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Revisiting Authoritarianism
(2020)
This article traces the roots of the Authoritarian Personality (AP) project in the neo-Freudian/phenomenological tradition of the Frankfurt School (FS). It focuses on three of its major proponents (Erich Fromm, Theodor Adorno and Herbert Marcuse) and examines the construction of the F-scale. It outlines how, according to FS-influenced scholars, the AP arose from the disciplinary measures inflicted on late 19th and early 20th century German middle-class youth, and details the sado-masochistic political style of the prototypical AP. It covers the critical reception of this characterization and explanation of authoritarianism by Bob Altemeyer and Anglo-American positivism. It concludes by arguing that in overlooking the inner life of the AP, positivism blinds us to compelling truths, about authoritarianism, and also about ourselves.
In Zeiten zunehmender psychischer Erkrankungen soll sich in vorliegender Arbeit mit den Ansichten Erich Fromms auseinandergesetzt werden und deren Aktualität für die gegenwärtige praktische Ausführung der Sozialen Arbeit.
Das Ziel der Arbeit bildet die Ausschau neuer Möglichkeiten Sozialer Arbeit, zur Neugestaltung der Makro-, Meso- und Mikroebene, um politisch aktiv zu werden, die Gesellschaft neu zu formen, dabei an der Wurzel des Geschehens anpacken zu können und sich als Disziplin weiterhin zu professionalisieren. Am Ende der Arbeit soll ein Resümee bezüglich der Aktualität Fromms im Kontext der Sozialen Arbeit gezogen werden. [Lehmanns.de]
Wer von Erich Fromm nur >Die Kunst des Liebens<und >Haben oder Sein< kennt, weiß nur wenig von den Quellen, aus denen sich sein Denken speist. Beide Bücher sind für ein großes Publikum geschrieben. In beiden geht es um Kulturkritik: darum, dass die Art und Weise, wie wir unser gesellschaftliches Zusammenleben auf Wettbewerb und Profitmaximierung gründen, den Einzelnen und damit die Gesellschaft als Ganzes krank macht; aber auch darum, Alternativen aufzuzeigen, wie man sich in einer verrückt gewordenen Welt eine auf Liebe und schöpferische Kreativität gegründete Menschlichkeit bewahren kann.
乔伊斯·卡罗尔·欧茨是美国著名女作家,她一生致力于文学创作和研究,其发表的小说曾一度在社会中引起了巨大的反响,她的小说作品大多扎根于美国现实社会,从基本的人性着手,深入至人物的内心世界,对人物的心理活动进行细腻的描写,从而对美国的社会现实中存在的问题进行揭示与批判,表达出欧茨对社会与人性的独特见解。本论文以弗洛姆的社会性格理论为支撑,通过分析欧茨作品中的人物性格特点,结合文本的社会背景和弗洛姆理论找出病态社会性格形成的深层次原因,最后寻求解决的途径。欧茨擅长描写人物的心理活动,以此展现出人物的性格特征。通过分析其小说,能够发现小说中人物的性格都存在着不健康的成分,盲目接受外界的声音而忽略自我内心的真实意志;采取剥削的手段向外界索取一切事物,成为剥削者或被剥削者;对于生活保守而消极。笔者从美国社会、家庭和个人三方面对这些病态社会性格的类型进行了详细分析,糟糕的社会环境、冷漠而疏离的家庭关系以及个人复杂的心理活动都是造成病态社会性格形成的原因。文学作品最终都要对个体进行一定的关怀,为了寻求幸福的途径,建构健康的性格类型,个人要利用自己的理性建立一个独立的人格,用一颗充满>爱<的心去对待身边的一切事物,而从社会层面来说,政治、经济、文化的改变不可或缺。欧茨通过不断的小说创作,旨在揭示出美国人的生存现状,不断地寻求实现独立人格和追求幸福的途径。
