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Plamen Minchev:
Социалният характер. Теоретични и приложни аспекти
Social character. Aspects of theory and application
Sofia (Unipress) 2021, 294 pp.
First chapter: Social character
1. History of the concept of social character
2. Psychological, social and personal prerequisites of Erich Fromm to develop the concept of social character
3. Social character theory
3.1 Social psychological function of religion and the connection between religion and social character
3.2 The family as agent of the society in transmission of the basic features of social character
3.3 Example of analysis of family structure
4. Definition and aspects of the social character
5. Erich Fromm`s characterology
5.1 Sigmund Freud characterology as basis for Erich Fromm characterology
5.2 Erich Fromm characterology
5.3 Connection between social and individual character
5.4 Social character and ‘lagging behind’
5.5 The theory of love of Erich Fromm as basis for analysis of the different types of characters
6. The social character in the Bulgarian psychological literature
Second chapter: Social psychological portrait of the Bulgarians and Turks
1 Social psychological view of Bulgarian population
1.1 History of development of the Bulgarian social character
1.2 Analaysis of the family structure of the Bulgarians in historical context
1.3 Structure of the Bulgarian education
2. Social psychological characteristics of the Turkish population in Bulgaria
2.1 Demographic development and social structure of the Turkish population in Bulgaria
2.2 Religious structure
2.3 Culture and language
2.4 Education
2.5 Social life
2.6 The Turkish family
3. Studies of the relationship between Bulgarian and Turks
3.1 Studies of the stereotypes between Bulgarians and Turks
3.2 Anthropological study of some villages with Turkish or predominantly Turkish population.
4. The common way of life as basis for developing common social character
Third chapter: Studies of social character
1. Nonpsychodynamic studies of the concept of social character
2. Psychodynamic studies of the concept of social character
2.1 Study of the social character through children games in Mexican village
2.2 Study of the social character in the organizations
2.3 Study of the villagers`s social character in Mexican village
2.4 Study of the biophilia and necrophilia in American society
2.5 Mexican study of women social character in two villages
Fourth chapter: Comparative study of social character of Bulgarian and Turkish teachers
Ian Mc Ewan is one of the most influential and prolific writers in contemporary England, who is known by the British public as “the national writer”. Influenced by his personal growth experience, many of his works reflect the crisis of modern society and the distortion of human nature. Meanwhile, he is good at displaying the loneliness and anxiety of modern people with the sharp language. >Enduring Love< is Mc Ewan’s sixth novel, and also his transitional work. The novel was hailed by the British Book Critics as one of the best novels of the year. The novel begins with a sudden balloon accident, and from then on the fate of the characters has been closely linked. The accident not only reflects the indifference of the social group, but also distorts the identities of the participants. Domestic and foreign critics mainly study this work from the perspectives of trauma, ethics and narrative, but few of them study it from the perspective of alienation. Therefore, based on Fromm’s theory of alienation, this thesis analyzes the theme of alienation in >Enduring Love<. In Fromm’s opinion, the alienation of human beings in modern society is inevitable. Human beings are alienated from others, from the society and even from themselves. The alienation of human nature is a kind of spiritual and psychological experience. The alienated person shows the distorted personality and the psychology of divided self, and they are no longer the creator of their own behaviors, but the slave of their behaviors and consequences. Taking the balloon accident as the background and the characters of Joe and Jed as the clues, this thesis discusses the self-alienation, the alienation from interpersonal relationships and the alienation from society in >Enduring Love<. In addition, it further explores the causes of the alienation, as well as the attempts made by individuals to eliminate the alienation and reconstruct themselves. Firstly, from the aspect of self-alienation, the healthy development of the personality has been hindered by the absent of family warmth and traumatic experiences. Secondly, for the alienation from interpersonal relationship, the traditional gender perspective in patriarchal society and the social unconscious oppression of human nature have caused interpersonal communication barriers and the lack of trust. Finally, in terms of the alienation from society, the communicative principle of egoism and the exclusion to the marginalized people are the common illnesses in modern society, which pushes the alienation of human nature to a deeper abyss. Alienation is a common phenomenon in modern society, which has penetrated into every aspect of our life. Analyzing of the alienation theme in >Enduring Love<, this thesis aims to explore the causes of the alienation of human nature in modern society, which arouse people to pay more attention to their own spiritual needs. Besides, it will arouse people to improve individual’s sense of self-identity and build trust in relationships. The marginalized people should also be more tolerated and understood at the same time so as to form a harmonious and sane social environment. Only the respect and tolerance can make people realize the return of love and morality, thus realizing the redemption of human nature. And only love can build a sane society. [Translation: www.cnki.net 8/2021]
The human term is Marx’s lifelong theoretical subject. As the core connotation of Marx’s philosophy, Marx’s alienation theory expresses Marx’s profound thinking and active exploration of human value. Marx’s alienation theory differs from Hegel’s and Feuerbach’s theory. For Marx, he takes the realistic individual as the object of study, discusses four parts of alienation in >Economic and Philosophical Manuscripts of 1844<. This book discusses about the four specific aspects of labor alienation theory. Marx’s alienation theory is not invariable, but with the maturity and deepening of Marx’s thought constantly changing and developing. >Economic and Philosophical Manuscripts of 1844< as a concentrated expression of Marx’s early alienation theory, highlights the human alienation. At the middle and late of alienation theory focuses more on the level of methodology. After the publication of the 1844 manuscripts, western Marxists further enriched and developed Marx’s alienation theory. With Lukács and Fromm as representatives, they also proposed the alienation theory at the spiritual and psychological levels. Based on Marx’s alienation theory, this paper analyzes the theme of alienation in the novel from three aspects, including the alienation under the customs and conditions, the alienation of individuals and collectivity, and the alienation of family relations, by means of literature research, comparative analysis and other methods. The first level of alienation expresses existential alienation and spiritual alienation through some means of expression. The second alienation focuses on the three characters depicted by Xiao Hong, and reveals the alienation of individual and collective. The third level mainly focuses on the alienation of the sex and family in >Hū lán hé zhuà<. The significance and value of individual life and existence revealed in the novel can also play a certain role in warning and guiding the problem of alienation arising in the developing of society. More than one hundred years ago, when China was facing the choice of system, Marx’s alienation theory played a significant role. For the current reality, we need to combine Marx’s theory alienation with social development, and realize, criticize and improve ourselves in the new stage of social development, so realize liberation and the freedom of human. [Translation: www.cnki.net, 1/2023]
As social theorists seek to understand the contemporary challenges of radical populism, we would do well to reconsider the febrile insights of the psychoanalytic social theorist Erich Fromm. It was Fromm who, at the beginning of the 1930s, conceptualized the emotional and sociological roots of a new ‘authoritarian character’ who was meek in the face of great power above and ruthless to the powerless below. It was Fromm, in the 1950s, who argued that societies, not only individuals, could be sick. This essay traces the intertwining of psychoanalytic and sociological methods that allowed Fromm to create such new ideas. At the same time, it highlights how Fromm’s sociology was hampered by an economistic Marxist approach to the institutions and culture of democratic capitalist societies. Such theoretical restriction prevented Fromm from conceptualizing how institutions like democracy, science, and psychotherapy can provide resources for widespread emotional recuperation and civil repair.
The Pathology of Modernity
(2021)
This chapter presents the psychological burden of living under modernity’s law of gravitation as the defining focus of much continental philosophy and social science. Most Western philosophers with any self-respect have their own diagnoses of present-day society, intended to capture the essence of living in modernity. Key thinkers such as Nietzsche, Marx, Durkheim, Weber, Freud, Adorno and Horkheimer, Fromm, Rieff, Eriksson and Mitscherlich gave their important contribution to individuation – the development of a unique self, socialization and subjectivation. Equally important is the question of failed individuation as these psychologists, sociologists and philosophers ask themselves whether modern man can manage without >God< and if the science-based Enlightenment’s promise of secular happiness would hold water.
