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Isaiah Berlin’s >Two Concepts of Liberty< was a milestone in the development of modern political theory, with his advocacy of negative freedom supporting the neoliberal demand for ‘freedom from’ the state. This article defends the conception of positive freedom by calling on the neglected insights of the sociological tradition. I demonstrate how Marx, Durkheim and Simmel all understood freedom to be a socially conditioned phenomenon, with >freedom from< being an idealist fiction (Marx), and a recipe for anomie (Durkheim) and loss of meaning (Simmel). I argue, however, that positive freedom as it was theorised by the classical sociologists must be distinguished from the more fashionable idea of individual self-realisation and self-identity, a notion equally susceptible to idealist constructions, and one increasingly targeted by Foucault-inspired critics. Instead I draw on Hannah Arendt and André Gorz to show how positive freedom should be theorised as a worldly, conflictual, and pre-eminently political affair.
在《为自己的人》一书中,围绕>道—德形态<的基本问题,弗洛姆揭示了人与自然伦理关系的二律背反、理性—人所蕴涵的二律背反;围绕>伦—理形态<的基本问题,他揭示了当代人与自身力量的关系被作为商品的知识所中介,进而导致人与其自身力量的二律背反;围绕>伦理—道德形态<的基本问题,弗洛姆指出,现代发达资本主义社会由于缺乏设计>更好的<人和>更好的<社会之眼光,使人与人、人与社会二律背反。如何才能消除或者超越上述的二律背反,成为一个完整意义上的人。弗洛姆试图从伦理学与心理学的结合构建基于生产性的人道主义—普遍伦理学。然而,在方法论上,他囿于人本主义伦理学及其精神分析社会—心理学的运思,脱离了现实社会基础,在实践中只能是一种>乌托邦<。
The aim of this study is to discern intersections between the intellectual path of the young Habermas and the issues addressed by the >Positivismusstreit<, the dispute between Popper and Adorno about methodology in the social sciences. I will present two perspectives, focusing on different temporal moments and interpretative problems. First, I will investigate the young Habermas’ relationship to the intellectual tradition of the Frankfurt School: his views on philosophy and the social sciences, normative bases of critical theory and political attitudes. Second, I will reconstruct Habermas’ contemplation of the >Positivismusstreit<, in light of his social scientific research programme in the 1960s. The thesis supported is that Habermas developed a position diverging from those of Adorno and Horkheimer, and that his position reasserted the agenda of the >first critical theory<. This article highlight the discontinuity between the first and the second generation of the Frankfurt School, the constructive openness to other philosophical and sociological traditions, as well as the aporias of a theory of knowledge not yet oriented towards the program of reconstructive sciences.
陆九渊的心学思想建立在人性论基础上,对弘扬人的自我意识和道德主体精神,具有一定的进步意义。但从心理学家弗洛姆的相关学说来看,陆九渊的心学思想具有明显的极权主义性质。首先,从陆九渊心学思想的性质和内容来看,其宣扬的人性只是反映特定阶层的规范和利益,而不是通过客观的探索得出的。其次,从陆九渊心学实现自我的途径来看,它不是通过人自主的理性判断,而是通过对圣贤师训的皈依来实现的。因此,陆九渊的心学与其说是诉诸自己的良知,不如说是乞灵于天启神命、古代圣贤、国家命令、习俗传统等各种形式的权威,具有明显的极权主义性质。再次,陆九渊心学主张所要实现的最终目的,不是发展人的真实自我,而是>欲明明德于天下<,是要人担负起道德的重任,成为维护封建秩序的驯良工具,这些都是与人本主义伦理观背道而驰的。
This article addresses the tension between the defining impact of culture on human experience and the role of the person as agent. Focusing on the sociocultural turn in psychoanalysis, it examines the evolution of the notions of culture and the person, first in the culturalist psychoanalysis of Harry Stack Sullivan and Erich Fromm, and then in the hermeneutic turn of recent psychoanalysis. The article maintains that persons are inescapably shaped by the culture in which they live. At the same time, the manner in which individual psychology is organized and experienced within culture points to the role of agency as an emergent human potential. The article suggests that culture and personal agency are mutually reinforcing and that psychoanalysis must account for both. It develops a hermeneutic perspective as an alternative to postmodernism and concludes by outlining a post-Cartesian approach in psychoanalysis that addresses culture and the person in a non-dualistic fashion.
