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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]

  • 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。
  • 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]

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Metadaten
Author:Wen Zhou
Parent Title (Chinese):Zhejiang Social Sciences [浙江社会科学], No. 4 (2016), pp. 148-151.
Document Type:Articles
Language:Chinese
Year of first Publication:2016
Release Date:2016/09/29
Format:no download and copy possible
IdNo:Zhou_Wen_2016
Writings about Erich Fromm (Secondary Literature):Articles / Artikel
Erich Fromm's Library and Erich Fromm Archive:Articles / Artikel
Licence (German):
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