硕士约翰·厄普代克(1932-2009)作为二十世纪中后期美国最优秀的小说家之一,致力于描写美国中产阶级的生活状况。他的代表作>兔子四部曲<详细描绘了美国社会从二十世纪五十年代至九十年代的发展变迁,揭露了人们在社会不同发展阶段的生活状态。四部小说每一部可独立成篇,以哈利的人生经历为中心刻画了约150个人物形象。哈利作为这一系列的主人公,展现出典型的美国中产阶层的思维方式和行为表现。论文旨在用艾瑞克·弗洛姆(1900-1980)的人本主义理论解读兔子哈利的人物形象。弗洛姆作为德国的心理学家和社会学家主要对人的问题进行研究,通过借鉴马克思主义和弗洛伊德学说形成了特有的人本主义理论。他将人的问题与社会现象结合起来,阐释了人们正面临着自由导致的焦虑和异化带来的自我价值丧失,分析了社会心理层面上人的性格并提出了成为健全的人与构建健全社会的解决方法。论文主要通过弗洛姆的人本主义理论从性格特征和行为表现两方面分析哈利的人物形象。一方面,采用弗洛姆的性格理论分析哈利在成为中产阶级前后受异化影响产生的不同社会性格特征,阐述了在社会异化引发的不同性格特征下哈利心理上的变化和他与身边亲人朋友交往时的内在表现。另一方面,论文结合弗洛姆提出的自由与异化两大困境对哈利面对生活出现的矛盾时做出的行为表现进行分析,阐述在不同的社会性格倾向影响下,哈利在追寻自由与自我价值的过程中面临的挑战与转变。运用弗洛姆的人本主义理论分析兔子哈利的人物形象是>兔子四部曲<研究的一个新视角。通过对兔子哈利的性格与行为特征的分析,论文进一步论述了现代西方人与社会面临的异化问题。哈利在异化环境下所处的困境与他在追寻自由中面临的迷茫,与现代西方社会各个阶层在异化影响下面临的挑战相对应。除此外论文也对异化环境下人与自我,人与人,人与社会之间的联系以及人的生产性问题进行了思考。
Fromm is one of the well-known .humanistic ethicists. His whole life had focused on people. In his view, loving is an art that can guide people to better survive and promote liberation. The existing researches on the ethical thought of loving mainly revolve around his theory of love and his practice of love, while relatively few studies are conducted from the perspective of overall humanistic ethics. It would help us, investigating his ethical thought of love into a humanistic perspective of ethics, so this paper attempts to grasp the ethical thought of love and its ideological implication with comprehensively. The tradition of Judaism love planted the seeds of loving in Fromm’s heart, while the difference of Johann Jakob Bachofen’s parental love inspires him to extend love from family to society, and Zen’s enlightenment method and Freud’s psychoanalytic theory helped him cast his psychological basis, Marx’s theory of humans and the critical theory of Frankfurt School provided him with theoretical weapons to criticize the abnormal phenomena of human being and society. Thanks to these theoretical basis from the great thinkers and schools, Fromm put forward his own theory on people, setting out a logical kick-off for his discourse on ethics of love. Fromm highlighted that loving was the answer to human existence. He underwent explorations of human survival dilemma and spiritual needs, approached a >prescription< that rooted in human beings, and prescribed his medication->recipe for love< involving both theory and practice, in which >giving< is the heart of love, and >caring about oneself<, >knowing oneself<, >respecting oneself<, >taking responsibility for oneself< treated respectively as motivation, prerequisite, necessary condition and fruits, forming the basic substances of his loving. When facing different practitioners, Fromm also called their differences. The general and specific requirements of