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Joan Didion is an outstanding female writer who has achieved a distinctive position in contemporary literature. Her second novel, >Play It as It Lays<, is nominated for a National Book Award. Set in Hollywood and Las Vegas, it presents the alienated world through exquisite description of its protagonist Maria. Based on Erich Fromm’s Alienation Theory, this essay attempts to analyze the alienation in the novel from two aspects: first, the novel’s materialistic environment in the 1960s; second, the alienated relationship between spouses as well as between parents and children. [English translation: www.cnki.net, 5/2021]
弗洛姆的人道主义伦理学是以人性为规范的道德理论。在弗洛伊德的精神分析学说和马克思社会批判理论的双重奠基之上,弗洛姆揭示了>社会内在伦理学<与>普遍的伦理学<之间的巨大差异,批判资本主义社会的异化现实,从而对人性的道德以及现实中人的自由境况做出了伦理剖析。一方面,弗洛姆把人性的道德寄托于精神健康的个人与健全的社会之间辩证的实践关系之中,认为人的性格与社会性格之间存在固有关联;另一方面,弗洛姆将爱的实践视为现实的道德实践,将人性的道德寄托于爱的艺术,从而以爱为出发点来辩证地探寻人道主义社会的可能性。弗洛姆最终将实现普遍的伦理学的希望寄托于社会主义,但是由于其道德理论在本质上坚持了一种抽象的人性论,因而难免蒙上一种形而上学的乌托邦色彩。
Schon Ende des 18. Jahrhunderts wird die Thematik des Zusammenspiels von Patriarchat und Kapitalismus als konvergente Ideologie der Ungleichberechtigung der Frau in der literarischen Kunst sichtbar. Genauer: Goethes >Clavigo<, 1774 publiziert, thematisiert diese Thematik prototypisch. Doch wie kann diese Ideologie literarisch so umgesetzt werden, dass sie neben viel anderem Text auffällt, sichtbar wird? Ziel dieser Arbeit ist es, jener Frage nachzugehen und diese nach folgenden Schritten zu beantworten: Zuerst werden anhand eines Theorieteils systemtheoretische Grundlagen zu Patriarchat, Männlichkeit und Fragilität, Präkapitalismus und dessen Ideologie des Habens, nach Erich Fromm, dargelegt. Nach einem Modell von R. W. Connell – und z. T. auch von J. Halberstam – wird eine Möglichkeit zur Bestimmung des Grads sozialer Männlichkeit angewendet; im Anwendungsteil wird hieran aber auch Kritik aufgezeigt und versucht, weitere Möglichkeiten/Kriterien zur Bestimmung des Grads der sozialen Männlichkeit anzuführen. Im zweiten Teil der Ausarbeitung wird sich mit der textuellen Anwendung der Theorie befasst: Anhand der beiden Figuren Joseph Clavigo und Marie Beaumarchais wird versucht, die genannte patriarchalisch-präkapitalistisch Ideologie im Stück aufzuzeigen und diese als Ursache für Figurenbeziehungen oder werkstrukturelle Abläufe zu betrachten, wie z. B. ein Figurentod – so die These. Hier werden u. a. der Warencharakter und die Fragilität der Marie Beaumarchais analysiert, aber auch der Grad der sozialen Männlichkeit Clavigos. [Weltbild.ch]
自由是人类永恒的理想和追求,人类的历史就是人类为自由而努力奋斗的历史,人类不断摆脱外在的限制,获得自由,在获得自由之后又深感孤独,被个体的微不足道感和无能为力感所淹没,由此产生逃避自由的心理。本文通过文本研究的方法解读弗洛姆提出的>逃避自由<心理产生的原因以及提出的出路,从而探求其对当下个人、家庭与学校、国家积极的启示意义。当前,我国已经实现了第一个百年奋斗目标,正向着全面建成社会主义现代化强国的第二个百年奋斗目标迈进,在这个现代化过程中,人是实践主体、价值主体,本研究对在新的征程中社会对人的关注尤其是对人的心理关注有一定的理论意义,以期在一定程度上避免人在现代化过程出现精神孤独和心理弊病,提升人们的幸福感,实现积极的自由,从而促进人自由全面的发展。
The Pathology of Modernity
(2021)
This chapter presents the psychological burden of living under modernity’s law of gravitation as the defining focus of much continental philosophy and social science. Most Western philosophers with any self-respect have their own diagnoses of present-day society, intended to capture the essence of living in modernity. Key thinkers such as Nietzsche, Marx, Durkheim, Weber, Freud, Adorno and Horkheimer, Fromm, Rieff, Eriksson and Mitscherlich gave their important contribution to individuation – the development of a unique self, socialization and subjectivation. Equally important is the question of failed individuation as these psychologists, sociologists and philosophers ask themselves whether modern man can manage without >God< and if the science-based Enlightenment’s promise of secular happiness would hold water.
