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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.
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.
Cílem předkládané diplomové práce Filosofie Ericha Fromma a její přesah do současnosti bylo zasadit odkaz Ericha Fromma do filosofického kontextu. Diplomová práce obsahuje 4 hlavní oddíly. V prvním oddíle definuji klíčová slova potřebná k vykreslení filosofického pozadí, a to Privace; Hédonismus; Blaženost a Ctnosti. V oddílu druhém uvádím životní cestu a dílo Ericha Fromma. Úvodní biografie je následována oddílem třetím a nejzásadnějším, a to distinkcí dvou životních orientací. Frommovy existenční módy vlastnění a bytí seznamuji za pomocí podkapitol Řeč; Autorita a její uplatňování; Sebepoznání a rozvoj; Rozhovor a Strach ze smrti. Ve čtvrtém oddílu se věnuji vizi nové společnosti dle Fromma. V posledku nabízím kritické zhodnocení představených tezí.
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.
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)
Review C. Kirchoff et al., Psychoanalytisch denken. Sozial- und kulturwissenschaftliche Perspektiven
(2020)
Resumo Neste artigo, procuro problematizar a crítica de Erich Fromm à cultura do capitalismo contemporâneo. Para tanto, faço uma releitura especialmente, mas não apenas, de uma de suas principais obras maduras, o livro Psicanálise da sociedade contemporânea (>The Sane Society<), no qual o autor sedimenta seu projeto analítico de uma >psicanálise humanista<. Na primeira parte o artigo reconstrói, através da ideia de >patologia da normalidade<, a crítica de Fromm aos fundamentos culturais do capitalismo contemporâneo. Na segunda parte, a reconstrução é levada adiante através dos conceitos de >caráter social<e >alienação<, de modo a compreender como o capitalismo tardio do século XX aprofunda, como nunca antes, uma cultura anti-humanista. Na conclusão, procuro argumentar como a obra de Fromm pode ser de grande valia para a compreensão dos problemas tanto individuais quanto coletivos da atualidade.
Humanistická psychologie jako sekularizovaná teologie [Humanist Psychology as Secularized Theology?]
(2020)
The aim of this article is to evaluate quasi-religious elements in humanist psychology with a special focus on Erich Fromm, Abraham Maslow and Carl Rogers. The study analyses concepts which may be denoted as a secularized >humanist theology<. It refers to the fact that the authors of those concepts were originally connected with the Jewish or Christian faith and after their apostasy radically reinterpreted it or replaced it with a new religion. The humanist >cult of self-worship< explicitly or implicitly locates godhood into man and at the same time excludes the possibility of a personal relationship between man and God. The rise of this new religiosity connected with sacralised psychology was paradoxically made also easy by certain forms of modern Jewish and Christian thinking.
There exists a German-Jewish cultural discourse from the early 20th century that stands in dynamic tension between spiritual and material, sacred and secular, beyond the usual static dichotomies. Several key Jewish thinkers have sought to recover spiritual meaning, in direct interaction with the profane. Under different ways they developed a process of simultaneous secularization and sacralization, in a sort of >dialectic< combination of both. The first common characteristic of these authors is their deep attachment to the German romantic culture, with its ambivalence towards modernity, and its desperate attempt at re-enchanting the world through a return to past spiritual forms. This article will demonstrate these relationships through the work of young Erich Fromm.
After the method of infant observation, as developed by Esther Bick, and its significance for psychoanalytic training have been outlined, the method is critically assessed. The suggestion is then made that infant observation should be supplemented by video-analytic infant observation. Finally, thoughts on modifications of the process of infant observation are presented.
