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This article will briefly introduce the concept of authoritarian personality as its team of authors T. W. Adorno, E. Frenkel-Brunswik, D. J. Levinson and R. N. Sanford, presented it, describe the contemporary influence of the concept and focus on possible implications for the study of non-democratic regimes. The reader will also learn about findings of political psychology and reflections about the concept of authoritarianism, including the approaches of S. Freud, E. Fromm, A. Maslow and others. The following text is based on the theoretical conclusions of political psychology, which by applying its scholarly perspective can uncover some contexts of the study of non-democratic regimes.
In recent years, the undead have been on the rise in films. Zombies and vampires are taking center stage and raking in money in record amounts. Resident Evil moved on to its fourth installment, 28 Days Later morphed into 28 Weeks Later, and 30 Days of Night is scoring some serious box office attention. George Romero, the king of the undead film, released his latest Land of the Dead, fourth in the Night of the Living Dead, Dawn of the Dead, and Day of the Dead series. There has even been an updated remake of Dawn of the Dead where the zombies transform from the shambling mounds of the past to the hyperdrive zombies of today. But what makes these films, so focused upon the living dead, so popular? Are we attracted to the undead because we, as Americans, are morphing into a society of necrophiles? Or are we already a society of necrophiles simply searching for an outlet? By examining the genre with an eye to Erich Fromm’s concept of necrophilia in a mechanized world, a new trend reveals itself. According to Fromm, as the world becomes more and more mechanized, humans become more and more disassociated from their selves, creating a move from biophilia to necrophilia. As we become inured to social ills and violence, it’s a small step from being distanced from life to being attracted to death. If the trend continues, the undead in films will be mere reflections of the undead in a mechanized world. Art imitates life. In the case of the undead in film, art imitates death. And who doesn’t love art?
Johan Jakob Bachofen (1815-1887) was a Swiss anthropologist and sociologist whose 1861 book, Mother Right: An Investigation of the Religious and Juridical Character of Matriarchy in the Ancient World is best known for his radical claims that matriarchy preceded patriarchy, and that matriarchy is the source of human society, religion, and morality. Scholars have acknowledged Bachofen’s influence on a long list of writers, including but not limited to: Lewis Henry Morgan, Friedrich Nietzsche, Thomas Mann, Friederich Engels, Karl Marx, Erich Fromm, Joseph Campbelll, Emile Durkheim, Carl Gustav Jung, Thorstein Veblen, Ferdinand Tonnies, and Pitirim Sorokin. The focus of my thesis is to bring attention to Bachofen’s influence on the early sociologists (Engels, Durkheim, Tonnies, Sorokin), and more importantly, on the later sociologists and other social scientists whom these early sociologists in turn influenced, including: David Riesman, Talcott Parsons, and Jean Baudrillard.
Buddhism and psychoanalysis have long been accused of privileging internal transformation over active social and political engagement. Yet, as representatives of non-theistic and secular paths toward the realization of human potential, both traditions embody an important aspect of the Romantic quest for progress, that is, the transcendence of internal and external division. Insight into the Buddhist notion of self as ontologically interdependent and non-dualistic optimally yields not only personal transformation but also an expanded circle of identification, with important implications for social responsibility. Erich Fromm, in interpreting the influential work of D. T. Suzuki, represents a historical and philosophical link between the psychoanalytic legacy of social responsibility and the Buddhist concept of Enlightenment.
This chapter reviews the work of Critical Theory (CT) to assess the orientation of business to spirituality. It has been mistakenly assumed that, given its Marxist heritage, CT is against spirituality. However, in the work of Horkheimer, Adorno, and Fromm of the Frankfurt School of CT, there are instances where they discuss their own religious and spiritual orientations. I would like to suggest some points of convergence between CT and spirituality. In particular, I want to extend the implications of the CT approaches to spirituality in business.