This paper explores the unconscious communication of primary-process material in clinical work with a Latin American male that occurred while I was nursing my first child. Mutually dissociated aspects of self-experience became part of the relationship soon after an unexpected instance of >let-down<. The concept of Eros, the collection of life-preserving instincts that preserve and protect the body and mind – borrowed by Marcuse and other thinkers of the Frankfurt School to understand specifically the generative potential of consciousness – emerged as a helpful construct for understanding the transference and countertransference. Bowlby's notion of attachment, Fromm's social reconceptualization of drive, and Mitchell's integration of the biological and the social dimensions of drive all can be conceived as attesting to the powerful impetus to seek in others connections that create and enable a life structure. Eros in the therapeutic relationship can help recover dissociated elements of the individual, cultural, and political psyche.
Considerando a crítica de Adorno à indústria cultural, a qual torna a cultura um meio de produção do comportamento de consumo, tentamos demonstrar como a gramática da perversão tende a monopolizar as formas de prazer na pósmodernidade. De acordo com nossa hipótese, a produção de consumo recodifica o recalcamento originário concebido por Freud: tal gramática suprime a satisfação libidinal de forma análoga à repressão primária, contudo, ao invés de utilizar as tensões insatisfeitas da libido para o trabalho, ela direciona a satisfação erotica para o prazer de consumir. Desta forma, ela formata a satisfação perversa para que esta se coadune com os interesses da economia.
Agresión y destructividad
(2006)
Fromm’s theory of social character was based on an understanding of human & material-world relationship and human & human relationship. He analyzed the types and traits of social character in the respects of assimilation and socialization. A definition of social character was also given in terms of its connotation, formation and function. In his arguments, Fromm criticized capitalist society with an outlook of human future from an optimistic view.
Arbeiter und Angestellte am Vorabend des Dritten Reiches. Eine sozialpsychologische Untersuchung.
(2006)
Begrüßung zur Tagung
(2006)
In distinguishing between negative and positive freedom, Isaiah Berlin expressed a preference for negative freedom. Given the track record of those who in the past have advocated positive freedom, this is not surprising. But advocates of positive freedom do not accept that tyranny necessarily results from embracing their conception of freedom, and they are convinced that a commitment to negative freedom is never enough to defend “freedom” against tyrants. They do, however, share one thing in common with those who favor negative freedom: both equate their conception of freedom with >true freedom,< and treat the other as either false or incomplete. This might suggest that Berlin's distinction is more a partisan's tool than a tool of analysis. I disagree. But rather than reducing it to a distinction between >freedom from< and >freedom to,< we need to expand it. Not only will this enable us to move beyond an important criticism of Berlin's conception of freedom, it will also provide a better explanation for why negative freedom is as likely as positive freedom to diminish “true freedom” and why positive freedom is as likely as negative freedom to increase it.
Celebrating the 50th Anniversary of the American Academy of Psychoanalysis and Dynamic Psychiatry
(2006)
Creative Mask Making
(2006)
Creative Mask Making
(2006)
Der Vormittag war ihm heilig
(2006)
Die Furcht vor der Freiheit
(2006)
The author discusses Dr. Fiscalini's idea of coparticipant psychoanalysis by placing it in historical context. The ideas of the personal self and the interpersonal self emerge from two divergent lines of interpersonal thought, one being Sullivan and the other Fromm. The author poses several questions for consideration.
Doble validez de Erich Fromm
(2006)
Einführung
(2006)
Erich Fromm
(2006)
Erich Fromm and Sociology
(2006)
Erich Fromm, mi maestro
(2006)
Fomm’s Relevance Today
(2006)
埃里希·弗洛姆(1900-1980),出生于德国法兰克福一个犹太人家庭。1934年,他为逃离纳粹迫害而离开德国,移居美国。他一生著述很多,其代表作品有《逃避自由》、《爱的艺术》、《自为的人》、《超越幻想的锁链》、《健全的社会》、《人类的破坏性剖析》等。很多学者将弗洛姆归入法兰克福学派,也有人把他看作是一位杰出的精神分析学家,新弗洛伊德精神分析学派的一员干将。得出这一结论的依据主要在于他的代表作《逃避自由》,弗洛姆精彩地分析了现实的资本主义社会中人对自由产生恐惧的心理机制。于是又有人据此认为他是一位社会学家,因为弗洛姆通过对人的心理机制的分析,目的就在于寻求一个适合人生存的社会制度,这显然是一名
The idea of social character has a long and important history within sociological thought. The concept addresses the fundamental question of the relationship between society and the individual, structure and agency. Tracing the development of the idea of social character from the classical sociology of Marx and Weber to more contemporary writings within American sociology by figures such as Fromm, Riesman, and Mills reveals ideas and perspectives central to the development of social theory. Although many argue that the idea of social character is no longer important in sociology, it has in fact resurfaced in Pierre Bourdieu's notion of habitus. Habitus specifies the original idea of social character without the biological or essentialist traits found in most of the earlier work. Habitus marks a substantial advance beyond earlier ideas of social character, providing a more purely sociological answer to the structure/agency (society/individual) problematic.
From Super-ego to Super-se
(2006)
Fromm y la mirada del otro
(2006)
Fromm y la muerte hoy
(2006)
Girls, their fathers, and their mothers: Patterned links to ambition and prohibition in women
(2006)
L’autor exposa i valora les idees principals de la filosofia de Horst-Eberhard Richter i de la seva l’empresa intel·lectual en el seu intent d’eixamplar les bases i els límits de la psicoanàlisi fins abastar el conjunt de les ciències de la cultura, camí que ja havien iniciat també altres autors com ara Erich Fromm, Herbert Marcuse, Bruno Bettelheim, Alexander Mitscherlich, Paul Ricoeur, entre d’altres.