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对宗教、信仰的讨论是弗洛姆整体思想中的重要有机组成部分,但无论国内还是国外,有关这一主题的研究都存在较大局限。本文试图在考察弗洛姆思想发展脉络的基础上,借鉴国内信仰学的研究成果,运用>信仰主体——信仰行为——信仰客体<的动态逻辑框架系统重构弗洛姆相关理论,并将其置于伴随现代化进程而出现的>信仰危机<的历史背景下,通过横向与纵向比较发掘其理论之独特性,旨在为研究弗洛姆思想提供新的视角,也为当下社会信仰困境提供一定的启示。经历1926年放弃犹太教信仰与1937年扬弃正统弗洛伊德主义的两次思想转折后,弗洛姆形成无神论的>激进人道主义<思想,>人<成为弗洛姆研究宗教、信仰的逻辑起点和最终目的。>人的诞生<开始后,信仰主体作为一个处于自然、社会历史与生存两歧三个相互关联的维度中的身心、知情合一的人,其独特的多层次处境与生理-心理结构、机制,使其产生了追求生存意义、指向>谐一<的>x体验<,它在无意识层面构成了信仰的经验基础,其意识化与意识形态化都受到社会的制约,由于知性语言的社会过滤器作用和思虑作用,只有用普遍象征语言才能表达其丰富含义。信仰行为则是信仰主体对>x体验<的反应,不但是一种相信、信服的思想状态,更是信仰主体在具体的社会历史条件下全身心的、对自己生存答案的探索和践行。>同化过程<与>社会化过程<中形成的社会性格是信仰行为的基础。按照性格结构中创发性取向的多少,弗洛姆将信仰行为分为理性与分理性两种形式。弗洛姆将理性置于人格整体之中,剖析了理性、信仰、怀疑三者之间的辩证关系。理性信仰植根于人自己的体验,对自己思考力、观察力及判断力的了解与信赖,与理性怀疑相关联,它不仅体现在思考和判断领域,也体现在人的生活实践中。它促使人们怀着希望,进行一种持续的、积极的自我创造,有利于>人的诞生<。而非理性信仰是对某个神、某个人、某种思想或某种象征的盲目迷信,并非出于人自己的思想或情感的体验,而是以人对非理性权威的情感屈从和对现有意识形态的接纳为基础。如果社会宣扬的意识形态与社会性格之间具有差异,会造成人们思想与行为的分裂,形成>假信仰<现象。同时,弗洛姆还研究了自由意志与信仰选择的问题,作为温和决定论者,他为人们自由选择信仰的可能性留出了余地,并探讨了先知与禅师等理性权威的作用。信仰客体被弗洛姆视为>x体验<在不同社会历史文化结构中的概念系统呈现,按照>原始崇拜——母性人格神宗教——父性人格神宗教——理性一神论宗教——无神宗教——宗教消亡<的路线发展。在他看来,宗教演变是一个客观过程,与生产力水平、生产关系、人自身的心理状况、理性与情感能力等因素密切相关,并且在不同的阶段发挥着不同的历史功能,但这种发展并非后者取代前者的线性更迭,而是一种以某种宗教形态为主、显隐并存、进化和倒退交织并行的过程。根据社会条件所塑造的社会性格结构所导致的不同存在体验,弗洛姆将宗教分为权威主义和人道主义两种类型;根据它们对>人的诞生<的作用,分为积极和消极的宗教,但这些分类只是对其特征的分类,而不是对现实存在的宗教的分类,任何现存成体系宗教中,积极和消极、权威主义与人道主义均混合出现。最后,在呈现弗洛姆信仰理论的完整面貌后,本文指出了它的贡献与不足,并试图对其作出客观评价。
东欧新马克思主义与西方马克思主义的人本主义流派均属于人道主义的马克思主义传统,但二者却存在根本性的差异。赫勒批判了弗洛姆对马克思人的概念的抽象理解,提出第二天性>内部筑入说<,区分了人的本质与人的本性。马尔库什分析了人的本质的三个要素:劳动、社会性、意识,强调人的本质概念必须内含批判的维度并指向>应该<,主张把人的本质概念与马克思的历史概念结合在一起。马尔科维奇区分了规范的人的本质概念和描述的人的本质概念,强调二者是不可分离的。沙夫认为社会主义的人道主义是具体的、历史的,应以历史唯物主义为基础,并且是一种战斗的人道主义。东欧新马克思主义的人道主义理论及其对马克思人的概念的解读至今仍具有重要的启示意义。
Insights Sharing [感悟分享]
(2016)
>Escape from Freedom< ist die erste und im Hinblick auf die sozialwissenschaftliche Rezeption wichtigste Monografie des Psychoanalytikers und Sozialpsychologen Erich Fromm (1900–1980). Obwohl die Arbeit als umfassende Zeitdiagnose und Gesellschaftskritik mit sozialistischem Impetus angelegt ist, hat vor allem die darin enthaltene Untersuchung der sozialpsychologischen Voraussetzungen des deutschen Nationalsozialismus zum hohen Bekanntheitsgrad des Buches beigetragen.
Psychoanalysis is practiced in context. How relevant are our theories in addressing the psychological impact of disruptive, traumatizing effects of socio-cultural events? This is one of the many critical questions raised by Dr. Holmes in her very telling essay. Particularly on the question of race, Dr. Holmes outlines the shortcomings of our theories, but also challenges what she perceives as