The author addresses contemporary clinical practice, where we encounter individuals, seemingly incapable of getting in touch with their own existential dimension, who communicate their detachment, at times even total, from their feelings and fears, wilfully committed as they are to avoid experiencing the inevitable angst that may accompany them through life. This dissociation from the angst-producing emotion is revealed to the clinician through either detachment or a simple action. This feeling that generates both detachment and its opposite, perhaps a hypomanic reaction, proves to be >absent,< and is not perceived by the patient. In this way, angst can be avoided and indeed seems >absent,< but what is experienced is the complete range of raw emotions connected to it, such as fear, terror, panic, detachment, apathy, and anhedonia. The author sets out to clarify the terms >fear,< >anxiety,< and >angst< as they have been historically used in philosophy, psychoanalysis, psychiatry, and psychology. Ultimately, she explains her reason for her choice of the word >angst< instead of >anxiety< in her distinct and explicit handling of this subject matter.
We know that there are significant differences between generations of our patients in certain aspects related to the differences in historical and socioeconomic circumstances of their development. New informational technologies – smartphones and mobile Internet – are taking the role of an ever-present auxiliary ego for the generations born in the twenty-first century. This development is influenced by the characteristics of these technologies and by changes in parenting patterns. Psychoanalytic literature tends to focus on only the negative influences of these factors on the development of personality, identity, and interpersonal relationships. Probably this reflects our own fears about the invasion of new technologies into our lives and limits our understanding of the possible positive potential of these technologies for the younger generations. We still need to gain a better understanding of what it brings to our analytic work, and our transference–countertransference relationships with adolescent patients.
In an era of environmental crises, geopolitical stresses, corporate misbehavior, and inequalities of wealth and power, a new moral vision for our world is vital. Klaus M. Leisinger, one of the world’s leading ethicists and experts in ethical business management offers an essential text for our times. This is a volume akin to Machiavelli’s The Prince, as it is a guidebook for leadership, but unlike Machiavelli, Leisinger teaches the leader how to find true purpose and value through leadership. Drawing upon his vast knowledge of philosophy and experience in global business, Leisinger offers an invaluable, persuasive, inspiring, and utterly practical guide for business with purpose in the 21st century. The timing is perfect. Leading CEOs in the U.S. Business Roundtable have finally acknowledged the social responsibility of the corporation. They will find no better roadmap to fulfilling that responsibility than Klaus Leisinger’s powerful text.
본 논문은 구축과 해체의 공존에 초점을 맞춰 권오상의 정물 조각이 보여주는 형식과 주제를 연구하는 것을 목적으로 한다. 연구를 위한 이론적 근거로는 존재와 소유, 인간의 욕망, 자본주의와 소비사회에 관한 에리히 프롬(Erich Fromm)의 이론과 기 드보르(Guy Debord)의 스펙터클(spectacle) 개념을선택했다. 스펙터클과 관련해 소비문화에 관한 장 보드리야르(Jean Baudrillard)의 논의도 일부 적용되었다. 연구의 방법은, 형식적인 면에서 사진과 조각, 이미지와 물질, 가상과 실재의 경계를 해체하면서도 조각의 정체성을 공고히 하는 이중성을 분석했다. 주제적인 면에서는 인간의 소유 욕망과 바니테(vanité)의 양가성을 고찰했다. 또한 고도로 추상화된 상품화가 일상생활에 침투하고 이미지 과잉이되어버린 사회를 지배하는 스펙터클의 재현과 해체도 살펴보았다. 결과적으로 일상의 사물을 촬영한사진, 잡지나 인터넷에서 선택한 이미지를 바탕으로 제작된 권오상의 정물 조각은 소비와 소유가 그자체로 욕망의 대상이 되고, 상품이 단순한 물적 대상이 아닌 자기 표현의 상징물로 존재하게 된 오늘날의 소비문화를 투영한다. 또한 소비문화의 견고한 위상을 확인시키는 동시에 그것의 허상을 드러내고, 인간의 욕망과 소유에 관한 근원적인 고찰뿐 아니라 스펙터클 시대에 대한 비판적 사유의 기회를제공한다. 이를 위해 권오상은 스펙터클의 압도적인 권력을 직관적으로 보여주지만, 실제 사물을 첨가하거나 이미지를 지워 물질성을 강조하는 등의 방법으로 스펙터클과의 단절을 시도한다. 이와 같은 연구를 통해 시대에 반응하며 다양성의 공존과 차이를 창출하는 동시대 조각의 특성을 확인하고, 소비문화에 대한 예술적 성찰이 가져오는 의미 생성을 숙고할 수 있었다.