The Institute for Social Research, or Frankfurt School, is an interdisciplinary research center associated with the University of Frankfurt in Germany and responsible for the founding and various trajectories of Critical Theory in the contemporary humanities and social sciences. Three generations of critical theorists have emerged from the Institute. The first generation was most prominently represented in the twentieth century by Max Horkheimer, Herbert Marcuse, Theodor W. Adorno, Walter Benjamin, Leo Löwenthal, and also for some time Erich Fromm. The so-called >second generation< of the Institute is centrally represented by Jürgen Habermas, whose work has functioned as the focal point of a wide range of critical theorists. The third generation of the Frankfurt School is represented by Axel Honneth who emerged as a new center, with different strands or readings of who else belongs to the third generation, some in Germany, some internationally, and some more in sociology and social and political theory than philosophy.
Models of the psychoanalytic situation can usefully be thought of as fictions. Viewed this way, the models can be understood as narrative structures that shape what we are able to see and how we are able to think about what happens between us and our analysands. Theories of therapeutic action are elements of what can be called a >controlling fiction<, mediating between these theories and our very real responsibilities, both to our preferred method and to a suffering patient. This venture into comparative psychoanalysis is illustrated by a discussion of published case material.
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.
On Catherine’s Self-alienation in >Wuthering Heights< [application of Fromm's theories to art]
(2015)
The thesis attempts to sort out and analyze Catherine’s self-alienation process based on Marx’s and Fromm’s self-alienation theory, and reveal the essence of life.
Huumorin kahlittu vapaus
(2015)
Kilpailuni Läpäisemä Huumori
(2015)
В статье рассматривается философия отчуждения и философия конфликта в историософской проблематике одного из участников сборника >Вехи< 1909 года Михаила Осиповича Гершензона, который был одним из первых критиков >массовой культуры<. Показано историко-философское осмысление феномена отчуждения в эпоху Модерна от Гегеля, Маркса до ключевой работы Гершензона >Тройственный образ совершенства<, где проблема отчуждения исследователем интерпретируется не через отчуждение трудом или религией, а через отчуждение культурой. Дилемма Гершензона >создавать или ощущать< как основной конфликт человечества предвосхитила дилемму Э.Фромма >иметь или быть<. В статье демонстрируется, что Гершензон М.О. опередил ряд положений, изложенных в работах Г.Маркузе, Э.Фромма, Х.Ортеги-и-Гассета в плане критики массовой культуры и отчуждения человеческого бытия.
This article critically re-reads György Márkus’s seminal >Marxism and Anthropology< in light of its recent reissue with an introduction by Hans Joas and Axel Honneth. Joas and Honneth problematically identify the normative source of Márkus’s position as an a-historical and extra-natural account of the human. In fact, when the human essence is thought as natural while also historical, developing new powers and needs through changing strategies of socially organized work, Marx’s materialist conception of history can be used to generate a critique of social organizations, relations, and structures that constrain rather than promote such development. Such constraint on developing powers can be read as >alienation< from the human essence. Márkus’s work develops this reading of Marx in a textually sensitive way, but his analysis of alienation in the >Economic and Philosophical Manuscripts of 1844< focuses on the individual when such analysis could in fact be profitably extended to apply to groups and the species as whole. [Taken from Publisher's Website: http://thesiseleven.com/2015/02/23/issue-126-february-2015/]
According to Fromm, the life instinct constitutes the primary potentiality in man, while the death instinct a secondary potentiality, and which of the two prevails depending crucially on the living conditions that the subject experiences during his or her childhood. Not limited to the individual level, Fromm‘s observation works on the collective level as well. Different environments foster different potentialities and lead to the formation of different cultures and ethics. A biophilic ethics treasures the value of love, peace, reciprocal altruism and unity of being, while a biophobic ethics is more addicted to hatred, violence, dualistic confrontation, and mutual destruction. Applying Fromm‘s theory to the interpretation of Charles Johnson‘s >Middle Passage< , readers can get a newly enlightened understanding of this award-winning masterpiece. Based on Fromm‘s hypothesis about human nature, this article analyzes the representation of the confrontations between the biophobic ethics and the biophilic ethics in this novel, the former being embodied by Captain Falcon‘s >syndrome of decay< which is also Johnson‘s critical metaphor of Western civilization, while the latter embodied by the Allmuseri culture‘s >syndrome of growth< which represents Johnson‘s idealistic imagination of the sum of non-Western civilization.