the reluctance of psychoanalytic training Institutes to address the traumas of race and racism. This discussion expands on Holmes’s position to wonder whether all psychoanalytic theories are equally remiss, and whether Institutes and psychoanalysts’ perceptions of, and responses to, social trauma are shaped by their particular theoretical orientation. Specifically, this discussion focuses on differences in orientation between Classical psychoanalysis and Interpersonal/Relational theories of mind. The author identifies Sullivan, Fromm, Ferenczi, and others as early psychiatrists and psychoanalysts for whom interpersonal and cultural contexts were central to their theories of human development.
Mexican psychiatry initiated since pre-Hispanic times. Historically, treatments were a mixture of magic, science and religion. Ancient Nahuas had their own medical concepts with a holistic view of medicine, considering men and cosmos as a whole. The first psychiatric hospital appeared in 1566 and a more modern psychiatric asylum emerged until 1910. International exchanges of theoretical approaches started in the National University with the visit of Pierre Janet. There were other important figures that influenced Mexican psychiatry, such as Erich Fromm, Henri Ey, Jean Garrabé and Yves Thoret. Regarding Mexican psychiatrists, some of the most important contributors to Mexican psychiatry were José Luis Patiño Rojas, Manuel Guevara Oropeza and Ramón de la Fuente Muñiz. This article includes excerpts from >Clinical Psychiatry<, a book by Patiño Rojas where he tries to understand and describe the inner world experienced by patients with schizophrenia; also, the thesis conducted by Guevara Oropeza (>Psychoanalisis<), which is a critical comparison between the theories of Janet and Freud. Finally, we include >The study of consciousness: current status< by Ramón de la Fuente, which leads us through the initial investigations concerning consciousness, its evolution, and the contributions made by psychology, philosophy and neurobiology.
Beginning from a critique of neoliberalism, and in particular of its concept of freedom, I develop an alternative notion of freedom as love. In order to escape the current neoliberal hegemony, I argue that we must reconnect with the radical traditions of the nineteenth and twentieth centuries. I thus take as my starting point the debate between Herbert Marcuse and Erich Fromm over the nature of freedom that took place in the pages of Dissent in the mid-1950s. Building on their work I construct a theory of freedom as >connective expression<.