the art of loving constituted his practicing of love. Fromm believed that only a combination of the two requirements could achieve the ethical goal of self-love and of a healthy society. First of all, the people who acts >self-love< is the ideal >moral newcomer<. He must have a productive character in this way, maintain independence as well as be integrated with others in the process of >assimilation< and >socialization<. Also, he should have good interpersonal relationships, and be able to cultivate a way of survival that emphasizes existence instead of possession, so as to realize the all-round development of people. Second, a healthy society, from Fromm’s perspective, was not only the prerequisite for real love, but also the goal of love of ethics. Fromm did not only carry out ethical criticism of various fields of society, but tried to present reform plans also. He made attempts to save people and restore human nature, and love was one of his criteria and conditions for measuring and achieving goals. In addition, Fromm’s love of ethics was not only a critique of authoritarian ethics or a supplement to scientism ethics, and it’s good for us to view the development of capitalism objectively. At the same time, this Paper is based on the reality of our country, trying to explore the beneficial factors for individual liberation and social development, in order to approach its realistic value. As could be seen, these values cannot erase the limitations of Fromm’s love of ethics, his utopian nature, the bias of the individual and the fragility of the theory of human nature, etc. up to a point, all of which had blocked his ethical purpose from realizing. [Translation: www.cnki.net, 4/2023]
This paper criticizes the emphasis placed by contemporary social theory and political philosophy on institutionalism as the basis for the understanding, legitimation and changing of institutions, or social systems, and society as a whole. The more impactful characteristic of institutionalism is its technical-logical structuring, based on an impartial, neutral and formal proceduralism that autonomizes social systems in relation to political praxis and social normativity, depoliticizing these social systems. Here, they are no longer depoliticized, but assume political centrality as the fundamental social subjects of the legitimation and evolution of institutions and society. The paper’s central argument is that it is necessary to re-politicize the institutions and the social subjects or social classes in order to ground and streamline a direct political praxis and the civil society’s social-political subjects as the basis for framing and legitimizing the current process of Western modernization. Recovering