TY - GEN A1 - Qin, Xiaoyan T1 - A Comparative Study of Marx and Fromm’s Human Nature Theory, Master thesis, Philosophy, Hunan University, Yuelu, Changsha, Hunan, China 2022. N2 - [Chinese abstract not available] Modern society provides conditions for people to give full play to their subjectivity, but it also pushes people to the situation of alienation. The problem of human nature has been revealed in modern society. In order to understand human nature more comprehensively and concretely and better solve the new dilemma faced by modern people, it is necessary to strengthen the research on human nature. As important representa¬tives of human nature theory in the 19th-20th century, Marx and Fromm analyzed human nature in detail in combination with the problems of the times. Marx advocated understanding and grasping human nature from the perspectives of history, practical activities and the relationship between subject and object. He believed that human nature is a social and historical process of sublating human alienation, realizing the return of human nature and occupying the real essence of man. Fromm starts from the realistic social problems, observes the concrete human nature in people, and be¬lieves that human nature is neither abstract nor infinitely plastic. Marx formed a rich theory of human nature on the basis of criticizing, inheriting and developing Hegel and Feuerbach’s theory of human nature. Fromm formed a diversified theory of human nature on the basis of interpreting, inheriting and developing Marx’s theory of human nature. Through combing, it is found that Marx and Fromm discuss from the aspects of human nature, human needs, human alienation and human liberation, so as to clarify the basis of compara¬tive research. Marx and Fromm live in different times and stand in different positions, which makes their human nature theory very different, that is, their understanding of human nature is different. Marx defines human nature from the perspective of social relations, while Fromm defines human nature by meeting human needs. Marx expressed human essence with the sum of social relations, and Fromm expressed human essence with human good potential; the understanding of human alienation is different. Marx takes alienated labor as the starting point and Fromm takes comprehensive alienation as the starting point. Marx analyzed the root of human alienation from the perspective of private ownership based on division of labor and Fromm from the perspective of the contradiction of human survival; the conception of human liberation is different. Marx’s goal is a communist society and Fromm is a humanitarian society. Marx’s path is pro¬letarian revolution, and Fromm is social and psychological change. Marx’s and Fromm’s human nature theories also have some similarities, that is, their human nature theories take >real people< as the carrier and human needs as the logical starting point; both examine human nature in the process of social history; both criticized the alienation of human nature. Facing the confusion of the times, Fromm turned his attention to Marx, inherited and developed Marx’s views on human nature, human needs, human alienation and human liberation, and formed his own human nature theory, which has an important impact on the later analysis of human nature and the study of Marx’s human nature theory. However, due to the incompleteness of the theory and the limitations of class position, Fromm’s human nature theory has some deficiencies. Marx and Fromm’s human nature theory has important enlightenment to human development in modern society, that is, to promote human personality development with deve¬lopment education, promote human free development with system reform, and strengthen labor to promote human all-round development. [Translation: www.cnki.net, 1/2025] Y1 - 2022 ER - TY - JOUR A1 - Taş, Ibrahim T1 - İnternet Bağımlılığı ile Yabancılaşma Arasındaki İlişkide Aracı Değişken Olarak Spiritüel İyi Oluş [Spiritual well-being as a mediator between internet addiction and alienation] JF - Spiritual Psychology and Counseling, Vol. 7 (No. 3, 2022), 281-300. [Online ISSN 2458-9675] [dergipark.org.tr/en/download/article-file/2634240] [dx.doi.org/10.37898/spiritualpc.1171408] N2 - İnternet bağımlılığının bireyin kişisel ve sosyal hayatı üzeirndeki olumsuz etkilerinden biri de yabancılaşmadır. Spiritüel iyi oluş hem internet bağımlılığı hem de yabancılaşma düzeyi üzerinde etkilidir. Bu çalışmada, internet bağımlılığı ile yabancılaşma arasındaki ilişkide spiritüel iyi oluşun etkisi araştırılmıştır. Çalışma 183’ü (%57.2) kadın, 137’si (%42,8) erkek olmak üzere 320 üniversite öğrencisi üzerinde yapılmıştır. Katılımcıların yaşları 19-35 arasında değişmekte olup, yaş ortalamaları 20.74’tür. Veriler kişisel bilgi formu, internet bağımlılığı ölçeği, yabancılaşma ölçeği ve spiritüel iyi oluş ölçeği kullanılarak toplanmıştır. Analiz sonuçları internet bağımlılığı ile yabancılaşma ve spiritüel iyi oluş arasında anlamlı ilişkiler olduğu göstermiştir. İnternet bağımlılığı yabancılaşma ve spiritüel iyi oluşu anlamlı bir şekilde yordamaktadır. Spiritüel iyi oluş yabancılaşmayı anlamlı bir şekilde yordamaktadır. Spiritüel iyi oluşun internet bağımlılığı ile yabancılaşma arasındaki