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The author analyzed the history of the social institution – family. The author underlined that there were various approaches to that social and cultural matter and discussed S. Freud’s, A. Adler’s and E. Fromm’s conceptions.
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.
[Chinese abstract not available.] Monica Ali is a British Bengali female writer. She was listed as the best young British novelist by Granta, a famous English literary magazine. >Brick Lane<>Brick Lane<>Brick Lane< is a representative work of Ali, whose other notable works include >Alentejo Blue< and >In the Kitchen<. >Brick Lane< tells the story of Nazneen, a Bangladeshi girl who immigrates to Great Britain with her husband. The heroine of the novel, Nazneen, is a traditional and conservative woman at first. After the baptism of immigrant life and the change of her own thinking, she eventually grows into an independent and confident woman. Her husband Chanu is always looking forward to a bright future in Britain, but he is ostracised. In the end, they make different choices about their immigrant lives. In Ali’s work, she describes the intense and difficult life of Bengali immigrants incisively and vividly, but also profoundly reveals the alienation of the relationship among the characters in the novel. This thesis uses Fromm’s alienation theory from three aspects: alienation of human’s self relationship, man’s alienation from others and man’s alienation from society to interpret the alienation of characters in >Brick Lane<, and it further discusses the ways to eliminate alienation through the elaboration of alienation phenomenon.– First of all, this thesis gives a brief description of the author Monica Ali’s life and introduces the plot of the novel >Brick Lane< and the research status of scholars at home and abroad on >Brick Lane<.– Secondly, this thesis introduces the evolution of Fromm’s alienation theory and three main aspects of alienation. In the background of immigrant life, the characters in the novel blindly pursue high status in the western society. And under the influence of traditional ideas, women blindly follow men’s arrangements, lose their self-consciousness and produce self-alienation. In addition, the abnormal relationship between husband and wife also leads to the alienation between people.– Thirdly, immigrants are a special group and they have conflicts with the local social culture. Therefore, this thesis focuses on the analysis of the alienation between man and society and how to eliminate this alienation, so that people can be able to live in an equal and harmonious social environment.– Finally, it is the conclusion of the thesis. This thesis aims to explore how to effectively eliminate alienation when people are in an alienated environment by analyzing the alienation state and redemption methods of characters in >Brick Lane<. At the same time, it reminds us to fully realize our own values and give play to our subjectivity to eliminate alienation. And we should learn to get along with others in a loving way to build a healthy and equal society. [Translation: www.cnki.net, 9/2022]
>The Children Act< (2014) is a novel published by Ian McEwan, one of the most influential contemporary British writers. The novel explores the tensions and conflicts between slave mentality and master mentality, law and religion, emotion and rationality, unfolds the aftermath caused by those conflicts and eventually ends up with the failed salvation. Taking Max Weber’s instrumental rationality and value rationality as the theoretical framework, this thesis draws on Nietzsche’s philosophy of the will to power and love of one’s fate, as well as Erich Fromm’s interpretation of freedom, etc. Through meticulous textual analysis, this thesis exposes the crisis of modernity caused by the unilateral emphasis on instrumental rationality in society at the expense of value rationality and explores the gradual degeneration of modern man into a one-dimensional man in the general environment of utilitarian supremacy and negative freedom. This thesis consists of five parts. The first part introduces McEwan and >The Children Act<, and the literature review and the structure of this thesis are also included. The second part discusses the tensions and conflicts in >The Children Act<, such as the conflicts between slave mentality and master mentality, the irreconcilable conflict between religion and law, and the imbalance between emotion and rationality. The third part is the aftermath of tensions and conflicts in modern society, such as fear of freedom, one-dimensional man and utilitarianism. This part mainly discusses the paradox of freedom and the typical escape mechanism of negative freedom through the spiritual exploration and destruction of the character Adam. The fourth part explores the importance of value rationality using Adam’s resentment and self-destruction and analyzes the essential roles of literature and art in modern society. The fifth part is the conclusion of this thesis. It is fully elucidated in McEwan’s novel that the balance between instrumental rationality and value rationality is indispensable, and the aesthetic experience brought by poetry and music in modern fast-paced life is the possible way to restore the harmonious relationship. [www.cnki.net, 11/2022]
This paper provides a historical overview of the reception of the superego concept in sociology and psychoanalytic social psychology. Central to the discussion are the ways in which classical and contemporary approaches (e.g. Parsons, Elias, Bourdieu) have responded to Freud’s theories concerning the genesis of the superego and its changes in the course of psychic development, to his suppositions concerning anthropology and psychopathology, and to later psychoanalytic extensions of the concept (e.g. Klein, Erikson and Loewald). With reference to Freud’s works of cultural critique, special emphasis is given to conceptions of the superego in studies on authoritarianism, adaptation and morality, notably by the Frankfurt School (Fromm, Horkheimer, Adorno). The authors also discuss the historical changes undergone by the superego concept and examine by way of examples the benefits of concept for achieving a clearer understanding of recent societal trends associated with contemporary phenomena such as digitization and optimization.
[…] Erich Fromm's latest work is an ambitious attempt to synthesize psychoanalysis and ethics by grounding the norms of the latter in the integrated personality. The ethical agent is characterized by a >productive orientation< which permits him to realize his constructive potentialities in thought, work, and love. Virtue consists in recognizing his obligation to his mature self; vice, in denying his obligation and therefore >mutilating< his thwarted self. The good life finds itself validated not by authoritarian dogma or supernatural sanction but by man's constructive needs and aspirations as disclosed in the findings of psychology and anthropology. Fromm's position, therefore, allies him not only with those rationalists and humanists whose ethical orientation is anthropocentric in the best sense of the word but also with the modern naturalists who maintain that ethical judgments can be the subject matter of a scientific morality. (PsycInfo Database Record (c) 2021 APA, all rights reserved)
Comments on the book >Man for Himself< by Erich Fromm […] Hose, who enjoyed the provocative manipulation of psychological concepts in >Escape from Freedom< no doubt will be further rewarded by Fromm's continued exploration of contemporary character-structure, but they will find little, to enlighten them on ethical theory and practice. Fromm's book is an ambitious attempt to synthesize psychoanalysis and ethics by grounding the norms of the latter in the integrated personality. The ethical agent is characterized by a >productive orientation< which permits him to realize his constructive potentialities in thought, work, and love. One of the defects of the book is the absence of any specific societal program which can affect the integrated personality. Another defect lies in a dereliction which the author shares, with all other humanists and naturalists who have dealt with ethics; i.e., the lack of emphasis upon the implicit moral character of the sciences themselves. (APA PsycInfo Database Record (c) 2019 APA, all rights reserved)
본 연구는 노년기 자살에서 자살의 원인이 되는 소외에 관한 연구이다. 소외가 노인자살의 주요한 원인이 되는 것에 착안하여 노인자살의 원인으로서의 소외에 관한 연구를 시도하게 되었다. 아울러 소외에 관하여는 Irvin Yalom의 실존주의 심리학적 관점과 Erich Fromm의 사회심리학적 관점, Paul Tillich 실존신학적 관점에서 연구를 하였다. 그리고 이들의 소외 개념을 통합하여 노인자살 문제에 적용했으며 또한 양적 연구와 질적 연구를 통하여 임상적으로 입증하고자 시도하였다. 연구의 결과로 드러난 노인자살의 원인으로 소외현상은 네 가지로 나타났는데, 자기소외, 대인관계의 소외, 사회심리적 소외, 신과의 소외로 나타났다. 이러한 문제의 소외 극복을 위한 상담 방법적 결론은 상담자와의 참 만남을 통하여 소외에 직면할 힘을 가지게 됨의 중요성과, 죽음을 피하는 것이 아니라 오히려 죽음에 직면함으로 죽음 불안을 극복하는 방법임을 알 수 있었다. 노인자살의 원인으로 소외를 극복하기 위해 기독교 상담학적인 고찰을 통하여 얻어진 결론은 소외 극복을 위한 새로운 존재의 가능성을 제시하였고 노년기 자살의 수동적인 유형으로 죽음에 대해 소망하는 것을 궁극적 관심에 대한 소망으로의 전환과 전인적인 기독교 상담을 통한 소외 극복 방안의 필요성을 알 수 있었다.
자아 상실은 현대인의 내적 공허감이나 쉴새없이 무엇인가를 소유해야만 하는 욕구 등에서 잘 나타났다. 아무 것도 시작할 수 없게 만드는 고통스러운 권태, 내적인 무기력, 자기 추진력의 상실과 그에 따른 의기소침 등이 그런 현상에 속한다. 또 자기 자신과 홀로 대면하는 것을 몹시 꺼려하는 현대인의 두려움도 마찬가지로 존재 상실의 결과라 하겠다. 어떤 형태로 표출되든지 간에 존재의 결핍은 창조능력의 부재를 의미한다. 이 글의 목표는 프롬의 저서 『소유냐 존재냐』를 중심으로 소유와 존재의 개념을 밝히고, ‘소유적 실존 양식’과 ‘존재적 실존 양식’의 이해를 위해 두 실존양식을 비교하여 프롬이 말하는 ‘실존적 욕구’가 왜 교육의 기준점이 되어야 하는가를 이해하는 것이다. 이 글은 프롬의 저서 『소유냐 존재냐』를 교육적으로 해석하는 방법을 취할 것이다. 이 글에서 이용한 텍스트는 차경화(2015) 옮김, 『소유냐 존재냐』 임을 밝혀 둔다.