As the earliest form of literary expression, myth has provided a wide range of creative ideas for later writers with its profound changeable themes and thought-provoking connotations, and the vitality of love reflected in myth has also attracted more and more attention. Since Freud, the school of psychoanalysis and its branches have absorbed a great deal of classical nutrients concerning the practice of modern psychoanalysis in the Romantic epics Metamorphoses and Love Proverbs, which were systematized by the Roman poet Ovid. Aiming at the love topic of mankind for thousands of years, there is a close dialogue between psychoanalysis and literature in different historical contexts. Based on the theories of Freud, Lacan, Fromm and other psychoanalysts about love and the predicament of human existence, this paper attempts to analyze the symptoms of love in myth romantic epic Metamorphoses written by Ovid, and to observe >Ars amatoria<, which is shining with the glory of human nature, through the study of the symptoms of myth, and then to demonstrate: Only through the guidance and transformation of real freedom, hope and creativity can love finally become social and sound love.– This article is divided into four chapters and three parts: First of all, in the introduction part, this article will briefly explain the research significance and research status at home and abroad. Secondly, the article in the second part consisted of three chapters, aims to research on Freud’s unconscious and neurosis, Lacan’s mirror stage and the >Three Realms Theory<, Fromm’s doctrine of sound love as the foundation. Taking the classic epic Metamorphoses as a case, this paper aims to probe into the successful or tragic love in the epic from the psychological perspective of psychoanalysis, and summarize the crux and root causes of various love syndromes under an objective and meticulous text interpretation method.– The first chapter focuses on the relationship between love and freedom in two steps: The first step mainly focuses on the analysis of the stories of Eco and Philomela in >Metamorphoses<, expressing the relationship between the control and anti-control of subject, language and vision, and pointing out that human beings are always facing the dilemma of becoming >the subject that cannot stand up< in the existing order; the second step mainly compares Tereus’s >love< and Daphne’s >love< with >the subject who cannot stand up<, showing that the excessive >free< love desire leads to the loss of shame of the subject, and the serious consequences of not being able to truly realize free love.– The second chapter will focus on the relationship between love and hope in the stories of Lanthe, Pygmalion and Adonis. On the one hand, it shows that the psychological archetypes of >Anima<, >Animus< and >Mana< based on primitive experience not only stipulate the hope of love in accordance with human nature, but also prove the futility of the hope of love by the existence of >the ultimate thing< and death. On the other hand, on the basis of comparing >magic< with >Thesmophoria Worship< and >Adonis cult<, this paper analyzes hopeless obsession and positive belief, and emphasizes that only the latter can perfect free love and make it full of hope.– The third chapter focuses on love and creativity, and illustrates the defects of love between Narcissus and Eco, Thisbe and Pyramus: Due to the lack of conscious emotional motivation and the ability of free love, human beings have developed the >Copying Love< without any creativity. The creation and destruction of life is the subject’s proof of the inevitability of existence, and it also confirms the powerful power of erotic instinct. In addition, Orpheus and Pygmalion provided inspiration for the free play of the subject’s erotic impulses in art, through the understanding of art, the combination of the subject and the work of art promotes the creative sublimation of love and desire. Finally, in the third part, the fourth chapter, Based on the research results of Fromm, Marcuse and others on the formation, development and perfection of the subject personality in society, this paper returns from the love myth epic Metamorphoses by the ancient Roman poet Ovid to the love proverbs poem >Ars amatoria< then specifically analyzes the medication judgment, treatment means and cure goal of love syndrome in >Ars amatoria<. In the end, my conclusion is that love is the unity of freedom, hope and creativity. Only in the process of mutual promotion and formation of love can freedom, hope and creativity transform primitive love into social love, and realize the perfection and cure of love and purification of noble sentiment. [Translation: www.cnki.net, 4/2023]
西方马克思主义是新中国初期对西方文论展开批判性接受的重要一环,涉及的范围包括以卢卡奇的批判现实主义、布莱希特的现代主义戏剧理论、加洛蒂等人的>无边的现实主义<等为代表的西马现实主义维度,以列斐伏尔、萨特、梅洛-庞蒂、考德威尔、弗洛姆等为代表的西马美学维度以及卢森堡、葛兰西、东欧新马克思主义等。西方马克思主义与马克思主义的学术渊源,以及其身处的发达资本主义时代的学术语境,导致新中国初期在对西方马克思主义接受过程中采取>资产阶级文艺思想<和>马克思主义在20世纪的新发展<的双重视域,形成了批判性接受的特点。新中国初期对西方马克思主义的批判性接受为改革开放之后重新接续对西方马克思主义文论的接受做了铺垫。
桑塔格认为我们所处的景观社会是一个>奇观社会<>电视新闻青睐灾难和人类悲剧,它唤起的不是净化或理解,而是很快会消失殆尽的滥情与怜悯情绪,及对这些事件的伪仪式感和伪参与感。<[1] 为了让麻木的情绪被重新激活起来,电子媒体需要提高刺激强度,将更多的苦难揭示出来。无论是马尔库塞的《单向度的人》,还是弗洛姆的《健全的社会》等,均严厉批判人们马上迎来的后工业时代社会[2],强调现代人已经处于>单向度<性精神危机。现如今,人类实现了明确的、精细的分工,为人类自身带来的损害是十分严重。正如雅卡尔所言,孤立的个体、失望的个体以及残废的个体都是精细分工的后果[3]。>孤立的个体<让人们的沟通产生障碍,使个体自己将自己包裹起来,拒绝他人靠近,与人的道德感背道而驰[4]。
Context: Propaganda seems to be around us all the time, yet many people would find it difficult to provide a definition of propaganda. It becomes one of those words that are easy to use, but hard to define. Scholars have been writing on propaganda for centuries, yet the definition still remains illusive. Lay people simply call propaganda all communications they disagree with. Propaganda becomes brainwashing or, even worse, psychological warfare. Objectives: The article seeks to address this problem of identifying propaganda. Method: The article develops a theoretical argument by bringing a psychological and psychoanalytic work of Fromm into the real of communication sciences. Results: The author argues that propaganda is more than just a profanity for communication activities we disagree with. In fact, this essay suggests that propaganda is best understood through a psychoanalytical research on sadism and masochism by Fromm. Fromm using a biological concept of symbiosis explained sadism and masochism as a way of building symbiotic relations making an individual bigger than just oneself. Applying this theory to a society makes propagandist and propagandee not that different from a sadist and masochist, both gaining meaning for their lives through propaganda and becoming parts of something bigger. Propaganda's symbiotic relations rely on groupthink and participatory rhetoric focusing on building group cohesion and establishing >us versus them< mentality. Conclusion: The article concludes that propaganda's symbiotic relations work through groupthink and participatory rhetoric focusing on building group cohesion and establishing >us versus them< mentality. Propaganda removes an individual, focusing instead on many; propaganda eradicates individual's desires focusing instead on needs of the group; and propaganda draws sharp boundaries where own group ends and the enemy territory begins. Propaganda becomes an aggressive symbiosis aimed at its own survival and protection from the others. The study, building on this explicating of propaganda through symbiotic relations, proposes several areas for future research on propaganda to better understand its connection to psychology and psychoanalysis.
As socialism with Chinese characteristics enters a new era, people’s leisure needs are growing, and the problem of leisure and human development has become increasingly prominent. On the basis of criticizing the antagonism of capitalist leisure, Marx put forward the communist ideal which takes human’s overall and free development as the basic principle, which has important enlightenment to reflect on contemporary leisure. Understanding leisure, learning leisure, as well as practicing leisure are the only ways to realize the all-round development of people and a better life for people. The former leisure thought can deepen our understanding of Marx’s leisure thought, and can be used as a tool to reflect on the leisure problem. Hegel’s philosophy of master and slave initially revealed the antagonism of leisure and its way out, and Feuerbach’s criticism of alienation provided a model for reflection on leisure alienation. He regarded god as the highest leisure person and love as the essence of human, which meant that the way to overcome leisure alienation lies in the integration of leisure and human development. French utopianism socialism proposed the combination of leisure and work. Veblen criticized the conspicuous consumption of the leisure class. Fromm criticized the emphasis on possession over survival. These theories revealed that leisure and human development can be unified. The leisure discussed by Marx is divided into three levels, including the leisure of rest and relaxation, the leisure of consumption and entertainment and the leisure of human development. Marx’s leisure thought is deeply embedded in consumption theory, free time theory and labor theory. Specifically, human development is the fundamental purpose of leisure, which is the path to human development; Consumption is an important carrier of leisure, and real leisure consumption can promote human development; Free time is the essence of leisure and expands the space for human development; Labor is the foundation of leisure, labor and leisure unity can expand leisure space, make leisure more realistic; The four aspects are interrelated and all reflect the practical logic of communism which takes human development as the center. Marx’s leisure thought has important enlightenment for understanding contemporary leisure theory, leisure status, leisure problems and countermeasures: to build a new leisure value system, to coordinate the relationship between human and nature, society and self; to build a new connotation of leisure consumption and overcome consumer materialization, pay attention to humanistic meaning; to build a new connotations of free time, and realize the comprehensive and free development of human being; to build a new type of labor-leisure relationship, achieve the unity of the two, and to realize the highest human value. [Translation: www.cnki.net, 1/2023]
