The subject of the analysis is the category of the inclusion as a process that does not only apply to people with special developmental or life needs, but also to social sciences, which as a result of the positivist research paradigm have divided and separated from each other. Meanwhile, human upbringing requires the inclusion of biophilic orientation towards life in all social sciences, whose achievements should be considered and applied to improve educational processes. The Author borrows inspiration from the typology of human attitudes of Erich Fromm, because it makes readers aware of the negative effects of necrophilia in interpersonal relationships. The Author analyses Fromm’s approach against the background of selected ideas of Polish pedagogical views.
Acts of terrorism seem to never run out of Indonesia, from independence to the present day. Including the ideals of the establishment of an >Islamic State< that gave rise to a new wave of terrorism. The JAD group affiliated with ISIS clearly states that the Indonesian republic is thogut, so it is haram to be obedient to it, and they commit an act of terror some time ago. ISIS cleverly uses religious propositions to recruit new members. The verses of the Qur'an and the Sunnah of the Prophet became his legitimacy. The concept of Hijra, Necrophilia and millenarism became the main doctrine of the ISIS. ISIS uses this narrative to facilitate and call for action in Indonesia. Suicide bombing, police station attack carried out by sympathizers, either JAD members or lone wolf. ISIS also utilizes social media well, this facilitates the idea of necrophilia, millenarism of ISIS is practiced by its sympathizers. Through qualitative and text analysis and the idea approach, necrophilia from Erich Fromm and millenarism from Norman Cohn, and other narrative this research is intended to make counter narrative of ISIS, so that the emergence is the concept of biophilia and optimism against the times and build a better future.
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.
The author summarizes the problems inherent in nomological approaches examining the efficacy of psychoanalysis as a form of treatment. He argues that nomologically oriented research operates with assumptions lacking empirical foundation and, moreover, that studies of this type merely give the impression of the effectiveness of psychoanalytic therapies while overlooking the specificity of the psychoanalytic method. He suggests that research into psychoanalytic treatments should not be subjected to a nomological conception of science, and that structural analysis of treatment courses should be examined and systematized within the frame of psychoanalytic treatment theory relative to their outcome. Given this approach, and provided that the theory of treatment is based on conceptual common ground, such studies would enable a prognostic conclusion that psychoanalytic treatments are successful, providing that the sequences generalized in the treatment theory do actually take place in treatments that take patients’ individuality into account.
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.
Supervisors who wish to meet their supervisees’ needs to grow as clinicians will encounter two paradoxical knowledge-related needs of supervisees. On one pole of this paradox is their need to assimilate new knowledge into their existing clinical knowledge; on the other pole is their need for acknowledgement, validation, and formulation of their unique experiential and unarticulated knowledge. Meeting this need helps the supervisees to balance regressive states and painful gaps between their own and their supervisors’ knowledge, which might put the supervisory relationship at risk.
Therapists’ quest for constructing meaning systems of their patients’ experiences progresses in cycles. These cycles consist of: (1) efforts to achieve closures, propelled by the depressive position with its concomitant judgments, resolutions, and decisiveness, and (2) efforts to dissolve closures, propelled by the schizo-paranoid position, searching anxiously and excitedly for new ways to construct meaning. By struggling to facilitate their supervisees’ cycles of achieving and dissolving closures, supervisors help them to grow as clinicians. Supervisees usually welcome the supervisors’ help in constructing meaning systems and achieving closures. They become wary, however, when their supervisors suggest that they dismantle these systems and dissolve their closures because these suggestions undermine their self-assurance as well as their sense of morality, both nourished by the depressive position. Several approaches are suggested for supervisors to facilitate their supervisees’ efforts to dissolve closures.
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]
Można przyjąć, że dwa biblijne mity – o wyjściu Adama i Ewy z ogrodu Eden oraz o budowniczych wieży Babel – są interesującymi ekspresjami wyobraźni utopijnej, ponieważ opowiadają o dwóch miejscach, w których na dwa odmienne sposoby realizowano projekty wystarczająco doskonałego porządku społecznego. Współcześnie jednym z takich miejsc, które możemy rozumieć jako niejednoznaczny efekt realizacji utopii epoki rewolucji przemysłowej, jest szkoła – przestrzeń edukacji zaplanowana jako ważna część projektu wystarczająco doskonałego porządku społecznego. Dwa oryginalne odczytania – autorstwa Ericha Fromma i George’a Steinera – przywołanych biblijnych mitów posłużą wzbogaceniu o nowe wątki i podejścia dyskusji o kondycji współczesnej szkoły oraz dyskursów pedagogiki krytycznej czy pedagogiki oporu i pedagogiki hermeneutycznej.
