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Статья посвящена феномену экзистенциального оптимизма. Авторы трактуют его как душевную установку, присущую отдельной личности и вклю¬чающую в себя положительную оценку мира, умение радоваться и волю к жизни. Экзистенциальный оптимизм не сливается с социальным оптимиз¬мом, он связан с определением индивидуальной траектории судьбы и способен помогать человеку проходить через трудные социальные обстоятель¬ства, сохраняя позитивный настрой и реализуя свои цели. Его стержнем выступает ощущение и выбор личного жизненного проекта, который существует не только в юности, но может в разных вариантах актуализироваться в любых возрастах. Авторы квалифицируют фигуру экзистенциального оптимиста с помощью понятий >продуктивности< (Э. Фромм) и >самоактуа¬лизации< (А. Маслоу), а также образа >победителя< (Э. Берн). Жизненные препятствия видятся такому человеку не только как нормальная характеристика действительности, но и как поле для игры наших сил, что приносит ему бытийную радость. В становлении подобного мироотношения боль¬шую роль играет воспитание и личный пример старших. Авторы обращаются также к теме смерти и разочарования, с которыми сталкивается любой человек, и подчеркивают, что смерть не находится в центре внимания экзистенциального оптимиста. Последней обсуждаемой в статье темой выступает тема практик >позитивного мышления<. В выводах подчеркивается, что позиция оптимиста не может быть никому навязана, а может быть лишь принята самостоятельно.
Introduction
(2020)
>Jewish Exiles’ Psychological Interpretations of Nazism< examines works of four German-Jewish scholars who, in their places of exile, sought to probe the pathology of the Nazi mind: Wilhelm Reich’s >The Mass Psychology of Fascism< (1933), Erich Fromm’s >Escape from Freedom< (1941), Siegfried Kracauer’s >From Caligari to Hitler: A Psychological History of the German Film< (1947), and Erich Neumann’s >Depth Psychology and a New Ethic< (1949). While scholars have examined these authors’ individual legacies, no comparative analysis of their shared concerns has yet been undertaken, nor have the content and form of their psychological inquiry into Nazism been seriously and systematically analyzed. Yet, the sense of urgency in their works calls for attention. They all took up their pens to counter Nazi barbarism, believing, like the English jurist and Judge Sir William Blackstone, that >scribere est agree< (to write is to act).
>The Mass Psychology of Fascism< (1933) was the first psychological inquiry into Fascism. In this work the psychoanalyst Wilhelm Reich (1897–1957) explores how Fascists came into power, and explain their rise as a symptom of sexual repression. It was followed by other psychological interpretations of Nazism by Jewish exiles from the Third Reich, from Erich Fromm’s >Escape from Freedom< (1942), to Siegfried Kracauer’s >From Caligari to Hitler: A Psychological History of the German Film< (1947), and Erich Neumann’s >Depth Psychology and a New Ethic< (1949).
Erich Fromm was a German social psychologist and psychoanalyst who was associated with the Frankfurt School of Critical Theory. He was known for developing the concept that freedom was a fundamental part of human nature and for challenging the theories of Sigmund Freud. In his works he presented the view that understanding of basic human needs is essential to the understanding of society and mankind. In >Escape from Freedom< Fromm explores humanity’s shifting relationship with freedom, with particular regard to the personal consequences of its absence.
Epilogue
(2020)
Recent decades have witnessed a surge of important studies dealing with intellectuals’ confrontation with fascism and Nazism, and the societal roles that they can play, especially during such “dark times.” This is an area that is close to my study, and it is therefore important to mark the difference between some of these studies and mine in terms of content and form and with regard to the meaning and significance intellectuals assigned to their works.
This paper sets out to examine in a comparative framework Pitirim A. Sorokin and Erich Fromm's conceptions of love. The core argument is s in the complementarity between self-love and altruistic love. In conclude, altruistic love and self-love are not contradictory to each other. Those who don't love themselves cannot love others, nevertheless, those who ignore others cannot love themselves. What I try to show in this thesis is to clarify this fact.
This paper sets out to examine in a comparative framework Pitirim A. Sorokin and Erich Fromm's conceptions of love. The core argument is s in the complementarity between self-love and altruistic love. In conclude, altruistic love and self-love are not contradictory to each other. Those who don't love themselves cannot love others, nevertheless, those who ignore others cannot love themselves. What I try to show in this thesis is to clarify this fact.
