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二十世纪急剧的社会文化变迁深深地影响了人们的精神生活,价值冲突、社会变动、文化移入、生活巨变无不加剧了人的心理困难。心理咨询和心理治疗顺应时代要求,迅速蓬勃发展。然而,由于对治疗对象缺乏全面的把握,心理治疗在疗效、范围和方法上均陷入困境。要走出困境,就必须揭示人的完整本性、建构人的完整形象,并以此作为心理治疗理论与实践的出发点。弗洛姆的人本主义精神分析治疗观正是这样一个典型。 弗洛姆人本主义精神分析治疗观的主要思路是:跳出单纯从解剖学和生物学意义上把握人的圈子,结合马克思主义对人的本质的认识,从人的处境出发,揭示出人存在的矛盾是心理疾病的根源;通过对当代资本主义社会现实的分析,指出现代人生存的困境——异化是心理疾病的直接原因;通过对心理疾病成因的分析,弗洛姆进而提出了其心理治疗的目标——从健全人格的追寻到健全社会的追求;最后,弗洛姆阐释了自己心理治疗的具体步骤和方法。 本论文通过对弗洛姆著作的整体把握,系统归纳了弗洛姆的人本主义精神分析治疗观,旨在阐明其对当今心理治疗的整合趋势与本土化研究潮流的启发及意义。
Secrets of the Soul. A Social and Cultural History of Psychoanalysis. New York (Vintage) 2004.
(2004)
埃里希•弗洛姆是20世纪美国著名的社会哲学家、心理学家和伦理学家,法兰克福学派的重要代表人物。他的人性思想是在>综合<弗洛伊德的精神分析学说和马克思有关人的学说的基础上形成的,是他的整个社会哲学理论的核心与基石。本文主体共分三个部分:第一部分主要是介绍弗洛姆人性思想产生的社会背景和思想渊源。20世纪西方社会的发展,尤其是经济的发展、信仰的危机和社会生活的机械化倾向为弗洛姆人性思想的形成提供了社会现实基础;而弗洛伊德以无意识理论和性格理论为核心的精神分析学说、马克思的历史唯物主义理论和异化理论、法兰克福学派以消除社会异化、实现健全社会为基本目的社会批判理论以及东方的禅宗思想对其人性思想的形成产生了重大影响。第二部分旨在对其人性思想进行全面的梳理与探究。文章详细探究了弗洛姆人性思想的方法论及其含义,人性与生存矛盾、社会性格、社会无意识、自由及异化的关系,并简单介绍了弗洛姆实现人性解放的>社会改革方案<。弗洛姆以>社会生物学<的方法研究人性,既看到了人性中的生物因素和精神因素,又强调了社会环境对人性形成的重要作用,并提出了人的本质就是人的生存所固有的矛盾的观点。他认为,人类共同的生存境遇产生了三种生存矛盾即生与死、生命的短暂与潜能的无限、个体化与孤独感。为了解决这些生存矛盾,人产生了种种精神需要。社会性格和社会无意识是人们在一定处境下满足这些需要的方式。>个体化与孤独感<的生存矛盾决定了人们既要不懈地追求自由,又以各种方式逃避>消极的自由<,这种>消极的自由<在当今的西方社会中表现为人性的异化。为了消除人性的异化,达到一个>健全的社会<,弗洛姆认为要大力发展理性与爱的能力,具体措施就是要对资本主义社会的政治、经济、文化进行一场全面的>社会改革<。第三部分主要是在前面对弗洛姆人性思想全面系统地介绍的基础上,依据马克思主义的人性观点对弗洛姆的人性思想进行评价。弗洛姆人性思想的合理性主要表现在他对人性结构的内容进行了较为全面的探索、注重了人性的客观现实基础、人性的动态性和强调了人的主体性几个方面;但由于他的阶级局限性及其社会历史条件的制约,他的人性思想又有明显的局限性,主要表现在他片面夸大了人的精神因素在人性中的作用,在消除人性异化的途径上具有空想性以及他的人性思想具有内在的矛盾几个方面。因此,学习与研究弗洛姆的人性思想不仅具有重大的理论意义,而且对我国社会主义现代化建设中人性的健全与发展具有重要的借鉴意义。
>Solidarity< conjures up positive images of the strength of togetherness and community, but in practice it is experienced by groups when confronted by a real or perceived threat from other groups. The ideal of a universal human solidarity appears tenuous and flimsy. However, Richard Rorty and Axel Honneth have attempted, in different ways, to bring this ideal under philosophical consideration. Their treatment of human solidarity is flawed by their a priori rejection of the normative idea of a common human nature. Such an idea, termed ‘radical humanism’, is reconstructed from the work of Erich Fromm, and one of its chief implications – the rejection of liberal nationalism – is proposed as part of a radical challenge to contemporary social and political theory.