Filozofia jest bogatym źródłem alternatywnych narracji opisujących, w jaki sposób powinniśmy chronić prawa człowieka; narracji, które rozwinęły się w czasach istnienia XX-wiecznych rządów totalitarnych. Niniejsza książka skupia się na myśli dwóch filozofów tego okresu – Ericha Fromma i Isaiaha Berlina. Analiza ich przemyśleń pozwala na ukazanie nowej filozoficznej koncepcji państwa i prawa opartej na wartościach godności ludzkiej i solidarności, uzasadnianych za pomocą argumentów odmiennych od >tradycyjnie uniwersalistycznych<. W koncepcji tej, zakorzenionej w ludzkim doświadczeniu, prawo musi uwzględniać zmieniające się okoliczności, być nakierowane na utrzymanie chwiejnej równowagi między różnymi i czasami przeciwstawnymi wartościami. Rozważania filozofów są zaskakująco aktualne i ukazują, że zagrożenia, które wystąpiły w XX wieku, czyhają na nas także dziś.
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.
Ist das Verhalten der gehorsamsbereiten Teilnehmenden des Milgram-Experiments unter dem Begriff des autoritären Charakters nach Erich Fromm zu subsumieren? Um diese These bestätigen beziehungsweise widerlegen zu können, wird als erstes ein allgemeiner Überblick über den Aufbau und Ablauf des besagten Experiments gegeben. Anschließend erfolgt eine Betrachtung der im Buch aufgeführten, gehorsamswilligen Versuchspersonen. Milgram veröffentlichte einige Aufzeichnungen zu den Nachgesprächen, um herauszufinden, wie sich die Funktion des Gehorsamsprozesses zusammensetzt. Daran schließt sich eine Schilderung dessen nach seinem Verständnis an. Im nächsten Kapitel folgt ein Umbruch und der autoritäre Charakter nach Erich Fromm wird typisiert. Nach getaner Vorarbeit findet ein Vergleich der beiden Konzepte und somit die Prüfung der These statt. Letzen Endes werden im Fazit die zentralen Ergebnisse zusammengefasst und durch meine eigene Meinung ergänzt. [Amazon.de]
Coetzee’s novel >Disgrace< addresses the question of dysfunctional inter-human relationships and explores the themes of domination, subjection, and character distortion in the context of the post-apartheid South Africa. In fact, this paper holds, >Disgrace< fictionalizes Coetzee’s concerns about the social deformation that springs from distorted relationality. According to Erich Fromm’s social thought, the apartheid regime represented an insane society based on sadistic domination and masochistic submission. It systematized sadomasochistic patterns of interpersonal relatedness and excluded horizontal relationships based on love and mutual care. Disgrace shows that how the same dynamics of intersubjective relationships still feature in the >new< South Africa. A parallel is, therefore, drawn between Coetzean ideas about deformed relationality and social deformation and Frommian symbiotic relatedness and sociocultural insanity. The apartheid’s spirit of insanity lingers in the post-apartheid period since its modes of human interactions persist. The transition from the earlier racist system to a genuine democracy, the novel suggests, sounds impossible unless love replaces sadomasochistic relationality.
This study was designed to investigate certain aspects of the concept of >alienation< as employed by Fromm. Using Fromm's framework and suggestions offered by Schachtel concerning inherent autocentrism and allocentrism in various sensory modalities, it was hypothesized that: (a) dogmatism as measured by Rokeach's scale and adequacy on sensory discrimination tasks would vary negatively with each other and (b) differences between dogmatic and nondogmatic individuals would be more pronounced in their performances utilizing predominantly autocentric modes than on tasks involving essentially allocentric modalities. Sensory discrimination was assessed by requiring Ss to match and/or differentiate between stimuli in 5 areas. 13 dogmatic and 13 nondogmatic Ss (controlling other relevant variables) served as populations. Data obtained supported the hypotheses at least at the 5% level.
Background: In elderly care registered nurses (RNs) and nurse assistants (NAs) face ethical challenges which may trouble their conscience. Objective: This study aimed to illuminate meanings of RNs’ and NAs’ lived experience of troubled conscience in their work in municipal residential elderly care. Design: Interviews with six RNs and six NAs were interpreted separately using a phenomenological hermeneutic method. Settings: Data was collected in 2005 among RNs and NAs working in special types of housings for the elderly in a municipality in Sweden. Participants: The RNs and NAs were selected for participation had previously participated in a questionnaire study and their ratings in the questionnaire study constituted the selection criteria for the interview study. Results: The RNs’ lived experience of troubled conscience was formulated in two themes. The first theme is ‘being trapped in powerlessness’ which includes three sub-themes: being restrained by others’ omission, being trapped in ethically demanding situations and failing to live up to others’ expectations. The second theme is ‘being inadequate’ which includes two sub-themes: lacking courage to maintain one's opinion and feeling incompetent. The NAs’ lived experience of troubled conscience was formulated in the two themes. The first is ‘being hindered by pre-determined conditions’ which includes two sub-themes: suffering from lack of focus in one's work and being restrained by the organisation. The second theme is ‘being inadequate’ which includes two sub-themes: lacking the courage to object and being negligent. Conclusions: The RNs’ lived experience of troubled conscience were feelings of being trapped in a state of powerlessness, caught in a struggle between responsibility and authority and a sense of inadequacy fuelled by feelings of incompetence, a lack of courage and a fear of revealing themselves and endangering residents’ well-being. The NAs’ lived experience of troubled conscience was feelings of being hindered by pre-determined conditions, facing a fragmented work situation hovering between norms and rules and convictions of their conscience. To not endangering the atmosphere in the work-team they are submissive to the norms of their co-workers. They felt inadequate as they should be model care providers. The findings were interpreted in the light of Fromm's authoritarian and humanistic conscience.
Recent books by Erich Fromm and by Ira Progoff indicate >the intrinsic relationship between psychological integration and the religious quest.< There seems to be a return of psychology to religion and a movement of religion toward psychology. >What can we say about the great, ongoing, historically rooted struggle between religion and science? Any student of technical philosophy and of the history of thought will see in the present situation, I believe, a clear example of the Hegelian dialectic. Religion was the original thesis; science in general, and psychology in particular, was the antithesis. And today, it appears that a great, new synthesis is in the making.< Comments are made on each of the 4 symposium papers. (APA PsycInfo Database Record (c) 2016 APA, all rights reserved)
The field of social work is currently wrestling with a number of divergent theories and concepts as it seeks to discover ways of thinking about social issues, client worlds, and best practices. Yet many of those eclectically gathered theories are not aligned logically or philosophically. This has led to a disjointed, ad hoc, and disunited theoretical basis within the field that has, arguably, weakened its collective effectiveness, reputation, and impact. Erich Fromm (1900-1980), a German-born psychoanalyst and philosopher, offers a number of theoretical ideas, stances, and directions that may improve social work’s theoretical underpinnings and perhaps even provide some foundational elements useful for the creation of a unified theory of human functioning in the world. This article explores Fromm’s body of work with the intention of applying a selection of his ideas to social work theory, policy, and practice. Remedies to resolve the bifurcation of psyche-based and society-based theories are discussed. Following this is a presentation of Fromm’s concept of “social character” as well as implications for social work practice.