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。
Keine Furcht mehr vor der Freiheit. Ein radikaler Humanist: Zum 120. Geburtstag von Erich Fromm
(2020)
Psychotherapists currently find themselves considering the extent to which sociopolitical and economic issues in a globalized world can affect the evolutionary nature of the psychic organizations sustaining the individual. It seems we are mostly witnessing a weakening of the psychic structures that contain and maintain a sufficient and constant level of integration and unity of sense within the individual–world relationship. Patients frequently come into analysis with invalidating states of anxiety, panic attacks, and the explosion of sudden psychotic crises, accompanied by experiences of depersonalization and derealization. What I would like to examine in depth relates to the influence of the trans-subjective in us as psychotherapists, committed to dealing with psychic disorders that involve us as persons emotionally and intellectually present in our times, with a sense of awareness and responsibility. The quality of the treatment depends, among other things, on the effective elaboration of fullness and emptiness that one generates in the resonance emerging from the process of transference and countertransference. The word, the presence, and the absence, physically and mentally, of the psychoanalyst and the patient are recognized as those activators of potential transformation which are an appropriate form of medicine at an analyst’s disposal during the process of changing a pathogenic state.
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。
The author proposes viewing mania as a form of defense against the state of depression resulting from >narcissistic overidentification with the depressive object< (i.e., the object in relation to which the depressive state developed), rather than as a periodic rebellion against such an internalized object. An account of the analytic psychotherapy of a clinical case of bipolar depression serves to illustrate this point of view, linked to the author’s specific conception of the dynamics of depression.
In this study we collocate adolescence within a broader and more present-day scenario than has been the case in psychological and psychoanalytic literature in recent years. Our analysis of this evolutionary passage and its malaise includes contextual and other aspects that condition its real development. We consider the features of contemporary Western society and naturally place them within an increasingly planetary vision of the subject, given that the culture pervading the Western world, although complex, appears to be sufficiently uniform with some specific aspects. We propose a contemporary interpretation of the developmental process of the second decade of life and the forms of malaise it can produce. In this respect, two adolescent conditions are emblematic: self-closure and anorexiform eating disorders. These conditions express paradigmatically some characteristics of subjective adolescent malaise.
In the present historical context, migratory flows have acquired a particular political and social relevance by showing a deep imbalance in the globalized world. Those who migrate to wealthy countries due to wars or extreme poverty do not have an identity that can be homogenized; they are aliens, strangers carrying destabilizing life experiences. The meeting between the new idea-content represented by the Stranger and the receiving group-container can therefore have catastrophic consequences. The author’s reflection aims to focus on the significance of the figure of the Stranger and on the condition that might support an integration process, starting from an analogy between the collective dynamics of the social environment and the individual psychical ones as experienced in the psychoanalytic setting.
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 ...
The author presents the concept of man in the philosophy of Erich Fromm. The article consists of two parts. In the first part, the author presents how Fromm characterised the existential situation of man; in the second part he describes love as the main factor in the action and development of a human being. Man is part of nature, subjected to the rules of its laws, but he also transcends nature by the ability to use mind. A human subject is aware of his/her limitations and weaknesses with regard to nature. He/she feels lost and lonely in relation to other people and the natural world. Therefore, s/he looks for the frame of orientation and references. This search is the most important existential problem. Love is the solution to all problems of human existence. According to Fromm, man is the subject of love.
