Discusses clinical approaches to dreams, beginning with Freud's theory of the dream-wish deriving from infantile sexual conflicts and the evolutionary character of Jung's dream conception--both of which are oriented to the individual. Also explored are the more socio-cultural approaches of Adler, FROMM, Sullivan, Horney, and Bonime. The value of both emphases is illustrated through the analysis of a dream.
Pellegrinaggi spirituali
(1988)
The single most valuable contribution of the Frankfurt School is >critical theory<. Typical and peculiar to this group was that the synthesis of the contributions of so many great minds (Adorno, Horkheimer, Habermas, Mitscherlich, Lukács, Korsch, Reich, FROMM, Marcuse, and even Freud) was not to be found in elaborations of the individual masters in their life time, but was found in the radical subjectivity of the generation that followed them. The more problematic aspects of the Frankfurt heritage are characterized by the contemporary work of Negt in his treatment of the relationship between >operational subjectivity< and social science. The thesis of social subjectivity in all its complex articulation continues to elude integration with method and analysis.
L'equilibrio della speranza
(1978)
Interventi sul caso Fausto
(1992)
Fromm sociologo
(1965)
Psicoterapia sistemica, epistemologia e complessità: riflessioni su un processo evolutivo in corso
(1989)
Argues that religious principles--especially Puritan theology--have never ceased to be an undercurrent in American psychology and psychiatry. The Puritan doctrine of human nature, sin, and the Covenant of Grace made the individual responsible for madness as a consequence of sin and unbridled passions; hence, the >moral management< treatment of the insane in Colonial America. Humanistic psychologists (e.g., H. S. Sullivan, K. Horney, E. FROMM, C. Rogers) attributed mental disease to lack of, or only partial, integration into one's sociocultural environment: this goal could be achieved through therapy. Psychology and psychiatry became substitutes for religion, but the Puritan ability to confront the darkest aspects of the human psyche was lost.
Discorso d’apertura to to the Symposium on Erich Fromm – Life and Work, Locarno, May 1988., 4 pp.
(1988)
Replica sul caso Osheroff
(1992)
L'ipoteca nucleare
(1978)
Educazione all'arte d'amare
(1988)
Incontro con Erich Fromm
(1988)
No curso do século 20 aparece no judaísmo da Europa Central de cultura alemã uma corrente de pensadores que associam o messianismo com a utopia socialista. Nos referimos aqui a dois pensadores que representam variantes bem diferentes desta cultura utópica/messiânica da Europa Central: Martin Buber, renovador da espiritualidade religiosa judaica, e Erich Fromm, freudiano-marxista de inspiração secularizada. Ambos, no entanto, encontram nas tradições bíblicas judaicas a fonte de sua visão utópica de um futuro mais humano.
Internationale Erich-Fromm-Gesellschaft (Ed.), Fromm e Marx, Tübingen (Typoscript) 1989, pp. 32-40.
(1989)
The case of an attempted suicide is examined in light of broad-based connections between social, environmental, and psychological factors. Theoretical paradigms of Erich FROMM, A. B. Hollingshead, and F. C. Redlich offer insight into the complex interweaving of societal, familial, and personal norms, as well as the possibilities for dissonance within such multifaceted interactions. Value formation is given a central role in the development of psychological disorders, and the individual's capacity to become an integrated member of society is seen to depend on a successful balance of personal and community values. The effects of intellectual and economic variables are also considered.
Interventi sul caso Michele
(1992)
Uscire dalla violenza
(1978)