Refine
Language
- Albanian (14)
- Arabic (64)
- Bulgarian (128)
- Catalan (12)
- Czech (36)
- Danish (43)
- German (5912)
- Greek (65)
- English (11615)
- Estonian (1)
- Euskara, Basqe (2)
- Farsi, Persian (8)
- Finnish (78)
- French (565)
- Gujaritic (3)
- Hebrew (48)
- Serbocroatic (256)
- Hungarian (83)
- Indonesian (13)
- Icelandish (1)
- Italian (398)
- Japanese (108)
- Korean (105)
- Kurdish (1)
- Latin (1)
- Latvian (4)
- Lithuanian (6)
- Macedonian (2)
- Mongolian (1)
- Burmese (1)
- Dutch (43)
- Norwegian (32)
- Turkish (69)
- Polish (249)
- Portuguese (108)
- Romansh (1)
- Romany (14)
- Roumain, Moldave (13)
- Russian (139)
- Slovakian (8)
- Slovenian (24)
- Spanish (582)
- Albanian (1)
- Serbian (21)
- Swedish (34)
- Vietnamese (10)
- Sorbian (2)
- Chinese (1942)
Document Type
- Articles (15386)
- Books (4197)
- Reviews (955)
- Dissertations (818)
- Collections (698)
- Ebooks (382)
- Interviews (168)
- Forewords (164)
- Journals (70)
- Necrologues (18)
Has Fulltext
- no (22866) (remove)
>Krieg der Zivilisationen< oder rechtsintellektuelle Deutungsmacht im Dienste westlicher Hegemonie
(2002)
Comparison of conventional and newer methods of immunosuppression in Baboon renal allotransplants
(1969)
Ideology and Values
(1978)
Participation and Influence
(1975)
>占有还是存在<这是一个现代生活中的重要问题,也是弗洛姆社会批判理论和实践中一条隐含的线索。本文首先对重占有和重存在两种生存方式进行了剖析,从中挖掘出了弗洛姆这一生存理论的前提,即人道主义原则、异化理论和社会性格理论。在此基础之上指出他这一理论的主旨:社会批判基础之上的社会拯救——构建>新人<和>新社会<。弗洛姆整个生存方式理论是以他对人性的分析作为基础的,人性中所固有的矛盾性是出现两种生存方式对立的根本原因,而人性中的主动和创造性本质又是消除这种对立,使得人类最终扬弃>重占有<的生存方式,建立>重存在<的生存方式的可能性所在。整篇文章的主要目的是对弗洛姆生存方式理论做一个较为全面的整理工作,同时站在马克思主义的哲学立场上对他的这种理论进行了分析。他这一生存方式理论主要涉及了三个方面:第一,对人的本性、人的生存状况作出的分析说明;第二,对社会状况、特别是社会病态进行了批判剖析;第三,为医治社会、拯救人类提供方案。这三方面也是他整个社会哲学所主要进行的工作。尽管弗洛姆的理论有偏颇之处,但是他为综合马克思的历史唯物主义和弗洛伊德的精神分析学说所做的努力是不容忽视的,正是他的这种努力为我们打开了一个应用马克思主义哲学分析当下社会问题的新视角。
Marieanne will nicht baden
(1928)
Psychoanalyse und Pädagogik
(1957)
Versager in der Schule
(1930)
Das Gespenst der Bindung
(1930)
Eine kleine Lügnerin
(1931)
Magie im Kinderspiel
(1932)
Schule und Onanie
(1928)
Wie sag< ich's meinem Kinde?
(1928)
Nackte Tatsächlichkeiten
(1929)
Heilung eines Prahlhanses
(1928)
Comments on >Psychoanalytic Theories of Gender Identity<, by Ethel Spector Person and Lionel Ovesey
(1984)
Die Geschichte vom Tümpel
(1962)
The Human Beast
(1968)
Auf der Basis von eigenen Erfahrungen werden Schwerpunkte der Beratungslehrertätigkeit erörtert. Dabei wird insbesondere auf Einzel-, Gruppen- und Schullaufbahnberatung sowie auf diagnostische Aufgaben eingegangen. Die für die Beratungspraxis notwendigen theoretischen Basismodelle werden kritisch dargestellt, so etwa Kommunikationstheorie, kooperative Verhaltensmodifikation und humanistische Psychologie. Anschliessend wird unter Rückgriff auf das Werk von Erich FROMM und vor allem auf seine Bedürfnistheorie und seine Charaktertheorie deutlich gemacht, dass die therapeutische Kommunikation in der Beratungssituation auf produktivem Verbalisieren und therapeutischer Liebe basiert. Ausserdem wird FROMMs Modell des Gesellschaftscharakters auf die Analyse von Übertragungs-Gegenübertragungsprozessen in Beratungssituationen angewendet.