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。
Abstract: In this paper, I discuss Fromm’s theories of individual and social change within the therapeutic context. I don’t know of any psychoanalyst who was able to integrate so-ciological thinking with clinical practice and conceptualization the way Fromm did in the early part of the century. On the surface, these two approaches seem incompatible – at least in their methodologies – yet they complemented each other, as Erich Fromm (1929a; 1944a) and Rainer Funk (2018) have demonstrated so clearly. My presentation today is an exercise in microanalysis rather than a broad theoretical discussion about psychic and social change. I want to show how Fromm’s theoretical framework and clinical experience have shaped my own work. First, I explore Fromm’s originality and discuss ways in which he has been personally marginalized and intellectually isolated as a pseudo-psychoanalyst. Then, I examine the overlap of psychoanalytic approaches as they related to the concept of social Third. Finally, I present fragments of a case to show how Fromm’s theoretical and clinical ideas have influenced my own work.
The authors describe a simple recurrent writing task called the >Two Page Paper Exercise,< designed to enhance candidates’ learning of analytic theory and technique. They set this task in the context of other analytic institutes’ writing programs and show that this exercise is unique. Their educational philosophy is that, as candidates confront multiple perspectives in contemporary psychoanalysis, this writing task develops their ability to conceptualize, reflect on their learning, integrate affect and cognition, and express their ideas to others in written form and in discussion with peers. The candidate group develops cohesion that reduces writing anxiety. As individuals they develop a writing habit that supports the eventual duty to develop the field of psychoanalysis through publishing. The authors present raw data from candidates’ writing for readers to make their own assessment of the usefulness of the task as a measure of candidates’ integration of learning, development of analytic sensibility and synthetic capacity, and communication of experience and ideas to others.
The authors present their design for a clinical teaching exercise to study transformation in psychoanalysis. They chose a completed analysis from which to select the sessions retrospectively so that the clinical review exercise would not influence ongoing analytic process. The co-authors selected three tranches of clinical material, a few years apart, to be presented by the analyst. They studied the material with colleagues in the impressionistic manner of traditional clinical review, and then subjected it to more systematic examination, using a modified application of the Three-Level Model (3-LM) for assessing change. Their prediction was that the use of the 3-LM model could amplify the clinical impressions of the individual analyst and provide a way of being more specific about the changes, if any, that had occurred, and arrive at which theories best explained those changes.
In the light of Philipp Sarasin's work in Darwin und Foucault: Genealogie und Geschichte im Zeitalter der Biologie, the article delineates a genealogically articulated naturally produced culture and a cultured nature and discusses the genealogical implications of a carnal, becoming self in a world that could rightly be justified >as an aesthetical phenomenon.< The article demonstrates the historicity and processual materiality as a conceptual platform for a combination of the notions of experienced carnality and a socially constructed body, demonstrating such a historically embedded carnal body as a binding agent for the >social constructivist< and >biologist< approaches in sciences. Thus, the article builds a framework for the articulation of senseful, processual materiality on the backdrop of a nature-culture continuum via genealogy, suggesting the necessity for change of tone in the communication of human and life sciences via the understanding of a culturally endowed biology.
This article explores the >lack of meaning< in contemporary society as a consequence of Western dualist thought paradigms and ontologies, via Gilles Deleuze’s concept of >reactivenihilism< following the colloquial murder of God. The article then explores processual and new materialist approaches in the understanding of the lived and carnal self, arguing for immanent and senseful materiality as an ethical platform for religious, environmental, and societal solidarity for tomorrow. For the theoretical justification of the processual approach in understanding the enfleshed self, the article employs John Dupré’s processual approach in the philosophy of biology, as well as Astrida Neimani’s critical posthumanism, and contextualizes these considerations with Erich Fromm’s ethical distinction of being and having.
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.
In this paper, we will analyze the dynamic and relational drivers behind the choice to embark on a therapy via Skype. The fear of relationships could be the origin of this choice. Can Skype be a means by which the patient’s difficulties manifest themselves? We suggest that this is possible, and we will use the case of Matilde to show it. Matilde uses relationships to see herself, as she is unable to do this alone. She tries to find herself through others and the virtual world. She prefers to skip a session because the therapist’s webcam is not working rather than having the session without them seeing each other. Can we speculate that Matilde feels lost when she is in contact with herself without an other’s mediation? What are her fears? In this case, has Skype helped or slowed down the process? How would her borderline emptiness manifest itself in a traditional session? And what does it mean to live in the virtual world for a patient who tries to find herself through others? We will try to answer all of these questions, thinking about the functionality that technology has for some patients, for the therapist, and for the therapeutic process.