Marx’s concept of class not only plays an important role in the formation of early Marxist philosophy, but also deepens it in the exploration of late Marxist philosophy. Because Marx began to construct the concept of >class< from the early stage, and constantly deepened the concept of kind in the mature and late stage, so the study of Marx’s concept of class is of great significance to understand and grasp the development process of Marxist philosophy and the Sinicization of Marxist philosophy. However, because Marx criticized Feuerbach’s abstract concept of class and didn’t directly use the terms related to the concept of class in his later period, most researchers in the academic circles think that Marx’s concept of class is an >immature< concept, and Marx later replaced the concept of class with the concept of >society<. Therefore, based on Marx’s early and late original works, this paper will deeply explore the historical evolution of Marx’s concept of category, so as to objectively refute the above >immature< view. Althusser and Fromm hold opposite views on Marx’s concept of class. The former thinks that Marx’s early >ideological stage< involves >class< thought, while the latter >scientific< stage abandons >class< thought. Fromm thinks that there is only one humanistic Marx, and Marx’s concept of class has continuity. It is undeniable that Marx did use the philosophical terms with the color of Feuerbach’s >class concept<, and also highly valued the historical achievements of Feuerbach’s philosophy, but this does not lead to the conclusion that Marx’s class concept remained in the Feuerbach stage. Through the analysis of Marx’s concept of class and its formation process, this paper finds that although Marx’s concept of class has inherited and developed the terms related to Feuerbach’s concept of class, it has fundamentally gone beyond the basic connotation of Feuerbach’s concept of class, and has continued to deepen in Marx’s mature and late works. Therefore, the basic connotation of Marxist concept is not a mature concept, but it runs through Marxist philosophy. The study of Marx’s concept of class has two dimensions of theoretical and practical value. The theoretical dimension is conducive to maintaining the integrity of Marx’s philosophical thought and opposing the >class theory< of Marx’s thought. In the practical dimension, Marx’s concept of category provides philosophical basis for the construction of contemporary Chinese philosophy, the correct handling of the relationship between man and nature, and a community with a shared future for mankind. [Translation: www.cnki.net, 4/2023]
Fromm is the representative figure of Western Marxism, is the international famous psychoanalysis humanism philosophers and psychologists Fromm based on humanism, chose cross perspective of philosophy, psychology, puts forward the unique analytical humanistic issues on human nature, he will be the macroscopic theory of Marxism and psychoanalysis of microscopic method, develop the research on the study of Marxist philosophy. Fromm proposed digestion of consumption alienation method, as well as consumption alienation research has important reference value for future generations. This article through three chapters to Fromm’s consumption alienation thought systematically in this paper, the first chapter elaborated Fromm’s consumption alienation thought source of social and cultural background and theoretical knowledge, Fromm’s rise in a consumer society disadvantages of capitalism appeared era, the development of people is faced with many grave problems In such a background, people gradually enveloped in content, is controlled by things Fromm actively seek to eliminate consumption alienation more advice on how to build a sound society. He absorbed Marx, Lukács, Marcuse’s theory of alienation to put forward his own theory of alienation of consumption. The second chapter is the main body of this paper, discusses from five sections, the first is Fromm definition of consumption alienation, in Fromm’s view, consumption alienation refers to the consumer in the consumer behavior, loss of subjectivity, consumption from means become purposes. The second is for researches in the cause of alienation spending, Fromm’s think that the emergence of consumption alienation has internal and external two aspects Internal cause is the person to escape the psychological mechanism of freedom, and the external cause is the pursuit of capital logic of capitalism, when value become capitalists focus, and the goods was abstracted into things. A third is Fromm the hazard analysis on consumption alienation Fromm’s thought consumption alienation will bring freedom illusion and false happiness can make a real loss of consumption experience can make the human to dry up four is Fromm to eliminate consumption alienation idea, he thought that if you want to build a healthy social, psychological and society as a whole to change simultaneously. From the psychological changes, Fromm’s claim to adhere to the survival way of life, to establish the productive character In terms of social change, Fromm advocated to the whole capitalist society economic, political and cultural change Fromm believed that as long as individuals and society worked together to reform, good results would be achieved. Five is the analysis of the value of Fromm’s consumption alienation theory, the theory has its rationality and limitations of anyone, Fromm’s consumption alienation idea is no exception Its superiority lies in the expanded the Marx’s theory of alienation, is on Marx inherited the spirit of the age, in addition, Fromm’s theory of man’s subjective spirit also attaches great importance to, but still cannot cover the defect of its theory, which has a dream. [Translation: www.cnki.net, 1/2023]
Several Fables in >Zhuangzi< from the Perspective of Western Power Theories [西方权力理论视阈下的几则《庄子》寓言]
(2021)
本文借助福柯、弗洛伊德、马克思等人的权力理论分析《庄子》中儒生入仕、伯乐治马、不材之木、哑雁命薄等几则寓言。颜回、颜阖等儒生的仕途危机暗讽臣子才德只能迎合滥施酷刑的君主权力,其抑制君权的忠义仁孝等灵魂技术也类同于弗洛姆诊断的权威主义。相应地,孔子教导的心斋并非入仕之法,而是消解以尘世大他者欲望和法则为核心的自我理想,将知识分子引向不得已为之的机械化状态,从而破坏整个封建圣人之治抑或>大他者集体<,进入拉康的拓扑第四环>圣症<。庄子继而通过伯乐对野马的治理隐喻以古代人种学为基础的规训权力和生命权力,揭示圣人之治实则是煽动智巧竞赛和利欲争斗的人性堕落>集中营<,这同样预警当今资本权力以生产利润指标鲸吞人性和自然的危机。在对这世俗权力的揭批和自我理想的湮灭之上,庄子以实体即主体(天人合一)的思维,在大他者空缺中为知识分子指出了不材之木的人生道路,暗示他们必须如坏木、神木、毒木那般>不才权力<才能逃脱权力的规训和惩罚,但同时他也借哑雁被宰杀的故事担忧材与不材之间的艰难抉择,并指出天道的超时空拯救力。
In 1939, Erich Fromm argued that capitalist culture imbues the pursuit of economic advantage with moral tensions that harm self and psyche. Since this time, the inner implications of such tensions have been somewhat overlooked by theorists, and not without seemingly good reasons. By many accounts, social and technological developments in the later decades of the 20th century have ostensibly reduced the cultural tensions surrounding profit making and mitigated their inner effects. This article, however, presents a different account. Drawing from literature on culture, self, and subjectivity in the neoliberal era, it argues that the tensions Fromm identified have actually been recreated in new, sometimes more elusive ways that bear substantial inner costs. Moreover, focusing on economic elites, this article analytically explores the agentic implications of these inner costs. It argues that the moral tensions that haunt profit making ironically stand at the basis of capitalist agency, shaping its materialistic default through processes rooted in self.
自由是人类永恒的理想和追求,人类的历史就是人类为自由而努力奋斗的历史,人类不断摆脱外在的限制,获得自由,在获得自由之后又深感孤独,被个体的微不足道感和无能为力感所淹没,由此产生逃避自由的心理。本文通过文本研究的方法解读弗洛姆提出的>逃避自由<心理产生的原因以及提出的出路,从而探求其对当下个人、家庭与学校、国家积极的启示意义。当前,我国已经实现了第一个百年奋斗目标,正向着全面建成社会主义现代化强国的第二个百年奋斗目标迈进,在这个现代化过程中,人是实践主体、价值主体,本研究对在新的征程中社会对人的关注尤其是对人的心理关注有一定的理论意义,以期在一定程度上避免人在现代化过程出现精神孤独和心理弊病,提升人们的幸福感,实现积极的自由,从而促进人自由全面的发展。
Alienation is a social phenomenon that runs through the process of human social development. Alienation refers to the change of nature, society and the relationship between people and human nature. With the development of science and technology and productivity, people’s quality of life is getting better and better. However, people are controlled by technology and material desire more and more deeply, alienation as a kind of pathological existence of human is more and more serious. >Modern< means the era of modern life, each generation has its own life, so every era has its >modernity<. Today, we refer to >modern< mainly refers to a certain period in the process of human history evolution, which marks the transformation of social form, mainly refers to the social form since the Renaissance and enlightenment, and indicates that human society has entered capitalist society from feudal society modernity is the alienation of capitalist society. The modernity criticized by Fromm is instrumental rationality in the enlightenment modernity. In terms of his thought itself, it is not only a criticism of modernity, but also a side of modernity prism. Fromm combines the social criticism theory of Frankfurt school and becomes a pole of modern aesthetics. This paper focuses on the analysis of Fromm’s alienation of human nature and his criticism of modernity. First, this paper combs the concrete connotation of Fromm’s alienation of human nature: Fromm absorbs the essence of Freud and Marx’s thought. On the one hand, he points out the close relationship between alienation and empathy from the perspective of psychopathology, and reveals the alienation of individual psychological mechanism, from the alienation of needs, alienation of emotion. The alienation of will shows the psychological symptoms of individuals. On the other hand, Fromm draws on Marx’s thought of humanism and studies on labor alienation in the dynamic level of social communication, and introduces it into the social psychological level. Through the analysis of the alienation of hope and religion in the consumer society, the morbid of his time is revealed. In Fromm’s view, in modern society, personality alienation, self-loss, escape freedom and authority worship, and survive under illusion, we must reveal and criticize the sick condition of individual and society, get rid of illusion and establish a sound personality and a sound society. Secondly, this paper studies the scheme of the way to perfection put forward by Fromm, and discusses the contemporary Enlightenment of the criticism of modernity in Fromm’s alienation of human nature. Fromm’s alienation of human nature reveals the disadvantages of capitalist society, criticizes the alienation brought by modernity, which makes human nature changed and the mentality of pursuing his subjective will deviates. [Translation: www.cnki.net, 11/2022]