ilişkide kısmi aracılık yaptığı bulunmuştur (dolaylı etki= .1525). Sonuçlarspirtüel iyi oluş arttığında yabancılaşmanın azaldığını göstermektedir. N2 - One of the negative effects of Internet addiction on individuals’ personal and social life is alienation. Spiritual well-being affects both Internet addiction and the level of alienation. The present study investigated the mediator effect of spiritual well-being in the relationship between Internet addiction and alienation. The study was conducted with 320 college students: 183 (57.2%) female and 137 (42.8%) male. The ages of participants ranged from 19 to 35, and the mean age was 20.74. Data were collected using a personal information form, an Internet addiction scale, an alienation scale, and a spiritual well-being scale. The analyses showed that Internet addiction, alienation, and spiritual well-being were significantly correlated. Internet addiction significantly predicted alienation and spiritual well-being. Spiritual well-being significantly predicted alienation. It was found that spiritual well-being partially mediated (indirect effect = .1525) the relationship between Internet addiction and alienation. The results show that when spiritual well-being increases, alienation decreases. Y1 - 2022 ER - TY - JOUR A1 - Tolibdjanovna, Alisherova Zulfiya T1 - The Essence of Foreign Psychologists and Eric Fromm and IBN Sina's Escape from Freedom is Alienation< is inextricably linked with the idea of the Eastern thinker Ibn Sina that >humanity – the social interaction of people encourages one to live and strive.< According to Ibn Sina, human beings can help each other to acquire good manners by satisfying their material and spiritual needs through contact with others. It has been scientifically shown that. Y1 - 2022 ER - TY - BOOK A1 - Wirth, Hans-Jürgen T1 - Gefühle machen Politik. Populismus, Ressentiment und die Chancen der Verletzlichkeit, Gießen (Psychosozial-Verlag), 2022, 326 pp. Y1 - 2022 N1 - Ex libris Rainer Funk ER - TY - JOUR A1 - Waliyuddin, Muhammad Naufal T1 - Fenomena Narsisisme Religius Kolektif dan Ajaran Sufi sebagai Upaya Pengobatan dan Pencegahannya JF - Syifa al-Qulub: Jurnal Studi Psikoterapi Sufistik, Vol. 6, No. 2 (2022), pp. 113-124. [Online ISSN 2540-8445] [journal.uinsgd.ac.id/index.php/syifa-al-qulub/article/view/12006/pdf] N2 - One of examples of collective religious narcissism phenomenon which could be found in this age is ISIS, an organization that arrogant, feel the most right, superior and devaluing others. This article presented a theoretical framework of those narcissism phenomena in the contemporary age that mingled with the presence of social media, a virtual world, and the emergence of an interconnected global society. This research investigated the conceptual and empirical trajectory of how collective narcissism can infect religious groups which are then called collective religious narcissism. The further analysis discussed how Sufi teachings could potentially be applied as a neutralizing strategy (treatment) or preventing the destructive tendency of collective religious narcissism. This study used qualitative research methods through a literature study approach by investigating several previous relevant studies. The data analysis employed the social psychology perspective. The result of this research is that the term introduced by Sigmund Freud (narziβtisch) was developed by Robert Waelder to become >narcissistic personality<, then experienced Heinz Kohut’s specification as >narcissistic personality disorder< and was further expanded by Agnieszka Golec de Zavala to become >collective narcissism< which may manifest in the sphere of nationalism, ethnocentricism, to the realm of religion. Some of the characteristics of collective religious narcissism are feeling the group is superior, the kindest and the most impeccable, have extensive desire to be recognized, a lack of empathy, and a tendency to exploitative behaviour. This phenomenon could be widely observed on social media, particularly regarding the contestation of truth-claims. This will have impacts on social segregation, political polarization, and infectious hatred. The values of the Sufi teachings that are considered effective in reducing this negative potencies are >muḥāsabah, al-ḥazm, tawāḍu’, and maḥabbah<. N2 - Salah satu contoh fenomena narsisisme religius kolektif yang dapat diamati di zaman ini adalah keberadaan ISIS yang merasa paling benar, arogan, dan rasa superioritas mereka membuatnya berani mendevaluasi kelompok lain sampai pembunuhan. Artikel ini menyajikan kerangka konseptual dari fenomena narsisisme jenis baru tersebut di era kekinian yang telah berbaur dengan kehadiran media sosial, dunia virtual, dan munculnya masyarakat global yang saling terkoneksi. Berangkat dari situ, artikel ini menelusuri rekam jejak teoretis maupun empiris tentang bagaimana narsisisme kolektif juga dapat menjangkit kelompok keagamaan yang kemudian disebut narsisisme religius kolektif. Telaah lebih lanjut membahas bagaimana ajaran sufi potensial didayagunakan sebagai strategi penetralisir atau pencegah atas kecenderungan narsisisme religius kolektif yang destruktif. Kajian ini menggunakan metode riset kualitatif dengan studi pustaka yangmenelaah