The focus of this study is the authoritarianism and positive freedom on the main character in the novel >Sans Famille<. The theory in this study used humanistic psychology of Erich Fromm. The aim of this study is to find out and to describe the existence of the main character in the novel. Data of this study is the novel >Sans Famille< by Hector Malot. The method of the study is the qualitative descriptive method. Data analysis in this study in three pieces: The authoritarianism on the main character; the positive freedom on the main character, relation between of the authoritarianism and positive freedom on the main character.
이 연구는 개인과 전체사회 간의 변증법적 연관에 주목하여 개인적 증오가 사회적으로 발현되고 재생산되는 과정과 형태를 살펴봄으로써 사회적 증오에 대한 효과적 대응양식을 프롬과 짐멜, 아도르노의 연구를 통해 이론적으로 탐색하였다. 연구결과, 프롬이 제시한 성격에 의한 증오 개념을 통해 개인적인 감정이지만 사회적으로 조건지어진 생활경험에 의해 생성되는 증오의 사회적 성격을 확인하였다. 또한 짐멜의 이방인 개념을 통해 친밀감과 거리감의 동시성이 이방인의 특성이며, 민족적으로 동일한 집단 속에서도 특정 집단이 이방인으로 지목되어 증오의 대상이 될 수 있음을 밝혔다. 그리고 증오를 정당화하는 편견과 이를 사회적-정치적으로 동원하는 선전선동에 대한 아도르노의 연구를 통해 편견이 민주사회의 가치를 거부하는 권위주의적 인성을 가진 사람의 소망을 강화하는 기능을 한다는 점을 밝히고, 편견을 동원하는 선전선동의 기술과 작동방식을 확인하였다. 마지막으로 편견과 그 동원의 사회적 조건 탐구와 편견과 박해의 현실적 결과를 알려 사람들을 설득하는 지성적 대항수단의 필요성을 제시하였다. 이 연구는 사회적 증오가 복잡한 이해관계와 사회심리학적 연관 속에서 단번에 해결될 수 없는 문제임을 지적하였으며, 꾸준한 분석과 비판을 통해 증오에 대응할 것을 제안한다.
フロムとフランクル,両者には深い共通点がある.両者とも,人間の《実存的特質》から生まれる《生きる意味を欲する》という根源的欲求との関連で人間の抱える精神的病理を解明するという視点に立つ.共にこう主張する.生きる情熱は生きる意味を掴むことによって生まれ,生きる意味を感得することは他者と深い愛の関係性(愛し愛される)を結ぶこと,いいかえると深い《応答の絆》を結ぶことによってのみ可能になる,と.この両者の観点から,現代日本の若者の精神状況を振り返るなら,我々は深い憂慮を感じざるを得ない.昨今の「拡大自殺」と名づけられた病理,自殺念慮者の増加,我が子虐待,イジメ,等々は今日の精神的荒廃を語るキーワードである.だからこそ,フロムとフランクルは若者によって再発見されねばならないし,実は両者との出会いを若者は待っている.