During his years as a member of the Frankfurt School, Erich Fromm developed a strong interest in the idea that there were distinctive male and female character orientations. Drawing on the positive evaluation of matriarchy made in the nineteenth century by the Swiss anthropologist J. J. Bachofen, Fromm argued that a >matricentric< psychic structure was more conducive to socialism than the patricentric structure which had predominated in capitalism. His interest in maternalism and his opposition to patriarchy played an important part in his rejection of Freud's theory of drives and in the development of a humanistic ethics in which love plays a central part. The idea of a gendered humanism is central to Fromm's social thought, although there is a danger that the over‐emphasis of sex‐based character differences unintentionally re‐opens the danger of the kind of sexual stereotyping which he resolutely opposed.
The undeniable realities of globalization at the dawn of the 21st century have brought the United States and its citizens to the startling realization that we must grapple politically, economically, and culturally with the wide range of diversity existing within and without our borders. As greater numbers of culturally diverse persons are now represented in their caseloads, psychoanalysts are also forced to examine the relevance of psychoanalytic theories and practice in meeting their needs. The author discusses three papers that propose overlapping and differing opinions as to the function of psychoanalysis in the lives of culturally diverse patients, and its capacity to influence more public, social and political change. This paper questions the meaning of the term >culture.< It attempts to tease apart the nature of memory and dissociation among those who suffer intergenerational trauma because of their membership in particular cultural or ethnic groups. Also addressed is the extent to which, as described by social constructivist theory, self is entirely a socially constructed phenomenon. The author questions the extent to which, alternatively, >self,< possessed of will, agency and authority, exists in a mutually influencing relationship with the social world.
Martin Buber und Erich Fromm
(2004)
历史发展到今天,现代化给人类带来了前所未有的社会生产力,极其丰富的物质享受和丰富多彩的人类文化,但同时也带来了无所适从的紧张情绪、迷失感和危机。人类的精神健康成了一个十分尖锐的问题,寻求健康的人格成为人们的共同愿望。埃里希•弗洛姆(1侧X〕一1980),美国著名心理学家、社会哲学家,法兰克福学派的重要代表人物。他生活于动荡不安,灾难迭起的20世纪,残酷的社会现实使其从少年时代就开始思考与战争有关的心理学问题,思索人与社会的关系。1941年,弗洛姆出版了其关于研究纳粹主义心理学问题的著作《逃避自由》,他在书中剖析了法西斯主义崛起的心理根源,阐述了自己对人性的思考,提出了独具特色的健康人格观。弗洛姆认为病态的社会造成病态的人格。他指出资本主义社会的自由是现代人的困境的根源。一方面,社会生产力的发展解除了传统社会对个人的种种束缚,个人获得了独立和自由;另一方面,社会生产力的发展也瓦解了稳定的社会结构,人们在获得>自由<的同时却发现生活中充斥着无数的不确定性—人失去了安全感和归属感。随着工业和技术的发展,人类生活的每一个角落都打上了人的印记,人类因与自然的血缘联系被 ...
In light of the contemporary shift away from the universalizing of the Eurocentric perspective, brought into focus with the advent of globalization, it may be useful to consider reorienting traditional psychoanalytic assumptions about human nature to those that are more appropriate to the recognition of a culturally pluralistic world. The author argues that ego psychology originated in the Western Enlightenment's emphasis on liberal individualism, which has limited its applicability across races, classes, and cultures. Relational theories, in their capacity to include the examination of the socially constructed dimensions of the analytic dyad (including race, class, gender, ethnicity, and sexual orientation), offer crucial theoretical and clinical possibilities, lacking in traditional psychoanalysis, that may help analysts to address some of the important cultural sources of psychological suffering. In the relational view expressed here, the unconscious – as made manifest in everyday life and in the transference and countertransference of the analytic situation – is reformulated to include social and cultural influences.