the politicity and the carnality of institutions, of social classes and of the evolution of society, is the fundamental task for a contemporary critical social theory that faces the strong institutionalism based on systemic theory. Such politicization is the unforgettable teaching of Karl Marx and Erich Fromm: the institutions have political content and political subjects, they are the result of social struggles for hegemony between opposed social classes which are political. Now, such politicity-carnality must be unveiled and used for an emancipatory democratic political praxis as the route for social analysis and political change, in opposition to the technical-logical understanding both of the institutions and of the social subjects.
伍绮诗是美国新兴华裔女作家,《小小小小的火》是她继《无声告白》在文坛大火之后的最新作品。小说着眼于两个美国家庭,讲述了理查德森一家与米娅和她的女儿的相处以及发生的激烈碰撞。伍绮诗通过讲述她们不同的生活以及她们间的碰撞,深刻地揭露了美国社会里一些人病态与冷漠的异化状态。本文以弗洛姆的异化理论为指导,从人与自我的异化、人与人的异化和人与社会的异化三方面解析《小小小小的火》中的人物在生活中遭遇的异化困境,并通过揭示普遍的异化现象进一步探讨小说中异化的救赎方式。首先,人与自我产生了异化。人们受到社会规范的影响,压抑甚至失去自我主体性。通过创造性的活动与成熟的母爱,她们能坚定自我想法并找回最初的自我,从而实现自我异化的消解。其次,人与人之间也存在着异化现象。在现代社会中,为了各自的利益和成功,友情变得不再纯粹和无私。恋人因单纯地从自己的角度考虑问题而产生了误解。纯粹和深刻的关系需要成熟的爱。成熟的爱使人们彼此尊重和理解,继而帮助人们摆脱异化关系。最后,异化还渗入到了人与社会的关系之中。这种异化主要是有高消费观和一致化的社会文化造成的。高消费让人们失去了理性。一致的生活模式使得人们的生活单调且没有个性。通过建立一个健全的社会,人们能够树立健康的消费观以及拥有多样的文化生活方式,从而消解与社会的异化。通过对《小小小小的火》中异化现象和异化的救赎方式的探讨,本文尝试着为现代人的生存提供一些经验与教训。当人们处于异化状态时,他们应采取积极地方式将自己从异化之中拯救出来,并学会以创造性、爱和人道主义的方式与自我、他人及社会健康地相处。
马克思异化批判思想已成为20世纪人类历史和人类文明的一种自觉的自我批判意识,为众多当代理论家所关注和运用。其中西方马克思主义和东欧新马克思主义理论家最为突出,他们不仅系统阐述了马克思的异化思想,深刻揭示了现代社会的普遍异化,而且还特别彰显了自我异化批判的理论价值和现实意义。马尔库塞、弗洛姆等西方马克思主义理论家通过对异化的心理机制和性格结构的现实批判而对现代人的深层自我异化做了初步探索;彼得洛维奇、沙夫等东欧新马克思主义理论家则在自我异化的理论阐释和现代人生存悖论的现实批判两个基本层面对人的自我异化做了更为深入和全面的研究。这些探讨对于更加深刻揭示当代人类文明困境和人的生存的内在矛盾性,更加合理地推动社会发展具有重要的价值。
Diese Arbeit widmet sich der Herausarbeitung des autoritären, sadomasochistischen Charaktersyndroms, ferner soll untersucht werden welche Aspekte, welche Charakterzüge des autoritären Charakters sich in den späteren Studien 1950 wiederfinden, die zuvor von Fromm beschrieben wurden und weitergehend, welche >neuen< Persönlichkeitsmerkmale bzw. Charakterzüge von der Forschungsgruppe rund um Adorno ergänzt wurden. Zuvor sollen jedoch die zwei Werke vorgestellt werden, um einen Einblick in die unterschiedlichen Forschungskonzepte zu gewinnen. Am Schluss werden die Ergebnisse zusammengefasst und es wird versucht grundlegende Unterschiede beider Autoren in ihren spezifischen Zugängen herauszuarbeiten. Die Autoritarismusforschung gilt als der erste empirische Beitrag dessen, was heutzutage unter dem kontrovers diskutierten Begriff der Rechtsextremismusforschung verstanden wird. Die durch Le Bon und Willhelm Reich, besonders aber Karl Marx und Sigmund Freud beeinflussten systematischen