Background: This is the last in a series of four articles scheduled for publication in this journal. In the first article (Kapustin, 2015a), I proposed a new >existential criterion< for the normal and abnormal personality that is implicitly present in the works of Erich Fromm. According to this criterion, normal and abnormal personalities are determined, first, by their position regarding existential dichotomies, and, second, by particular aspects of the formation of this position. Such dichotomies, entitatively existent in human life, are inherent, two-alternative contradictions. In the other articles (Kapustin, 2015b, 2016a), I showed that this criterion is also implicitly present in the four famous personality theories of Freud, Adler, Jung, and Rogers. Objectives: To provide evidence that this criterion is present in the personality theory of Viktor Frankl and to present a comparative analysis of all six theories of personality. Results. The existential criterion for the normal and abnormal personality based on the works of Fromm is also implicitly present in theoretical conceptualizations of personality, predisposed and non-predisposed to developing various psychological problems and to mental disorders, by Freud, Adler, Jung, Rogers, and Frankl, although in more particular forms, related to more specific existential dichotomies, characterizing the nature of human life. Conclusion: The fact that the existential criterion is present in these six theories of personality, developed within totally different approaches to psychology and psychotherapy, is evidence of a high degree of its theoretical justification and of the possibility of their integration.
The paper first discusses two documentaries by Donna Read, >Signs Out of Time< (2004) and >Goddess Remembered< (1989), that focus on the pacific tradition of the female centered settlements on the territories of modern Eastern Europe in the Neolithic and Bronze Ages. Read depicts significant findings of a world-renowned archeologist Marija Gimbutas who claims that a peaceful image of Old Europe embodied in the omnipotent Great Mother changed radically towards the end of the third millennium when violent Indo-European nomads came from Russia and shattered the matriarchal utopia of equality and natural harmony. These tribes introduced the principles of hierarchy and violent male-rule. Read’s and Gimbutas’ findings are further developed and examined in the studies by Riana Eisler and Erich Fromm who also claim that conspicuous material aggrandizement of patriarchal culture severely damaged a blissful matriarchal bond between man and nature. These theoretical insights are applied to Williamson’s compre hension of nature vs. nurture issue in >Mary and the Seal< (1997). In portraying a tender relationship between Mary and the seal, as well as its tragic and totally unnecessary shooting, contemporary patriarchal culture is brought to a trial. The mere existence of the bond between Mary and the seal, an embodiment of an idyllic matriarchal unity between man and nature, testifies to the prevalent need for the return to its substantial but long-forgotten values. The theoretical insights of Graves, Althusser, Freire, Fiske and Miller will also be used in the interpretation of the story.
성철 선사상의 서구철학과의 비교 [The Comparison of Seongcheol’s Seon-Thought with the Occidental Philosophy]
(2020)
필자는 성철 선사상의 현대적 의미를 탐구하고자 한다. 그래서 필자는 상호문화철학의 유비의 해석학을 이용하여 성철을 서구 철학과 비교한다. 비교는 한 쪽에 다른 쪽을 포섭시키는 것이 아니라, 양자 사이에 관계를 하나 형성하는 것이다. 우선 데카르트는 성철과 의심이라는 지점에서 겹친다. 양자 모두 모든 것에 대해서 주체적으로 그리고 극단적으로 의심한다. 그러나 데카르트가 의심을 확실한 지식을 발견하기 위한 수단으로 사용하는데 반해서 성철은 어디에도 안주하지 않는다. 그러므로 망상으로부터 해방되려고 한다는 측면에서 볼 때 성철은 근대의 시초인 데카르트보다 근대 비판가들인 마르크스나 프로이트와 더 많이 겹친다. 마르크스는 인간이 생산관계의 이데올로기적 반영과 반향에 사로잡혀 있음을 밝힌다. 그리고 프롬에 따르자면 사회가 의식을 구성한다. 성철은 혁명을 꿈꾸지 않는다. 다만 깨달음을 통해서 마르크스나 프로이트가 주목하는 것을 포함해서 온갖 망상으로부터 해방되기를 원한다.