由德国哲学家舍勒的情感现象学中的名言>爱乃是认识的基础<引出本篇论文的主题>师情乃师德之源<。奥古斯丁和帕斯卡尔关于爱的讨论有助于我们更好地理解教师爱在教育中的优先性。情感在教学中的重要性常常被知识的传授所忽略。区分>技<与>艺<旨在提醒人们>手段不是目的<。弗洛姆《爱的艺术》中的一句结论>爱是一种能力<可以用来反思师情与师德。由外在的教育改革引出一个新的概念>灵魂改革<。教师同样需要在精神上自我诊断、自我治疗,不断成长。职业倦怠同样存在于教师中,这是一种情感问题,教师必须反思并努力克服,以求心灵的丰沛。古希腊神话故事>皮格马利翁<表达了一种>爱之期待<,教师从中可以深悟情感的教育意义,以教师爱形成富有创造性的师生关系,使教育真正的发生。
Although it is often condemned as an imprecise concept, alienation continues to flourish as critique in contemporary philosophy, theology, and psychology, as well as in sociology. Historically originating in Roman law, where it referred to the transfer of land ownership, alienation has since been applied extensively to analyses of labor relations, politics, and culture. In the 19th century, Marx showed that workers’ alienation, their dehumanization and estrangement, was a consequence of the structure of exploitation in capitalist industry. The concern was echoed in Weber’s metaphor of the >iron cage< as an outcome of rationalized structures, as well as in Durkheim’s conceptualization of anomie as a variant of alienation causing socially induced psychological states. Today, while research in the structural tradition does not assume that people necessarily are aware of their condition, researchers who assume that alienation is a conscious experience have invented scales to measure its intensity. Continuing both the structural and the psychosocial traditions, researchers now study alienation in relation to uses of digital technologies and new forms of exploitation in work, as well as in politics and popular culture. Alienation is also studied in families, especially in investigations of parenthood.
Erich Fromm in Ascona
(2015)
The psychoanalytic literature on somnophilic and necrophilic fantasies and acts is indeed sparse. It is argued here that one must distinguish the forms of fantasy, playacting, and actual behavior that lie along a spectrum of romantic or sexual behavior involving people who are sleeping, drugged, immobile, inanimate, comatose, or dead. Regardless of these distinctions, however, the underlying dynamics commonly involve reunion with the mother, an inability to mourn, fear of the female, and an attempt at mastering and transcending the fear of death. To highlight these psychodynamics, a clinical case of somnophilia, Pedro Almodóvar’s >Talk to Her< (a film about romantic relationships with comatose women), and the case of Count von Cosel, a quixotic necrophiliac, are presented. Gender differences are emphasized in the analysis of case material and cultural tropes. [Taken from Publisher’s Website: http://apa.sagepub.com/content/63/5/857.abstract [doi: 10.1177/0003065115606132]
Throughout history, people have accepted ideologies that >legitimate< certain hierarchical social arrangements and subsequently valorize the >desirability< of consent to the system and its leadership cadres. While rules, norms and regulations, as well as leadership, are essential for social life in any complex society, all too often certain political economic systems, their dominant values and leadership cadres tend to move beyond maintaining social order if not harmony, and instead become systems of domination, subjugation and exploitation of subalterns. For the most part people have >willingly consented< to class and ideological domination. But why do people consent to systems/leaders that act contrary to their self-interests whether economic, political or personal (self-direction/realization)? This has often been understood as >false consciousness<, a term first used by Engels and Lenin. But this concept raises a number of questions about culture, mediation, desire, agency and the limited capacity of people to understand social reality without a strong party. For Gramsci, hegemony, the ideological control of culture, fostered >willing assent< rather than simply compliance to power. His insights are especially valuable given how millions of Americans vehemently support economic policies that benefit only the elites, while their own economic situations become more precarious. They oppose unionization, universal healthcare and deny global warming .We must ask why so many people >willingly assent< to policies that benefit only the wealthy and thus act contrary to their own economic political self-interest and actively engage in denial of the consequences of their actions.