Geistige Freiheit
(2016)
In the television series >The Walking Dead<, survivors of an apocalypse take shelter in a prison, while zombies circle the fences looking for a way in. The zombies are shadows cast by a past to which the survivors cannot return but which they cannot escape. The living dead represent the past that, as Karl Marx wrote, >weighs like a nightmare on the brains of the living.< The prison that holds us today is what right-wing philosopher Francis Fukuyama called >the end of history,< a predicament in which >we cannot picture to ourselves a world that is essentially different from the present one, and at the same time better.<
Negative freedom was the ideological rallying call of the bourgeoisie’s historically progressive period, when it overthrew the economic and political power of the landed aristocracy and gave birth to modern liberalism. Liberal philosophers asserted the moral primacy and autonomy of the individual and advocated the market and representative democracy as forms of association that allowed freedom from externally imposed authority. Only those relations of obligation and authority entered into voluntarily by the individual could have legitimacy.
20世纪,西方资本主义制度下的政治、经济和文化都发生了剧烈的动荡,人们的思想观念也发生了严重的扭曲。弗洛姆在精神分析学家弗洛伊德的理论下,综合马克思主义的人道主义思想还有西方的神学观念等,提出了人道主义伦理观念。本文是在阅读过弗洛姆的著作《为自己的人》之后,对弗洛姆的人道主义伦理学有了简单的浅薄认识。论文着重分析了弗洛姆的人生经历和和他的人道主义伦理学。然后本文着重从人道主义伦理学的核心、它的最高价值,还有人道主义良心等五个方面分别阐述了弗洛姆的人道主义伦理学。弗洛姆的一生都在致力于建立一个以人为中心的>健全的社会<,他主张把人作为人类的中心。本文旨在通过对弗洛姆人道主义伦理学的研究,指出弗洛姆人道主义伦理学的不足之处和对当代社会主义市场经济的中重要价值。
Der vorliegende Text setzt sich kritisch mit Erich Fromms Text zur Furcht vor der Freiheit auseinander. Schwerpunkt der Auseindersetzung ist Fromms Kapitel zur Rennaissance. Es wird argumentiert, dass nicht eine Furcht vor der Freiheit ausschlaggebend für die Genese autoritärer Gesellschaftlichkeit ist, sondern die der kapitalistischen Produktionsweise immanente Tendenz, jegliche Subsistenzmittel zu zerstören. Der Freudmarxist Erich Fromm widmet sich in seinem Buch >Die Furcht vor der Freiheit< der Charakterstruktur und der Bedeutung der Freiheit für den modernen Menschen. Fromm vertritt die These, dass der moderne Mensch, je mehr er Individuum wird und sich von den >Fesseln der vorindivualistischen Gesellschaft (Fromm 2014: 7) befreie, sich entweder mit der Welt in >spontaner Liebe und produktiver Arbeit< vereine oder Bindungen eingehe, die seine Freiheit und die Integrität seines individuellen Selbst zerstöre (ebd.23) Das Individuum der Moderne ist für Fromm stets Produkt eines widersprüchlichen Gesellschaftsprozesses. Diesen Prozess meint er auch in den ideologischen und sozioökonomischen Entwicklungen der Reformation entdecken zu können. Gesellschaftliche Umwälzungen und Verwerfungen gingen Hand in Hand und bringen – damals wie heute – menschliche Freiheit und Autonomie mit sich, jedoch nur um den Preis der sozialen Isolation, die mithin neue Bindungen und die Unterwerfung unter eine höhere Autorität hervorbringe. In Kapitel 3a >Mittelalterlicher Hintergrund und Renaissance< versucht Fromm den Übergang von mittelalterlichen Gesellschaften zur Renaissance und dem >Italiener der Renaissance< (ebd. 39) zu skizzieren, dessen Charakterstruktur er als Ausgangspunkt des modernen Individuums sieht. [Buecher.de]
The life and works of Georg Groddeck are reviewed and placed in historical context as a physician and a pioneer of psychoanalysis, psychosomatic medicine, and an epistolary style of writing. His >Das Es< concept stimulated Freud to construct his tripartite model of the mind. Groddeck, however, used Das Es to facilitate receptivity to unconscious communication with his patients. His >maternal turn< transformed his treatment approach from an authoritarian position to a dialectical process. Groddeck was a generative influence on the development of Frieda Fromm-Reichmann, Erich Fromm, and Karen Horney. He was also the mid-wife of the late-life burst of creativity of his friend and patient Sándor Ferenczi. Together, Groddeck and Ferenczi provided the impetus for a paradigm shift in psychoanalysis that emphasized the maternal transference, child-like creativity, and a dialogue of the unconscious that foreshadowed contemporary interest in intersubjectivity and field theory. They were progenitors of the relational turn and tradition in psychoanalysis. Growing interest in interpsychic communication and field theory is bringing about a convergence of theorizing among pluralistic psychoanalytic schools that date back to 1923 when Freud appropriated Groddeck’s >Das Es< and radically altered its meaning and use.