Forschungen des Frankfurter Instituts für Sozialforschung (IfS), gelten hierbei als die wegweisendsten Untersuchungen. Als bahnbrechende Innovation gilt der Versuch, den historischen Materialismus und die Psychoanalyse Freuds zu verknüpfen. Die in dieser Hausarbeit betrachteten Werke des IfS, die Studien zu >Autorität und Familie< (1936), sowie die >Studien zum autoritären Charakter< (1950) gelten aus unterschiedlichen Gründen als Meilensteine der Sozialforschung, gleichwohl sie den hohen Anspruch des Institutsleiters Horkheimer, die >Durchdringung konstruktiver und empirischer Verfahrensweisen< mithilfe interdisziplinärer Fachvertreter, zugunsten einer sich annähernden Kombination aus Theorie und Empirie, nie wirklich erreichten. Einer der theoretisch prägendsten Mitarbeiter der Anfangszeit des IfS war Erich Fromm, dessen Ausführungen im Gemeinschaftswerk >Autorität und Familie< ein besonderer Stellenwert zugesprochen wird. [Amazon.co.uk]
Der Wille zum Leben
(2020)
Vita activa
(2020)
Der nekrophile Charakter
(2020)
Der Marketing-Charakter
(2020)
Der narzisstische Charakter
(2020)
Der autoritäre Charakter
(2020)
Selbstliebe und Selbstsucht
(2020)
Credo eines Humanisten
(2020)
Der kreative Mensch
(2020)
Lieben wir das Leben noch?
(2020)
Selbstsucht und Selbstliebe
(2020)
Zum Gefühl der Ohnmacht
(2020)
托尼·莫里森是当代著名的非裔美国作家之一,她的代表作品包括《最蓝的眼睛》《秀拉》《所罗门之歌》《爵士乐》《宠儿》和《天堂》。其中,1992年出版的小说《爵士乐》是她的>历史三部曲<之一。《爵士乐》的故事背景是1926年美国北方的一座大都市,莫里森运用拼接式的叙述方式,讲述了一段扭曲的三角恋故事,记录了故事主人公孤独不安的生存状态,揭露了黑人个体心灵在白人社会中所遭受到的冲击。小说中,主要人物自小缺失父母,基本的生存需求无法得到满足,精神受到重创,所以异化成为了他们无法逃脱的命运。鉴于此,本文在对这部小说进行细读的基础上,从弗洛姆精神分析的全新视角就这部小说中主要人物异化形式,异化的内外因素以及回归健全之路的问题进行了系统的研究。全文由五部分组成:引言、第一章、第二章、第三章与结论。引言部分主要介绍莫里森和她的作品,概述《爵士乐》的故事内容,综述《爵士乐》在国内外的研究状况,论述艾瑞克·弗洛姆的异化观,介绍本论文的研究方法,并阐述本研究的意义。第一章基于弗洛姆对异化形式的阐释分析了《爵士乐》中主要人物维奥纳特·特雷斯、乔·特雷斯和多卡斯·曼弗雷德的异化表现。他们都是将自己的主体边缘化的可怜人,唯有依靠外部力量才能感知自己的存在。维奥纳特爱上了一个不存在的金色男孩,并将其内化为自己的理想形象。依靠着这个虚构的男孩,她体验到了自己的潜在的力量。乔虽是男性,但是在建构自己身份的过程中,他甘愿放弃自己的思想和价值,转而臣服于他的爱人。而多卡斯一心沉迷于外部权威力量的控制,并在控制中感知自己的存在。最终他们都在对外部力量的屈服中得到满足,从而使自己异化与自身,同时也异化与他人。第二章从外部和内部两个方面来分析主要人物异化的原因。就外部原因而言,小说的主人公为了寻求更美好的生活从南方迁入北方。但是生活在白人聚集的大都市中,他们遭受了空前的种族暴力,也感受到了一种强烈的孤独感。最终他们将异化作为逃离不安和孤独的方法。危机重重的外部世界使他们的异化最终显现,但是他们内心的缺失却早已为他们的异化埋下了种子。对与母亲最初那条纽带的渴望始终在他们的心中叫嚣,为了得到短暂的满足,他们被迫寻找了一个替代者。为了与替代者建立起原始的纽带,为了体验完整的自己,他们放弃了自己的主体地位,最终与自己,同时也与他人发生了异化。第三章探析三个主要人物克服异化所采用的方式。遭遇丈夫背叛的维奥纳特爱上了情敌多卡斯,并将其她视为自己生命中缺失的女儿。因此,她找回了缺失已久的那条原始纽带,最终,又因为她对丈夫和家庭的爱而重归幸福生活。乔杀死了自己的爱人多卡斯,这一暴力行为最终帮助他走出异化的禁锢,回归平静的生活。而多卡斯则通过自我毁灭的方式实现了自我的意识,逃离了孤独恐惧的深渊。结论部分指出,小说中主要人物的异化是他们处于白人主流意识操纵的社会中不可避免的命运。一方面,美国社会的历史遗留问题使他们失去了原始纽带,另一方面,他们在白人主导的社会里又受尽了暴力与偏见。所以他们的内心始终充斥着孤独和不安之感。为了摆脱这样的感觉,他们无奈地放弃自己的主体地位,使自己与自己和他人发生异化。最终当他们想要找回自我,摆脱异化时,留给他们选择的只有两条路,一是通过暴力的毁灭手段,二是通过回归家庭之爱和社区之爱。所以小说中主要人物的事迹启示人们,如果想要重归平静,幸福地生活下去,应该通过爱的方式实现自身的完整性,最终摆脱异化。