法兰克福学派哲学家弗洛姆从社会心理学的视角切入,以>社会—心理—存在本体论<结构下的独特人性论为基础,在>应然—异化—健全<的理论逻辑框架下将宗教辩证地区分为权威主义的与人本主义的。>权威主义宗教<是>宗教异化<的必然结果,它使人否定其生命的力量而将之投射于外在强力,在逃避自由的救赎等待中体验受虐快感,其本质是人在权威偶像崇拜中丧失主体地位而感到与自我疏离的精神异化状态。通过对>宗教异化<的逻辑起点、病症表现及病理因由的诊断剖析,弗洛姆掌握了>权威主义宗教<的生成机制与运行机理,完成了对>异化宗教<的三维批判。弗洛姆对权威主义一概而论的激进否定展现了其思想中的偏激色彩,其理论缺陷的根源在于人性悬设下的科学历史观缺失。
[Chinese abstract not available] What is the unique feature of China’s model of development? Upon reviewing the >dialectics of development< that draws on both Amartya Sen and Erich Fromm, this paper argues that the China Model may have a particular strength in reconstructing its Confucian tradition towards social solidarity. In China, like other countries with a rapid development, swift social transformation has brought to fore as many positive as negative consequences, on the basis of which a mixed record of development in modern society can be pathologically diagnosed. Following the Durkheimer's premise that these social ills may be cured by a shift from mechanical solidarity (characteristic of a traditional society) to its organic counterpart, this paper, drawing on both Fisk and Confucius, proposes the idea of >civitas homini<as the core concept to anchor such transition. It defines the linking of individuals to each other in particular and to society in general via voluntary associations that are based on multiple cohesive factors, whether it be modern or traditional. It emphasises the respecting of individual rights to choice and liberties based on informed reasoning faculties. Different forms of >civitas homini<, when combined together, shall reach a stage of >res publica latium< (commonwealth) that ensures both individual liberties and social solidarity, with different communities entering into terms of intersubjective recognition, tolerance, and peaceful coexistence. Through this >civitas homini<, we can rewrite the paradigm of development as one that aims at solidarity rather than purely individualistic freedom. [Author's English]
基于弗洛姆《爱的艺术》的理论,对弗洛姆的两个观点提出不同看法:一是针对>爱主要是给予不在得取<(Love is primarily giving, not receiving.)的观点反思爱的动机。爱的普遍动机在于得取被爱,这是由人的生存需求和社会本质决定的。被爱是去爱的根本动力,这才有助于人们在爱上积极主动给予。二是针对>博爱是一切爱的基础<(The most fundamental kind of love, which underlies all type of love, is brotherly love.)的观点反思爱的基础。博爱作为所有爱的基础,其非排他性与性爱的排他性存在矛盾。爱的基础不是博爱,而是自爱。一个人必须首先学会自爱,才有能力实现其他形式的爱。以自爱作为爱的起点,不仅有利于培养爱的能力,而且有助于使人走向成熟成就爱,使爱作为人类生存问题的解答具有人道主义和现实实践的双重意义。
在《基督教的本质》一书中,费尔巴哈对基督教展开了深刻批判。将基督教中神秘的上帝复归于人,把上帝的本质回溯至人的自身的本质。在此之后,费尔巴哈将人的本质定义为>心<或>爱<,使得他把上帝的存在问题仅仅解释成是源于>心<的需求。同时,在上帝与人的关系方面,费尔巴哈也只是将基督教宣扬的人对上帝所具有的依附关系颠倒为上帝对人的依赖关系。在这两个方面,费尔巴哈都没有进行更为深入的探讨,而对这两个问题的进一步阐释可以从以下两个方面进行考察:一方面从青年黑格尔派进行的宗教批判运动出发,就费尔巴哈对基督教的批判进行回溯,简要地勾勒出这一图景。另一方面,借助弗洛姆所发展的精神分析,将费尔巴哈在《基督教的本质》一书中对基督教进行批判时所涉及的上帝的存在及上帝与人的关系的人本学实质问题,置于心理学视域下进行另一维度的阐释,使其实质得以更加明晰的显现。
Grenzgänger haben es oft schwer, da sie sich zwischen den Stühlen einen Platz suchen müssen. Das galt auch für Erich Fromm, heute bekannt als einer der bedeutendsten Humanisten des 20. Jahrhunderts. Seine intellektuelle Biografie bewegt sich zunächst zwischen der Frankfurter Schule und der Psychoanalyse ...
道德建设是人类精神文明的基础,是一个国家繁荣和兴旺的必由之路。著名的精神分析学家弗洛姆从精神分析方面,展开道德的论述。就人性善恶的问题,弗洛姆更加肯定人理性的能力,认为人们可以通过自己的良善来抑制内心的罪恶,最重要的是要给良善的发展空间,反之,如果人们的良善被遏制,那么他的破坏力就会被激发出来。他指出现代的人之所以困惑、社会之所以会出现各种各样的问题,是因为人类不能真正的认清自我,逃不出>二律背反<的困境,从而不能做一个真正有道德的人。弗洛姆把精神分析层面的东西应用到伦理学当中,对人的本性进行更深层次地剖析,让我们进一步理解和认识自己和人类的道德问题。让我们不要逃避,要努力做一个有道德的人,共同构建一个有道德的社会。
The article explains the importance of forming identity for the psychological and spiritual development of an individual. The author notes that the role of folk culture in the formation of national identity in modern society has diminished, and it analyzes the socio-psychological conditions in which the specific role of folk culture can be restored: modern economic and socio-cultural activities of new cultural functions; acquisition by assimilation by species; creation of favorable environment, including information environment; unifying the community around the main objectives of the educational process; to look for new educational practices and to consider cultural and historical psychology. Indeed, >one of the worst forms of psychological suffering is boredom, not knowing what to do with yourself and your life<, concluded Fromm. The consequences of the state not formed by individuals or the loss of identity become a crisis of national identity, which is a prerequisite for the loss of national sovereignty (national self-consciousness). Problem researchers tell us that the >living< of our native culture, the deep emotional connection with it, and the understanding of the meanings of it, are made by the individual, the customs, values, special forms of cultural, historical, social and spiritual life of the motherland. Book publishing centers, Russian culture of all nations, etc. Their self-awareness in difficult financial conditions made people think not only about survival, but also to adopt a language and culture that was alien to them.