弗洛姆作为法兰克福学派的重要成员,在思想上继承法兰克福学派的重要观点,认为批判性是马克思主义的灵魂,而同时,其推崇弗洛伊德的相关学说,也由此具有较为浓厚的人道主义色彩。他在对社会现实的考察当中继承了马克思的一系列思想,特别是在对资本主义社会的批判上,多次采用马克思对于异化的批判,逐步构建自己的理论体系。随着资本主义社会的发展,异化现象开始走出经济领域,迈向了更广阔的空间,弗洛姆也注意到了这一点,从多个角度入手进行了一定的批判。同时,弗洛姆也非常欣赏弗洛伊德,在分析的过程中也融入了弗洛伊德的精神分析学说,提出了社会性格学说。本文将重点分析其对资本主义文化现象的一系列批判,从中汲取一定的宝贵经验。
Context: Propaganda seems to be around us all the time, yet many people would find it difficult to provide a definition of propaganda. It becomes one of those words that are easy to use, but hard to define. Scholars have been writing on propaganda for centuries, yet the definition still remains illusive. Lay people simply call propaganda all communications they disagree with. Propaganda becomes brainwashing or, even worse, psychological warfare. Objectives: The article seeks to address this problem of identifying propaganda. Method: The article develops a theoretical argument by bringing a psychological and psychoanalytic work of Fromm into the real of communication sciences. Results: The author argues that propaganda is more than just a profanity for communication activities we disagree with. In fact, this essay suggests that propaganda is best understood through a psychoanalytical research on sadism and masochism by Fromm. Fromm using a biological concept of symbiosis explained sadism and masochism as a way of building symbiotic relations making an individual bigger than just oneself. Applying this theory to a society makes propagandist and propagandee not that different from a sadist and masochist, both gaining meaning for their lives through propaganda and becoming parts of something bigger. Propaganda's symbiotic relations rely on groupthink and participatory rhetoric focusing on building group cohesion and establishing >us versus them< mentality. Conclusion: The article concludes that propaganda's symbiotic relations work through groupthink and participatory rhetoric focusing on building group cohesion and establishing >us versus them< mentality. Propaganda removes an individual, focusing instead on many; propaganda eradicates individual's desires focusing instead on needs of the group; and propaganda draws sharp boundaries where own group ends and the enemy territory begins. Propaganda becomes an aggressive symbiosis aimed at its own survival and protection from the others. The study, building on this explicating of propaganda through symbiotic relations, proposes several areas for future research on propaganda to better understand its connection to psychology and psychoanalysis.
Following Max Horkheimer, I will first attempt to reconstruct an anthropology that essentially wants to be understood as critical social research. I will then pursue the question of humanism in critical theory. In doing so, I want to show that a reference to a normatively substantive humanism does actually exist in critical theory. On the other hand, I want to show that this humanism is anything but unambiguously and systematically formulated but has been reflected and articulated differently by different representatives of critical theory. The two examples I will refer to here are Theodor W. Adorno and Erich Fromm. I will define Adorno’s humanism as ‘dialectical humanism’, whereas Fromm’s humanism could be described as ‘emphatic humanism’. My reading, however, attempts to interrogate the two positions as to their complementarity. Not ‘Adorno or Fromm’, but ‘Adorno and Fromm’ is the motto that guides me. Finally, I will relate this complementary reading of both approaches in such a way that the possibility of a ‘Critical Humanism’ can be derived from it, which above all also wants to be understood as a sociological research program.
