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Erich Fromm points to a tendency whereby the numerous freedoms gained by the citizens of modern democracies have been accompanied by widespread feelings of loneliness and disconnection. The loosening of traditional social structures leads some individuals to seek out restrictions, for example in order to counteract the feelings of being alone. This essay uses Fromm’s thesis as a lens through which to examine two of Franz Kafka’s novels in which the protagonists exemplify the >fear of freedom< proposed by Fromm. Society in these novels is perceived as a prison cell in which one must comply with social regulations, but also a fortress to which one can retreat from the chaos of the outside world, albeit at the cost of one’s psychological health.
This chapter tackles the perennial critical conundrum of Iago’s motivation. Agreeing with Coleridge’s assessment of his >motiveless malignity,< it argues that all attempts to explain Iago’s character in terms of individual psychology prove inadequate and that he can be more satisfactorily understood by employing Fromm’s concept of >social character.< Iago is the prototype of early modern capitalist man who exhibits the >pathology of normalcy< and exemplifies three of Fromm’s four >unproductive orientations<—exploitative, hoarding, and marketing. Iago’s lack of a sense of self leads him to destroy rather than to create, and thus manifests the impulse for negative transcendence, or what Fromm terms necrophilia. As necrophilia is the most malignant form of the anal character, this analysis accounts for the pervasiveness of anal imagery in Othello, including in the speeches of the otherwise feeble Clown. Iago, neither devil nor human, is at once a product of his age and the quintessence of all those, from Caligula to Hitler, for whom madness is a way of life because they seek to transcend through destruction the limits of human existence.
O presente estudo se orienta pela elucidação dos conceitos teóricos do psicanalista e filósofo alemão Erich Fromm, no que tange a constituição humana e o processo de educação. Para o psicanalista alemão, o processo educacional está intrinsecamente associado aos aspectos socioculturais, isto é, o indivíduo como um ser social é impactado pela cultura de sua sociedade. Segundo o autor, o principal desafio do contexto educacional é o de proporcionar ao estudante um ambiente pautado pela autonomia e pela criatividade em contraste com uma sociedade que se fundamenta na alienação e na aquisição. No que tange à metodologia, este estudo visa empreender uma leitura analítica das obras >Análise do homem<, >Ter ou Ser?< e >A revolução da esperança<, todas de autoria de Erich Fromm. Como objetivo principal, este artigo visa sublinhar as contribuições do pensamento frommiano no que se refere às possibilidades da construção de uma educação mais humanizada em meio a atual sociedade da aquisição.
弗洛姆作为人本主义思想家的代表人物,他的一生都围绕着人的问题展开思考和分析。通过对弗洛伊德、马克思以及法兰克福学派理论的研读和反思,继承并发展了他们关于人的问题相关理论和观点,弗洛姆逐渐形成自己的人本主义思想体系。本文主要是对弗洛姆人本主义思想进行再探分析,共分为四个部分。第一部分考察弗洛姆人本主义思想的形成和发展过程。主要从理论渊源和现实背景两个方面进行梳理和分析,其中理论渊源主要谈到对弗洛伊德精神分析学的批判吸收、对马克思人本思想的继承与阐发以及对法兰克福学派批判理论的运用与发展,现实背景与发展轨迹则是从弗洛姆个人一生的特殊经历和生活的时代背景进行阐述。第二部分考察弗洛姆人本主义思想的主要内容。按照基本理论是对人性的探究来阐释他的人性理论;核心思想是对>人的困境<问题分析,即人陷入异化状态如何走出生存困境;理论归旨围绕健全社会的的探索来展开论述。第三部分是把弗洛姆的人本主义思想分别与法兰克福学派、精神分析学派代表人物及马克思的人本理论进行比较分析,通过对研究基点、研究的方法论以及解决路径等方面来总结弗洛姆人本主义思想的特质。第四部分是坚持客观辩证角度分析弗洛姆人本主义思想的价值和局限性以及对当代社会的启示。一方面肯定了弗洛姆的人本主义思想深化了对人性问题的认识,为资本主义社会的研究提供了新视角;另一方面也指出他的思想自身存在的局限性诸如在人性问题探讨上存在矛盾性、消除异化的道路缺乏有效性等。但是不可否认的是,对于构建和谐社会,打造人与人、人与自然、人与社会和谐相处的社会,弗洛姆的理论仍然具有深刻的理论价值和现实意义,值得借鉴。