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?<
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]
山下凯伦是当代亚裔美国文学界的先锋作家。作为日裔美国作家,其主要关注全球化背景下的少数族裔群体跨越国界建立家园的现象,体现其对人们当下生存状况的密切关注。《穿越雨林之弧》的悲剧背后是人类生存状况的反映,是主人公失去爱他人和爱自然的能力而导致的>家园失落<:失去了作为地理家园的>马塔考<和作为精神家园的>球<。基于此,本文主要运用弗洛姆的爱的理论解读该小说中爱的重要意义。论文第一章解读有关破碎的爱的现象,聚焦其表现形式和原因。该章首先分析小说中以人际间不成熟的爱为表现的>个人纯真<的丧失,包括病态的夫妻之爱,不完整的父母之爱以及冷漠的同胞之爱。论文接着分析了以人类对自然占有性的爱为表现的>集体纯真<的丧失,主要体现在为消费和科技所异化的鸽子、羽毛和马塔考。在景观化和表象化的资本主义世界中,主人公们逐渐失去了爱的能力。第二章聚焦破碎的爱所带来的后果,分析了破碎的爱给主人公所带来的>家园失落<。主人公们在追寻家园途中,不能正确地与他人和外部世界建立联系,也就是不能在爱中实现与他人和环境的统一,导致了马塔考的恶变,失去了地理上的家园。作为该小说的非自然叙述者,小丸一正额前转动的小球,以地球的视角讲述着发生在马塔考的悲剧。从一定意义上说,球的消失象征着亲密友爱的人际关系的消失以及对上帝神圣的信仰的丧失,表征着精神家园的失去,同时也在警醒人类要爱护共同的大家园——地球。论文的第三章分析了爱的建构路径,既分析了人际间的爱的实践,也分析了人对自然的爱的实践。给予、关爱、尊重是人际间的爱的重要要素,而人与自然之间的爱的关键在于人对自然的专注度与责任。小丸一正重获家园的结局展现了爱的重要性,而与之形成鲜明对比的特卫普却在马塔考丧失了自己的生命。接着,该章对人与人之间的爱和人与自然之间的爱进行总结并加以升华,认为两者综合起来就是对大地的爱。每个人都应像小丸一正一样,热爱土地,尊重和关爱土地上的一切,承担起土地伦理义务,与>土地共同体<中的其他成员和谐共生。该论文为解读山下凯伦的作品提供了一个新的视角,引发人们关于爱的思考,为生活在物质资源极其丰富的景观化社会中的人们该如何去爱身边的人或物提供指导。该论文通过细读小说《穿越雨林之弧》,分析了爱破碎的原因和结果以及爱的建构路径,挖掘出爱对于全球化背景下离散的人该如何在故乡之外建立家园的重要性,突显山下凯伦的人文关怀。在山下凯伦看来,解答人类生存问题的关键,在于在爱中实现人与自己、人与他人以及人与自然的统一。
《他们眼望上苍》作为美国文学史上杰出的黑人女性作家佐拉·尼尔·赫斯顿代表作之一,被誉为黑人文学的经典之作。前人主要对作品的女性主义,叙述策略以及黑人民俗文化进行了深入探究,但以异化理论为基础的研究方向却有待开拓。本文以弗洛姆的异化理论为基础,对比分析作品中三位主要男性角色的异化与女主人公的反抗,揭示女主人公珍妮是如何通过创造性的爱,一步步唤醒女性意识,从而实现自我,摆脱异化。本论文首先探讨了小说中三位主要男性角色所彰显出的性格特质:罗根代表的囤积性格取向,乔代表的剥削性格取向以及茶点心代表的接受性格取向。根据弗洛姆的异化理论,这三种性格取向皆缺少创造性的爱的引导,都具有自己的性格劣势,不可避免的会陷入异化。另一方面,论文分析了女主人公珍妮在这个异化的大环境下,仍然保持着创造性爱的特质:给与、了解、尊重和关心。在追逐创造性爱的过程中,珍妮的女性意识也逐渐成熟,最终获得了身体的解放和精神上的独立,摆脱了异化。本文通过男性角色和女性角色在面对异化时不同的反应对比,一方面揭露出那个时期黑人女性所身处的黑暗环境:深受性别和种族的双重压迫;另一方面女主人公珍妮在异化大环境下成功逃离异化,实现自我,彰显出女性意识以及创造性的爱的重要性。从而展示出赫斯顿在该书中所传达的主题:呼吁更多黑人女性努力追求创造性的爱,唤醒女性意识,反抗压迫,实现自我
>千年第一思想家<马克思在系列著作中对家庭进行了深刻的论述,本文正是以马克思的经典著作为基础,探寻马克思家庭思想的奥秘。本文的主体一共有五章,可归纳为以下三点:第一,马克思家庭思想的发展历程。在对马克思相关著作中家庭思想进行提炼的基础上,依据时间顺序和马克思思想的发展线索,将马克思家庭思想划分为萌芽时期、展开时期、成熟时期。在马克思家庭思想萌芽时期,马克思家庭思想受西方浪漫主义思想的影响,主要展开对爱情和婚姻的论述。在马克思家庭思想展开时期,马克思家庭思想经历从黑格尔的理性主义转向费尔巴哈的人本唯物主义,最终形成历史唯物主义的过程,主要展开对家庭、市民社会与国家的关系,家庭中的夫妻关系,家庭的未来,家庭起源和发展的论述。在马克思家庭思想成熟时期,主要展开对资本主义家庭的批判,无产阶级家庭现状的剖析以及家庭形式的分析。第二,马克思家庭思想的理论溯源及其内在张力。首先指出柏拉图的家庭思想、西方浪漫主义思想、黑格尔的家庭思想、费尔巴哈的家庭思想、摩尔根的家庭思想是马克思家庭思想的理论溯源;其次阐述马克思家庭思想在发展过程中产生的应有和现有、理性和现实、认识和实践之间的张力。第三,马克思家庭思想对西方马克思主义的影响,包括对艾瑞克?弗洛姆家庭之爱的思想的影响,结构主义马克思主义婚姻、家庭思想的影响和马克思主义女性主义的妇女解放思想的影响。总之,本文以马克思的经典文本为依据,对其家庭思想的发展历程、理论溯源、内在张力以及对西方马克思主义的影响进行详细的阐述,得出以下结论:第一,马克思家庭思想在发展过程中经历了由西方浪漫主义转向理性主义再转向人本唯物主义,最终确立历史唯物主义的演变过程。第二,马克思家庭思想中存在应有和现有、理性和现实、认识和实践之间的内在张力。第三,西方马克思主义对马克思家庭思想进行了一定程度的发挥。
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]
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。
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]
The Art of Loving [爱的艺术]
(2020)
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.
