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フロムとフランクル,両者には深い共通点がある.両者とも,人間の《実存的特質》から生まれる《生きる意味を欲する》という根源的欲求との関連で人間の抱える精神的病理を解明するという視点に立つ.共にこう主張する.生きる情熱は生きる意味を掴むことによって生まれ,生きる意味を感得することは他者と深い愛の関係性(愛し愛される)を結ぶこと,いいかえると深い《応答の絆》を結ぶことによってのみ可能になる,と.この両者の観点から,現代日本の若者の精神状況を振り返るなら,我々は深い憂慮を感じざるを得ない.昨今の「拡大自殺」と名づけられた病理,自殺念慮者の増加,我が子虐待,イジメ,等々は今日の精神的荒廃を語るキーワードである.だからこそ,フロムとフランクルは若者によって再発見されねばならないし,実は両者との出会いを若者は待っている.
Background: This is the last in a series of four articles scheduled for publication in this journal. In the first article (Kapustin, 2015a), I proposed a new >existential criterion< for the normal and abnormal personality that is implicitly present in the works of Erich Fromm. According to this criterion, normal and abnormal personalities are determined, first, by their position regarding existential dichotomies, and, second, by particular aspects of the formation of this position. Such dichotomies, entitatively existent in human life, are inherent, two-alternative contradictions. In the other articles (Kapustin, 2015b, 2016a), I showed that this criterion is also implicitly present in the four famous personality theories of Freud, Adler, Jung, and Rogers. Objectives: To provide evidence that this criterion is present in the personality theory of Viktor Frankl and to present a comparative analysis of all six theories of personality. Results. The existential criterion for the normal and abnormal personality based on the works of Fromm is also implicitly present in theoretical conceptualizations of personality, predisposed and non-predisposed to developing various psychological problems and to mental disorders, by Freud, Adler, Jung, Rogers, and Frankl, although in more particular forms, related to more specific existential dichotomies, characterizing the nature of human life. Conclusion: The fact that the existential criterion is present in these six theories of personality, developed within totally different approaches to psychology and psychotherapy, is evidence of a high degree of its theoretical justification and of the possibility of their integration.
The paper first discusses two documentaries by Donna Read, >Signs Out of Time< (2004) and >Goddess Remembered< (1989), that focus on the pacific tradition of the female centered settlements on the territories of modern Eastern Europe in the Neolithic and Bronze Ages. Read depicts significant findings of a world-renowned archeologist Marija Gimbutas who claims that a peaceful image of Old Europe embodied in the omnipotent Great Mother changed radically towards the end of the third millennium when violent Indo-European nomads came from Russia and shattered the matriarchal utopia of equality and natural harmony. These tribes introduced the principles of hierarchy and violent male-rule. Read’s and Gimbutas’ findings are further developed and examined in the studies by Riana Eisler and Erich Fromm who also claim that conspicuous material aggrandizement of patriarchal culture severely damaged a blissful matriarchal bond between man and nature. These theoretical insights are applied to Williamson’s compre hension of nature vs. nurture issue in >Mary and the Seal< (1997). In portraying a tender relationship between Mary and the seal, as well as its tragic and totally unnecessary shooting, contemporary patriarchal culture is brought to a trial. The mere existence of the bond between Mary and the seal, an embodiment of an idyllic matriarchal unity between man and nature, testifies to the prevalent need for the return to its substantial but long-forgotten values. The theoretical insights of Graves, Althusser, Freire, Fiske and Miller will also be used in the interpretation of the story.
성철 선사상의 서구철학과의 비교 [The Comparison of Seongcheol’s Seon-Thought with the Occidental Philosophy]
(2020)
필자는 성철 선사상의 현대적 의미를 탐구하고자 한다. 그래서 필자는 상호문화철학의 유비의 해석학을 이용하여 성철을 서구 철학과 비교한다. 비교는 한 쪽에 다른 쪽을 포섭시키는 것이 아니라, 양자 사이에 관계를 하나 형성하는 것이다. 우선 데카르트는 성철과 의심이라는 지점에서 겹친다. 양자 모두 모든 것에 대해서 주체적으로 그리고 극단적으로 의심한다. 그러나 데카르트가 의심을 확실한 지식을 발견하기 위한 수단으로 사용하는데 반해서 성철은 어디에도 안주하지 않는다. 그러므로 망상으로부터 해방되려고 한다는 측면에서 볼 때 성철은 근대의 시초인 데카르트보다 근대 비판가들인 마르크스나 프로이트와 더 많이 겹친다. 마르크스는 인간이 생산관계의 이데올로기적 반영과 반향에 사로잡혀 있음을 밝힌다. 그리고 프롬에 따르자면 사회가 의식을 구성한다. 성철은 혁명을 꿈꾸지 않는다. 다만 깨달음을 통해서 마르크스나 프로이트가 주목하는 것을 포함해서 온갖 망상으로부터 해방되기를 원한다.
Ron Rash’s >Serena< (2008) is about the clash between northern industrialists who cut timber in southern Appalachia and conservationists who want the area converted into a national park. Set during the Depression, it also addresses our own times of unchecked greed and environmental holocaust. This article relates the situation of internal colonialism, which turns the region into a sacrifice zone, with the theme of the wasteland. The latter is related in the novel not only to T. S. Eliot’s poem but also to other works that Rash acknowledges as influences, including >Moby-Dick<, >The Great Gatsby< and Christopher Marlowe’s tragedies about the will to power. Characterized by what Erich Fromm calls the exploitative orientation, Serena Pemberton wields hard power and embodies the rapaciousness of economy, in contrast to a local female character, who stands for ecology and soft power.
La reflexión que en este espacio se presenta aborda la contemporaneidad del pensamiento del sociólogo, psicólogo y filósofo alemán Erich Fromm para el estudio de la salud mental. Las crecientes preocupaciones por esta área de la salud, tanto en la agenda de las ciencias médicas como sociales y políticas, dentro y fuera de nuestra región, constituyen una de las principals motivaciones de estas líneas. El interés fundamental de la autora ha estado en intentar visualizar la utilidad teórica y metodológica de los estudios de este autor para el análisis empírico de dicha problemática, en tanto este favorecería los acercamientos a la misma desde una comprensión que no parcele la totalidad humana y su relación con la naturaleza. Constituye este artículo el resultado de los primeros avances de los estudios doctorales de la autora, enfrascados en un análisis de las relaciones que se tejen entre diversos factores sociales y el continuo salud-enfermedad mental en una cohorte de población en edad laboral de la capital cubana. Las dimensiones estadísticas de esta problemática en Cuba y los incipientes acercamientos hechos desde la sociología en el contexto cubano a la misma devienen también en razones que han impulsado este inicio.
Erich Fromm (1900–1980) was a Marxist psychoanalyst, philosopher, and socialist humanist. This article asks: How can Fromm’s critical theory of communication be used and updated to provide a critical perspective in the age of digital and communicative capitalism? In order to provide an answer, this article discusses elements from Fromm’s work that allow us to better understand the human communication process. The focus is on communication (the second section), ideology (the third section), and technology (the fourth section). Fromm’s approach can inform a critical theory of communication in multiple respects: His notion of the social character allows to underpin such a theory with foundations from critical psychology. Fromm’s distinction between the authoritarian and the humanistic character can be used for discerning among authoritarian and humanistic communication. Fromm’s work can also inform ideology critique: the ideology of having shapes life, thought, language, and social action in capitalism. In capitalism, technology (including computing) is fetishized and the logic of quantification shapes social relations. Fromm’s quest for humanist technology and participatory computing can inform contemporary debates about digital capitalism and its alternatives.