玛格丽特•德拉布尔(1939-)是二战后英国文坛颇负盛誉的女作家之一。她的三部曲《金光大道》、《天生好奇》和《象牙门》自1989年发表以来,备受评论界关注。以暴力为代表的都市哥特元素成为这三部作品的一个核心特点。尽管近年来国内外研究德拉布尔的学者日渐增多,却鲜少有评论家对《金光大道》和《天生好奇》这两部作品中的都市暴力问题展开系统性研究。本论文选取埃里希•弗洛姆在《逃避自由》和《爱的艺术》中所阐释的人文主义哲学为支撑,试析德拉布尔两部作品中以都市暴力为核心的哥特元素,旨在为探弋作品中所蕴藉的人性深度,并为其道德维度提供新的研究视角。埃里希•弗洛姆的人文主义哲学囊括了对于异化、自由和爱的探讨,它掘入人的情感内里,将极权主义、破坏性和机械趋同等消极自由所导致的牵绊展露得纤悉无遗。相反,积极自由意味着通过爱和生产性劳作而与世界自发产生联系,保持人格的整一性。虐待与受虐消解主体;成熟的爱却带来自我的救赎与合一。论文引言追述了德拉布尔两部小说发表以来批评家的观点,提出来进一步探索的空间和可能性,并阐述了弗洛姆哲学思想的要点和论文的框架结构。结语部分总结了论文的基本观点。论文主体分为两章。第一章是>《金光大道》中都市暴力的引发与扩散<,探讨了家庭环境中的性格偏差如何刺激暴力倾向以及社会大环境对异常行为的传播而导致的都市暴力,目的是为了逃避异化,寻得自由。从微观上看,小说中连环杀手保尔的犯罪行为可以追溯至其母亲的虐待癖。从宏观上说,社会也是始作俑者,因为在20世纪80年代的英国,撒切尔政府推行个人主义和商业自由化,加剧了社会异化。同时,以电视为主导的大众媒体所起的刺激和传播作用都使得社会弊病以都市暴力的形式交相呈现。第二章是>《天生好奇》中都市暴力的对抗与救赎<,挖掘了三位女性主人公通过成熟的爱和生产性工作寻找自我和拯救暴力的努力。尽管莉茨和艾利克斯直面了美杜莎的哥特形象,她们却没有被石化,反而重新认识自我,颠覆了传统的神话原型。通过其对连环杀手保尔无私的爱和慷慨帮助,艾利克斯成功平抚了暴力所留下的创伤。另外,三位女主人公之间的深厚友谊为她们重塑自我和追寻积极自由铺就了道路。论文借助弗洛姆的人本主义思想探究了德拉布尔两部作品中的暴力主题和哥特元素。小说中所彰显的城市暴力从微观层面可以归结为人性中的虐待癖和受虐性,从宏观层面来看,则肇始于由外部社会政治因素所滋养和传播的普遍异化现象。诚然,玛格丽特•德拉布尔将笔锋转向人文主义,字里行间涵射出成熟的爱是拯救都市暴力与实现积极自由的有效方式。
Статья посвящена феномену экзистенциального оптимизма. Авторы трактуют его как душевную установку, присущую отдельной личности и вклю¬чающую в себя положительную оценку мира, умение радоваться и волю к жизни. Экзистенциальный оптимизм не сливается с социальным оптимиз¬мом, он связан с определением индивидуальной траектории судьбы и способен помогать человеку проходить через трудные социальные обстоятель¬ства, сохраняя позитивный настрой и реализуя свои цели. Его стержнем выступает ощущение и выбор личного жизненного проекта, который существует не только в юности, но может в разных вариантах актуализироваться в любых возрастах. Авторы квалифицируют фигуру экзистенциального оптимиста с помощью понятий >продуктивности< (Э. Фромм) и >самоактуа¬лизации< (А. Маслоу), а также образа >победителя< (Э. Берн). Жизненные препятствия видятся такому человеку не только как нормальная характеристика действительности, но и как поле для игры наших сил, что приносит ему бытийную радость. В становлении подобного мироотношения боль¬шую роль играет воспитание и личный пример старших. Авторы обращаются также к теме смерти и разочарования, с которыми сталкивается любой человек, и подчеркивают, что смерть не находится в центре внимания экзистенциального оптимиста. Последней обсуждаемой в статье темой выступает тема практик >позитивного мышления<. В выводах подчеркивается, что позиция оптимиста не может быть никому навязана, а может быть лишь принята самостоятельно.