Diese Arbeit setzt sich mit dem Begriff der Vereitelung des Lebens auseinander, der von Erich Fromm geprägt wurde. Zu diesem Zweck wird zunächst der Lebensdiskurs im Allgemeinen aufgegriffen und zum einen in Bezug auf seine Anfänge sowie zum anderen auf seine gegenwärtige Relevanz nachgezeichnet: Denn über die Darstellung einer heutigen Gewichtung kann die Beschäftigung mit einem Thema hinreichend legitimiert werden. Anschließend erfolgt eine Hinwendung zu Erich Fromm, in der die Bezugnahme auf ihn selbst sowie auf sein Wirken, insbesondere in Form des Textes >Die Furcht vor der Freiheit,< erläutert wird. Anhand dieses Textes kann sodann Fromms Auffassung der Vereitelung des Lebens erklärt und in Bezug auf die von Fromm beschriebene sowie auf die gegenwärtige Gesellschaft gesetzt werden, sodass sich hieraus Implikationen für das eigene Leben als auch das gemeinschaftliche Zusammenleben ergeben. Die in der Arbeit gewonnenen Darstellungen werden zuletzt noch einmal konzise zusammengefasst. [Weltbild.at]
弗洛姆(Erich Fromm)愛的理論中認為,愛包括一些元素:照顧、責任、尊重及瞭解,其中母親與小孩的關係最密切,她代表著溫暖和安全的狀態,兒童從胚胎起便與母親相互依戀著,縱使日後脫離母體向世界探索,也是相當緊密的。值得注意的是,父親之愛與母愛最大的差別在於,母親是無條件的,而父愛是有條件的。《三國演義》對於劉禪親情的書寫,從三十四回出生到四十一回趙子龍單騎救主、四十二回摔阿斗、六十一回截江奪阿斗、甚至到後來八十五回的託孤事件、及後主登基之後劉禪與諸葛亮的關係等,在在都是於親情的軌跡上書寫。是故,本文欲從現代西方心裡學家弗洛姆(Erich Fromm)《愛的藝術 The Art of Loving》中對於親情剖析的觀點析論《三國演義》中劉禪為中心的敘述,期以重新理解作者在情節段落中的安排和更貼近真實人心的心理狀態,重要的是期盼能梳理出後主人格缺陷部分始是造成蜀國敗亡的真正原因,再從弗洛姆的父親之愛、母親之愛再推而影響人類成年後的父性良知和母性良知,以釐清日後造就出後主如此懦弱無能的主因,竟和童年的親情脈絡有著密不可分的關係。
This paper asks whether prisoners should have access to Pell Grants, for which they are currently ineligible. In the first section, the author considers philosophical arguments relating to the present ban by examining traditional concerns of deterrence, rehabilitation, and retribution. The second section explores two arguments against a more inclusive Pell Grant policy. In the third section the author argues that restoring higher education grants to prisoners is compelling, especially when one considers issues of race and class. The paper concludes by using Erich Fromm’s social theory to call into question the justice, ethics, and rationality of those societies that normalize mass incarceration.