Relacionado con la historia de la arquitectura mexicana del siglo XX, este artículo expone y entrelaza la trayectoria del psicoanalista Erich Fromm y el cineasta Luis Buñuel con los arquitectos Arturo Sáenz de la Calzada y Oscar Coll Alas, quienes fueron los encargados de crear los hogares de estas figuras en México. Se explora el proceso de diáspora de los personajes y su exilio en tierras mexicanas, así como el momento y circunstancias de encuentro, sus preconcepciones en el ámbito arquitectónico, las características de las construcciones que diseñaron, construyeron y habitaron para finalmente entrelazar su propuesta teórica o estética con los hogares elegidos. Palabras clave: exilio español en México, arquitectos del exilio, casas del exilio, arquitectura mexicana del siglo XX.
Film merupakan salah satu bentuk cara menikmati karya sastra, Genre cinta merupakan karya film yang banyak diminati dari berbagai golongan usia. Rasa cinta insan manusia selalu memiliki makna seperti cinta terhadap Tuhan-Nya, rasa cinta terhadap orang tua ataupun teman, dan rasa cinta yang membuat hari selalu berbeda dan tidak terbatas yakni jatuh cinta terhadap sesama insan lelaki dan perempuan yang memiliki keinginan untuk menyatu sejak awal perkenalan hingga kisah cinta tersebut berakhir sesuai dengan takdir. Penelitian ini membahas tentang Analisis cinta erotis Qīng Mò Yán青墨颜dan Rú Xiăo Lán 如小岚 dalam film >I’m Pet In Dali Temple< >我在大王里寺当宠牛勿<. Penelitian ini menggunakan teori kajian psikologi oleh Erich Fromm, dengan metode penelitian yang digunakan yakni deskriptif kualitatif yakni diawali dengan mengunduh data film, menonton film secara berkala dan berulang, mengumpulkan data, menganalisis data kemudian menyimpulkan data.Tujuan penelitian ini yakni menganalisis bagaimana bentuk cinta erotis tokoh青墨颜Qīng Mò Yán dan Rú Xiăo Lán 如小岚melalui tindakan ataupun ujaran yang ada dalam dialog film I’m Pet In Dali Temple >我在大王里寺当宠牛勿<. Hasil dan simpulan data yakni cinta erotis antara tokoh 青墨颜Qīng Mò Yán dan Rú Xiăo Lán 如小岚 yakni mengacu pada objektivitas reaksi tokoh 青墨颜Qīng Mò Yán dan Rú Xiăo Lán 如小岚 seperti reaksi spontan berkorban dan menolong, emosional mengungkapkan perasaan satu sama lain, simpati dan empati dan puncaknya yakni tokoh 青墨颜Qīng Mò Yán ingin menikahi Rú Xiăo Lán 如小岚. Berdasarkan simpulan tersebut, sejalan dengan Teori psikologi Erich Fromm yakni Cinta erotis dalam bukunya yang berjudul >Seni Mencintai<.
There are shared humanistic tendencies in Erich Fromm’s views and the ideas of Eastern Orthodoxy. The comparative method of this paper focuses on similarities between Fromm’s humanistic psychoanalysis and Orthodox Christianity, while noting differences between them. In his works Fromm mentioned religious approaches, but he mostly referred to Protestantism (as a development from teachings of Martin Luther and John Calvin) and more rarely to Catholicism. Both streams have differences with Eastern Orthodoxy which is traditional for Russia. The individualism common to the western protestant model is contrasted with the community spirit, which is common to Russian culture and to the view of life of Russian Orthodoxy in particular. First, Fromm wrote about overcoming negative modes of life (such as estrangement or alienation) inherent to the first model, through adopting the second model. Second, humanistic views should be marked in ideas of Erich Fromm and Eastern Orthodoxy. The ideas of Erich Fromm and Eastern Orthodoxy are both based on a perception of a human being as a distinct whole personality, who should perceive as basic the values of self-development, love, creative self-realization, freedom, and responsibility. Also, free and whole personality cannot be formed without being a part of community of other persons, which is a very important point for both.