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]
Rachel Joyce, a senior British BBC playwright and columnist of the Sunday Times, has played a major role in the Royal Shakespeare Theatre and the Royal National Theater. Joyce turned to writing after 20 years of career in stage drama and television. In 2012, Joyce published the novel >The Unlikely Pilgrimage of Harold Fry<, which is Joyce’s maiden work. It tells us the story of a retired old man on a pilgrimage across England on foot to save his old friend suffering from cancer. Harold, the protagonist, successfully realized his own salvation in this seemingly impossible journey. While waiting for him to return home, his wife, Maureen, began to reflect herself, gradually established the contact with the outside world and got rid of the self-isolation. The relationship between the couple also got back together after the pilgrimage. This novel is regarded as a novel that can heal the soul. Joyce, the author, has successfully touched the hearts of many readers with her unique narrative skills, and also successfully demonstrated the unique attention of female writers to the inner world of the characters.– On the basis of the researches at home and abroad, this thesis uses Fromm’s alienation theory to analyze the alienation of the characters in >The Unlikely Pilgrimage of Harold Fry< from the three aspects: the alienation between man and self, the alienation between interpersonal relationships and the alienation between human and society, and further explores the various attempts made by the characters in the novel to eliminate alienation.– First of all, there is alienation between man and self. People become numb and isolated because of the lack of love in childhood and the traumatic experience in adulthood. However, by taking the initiative to assume responsibility and establish the contact with the outside world, they can realize the reconstruction of their own identity, and get rid of the self-isolation and successfully eliminate self-alienation.– Secondly, alienation has also occurred between interpersonal relationships. In the novel, the seemingly harmonious marital relationship between the husband and wife hides an insurmountable gap. The relationships between friends are full of use and friendship is no longer pure. Through the pilgrimage, Harold has a new understanding of his identity as a husband, and his wife has also begun to self-reflect and break away from the state of constant criticism to her husband. All kinds of people who met on the way also gave Harold warmth and care, making people realize that pure friendship still exists and that alienation of interpersonal relationships can be eliminated.– Finally, the relationship between people and society has produced alienation, which is mainly manifested in two aspects, namely, the alienation of material desire and the stereotyped life-style. In the highly developed modern society, people pursue fame and wealth too much and their life style is too simple, which squeezes people’s vitality and makes life too monotonous. Through establishing a sound society, human beings can get rid of the drive of material desire, regain vitality and uniqueness. Alienation is the universal theme of modern literature, which can reveal the living conditions and inner world of people in modern society.– The purpose of this thesis is to call on people to pay attention to their inner world and improve their sense of self-identity. When they are in a state of alienation, they should take positive measures to get out of it and take creative ways to learn to build a harmonious and healthy relationship with themselves, others and society. [Translation: www.cnki.net, 8/2023]
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 current era is often referred to as the era of big data. The development of information technology makes almost everything related to data. Different fields have different data. Everyone is generating data, and everyone lives in the data. While people enjoy the convenience of life brought by big data, the spiritual confusion has not been resolved. This article analyzes and thinks about Fromm’s human thoughts, and takes this as his starting point to reflect on the spiritual dilemma of people in the era of big data.– This article first gives a brief overview of the current research situation of Fromm’s human thoughts at home and abroad, and puts forward his own research goals. The first chapter makes a brief analysis on the background and sources of Fromm’s humanistic thought. The second and third chapters make a concrete analysis of Fromm’s anthropological thoughts: the second chapter focuses on the analysis of Fromm’s theories about human existence, and the third chapter focuses on his theory of social personality and social unconsciousness A brief explanation, and pointed out that these his theories are still applicable to the analysis of the social character and unconsciousness of people in the era of big data. Chapter 4 mainly clarifies the basic concepts of big data, and the reason why Fromm’s ideas are still valuable in today’s big data era. During these forty years, the major contradictions in Western society have not fundamentally changed, the living conditions of people have not improved much, and their capabilities have not been fundamentally exerted.– Combining this reality, this article takes Fromm’s humanistic thoughts as the starting point, deeply analyzes the morbid human phenomenon in the current era, and analyzes the mental dilemma of people in the era of big data from four aspects of catering to data, interfering with data, relying on data and possessing data. These pathological phenomena are also the contemporary portrayal of Fromm's ideas about the dichotomy and unproductive society of human existence 40 years ago. Similarly, his solution has similarities with Marx’s plan, and it has some reference significance. Based on this understanding, the author affirmed that Fromm’s anthropological thinking still has its significance in this era of big data. [Translation: www.cnki.net, 4/2023]
With the implementation of the >Internet +< action plan and the extensive involvement of intelligence, the consumption frenzy mediated by the Internet has rapidly intensified, and people have changed from traditional offline consumption to online consumption that does not depend on time and space. The consumption concept, consumption pattern and consumption structure of Chinese people are affected to varying degrees. In particular, the group of college students has gradually occupied a very important position in online consumption. In the process of playing a social role, the consumption demand is constantly changing, and online consumption has also been enthusiastically loved by college students. At the same time, the symbolic meaning and consumption characteristics brought by the world of online consumption are gradually infiltrating the consumption concept of college students. She is no longer a simple satisfaction of consumption needs, but has gradually evolved into a kind of consumption that is separated from consumption. The true meaning is the transformation towards consumption alienation such as symbolic consumption, conformity consumption, and advanced consumption. Simply put, college students’ online consumption shows an increase in consumption year by year, in various forms. Most students have irrational consumption behaviors, which will undoubtedly bring a kind of non-positive guidance to college students. In serious cases, it will cause unpredictable harm to the future development of college students. Therefore, for college students who have not yet stepped into the society, it has important practical significance to study the alienation of online consumption of college students. From the perspective of sociology, this research combines Baudrillard’s theory of symbolic consumption and Fromm’s theory of consumption alienation. 850 college students conduct research on Internet consumption. The content of the questionnaire consists of two parts, the first part is the basic situation of the respondents, and the second part is the specific situation of college students’ online consumption. Using SPSS to analyze the survey data and combined with the interview data, the current situation of the alienation of college students’ online consumption is summarized as follows: At present, female college students are more likely to have online consumption alienation than male college students, and junior students are more likely than freshmen, sophomores and seniors. Of students’ online shopping consumption alienation is more serious, compared with other majors, the alienation of online consumption is also more obvious for art college students. The alienation of college students’ online consumption is affected by consumer subjects, consumer groups, and social environment, and relevant analysis is carried out. The influence of consumer subjects is mainly reflected in consumer psychology, venting impulsive consumption, com-paring conspicuous consumption, blindly conforming consumption, and advancing consumption. Finally, the article puts forward some suggestion-s to guide college students to reasonable network fees from three levels: individual, group and society. [Translation: www.cnki.net, 1/2023]
Although scholars from home and abroad have paid much attention to the alienation theme in O’Neill’s >Long Day’s Journey into Night<, their examinations are mainly from one perspective and seldom from multiple aspects. Therefore, in light of Erich Fromm’s analysis of man’s relation to himself, others, and society in his alienation theory, the thesis purports to argue that, by analyzing the causes of alienation in >Long Day’s Journey into Night<, the Tyrones, the main characters in the play, are in the existence of meaninglessness and hopelessness. The thesis includes an introduction, body, and conclusion, and the central part is the body, which is divided into three chapters. With the application of Fromm’s notion of escape mechanism, chapter one inquires why the Tyrones are beset by alienation from themselves and how they attempt to eliminate alienation. Authoritarianism and destructiveness are the causes why the Tyrones run up against alienation from themselves. Precisely, the Tyrones’ dependence on anonymous authorities engenders their idolatrous love for Catholicism and their parents. Meanwhile, pushed by the automaton conformity mechanism, each in the Tyrones is split into real self and pseudo self. In addition, the Tyrone family, with the mechanism of destructiveness, tries to eliminate themselves from suffering from alienation through alcohol or morphine, which are weak and unsustainable, so they cannot eliminate alienation. By analyzing the reasons and attempts, the chapter reveals people’s meaningless existence in that they fail to achieve their self-development.– Chapter two studies why the Tyrones sustain alienation from others in the conjugal, parent-child, and sisterly/brotherly relationships. To be specific, affected by egoism, human relationships, enslaved by personal benefits, are reduced to relations between commodities. Due to inhuman relationships, the Tyrones cannot gain happiness or hope in their relations with others. In chapter three, the reasons for alienation from society suffered by the Tyrones are explored from their production process, consumption activities and past experiences. The family is separately trapped in the past and cannot get rid of the agony from the past, so they become the slave of their past experiences. In the production process, the Tyrones work only for the sake of dollars, thus ceasing to be an active agent in society. In the consumer world, the Tyrone family purchases not for the use-value of commodities but the possession of them. Hence, the Tyrone family, being the object of social activities and the past, finds no way to succeed or step into the future, consequently caught in the existence of hopelessness and meaninglessness.– The conclusion part points out that, in the capitalist society, the Tyrones suffer from alienation from themselves, others, and society, leading to a meaningless and hopeless existence. Through investigating the causes of the alienation in the play, the thesis reveals the living predicament of modern people, which will arouse people to pay attention to their existence and spiritual needs. [www.cnki.net, 11/2022]
Aim: Through a review of philosophical and theoretical constructs, this paper offers insight and guidance as to ways in which nurse leaders may operationalize advocacy and an adherence to nursing's core ethical values. Background: The US health care system works in opposition to core nursing values. Nurse leaders are obliged to advocate for the preservation of ethical care delivery. Evaluation: This paper draws upon the philosophies of Fromm, Foucault, and Deleuze and Guattari to critically review the functions of nurse leaders within a capitalist paradigm. Key issue: Key emergent issues in the paper include health care and capitalism and the nurse leader's obligations towards advocacy. Conclusion: The nurse leader acts as parrhèsia in viewing truth telling as a duty critical to improving the lives of patients. Ramifications of the decisions by those in power have even greater impact in institutions that serve those with little to no political agency. Implications for Nursing Management: The nurse leader has a freedom and platform that their patients do not and must take the courageous risk of choosing to speak. This paper serves as a call to action for nurse leaders to urgently address the current state of US health outcomes.
The author discusses Dr. Fiscalini's idea of coparticipant psychoanalysis by placing it in historical context. The ideas of the personal self and the interpersonal self emerge from two divergent lines of interpersonal thought, one being Sullivan and the other Fromm. The author poses several questions for consideration.
One of the challenges of modern business ethics is to deal with the limitations of the existing model of man in economics and business – the image of homo economicus as a rational selfish being – and search for alternative visions of criteria of success for business entrepreneurs and leaders. Business ethics needs the concept of genuine love. Otherwise, business ethics is reduced to an instrumental endeavor and cannot play the ultimate role it should in a world dominated by big corporations which compete fiercely on a global market. The so-called >the Ethics Management Paradox< is an important warning against the problems with a rational and technocratic conception of ethics. The paper applies Erich Fromm’s concept of >productive love< in business education. To contextualize Fromm’s concept of love, the paper draws on the author’s personal experiences with the course >Ethical action< that has been offered for more than two decades at NHH Norwegian School of Economics in Bergen. The central question is: Can Fromm’s conception of love be applied in a business school setting with the purpose to develop the students’ empathy, to enrich their personal development and their understanding of what a good manager looks like?
The story of Adam and Eve in the Garden of Eden is a seminal text within the Christian tradition and is considered to hold innermost truths about human nature. From a psychological perspective, Osman argues that since the narrative of Adam and Eve is the first telling of human experience within the Bible and since similar myths exist in other cultures, this story is likely to point to >significant truths about psychic functioning.< Ellens suggests that whether we take this story at a literal, symbolic, mythical, or metaphorical level, it provides us with a framework for thinking about the human condition. Inherent in this story is a series of themes that are central to psychological theories of development such as loss, separation, dependency, intersubjectivity, vulnerability, shame, and desire. This article focuses on two competing theological interpretations of the Garden of Eden emanating from the work of the church fathers Augustine and Irenaeus and explores how the work of psychoanalysts Erich Fromm and Melanie Klein maps onto these two traditions. The author argues that the work of Klein and Fromm can serve to illuminate these different theological traditions, assist us to reflect upon questions of psychological maturity and moral development, and provide a basis for dialogue between theology and psychology in which both the full goodness and the inherent destructiveness of humanity is fully recognised.