Raymond Carver is the >father of minimalism< in the United States in the 1970s and 1980s. He is famous for his minimalism in form and length, style and material. There is always an important theme in Carver’s works – >loneliness<. Starting from the predicament of interpersonal communication, Carver writes about people’s experience and feelings of loneliness in life. There are frequent communication dilemmas in Carver’s novels, including gender communication dilemma and intergenerational communication dilemma, and the latter is the continuation of the former in family life. If there is often silence between the sexes, then there is also a lack of normal and warm communication between generations, replaced by verbal conflicts. In addition, TV culture also has a great impact on interpersonal communication. Carver’s characters are often addicted to TV programs, which makes the communication barriers that originally exist in interpersonal communication become more serious, and strengthens people’s spiritual emptiness and boredom and lonely, closed state of existence. Carver not only focuses on this kind of loneliness in the ordinary sense of everyday life, but also depicts the abstract, universal and philosophical picture of loneliness. In the way of literature, he echoed and verified the theory of American social psychologist Erich Fromm: >loneliness<, as the shadow of >freedom<, coexists with >freedom< and lies in the whole human living condition. The problem of >loneliness< can’t be solved fundamentally. The characters in the novel often use violence to escape loneliness, which is obviously undesirable. There is also a more rational and beautiful way for human beings: love and understanding – this is the right way to deal with the problem of loneliness and relieve the pain of loneliness, and it is also the glimmer of hope revealed in Carver’s later novels. In addition, Carver shows the theme of loneliness with his unique minimalist artistic techniques – >vacancy< narrative strategy, uncertain discourse and time and dull and narrow narrative scene. Carver often deliberately omits some important plots and dialogues, resulting in a certain >vacancy< in the process of the novel, in order to invite readers to explore the rich implication and strong sense of fear, threat and loneliness hidden behind the simple text. He also creates a new atmosphere through uncertain discourse, the narrator’s ambiguous narration of events and the design of uncertain time. It creates a suspense atmosphere and a terrible sense of threat, which perfectly sets off the desperate psychological state of the characters surrounded by loneliness. Finally, the dull and narrow narrative scene limits the characters’ activity space, creates a dull and depressing atmosphere, and highlights the characters’ lonely living condition. [Translation: www.cnki.net, 11/2022]
The film literary drama >No Escape< is a crime genre drama with the theme of >revenge<. It mainly tells that Fang Tonghang, a spiritless novelist in a small town, discovered that his uncle suddenly became a suspect in a murder case. In order to clear his uncle’s suspicion, Fang Tonghang had to find the real murderer within three days. During the process of finding the real murderer, Fang Tonghang uncover a twenty-year past by visiting and researching different witnesses and exhibits. The plot finally focuses on a broken father-daughter relationship, discussing the alienation of people under money worship. The main storyline of the film literary drama >No Escape< is that the small town novelist Fang Tonghang received a contract intention from Honghui Publishing center after repeated setbacks in his work. The victim was Zou Tezhu, vice president of Honghui Group, who went to Li town for a holiday in a low-key manner. By mistake, the former assistant policeman Zhiwei, who chased the traffickers because of suspicion, became the >true murderer< witnessed by the inn attendant Xiao Mao. To restore his uncle Fang Zhiwei’s innocence, Fang Tonghang had to be ordered by Wei Tingjun, vice president of the Honghui Group, capture the real murderer within three days. Through interviews with waiter Xiaomao, uncle Wu who sells cigarettes, cleaning staff aunt Wu, and Wei Tingjun, the party concerned, the possibility of the murderer was found. In the end, real murderer Jing Lan was identified by the return trafficker Lao San in the secondary plot.– Creation interpretation uses five parts: summary of the work, character setting, narrative structure, mirror language style and creative reflection to sort out and think about the drama creation. The main part of the work overview is based on the origin of the topic selection, around the drama structure, combined with the aesthetic tendency of the genre film and the moral and ethical themes, it tells the origin of the creation and a brief plot analysis. The character setting part mainly focuses on the three main characters of Fang Tonghang, Jing Lan, and Wei Tingjun, explaining the significance of their creation, using Maslow’s demand theory and Marx’s theory of human alienation proposed by Fromm to explain the projections on Jing Lan and Wei Tingjun. In the narrative structure, use the book-in-book structure similar to the movie >Atonement<, and focus on the >introduction of events< and >critical events< proposed by Syd Field, which will introduce the construction before the event and the internal operation rules of the key event Describe. Mirror language style part analyzes the basic aesthetic structure of this drama, taking the Korean crime genre film >Cry<as an example, expounds the stylized pursuit of the genre film under the decadent aesthetics of the small town. The creative reflection part summarizes the shortcomings in the creative experience, and reflects on the shortcomings in the script creation from the perspective of characterization and plot structure. [Translation: www.cnki.net, 6/2023]
It has become a trend in the academia to study Byron, the great Romantic poet and his poems inter-disciplinarily. Most scholars at both home and abroad have carried out inter-disciplinary studies on Byron’s poetry from the perspectives of religion, history, politics, philosophy, ecology, science and visual arts. Moreover, some scholars have also employed psychology and psychoanalysis to approach Byron’s poetry against the backdrop of their rapid development. However, many scholars devote to exploring Byron’s personal diseases and the therapeutic function of Byron’s poetry to his own diseases but ignoring the other therapeutic functions. This status quo provides a space for the further exploration on the mutiple therapeutic functions in Byron’s poetry. Therefore, based on the psychologist and psychoanalyst, Freud’s theory of individual therapy and the social psychologist Fromm’s theory of social therapy, this study analyzes the therapeutic functions of Byron’s poetry to himself, the British society and the oppressed countries at that time. This research not only expands the objects of Byron’s poetry therapy, but also analyzes the therapeutic effect in reality, which makes a breakthrough in the paradigm of literary therapy. Therefore it has significant meanings on studies of Byron’s poetry and literary therapy. This thesis is composed of six parts: introduction, four chapters and conclusion. The introduction, which gives a brief introduction to Byron and his poetry, synthesizes the relevant literatures of the inter-disciplinary research of Byron’s poetry at home and abroad, and elaborates the central argument, research methodology and the research significance.– The first chapter briefly describes the history and classification of literary therapy and gives some examples. Moreover, the first chapter introduces in detail Freud's theory of individual therapy and Fromm’s theory of social therapy, which lays the theoretical foundation for this study.– The second chapter employs Freud’s theory of individual therapy to study Byron’s self-treatment in his poetry. This chapter analyzes Byron’s mental diseases and finds that Byron treats his mental diseases by talking with readers and transferring his emotions to others in his poetry. Under the treatment of his poetry, Byron gets the emotional comfort and achieve his self-realization in the fields of poetry and revolution.– The third chapter adopts Fromm’s theory of social therapy to explore the therapeutic function of Byron’s poetry to the British society. This chapter makes an in-depth analysis of the diseases in the British society at that time and the process of Byron’s treatment of the diseases through Oriental writing and humorously satirical writing in his poetry, and concludes that the therapeutic effect of Byron’s poetry on the British society lies in that it helps to improve the British society to some extent.– The fourth chapter also uses Fromm’s theory of social therapy to investigate the therapeutic function of Byron’s poetry to the oppressed countries such as Italy and Greece at that time. This chapter analyzes the >diseases< of the oppressed countries and finds that Byron treats them in his poetry through his glorification of ancient civilization and heroic deeds. And the ultimate therapeutic effect is to inspire the people of the oppressed countries to fight for freedom.– The last part is the conclusion, which is the summary and generalization of the whole thesis. It is shown in the conclusion that Byron’s poetry cures the diseases of Byron himself, the British society and the oppressed countries to a certain extent. [English: www.cnki.net, 4/2022]
Podjęty w monografii temat charakteryzuje się uniwersalnością, albowiem problematyka wojny i pokoju jest stale aktualna i niezmiernie znacząca. Co więcej, o uniwersalności tematu świadczy i to, że wojna, jako destrukcyjne zjawisko społeczne, nie została jak dotychczas wyeliminowana z przestrzeni społeczno-politycznej. Stąd dyskurs naukowy nad genezą kolektywnej agresywności może stanowić nowy impuls w debacie zarówno naukowej i politycznej, jak i medialnej ze Wstępu.
在法兰克福社会研究所成立早期,弗洛姆曾主持并展开过一项针对魏玛德国体力劳动者和白领工人的精神和心理状况的调查研究。这项调查将精神分析学的方法同马克思主义理论相结合,一方面旨在对当时工人运动中出现的问题作出回应,另一方面也探究了逐渐猖獗的纳粹主义同工人的思想性格之间的关系。在弗洛姆看来,在一部分工人阶级身上所表现出的权威主义性格,使得他们对左翼政党的理念的支持实际上并不足以支撑他们在紧要时刻诉诸革命行动,并且在一定程度上成为了他们转向依附国家社会主义意识形态的关键因素。这项研究中所使用的研究方法、弗洛姆将马克思主义同精神分析学说相结合的理论发展以及其基于经验数据对权威主义性格所展开的理论探讨,都具有重要而深远的意义。
