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>Forum der Psychoanalyse<, which holds a firm place in the German-speaking world today, was founded in 1984 in a rugged landscape of psychoanalysis in Germany that was the consequence of the malignant group processes that had occurred between psychoanalytic societies after World War II. The Forum's foundation was guided by the idea of creating a constructive climate between the rivalrous groups and moderating the gap between them, given the increasing recognition of the shared history of psychoanalysis in Germany that had started to take root in the 1980s. Emphasizing the common ground in psychoanalytic theory and practice, the >Forum< is open to all psychoanalysts, to discussions of the various psychoanalytic trends, and to contemporary interdisciplinary dialogue. It promotes exchanges between psychoanalytic societies, and is also meant as a bridge to the development of psychoanalysis abroad.
This paper explores the links between psychoanalysis and music in Vienna between the years 1908 and 1923, focusing in particular on two members of the highly influential Second Viennese School, the composers Alban Berg and Anton Webern. While there is little evidence of an actual interaction between Freud and his circle and contemporaneous musicians in Vienna, this paper discusses the direct personal and professional contact Webern and Berg had with Freud, and also with Freud's one-time colleague Alfred Adler; Berg's wife Helene also underwent psychoanalytic treatment. Both composers documented their experiences with and feelings about psychoanalysis, offering critical insights into the reception of psychoanalysis in musical circles in Vienna, and into the actual connections between psychoanalysis and Vienna's most important musical figures. This paper examines Berg and Webern in the context of Freud's Vienna, Adler's musical background and his treatment of Webern, and Berg's knowledge of psychoanalysis and strong ambivalence towards his wife's psychoanalytic treatment, and concludes by considering Berg's opera Wozzeck (1925) as an example of a musical work influenced by contemporary Viennese attitudes towards psychoanalysis.
This paper is part of my research into psychotic transference and is also related to the psychotic aspect of any adult or infantile patient in analysis. In my research, I studied the origin of the concept of transference in Charcot's time before Freud, and the transformation of this concept in psychoanalysis. Freud thought that psychotic patients were not able to establish a transference relationship, but some of his early papers show the opposite. In fact, Freud himself and then several other analysts were able to develop a personal experience regarding the possibility of contact and transferring feelings and delusional experiences in a therapeutic context – individual, group, or institution. I provide some clinical examples in this paper, as well as some theoretical, personal views regarding intrapersonal and interpersonal transference. Like Freud and Melanie Klein, I believe that transference starts with life, but that in psychoanalysis it has a particular meaning.
Through the use of Paulo Freire’s >Pedagogy of the Oppressed<, bell hooks >Teaching to Transgress<, and Erich Fromm’s >Marx’s Concept of Man<, amongst other works, this analysis will attempt to analyze the subject/object, public/private, and the masculine/feminine dichotomies that arise in nineteenth-century England. Using Charles Dickens’ >Hard Times< as a basis for this discourse analysis, I will explore the following: Patriarchy and capitalism as interconnected systems of domination that (re)produce and purposefully instill Marx’s concept of false consciousness and alienation in an attempt to train, as Victorian economist Andrew Ure explains in his >Philosophy of Manufactures<, >human beings to renounce their desultory habits of work and to identity themselves with the unvarying regulatory of the complex automaton< (Ure 15). Works Cited Ure, Andrew. The Philosophy of Manufactures; or, An Exposition of the Scientific, Moral, and Commercial Economy of the Factory System of Great Britain. London: C. Knight, 1835. Google Books. Google, 28 June 2007. Web. 2 Apr. 2015.
Sociopolitical democratization, the rebirth of Sigmund Freud's legacy, and the revitalization of psychoanalysis in today's Czech Republic created the conditions for the symposium >Psychological Birth and Infant Development< to take place. The sponsors, faculty, and organizers are gratefully acknowledged, together with the citizens of the town of Příbor.
Alienasi merupakan istilah yang telah banyak digunakan oleh para pemikir sejak masa lampau, termasuk Hegel dan Karl Marx. Dalam memaknainya, masing-masing tokoh berbicara dalam ruang lingkup kajian yang berbeda. Hegel mengatakan bahwa pembahasan alienasi ini penting dalam kaitannya dengan munculnya kesadaran atau perasaan terhadap keliyanan. Karl Marx berbicara tentang alienasi ketika IA prihatin dengan nasib para buruh yang dieksploitasi kaum borjuis. Sebagaimana dijelaskan dalam tulisan ini, Fromm terpengaruh dengan kedua tokoh tersebut, tetapi juga mengkritik, bahwa aplikasi tentang penanggulangan kondisi keterasingan manusia selalu mengalami jalan buntu karena masing-masing pemikir hanya memfokuskan analisisnya terhadap satu aspek permasalahan saja. Fromm menawarkan sebuah ide bahwa untuk menyembuhkan masyarakat modern yang sakit harus dilakukan perubahan bukan hanya dalam satu aspek kehidupan, tetapi perubahan yang simultan dalam seluruh bidang seperti bidang industri dan organisasi politik, spiritual, orientasi filosofis, struktur karakter manusia dan aktifitas kebudayaan. Fromm beranggapan bahwa untuk mewujudkan masyarakat yang sehat, kesadaran mesti dimulai dari diri sendiri. Hal ini sesuai dengan fitrah manusia sebagai makhluk yang sadar dan unggul.