Ansprache
(1957)
Do individuals have freedom or are they free? This project utilizes phenomenology and Erich Fromm's concepts of having and being to explore the issue of awareness through the lens of individuals working in public and private organizations. It argues that awareness of freedom is not only structurally constrained within organizations, but serves to conflate a way of being. Further, it suggests, individuals, and especially societal leaders, have a responsibility to take a stand and act according to what provides them with meaning so as to preserve and expand access to individual freedom.
Zu den Beiträgen
(1996)
Erich Fromm es sumamente respetado en el ámbito académico chino. Este trabajo preliminar revela las principales conclusiones de un extenso proyecto de recopilación de datos en China que nos da una idea básica de las tendencias en la aceptación de Fromm. Realizamos varias búsquedas en la literatura entre junio de 2012 y mayo de 2013 utilizando diferentes bases de datos en línea, en su mayoría de China Knowledge Resource Integrated Database >cnki<. Este trabajo ofrece una categorización de más de 800 contribuciones de autores chinos, analiza los resultados más importantes, compara la muy amplia aceptación de Fromm en China con la de otros países y hace sugerencias para futuros proyectos. Aunque en un principio esperábamos que Fromm fuese citado para criticar el capitalismo occidental, sus puntos de vista respecto a la forma de enfrentar >los dilemas del hombre moderno< se utilizan sobre todo para apuntalar comentarios críticos sobre la mala gestión de la propia China. De este modo, Fromm se utiliza como fuente de inspiración y creatividad en asuntos teóricos, así como en cuestiones prácticas, y también para hacer comentarios sobre el desarrollo espiritual y emocional del individuo en la China moderna. Hay, además, extensos debates chinos en torno a los conceptos de Fromm sobre >el carácter social<, >la naturaleza del hombre<, >el miedo a la libertad<, >la alienación<, >el marxismo como humanismo< y >el arte del amar<, y hay una interesante acogida de los conceptos de Fromm del psicoanálisis y de la psicología social en los estudios de literatura y arte. Las contribuciones humanistas y humanistas-éticas de Fromm son particularmente apreciadas por su importancia para la teoría y la práctica, aunque también hay una buena cantidad de críticas a Fromm en China.
Praca magisterska dotyczy twórczości Ericha Fromma, jednego z najbardziej wpływowych intelektualistów XX wieku. Praca przedstawia problemy, które zostały uznane przez autora za najciekawsze z perspektywy studiów politologicznych. Poszczególne części pracy poświęcone zostały zagadnieniom natury ludzkiej, teorii charakteru, jak również problematyce agresji i destrukcyjności jednostek. Obszernie omówiono Frommowską koncepcję zdrowego społeczeństwa i żyjącego w nim >nowego< człowieka, poprzedzoną krytyką kapitalizmu drugiej połowy XX wieku oraz komunizmu, jako systemów, które uniemożliwiają jednostkom dokonywać rozwoju własnego >ja<. Osobno przedstawiono także problem mechanizmów ucieczki od wolności, a także sposobów jej realizowania w demokracji. Praca ukazuje Ericha Fromma jako myśliciela zaangażowanego społecznie i politycznie, pełnego antropologicznego optymizmu, który sprzeciwia się wszelkim formom podporządkowywania człowieka.