Schon Ende des 18. Jahrhunderts wird die Thematik des Zusammenspiels von Patriarchat und Kapitalismus als konvergente Ideologie der Ungleichberechtigung der Frau in der literarischen Kunst sichtbar. Genauer: Goethes >Clavigo<, 1774 publiziert, thematisiert diese Thematik prototypisch. Doch wie kann diese Ideologie literarisch so umgesetzt werden, dass sie neben viel anderem Text auffällt, sichtbar wird? Ziel dieser Arbeit ist es, jener Frage nachzugehen und diese nach folgenden Schritten zu beantworten: Zuerst werden anhand eines Theorieteils systemtheoretische Grundlagen zu Patriarchat, Männlichkeit und Fragilität, Präkapitalismus und dessen Ideologie des Habens, nach Erich Fromm, dargelegt. Nach einem Modell von R. W. Connell – und z. T. auch von J. Halberstam – wird eine Möglichkeit zur Bestimmung des Grads sozialer Männlichkeit angewendet; im Anwendungsteil wird hieran aber auch Kritik aufgezeigt und versucht, weitere Möglichkeiten/Kriterien zur Bestimmung des Grads der sozialen Männlichkeit anzuführen. Im zweiten Teil der Ausarbeitung wird sich mit der textuellen Anwendung der Theorie befasst: Anhand der beiden Figuren Joseph Clavigo und Marie Beaumarchais wird versucht, die genannte patriarchalisch-präkapitalistisch Ideologie im Stück aufzuzeigen und diese als Ursache für Figurenbeziehungen oder werkstrukturelle Abläufe zu betrachten, wie z. B. ein Figurentod – so die These. Hier werden u. a. der Warencharakter und die Fragilität der Marie Beaumarchais analysiert, aber auch der Grad der sozialen Männlichkeit Clavigos. [Weltbild.ch]
Western capitalist societies in the 1940s and 1950s had a significant improvement in the level of productivity development, but during this period there were problems with the overall mental status of social members. Fromm believes that society as a whole will be in a morbid state just like individuals. At this time, criticism of society should be used to replace the rejection of individuals who do not adapt to society. In order to carry out social critical work, Fromm mainly absorbed the ideas of Freud and Marx, combined psychoanalysis with the social and historical research method as the prototype of historical materialism, and changed the validity of Freud’s theory from the personal or family scope extends to the social scope, and social character is formed from this.– This article systematically introduces and explores the theory of social character. On the one hand, the introduction reveals the research background and significance of this article, on the other hand, it also introduces the status quo of the research on Fromm’s thought at home and abroad, especially his theory of social character.– The first chapter introduces the two major theoretical sources of social character: Freud’s theory and Marxist philosophy, including Freud’s psychoanalysis, subconscious theory and individual character dynamics and society as a prototype of historical materialism. The specific content of historical research method and historical materialism.– The second chapter restores its complete theoretical form from the three aspects of the formation process, main content and function of social character, laying a foundation for exploring the theoretical and practical significance of social character.– Chapter Three discusses the theoretical significance of social character in depth, mainly from the position of the theory in Fromm’s thought and its significance to historical materialism. Specifically, social character is an important theoretical weapon for Fromm to criticize Western capitalist society. Fromm also uses the ideal social character-productive character to try to restore the historical subject; in addition, social character not only supplements and developed the relationship between social existence and social consciousness, economic foundation and superstructure, and also explored the relationship between subject and object in historical materialism, and restored the subjective dimension of historical materialism on this basis.– Finally, the fourth chapter of the article reveals the practical significance of social personality for thinking and resolving the main contradictions in our society. [Translation: www.cnki.net, 7/2023]
贯穿在弗洛姆的理论中的一条主线就是对美好生活的研究。这一研究对于正在致力于破解人民日益增长的美好生活需要和不平衡不充分的发展之间的矛盾、疾步前进在追求美好生活的道路上的中国人民来说,具有重要的参考意义。首先,弗洛姆对马克思主义、社会主义的实质和目标的论述启发我们把满足人民群众对美好生活的追求作为奋斗目标。其次,弗洛姆关于人的本性的研究有助于我们确定美好生活的内涵。第三,弗洛姆对>存在<与>占有<两种生活方式的分析有助于我们把握美好生活的根本标准。第四,弗洛姆把>工作<与<爱<作为实现美好生活的途径,为我们探索如何走向美好生活提供了借鉴。最后,弗洛姆把美好生活与自由联系在一起,启示我们在实现美好生活的过程中必须正确地对待自由。
弗洛姆作为法兰克福学派的重要成员,在思想上继承法兰克福学派的重要观点,认为批判性是马克思主义的灵魂,而同时,其推崇弗洛伊德的相关学说,也由此具有较为浓厚的人道主义色彩。他在对社会现实的考察当中继承了马克思的一系列思想,特别是在对资本主义社会的批判上,多次采用马克思对于异化的批判,逐步构建自己的理论体系。随着资本主义社会的发展,异化现象开始走出经济领域,迈向了更广阔的空间,弗洛姆也注意到了这一点,从多个角度入手进行了一定的批判。同时,弗洛姆也非常欣赏弗洛伊德,在分析的过程中也融入了弗洛伊德的精神分析学说,提出了社会性格学说。本文将重点分析其对资本主义文化现象的一系列批判,从中汲取一定的宝贵经验。
埃里希·弗洛姆是马克思主义精神分析学家、哲学家和社会主义人道主义者。本文探究的问题是:在数字和交往资本主义时代如何运用和修正弗洛姆的交往批判理论,以提供一种批判的视角。为了给出这一问题的答案,本文从交往、意识形态和技术等三个方面讨论了弗洛姆的一些观点,这些观点使我们能够更好地理解人类的交往过程。弗洛姆的研究方法可以从多个方面为交往批判理论提供参考:他的社会性格概念为这种理论提供了批判心理学的基础。他对权威主义性格与人道主义性格的区分可以用来区分权威主义的交往与人道主义的交往。弗洛姆的作品也可以为意识形态批判提供参考:占有的意识形态塑造了资本主义的生活、思想、语言和社会行为。在资本主义社会中,包括数字计算在内的技术被奉为拜物教的神明,量化逻辑塑造了社会关系。弗洛姆对人道化的技术和参与式计算的追求可以为当代关于数字资本主义及其替代方案的争论提供参考。
Following Max Horkheimer, I will first attempt to reconstruct an anthropology that essentially wants to be understood as critical social research. I will then pursue the question of humanism in critical theory. In doing so, I want to show that a reference to a normatively substantive humanism does actually exist in critical theory. On the other hand, I want to show that this humanism is anything but unambiguously and systematically formulated but has been reflected and articulated differently by different representatives of critical theory. The two examples I will refer to here are Theodor W. Adorno and Erich Fromm. I will define Adorno’s humanism as ‘dialectical humanism’, whereas Fromm’s humanism could be described as ‘emphatic humanism’. My reading, however, attempts to interrogate the two positions as to their complementarity. Not ‘Adorno or Fromm’, but ‘Adorno and Fromm’ is the motto that guides me. Finally, I will relate this complementary reading of both approaches in such a way that the possibility of a ‘Critical Humanism’ can be derived from it, which above all also wants to be understood as a sociological research program.
Oedipus complex is a key concept in psychoanalysis. It is related to the theory of sexual instinct within the system, the field of unconsciousness, the analysis of dreams, neurosis and other important categories, and has caused numerous disputes since its birth. In the past, the evaluation of Oedipus complex mainly focused on three aspects: one is that children depend on their mother rather than sexual desire for food and emotional needs; the other is the penile centralism and neglect of mother in Freud’s theory; the third is the universality of Oedipus complex. These controversies still follow the critical thinking of Malinowski and Fromm, but actually do not touch the core of Oedipus complex. Because the Oedipus complex in Freud’s view is essentially a concept about sex, and the successors of Lacan and other psychoanalytic schools have responded to these disputes by reinterpreting the Oedipus complex.– Therefore, this paper will focus on the initial definition of Oedipus complex and explore the original rationality of this concept. Freud first discovered the special relationship between early children and their parents when exploring the causes of neurosis. This relationship appears again frequently in typical dream cases and self-analysis. Therefore, Freud regarded this connection as a common phenomenon and applied it to clinical treatment and analysis. In addition to returning to the context in which Freud raised this issue, we also introduce Levi Strauss and Foucault’s theory of sex and gender from the perspective of triangular interpersonal structure and human gender differences to reflect on the bias of traditional interpretation of the concept of Oedipus complex. Specifically speaking: Freud believed that the sexual desire contained in Oedipus complex can only appear in the form of heterosexuality, that is, the first impulse of a child should be directed to the heterosexual side of the parents. According to Foucault’s analysis of the relationship between power and sex, sexual experience is produced rather than born with us. Therefore, in this sense, the concept of Oedipus complex constructed by Freud falls into the power. Furthermore, Freud limited the external manifestation of Oedipus complex to the family triangle in the general sense of experience. This kind of setting only pays attention to the interaction between kinship roles, and does not consider each role in the whole system. In Levi Strauss’s view, the deep structure of kinship is the uncle nephew relationship based on the premise of >incest taboo<, which includes four words: >brother-sister-father-son<. This >basic structure of kinship< is universal and stable in explaining all the facts of kinship. To sum up, this paper intends to analyze the heterosexual form and triangular relationship in Oedipus complex through Foucault’s theory of sexual experience and Levi Strauss’s theory of kinship structure. [Translation: www.cnki.net, 4/2023]
埃里希·弗洛姆作为法兰克福学派第一代学者的重要一员,长期以来未得到传播思想史研究应有的重视。对弗洛姆的思想史定位及其交往观念本身展开研究,有填补传播思想史之>灰色地带<的意义。从弗洛姆的思想史坐标出发,对过往关于弗洛姆传播思想的研究成果进行了回应,指出过往研究的局限性在于缺乏思想史研究的问题意识或欠缺对弗洛姆交往观念的审视,由此尝试立足于弗洛姆思想的理论源头,对其交往观念的一般特征展开分析。弗洛姆思想不同于多数法兰克福学派第一代学者的突出特点在于其同时吸收了马克思主义、弗洛伊德主义和西方人本主义传统的思想资源,从而使其思想面貌呈现出兼具批判精神与理想化色彩的>两歧性<特点。基于此,从弗洛姆所使用的>重占有<与>重存在<这对矛盾范畴入手,对弗洛姆的交往观念进行考察。在弗洛姆那里,>重占有<与>重存在<分别象征着>一个以物为中心的社会<和>一个以人为中心的社会<;而对前一种社会形态的批判和对后一种社会形态的构想,构成了弗洛姆交往观念的核心内容。在此基础上,弗洛姆交往观念的表现形式体现在其对>市场性格>和<权威主义>的<占有>式交往的否定和批判,以及其对<积极自由>和<爱与理性>的<存在>式交往的肯定和构想中。换句话说,弗洛姆反对晚期资本主义社会以市场秩序和权威伦理统摄人们的交往活动,而呼吁人们摆脱这些被强加的、外在的社会限制,与他人建立健全的、非异化的社会关系,在交往活动中时刻保持独立、自由和批判的理性。因此,弗洛姆交往观念的现实意义一方面体现在其对现代人健全交往活动的启发,对民主的社会主义社会的呼唤;另一方面也启迪着传播思想史研究者认识和体察>交往<的社会性含义,亦即>交往<在不同社会形态中表现形式的差异。
Erich Fromm, the Mentor
(2021)
In the previous chapter, we examined numerous aspects of postwar American society that came into play in Riesman’s formulation of autonomy. Many factors carry weight when we consider what inspired him to write >The Lonely Crowd< and to offer his insightful analysis of conformity’s malaise. Among those who influenced Riesman intellectually, there can be little doubt that Erich Fromm played a major role. Although Riesman never accepted Fromm’s pessimistic view and radical approach to modernity in the West, we clearly see the impact of Fromm on Riesman’s ideas about social character, conformity, and especially autonomy. Thus, in order to better understand Riesman we must take a look at Fromm’s theories especially in some of his early books. Here we find several core ideas that heavily impacted Riesman’s theory of autonomy.