[Chinese abstract not available] In December 2017, the outline of improving the quality of ideological and political work in colleges and university was issued by the education ministry of the Communist Party of China, which listed “psychological education” into the top ten education systems of universities. College students can be regarded as one of the main citizen groups in the Internet society. Internet brings the fulfillment to young people’s life; however, it also brings the problem of individual alienation. From the perspective of Fromm’s Need theory and individual alienation, the individual alienation in internet society can be seen as the external alienation of individual demand and the internal psychological alienation, including Internet social rationality, consumption, relationship, spirit as well as personality alienation. The accumulative alienation of individuals may grow to substantive psychological issues, which hinders the sound development of college students’ personalities. Ideological and political workers and teachers in university hence should solve the problem of personality development from the aspects of constructing a healthy personality in order to achieve the all-around development of university students in morality, intelligence, physique fitness, beauty and labor, which lies in the core of mental health education in thoughts on socialism with Chinese characteristic for a new era. [English version: www.cnki.net, 9/2021]
Toni Morrison(1931 – 2019), a renowned and influential African-American literary giant who enjoys univer¬sal acclaim, was awarded the Nobel Prize in Literature in 1993, making her the first black woman who ever receives this distinction ever since the award started. Throughout her literary career, her novel achievement has undoubtedly become a monument in the history of African-American literature. Morrison’s novels are deeply concerned about the destiny of African-Americans and the survival of their cultural identity in the white mainstream society. >God Help the Child< is Morrison’s 11th novel which officially came out to public in 2015. Contrary to her previous works that are based on the American histories, >God Help the Child< is her first novel that is set in contemporary American life in the 1990s. Main characters of the novel are Bride, Sweetness and Booker. The novel mainly reveals the various injuries and crises encountered by different characters in society, and reveals the complex relationship between family, couples, and friends. The society is developing rapidly nowadays, whereas, people can’t feel the existence of love and the value of self-existence, only to find themselves deeply shrouded in the cage of loneliness. As a result, people are eager to find a way to re-establish connections with others and to rediscover the meaning of life. Social theorist and psychoanalyst Fromm once lamented the fact of people’s spiritual crises and the collapse of traditional values. In response to this phenomenon, by making love the core of his study, Fromm puts forward his love theory to help human beings get rid of the plight of loneliness. In Fromm’s eyes, love is the only answer to solve human beings’ existential problems. Combined with Fromm’s theory of love, this thesis intends to analyze Bride’s predicament of loneliness in >God Help the Child<, and how she successfully escapes from loneliness by connecting love with other people.– This thesis consists of five parts. The first part is the introduction to Toni Morrison, >God Help the Child<, Fromm and his theory of love. In the second part, combined with Fromm’s theory of motherly love, erotic Love and brotherly love, this thesis points out Bride’s dilemma of loneliness by analyzing Bride’s relationship with her mother, her ex-boyfriends, and her friends. The third and the fourth parts deeply analyze the reasons that have engendered Bride’s plight of loneliness by thoroughly demonstrating the social as well as Bride’s personal causes. The fifth part demonstrates how Bride succeeds in getting rid of the shackles of loneliness and successfully regaining the value of her self-existence and the meaning of life by nurturing love to other people. The last part is the conclusion part, which points out that in the contemporary society where spiritual crises are widespread, only by proactively looking for effective solutions and establishing healthy love connections with other people, can human beings eliminate loneliness and regain the meaning of life. [Translation: www.cnki.net, 4/2023]