Focusing on >Future Human Evolution< too often narrows the frame to individual humans only, thus avoiding the context of societies and places where we live, and Planet Earth that is increasingly assaulted by climate change and pollution. If humanity is to have any future whatsoever, evolution is sustainability, taken seriously. This article describes the evolution of sustainability thinking and the many barriers that still persist. >Sustainability< first appeared in a book title in 1976. Since then, attention to sustainability has gathered momentum, with more than five thousand books and five hundred international organizations now calling for sustainable societies, cities, businesses, and economies. Ongoing research for a >Security and Sustainability Guide< to the organizational macro-system finds that, as of June 2015, more than one thousand relevant organizations have been identified, more than half concerned with promoting sustainability. But this burgeoning movement still has a long way to go, and success is problematic: (1) accelerating climate change may offset gains; (2) despite a growing number of alliances, consortia, and networks, there is still considerable fragmentation; (3) major differences among sustainability groups dilute political impact, notably >realos< versus >fundis<, generalists versus specialists, and scientists/academics versus activists/popularizers; (4) the broad and expanding realm of national and global security is not only a barrier to sustainability but also a potential driver, once it is realized that we cannot have security without sustainability – and vice versa; (5) infoglut is a major barrier, and much better information management is needed; (6) we all have much to learn about sustainability, and >third-level scholarship< is needed to integrate numerous second-level integrators. Seven proposals are offered to accelerate efficacy of the evolution = sustainability movement.
Introduction
(2015)
Tracing Kierkegaard's reception at the interfaces of anthropology, sociology, and psychology, this chapter focuses on his treatment in key figures such as Max Weber, Ernest Becker, Erich Fromm, Jean Baudrillard, René Girard, and Anthony Giddens. The chapter also contemplates Kierkegaard's psychosocial analysis of the relationship between the individual and society, concluding with an exploration of the insider/outsider dimensions of his critiques of modernity's despair and lived Christianity. [Taken from Publisher's Website: http://onlinelibrary.wiley.com]
Today the concept of the interpersonal field, while seldom credited to those who created it, is widely used in psychoanalysis. After reviewing how the concept of the field defines interpersonal and relational psychoanalysis, I take up the rejection of the idea in American mainstream psychoanalysis in the decades just after it was proposed by Sullivan and Fromm, why that rejection took place, and how the entire discipline of psychoanalysis in North America might have fared if the idea had been widely recognized earlier than it was.
This chapter elaborates the psychology of Nietzsche's motif of escape from self with the help of the views of Alfred Adler, Erich Fromm, and Karen Horney. It summarizes the root cause of failure of self-love on this Nietzschean psychology. The chapter alsThis chapter elaborates the psychology of Nietzsche's motif of escape from self with the help of the views of Alfred Adler, Erich Fromm, and Karen Horney. It summarizes the root cause of failure of self-love on this Nietzschean psychology. The chapter also focuses on four major types of distortion, which provide the main themes of the Genealogy of Morals. These are the perversion of cruelty, the neurosis of cruel punitivism, the neurosis of resentment, and the resignatory neurosis of the ascetic ideal. In all four areas, virtue can be understood as having at its core self-affirmation or self-love, and vice self-hate and escape from self. That is, at a depth psychological level, virtue can be seen as expressive of a self-loving attitude and vice the reverse. The existentialist motif of escape from self has in Nietzsche's hands been transformed into a characterological psychology at home in virtue ethics. [Taken from Publisher's Website http://onlinelibrary.wiley.com]
>The Rocking-Horse Winner< is one of D. H. Lawrence’s greatest short stories. Taking Hester, the mother’s image as an example, Lawrence described the alienated human nature in industrial civilization and expressed his discontentment and criticism. Focusing on the alienation of the mother’s image from the perspective of Erich Fromm’s alienation theory, this paper analyzed the manifestation of the mother’s alienation and concluded it is the expanded crazy pursuit of money that destroys the beautiful, pure nature of human and finally alienates human nature.