Erich Fromm, the Mentor
(2021)
In the previous chapter, we examined numerous aspects of postwar American society that came into play in Riesman’s formulation of autonomy. Many factors carry weight when we consider what inspired him to write >The Lonely Crowd< and to offer his insightful analysis of conformity’s malaise. Among those who influenced Riesman intellectually, there can be little doubt that Erich Fromm played a major role. Although Riesman never accepted Fromm’s pessimistic view and radical approach to modernity in the West, we clearly see the impact of Fromm on Riesman’s ideas about social character, conformity, and especially autonomy. Thus, in order to better understand Riesman we must take a look at Fromm’s theories especially in some of his early books. Here we find several core ideas that heavily impacted Riesman’s theory of autonomy.
Aim: Through a review of philosophical and theoretical constructs, this paper offers insight and guidance as to ways in which nurse leaders may operationalize advocacy and an adherence to nursing's core ethical values. Background: The US health care system works in opposition to core nursing values. Nurse leaders are obliged to advocate for the preservation of ethical care delivery. Evaluation: This paper draws upon the philosophies of Fromm, Foucault, and Deleuze and Guattari to critically review the functions of nurse leaders within a capitalist paradigm. Key issue: Key emergent issues in the paper include health care and capitalism and the nurse leader's obligations towards advocacy. Conclusion: The nurse leader acts as parrhèsia in viewing truth telling as a duty critical to improving the lives of patients. Ramifications of the decisions by those in power have even greater impact in institutions that serve those with little to no political agency. Implications for Nursing Management: The nurse leader has a freedom and platform that their patients do not and must take the courageous risk of choosing to speak. This paper serves as a call to action for nurse leaders to urgently address the current state of US health outcomes.
桑塔格认为我们所处的景观社会是一个>奇观社会<>电视新闻青睐灾难和人类悲剧,它唤起的不是净化或理解,而是很快会消失殆尽的滥情与怜悯情绪,及对这些事件的伪仪式感和伪参与感。<[1] 为了让麻木的情绪被重新激活起来,电子媒体需要提高刺激强度,将更多的苦难揭示出来。无论是马尔库塞的《单向度的人》,还是弗洛姆的《健全的社会》等,均严厉批判人们马上迎来的后工业时代社会[2],强调现代人已经处于>单向度<性精神危机。现如今,人类实现了明确的、精细的分工,为人类自身带来的损害是十分严重。正如雅卡尔所言,孤立的个体、失望的个体以及残废的个体都是精细分工的后果[3]。>孤立的个体<让人们的沟通产生障碍,使个体自己将自己包裹起来,拒绝他人靠近,与人的道德感背道而驰[4]。
埃里希·弗洛姆作为法兰克福学派第一代学者的重要一员,长期以来未得到传播思想史研究应有的重视。对弗洛姆的思想史定位及其交往观念本身展开研究,有填补传播思想史之>灰色地带<的意义。从弗洛姆的思想史坐标出发,对过往关于弗洛姆传播思想的研究成果进行了回应,指出过往研究的局限性在于缺乏思想史研究的问题意识或欠缺对弗洛姆交往观念的审视,由此尝试立足于弗洛姆思想的理论源头,对其交往观念的一般特征展开分析。弗洛姆思想不同于多数法兰克福学派第一代学者的突出特点在于其同时吸收了马克思主义、弗洛伊德主义和西方人本主义传统的思想资源,从而使其思想面貌呈现出兼具批判精神与理想化色彩的>两歧性<特点。基于此,从弗洛姆所使用的>重占有<与>重存在<这对矛盾范畴入手,对弗洛姆的交往观念进行考察。在弗洛姆那里,>重占有<与>重存在<分别象征着>一个以物为中心的社会<和>一个以人为中心的社会<;而对前一种社会形态的批判和对后一种社会形态的构想,构成了弗洛姆交往观念的核心内容。在此基础上,弗洛姆交往观念的表现形式体现在其对>市场性格>和<权威主义>的<占有>式交往的否定和批判,以及其对<积极自由>和<爱与理性>的<存在>式交往的肯定和构想中。换句话说,弗洛姆反对晚期资本主义社会以市场秩序和权威伦理统摄人们的交往活动,而呼吁人们摆脱这些被强加的、外在的社会限制,与他人建立健全的、非异化的社会关系,在交往活动中时刻保持独立、自由和批判的理性。因此,弗洛姆交往观念的现实意义一方面体现在其对现代人健全交往活动的启发,对民主的社会主义社会的呼唤;另一方面也启迪着传播思想史研究者认识和体察>交往<的社会性含义,亦即>交往<在不同社会形态中表现形式的差异。