This paper discusses a philosophical approach to dream interpretation based on the daseinsanalytic concept of Alice Holzhey, a concept that uses psychoanalytic thinking in the light of existential philosophy. Based on this concept, I consider the generally acknowledged finding that moods play a highly important role for our dreaming in an existential-philosophical view. Martin Heidegger claims that moods confront us with our own being, especially the fundamental >philosophical< mood that he calls Angst. Angst refers to the uncanny experience of being confronted with unfathomable conditions of the human existence. It is a consternating experience beyond every understanding. Assuming that in dreams, as in moods, we are concerned with issues of emotional significance concerning our own being, I claim Angst to be the essential factor for our dreaming. Usually, however, it remains hidden in some other mood, for example in the mood of fear. What makes dreams interesting, puzzling, amazing or terrifying, is their hinting at Angst. With three examples I hope to make clear my thesis that all dreams focus on certain fundamental issues concerning a person’s own existence, meaning issues determined by Angst.
Sull’approccio psicoanalitico-sociale di Erich Fromm. Excursus su alcuni lavori inediti in italiano
(2020)
By integrating data from general psychology and perinatal clinical psychology with neuroscience and psychoanalysis, the author discusses the relations between memory and consciousness, the aim being a unitary definition of the concept of unconscious. Nobody has a brain that can be the same as any other person's: the biology of memory lies in neural networks that have been constructed in the brain of that specific person by their experience. From the fetal stage, each brain progressively learns its own individual functions during its relational neuropsychic development. The author underlines how the continuous emotional biological work of the brain, together with a person's entire relational life, produces the construction of the whole functional and individual mindbrain. The whole construction is memory and this is unconscious; indeed it may be the true unconscious. From the continuous silent work of the mindbrain of a person, some forms of conscious level may emerge in his individual's subjectivity: some functioning of mindbrain makes what an individual person can consciously remember. The unconscious is only what appears in some form in an analyst's consciousness, at some specific moment in his relationship with a patient, and which the analyst translates into some form of his verbal interpretation.
Review Fromm, E.: Wissenschaft vom Leben. Ein Lesebuch (2020a, German): Erschaffen, denken, lieben
(2020)
Begrüßung
(2020)
Begrüßung
(2020)
Sesambungan antarane sastra lan psikologi, ana maneka faktor kang wigati. Kapisan, sawijine sastra kudu nggambarake kakuwatan lan kapinteran pangriptane. Kaloro, karya sastra kudu nduweni kautaman sing babagan gagrag lan basa minangka piranti kanggo nyuntak pikiran lan rasane pangripta. Katelu, prakara gaya, struktur lan tema karya sastra kudu ana sesambungane karo elemen-elemen kang nggambarake pikiran lan rasane pawongan tartamtu. Panliten kanthi objek cerita sambung >Lodan Saka Segara Kidul< anggitane Kukuh S. Wibowo bakal nintingi prakara cacah telu. Kanthi ringkes underane panliten bisa dirumusake: (1) Tuwuhe sipat seneng nekad sajrone cerita sambung (2) Faktor-faktor kang njalari sipat seneng nekad lan (3) Problem saka sipat seneng nekad. Panliten iki nggunakake pendekatan Psikologi sosial teori kapribaden Erich Fromm. Fromm njupuk sikap tengah ing sadar nandhesake luwih sethithik babagan motivasi sadar lan saingan amarga salah sijine ciri unik manungsa yaiku kesadaran. Manungsa ora kewan amarga padha bisa nggawe alesan, mbayangno masa depan, lan kanthi sengaja nyoba nyedhaki tujuane urip. Nanging, miturut Fromm, yen kesadaran diri minangka campuran saka akeh wong sing nindhes wong-wong mau kanggo karakter dhasar supaya ora kuwatir. Ing masalah sosial, Fromm nerangake manawa manungsa bisa nduwe pengaruh luwih saka sejarah, budaya, lan masyarakat tinimbang biologi.