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]。
自18世纪工业革命以来,全球现代化进程高歌猛进,人们生活水平显著提高的同时,环境治理问题和生态危机也在蔓延全球。如何应对生态危机、加强生态文明建设成为中国乃至全世界共同关注的焦点问题。学术界也围绕如何改善人与自然的关系问题从不同领域展开研究,形成了诸如生态现代化、生态后现代主义、生态中心主义等阵营不同的理论学派,大都倡导技术创新改变世界的观点。生态马克思主义者特别是法兰克福学派则以技术批判理论而闻名,在此基础之上,埃里希·弗洛姆将马克思的生态思想、弗洛伊德的精神分析理论以及犹太传统中的环境思想相结合,分析当前的生态问题,形成独特的环境思想理论。首先,弗洛姆以人走出自然为出发点,结合圣经神话故事,提出人类自我保护的生存欲望和存在的二律背反的观点,进而剖析人与自然必然产生矛盾的最初心理起源。其次,资本主义社会下重占有的生存方式导致消费异化的现象,以及当权者运用核武器的态度,迫使弗洛姆引入心理学分析人与自然产生矛盾的原因,认为资本主义社会下的人们形成的市场性格的控制论崇拜、逃避机制和其他心理论断,阻碍了人与自然和谐相处,是造成当前生态环境危机的幕后推手。最后,弗洛姆创新环境危机解决方案,将爱护自然作为一门艺术来指导人与自然的关系,在转变资本主义社会消费模式的基础上,发挥教育的作用,开展心理变革,构建一个健全的社会,以此来解决当前的生态环境危机。本学位论文以唯物史观为指导,通过对弗洛姆环境思想的时代背景和理论渊源进行考察,结合弗洛姆的文本著作,尝试在系统梳理并全面把握其环境思想的同时,对其环境思想做出客观的评述。弗洛姆关于人与自然关系的论述丰富和发展了马克思主义环境思想,在重新评估犹太教环境观的同时,创新环境危机解决方案。但是,弗洛姆的环境思想以人本主义为出发点,对>人<的分析不够全面,对资本主义社会抱有幻想,改革措施没有涉及根本的社会变革,难以下沉。总之,弗洛姆的环境思想不仅在理论上丰富发展了马克思主义的环境观,深化了对于资本主义消费观的批判,对于我们推动当今的生态文明建设也提供了有益的启示。
Extremely important and basic category of Marx’s ideological system, the part of Marxist theories about human value, starting from the >realistic person< and aiming at realizing human value, is formed by examining the nature, alienation, liberation and all-round development of human from the perspective of human itself and its subjectivity, socially and practicality. Theoretically speaking, studying on Marxist human value thought provides theoretical support for contemporary China in the transition period on how to scientifically understand human nature and human development; practically speaking, this part is put forward on the basis of criticizing capitalist commodity economy so that studying it is of great significance to guide, further promotion of all-round development of human being.– First of all, Marx’s ideas of human value are raised under the realistic background of a series of unfairness existing in the capitalist private ownership system. They are based on such a social context, with severe class contradictions between the proletariat and the bourgeoisie, and poor workers trapped in extreme misery in the era of booming capitalism, as well as the theoretical background of the utopia socialism and the viewpoints of the German classical philosophers. These ideas derive mainly from three aspects of Hegel’s view of human nature and Feuerbach’s theory of humanism: human nature, human development and value targets. Marx admitted the significance, and content differentiation. Secondly, it analyzes the forming process of Marx’s value thought of human being, and divides the forming process into four stages. The period from the doctoral dissertation to the >German French Yearbooks< […] is the embryonic period of Marx’s value thought on human beings. Under the influence of Hegel’s self-consciousness and Hegel’s thinking on abstract human nature with Hegel’s language, Marx discussed the values of >human freedom< […]. Through the criticism of civil society and the research and >Critique of Hegel's Philosophy of Right<, Marx revealed the social reality of cannibalism under the capitalist private system. In the period from >Economic and Philosophic Manuscripts of 1844< to >The German Ideology<, Marx analyzed the alienation of human and its origin from the perspective of economics It is the first time to use the concept of >realistic individual< to criticize the abstract values of human beings, to discuss the >realistic person<, to make new regulations on the values of human beings, and to point out that the essence of human beings is the sum of all social relations; >The Communist Manifesto< is the rich period of Marx’s values of human beings. In this period, Marx’s Historical Materialism has been developed the basic formation, using the weapon of Historical Materialism, analyzes the process of the development of human society, and further puts forward that the ultimate goal of human values is to achieve the free and all-round development of human beings, and the future society of human beings is a communist society; the period of >Capital< and the >three Manuscripts< is the sublimation period of Marx’s human value thought, during which Marx makes in-depth analysis. The relationship between the development of >real man< and the social development, points out the three stages of the realization of man’s value, and finds out the factors that hinder man’s development.– Finally, Marx’s thought of human value has a significant impact on Western Marxism humanism, which has triggered the Western Marxism humanism thoughts. At the same time, it has important theoretical foundation significance and practical guidance significance for China, which is currently in a period of social transformation. It is still an indispensable >critical weapon< of our era. No matter the representative of Western Marxism such as Fromm and Marcuse, who start from the early manuscripts of Marx >Economic and Philosophic Manuscripts of 1844<, or those persons who start from the mature texts of Marx >The Communist Manifesto< and >Capital<, such as Lukács and Gramsci. Although there are big differences in their ideas, it can be found that an axis and the theme around them is that there is only one Marx, that is, Marxism with the highest purpose of eliminating alienation as the realization of human value, human liberation, free and all-round development. The influence of Marxist human values on the theory of western capitalism is also enlightening to China in the transition period. Under the background of faster and faster social development and accelerated economic globalization, we should draw on the attention of Western Marxists to human beings, pay attention to the development of human subjectivity, adhere to the people-oriented ideology, and strive to achieve human value and the true existence of human create sufficient social conditions for the free and all-round development and liberation of human beings. [Translation: www.cnki.net, 4/2023]
Lu Ling was a famous modern writer in the 1940s. In his novels of the 1940s, Lu paid attention to the wanderers oppressed by the war environment from the unique perspective of the wanderers, which led to his novels with a distinct wandering feature. With the transformation of geographical space and spiritual confusion, wandering as a state of existence became a form of literary expression and then wandering writing occurred. This thesis takes L< in order to analyze the presentation form of the wandering writing and explore the original life strength, subjective fighting spirit and free will show in the wandering writing of Lu Ling’s novels in the1940s, thus discovering the causes that bring about Lu Ling’s wandering writing in the 1940s and the literary historical significance of the wandering writing. The thesis is divided into four chapters: The first chapter mainly analyzes the presentation form of the wandering writing in Lu Ling’s novels in the 1940s and uses text analysis to interpret several wandering images in the novels. This chapter shows the dual wandering of the wanderer’s body and mind and the free state of the wanderer’ spirit, showing the wanderer and the writer’s own spiritual meaning of seeking and the pursuit of life value.– The second chapter explores the spiritual connotation of the wandering writing in Lu Ling’s novels in the 1940s, which analyzes the assertive primitive life force embodied in Lu Ling’s novels in the 1940s from Freud’s personality structure theory, explores the subjective fighting spirit contained in the author’s wandering writing from Hu Feng’s realist theory and inquires into the metaphysical problems of the wanderer’s pursuit of freedom and where the wanderer should go from the perspective of the existential theory of Sartre and Fromm’s freedom theory. What the author expresses through the wandering writing is a road to salvation combining individual liberation with national liberation, showing the wanderer’s transcendent exploration for the meaning and value of life in the 1940s.– The third chapter analyzes the causes leading to the wandering writing in Lu Ling’s novels in the 1940s, which explores the opportunities for the wandering writing in Lu Ling’s novels in the 1940s against the background of the wars and his turbulent life experience, and probes into the theoretical origins of his wandering writing from the May 4th literature, modern Hu Feng’s theory, and Western literary thought, and explores Lu Ling’s unique literary thought.– The fourth chapter discusses the literary historical significance of the wandering writing in Lu Ling’s novels in the 1940s. It sorts out the wandering writing of the writers since May Fourth, analyzes the inheritance and development of Lu Ling’s wandering writing through the similarities and differences between these writers and Lu Ling, and summarizes the contribution of the wandering writing in Lu Ling’s novels in the 1940s to the July School and the literary history of the 1940s from the perspective of realism, which is manifested in Lu Ling’s practice and development of Hu Feng’s theory and realist creation. Lu Ling pushed the traditional wandering writing into a new direction of development, and endowed the realistic writing with new theoretical and epochal significance in the inheritance and development, thus ascending to the character of epic. [Translation: www.cnki.net, 11/2022]
Chinese abstract not available.] Fromm is one of the representatives of Frankfurt School. He creatively combined the theories of Marx and Freud to form a unique Marxist theory of Freud. Among the many concepts of his theory, the theory of social character is a very representative innovation. In this paper, Fromm’s social character theory is fully displayed based on its background, meaning characteristics, function significance, and how Fromm uses it to analyze the real society. On this basis, it dialectically analyzes the enlightenment brought by the contribution and deficiency of this theory. [English: www.cnki.net, 9/2022]