Este artigo tem como objetivo analisar de que forma o poder disciplinar atinge diretamente o corpo sexualizado do indivíduo e quais são as implicações desta realidade no mundo contemporâneo. Para isso, será utilizado como fundamentação teórica Erich Fromm, com o objetivo de analisar as implicações emocionais relacionadas ao desenvolvimento da sociedade capitalista e principalmente, os livros de Foucault: >Vigiar e Punir< (1999) e >História da sexualidade: a vontade de saber< (1977). Por meio deste estudo, pôde-se perceber que a demasiada preocupação com o corpo presente na sociedade contemporânea denota o imperativo do corpo sexualizado, resultado do exercício no domínio e controle efetuados pela sociedade sobre o indivíduo. Isso não ocorre em consequência de um poder centralizado, mas sim por um controle exercido de forma periférica, no qual a própria sociedade estrutura padrões de condutas assumidas pelos sujeitos que lhe constituem.
In recent years, the influence of Cohen’s Religion of Reason on Erich Fromm’s con¬cept of Judaism began to appear in the research literature. The current study broadens the scope of Cohen’s influence to include Fromm’s concept of history, as well as his social criticism. In this paper I would like to suggest, that Cohen’s criticism of >historical consciousness’<in the early 20th century, can be compared to Fromm’s criticism of >intelligence< and >progress< in the mid- 20th century. Cohen’s distinction between >reason< (Vernunft) and >consciousness< (Bewusstsein) is echoed in Fromm’s distinction between >reason< and >intelligence<. For Cohen and Fromm, >reason< is an eternal universal and moral compass for evaluating history and progress. Both Cohen’s >consciousness< and Fromm’s >intelligence<, without >reason< as an ethical component, are perceived as a threat to the capability of the individual to achieve self-fulfillment, as well as to the progress of humanity.
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。
The purpose of this study was to analyze problems related to the mechanism whereby students can accept corporal punishment during extracurricular sports activities with reference to the books Escape from Freedom and Man for Himself that were central to Erich Frommʼs authority theory. Specifically, the author focused on the concepts of >authoritarian character<, >authoritarian ethics< and >authoritarian conscience< Fromm pointed out that anxiety prompted Germanyʼs citizens to give up their freedom in order to obey authoritarian powers such as Hitler and the Nazis. Students taking part in extracurricular sports activities were considered from the viewpoint of Frommʼs authority theory. It was revealed that students comply with a leaderʼs authority in order to relieve anxiety, and have positive thoughts about corporal punishment. Furthermore, it was found that such acceptance of corporal punishment succeeded in eliminating conspicuous suffering, but not in removing any underlying conflicts. Fromm pointed that fear of anxiety was relieved by spontaneous activity. To achieve spontaneous activity by students, it was suggested that some form of measure that does not create the type of partnership that occurred between Germanyʼs citizens and Hitler would be desirable for any relationship between the leader of extracurricular sports activities and the students.
This paper was inspired by the documentary >The Act of Killing<, directed by an American-born, British filmmaker Joshua Oppenheimer and released in 2012. Provoked and appalled by what is described as one of the worst mass murders in the 20th century, the movie director focuses not so much on the crime itself but the perpetrators of the crimes and the ensuing consequences. A part from the need to bring to open and discuss this part of Indonesian history, as well as the consequences of the communist and subsequent anti-communist political rules, this paper deals, on the one hand, with the question and the essence of human nature capable of such monstrosity and on the other, with the role that art must take in understanding and healing of the open wounds in any nation’s history as well as individual perpetrators of the crimes. For this purpose, the ideological framework of Erich Fromm as given in his study >Anatomy of Human Destructiveness< and also philosophical ideas of Hanna Arendt, specifically concerning the nature of evil itself were used as theoretical framework.