riset-riset terdahulu. Analisis data memanfaatkan perspektif psikologi sosial. Hasil dari riset ini adalah bahwa term yang diperkenalkan oleh Sigmund Freud (narziβtisch) telah dikembangkan oleh Robert Waelder menjadi >narcissistic personality<, kemudian mengalami spesifikasi dari Heinz Kohut >narcissistic personality disorder< dan diperluas lagi oleh Agnieszka Golec de Zavala menjadi >narsisisme kolektif< yang bisa mengambil wujud ke dalam lingkup nasionalisme, etnosentrisme, sampai ranah keagamaan. Beberapa karakteristik narsisisme religius kolektif adalah merasa kelompoknya superior, paling baik dan paling benar, rasa ingin diakui cukup tinggi, kurangnya empati, dan kecenderungan perilaku eksploitatif. Fenomena ini banyak teramati di media sosial daring terutama menyangkut kontestasi klaim kebenaran. Hal ini dapat berdampak pada segregasi sosial, polarisasi politik, sampai kebencian yang menular. Adapun nilai-nilai dari ajaran sufi yang dipertimbangkan efektif, berdasarkan analisis kualitatif terhadap sejumlah nilai tasawuf, untuk meredusir potensi negatif tersebut adalah >muḥāsabah, al-ḥazm, tawāḍu’, dan maḥabbah<. Y1 - 2022 ER - TY - JOUR A1 - Pambuccian, Viktor T1 - Brouwer’s Intuitionism. Mathematics in the Being Mode of Existence JF - B. Sriraman (Ed.), Handbook of the History and Philosophy of Mathematical Practice, Springer Switzerland, 2022, pp. 645-699. N2 - It is argued that Brouwer’s philosophy of mathematics makes perfect sense if viewed from an Eastern philosophical perspective, as a mathematics in what Erich Fromm called “the being mode of existence.” The difficulty Western philosophers have accepting its validity under Brouwer’s own justifications is that mathematics is one of the highest prized treasures of Western philosophy (those footnotes to Plato’s dialogues). Y1 - 2022 ER - TY - JOUR A1 - Paret, Christoph T1 - Ironien des Anti-Autoritären. Eine Relektüre von Richard Sennetts Autorität JF - Clemens, M., et al. (Eds.), Die Wiederkehr des autoritären Charakters. Transatlantische Perspektiven, ed. by Manuel Clemens, Thorben Päthe and Marc Petersdorff, Wiesbaden (Springer SV) 2022, pp. 247-276. Y1 - 2022 ER - TY - JOUR A1 - Löser, Claus T1 - >Hans, einen herrlichen Film hab ich gesehn.< Von Potemkin bis Ben Hur. Die Grundigs und das Kino JF - K. Krenzlin (Hg.), >Schreibe mir nur immer viel<. Der Briefwechsel zwischen Hans und Lea Grundig. Ein Werkstattbericht Im Auftrag der Akademie der Künste, Berlin, und der Rosa-Luxemburg-Stiftung hg. von Kathleen Krenzlin, Berlin und München (Deutscher Kunstverlag), 2022, pp. 201-223. Y1 - 2022 ER - TY - JOUR A1 - Loiacono, Anna Maria T1 - Countertransference and Oedipal love JF - International Forum of Psychoanalysis, Vol. 31 (No. 2, 2022), pp. 076-082. N2 - In this essay, the author will explore the use of countertransference in the therapeutic process, with particular emphasis on Oedipal love. We begin with countertransference as conceptualized by interpersonal psychoanalytic theorists, who immediately pointed out the technical relevance of the therapist as a person, and the importance of the use of the therapist’s feelings, thoughts, life experiences, and states of mind in the therapeutic relationship. Just as dreams, slips of the tongue, peripheral thoughts, and physical gestures are useful in reading the patient’s unconscious experience, accepting, examining, and exploring countertransference become useful in reading the analyst’s unconscious experience. The author will then identify a more radical and contemporary conception of countertransference as representative of the analyst’s unconscious receptivity to the patient within the enactments in which transference and countertransference reciprocally affect each other. Finally, the author will concentrate on the Oedipal feelings experienced by the therapist and their importance in treatment. A clinical case will illustrate the clinical ramifications of these hypotheses. Y1 - 2022 ER - TY - JOUR A1 - Pajoohandeh, Ali T1 - The riddle of time and space JF - International Forum of Psychoanalysis, Vol. 31 (No. 2, 2022), pp. 108-117. N2 - Time is the most important feature or fundamental describer of normal human experience and is also the most eminent forgotten element of psychoanalysis. Freud believes that the unconscious is timeless and believes that it perceives any given moment as new and immaculate. He makes very little effort to illustrate the origin of time; however, he points to the function of the Pcpt-Cs as the key to this riddle. After him, fewer psychoanalysts can be found who have systemically researched this subject, except for André Green, Hartocolles, Arlow, and Sabbadini. In this paper, I have tried to illustrate how the sense of time is related to libidinal cathexis. I have displayed, through some pathological situations such as melancholy, mania, and schizophrenia, and a clinical vignette, that the more ego invests libido in the objects, the faster we sense the passage of time and the more it withdraws libido from the objects into itself, the slower time passes. Finally, using my previous viewpoint about transitional time objects and phenomena, I have presented some ideas about an object relation account of the origin of the sense of time. Y1 - 2022 ER -