Contemporary American writer George Saunders was recognized as >the writer for our time<. He was the winner of the 2017 Man Booker Prize for his novel >Lincoln in the Bardo<. Saunders is good at writing short fictions, with >CivilWarLand in Bad Decline<, >Pastoralia<, >In Persuasion Nation< and >Tenth of December< as his representative works. His short story collection >Tenth of December<, published in 2013, keeps Saunders’ terse, humorous and ironic writing style, describing the alienated body under the context of consumer culture. The current research on >Tenth of December< mainly focuses on one to two short stories in the collection. Most of the studies are conducted from the perspective of post-colonialism, feminism, ethics and consumption in cultural studies. Topics of the research cover trauma, ethics, alienation etc. However, body as an important research object has not been discussed yet. In light of it, the paper focuses on the alienated body caused by the consumer society and aims at exploring its nature and its social and cultural roots, as well as the writing intention and the social value of the collection. There are five chapters altogether. The first chapter gives brief introduction to George Saunders and >Tenth of December<. Besides, after sorting out the previous and the current studies on Saunders’ works, this chapter points out the significance of the study and expounds the researching approach.– The second chapter defines >the alienated body< by means of sociology and Erich Fromm’s theory of alienation, and sorts out the phenomenon of alienation in body and its subsequent consequence.– The third chapter, based on Jean Baudrillard’s theory of the consumer society and Max Horkheimer’s critique of instrumental reason, is committed to interpreting the phenomenon of the alienation of the body and exploring the social roots for it, including the re-appropriation of the body by capital, the toiling of body by sign-value consumption as well as the impairment of body by instrumental reason. Based on the former two chapters, the fourth chapter is devoted to exploring the palpable ways out of the dilemma. Individuals whose bodies are alienated should, first of all, become an independent subject to regain subjectivity. Secondly, death also serves as a solution to the alienation of the body. Last but not least, individuals can turn to the power of the humanist communities to realize salvation.– The last chapter is the concluding part, summarizing the main idea of the paper and pointing out the social values embodied in the novella as well. Through textual analysis, a conclusion can be drawn that the alienated body is the product of the consumer society. By revealing the alienation of the body, the story collection aims at speaking for the marginalized people whose bodies have been utilized as an operational capital by revealing the alienation of the body and appeals for the renaissance of humanistic spirit in the consumer society. On top of that, the problem that happened to the body is also associated with the future of humankind. [www.cnki.net, 1/2023]
E. Fromm nannte die Liebe die Antwort auf die spezifische Besonderheit der menschlichen Existenz, die er in dem Bewusstsein unserer existenziellen Abgetrenntheit von der Natur und vom anderen Menschen sah. Sie ist eine Grundbedingung für eine erfüllte Existenz. Insofern wird das Unvermögen diese Abgetrenntheit zu überwinden und aus seiner einsamen Unverbundenheit herauszukommen, als tiefe narzisstische Kränkung und fortgesetzte Beschämung beschrieben, die es in einer psychotherapeutischen Behandlung zu überwinden gilt. Dazu bedarf es der Liebe. Es werden historische Entwicklungen des Umgangs mit Liebesgefühlen in der analytischen Situation beschrieben bis hin zu aktuellen intersubjektiven Interpretationen. Es wird auch Bezug genommen auf spezifische erotische Ausformungen des Übertragungs- und Gegenübertragungserlebens und es werden entsprechende behandlungstechnische Überlegungen dargestellt. Dabei wird im Besonderen auf die unterschiedlich zu handhabenden Übertragungen und entsprechenden Bedürfnisse der Patienten eingegangen: Auf die Mobilisierung früher, ödipaler Bedürfnisse ist anders therapeutisch einzugehen als auf die im Verlauf einer längeren Therapie auftretenden postödipalen, adoleszenten Bedürfnisse. Es wird dargelegt, wie wichtig es in einer gemeinsamen Inszenierung ist, dass der Therapeut, unabhängig von den an ihn gerichteten Beziehungswünschen und vom gegenseitigen Übertragungsgeschehen, ganz seiner professionellen Rolle verpflichtet bleibt.
文化是人類生活的所有表現,它包含了歷史洪流的縱向發展與社會型態的橫向延伸,它並非純物質世界的產物,而是精神內化於物質的展現,是精神生活的彰顯。每種文化都是人性的展現,在人性的自然情欲表現中,包含著喜、怒、哀、樂、愛、惡等種種情感,更簡單的區分,人有關懷、愛心與破壞、殘忍兩種相反的力量,它們雖然不是如食色等維生的基本欲望,但對人的影響卻常更甚之;因此,談道德不能抽離人性來討論,談文化不能脫離人性道德而論之。同樣,在今日我們要打造一個優質良善的環境,單從倫理道德本身來談是無法對症下藥,唯有通盤的把心理、社會文化等因素一併納入思考,方能窺探全貌。本文主要是從弗洛姆的觀點,以「人性需求與愛」以及「人性力量與文化進程」兩大角度切入,希望以此提醒人們開啟人性中道德力量對文化的強大影響力,並激發人們對文化永續課題的珍視。
This article discusses Sándor Ferenczi’s contributions to the evolution of psychoanalytic theories, and how these ideas were passed through the generations. Ferenczi introduced such concepts as greater activity by the psychotherapist, the need for emotional connection between the therapist and client, the significance of the interpersonal aspects of the therapeutic experience, and the place of empathy within the therapeutic milieu. The second generation reviewed here is the Neo-Freudian, including Andras Angyal, Izette deForest, Erich Fromm, Frieda Fromm-Reichmann, Karen Horney, Harry Stack Sullivan, and Clara Thompson. The next generation reviewed is that of the foremost humanistic psychologists, Abraham Maslow, Rollo May, Carl Rogers, and James Bugental.
Few sociologists have investigated, systematically and empirically, the concept of freedom, as such. In this paper, freedom is explored as it is viewed and experienced by people rather than as a philosophical construct. Three dimensions of freedom are identified: ego, discipline, and conditional. These types of freedom are examined in six types of groups and in relation to feelings of loss of freedom. Finally, we approach a theory of freedom, its dimensions, and the manner in which it is experienced by actors.
Rosenzweig’s outstanding work culminates in the issue of recognition of God. God is a being who we vainly try to reduce to an object, and whose manifestation goes along a hidden face. The divine being calls the human being, among the nothings of nature and the culture of nihilism, overcoming the totalities of power and history. This will be an important path for Rosenzweig’s new dialogical philosophy, opening the way for the voices of Lévinas, Buber, Fromm, Strauss, Benjamin and Scholem, and developing the hermeneutic categories of relation, narrative, temporality and redemption.
In seinen Texten geht Fromm verschiedensten Fragen und Problemen auf den Grund: Er fragt etwa nach dem Zusammenhang zwischen dem Überfluss, in dem unsere Gesellschaft lebt, und dem Gefühl des Einzelnen, überflüssig zu sein ... oder er beschreibt das 'Fiasko der Religion' ... Trotz komplexer Fragestellungen machen die Texte das Buch zu einem kurzweiligen und interessanten Lesevergnügen. Dass auf die Frage 'Wer ist der Mensch? nur eine Annäherung und keine eindeutige Antwort möglich ist, wird man dabei verschmerzen. [Quelle: Buecher.de]
Grenzbewusstsein – zwischen Abgrenzung und EntgrenzungDramatische, Lengerich (Pabst) 2024, 182 pp.
(2024)
Dramatische oder schleichende Grenzveränderungen prägen unsere Zeit - als Verletzungen, Risiken, Herausforderungen, Chancen und nicht zuletzt in der Dimension von Spiritualität. Autorinnen und Autoren aus humanwissenschaft-lichen Disziplinen berichten aus sensiblen Grenzregionen Erfahrungen und Re-flexionen: Kirche, Beruf, Jugendhilfe, Pädagogik, Psychotherapie, Sexualität, Sadomasochismus, Macht. Die Essays, empirisch fundiert, folgen der Ambiguität der Themen und verzichten auf kurzschlüssige Konventionen.
Zum Geleit
(2022)
Teenagers are in an important period of shaping their outlook on life, values and the world. Without correct ideological guidance, they are very likely to go astray. Under the impact of social transformation, there is a phenomenon of >self-fiction< among some young people. In order to seek recognition from others, they use selective presentation to shape their identity on social media. This is what Fromm mentioned in his thought of Escape from Freedom in order to flee from liberty and loneliness – the automation conformity. Based on his theory, this paper analyzes the phenomenon of >self-fiction< in social networks, and put forward measures from three levels of social culture, school education and personal psychology to guide teenagers to get rid of >self-fiction<and establish correct outlook on life, values and the world. [Translation: www.cnki.net, 1/2023]
Love plays an important role in people’s daily life. Sufficient research on the theme of >love< is helpful to promote the harmonious and friendly interpersonal relationship and the improvement of social civilization. Erich Fromm as a western Marxist, after the objective analysis and observation of the capitalist society, He thinks that with the development of capitalist society, love has become a relatively rare phenomenon. Its expression is the phenomenon of dissimilation and decay of love. Fromm systematically expounded his theory of love through a series of works such as the art of love. The formation of Fromm’s thought has profound social background and theoretical source. The two world wars, the mechanization tendency of social life and other problems caused by capitalist society had a profound influence on the formation of Fromm’s theory. The theories of Marx and Freud constitute the ideological source of Fromm’s theory of love. The capitalist social environment also has a profound negative impact on relationships and love.– Based on this, Fromm explains his theory of love in detail from four aspects: the source, elements, form and how to obtain love, and points out various manifestations and problems of the alienation of love in capitalist society. Fromm’s theory of love, it can provide theoretical reference for helping people to set up correct ideas and promote harmonious and friendly interpersonal relationship and social development, but Fromm was a psychoanalytic psychologist and a Freudian Marxist, his exposition of the theory of love focuses on the aspects of psychological analysis and social culture. To some extent, it ignores the influence and restriction of objective practice, social life development level on people’s psychological consciousness and the relationship between people’s emotion-love. He advocated social reform and psychological revolution to solve the problems in capitalist society, without seeing that its essence is the reflection and expression of the inherent contradictions of a capitalist society. This is the limitation of his theory of love. The harmonious development of the society needs the harmonious and friendly interpersonal relationship and the promotion of family affection and friendship. Today, we are advancing the socialist modernization drive, Fromm’s theory of love has some reference significance in this respect. [Translation: www.cnki.net, 4/2023]
In this chapter, we argue that Frankfurt School Critical Theory is in crisis and we offer three potential remedies drawn from the work of Erich Fromm (1900–1980). Juxtaposing a critical analysis of the state of ‘domesticated’ contemporary Critical Theory with a sympathetic reconstruction of Fromm’s work, we identified crucial insights which have been neglected by many of those who work within the ambit of Frankfurt School Critical Theory today. In this endeavour, we seek to build upon and extend the work of Michael J. Thompson, Stathis Kouvelakis, and Nancy Fraser.