La reflexión que en este espacio se presenta aborda la contemporaneidad del pensamiento del sociólogo, psicólogo y filósofo alemán Erich Fromm para el estudio de la salud mental. Las crecientes preocupaciones por esta área de la salud, tanto en la agenda de las ciencias médicas como sociales y políticas, dentro y fuera de nuestra región, constituyen una de las principals motivaciones de estas líneas. El interés fundamental de la autora ha estado en intentar visualizar la utilidad teórica y metodológica de los estudios de este autor para el análisis empírico de dicha problemática, en tanto este favorecería los acercamientos a la misma desde una comprensión que no parcele la totalidad humana y su relación con la naturaleza. Constituye este artículo el resultado de los primeros avances de los estudios doctorales de la autora, enfrascados en un análisis de las relaciones que se tejen entre diversos factores sociales y el continuo salud-enfermedad mental en una cohorte de población en edad laboral de la capital cubana. Las dimensiones estadísticas de esta problemática en Cuba y los incipientes acercamientos hechos desde la sociología en el contexto cubano a la misma devienen también en razones que han impulsado este inicio.
The article deals with some of the most common fears that can manifest in young training analysands during clinical practice. Viewed using a theatrical metaphor, the psychoanalytic situation that develops is conceived as a representation of the conflicts and deep suffering that the patient wishes the therapist to understand and alleviate. The two can be seen as actors who bring to the stage a scene involving both deeply, and which requires the right balance between illusion and reality to be therapeutically effective. The analytic theatre evokes characters that desire to be brought to the stage, and gives life to a drama that demands to be represented through the characters themselves, as happens in the play Six characters in search of an author by Pirandello (1925). Therefore, analysts need to take on a role that they are implicitly required to perform and that can at times be perceived as rather uncomfortable, while in other instances it can be rewarding. Sometimes they are the main character, while in other situations they are the audience; they may be a travel companion or a persecutor.
Ron Rash’s >Serena< (2008) is about the clash between northern industrialists who cut timber in southern Appalachia and conservationists who want the area converted into a national park. Set during the Depression, it also addresses our own times of unchecked greed and environmental holocaust. This article relates the situation of internal colonialism, which turns the region into a sacrifice zone, with the theme of the wasteland. The latter is related in the novel not only to T. S. Eliot’s poem but also to other works that Rash acknowledges as influences, including >Moby-Dick<, >The Great Gatsby< and Christopher Marlowe’s tragedies about the will to power. Characterized by what Erich Fromm calls the exploitative orientation, Serena Pemberton wields hard power and embodies the rapaciousness of economy, in contrast to a local female character, who stands for ecology and soft power.
The history of migrations to Brazil is the history of the country itself, since the original inhabitants of the territory - the natives - were almost completely exterminated by the Portuguese. In Brazil, any child of school age learns that our land is mestizo and welcoming, and that its population is the result of the mixture of Portuguese, Italians, Spanish, Germans and Japanese, among other peoples. Curiously, the majority immigrant group that formed the country usually does not appear on that list: the Africans. In that case, immigration was forced, originating one of the main traumas that still mark the Brazilian culture and society. This trauma were not left in the past: it was not overcome and it continues to be updated – according to the logic of traumatic functioning, that of the compulsion to repetition - present in the entire structure of social relations in the country. In this paper I intend to deal with the peculiarity of Brazilian racism, articulating the memory of the slavery regime to psychoanalytic concepts – such as repression, narcissism of minor differences, splitting of the ego, and disavowal – capable of denouncing silent segregation that the black population suffer in the country.
Collective narcissism is a belief that one’s own group (the in-group) is exceptional but not sufficiently recognized by others. It is the form of “in-group love” robustly associated with “out-group hate.” In contrast to private collective selfesteem (or in-group satisfaction, a belief that the in-group is of high value), it predicts prejudice, retaliatory intergroup aggression, and rejoicing in the suffering of other people. The pervasive association between collective narcissism and intergroup hostility is driven by a biased perception of the in-group as constantly threatened and out-groups as hostile and threatening. Collective narcissism is associated with hypersensitivity to provocation and the belief that only hostile revenge is a desirable and rewarding response. It arises when the traditional group-based hierarchies are challenged and empowers extremists as well as populist politicians. Instead of alleviating the sense of threat to one’s self-importance, it refuels it. The association between collective narcissism and intergroup hostility is weakened by experiences that fortify emotional resilience (e.g., positive identification with a community).
