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Der Band gibt neuere biographische Studien zu Erich FROMM wieder. Über die Analyse von Lebensdaten und persönlichen Charakteristiken FROMMs hinaus werden Hintergründe seiner Werkentwicklung beleuchtet. – Aus dem Inhaltsverzeichnis: (1) L. von Werder: Erich FROMMs produktiver Charakter. (2) P. Tauscher: Erich FROMM als Analytiker in Berlin. (3) A. Schaff: Mexikanische Erinnerungen. (4) J. Rickert: Erich FROMMs Institut in Mexiko. (5) R. Dunayevskaya: Erich FROMM als sozialistischer Humanist. (6) H. A. Jack: Die Friedensbewegung und Erich FROMM. (7) W. Appel: Erich FROMMs Dialog mit dem Buddhismus. (8) M. Schmid: Der kranke Erich FROMM. (9) B. Luban-Plozza und R. Biancoli: Erich FROMMs therapeutische Annäherung oder die Kunst der Psychotherapie. – Anhang: Eine Auswahl biographischer Literatur.
>Yo conozco a Marcos<
(1994)
>Psychoanalytic Considerations on the Defences from Confrontation with the Stranger<: The conscious and unconscious are qualities of the contents of the psyche attributed, for the most part, to social processes, that are themselves unconscious. In this way the conscious area is largely an illusion. The total man, from the most distant past to the potential future, remains unconscious. One is a member of society, but also member of the human race and, as such, citizen of the world. Humanism is the antithesis of all xenophobic nationalism, all racism and all prejudiced thought. The repression of emotions, sentiments and thoughts which strike the family harmony are part of a strategy of survival adopted by the individual from the start of infancy. The operation of estrangement begins from oneself in order to conform with the family and social environment. Ostracism is avoided by directing it towards repressed and split parts of oneself and towards all aspects on the outside to which those parts allude, according to the defence mechanisms of identifiaation with the aggressor and the projection. Not only is >primordial man< estranged, but also and above all man in his potentiality of development, the >new man< who has overcome narcissism and the symbioticincestuous attachment. The revolutionary character is the strangest of all in today's Western society. The Author supports these positions by the analysis of two dreams and by a brief history of witch hunt.
In an interview, David Riesman, author of The Lonely Crowd (1950), discusses: how he came to write The Lonely Crowd; the influence Erich FROMM had on his intellectual and personal development; the relationship between the mass culture of the 1940s and 1990s; the link between >other-direction< and the technological sophistication of the modern world; the US's peculiar tendency toward anti-elitist, anti-intellectual, and anti-authoritarian rhetoric; the trade-off between egalitarianism and liberty; the difference between cultural integrity and cultural diversity; the Clinton administration's ideas of mass conformity; the relationship between cultural conformity and consumer culture; and the significance of the contemporary debate about multiculturalism.
In an interview, David Riesman, author of The Lonely Crowd (1950), discusses: how he came to write The Lonely Crowd; the influence Erich FROMM had on his intellectual and personal development; the relationship between the mass culture of the 1940s and 1990s; the link between >other-direction< and the technological sophistication of the modern world; the US's peculiar tendency toward anti-elitist, anti-intellectual, and anti-authoritarian rhetoric; the trade-off between egalitarianism and liberty; the difference between cultural integrity and cultural diversity; the Clinton administration's ideas of mass conformity; the relationship between cultural conformity and consumer culture; and the significance of the contemporary debate about multiculturalism. M. Maguire
Biophilie
(1994)
Die Unersättlichkeit der Bedürfnisse und der kalte Stern der Knappheit, 1994, Typescript, 18 pp.