The author notes that, overall, he and White seem to agree on many important issues that she writes about in her commentary, such as the necessity of recognizing both our shared humanity and the agency of separate, subjective selves. He argues, however, that White mischaracterizes what it means to think of the self as socially constructed, and he clarifies his views of how the concept of a socially constructed self may be related to individual differences in the same culture, and to personal agency. He responds to White's imputation that his paper implicitly prescribes a type of intervention or mandates some particular view of the Truth as a new theology, substituting a concrete environmental or social determinism for the abstract (intrapsychic) determinism that he criticizes. Finally, he responds to some interesting and insightful questions White raises about the case vignette of Mr. J that was presented in his essay.
This paper is a continuation of the author's thoughts on Ferenczi as >the mother< and his capacity to identify with women, as expressed in previous work from 1989, 1991, and 1997, and it revisits Hoffer's now widely quoted sobriquet for Ferenczi as >the mother of psychoanalysis<. That phrase makes assumptions about the Freud- Ferenczi relationship which contradict the still widespread view of Ferenczi as someone whose bizarre, acting-out exploitations of patients are best used as a cautionary tale, while his gargantuan creativity goes unrecognized. Freud's defensive ambivalence about Ferenczi created a legacy of mistrust that results in Ferenczi's still being misquoted in the manner deplored by Balint in 1948. This paper takes up some of these issues in the context of examining Ferenczi's unconventionality, particularly with respect to the fluidity of his masculine and feminine identifications. This was not only unusual for the time, but was so different from most of his psychoanalytic colleagues that these differences were viewed as pathology rather than as manifestations of a distinct originality. Contemporary ideas about androgyny are cited as a better descriptive fit of Ferenczi's attributes, and support for such an interpretation is marshalled, even as it is acknowledged that Ferenczi continues to elude categorizing, even on today's terms.
The subject matter of identity belongs to the orthodox psychoanalytic movement. For about the last 15 years, the International Psychoanalytic Association (IPA) has successfully tried to facilitate research and to promote projects. If the resistance of influential analysts against empirical investigation decreases further, >psychoanalytic movement< and its unfavourable concomitants will be a thing of the past. The development to a scientific community will no longer be hampered by controversies over professional identity. – The psychosocial dimension and its normative implications put the concept of identity into question. Instead the author suggests that we speak of a psychoanalytic attitude. This professional self is closely connected to the personal self. It is however, necessary to separate the method from the person. For a long time the genealogy of the training analyst determined the membership in the ever-growing family of psychoanalysts. There have been black sheep right from the beginning. Dissidents, therefore, belong to the history of Psychoanalysis. The official acceptance of pluralism within the IPA invites comparisons between the various schools according to scientific criteria. The methodology of modern psychoanalytic process and outcome research provides principles for writing treatment reports. Group identities in their dogmatic aspects are detrimental for the future of psychoanalysis. The message of the paper is to express the hope that a critical eclecticism might replace psychoanalytic schools.
Following Ferenczi's tradition of examining the dynamics between analyst and analysand, I will explore aspects of this relationship particularly around issues of mutuality versus inequality, all occurring without the conscious involvement of either participant. I propose that these issues of attachment can be further illuminated by examining the underlying neuropsychobiological processes. Case examples will be offered to illustrate these points.
Die Kunst des Liebens: Körpererfahrung und Tanz als Zugangswege zur schöpferischen Eigenkraft
(2004)
The Role of Enactments
(2004)
Race remains one of the most highly charged subjects of discourse in our society. At a cultural level, white racial identity has become dissociatively split off from the rest of identity formation. A racialized subjectivity is usually carried by those with darker skin colors, whereas whiteness is experienced as an unmarked and invisible state. The author argues that whites have dissociated the historical position of the oppressor from collective consciousness, due to our inability to tolerate an identification with the aggressor. Our disavowal of race as constitutive of subjectivity ensures that race becomes a site for enactments. This paper follows the transference-countertransference dynamics between an African American patient mandated to treatment and the author, a white analyst born in South Africa. The haunting presence of racial trauma infused the analysis. Focus is placed on the rich, often unmetabolizable experiences of race, including the ways in which the structure of the treatment recreated the racial dynamics of slavery.