Fritz Bauer – Sein Mut und die Notwendigkeit zum Widerstand: >[I]m aufrechten Gang seiner Pflicht<
(2016)
Diese Hausarbeit beschäftigt sich mit dem Werk des Sozialphilosophen und Psychoanalytikers Erich Fromm. Die Fragestellung mit welcher sich diese Arbeit vordergründig auseinandersetzt lautet: Wie konzeptionalisierte Fromm die produktive Charakterorientierung und welche Gemeinsamkeiten bestehen zum Zen-Buddhismus? Darüber hinaus geht sie der Frage nach, inwiefern östliche Meditationsformen in der psychoanalytischen Therapie zur Anwendung kommen können? Um diese Fragen zu beantworten werden biographische wie historische Bedingungen des wissenschaftlichen Erkenntnisprozesses von Erich Fromm skizziert und wichtige Überlegungen auf diesem Weg dargestellt. Des Weiteren werden die gesellschaftlichen Bedingungen und die wissenschaftliche Konzeptualisierung seiner Theorie der produktiven Charakterorientierung erläutert. Sie stellt einen wichtigen sozialpsychoanalytischen Beitrag zur Entwicklung des Gesellschaftscharakters dar und beschreibt die natürliche Existenzweise des Menschen im Rahmen einer humanistischen Ethik. Darauf aufbauend vergleicht sie die produktive Orientierung mit der buddhistischen Lehrtradition, wobei dabei insbesondere auf Dr. Suzukis Beitrag über Zen-Buddhismus und Psychoanalyse von 1957 eingegangen wird. Darüber hinaus setzt sich die Arbeit mit dem Beitrag von Dr. Rupert von Keller auseinander und beschreibt Indikationen und Kontraindikationen zur therapeutischen Reichweite östlicher Meditationsformen in der Psychoanalyse. Abschließend werden wichtige Ergebnisse der Arbeit zusammengefasst und diskutiert. [Buecher.de]
The aim of this paper is to portray the influences of cultural processes on the professional and family life of the modern, Western societies. The text contains the review of the literature on the subject depicting the symptoms of reconciling career with family life. With reference to the analyses conducted by Erich Fromm and Theodore Brameld, a diagnosis of social conditions contributing to disorders of the work – family life balance is put forward. The summary embraces number of conclusions that should be addressed to the overall sphere of education. Consequently, the purpose of the teachers’ work should not exclusively concern relaying specialist knowledge to pupils whom which they teach, nor preparing young people to the work, as the key task is rather to >teach human beings how to be a man, how to reach the level of a complete, coherent personality at peace with others<. Thus, in order to support a well-balanced functioning of the society, education must have an effective influence on the process of establishing standards of the >art of being< in world of the daily life.
Aneignung oder Resonanz? Zum normativen Hintergrund zweier Neudeutungen des Entfremdungstheorems
(2016)
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.
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.
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)