En este artículo consideraremos el vínculo entre la obra de Erich Seligmann Fromm (1900-1980) y la relación educativa. Fromm aportó una perspectiva humanista fundamental al pensamiento contemporáneo y su obra se caracterizó por hilvanar variadas influencias culturales, tales como el Antiguo Testamento, el Budismo, el Marxismo, la Sociología y, desde luego, el Psicoanálisis. El objetivo principal del presente trabajo es el de comprender mejor esta relación, considerando sus características principales. La obra de este emblemático autor invita a reflexionar sobre aspectos diversos relacionados con la educación que van desde su concepto, sus finalidades, así como diferentes características de una buena relación educativa, temática que abordaremos en este artículo. Fromm aporta una perspectiva singular y sumamente interesante que abre espacios de reflexión a partir de variados aspectos sobre la existencia humana en sus textos. En este estudio hemos analizado doce de sus obras que van desde >El miedo a la libertad< (1941), >El arte de amar< (1956) o >El arte de escuchar< (1995). Este análisis ha permitido seleccionar aquellos contenidos vinculados a la relación educativa. Así consideraremos lo que Fromm entiende por educación, para posteriormente concretar cuáles serían las cuestiones más esenciales en una óptima relación educativa y qué la debe caracterizar.
Санкт-Петербургский государственный университет, Санкт-Петербург, Россия Аннотация. Во второй половине двадцатого века психология здоровья вышла на одно из лидирующих мест в общем перечне наиболее актуальных направлений развития психологической науки. Изначальная проблема, поставленная в статье, заключается в имеющем место в настоящее время рассогласовании между востребованностью психологии здоровья и дефицитом кадрового ресурса (психологов здоровья), ориентированного на разработку этого научного направления. Цель данной работы заключается в том, чтобы в соответствии с концепцией жизненного пути человека, раскрыть в первом приближении перечень тех практических задач, решение которых может входить в профессиональную компетенцию психологов здоровья в России. Представления авторов базируются на концепции здоровой личности, основные положения которой были впервые сформулированы в отечественной науке известными психиатрами и психологами С. С. Корсаковым, И. А. Сикорским, В. М. Бехтеревым, а также западными представителями гуманистической психологии Г. Олпортом, К. Роджерсом, А. Маслоу, Э. Фроммом. В рассмотрение вводятся этапы перинатального периода, дошкольный и школьный возраст, обучение в средних профессиональных и высших учебных заведениях, профессиональная деятельность и выход на пенсию. Каждый этап развития человека рассматривается авторами как самостоятельный и предполагает вариативность стратегий образа жизни в общей структуре здоровья, а значит и практик формирования здорового поведения. В статье впервые последовательно рассмотрены основные особенности и риски каждого этапа жизненного пути, определен круг профессиональных задач психолога здоровья. В конце работы ставится вопрос о вариантах профессиональной подготовки данных специалистов в высших учебных заведениях.
The author discusses some aspects of the impact of our changing society on the latency phase, while presenting a clinical case. At this age, children need a reliable environment, protecting them from sexual and aggressive overstimulation, as an essential condition for the work of latency to be carried out. As some authors point out, if post-Oedipal repression is hindered, children may be pushed towards an early, highly disruptive adolescence process. Strong and untimely anxieties may arise, requiring particular defensive and adaptive strategies. According to the author’s experience, concerns about death may be observed, these not usually being expected at the latency age. In some children, these seem to promote an early process of intellectualization. The patient described here was a violent, self-harming child from a disturbed family. As soon as his psychic state improved with psychotherapy, he expressed anxiety about mortality as a general human condition and was able to reason on the concept of infinity at a quite abstract level. The significance of this observation is discussed from a developmental point of view.
This article presents a research on the reception of Erich Fromm’s ideas in Bulgaria. The criticism of Fromm’s ideas is presented and an attempt is made to evaluate it according to its context – ideological, psychological and philosophical. The author aims at explaining the theoretical and substantive side of the criticism.
The present paper addresses Baruch Spinoza’s radical affirmation of individual identity emergent from within the psychosocial tensions of group membership. Focusing upon psychological experience beginning with a lived history of fearful Inquisitional persecution, and continuing from conformity to rebellion within the constraints of the Amsterdam Jewish synagogue, we trace the psychological recognition of individual identity in Spinoza’s understanding of the self-determined, immanent acts of daily life. Spinoza’s multiple names are depicted as markers, corresponding to membership in mutually exclusive social groups, each constraining freedom of thought and action.
Dankesworte
(2020)