This is the first of four articles scheduled for publication in this journal on the position people with normal and abnormal personalities take in regard to so-called existential dichotomies. The main objective of this article is to propose a new, existential criterion for normal and abnormal personality implicitly present in the works of Erich Fromm. According to this criterion, normal and abnormal personalities are determined, first, by special features of the content of their position regarding existential dichotomies, and, second, by particular aspects of the formation of this position. Such dichotomies, entitatively existent in all human life, are inherent, two-alternative contradictions. The position of a normal personality in its content orients one toward a contradictious predetermination of life in the form of existential dichotomies and the necessity of searching for compromise in resolving these dichotomies. This position is created on a rational basis with the person’s active participation. The position of an abnormal personality in its content subjectively denies a contradictious predetermination of life in the form of existential dichotomies and orients one toward a consistent, noncompetitive, and, as a consequence, one-sided way of life that doesn’t include self-determination. This position is imposed by other people on an irrational basis. Abnormal personality interpreted like this is one of the most important factors influencing the development of various kinds of psychological problems and mental disorders – primarily, neurosis. In the following three articles it will be shown that this criterion is also implicitly present in the theories of personality devised by Sigmund Freud, Alfred Adler, Carl Jung, Carl Rogers, and Viktor Frankl. [Taken from Publisher’s Website: http://psychologyinrussia.com/volumes/?article=3698] [doi: 10.11621/pir.2015.0208]
This is the second in a series of four articles scheduled for publication in this journal. In the previous article I proposed a description of a new so-called existential criterion of 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 special features of the content of their position regarding existential dichotomies that are natural to human beings and, second, by particular aspects of the formation of this position. Such dichotomies, entitatively existent in all human life, are inherent, two-alternative contradictions. The position of a normal personality in its content orients one toward a contradictious predetermination of life in the form of existential dichotomies and the necessity of searching for compromise in resolving these dichotomies. This position is created on a rational basis with the person’s active participation. The position of an abnormal personality in its content subjectively denies a contradictious predetermination of life in the form of existential dichotomies and orients one toward a consistent, noncompetitive, and, as a consequence, one- sided way of life that doesn’t include self-determination. This position is imposed by other people on an irrational basis. Abnormality of personality interpreted like that is one of the most important factors influencing the development of various kinds of psychological problems and mental disorders – primarily, neurosis. In this article I show that this criterion is implicitly present in the personality theories of Sigmund Freud and Alfred Adler, although in more special cases. In the following articles I will show that this criterion is also implicitly present in the personality theories of Carl Jung, Carl Rogers, and Viktor Frankl.
Stefano Bolognini's conceptual clarity, fluency, and originality of thought are evident in this interview with Eva Papiasvili, as he draws broad multidimensional connections between Sigmund Freud's roots in Příbor, the roots and evolution of the International Psychoanalytic Association, and generations of psychoanalysts.
The author discusses love desire in poem of John Clare entitled >First Love<. The purpose of this study is to understand the poem through analyzing intrinsic and extrinsic elements of the poem. The methods used were library research and structural approach. By using the method of library research, the author collects some information and document that support the process of analysis. The structural approach used by the author to discover and analyze intrinsic element inside the poem. The extrinsic element analysis discusses about love desire in this poem by using theory of love by Erich Fromm. The result of the study shows how deep the poet’s love desire and consistency of loving her are, although the girl does not love him.
Attachment and separation individuation two ways of looking at the mother infant relationship
(2015)
The early development of two sisters was observed in a naturalistic setting as part of the research contributing to an understanding of the separation–individuation process. Forty years later, the women were administered the Adult Attachment Inventory (AAI). The results of the AAI, which were unexpected and surprising, are used in this paper to add to the understanding of the earlier observations, and to demonstrate how both theories together can be used to enrich our understanding of the earliest relationship.