There are important studies that have directly focused on how, in times of conflict, it is possible for previously law abiding people to commit the most atrocious acts of cruelty and violence. The work of Erich Fromm (>Escape from Freedom<), Hannah Arendt (>Eichmann in Jerusalem<), Zygmunt Bauman (>Modernity and the Holocaust<) and Ernest Becker (>Escape from Evil<) have all contemplated the driving force of aggression and mass violence to further our understanding of how people are capable of engaging in extreme forms of cruelty and violence. This paper specifically addresses these issues by focusing on C. P. Taylor’s play >Good<. This provocative play examines how a seemingly >good< and intelligent university professor can gradually become caught up in the workings of the Third Reich. Taylor highlights the importance of appreciating how people can be steadily incorporated into an ideologically destructive system. I argue that the theatre is a powerful medium to explore these complex issues. The audience of >Good< find themselves confronted with the following question – >What would you have done?<
[Chinese abstract not available] Starting from Fromm’s >freedom< theoretical system and based on Marx’s definition of the proletariat, Alice and Laura in >The Blind Assassin< are divided into proletarians objectified by the bourgeoisie. In the capitalist free market economy, Alice, as a representative of the proletariat, shifted her attitude towards freedom from >avoidance< to >pursuit<. Analyze the reasons for her self-awareness from passive avoidance to active pursuit of freedom in the context of the times, and come to the conclusion that in order to escape freedom, she tends towards authority and attachment. Although she can gain a sense of belonging, it also means the extinction of herself. Only by actively pursuing freedom can she truly achieve individual independence and integrity, and shape a healthy life. [Translation: www.cnki.net, 1/2024]
The author undertook to review critically both the theoretical and the empirical studies of anxiety and to synthesize them into a comprehensive framework that would take account of biological, psychological and cultural dimensions of anxiety. The selection of material included in the book is naturally determined, at least in part, by the viewpoint of the author, who has been strongly influenced by the writings of Goldstein, Horney, Sullivan, and Fromm. Since the book is not meant to be a handbook on anxiety, the pointing out of specific omissions does not seem necessary. The contributions that have been included are presented very adequately in their main outline, though not all of them in equal detail. The book certainly fulfills the function of a synopsis of much that is most significant in the modern thinking on anxiety, and will be very useful as such. (PsycInfo Database Record (c) 2022 APA, all rights reserved)
Fromm is one of the main representatives of Frankfurt School. He is deeply influenced by Marx and Freud. He combines Marx’s social critical theory with Freud’s psychoanalytic theory to systematically criticize the alienation of human existence. He is known as one of the founders of >psychoanalytic sociology<. Fromm paid special attention to the problem of alienated consumption in his analysis of the phenomenon of alienation in the existence of capitalist society, formed a relatively systematic thought and theory on alienated consumption, launched an ethical criticism on alienated consumption from the standpoint of humanitarianism, and put forward a new humanitarian consumption ethics of >re existence<. Fromm spent his whole life studying the problem of human existence. In the early stage, Fromm focused on psychological analysis from the microstructure of human spiritual entity. After coming into contact with Marx’s thoughts and theories on >alienated labor< and >humanism<, he began to construct his theoretical framework on the alienation of human existence from the macro social and economic structure. Fromm’s alienation of existence mainly includes three alienation phenomena: freedom alienation, love alienation and alienation consumption. Fromm believes that alienated consumption is one of the most serious problems in modern capitalist society. Alienated consumption makes people become greedy consumption machines and brings false freedom and happiness. It not only leads to the materialization of humanity and serious survival crisis, but also leads to the waste of resources and the deterioration of ecological environment. He pointed out that the lack of people’s transcendental needs and the capitalist economic system are the two root causes of alienated consumption. The character of modern society has strengthened the degree of alienation in the field of consumption. In this regard, Fromm proposed that the sublation of alienated consumption can be realized through human psychological reform, the establishment of productive personality and the improvement of social system, but his ideological approach of paying too much attention to human psychological role deviated from Marxist historical materialism, making his theory covered with idealism and Utopia. Facing the morbid western consumer society, Fromm deeply revealed the alienation relationship between man and self, man and society and between man and nature in capitalist society from the three dimensions of individual, society and nature. In order to make people in western society get rid of alienated consumption, correct human nature and save the society, Fromm deeply exposed and criticized the inhumane phenomenon of alienated consumption, and clearly put forward the consumption ethical principle of new humanitarianism of >taking human existence as the highest value pursuit<, as well as the value orientation of >re existence<, healthy and humane consumption mode and the ethical norms that people should bear historical responsibility, so as to realize people’s real freedom and happiness and rebuild the harmony between man and nature. Fromm’s alienated consumption theory embodies the value orientation of pursuing individual freedom, rationality and love, the willingness and yearning for social harmonious order, and the attention to maintaining the balance between freedom and order, rationality and emotion, which leads to consumers’ rational reflection on the moral concept, aesthetic evaluation and love emotion of alienated consumption, and then stimulates the consciousness of alienated consumption and survival crisis under the capitalist system. Fromm’s revelation of the triple distorted ethical relationship caused by alienated consumption is profound, and his criticism of the inhuman consumption view of alienated consumption is reasonable. His alienated consumption theory provides a new path for people in western society to deeply understand the essence of capitalist society, and also provides a reference for the construction of socialist consumption ethics with Chinese characteristics in the new era, It reminds us that we should give consideration to the development of spiritual civilization while vigorously developing material civilization, and pay attention to the real needs of people and the harmonious development of society. Therefore, we should Constructing individual consumption ethics of >re existence<, advocate consumers’ moderate consumption, and rebuild the traditional virtue of thrift. Build a sustainable social consumption ethics, advocate the concept of green consumption in the society, guide sustainable consumption, and rebuild the harmony between man and nature. [Translation: www.cnki.net, 1/2023]
>I shall not hate.< This sentence ends the production at the Staatsschauspiel Dresden about Izzeldin Abuelaish’s biography, who lost three of his daughters in the violent conflict between Israel and Palestine. This particular attitude within a crisis situation becomes the starting point and framework of a teaching unit in which the students deal with the following questions: What is hate? Is it possible not to hate? How can hate be classified in the field of tension between the instinctual nature of human beings and a conscious attitude? How are crises and loss of orientation related to hate? Can a society be sick? How are Izzeldin’s attitude and Fromm’s theory of a productive character orientation connected and how is Izzeldin’s or Fromm’s offer of orientation to be judged against the background of crises and conflicts in the students’ lifeworld? Through a visit to a performance as well as theatre pedagogical forms of work, an access to this complex thematic field will be created.
The critical theory of the Frankfurt School reached Egypt in 1955, when the Arabic translation of Erich Fromm’s >The Sane Society< (New York, 1955) was published in Cairo. Later, Herbert Marcuse’s >Soviet Marxism< (1958) was translated into Arabic in Beirut in 1965, and with the rise of student protests in France, Germany, and the United States, much attention was given to Marcuse; almost all his writings were translated into Arabic between 1969 and 1973. This article explores the nature of individual >receptions< of the critical theory of the Frankfurt School at Egyptian universities. To this end, it briefly introduces the early generation of the Frankfurt School, as well as the reasons of interest in its fate in Egyptian universities. Though master’s theses and doctoral dissertations do not represent a university’s orientation to critical theory, and at best represent the perspective of their individual authors, this article shows that key individual theses and dissertations testify to an early rejection of the Frankfurt School and to the late adoption of it as a critical paradigm of the transformations in Egyptian society.
Статья посвящена неукротимому человеческому искушению – лжи. И. Кант считал, что обман, заблуждение являются несомненным злом и учил правдивости Немецкий философ полагал, что увлечение ложью разрушает общество. Однако другие философы были не столь категоричны в этом вопросе. Ф. Ницше, к примеру, считал, что истина не может быть основой общественного бытия, равно как и ложь. Автор статьи обращает внимание на парадоксальную переплетённость обмана и правды в индивидуальной и социальной жизни. Он отмечает, в частности, что искусство, вскормленное иллюзией, нередко раскрывает истинные проблемы человеческого существования. В статье использована методология философской антропологии, которая позволяет видеть в каждом феномене его противоречивые стороны. Тяга к истине и лжи рассматриваются как трудно насыщаемые потребности человека. В статье впервые ставится вопрос о последствиях общего увлечения истиной и ложью, показывает опасность организации общественной жизни на массовой иллюзорности или обмане. С этой точки зрения, подвергнуты критическому разбору концепции И. Канта, Ф. Ницше и Э. Фромма. Американский мыслитель, трактуя позицию Фрейда, обратил внимание лишь на постижение истины в процессе терапевтической активности, игнорируя парадоксальное стремление людей к грёзе, галлюцинаторным и виртуальным аспектам жизни.