In. Reply to Altman's discussion, the author explores in more depth the topic of whiteness, both her South African and American whiteness. She situates American whiteness in the history of slavery, Jim Crow, and the ongoing racial discrimination of the present. When Altman points to the author's unconscious submission to the regulatory power of the larger society, she postulates that her submission is to American whiteness. She notes that, in finding a new home, that which she wished to discard – a white racist identity synonymous with the oppressor – has reappeared, to be confronted once again.
Tesis ini memiliki tujuan untuk mengangkat pemikiran Erich Fromm mengenai manusia dan masyarakat dalam tradisi psikologi sosial materialis. Pemikiiran Erich Fromm ini layak untuk ditampilkan karena dua alasan utama yakni, (1) pemikiran ini bertumpu pada dua aliran besar pemikiran: Mandan dan Freudian. Ia merupakan kritik dan sintesa dan dua aliran pemikiran tersebut; (2) pemikiran ini memberikan kontribusi yang besar terhadap kejayaan Teori Kritis yang dikembangkan oleh Institut Penelitian Sosial, yang kemudian lebih dikenal sebagai Mazhab Frankfurt. Yang belakangan ini kelihatannya jarang diangkat (sengaja ditenggelamkan?) dalam berbagai literatur yang ada Memang benar bahwa Erich Fromm hanya sebentar bergabung bersama Institut Penelitian Sosial, tapi tentu kita tidak bisa mengabaikan kontribusinya. Adapun permasalahan pokok yang diangkat adalah: bagaimana tinjauan kritis Fromm terhadap pemikiran Karl Marx dan Sigmund Freud yang bicara mengenai manusia dan masyarakat? Dan bagaimana pemikiran Erich Fromm sendiri, mengenai manusia dan masyarakat, dalam tradisi psikologi sosial materialis? Metode yang dipakai dalam tesis ini adalah, metode penelitian historis, deksriptif-analitis, dan komparasi-sintesis.
What happens when governments, institutions, or associations betray our most cherished values and ideals? Through the tropes of melancholia, perversion, and the fetish, this paper examines the complex reactions that such a betrayal may elicit. The author argues that betrayal evokes shame and guilt by association, and that it also engenders the complicated form of mourning implicated in melancholia. A person may disavow the betrayal itself in order to deal with these painful reactions. This disavowal may then become stabilized via the use of the fetish in its various forms (e.g., the commodity fetish, the body fetish, and the fantasy fetish). This has perverse consequences, including subtle enactments of racism and other forms of marginalization and exclusion of Otherness.
Altman's commentary challenged this author on both a personal and a theoretical level. On a personal level, she was encouraged to explore her knowing at one moment but not knowing at another, her own self-interest in the position of beneficiary. Thus, the mechanism of disavowal that underpins liberal racism was revisited in a more clinically oriented manner. On a theoretical level, Altman's response invited a more refined exploration of liberal racism as it differs from blatant racism. It also facilitated a more nuanced application of Lacanian and Kleinian theory to this matter.
Right now, North American psychoanalysis, taken as a whole, seems rough-edged compared with its European counterparts. It puts more emphasis on the reality of other minds that inevitably influence and limit the ways in which the patient's unconscious psychology does and does not become available for analytic scrutiny and change. It is more in the United States, than elsewhere, that a new literature on sexuality (as a key source of fantasy, transference, countertransference, anxiety, etc.) is vital. We are more eager to incorporate ideas from France and Britain than French and British psychoanalysts are to adopt ours. Affect has assumed a more direct and explicit role in American literature than in British or French literature. Finally, the expectation is more urgent here that psychoanalytic treatment will work, that the quality of patients' subjective and relational lives and the quality of their loving and working will be better after analysis.
This article invites Primo Levi, the internationally esteemed citizen of Turin, Italy and survivor of the Auschwitz to instruct post 9/11 psychoanalysis in five lessons on living and dying in the aftermath of severe trauma. Relying on excerpts from Levi's writings, the author invites Levi to speak to the reader words of warning concerning contemporary psychoanalysis' benign omnipotence in embracing overly simplistic theories of cure, resiliency and psychic repatriation of the human spirit in the aftermath of severe trauma.