在法兰克福社会研究所成立早期,弗洛姆曾主持并展开过一项针对魏玛德国体力劳动者和白领工人的精神和心理状况的调查研究。这项调查将精神分析学的方法同马克思主义理论相结合,一方面旨在对当时工人运动中出现的问题作出回应,另一方面也探究了逐渐猖獗的纳粹主义同工人的思想性格之间的关系。在弗洛姆看来,在一部分工人阶级身上所表现出的权威主义性格,使得他们对左翼政党的理念的支持实际上并不足以支撑他们在紧要时刻诉诸革命行动,并且在一定程度上成为了他们转向依附国家社会主义意识形态的关键因素。这项研究中所使用的研究方法、弗洛姆将马克思主义同精神分析学说相结合的理论发展以及其基于经验数据对权威主义性格所展开的理论探讨,都具有重要而深远的意义。
埃里希·弗洛姆是马克思主义精神分析学家、哲学家和社会主义人道主义者。本文探究的问题是:在数字和交往资本主义时代如何运用和修正弗洛姆的交往批判理论,以提供一种批判的视角。为了给出这一问题的答案,本文从交往、意识形态和技术等三个方面讨论了弗洛姆的一些观点,这些观点使我们能够更好地理解人类的交往过程。弗洛姆的研究方法可以从多个方面为交往批判理论提供参考:他的社会性格概念为这种理论提供了批判心理学的基础。他对权威主义性格与人道主义性格的区分可以用来区分权威主义的交往与人道主义的交往。弗洛姆的作品也可以为意识形态批判提供参考:占有的意识形态塑造了资本主义的生活、思想、语言和社会行为。在资本主义社会中,包括数字计算在内的技术被奉为拜物教的神明,量化逻辑塑造了社会关系。弗洛姆对人道化的技术和参与式计算的追求可以为当代关于数字资本主义及其替代方案的争论提供参考。
Chapter III: Culture
(2021)
The third chapter deals with the cultural environment of humanity. It exposes its nature and stresses its fundamental historicity. It elaborates particularly on the location of cultures, stressing that culture not only constitutes our environment but it also inhabits us. The chapter underlines the crucial role played by mediations in the incessant transformations taking place between individuals and society. The role played by class position and the problem of predictability of individual actions and social development is touched upon in this context. The chapter outlines also the driving lines of evolution resulting in the society/individual couple as we know it. Finally this chapter offers a Marxist appreciation of some very important authors: George H. Mead, Karen Horney, Harry S. Sullivan, John Bowlby, Erich Fromm, Pierre Bourdieu, and the cultural psychology approach.
Over every and each sport event, a dark veil spreads and obfuscates the celebration: doping. Although anti-doping policies have been widely applied, controlling and diminishing this phenomenon has not been achieved yet and the use of doping is commonplace. In this article, I propose the concept of narcissistic civilization as a tool to interpret this phenomenon. I seek for a parallel reading between the Freudian idea of narcissism and its extension to social narcissism by Fromm, together with Heidegger’s analysis of technology, keeping in mind that doping is a technological application. In this way I point out that both theories share a common view in that humans tend to fail in the distinction between the external reality as an object and their own self as the interpreter that is between the >I< and the >not I<. By making this fusion of the two theories that originate from different intellectual traditions, I aspire to provide an interpretation tool for the broad use of doping: I conclude that doping can be understood with the assumption of a narcissistic civilization, focused on technology that calls for the use of PEDs.