Over every and each sport event, a dark veil spreads and obfuscates the celebration: doping. Although anti-doping policies have been widely applied, controlling and diminishing this phenomenon has not been achieved yet and the use of doping is commonplace. In this article, I propose the concept of narcissistic civilization as a tool to interpret this phenomenon. I seek for a parallel reading between the Freudian idea of narcissism and its extension to social narcissism by Fromm, together with Heidegger’s analysis of technology, keeping in mind that doping is a technological application. In this way I point out that both theories share a common view in that humans tend to fail in the distinction between the external reality as an object and their own self as the interpreter that is between the >I< and the >not I<. By making this fusion of the two theories that originate from different intellectual traditions, I aspire to provide an interpretation tool for the broad use of doping: I conclude that doping can be understood with the assumption of a narcissistic civilization, focused on technology that calls for the use of PEDs.
Chapter III: Culture
(2021)
The third chapter deals with the cultural environment of humanity. It exposes its nature and stresses its fundamental historicity. It elaborates particularly on the location of cultures, stressing that culture not only constitutes our environment but it also inhabits us. The chapter underlines the crucial role played by mediations in the incessant transformations taking place between individuals and society. The role played by class position and the problem of predictability of individual actions and social development is touched upon in this context. The chapter outlines also the driving lines of evolution resulting in the society/individual couple as we know it. Finally this chapter offers a Marxist appreciation of some very important authors: George H. Mead, Karen Horney, Harry S. Sullivan, John Bowlby, Erich Fromm, Pierre Bourdieu, and the cultural psychology approach.
弗洛姆的人道主义伦理学是以人性为规范的道德理论。在弗洛伊德的精神分析学说和马克思社会批判理论的双重奠基之上,弗洛姆揭示了>社会内在伦理学<与>普遍的伦理学<之间的巨大差异,批判资本主义社会的异化现实,从而对人性的道德以及现实中人的自由境况做出了伦理剖析。一方面,弗洛姆把人性的道德寄托于精神健康的个人与健全的社会之间辩证的实践关系之中,认为人的性格与社会性格之间存在固有关联;另一方面,弗洛姆将爱的实践视为现实的道德实践,将人性的道德寄托于爱的艺术,从而以爱为出发点来辩证地探寻人道主义社会的可能性。弗洛姆最终将实现普遍的伦理学的希望寄托于社会主义,但是由于其道德理论在本质上坚持了一种抽象的人性论,因而难免蒙上一种形而上学的乌托邦色彩。
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]
Striking a balance between ecological protection and social development is not only intrinsic for humans to attain sustainable development but also a vital principle for China to boost modernization. In contemporary society, >ecology< has been inextricably linked with our production, lives and survival. On the one hand, people cannot live without the air and water provided by nature, and our society cannot produce anything or make progress without exploiting and utilizing sources from nature. On the other hand, nature demonstrates dissatisfaction to humans in various forms such as abnormal weather, resource shortage, reduction of biodiversity, and frequent disasters, as well as confrontation and rejection of human behaviors. Mankind not only bears the environmental pressure imposed by nature on our daily lives but also suffers from psychological depression and mental anxiety since whether we can survive sustainably is unknown, not to mention the continuous wars and conflicts due to competition for resources, which directly threaten human lives. The ecological environment, for us, becomes an increasingly serious crisis that poses a grim challenge to our survival. What lies in the core is that our survival is facing a crisis. Confronted with such a crisis, we need to reflect on how the relationship between man and nature evolves and how to deal with it, and to conduct a critical study on the roots and current situation of the current ecological crisis. This would help us to correctly understand and deal with the relationship between man and nature, probe into the origins of people’s psychology and living style when the ecological crisis erupts, and resolve people’s anxiety and worries about the crisis. After sorting out how humans’ cognition of nature evolves, the paper unfolds mainly from four aspects. First, based on the psychodynamic analysis of Marx’s historical materialism, the paper plunges into the characteristics of the current ecological crisis, such as its globality and complexity, spontaneity and sociality, hazard and severity; in which it analyzed that the current ecological crisis has both natural roots due to natural changes and social roots due to changes in production, life and survival methods brought about by humans’ industrialization; both humans’ cognitive limitations and the drawbacks of human rationality evolving into instrumental rationality. The crisis is also caused by the value pursuit of the capital’s nature, namely, profit-seeking. Second, the paper conducts a psychoanalytic criticism on the current ecological crisis, aiming at illustrating the necessity of introducing psychoanalysis into ecological crisis to solve the conflict between unlimited desire and limited resources, and to meet the realistic requirements of choosing >possession<, >aesthetic<, >fear< as a survival way while realizing human liberation. The psychoanalytic criticism of the ecological crisis sets the relationship between man and nature on the three levels of humans’ desire and drives: instinctual impulses, social unconsciousness, and ideal situation, through which the complexity of ecological crisis is related to the three levels of character tension of human desire, that is, the internal tension among individual character, market character and social character. In this way, the analysis of ecological crisis has added the critical dimension of the theory of human nature. Whether it is Heidegger, who emphasizes the existential concealment of human nature by objects, or Marcuse, who reveals the entanglement and confrontation between desire and civilization, we can infer that human existence is not only a process of continuously satisfying desires and creating new desires, but also a shift from the satisfaction of things and spirit to the pursuit of a higher state of consciousness, meanwhile rising to the control of desire and repeated anxiety of satisfaction. The complexity lying in the choice of survival mode reflects the >flow< of desire and the breakthrough of unconsciousness to consciousness. Third, it puts the ecological crisis and survival crisis under the comparative perspective of Fromm and Zizek's psychoanalysis. It shows that the current ecological crisis is not only an issue concerning the natural environment but also the direct result of human labor alienation, human alienation and even the alienation of modern capitalist society, which even causes the psychological alienation of modern people. Fromm proposed that we should transform the mode of survival from >possession< to >existence<, using the modest way out of constructing a sound society made of a new generation of humans, whereas Zizek claimed that humans should get rid of the setting of >original nature<, >humans are the wound of nature<, >crisis has already occurred<, mankind is in a state of >survival in fear<, that we must confront the ecological crisis pessimistically, finally realize the ideological suture of the >fracture< between man and nature, and we can take radical >social surplus< revolution if necessary. Although the two methods are different, they both reflect the concern about the actual living conditions of human beings and the concern for sustainable survival in the future, as well as the imminent pressure of the current ecological crisis on how to transfer our survival mode. Fourth, to deal with the current ecological crisis, it uses psychoanalytic methods to critically examine Marx’s historical materialism, summarize its advantages and disadvantages, and then propose a symbiotic construction option for China’s ecological civilization. The use of psychoanalytic methods to criticize the current ecological crisis correct people’s misunderstandings of industrial civilization, readdress the root cause of the industrial society’s exacerbation of ecological crises, examine people’s attitudes and consequences towards nature. Such methods also establish a mentality of treating nature equally and avoid the binary opposition between >anthropocentrism< and >eco-centrism<, and rectify the alienation of the relationship between man and nature and the psychological alienation of people caused by over-exploitation of nature. They lead us to correctly cope with the spiritual depression brought about by the ecological crisis and provide possible choices for ecological civilization to surpass industrial civilization. The shortcomings of this analysis method are apparent. It examines nature with a morbid vision by resorting to the mere improvement of individual characters while abandoned the function of man’s practical action in nature. In what depicts in the method, men wander in the >a mille plateau of desire< and the >the desert of the real<, sliding into the tragic dilemma of passive response or direct fear. We should realize that the current ecological crisis is no longer just a natural environmental issue, but a life-and-death issue of human survival. The ecological crisis will not only deteriorate living conditions and navigate mankind to a path of perdition, but also result in mental illness as people are in a long-term crisis state. Mankind should realize the unity of ecological revolution and social revolution in the coexistence of man and nature, so as to realize the unity of natural liberation and human liberation; and resolve the ecological crisis in the community of life coexisting between material, life and mind, thus meeting the real needs and promoting the spiritual realm simultaneously; in the creative ethical practice of man and nature, human’s possession is essentially achieved, so that humans are part of nature and return to nature. In short, only by unifying the love of human beings and the environment around them, getting rid of the binary opposition between >anthropocentrism< and >eco-centrism<, recognizing that man and nature should have a harmonious and symbiotic relationship, and constructing the community of life of humans and nature, using industrial ecologicalization and ecological industrialization to transform the production mode, can we shift from the survival mode of >possessing< materials to the symbiosis type. We shall apply ecological concepts, ecological values, and ecological culture into our production and lives, and truly embodies the modern meaning of >nature is man’s inorganic body< put forward by Marx. Only by replacing industrial civilization with the concept of ecological civilization can mankind turn crises into opportunities, fulfil the liberation of nature and men, and solve the dilemma of ecological crisis, survival crisis, and spiritual anxiety. That’s how we can realize the sustainable development of mankind. [Translation: www.cnki.net, 11/2022]