(1994)
Doslov
(1994)
Editorial
(1994)
Editorial
(1994)
Editorial
(1994)
Editorial
(1994)
Erich Fromm
(1994)
>Erich Fromms Humanismus und der Fremde<: Erich Fromms radikaler Humanismus mit seinem Glauben an die Gleichheit aller Menschen, in Frieden und Freiheit-zu, steht im Gegensatz zur Furcht vor dem Fremden (aufgrund von Rasse, Religion, ethnischer Zugehörigkeit, Nationalität etc.) und zu aller Fremdheit, die durch den Narzißmus des Penis, die unglaubliche Gier nach Geld und Macht und die doppelte Furcht vor Freiheit und Alleinsein erzeugt wird; wenn die Menschheit, anstatt sich von dieser doppelten Furcht jagen zu lassen, zur Individuation gelangen würde, so würde der Fremde – so Fromms Ansicht – zu einem Bekannten werden und das Fremde würde unsere Neugier, unser Interesse und unsere Fähigkeit zum Staunen hervorrufen und uns vertraut werden. Furcht und/oder Impotenz (manchmal ein Deckgefühl für erstere) sind die häufigsten und wichtigsten Ursachen für Wut, Ärger, Groll oder mörderischen Hass; eines dieser Gefühle spielt immer bei der Furcht vor dem Fremden eine Rolle. Viele Menschen fürchten und hassen auf diese Weise die Natur – so wenden sie sich künstlichen, kontrollierbaren Nachahmungen zu, so plündern sie die Natur und wünschen nur noch, sie um jeden Preis zu zerstören. Wir müssen hinzufügen, dass unsere Furcht unsere Fähigkeit zu wachsen behindert und so auch unsere Tendenz zur Destruktivität verstärkt. Unser Glaube und das Objekt unserer bewussten oder unbewussten Hingabe wird offenbar in allem, was wir in non-verbaler Kommunikation tun – auch dies ein >Königsweg< zum Unbewussten oder Nicht-Wahrgenommenen. Die Menschen handeln je nach Wahl, in zugänglichen Alternativen; deshalb ist es unbedingt erforderlich, die Einschränkungen unserer Wahrnehmung rückgängig zu machen und unseren Entscheidungshorizont zu erweitern, so dass wir in Bewusstheit und Freiheit wählen können. Für Fromm impliziert unsere Fähigkeit, kreativ zu sein, das Leben und alles Lebendige zu lieben, worin die Erde natürlich eingeschlossen ist, auch, daß wir uns weiterentwickeln und auf dem Weg zur Individuation voranschreiten.
This study involves the application of Erich FROMM's theoretical concepts. The more freedom mankind requests; the more isolated mankind becomes. The relationship between social support networks and depression in university students was studied to investigate FROMM's assumptions. The distinction between past social support networks and present social support networks was emphasized. Other variables addressed include place of residence, distance from home, number of contacts with home, and subjects' preferred social support versus their actual social support. – Data was collected from 100 students enrolled in three introductory psychology classes. Students responded to a Social Support Network Questionnaire and a Depression Screening Inventory. – The study failed to establish any relationship between the maintenance of long-term established social support networks that carried over from the past into the present and depression levels. No relationship was found between depression with regards to distance from home and number of contacts to home. No gender or ethnicity relationships with depression were established. One significant finding emerged. If there was discordance between how the subjects wished to spend their time and how they actually spent their time, depression was found.
First, Do No Harm
(1994)
Foreword
(1994)
Fromm's Concept of Biophilia
(1994)
>Does there exist a new Authoritarian Character?<: The current xenophobic violent acts in Germany have gained an new aura of sensitivity since reunification. Historical experience during the Weimar Republic, together with the strengthening of the National Socialism at that time would suggest the necessity to draw parallels to the current situation. The theories of the Frankfurt School regarding the authoritarian character according to Theodor W. Adorno and Erich Fromm are summarised. In addition, the current (empirical) theories of Heitmeyer, Maaz, Oesterreich and Fritzsche/Knepper to explain right-wing extremism, are analysed with regard to their sociopsychological, explanatory potential. At this point the differences in the political cultures in the reunified Germany are also discussed. The post-war waves of modernisation and individualisation would also suggest the necessity to return to the theory of narcissism. The >Macciavellian< strategies of interaction are taken to illustrate, that a new fear and escapism from freedom can lead to a modern authoritarianism of non-integrated individuals.
Contends that E. FROMM, in the 1960s and early 1970s, negated the then theory that instincts were literally the physiologic expression of an actual physical anatomical disorder. FROMM considered the role of one's society in shaping personality as more potent than one's biology. He pointed out that there is an ongoing social pattern to evaluate oneself and others >as a commodity and one's value and exchange value (that) I call the marketing orientation<. Despite new information about neurophysiology, it is concluded that FROMM's approach continues to demonstrate its power to enhance one's productivity and to be in charge of one's life and to be aware of the impact of societal forces.
Suggests that the evolution of the interpersonal approach to dreams and dream interpretation, as developed by H. S. Sullivan (1953) and E. FROMM (1951) owes a considerable and largely unacknowledged debt to Jung (1933). Similarities and differences between the interpersonal and Jungian approaches are discussed, and additional aspects of the Jungian approach that could enrich the interpersonal point of view are presented. These concepts, such as the compensatory function of dreams and the subjective-objective levels of the dream, provide guidelines for approaching the dream data that help highlight the me-you patterns, self-other personifications, selectively unattended aspects of the interpersonal field, and unformulated anticipations of the future direction of interpersonal events expressed in the dream.
Introducción
(1994)
Jika manusia terpisah dari lingkungan keluarganya, jiwa manusia akan selalu berada dalam kesunyiaan dan selalu dalam keadaan terasing. Dengan keadaan yang dirasakan terasing, sunyi, dan selalu merasa kesepian tersebut manusia dapat merasa bahwa ia sudah lepas atau bebas dari ikatan emosional kelauarganya.