - Questions and Answers – Fromm’s two Dimensions of Human Nature [问题和答案——弗洛姆人性论的两个维度] JF - Chongqing Social Sciences [重庆社会科学], No 6 (2007), pp. 38-41. N2 - 弗洛姆认为存在着共同的人性。人性是人生存的原初状态所提出的问题。对这一问题的解答就是人性在具体社会中的现实化,问题和答案构成了弗洛姆人性论的两个维度,也提供了他批判现实和分析现实的两个维度。 N2 - Fromm believes there is a common humanity. Human nature is the primordial state of human existence. The answer to this question is of human nature in the specific social reality, questions and answers constitute the two dimensions of the Fromm Human Nature, also provided his critique of the two dimensions of reality and analyze reality. [automatic translation] Y1 - 2007 ER - TY - JOUR A1 - Kong, Wenqing T1 - Fromm's Theory of Moral Cognition [弗洛姆的道德认识理论] JF - Studies in Ethics [伦理学研究], No. 4 (2007), pp. 87-92. N2 - Fromm's theory of moral cognition established a basis of studying human. To recognize goodness and vice and moral rules is mainly recognizing human nature and possibility contained in human nature. Because that man is living and is in the process of continuous growth, for recognizing human we must break the cognitive mode of objectivism, realizing the unity of subjectivity and objects. Fromm's knowledge of one's personal experience thinks that cognitive objects are externally existence and knowledge is universally valid at the same time of emphasizing that human subjective emotions are put into recognition, so it is an objective recognition. Fromm's theory of moral cognition is in concord with practical transition of epistemology. N2 - 弗洛姆的道德认识理论建立在对人的研究的基础上。认识善、恶以及道德规范,主要是对人性以及蕴含在人性中的可能性的认识。由于人是有生命的,处于不断的生成过程中,因此,对人的认识必须打破客观主义的认识模式,认识主体打破与对象之间的鸿沟,实现融合合一,以整个的内在体验对象,从而获得如对象本来所是的样子去认识对象。弗洛姆的体验性知识在强调人的主观情感投入到认识中的同时,认为认识对象是外在实在的,知识是普遍性有效的,因而是一种客观的认识。弗洛姆的道德认识理论与认识论的实践转向的暗相契合 Y1 - 2007 ER - TY - JOUR A1 - Wu, Yi A1 - Kong, Wenqing T1 - Fromm’s Theory of Moral Education and Its Realistic Values [弗洛姆的道德教育理论及其现实价值] JF - Research of Modern Basic Education [现代基础教育研究], No. 4 (2009), pp. 42-47. N2 - Erich Fromm, one of the noted occidental Marxists, proposed his peculiar outlook about the concept of morality on the basis of psychoanalysis. Morality is the realization of the human potentials and the cultivation of independent personality. Moreover, moral education sheds a light upon the conception of humanity and good, which lays a foundation for the development of moral qualities of the self. In epistemology, he opposed objectivism and advocated the notion of the experience based knowledge. N2 - 西方马克思主义者弗洛姆在精神分析的基础上提出了对何谓道德的独特见解。道德是人自身潜能的实现,独立人格的养成。道德教育也就是让人们认识到什么是人性,什么是善,并在这一认识的基础上形成自我的道德品质。在认识的方式上,弗洛姆反对客观主义的认识论,提出了体验性的知识的概念。弗洛姆的道德教育思想对于道德教育实践有重要的借鉴意义。 Y1 - 2009 ER -