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Artykuł ma wskazywać związki filozofii Ericha Fromma z myśleniem utopijnym. Podstawowym zadaniem będzie zatem rozstrzygniecie, czy mamy do czynienia z klasyczna utopia, czy jedynie z elementami myślenia utopistycznego. Przyjmując, ze filozofia niemieckiego myśliciela wpisuje się w tradycje utopistyczna, ale klasyczna utopia nie jest, podejmuje próbę wykazania związków systemu filozoficznego Ericha Fromma z psychoanaliza Freuda, filozofia Marksa, mesjanizmem żydowskim i chrześcijańskim, które cechuje myślenie utopistyczne.
Love is an Art [爱,是一门艺术]
(2008)
The paper analyses the Freud’s dilemma in his theory of civilization, on this basis, finds the course of problem. In this process, we begin with the two basic concepts, namely civilization and instinct. In Freud’s theory, the civilization is existed as the performance of difference between people and animals. It not only include the knowledge and ability that formed in dealing with the relationship between human and nature, but also include the various rules and regulations between peoples. Instinct, as a core concept in his theoretical system, is inherited from the theory of biological evolution. He believes that the instinct urged the organism returning to the previous state, and eventually, he divided the instinct into instinct for life and death instinct, and believed it has fundamental confliction between the two instincts. When Freud’s perspective turns to the field of the social life, he also looks at modern civilization from the perspective of instinct, and believes that modern civilization oppresses the satisfaction of instinct and meets the demands of instinct at the same time. But, he does not completely abandon the idea of civilization or instinct, he thinks that civilization can oppress instinct appropriately. However, the oppression what degree is appropriate, Freud does not give a clear standard. So, in fact, the problem he encountered has not been fully resolved. Aiming at the difficulties encountered by Freud, other scholars such as Marcuse and Fromm have tried to solve this problem. But, their theories have their own shortcomings. Marcuse does not fully understand Freud’s problem, he is more concerned about Freud’s instinct for life. In fact, Freud is more attention about death instinct. As for Fromm, he integrates the spirit of Marxism and psychoanalysis, in the face of the difficulties encountered by Freud, he thinks that the problem can disappear with the development of society. So, he gives us only a hope, a utopian existence. So, we should explore the root cause of the dilemma encountered by Freud, and analyze whether the dilemma exist or not in actually.– When analyzing Freud’s theory of civilization, we finds that to imagine a non-oppressed civilization, the biggest obstacle we faced is the death instinct.– So, the question is weather the death instinct is necessary. Karen·Horney raises doubts in this regard. Through her own analysis, she thinks that it is not necessary to mention death instinct, for, there is no full evidence to certificate it, and it also contradict with the reality. However, the death instinct, after all, as a real theory is putted forward by Freud, and when the theory take the great dilemma to him, he still use it. So, it was necessary to explore the theoretical way what his death instinct produced. Freud is impacted by the theory of evolution deeply, and he introduces the concept of instinct as a biological field into the psychological field. In this course, he also introduce the logic of evolution into psychological field. So, the things what are established in biological field are similarly established in psychological field. When he discovers that the people have the tendency to repeat previous activities, he considers that it represents a kind of instinctive tendency also. On this basis, he puts forward the death instinct that is, return to the previous inorganic state. However, when he looks at human civilization, he is still from the view of biology, and considers that people and animals have no essential difference. This is a non-scientific idea .It has been recognized by many scholars that it has essential difference between people and animals. Therefore, the study of human civilization should be from the fundamental characters of human.– In the history of Western thoughts, it has been existed the concept of rational person religionary person and biological person. Cassirer puts forward the concept of symbolic person, on the basis of analyzing the limitation of these concepts, and it mainly emphasize the higher level ability of free creating what human has. This is consistent with the Marx’s incisive elucidation. So, >people are symbolic animals< seizes the people’s fundamental characters. From the concept of >human is symbolic animals<, human has the ability of creating and using the symbol. This is the universal dynamic creativity what human has. In the course of creating and using symbol, human has the ability of giving the value to symbols freely and dynamicly, so the symbol system is a free system also. Civilization is a development course of self-determination. It develops and heritages through the symbol media. Thus, the development of civilization is a free, dynamic process also. So the development of civilization not only does not oppress anything, but also is not hampered by other things. Thus, in Freud’s view, the course of the development of civilization does not oppress instinct. [Translation: www.cnki.net, 6/2023]
Buddhism and psychoanalysis have long been accused of privileging internal transformation over active social and political engagement. Yet, as representatives of non-theistic and secular paths toward the realization of human potential, both traditions embody an important aspect of the Romantic quest for progress, that is, the transcendence of internal and external division. Insight into the Buddhist notion of self as ontologically interdependent and non-dualistic optimally yields not only personal transformation but also an expanded circle of identification, with important implications for social responsibility. Erich Fromm, in interpreting the influential work of D. T. Suzuki, represents a historical and philosophical link between the psychoanalytic legacy of social responsibility and the Buddhist concept of Enlightenment.
This chapter reviews the work of Critical Theory (CT) to assess the orientation of business to spirituality. It has been mistakenly assumed that, given its Marxist heritage, CT is against spirituality. However, in the work of Horkheimer, Adorno, and Fromm of the Frankfurt School of CT, there are instances where they discuss their own religious and spiritual orientations. I would like to suggest some points of convergence between CT and spirituality. In particular, I want to extend the implications of the CT approaches to spirituality in business.
A Psychotherapy Model for Treating Refugee Children Caught in the Midst of Catastrophic Situations
(2008)
Self and Time
(2008)
Review Bruce Fink: Fundamentals of Psychoanalytic Technique: A Lacanian Approach for Practioners
(2008)
A Neural Network Model for Transference and Repetition Compulsion Based on Pattern Completion
(2008)
The Relevance of Hegel's Phenomenology of Spirit to the Process of Contemporary Psychoanalysis
(2008)
Somatoform Dissociation: Phenomena, Measurement and Theoretical Issues (by Ellert R.S. Nijenhuis)
(2008)
The Treatment
(2008)