Editorial
(2004)
Starting with Castel's description of the network society the author examines the disintegration of the patriarchal family. A process that is dependent on the diversification of family types, the increasing amount of women in working life and the feminist movement. The changes in ideology and in the means of production influence the development of individuals. This is discussed with respect to Erikson's epigenetic diagram and Fromm's theory of a social character. These social processes also effect psychoanalytical theory especially how we understand female sexuality and perversions or neoesexuality.
Para Fromm, o dilema básico humano referia-se ao fato de que ao longo dos anos quanto mais às pessoas ganham liberdade mais elas se sentem solitárias, inseguras e separadas da natureza. Fromm sugeriu que as pessoas identificavam-se com as religiões e com as pátrias, na tentativa de lidar com a sensação de perda de vínculo com a natureza. A idade média teria sido, para ele, a última era de estabilidade na qual o individuo possuiu realmente sentimento de pertencer a uma classe. Três mecanismos de fuga aos aspectos da liberdade foram propostos por Fromm, porem na tentativa de recuperar a segurança perdida: O Autoritarismo, a Destrutividade e a Conformidade Autômata.
This essay is intended to record and analyze some recent events in psychoanalytic history, in particular the omission of sexual and gender minorities from the planning of the inaugural conference of the International Association of Relational Psychoanalysts and Psychotherapists (2002) and its subsequent protest by several East Coast psychoanalysts. Those events are recounted and analyzed to emphasize the significance for psychoanalysis of the general exclusion of gay, lesbian, bisexual, and transgendered (GLBT) voices from the sites of psychoanalytic authority, to hypothesize the intellectual roots of this historic exclusion, and to make recommendations for remedying this situation. The author suggests that philosophical idealism embedded in psychoanalysis in the form of reified notions of development, gender, and health may be responsible for the failure of contemporary psychoanalysis to fully include GLBT consciousness and perspectives. He further argues that the institutional recruitment and deployment of GLBT psychoanalysts is a likely remedial strategy.
Bekannte ‚ausmisten<?,
(2004)
Taking the lectures that Freud delivered at Clark University in 1909 as a starting point, this paper explores the features of the American cultural psyche that share deep affinities with some of the assumptions that underlie Freudian psychoanalysis. Using a variety of literary texts, the author locates two central points at which a strain of the American imagination intersects with psychoanalysis. The first is the belief that there is sense in everything, a belief that can be traced back to Puritan theology and that is secularized but not lost in the 19th century and beyond. According to this belief, the world is a text calling to be interpreted. The interpretation of this text may not be historically guided, as it is in psychoanalysis it is, however, an interpretation that can only come through experience. An epistemology grounded in experience also develops out of Puritan theology, with its insistence on the individual's unmediated relation to the Creator. The author then considers the ways in which certain 19th-century literary texts employ a performative rhetoric that insists on the centrality of experience as the means to knowledge by forcing the reader into transformative acts of interpretation. This activity mimics what psychoanalysis calls transference, which itself insists that experience is the ground of knowlege. The emphasis on experience that emerges in the literary texts and in the transference leads to a pronounced split between the private and public aspects of the individual. In conclusion, the author examines the different ways in which psychoanalysis and American culture have negotiated that split.
The ideas and practices of psychotherapy, together with fresh thinking from many other sources, can help to revitalize Western politics which seem broken and moribund. The author describes various professional experiences of his own at the interface of politics and psychotherapy. These include consulting with mainstream and activist politicians and groupings. He discusses how politics in the West is changing in the general direction of what he calls >transformative politics.< He also asks if psychotherapists can make a difference in the political world today, explaining that, though enthusiastic about the prospect, he is also skeptical about it because the record of psychotherapists' involvement in politics is not very good. The paper includes an experiential and personally oriented section (>The Inner Politician<) that looks at how the political self is formed in culture, family, and the inner world. The notion of differing political styles as a source of conflict is explained and explored. The author concludes with some reflections on the relations between psychotherapy, politics, and spirituality.