Humanism is the frequently discussed topic of Western Marxist theorists. As an international thought, the representative school and representative figures of humanistic Marxism exist in European and American area, in particular, the research of Eastern European scholars is more extensive and in-depth. After the World War II, some eastern European countries have appeared the research groups of Marxist theory, which are characterized by the critical theory of humanism. They experienced the socialist model of Stalinism and the process against that pattern. They are the theorists and the active supporters of reform. They stressed the humanistic character of socialism. Academics call them >Eastern Europe’s Neo-Marxism<. Agnes Heller was a Hungarian woman philosopher and a representative of the Budapest School of Eastern Europe’s Neo-Marxism. Heller’s exploration of humanistic Marxist thought began in the late 1950s. At that time, Eastern Europe was in the political and cultural background of >Revival of Marxism< and criticized the cultural crisis in the capitalist society and the socialist society of the Soviet Union. From the micro level of human existence and social structure, she had put forward the way to promote the development of people themselves and the social humanization reform. After World War II, although the Soviet Red Army made some Eastern European countries get rid of the colonial rule, but Stalinist society is a highly authoritarian collective society and humanism has been severely weakened. Driven by the desire to against Stalinism, revive Marxism and guided by her mentor Lukács, Heller joined the humanistic Marxist of Hungarian. Marx’s theory of life practice, alienation, needs and human liberation, Lukács’ reification thought and ontology of daily life, and Fromm’s theory of human nature all had a profound impact on Heller. Her though began to mature from then on. From the analysis of Marxist theory of human nature and alienation, Heller put forward the concept of daily life, emphasized the ontological status of daily life, and explored the way to realize the humanization of daily life from the microscopic perspective, thus forming the theory of daily life. Closer to the theory of daily life is Heller’s theory of needs, which is also a theoretical exploration to guide human beings out of alienation under the trend of humanistic thought. After summarizing Marx’s exposition on need and value, Heller put forward her own radical need thought and the conception of the reconstruction of future social need system, and her criticism of need directly pointed to the capitalist system that meets the need of formalism and the Soviet socialist system that dictates the need. Heller believed that the society should carry out a general revolution, the main body of the general revolution is the individual with radical needs, and the formation of individual radical needs consciousness needs the guidance of radical philosophy. Heller further used the Utopian ideal construction of the rationality of radical philosophy, and conceived a radical democratic society which surpassed the contemporary capitalism and the existing socialism. Both the humanization of daily life and the establishment of a radical democracy to meet the radical needs reflect Heller’s ideal of actively building a truly human homeland and realizing the ultimate concern for human existence. Heller’s humanistic Marxist thought, on one hand, enriched and developed Marxist theory, reflect on people’s daily life from a micro perspective, understand theory and practice from the point of view of human needs, and drew scientific rationality critical spirit from Marx’s thoughts, provides a micro-way for human’s self-liberation. On the other hand, the historical limitations of her thinking are also evident. Such as, Heller’s theory of personality development ignored the value of material production and political and economic change; it laid too much stress on the value category analysis of needs and ignored the practicality and relationship of needs; t negated the contradiction between productive forces and production relations and break away from the essence of social production. Heller’s elaboration and development of Marx’s thought, and the profound explanation of the survival and development dilemma of contemporary human beings, are our important theoretical and ideological resources. [Translation: www.DeepL/Translator, free version, 10/2021]
[Chinese abstract not available.] Erich Fromm was a famous American psychologist, philosopher and one of the most influential thinkers in the 20th century. His consumption alienation theory provides a theoretical perspective to analyze the crisis of human nature development in capitalist society. He used Freudian psychoanalysis to analyze Marx’s theory of alienation, and combined the two theories to analyze the social contradictions of capitalism, especially the spiritual crisis and the crisis of human nature, which enriched the social psychology content of Marx’s critical theory of capital. Avoiding consumption alienation is not only conducive to promoting the harmonious development of our society and economy, but also conducive to reducing the pressure on resources and environment. Here, based on Marx’s theory of labor alienation, the perspective of contemporary Chinese Marxist theory to the thought of Fromm’s consumption alienation from Fromm, but is not limited to Fromm’s economic philosophy interpretation, it can be seen that Fromm adopted Freud to the unconscious mental analysis method, (1)analysis of the capitalist society inevitably causes of consumption alienation, namely to boost consumption is to alleviate the crisis of overproduction of capitalism;(2)From the perspective of social psychology, this paper analyzes the negative effects of con¬sumption alienation on human beings, which means that human beings lose their rational and loving ability and are reduced to >robots< under the control of capital logic. (3)It predicts the bleak prospect of the collapse of the logic of capital. Consumption alienation has brought about a negative effect on the capitalist society, leading to the crisis of human nature and natural ecology, and finally the collapse of the capitalist society. (4)Finally, the author gives a utopian plan of >sound society< to cure capitalist group neurosis from three aspects of economy, politics and culture. Sublation of Fromm’s thought of consumption alienation, in under the guidance of Marxist theory, social psychology on the basis of critique of capital and the consumption object, subject, consumption process in the dual economic philosophy and social psychology, aiming at the current situation and existing problems of consumer, to evade the potential consumption alienation, put forward the corresponding countermeasures. Therefore, it will be discussed from the following five aspects. The first chapter aims to clarify the philosophical and psychological origins of Fromm’s idea of consumption alienation. Fromm’s alienation of consumption is the derivation theory of Marx’s alienation of labor. The focus of contemporary capital logic is shifted from the field of production to the field of consumption, which leads to the transformation of alienation of labor to alienation of consumption. Consumption alienation also includes the ideological control of capitalism, which is unconscious. Freud’s individual unconscious can be extended to Fromm’s collective unconscious, which can reveal the social psychological manipulation mechanism behind consumption alienation. The second chapter discusses the variation of the relationship between consumer object and human in the consumption alienation from the theoretical level, which is an abstract analysis, and analyzes the philosophical and psychological reasons of consumption alienation. In the alienation of consumption, people pay more attention to the symbolic value and non-functional attribute of goods, and people’s >false demand< is stimulated. This further leads to the variation of human relationships, including the lack of human initiative, the materialization of human relationships, and human’s demand for nature. Although these are not conducive to the development of human nature, they are conducive to the logic of infinite capital appreciation, which means the inherent irreconcilable conflict between >humanism< and >capital<. The third chapter discusses the internal destruction of human nature caused by consumption alienation, the illusion of happiness deliberately created, and the inevitable ecological crisis. This is an empirical analysis, which analyzes the multiple serious consequences brought by consumption alienation. In the alienated consumption, human beings do not establish their subjectivity, but become >robots< of unconscious consumption. The happiness gained through consumption is based on >false satisfaction< and can only be illusory happiness. Excessive consumption stimulates the expansion of production, which surpasses the carrying capacity of natural resources and ecology, and inevitably leads to ecological crisis.