贯穿在弗洛姆的理论中的一条主线就是对美好生活的研究。这一研究对于正在致力于破解人民日益增长的美好生活需要和不平衡不充分的发展之间的矛盾、疾步前进在追求美好生活的道路上的中国人民来说,具有重要的参考意义。首先,弗洛姆对马克思主义、社会主义的实质和目标的论述启发我们把满足人民群众对美好生活的追求作为奋斗目标。其次,弗洛姆关于人的本性的研究有助于我们确定美好生活的内涵。第三,弗洛姆对>存在<与>占有<两种生活方式的分析有助于我们把握美好生活的根本标准。第四,弗洛姆把>工作<与<爱<作为实现美好生活的途径,为我们探索如何走向美好生活提供了借鉴。最后,弗洛姆把美好生活与自由联系在一起,启示我们在实现美好生活的过程中必须正确地对待自由。
Several Fables in >Zhuangzi< from the Perspective of Western Power Theories [西方权力理论视阈下的几则《庄子》寓言]
(2021)
本文借助福柯、弗洛伊德、马克思等人的权力理论分析《庄子》中儒生入仕、伯乐治马、不材之木、哑雁命薄等几则寓言。颜回、颜阖等儒生的仕途危机暗讽臣子才德只能迎合滥施酷刑的君主权力,其抑制君权的忠义仁孝等灵魂技术也类同于弗洛姆诊断的权威主义。相应地,孔子教导的心斋并非入仕之法,而是消解以尘世大他者欲望和法则为核心的自我理想,将知识分子引向不得已为之的机械化状态,从而破坏整个封建圣人之治抑或>大他者集体<,进入拉康的拓扑第四环>圣症<。庄子继而通过伯乐对野马的治理隐喻以古代人种学为基础的规训权力和生命权力,揭示圣人之治实则是煽动智巧竞赛和利欲争斗的人性堕落>集中营<,这同样预警当今资本权力以生产利润指标鲸吞人性和自然的危机。在对这世俗权力的揭批和自我理想的湮灭之上,庄子以实体即主体(天人合一)的思维,在大他者空缺中为知识分子指出了不材之木的人生道路,暗示他们必须如坏木、神木、毒木那般>不才权力<才能逃脱权力的规训和惩罚,但同时他也借哑雁被宰杀的故事担忧材与不材之间的艰难抉择,并指出天道的超时空拯救力。
西方马克思主义是新中国初期对西方文论展开批判性接受的重要一环,涉及的范围包括以卢卡奇的批判现实主义、布莱希特的现代主义戏剧理论、加洛蒂等人的>无边的现实主义<等为代表的西马现实主义维度,以列斐伏尔、萨特、梅洛-庞蒂、考德威尔、弗洛姆等为代表的西马美学维度以及卢森堡、葛兰西、东欧新马克思主义等。西方马克思主义与马克思主义的学术渊源,以及其身处的发达资本主义时代的学术语境,导致新中国初期在对西方马克思主义接受过程中采取>资产阶级文艺思想<和>马克思主义在20世纪的新发展<的双重视域,形成了批判性接受的特点。新中国初期对西方马克思主义的批判性接受为改革开放之后重新接续对西方马克思主义文论的接受做了铺垫。
As social theorists seek to understand the contemporary challenges of radical populism, we would do well to reconsider the febrile insights of the psychoanalytic social theorist Erich Fromm. It was Fromm who, at the beginning of the 1930s, conceptualized the emotional and sociological roots of a new ‘authoritarian character’ who was meek in the face of great power above and ruthless to the powerless below. It was Fromm, in the 1950s, who argued that societies, not only individuals, could be sick. This essay traces the intertwining of psychoanalytic and sociological methods that allowed Fromm to create such new ideas. At the same time, it highlights how Fromm’s sociology was hampered by an economistic Marxist approach to the institutions and culture of democratic capitalist societies. Such theoretical restriction prevented Fromm from conceptualizing how institutions like democracy, science, and psychotherapy can provide resources for widespread emotional recuperation and civil repair.
In 1939, Erich Fromm argued that capitalist culture imbues the pursuit of economic advantage with moral tensions that harm self and psyche. Since this time, the inner implications of such tensions have been somewhat overlooked by theorists, and not without seemingly good reasons. By many accounts, social and technological developments in the later decades of the 20th century have ostensibly reduced the cultural tensions surrounding profit making and mitigated their inner effects. This article, however, presents a different account. Drawing from literature on culture, self, and subjectivity in the neoliberal era, it argues that the tensions Fromm identified have actually been recreated in new, sometimes more elusive ways that bear substantial inner costs. Moreover, focusing on economic elites, this article analytically explores the agentic implications of these inner costs. It argues that the moral tensions that haunt profit making ironically stand at the basis of capitalist agency, shaping its materialistic default through processes rooted in self.