Escape, Fromm, Freedom: The Refutability of Historical Interpretations in the Popperian Perspective
(2004)
Je me penche sur un aspect de la philosophie sociale de Popper, à savoir les principes d'évaluation des interprétations historiques. Ma thèse globale est que suivant la perspective poppèrienne, notre choix parmi des interprétations historiques doit user d'au moins deux des critères qu'applique Popper au choix parmi diverses théories scientifiques : une interprétation devrait logiquement se prêter à une réfutation et elle devrait être consistante. Afin de montrer la pertinence et la fécondité de cette approche, je me concentre sur l'interprétation historique des causes de la montée du nazisme que propose Erich Fromm, en particulier dans Escape from Freedom. Je montrerai que l'application de notions psychanalytiques dans le cadre de son interprétation historique a une valeur explicative faible, voire nulle. Son échec à expliquer certaines questions sociales tient à plusieurs raisons. Premièrement, l'auteur ne fournit pas, quoi qu'il en dise, d'explication causale convaincante. Ensuite, les concepts et les multiples hypotheèses ad hoc auxquels il a recours tendent è rendre son interprétation irréfutable. Enfin, Fromm s'appuie sur des assomptions théoriques contradictoires. Mon analyse est basée sur la notion fondamentale de Popper voulant que la connaissance scientifique empirique exige au strict minimum une ouverture des interprétations historiques à la critique intersubjective. C'est cette exigence qui permet de les critiquer – c'est-à-dire les accepter, les réfuter et les corriger – sur une base rationnelle.
Review Howard A. Bacal (Ed.): Optimal Responsiveness: How Psychotherapists Heal their Patients
(2004)
Infant Research e nuove prospettive su teoria e tecnica della psicoterapia e della psicoanalisi
(2004)
Présentation
(2004)
Freudian, Lacanian, and Kohutian approaches to the subject of seeing another and being seen by the other are reviewed and critiqued. The mirroring metaphor, so often invoked in psychoanalysis, is brought under scrutiny and concluded to be naive to the complexity of interaction actually occurring when one is seeing oneself being seen. Utilizing infant research findings and currents in Continental philosophy, a case is made for a reading of Winnicott's mirroring conception as a relational event: embodied and embedded in an intersubjective matrix of prereflective immediacy. Breaking with analytic rigidity emphasizing opacity and abnegation, Winnicott embraced the visual rather than inherently mistrusting it, advancing the dark analyses of vision beyond their pessimistic appraisals of the impossibility of an encounter with alterity.
How Far to the Moon?
(2004)
Éditorial
(2004)
Review Melman, Ch.: L’homme sans gravité. Jouir à tout prix, entretien avec Jean-Pierre Lebrun
(2004)
The Psyche as a Process
(2004)
This paper offers an intimate account of a long-term analytic process and a detailed presentation of one pivotal session to illustrate and explore the issues of love, dissociation, and discipline in a therapeutic relationship. Organized around the concept of impasse, this paper presents a relational perspective on the potential in transference and countertransference love to facilitate or curtail the forward progress of therapeutic work. Love may bring life or impasse to a person in analysis. One key to the dynamics of therapeutic love and impasse is the problem of weak dissociation (Stern, 1997) and the impact of the analyst's noticing, or not noticing, a moment in the onrush of familiar clinical process that is ripe for questioning. A new concept is introduced and elaborated in this paper that relates to the resolution of preoedipal and oedipal transference love: The paradoxical analytic triangle.
The concept of parenthood as defined in classical theory and later theorizations is discussed. Parenthood is defined as a transformative process, activated by the idea of having a child and by interaction with the child, through which a constellation of affective and psychic capacities is developed, promoting growth and psychic change and evolving over time. Parental functions, rather than being learnable skills, are considered as mind functions linked to character traits that cannot be split from the personality as a whole and are, as such, susceptible to improvement through psychotherapeutic work. The author illustrates this with a model of psychotherapies and parallel analyses of parents and children tested and elaborated in public and private practice, showing its therapeutic and cognitive advantages. The central thesis of the paper is that whatever the approach and working method with the parents, the therapeutic space offered encourages certain processes that are vital for the structuring of the self and the psychic growth of the child: creation of a space for the representation and emotional investment of the child; improvement in the parental functions; and identification with the therapist as a new or reactivated developmental object. Two clinical cases illustrate the parallel evolution of therapeutic relationships and of the parent-child relationship.