Research on national collective narcissism, the belief and resentment that a nation's exceptionality is not sufficiently recognized by others, provides a theoretical framework for understanding the psychological motivations behind the support for right-wing populism. It bridges the findings regarding the economic and sociocultural conditions implicated in the rise of right-wing populism and the findings regarding leadership processes necessary for it to find its political expression. The conditions are interpreted as producing violations to established expectations regarding selfimportance via the gradual repeal of the traditional criteria by which members of hegemonic groups evaluated their self-worth. Populist leaders propagate a social identity organized around the collective narcissistic resentment, enhance it, and propose external explanations for frustration of self and in-group-importance. This garners them a committed followership. Research on collective narcissism indicates that distress resulting from violated expectations regarding self-importance stands behind collective narcissism and its narrow vision of >true< national identity (the people), rejection and hostility toward stigmatized in-group members and out-groups as well as the association between collective narcissism and conspiratorial thinking.
Dies ist der zweite Teil einer Studie zu psychosozialer Beratung Betroffener politischer Verfolgung und staatlicher Willkür in der ehemaligen DDR. Sie stellt konzeptionell unsere spezifische Beratungsarbeit mit Betroffenen dar und ist zugleich ein Beispiel für die Analyse gesellschaftlicher Einflüsse auf die Entstehung von Leid und somit auch ein genereller Beitrag zu professioneller psychosozialer Beratung. Der zweite Teil stellt das Beratungskonzept des Kooperationsprojektes des Universitätsklinikums Magdeburg mit der Landesbeauftragten in Sachsen-Anhalt >Netzwerk für psychosoziale Beratung und Therapie Betroffener von SED-Unrecht< vor. Nach einem Überblick über Entstehung und Struktur wird die Beratungsarbeit anhand von vier Beziehungsangeboten vorgestellt, denen unsere Klienten in der heutigen Gesellschaft begegnen. Diese finden sich automatisch auch im beraterischen Kontext wieder und müssen reflektiert werden. Wir schlagen abschließend ein Modell generischer Beziehungsangebote vor. Professionelles Beratungshandeln stellt sich demnach als immer wieder neu auszutarierende Balance zwischen Empowerment und Enttäuschung dar, unter Vermeidung von Missbrauch auf der einen und Überdistanzierung auf der anderen Seite.
Dies ist der erste Teil einer Studie zu psychosozialer Beratung Betroffener politischer Verfolgung und staatlicher Willkür in der ehemaligen DDR. Sie stellt konzeptionell unsere spezifische Beratungsarbeit mit Betroffenen dar und ist zugleich ein Beispiel für die Analyse gesellschaftlicher Einflüsse auf die Entstehung von Leid und somit auch ein genereller Beitrag zu professioneller psychosozialer Beratung. Der erste Teil vollzieht gesellschaftliche Ursachen individuellen Leidens in der ehemaligen DDR nach. Von einem Fallbeispiel ausgehend wird im Anschluss an Foucault ein auf die DDR adaptiertes Modell des >disziplinarischen Kontinuums< vorgestellt. Hiernach bestanden in der DDR zwischen Haft und Alltag fließende Übergänge, und das Schicksal politischer Verfolgter macht im Brennglas das Schicksal großer Teile der Bevölkerung sichtbar. Im Anschluss an Bernfeld wird anschließend ein Modell von »Unrechtserleben durch Erfahrung kommunikativer Widersprüche« entwickelt. Dies stellt heraus, dass die DDR individuelles Unrechtsempfinden und gesellschaftlichen Protest nicht nur unterdrückt, sondern gleichzeitig in einer paradoxen Weise durch Propagieren höchster Ideale, die ihrem eigenen Handeln widersprachen, selbst produziert hat.