The fourth chapter discusses the way of sublating consumption alienation from the socialist market economy. The foothold is to sublating the logic of capital and establish the primacy of >people-oriented< rather than >capital<. At the individual level, we should establish human subjectivity through creative labor, emphasize fraternity and cooperation, and realize human’s free and comprehensive development. At the social level, based on the character cultivation of the productive society, we should discard the logic of capital appreciation, establish a green consumption culture, and promote the construction of a harmonious society in economic, cultural and political aspects. The fifth chapter discusses the limitations of Fromm’s criticism of consumption alienation. Fromm’s critique of consumption alienation is a profound revelation of the social contradictions of contemporary capitalism, which is characterized by social psychological deconstruction. However, Fromm overstated the influence of psychological factors, and his >healthy society< program was Utopian in nature, which deviated from the Marxist standpoint to a certain extent. On the whole, (1)Based on Marx’s criticism of political economy, this paper analyzes Fromm’s idea of consumption alienation in both philosophy and social psychology, and this reinterpretation undoubtedly has the background of Marxism in contemporary China. (2)To reveal the >conscious< and >unconscious< control of the whole society by the capital logic behind consumption alienation, especially its suppression of human nature in both physical and mental dimensions;(3)Let people see the real mask of consumerism in the ideological control and economic expansion in the capitalist society, as well as the inherent paradox and inevitable collapse trend of the logic of capital;(4)The criticism of Fromm’s criticism of consumption alienation is for the purpose of >the West serves China<, so as to strengthen the Marxist view of green consumption with Chinese characteristics and promote the healthy and orderly development of China’s socialist economy. [Translation: www.cnki.net, 9/2021]
The theory of social character is a creative theory that Fromm combines Marx’s social thought and consciousness view on the basis of Freud’s theory of character. Fromm regards Marx as a person of world historical significance. Although Freud sees personal psychological factors, he neglects the influence of social environment on human personality, which limits his vision. Marx thinks far more deeply and more than Freud. He examines human behavior from the social and economic structure, but the irrational factors were ignored, so Fromm tried to >melt the two into one furnace<. Meanwhile, the misreading and Misreading of Marx thought by >pseudo Marxism< made Fromm spend a lot of energy on studying and thinking about Marxism, not only criticizing it, but also expounding his understanding of Marxism. The author proposes the theory of social character to make up for the deficiency of Marx in the micro psychological level and the concrete transformation mechanism between economic foundation and superstructure. The concept of >social character< clearly reflects the traces of Marxist thought. Under the influence of Marx’s thought, Fromm examined the character in the relationship between man and the world, insisted that >the main thing of human is social existence<, and modified Freud with Marx ’social tendency, and explained the decisive effect of social economic structure on social character from the root and change of social character.– At the same time, we also noticed the role of >bond< and >explosive mortar< of social character, so as to explain the relative independence of social character. Not only that, Fromm also explored the foundation and premise of social character, namely, social unconsciousness. He put unconsciousness in the concrete world of reality for understanding, insisted that >consciousness is the product of society< and modified Freud’s >libido< with Marx’s >historical power<. He not only expounded the decisive role of social existence on social unconsciousness, but also saw the negative effect of social unconsciousness on social existence, and tried to make people realize the repression of facts, and seek the way of social change to break this repression.– Fromm’s theory of social character is influenced by Marx’s thought. Although he always bases on the people in the real society and examines the human character in social history, he still regards Marx thought as spiritual existentialism in essence, and the theoretical focus is on the role of social character on human behavior and thinking, and does not really understand Marxism, not only does the understanding of human nature stay in the abstract theory of human nature, but also does not touch the fundamental contradiction of capitalist society, and it is not realistic with a strong utopian color. [Translation: www.cnki.net, 4/2023]
Erich Fromm(1900.03 – 1980.03)is not only a famous psychologist, philosopher and sociologist in the 20th century, but also a Western Marxist and one of the main representatives of Frankfurt school. He has made great achievements in many disciplines. Although his thought is broad, humanism is the core and an important symbol of his thinking system. China today has built a well-off society in an all-round way, and people’s livelihood is still the focus of attention. Fromm’s humanistic thought can also bring enlightenment for the Chinese government to improve public services and better meet the needs of the people. At the same time, in order to realize a harmonious society, we must enrich Marx’s thought of >human<, because it can promote the Sinicization of Marxism and implement the requirements of >people centered<. Fromm’s detailed description of the situation of people in the capitalist society makes us more aware of the real state of people in the capitalist society, which can not only resist the unhealthy trend of thought, but also make the development of Chinese society more stable. The study of Fromm’s humanism still has a certain reference value for us to study today’s capitalist society, especially the modern western society with highly developed commodity economy. Therefore, Fromm’s theory still has profound theoretical value and practical significance today, which is worth learning. This paper studies Fromm’s humanistic thought from the following four aspects: The first part is about the formation and development of Fromm’s humanism. We mainly discuss from two aspects, namely, the formation background and the theoretical source. The first angle is the theoretical background of Fromm’s humanistic thought, mainly including the collision of the three trends of thought and Fromm’s choice of thought; the second angle is Fromm’s personal experience. We introduce his family experience and academic experience, and discuss the influence of his personal background on his thoughts. We mainly discuss Fromm’s humanism from four aspects: how to inherit Marx’s humanism, how to carry forward Freud’s humanism, how to develop Maslow’s humanism and Frankfurt School’s humanism. This part summarizes and combs Fromm’s humanistic thought. This paper explores Fromm’s ideological system from three perspectives: the view of existence, the view of human nature and the view of freedom. Based on the analysis of Fromm’s works, this paper tries to restore the whole picture of Fromm’s humanistic ideological system. The third part focuses on the theoretical characteristics of Fromm’s humanistic thought. Taking >human< as the fundamental is the logical starting point of Fromm’s humanistic thought. Fromm describes the general nature and sociality of human, because human is always his most concerned problem. At the same time, Fromm also has a common characteristic of Frankfurt School scholars, he is also very good at using criticism to construct theory. He criticized from two dimensions of human and society. Most importantly, his value pursuit of human liberation makes his theory full of humanism and humanistic care. Finally, from the perspective of Marxism, this paper examines and analyzes Fromm’s humanistic thought. This paper affirms the constructiveness of Fromm’s humanistic thought in many fields, such as human nature theory, capitalist research, and the healing of society and human beings. On the other hand, it also finds its limitations by digging deeply into Fromm’s humanistic thought. The main mistake lies in the misinterpretation and deviation of some theories from Marxism. In addition, it also discusses the Contemporary Enlightenment of Fromm’s humanistic thought, that is, to reasonably enrich Marx’s >human< thought, to strengthen the direction of guiding social construction, and to continue to care about the living situation and mental health of modern people. [Translation: www.cnki.net, 1/2023]
Since the 1990s, urban literature has risen and become the most important literary landscape. As an important part of urban literature, urban poetry has been gradually developing in the middle and late 1980s. With its constantly spring-up, the research on urban poetry has gradually increased. In the early days, most of the research and discussion of related concepts. After the 1990s, along with the introduction of Western urban poetry theories, urban poetry research showed a diversified research trend as well as achieved a fruitful result. The Chinese cities after the 1990 s have striking similarities with Baudelaire’s Paris described by Benjamin. Therefore, based on the texts of Chinese urban poetry after the 1990s and took reference of Western multidisciplinary urban studies, this thesis analyzes the writing of urban poetry in this period and its modern urban consciousness in a comparative perspective, and demonstrates the urban development and human spiritual dilemma of universal significance in the process of urbanization. The first chapter of the thesis mainly analyzes the urban landscape as imagery. Based on the research ideas of Roland Bart’s semiotics and Kevin Lynch’s urban planning, it draws and studies the formal characteristics and semantic structure in Chinese urban poetry after the 1990 s, which applied the related concepts and methods of urban space theory and architectural phenomenology, using basic units such as city streets, nodes, landmarks to combine urban architecture and the space. Dense streets are a typical feature of urban space, which also present the most authentic people’s life. In poetry, abstract and conceptual streets often symbol the urban space, representing fastness or congestion. The specific streets with clear directivity become the memory carrier or the emotional projection in the poet’s narration. The constantly demolished old streets are regarded as the epitome of urban culture. Typical urban nodes are like squares with the nature of gathering points as well as railways and stations with the nature of connecting points. The connotation of city squares in poetry has gone from a space with rich political accommodation or ideal accommodation to a huge public entertainment function. The urban railway is not only a symbol of modern civilization, but also a metaphor of time, and a symbol of the ideal love of urban people. The station with a strong spirit is not only a place for strangers and nostalgia, but also the maternal symbol of the initiator of era and nurturing new life. As the symbol and unique characteristic of a city, tall buildings transcend reality and enters the imaginary level in poets’ writing from symbolizing power and rebirth to squeezing, siege and becoming an ancient behemoth. To get rid of the invisible majesty and pressure brought by the shape of tall buildings, poets choose to take the top or glass windows, curtain walls of tall buildings to determine their position and perceive the shape of the city. The second chapter shows the modern crowds wandering in the city. It divides into three types, i. e. wanderers, aliens and margins, defined by Benjamin, Simmel, and Robert Parker on the role of urban people combining the poet’s subjective life experience, urban vision, and self-identity. Wanders are further divided into wandering meditators, lonely garbage pickers, and angry critics. Wandering meditators walk through the streets to achieve a complex relationship among the city and urban people; lonely garbage pickers observe the people and objects in the city as a >garbage picker< in Baudelaire’s pen to collect his own poetry; angry critics take the angle to stand on the opposite side of the city, revealing the deformed development of the city in a manner that is incompatible with the city, and the ecological crisis and human survival crisis. There are two types of aliens. Some of them can >dwells on this earth poetically< in the city. They eagerly present and examine the city’s unique mundane feelings with their own original vision and take a proactive attitude toward the city. Another part are people ran back and forth between the countryside and the city. They were >dual-aliens< between the countryside and the city. Marginal people mainly include those who have a real-world marginal situation and those who have a >self-marginal< mentality. The marginalized people with realistic marginal situations often have rural growth backgrounds, and most of them still live in small towns. By showing the urban life and living conditions of urban fringe people, they express the filth and greatness, lofty and despicableness of the city on the one hand, and on the other hand the aspect also completed the identification of the marginal identity of the self, and realized the comfort and salvation of the self. Although marginalized people with a self-marginal mentality live in cities, they all have long or short experiences in rural life. They are particularly aware of the sadness, bitterness, and heaviness of life. They express the hidden worries and sorrows in the process of urban modernization by writing about the lives of people on the periphery of the city. The third chapter presents the alienated modern urban spirit. It takes on Simmel’s sociological theory, Fromm’s theory of human nature, and Jungian personality analysis psychology to illustrate the alienated urban spirit in modern cities. Modern cities continue to throw people into new experiences, new environments, and new crowds. When these new stimuli make city people feeling the threat, they will use their rationality and then produces indifferent. Indifference makes people form reserved interpersonal relationships. Indifferent individuals are forced to enter various relationships, so personality masks are caused and lead to constant splits in personality. Finally, indifferent modern people seek psychological balance, occasionally reveals his sincere emotions, creating a stranger’s emotional penetration. The biggest impact of indifference on modern urbanites is to make individuals suffer from loneliness. The loneliness with multiple faces has become a common mental state of modern people. It originated from the poet’s attitude of self-estrangement and the decline of the physical home (country) and the nowhere to put the spiritual home in the process of urbanization. Facing loneliness, different poets have different attitudes, which reflect the different moods of the poets. In addition, the rise of a consumer society, the expansion of material desires, and the pressure of survival forced poets to change their attitude towards commodities and strive to approach poetry in the material flood. The objects of modern civilization will gradually be degenerated with the passage of time and the changing environments. The meaning and value of money will continue to collapse, and people will never be able to achieve a poetic dwelling. Finally, the expansion of body desires is a typical symptom of modern society. Cities are full of erotic desires, and sexual desire has become the >top priority< of modern society. Herein, love is no longer a pure spiritual pursuit, but a vain term tied to material needs and even equates to prostitution. He inspires individual passions and desires, and at the same time turns individuals into puppets controlled by passions and desires. [Translation: www. cnki.net, 4/2023]