Begrüßung
(2015)
[First page] Critical Theory as a philosophical orientation has provided a radical stimulus to a contemporary generation of thinkers by combining the Hegelian and Marxian dialectical methods with Marx's critique of ideology. This has given rise to a distinctively powerful lens of social analysis for the project of emancipation in the multifarious issues of power struggle, ideology, language, discourse, technology, instrumental reason, aesthetic industry, etc. in social, economic, political, and cultural spheres of contemporary society. The revolutionary insights of Hegel and Marx in Critical Theory however, do not imply a closed system of thought among its practitioners; in fact, at times, it has been discordant, however vibrant. In this collection of correspondence, for instance, Marcuse disagrees with Dunayevskaya on the latter's interpretation and application of Hegel's dialectics and absolute idea/mind, while Fromm accused Marcuse of callousness towards moral qualities in political figures similar to that of Lenin (xviii), and Marcuse likewise attacked Fromm on his Freudian revisionism and liberalism regarding interpretations on Freudian psychoanalysis versus Marxist social analysis.
References to the disagreements between the Frankfurt School's intellectual leaders Max Horkheimer and Theodor Adorno with Herbert Marcuse (xvii), on the one hand, and with Erich Fromm (xix), on the other hand, were also alluded to. Nonetheless, by and through persistent critical dialogue and exchange-truly a real practice of dialectics-the critical theorists in different perspectives of the Marxist-Humanist, Hegelian-Marxist, and Socialist Humanist standpoints, have preserved and has brought to greater heights. ...
The notion of a boundary as it pertains to psychoanalysis is explored, and the distinctiveness of psychoanalysis as a healing science that is ethical and amoral is discussed. The difference between such a science and psychotherapies, which are committed to ideological ideals of maturation and adaptation, is elucidated. Five characteristics of psychological boundaries are discussed, and the significance of each individual's >encounter< with the incest taboo is elaborated, in terms of the dynamic formation of the repression barrier. In this context, the strict ethicality and moral neutrality of psychoanalytic practice is understood in terms of the emancipative way in which free-associative discourse works and plays along the repression barrier.
Erich Fromm's scientific contributions were based on his theory of social character and the methods he developed to test it. Social character describes the deep-rooted emotional attitudes shared by people raised in the same culture. Family, schooling, work, and play shape the social character so that people want to do what they need to do to prosper economically and socially in a particular culture. Fromm's first study of German employees and workers before the rise of Hitler showed that despite subscribing to a democratic ideology the majority would support whoever gained power. The second study of Mexican peasant villagers provided statistically significant results demonstrating that social character explained both productivity and psychopathology. These findings were reinforced by subsequent studies. The nucleus of social character is the psychoanalytic character types discovered by Freud and modified by Fromm. This theory makes use of knowledge from economics, sociology, anthropology, and history. Maccoby has continued to show the relevance of the concept of social character in understanding leadership and motivation at work.
The concept of countertransference as a robust cornerstone of psychoanalytic work has gained momentum over the last five decades. It is a prime example of elastic concepts covering the range from microprocesses to global clinical phenomena. Empirical research on the treatment process has for a long time – and for good reasons – avoided even trying to measure countertransference. We report here on various efforts for approaching a methodology for measuring it. The paper organizes the various approaches in terms of stages of research.
Das Vermächtnis Erich Fromms
(2015)
Die Kunst des Liebens
(2015)
>Die Philosophen haben die Welt nur verschieden interpretiert, es kömmt drauf an, sie zu verändern <. schreibt Marx in der 11. These zu Feuerbach. Theorien über die Welt, die sich nur mit Theorien und immer wieder mit Theorien beschäftigen, ändern an die-ser Welt der Entfremdungen nichts. Aber natürlich braucht es Erkenntnisse, also Theorien über diese Welt, um sie zu verändern. Darin sind sich Marx und Fromm einig. Die Dominanz der praktischen Veränderung der Welt betonend, schreibt Fromm 1963 in dem Beitrag Der revolutionäre Charakter, die Revolution ist >die Ersetzung der be-stehenden Ordnung durch eine historisch fortschrittlichere< (GA IX, S. 346) und er-gänzt, die Revolution sei eine politische Bewegung, >die von Menschen mit revolutio-närem Charakter angeführt wird<. Wie nah liegen diese beiden Denker beieinander? Was trennt sie? Wie nützlich sind ihre Theorien zur Veränderung einer Welt in Zeiten des Krieges?
Digitised Necrophilia: Technology and Psychosocial Orientations in the Age of ISIS and Drone Strikes
(2015)
W tekście zaprezentowano trójwymiarową perspektywę zachowań agresywnych człowieka. Autorka odniosła się do wybranych egzemplifikacji teorii wyjaśniających zachowania agresywne człowieka, których analizy dokonała zgodnie z po¬wszechnie występującym w literaturze podziałem na: teorie/koncepcje biologiczne, psychologiczne oraz społeczne.