Edward Jones is one of the preeminent African-American writers of contemporary literature, whose masterpiece is >The Known World<, for which he wins the National Book Critics Circle Award 2003, Pulitzer Prize 2004, and International IMPAC Dublin Literary Award 2005. >The Known Word< is an account of the survival and tortuous fate of black slave owners and slaves from a perspective that black literature has never touched before, enriching the diversity of character identity in black literature and rewriting the connotation of freedom. This thesis analyzes black identity in >The Known Word< from the perspective of Fromm’s concept of freedom Erich Fromm constructs two unique concepts of negative freedom and positive freedom from the perspectives of sociology and psychology. Fromm proposes that the freedom people usually pursue is the extrinsic negative freedom. In the pursuit of negative freedom, a sense of loneliness and powerlessness often emerges, and in order to get rid of these feelings, people choose to escape from freedom again, by eliminating their own individuality and integrating into the surrounding environment, making themselves further and further away from freedom. Only the intrinsic positive freedom can lead people to the path of authentic freedom, achieving freedom and peace within people. In >The Known Word<, Jones also encapsulates the process of black slave owners and black slaves pursuing freedom and finding themselves in a social environment dominated by white culture and white people. Some people experience the pursuit and escape of negative freedom and lose their identity, while others successfully embark on the path of positive freedom, find their identity, and successfully realize the reconstruction of their identity. This thesis is divided into three parts, the first part is the introductory part, including an introduction to Edward Jones and his work >The Known Word<, an analysis of the current state of domestic and international research on >The Known Word<, and related explanations of Fromm’s concept of freedom and the significance of the chosen topic of this thesis.– The second part is the main part of this thesis, which consists of three chapters. The first chapter illustrates that the black slave owners Henry and Maude and the black slave overseer Moses aspire to realize their own identity by pursuing negative freedom, but as a result, they cannot counteract the loneliness and powerlessness of following the negative freedom and instead have the tendency to escape from freedom, give up freedom and lose their own identity. They all damage their families in a way, undermining the foundation of their identity and exploit their compatriots for more wealth, losing themselves in slavery.– The second chapter explains the causes for the lost identity of Henry, Maude, and Moses by analyzing the mechanism of escape from freedom — the hegemonic position of the whites in society and the lack of confidence in their own black culture make them willing to be ruled by slavery and drift away from freedom.– The final chapter explores the reconstruction of the identity and of black slaves Alice and Minerva, the black slave owner Calvin and so on, who complete the reconstruction of their identity through the realization of positive freedom. The regression of black identity and self-realization is achieved through the awakening of consciousness and the construction of harmonious family and social relationships.– The last part concludes and sublimates the above chapters. The parsing of the entire thesis leads to the conclusion that Fromm’s concept of freedom is fully reflected in the magnificent and vast description of black identity in >The Known World<. The concept furnishes us a better perspective and opportunity for the understanding of Edward Jones’ >The Known Word<. It also gives us the opportunity to better understand the responsibility of Jones’ writing and his deep thoughts about the history and future of black people. Meanwhile, in times of various values collide, the blacks’ pursuit of freedom and identity in the novel is also of great practical significance, guiding people to realize their intrinsic freedom and find the true meaning of life. [English: www.cnki.net, 4/2022]
Martyna Majok is a Polish-American playwright. Her second play >Cost of Living< was published in 2018 and won the Pulitzer Prize for Drama in the same year. The main characters in >Cost of Living< are the disabled: Ani and John, and their respective caregiver: Eddie and Jess. They desire to connect with others and the society, while at the same time, gaps of disability, race and class are created between them. However, they do not compromise or give up because of this, but are still actively looking for the salvation of love. This paper interprets the survival dilemma and salvation methods of the characters with the help of Erich Fromm’s human existence theory, revealing the living conditions of the marginalized in the United States who are shackled by disability, race, and class. It calls on the society to give more humanistic care to the marginalized and the disadvantaged. This paper consists of five parts, including the introduction, three main chapters and the conclusion. The introduction summarizes the life experience and main works of Majok, the main content of >Cost of Living<, the current research status of this play at home and abroad, and the theoretical framework. The first chapter combines with Fromm’s thinking on the existence dilemma of the modern people to analyze the survival dilemma of the four characters in the play. The disability brought both mental and physical torture to John and Ani; Eddie had to endure loneliness in the process of individualization; under alienation, Jess became a commodity for exchange of interests, and alienated from others constantly. In the play, both the disabled and the caregivers were caught in an inescapable survival predicament and could not perceive kindness, trust and love between individuals.– The second chapter explores the reason why the characters were in such dilemma with Fromm’s theory of human need. Due to the social exclusion, Ani and John were eager to establish relatedness with the outside. Eddie took the initiative to seek company and rootedness, and Jess was desperate to gain a certain social identity. These unsatisfied spiritual needs made them fall into a desperate situation, and their wrong attempts to meet their needs even got them into deeper dilemma.– The third chapter analyzes different attempts made by the characters to get rid of their predicaments and achieve self-salvation. Infected by love, Ani rekindled her hope and enthusiasm for life. John took the initiative to step out of self-closure. Eddie and Jesse also boldly tried to love others. All the characters made different attempts to build relationships and love with others, but gained different results, which proves that only love based on understanding, respect and trust can lead them out of the predicament of existence and then realize the salvation of love. The play reflects Majok’s ardent care for the fate of the marginalized in the United States. On the basis of Fromm’s existence theory, this paper represents the real living conditions of the characters and the reasons for their deep predicament. Life is full of hardship and pain, and the marginalized represented by the characters in the play who lacked social attention and care are in deeper dilemma. However, predicament does not mean despair, surrender and compromise. Those who live in it should bravely fight against difficulties with an optimistic attitude. Meanwhile, the society should give them more attention and love, so that they can find the meaning of existence in the world full of loneliness and alienation, and realize self-salvation. [www.cnki.net, 1/2023]
As an eminent Jewish American writer, Philip Roth is well-known as an incisive observer of America’s social scene. His works mainly deal with several themes, including Jewish identity, spiritual crises of humankind, the American Dream, and conflicts between human nature and the ethic or morality of modern society. His masterpiece, the winner of the PEN/Faulkner Award in 2001, >The Human Stain< probes into the plight of self in American society. Up to now, different scholars at home and abroad have analyzed it from a variety of perspectives, like ethnic identity, racial passing, trauma, archetype, and narrative method. Unlike the previous studies, this thesis analyzes it from the perspective of Erich Fromm’s alienation theory. As a ubiquitous social phenomenon in modern society, alienation, a mode of subjective experience, indicates that man regards himself as an alienated one or receives the outside world passively. In this novel, these major characters suffer from alienation respectively, including self-alienation, the estranged relationships with one another as well as alienation in the whole society, which results from some irrational thought prevailing in America, like deep-seated racial and gender disparity, political correctness, the climate of persecution and cruel Vietnam War. Based on textual analysis and reference learning, this thesis concludes that though people go through alienation seriously, they can get rid of it through the salvation of love, the pursuit of identity, and the healing power of nature. Sincerely, this thesis can contribute to an interpretation of >The Human Stain< from a new perspective alienation, and raise attention to modern man’s living predicaments and its salvation or solutions. [www.cnki.net, 1/2023]
Erich Fromm argues that the only reliable way to solve the environmental crisis is to alter current social formations in a way in which biophilia can flourish, so humankind can solve its existential dichotomy as well as meet survival needs in an ecologically sound way. However, society's preoccupation with the non-alive-elements such as technique, the mechanical, gadgets, and commodities – shows that the modern social character is far from biophilous. Instead, modern societies are inherently ecologically destructive due to systematic processes and attraction to its progress is a less acute form of, what Fromm terms, necrophilia. His insights can help formulate a social theory of environmental degradation that includes structural and ideational variables. Prescriptively, this means appeals for value changes must correspond with fitting appeals for structural changes in social systems.
Since Freud psychoanalytic hypnosis theory has evolved along with advances in psychoanalysis, e.g., psychoanalytic ego psychology. This paper traces the contributions of Freud (1953 & 1955), Ferenczi, (1950), Schilder (1956), Kubie and Margolin (1944), Gill and Brenman (1959), and Fromm (1977) toward a psychoanalytic theory of hypnosis from the early libido theory to the ego-analytic point of view.