A Frommian perspective on the socio-psychological structure of post-fascism in liberal democracies
(2020)
My research explores Erich Fromm’s social theories of narcissism, alienation and authoritarianism for the purpose of linking those theories together, thereby analysing current populist phenomena as an extension of a fascist development in terms of Enzo Traverso’s conception of post-fascism. In my view, Fromm’s critical social theory of narcissism, which pertains to his two other theories, has great potential to unravel current political issues in liberal democracies that are generally tackled in terms of populism. Through a demonstration of the theoretical scope of Fromm’s social theory, which sheds light on pathological social and political phenomena in historical continuity, I argue that the primary tasks of Critical Theory in Frommian terms are to divulge the sources of fascist orientations in seemingly democratic practice and to offer appropriate remedies for these difficulties. In this light, I conclude that in terms of a Frommian social theory of narcissism, fascist types of politics thrive even in advanced liberal-democratic countries, taking the form of authoritarian populism, particularly where society rests on a narcissistic character structure intertwined with an authoritarian orientation.
This article focuses on the role that the notion of temporality can and should play in the tradition of Critical Theory. Following an overview of the critical analyses of time found in the works of Marx, Lukács, Weber, Adorno, Fromm, and Marcuse, the article analyzes Hartmut Rosa’s critique of social acceleration and argues that this critique lacks a firm normative basis. This basis is required, however, for one to claim why certain processes of social acceleration are wrong. It is shown that Rosa’s analyses of acceleration contain two suggestions for such a basis: autonomy understood as a narrative identity, and autonomy as defended by Honneth’s theory of recognition. After an exploration of both suggestions, in which the ideas of MacIntyre and Ricoeur are briefly discussed as well, it is argued that a combination of both may result in a specific, normative understanding of reification, which is defended against Honneth’s definition of this concept. Based on an interpretation of passages in Horkheimer and Adorno’s >Dialectic of Enlightenment< and Adorno’s notion of >working through the past<, the article claims that reification should be understood as a forgetting of the narratives that have shaped the self and the social structures under which this self is formed, and therefore as the inability to recognize the temporal dimensions of the autonomous self.
弗洛姆的人本主义传播思想强调,人应当是传播活动乃至所有生命活动的中心,人类的一切造物都不应凌驾于人类自身之上。不同于法兰克福学派的其他成员,弗洛姆将对人性的心理分析和对纳粹极权主义及资本主义的社会文化批判有机结合,并在>诊断病因<的基础上,提出了人本主义的解决方案。弗洛姆认为,在法西斯社会和资本主义社会,人们只能通过一种不健康的方式来逃避孤独,个人与他人和世界的关系是扭曲的,>偶像崇拜<和>机械趋同<就是这种病症的典型表现。只有通过>爱<与>劳动<及对传播方式的改造,建立人和人、人与自然及世界的自发联系,实现>健康的传播<,才能真正克服孤独、焦虑和异化,促进人的自由发展。当今时代,20世纪弗洛姆的传播思想仍然值得我们珍视。从>人本主义<出发,最后回归到>人本主义<,即是弗洛姆传播思想对当下最大的启示。
Strains on professional resources and complex experiences of isolation and despair have taken their toll on communities, adding to the challenges for social workers and social work as a profession. In a context of austerity and locational stress, communities are increasingly relied upon to enhance or, indeed, replace the need for state intervention. However, grass-roots and mutual aid collectives have the potential for both community support and resistance. Using original qualitative data, this article explores how some groups based in Scotland’s most deprived locales provide collective and mutual aid, and, in doing so, attempt to address some of the challenges of modern life (such as overcoming addiction, isolation and mental anguish). Importantly, this article revives and develops Erich Fromm’s discourse on the importance of ‘love’ and Marx’s concept of ‘spiritual emancipation’ to explore the potential for transforming individual experiences into collective resistance.
[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]
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.
The Art of Loving [爱的艺术]
(2020)
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?<
Der Wille zum Leben
(2020)
Vita activa
(2020)
Der nekrophile Charakter
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Der Marketing-Charakter
(2020)