Symbolinkäyttö ja nuoruus
(1992)
It is well known that the occurrence and disclosure of perquisite consumption has concealment, which gives the corresponding profit gainers room to manipulate. In reality, unreasonable perquisite consumption events occurred from time to time. These events have aroused a great deal of public opinion and social concern. In the past, the research on the influencing factors of perquisite consumption mostly focused on the company’s internal governance characteristics and external regulatory characteristics, which belongs to the category of formal system. Formal and informal systems usually have a comprehensive effect on the cognitive level and values of individuals. Combined with the Upper Echelons Theory, the informal system also affect the perquisite consumption behavior of senior executives to a certain extent. In recent years, the research on specific culture and corporate executives’ financial behavior has become a hot topic of corporate governance. Therefore, this article decides to focus on perquisite consumption and collectivism to studies the impact of different farming culture patterns formed in different regions on senior executives’ perquisite consumption. China has been in an agricultural society for a long time in history, and Chinese production and survival are closely related to the land. It is precisely because of the close relationship between land and the Chinese people for thousands of years, the impact of land on the Chinese people can not be ignored. In China, with the Yangtze River as the boundary, there is a planting difference between the south and the north with the main tillage of rice or wheat (or other non-rice crops.– Different crops in different regions have gradually formed different agricultural methods and farming habits in the local area. According to Fromm’s Human Existence Theory, diverse farming life would subtly form different unique regional culture with the passage of time. Once the culture was formed, it would be deeply rooted in the local society and affects the psychology and behavior of people who lived there in a long time. Due to differences in farming irrigation method and the amount of labor, people who live in rice growing areas or live in wheat growing areas have formed different agricultural production methods and habits. People in rice growing areas are used to cooperative labor and pay attention to the commitment and relationship between people, while people in wheat growing areas are relatively used to completing farming work independently. Different agricultural production methods and habits have brought people with very different regional cultural models: collectivism in rice areas and individualism in wheat areas.– Talhelm and his research team referred to the above-mentioned regional farming culture as >Rice Culture<. People in rice growing areas affected by >Rice Culture< tend to think in collectivism and integrity, pay attention to relationship and commitment, and get used to accommodating the environment to change themselves. But people affected by >Wheat Culture< is different than people who living in rice growing areas. In other words, people who living in areas where non-rice crops are grown is different than people who living in rice growing areas. People affected by >wheat culture< tend to be individualistic, analytical thinking and relatively independent of themselves. And they like to change the environment and adapt the environment to themselves. In connection with the existing research on the causes of perquisite consumption and Upper Echelons Theory, it is feasible to study senior executives’ perquisite consumption and collectivism. This article collects the data of Chinese A-share listed companies from 2008 to 2017. Through data analysis, this article explores whether the farming culture pattern of the senior executive’s birthplace, origin-place and location of the company would affect the degree of perquisite consumption. Empirical results show that senior executives born in the wheat region are more likely to unreasonable perquisite consume than those born in the rice growing region. The senior executives whose origin place is in the wheat region are more likely to unreasonable perquisite consume than those origin place is in the rice growing region. Senior executives of wheat regional companies are more likely to make unreasonable perquisite consumption than those who employed in the rice growing area companies. That’s to say, the >Rice Culture< could inhibit the perquisite consumption of senior executives. Based on the above, this article carries out further research to compare the influence of >Rice Culture< of senior executives’ birthplace, origin place and company location on senior executives’ perquisite consumption. It is found that the >Rice Culture< suppression effect of senior executives’ birthplace is greater than that of the senior executives’ origin place, while the >Rice Culture< suppression effect of the company’s location is greater than senior executives’ origin place. And the >Rice Culture< suppression effect of the company’s location is slighter than the suppression effect of senior executives’ birthplace. It means that the >Rice Culture< in the individual’s living environment has a significant impact on the individual, especially in long-term living areas. [Translation: www.cnki.net, 4/2023]
Joan Didion is an outstanding female writer who has achieved a distinctive position in contemporary literature. Her second novel, >Play It as It Lays<, is nominated for a National Book Award. Set in Hollywood and Las Vegas, it presents the alienated world through exquisite description of its protagonist Maria. Based on Erich Fromm’s Alienation Theory, this essay attempts to analyze the alienation in the novel from two aspects: first, the novel’s materialistic environment in the 1960s; second, the alienated relationship between spouses as well as between parents and children. [English translation: www.cnki.net, 5/2021]