In this volume Erich Fromm has republished eight essays, all but one of which have appeared in various periodicals during the last ten years. The longest and most important piece, from which the book takes its name, was published first in German in 1930 and has been translated by James Luther Adams. >The Dogma of Christ< is a fascinating study of the rise and modifications of Christianity considered from both an internal dynamic (psychoanalytical) and socioeconomic-political point of view. >I tried to show that we cannot understand people by their ideas and ideologies; that we can understand ideas and ideologies only by understanding the people who created them and believed in them. In doing this we have to transcend individual psychology and enter the field of psychoanalytical-social psychiatry.< This emphasis has been maintained in Fromm's work as a departure from the strict Freudian theoretical approach and has resulted […]
In the conclusion entitled >A Holistic Relational Paradigm,< the author draws on key themes in the manuscript: attachment, healing, psychosocial development, and an altruistic approach to fostering prosocial behavior. Epstein’s (2014) work relates the early trauma of the Buddha’s loss of his mother after childbirth to his resultant view of ‘suffering.’ Epstein explores how this attachment >wound< is mirrored in the Buddhist view that we suffer as the result of not knowing how to integrate the reality of ‘impermanence.’ The author continues to generalize this universal or psycho-spiritual view (as opposed to one based on our ‘personal’ pathology or ‘narrative’) through the core training principles of Ki Aikido, like the Buddha’s Four Noble Truths, as ways of laying out a more liberatory path in daily life. Drawing on the work of Erich Fromm, he further expands on the notion of love, specifically as an approach that fosters applied skillfulness in relationships as an antidote to narcissism. Expanding further, he draws on Matthieu Ricard’s (2015) work on altruism, based in research on its roots in prosocial behavior rather than as moral idealism or superiority.
In this chapter, the author introduces his autobiographical near-death experience of a motorcycle accident as the basis for examining his life and the self-study that forms this book, within a gestalt or whole. Touching on the figure-ground-contact approach of Gestalt Therapy, the author puts this self-study within the context of a lifetime of involvement in the Japanese art of Ki Aikido. In Aikido, one learns to coordinate their mind, body, and life energy (Japanese: ki) to better attune and move in synchronization with the world around them. The ethos of Aikido reflects the broader virtue ethics of traditional Japanese arts – >do<, >michi<, or >way< – and how this approach to education aims for spiritual self-cultivation in daily life, rather than mere acquisition of technical or intellectual knowledge. Through Aikido, Japanese calligraphy or shodo (which the author took up as a comparative/adjunct >way< for his study), and beyond into increased skillful awareness in motorcycling and educational praxis, this chapter draws on Yasuo Yuasa’s theory of ki as ‘teleological intentionality.’ By taking a ‘path’ approach to learning through this >ki awareness< one thus develops and enhances their embodied presence into what Yuasa calls >transpersonal synchronization.<
Drawing on the author’s lifelong practice in the non-competitive and defensive Japanese art of Aikido, this book examines education as self-cultivation, from a Japanese philosophy (e.g. Buddhist) perspective. Contemplative practices, such as secular mindfulness meditation, are being increasingly integrated into pedagogical settings to enhance social and emotional learning and well-being and to address stress-induced overwhelm due to increased pressures on the education system and its constituents. The chapters in this book explore the various ways, through the lens of this non-violent relational art of Aikido, that pedagogy is always something being practiced (on the level of psychological, somatic and emotional registers) and thus holding potential for transformation into being more relational, ecological-minded, and reflecting more ‘embodied attunement.’ Positioning education as a practice, one of self-discovery, the author argues that one can approach personal development as engaging in a spiritual process of integrating mind and body towards full presence of being and existence.
Ego receptivity has been described as important for the psychotherapy process and as a characteristic of hypnosis (Deikman, 1974; Dosamantes-Alperson, 1979; Fromm, 1979). Receptivity also has been associated with a measure of absorption (Tellegen, 1981). In the first pilot study with 6 dance/movement therapy students, higher observer ratings of receptivity were associated with greater hypnotizability (r = .79, df = 4, p < .05, 2-tailed test). In the second pilot study, the correlation was replicated (r = .51, df = 12, p = .06, 2-tailed test) with 14 dance/movement therapy students. In the second pilot study, receptivity did not correlate with absorption. Receptivity and absorption, however, accounted for 54% of hypnotizability population variance in a step-wise multiple regression. Receptivity accounted for a unique part of the variance after the effects of absorption were removed. It was concluded that receptivity should be explored as a potential predictor of hypnotizability, and that a reliable scaled measure of receptivity should be developed.
В статье предпринят сравнительный анализ феномена мазохизма у неофрейдиста Э. Фромма и экзистенциалиста Ж.-П. Сартра. Показано, что Фрейд усматривал корни мазохизма в тайнах детского психосексуального развития. Фромм как представитель неофрейдизма предпринял попытку радикально изменить этот диагноз. Он пришёл к убеждению, что феномен садизма и мазохизма не столько психоаналитический, сколько социальный феномен. Люди становятся заложниками этого невротического состояния в результате воспитания, социализации и реализации межличностных отношений. Власть растлевает людей. Она заставляет многих стремиться к властолюбию, а других обрекает на унижение и подчиненность. Принципиально другой взгляд развивает Сартр. Он полагает, что мазохизм не столько социальный, сколько антропологический феномен. Власть не может принудить личность к жестокости или подчинению, если это не совпадает с ее экзистенциальным выбором. Сартр создает свою концепцию мазохизма в полемике с Симоной Бовуар, с которой его связывали любовные отношения. Автор использует методы исторической реконструкции проблемы. Это позволяет показать, что мазохизм имеет исторические аспекты. На разных этапах складывались разные версии истоков мазохизма. В статье применены также методы философского постижения человека. Таким образом, феноменология социальности замещается в статье экзистенциальным мышлением. Новизна статьи в том, что проблема мазохизма не сводится только к психологическому аспекту. Впервые в отечественной литературе в историческом аспекте сопоставляются взгляды Фрейд, Фромма и Сартра. В результате показано, что от этапа к этапу осмысление данного феномена становится все более развернутым, ясным и теоретически продуктивным. Экзистенциальная экспертиза характеризуется как наиболее состоятельная.
Мертволюбие [Love for Death]
(2010)
The Psychology of Collective Narcissism is a ground-breaking text that presents a new theory of collective narcissism, a belief that exaggerated greatness of one’s own group should be but is not sufficiently appreciated by others. The book presents this concept against the background of social identity theory and research. It explores antecedent as well as social and political consequences of collective narcissism. The author discusses how this burgeoning theory and research can help to elucidate a wide range of psychological dynamics involved in pressing societal issues, such as the declining appeal of democracy, increasing populism, decreasing social solidarity, increasing societal polarization and prejudice, intergroup hostility and political violence, social inequality, and fake news and belief in conspiracy theories. Also referring to societal problems exacerbated by the COVID-19 pandemic, this highly topical work explores socially shared beliefs as risk factors when predicting responses to crises and highlights conditions in which collective narcissism can be expected. The author also reviews research on interventions reducing the link between collective narcissism, prejudice, and retaliatory intergroup hostility focusing on her recent research on mindfulness. This is a valuable read for academics and students in psychology and the social sciences, those interested in societal processes as well as professionals dealing with the impact of collective narcissism.
Reviews the unique contributions of Harry Stack Sullivan and Erich Fromm in synthesizing a psychoanalytic outlook with concern for political, economic, and social issues. Discusses some of the reasons why succeeding generations of interpersonal psychoanalysts have lost touch with these issues. Concludes with suggestions about how contemporary psychoanalysis might expand its vision to include the study of race, gender, and class issues.
The societal changes of the last century, especially in the aftermath of World War II, have led thinkers to imagine philosophical anthropology centered on the concept of hope. From very different perspectives, authors such as Ernst Bloch, Erich Fromm, and Hannah Arendt understood that hope is deeply connected with the condition and destiny of humanity. Various sociologists have developed concepts closely linked with hope: action, social change, utopia, revolution, emancipation, innovation, and trust. However, a coherent and systematic analysis is yet to emerge. Taking up the threads of this rich but fragmented reflection, this paper intends to outline the traits of a >sociology of hope< as a tool for critically interpreting today’s society and the processes of change crisscrossing it, starting from some crucial questions: Who are the actors and historical bearers of hope? What are the main socio-historical forms of hope? What social, political, and cultural conditions favors the emergence and strengthening of this disposition? What are the effects and consequences on personal and social life?
Untersuchung der theoretischen Charakterkonzepte der Analytischen Sozialpsychologie von Erich Fromm - mit einer Vorarbeit zur wissenschaftlichen Kontroverse zweier Paradigmen (d.i. szientistisches Paradigma versus Sinnparadigma) zwischen Adolf Grünbaum und Jürgen Habermas (unter Stützung auf die Kritik an Grünbaum durch Manfred Clemenz)
Love as a core value in veterinary and medical practice: Towards a humanimal clinical ethics?
(2018)
This article represents the outcome of a dialogue between a vet and a healthcare ethicist on the theme of >love< in professional life. We focus on four types or varieties of love (eros, agape, philia and storge) in relation to the professional care of humans and animals. We discuss the relevance of Fromm’s core elements of love (care, responsibility, respect and knowledge) and consider the implications of these for human and animal health care practice. We present and respond to five arguments that might be waged against embracing love as a professional value in veterinary and medical practice. We argue that a moderated love can and should be reclaimed as a contemporary professional value. It is most helpfully contextualised within virtue ethics or care ethics. We suggest that love is a rich starting point from which to launch an exploration of an interprofessional humanimal clinical ethics.
This paper explores the way in which Freud's theory of melancholia is being used within sociological theory to explain racial hatred in Britain. The paper critically interrogates the work of Paul Gilroy before engaging with the works of Erich Fromm, Richard Sennett, as well as Freud and Klein's classic psychoanalytic formulations. Using two biographical case studies drawn from original empirical research on racial harassment perpetrators the paper argues that while racial hatred is often melancholic in nature, the losses at the heart of the racist's malaise tend to be only tangentially connected to empire and its crimes. More commonly, the losses that underpin hatred are irreducibly personal and class based, and hence multilayered, losses of love and security, for example, aggravating the pain of losses of respect and community, and vice versa. The paper concludes by drawing attention to the dangerously racialized kinds of imagined community losses of this kind tend to furnish, and the difficulties of providing recognition to those most afflicted by them.