Interview mit Rainer Funk
(2020)
Einleitung des Herausgebers
(2020)
Einleitung des Herausgebers
(2020)
Erich Fromm (1900–1980) was a Marxist psychoanalyst, philosopher, and socialist humanist. This article asks: How can Fromm’s critical theory of communication be used and updated to provide a critical perspective in the age of digital and communicative capitalism? In order to provide an answer, this article discusses elements from Fromm’s work that allow us to better understand the human communication process. The focus is on communication (the second section), ideology (the third section), and technology (the fourth section). Fromm’s approach can inform a critical theory of communication in multiple respects: His notion of the social character allows to underpin such a theory with foundations from critical psychology. Fromm’s distinction between the authoritarian and the humanistic character can be used for discerning among authoritarian and humanistic communication. Fromm’s work can also inform ideology critique: the ideology of having shapes life, thought, language, and social action in capitalism. In capitalism, technology (including computing) is fetishized and the logic of quantification shapes social relations. Fromm’s quest for humanist technology and participatory computing can inform contemporary debates about digital capitalism and its alternatives.
Die vorliegende Arbeit beschäftigt sich mit der Frage, wie das Phänomen Religion aus psychoanalytischer Sicht gesehen und erklärt werden kann. Und zwar insbesondere aus der Sicht der beiden Vertreter Sigmund Freud und Erich Fromm. In der Arbeit sollen deren unterschiedliche Theorien aufgegriffen und verglichen, die Standpunkte zusammengeführt, die Unterschiede herausgearbeitet, eventuelle Widersprüche aufgezeigt, und schließlich die Ergebnisse in Bezug auf ihre ethische Bedeutung hin interpretiert werden. Der Begründer der Psychoanalyse, Sigmund Freud, übt in seinem Text >Die Zukunft einer Illusion< (1927) scharfe Kritik am Phänomen Religion. Sein Zugang ist sowohl aus psychologischer als auch aus philosophischer Perspektive interessant. Freud überträgt die von ihm entwickelte Theorie der menschlichen Psyche auf die menschliche Gesellschaft als ganzes und ortet dort dieselben defizitären Strukturen wie beim Individuum. Die Menschheit befindet sich laut ihm in einem andauernden Entwicklungsprozess – von kindlicher Naivität hin zu erwachsener Vernunft. Wobei das Stadium der Naivität für Freud jenem der religiösen Weltanschauung entspricht. Denn anstatt sich der Wirklichkeit wie sie ist zu stellen und sich ihr gegenüber adäquat zu verhalten, tendiere der religiöse Mensch dazu, in einer idealisierten Traumwelt zu verharren. Für Freud ist dies eindeutig neurotisch und unfrei. Freud kommt also zum Schluss: Religiöses Verhalten entspricht einer kollektiven Zwangsneurose. Interessant ist nun, dass Erich Fromm, ebenfalls Psychoanalytiker, einige Jahrzehnte später zu einem diametral entgegengesetzten Ergebnis gelangt als Freud. In seinen Texten >Psychoanalyse und Religion< (1950) und >Haben oder Sein< (1979) beschreibt Fromm Religiosität als ein Grundbedürfnis des Menschen, welches zu stillen für die psychische Gesundheit absolut notwendig, und nicht – wie von Freud behauptet – krankhaft sei. Denn Vernunft und Erkenntnis alleine würden laut Fromm nicht ausreichen, um glücklich zu sein. Der Mensch brauche auch ein Ziel und ein Objekt der Verehrung als Orientierung im Leben.
In the present time of increasing global stress and threats from outside reality, there arise >new fears< of destruction, of annihilation, and of loss of existence. As a consequence, psychoanalysis is faced with new challenges. It is expanding its range to face the fears that arise from these global threats. This requires special attention to analysts’ personal transference and their resistance against it to enable them to be used as a container for the fears of their patients.