This paper will explore ideologies of nature including the ‘Garden of Eden’ and >wildernesses<. It locates these ideologies as morphing to accommodate the later trajectory of the Enlightenment Project and its endorsement of modern Western scientific and technological principles. Beginning with the premise that nature is unknowable, this paper offers a critique of dominant Western cultural ideologies that function to domesticate and order nature. This goes hand in hand with ideologies and practices of domination and control in the name of scientific, technological and capitalist neo-liberal economic >development<. The assumption that the boundary between nature and humans is crossable through scientific and technological knowledge is one that can be explored and challenged by examining how such knowledge is from the outset ideologically constructed. This paper will look at the concept of alienation from nature (as expressed by Jean-Jacques Rousseau in >Emile< and Karl Marx) to explore how modern schooling and the capitalist economy shape human-nature relations.
Entre 1949 y 1974 Erich Fromm vivió en México. Durante esos años tuvo una intensa actividad en la clínica psi-coanalítica y ejerció una notable influencia en el desarrollo del movimiento psicoanalítico mexicano. En torno suyo se orga-nizó un grupo de discípulos, principalmente de nacionalidad mexicana. No obstante, Fromm tuvo un discípulo colombiano: el psiquiatra y psicoanalista José Gutiérrez (1927-2008). Entre 1955 y 1961, Gutiérrez participó del círculo inmediato de Fromm, su psicoanalista y mentor. Esos años fueron determinantes en la formación y en el pensamiento psicoanalítico del colombiano. Al regresar a Colombia, Gutiérrez publicó >El método psicoanalítico de Erich Fromm< (1961), el primer trabajo crítico sobre el psicoanálisis humanista frommiano. Asimismo, Gutiérrez, con la colaboración de su esposa, la psicóloga y psicoanalista Magdalena Restrepo, organizó una escuela psicoanalítica y comenzó a entrenar a un grupo de profesionales.
Working with text suggests a kind of dialogue between readers and authors, which is especially important in the educational process. Regardless of when the text was written, each new reading can create its new life. Regardless of the form of representation (on paper or digital) every time in the process of education, classic text (under careful reading) raises questions and creates the conditions of dialogue through the centuries, which is the main feature of educational environment. Texts on the same issue could be written in different times and can express different points of view. So, the task for both students and skilled researchers is the ability to correlate various positions, to join with them in an equal dialogue considering features of the epoch text writing and the era to which the reader belongs. It is important not only to learn and remember the text. Researchers should be able to form their own position by comparing all this discordance. The subject of my article is essence and methodology of questioning the text as a special kind of text-based communication in educational process of critical thinking development. For this purpose, I use the technique of analytic questioning, as well as methods of system and discourse analysis, formal and modal logic. Applying these methods, on the examples of creative works of Immanuil Kant, Erich Fromm, Osip Mandelshtam, Alexander Pushkin, and Marina Tsvetaeva, I show how the authors of classical humanitarian texts used the practice of questioning to establish and strengthen their communication with the readers (current and future). In my article, I analyze Mandelshtam’s, Pushkin’s and Fromm’s approach to questioning and compare their way of questioning with the Kantian one. On the example of Marina Tsvetaeva’s essay >My Pushkin<, I also show the effect of poetic questioning (questioning of the author of poetic text to its reader) on the young reader in the process of forming his own worldview. As a possible tool for dialogue with the text in the educational process, I propose to use the methodology of expert work that was developed by me earlier. This methodology is a tool of modern educational communications, the way to dialogue with author regardless of the time of writing the analyzed text. Under this methodology, the student fixes the results of text analysis in his analytical report, which is an analytical table (such tables initially presuppose consistent dialogue with the text). Analytical report (analytical table) contains the following sections: (i) List of the basic concepts presented in the text, and their most important characteristics; (ii) Questions to the text; (iii) Reflections and comments; (iv) Possible associations and analogies related to the professional activities of the author of the report. In the process of expert work, formulating questions, engaging in dialogue with the text, students gain a new vision of the investigated text and studied disciplines. This vision is refined in the process of group discussion influenced by questions of other participants of practical training. I conclude that this methodology allows the creation of conditions for the formation of a consistent dialogue with the text on a regular basis. [Taken from Scientific Library Cyberlenika: http://cyberleninka.ru/article/n/dialog-skvoz-veka-obrazovatelnoe-kommunikativnoe-prostranstvo]