Einstimmung in die Kontrollgesellschaft. Der >Trainingsraum< als neoliberales Strafarrangement
(2015)
This paper is a further contribution to dramatology, introduced in this journal in 2009. It focuses on the two basic modes of communication in any dramatic situation: (1) the nonverbal transfer of feelings and emotions, originating in the preverbal period of the love relationship between mother and child, and (2) the interchange of words and thoughts that develops with the acquisition of language. The early nonverbal mode of communication is the basis for proposing to rename Freud's concept of psychic reality >emotional reality.< On this view, emotional reality is seen as the primary fact of psychological life versus thoughts expressed in words as the derivative fact. Developmentally, emotions and ideas become united in complexes combining the emotional coloration of ideas and the ideational content of emotions. From the perspective of methodology, Freud, his followers, and his critics all conflated theories of disorder and theories of treatment. At the beginning of his journey, Freud was dyadic and interpersonal in formulating a unified theory of disorder and a method of treatment. In later years, he formulated monadic and intrapersonal theories of disorder while remaining interpersonal in his method of treatment, contributing to conflicts among the various psychoanalytic schools.
Erich Fromm and Critical Theory in Post-War Japanese Social Theory. Its Past, Present, and Future
(2015)
Erich Fromm has been one of the most influential social theorists in Japanese social sciences, especially in sociology and social psychology and the adoption of his theory reflects the socio-cultural structure of post-war Japan and its historical changes. In this paper, I will examine Fromm's social theory in relation to Japan's post-war swift rehabilitation and rapid economic growth and discuss the remarkable role that it played by the 1970s in critical analysis of Japanese society. I will discuss Fromm's popularity and influence in Japan, examining its theoretical features from the view point of Critical Theory, since in Japan Fromm's theory is considered to have its roots not only in American sociology and social psychology but also in German Critical Theory (the Frankfurt School). As a result of Japan's economic success and status as an affluent consumption society, however, postmodern relativism and cynicism prevailed in the world of thought through 1980s and 1990s and consequently Fromm was forgotten. This story of Fromm in Japan is not over, however, for we will discuss how neo-liberal reforms are breaking the fetters of an outdated Japanese-style management regime and giving people the freedom for self-realization. This >pseudo positive freedom<, of course, creates again the social pathologies of escapes from freedom Fromm discussed in 1940s. Fromm's normative anthropology of human freedom is thus recovering its popularity and has a great theoretical potential for critiquing today's neo-liberal reforms.
This talk was delivered to students in Sociology IEE3131: Politics and Society of North Korea at the Yonsei University International Summer School, Yonsei University, Seoul, South Korea, on July 1, 2010. The subject is the social psychology of the national-Stalinist North Korean state-regime from the perspective of Erich Fromm's sociological revision of psychoanalysis. Totalitarianism, patricentricism, group narcissism, ideology, and the revolutionary facade are addressed. A revised and expanded version of the talk is published as the paper “Erich Fromm and North Korea: Social Psychology and the Political Regime” in Critical Sociology, Vol. 40.4 (2014): 575-600. Keywords: critical theory, group narcissism, humanist psychoanalysis, nationalism, North Korea, patricentrism, social psychology, Stalinism, totalitarianism.
Erich Fromm en México
(2015)
Erich Fromm is highly regarded in the Chinese academic field. This preliminary paper reports the major findings of an extensive data gathering project in China that gives us a basic outline of the trends in the reception of Fromm. We conducted several literature searches between June 2012 and May 2013 using different online databases, mostly China Knowledge Resource Integrated Database KNS (CNKI). This paper offers a categorization of the more than 800 contributions of Chinese authors, discusses the most important results, compares Fromm's very extensive reception in China to other countries and makes suggestions for future projects. While we initially expected Fromm to be invoked for criticism of Western capitalism, his views on how to cope with >the predicaments of modern man< are mostly used to underpin critical comments on mismanagement in China itself. In this way Fromm is used as a source of inspiration and creativity in theoretical matters as well as in practical questions, and also to comment on the spiritual and emotional development of the individual in modern China. There are, furthermore, extensive Chinese debates on Fromm’s concepts of >social character<, >the nature of man<, >escape from freedom<, >alienation<, >Marxism as humanism< and >the art of love< and there is an interesting reception of Fromm's concepts of psychoanalysis and social psychology in literature and art studies. Fromm’s humanistic and humanistic-ethical contributions are particularly appreciated with reference to their importance for theory and practice – even though there is a fair amount of criticism of Fromm in China as well.
Erich Fromm, the author of >You Shall Be as Gods< and many other well-known works, not only made references to the Hebrew Bible in his writing but also provided lengthy interpretations of the biblical texts themselves. In this paper, I aim to evaluate the influence of the works of Erich Fromm on how exegetes and other scientists interpret the Hebrew Bible. In the conclusion of this paper, I call for further research on the possible applications of Erich Fromm's ideas on Hebrew Bible interpretations. I suggest that Erich Fromm's ideas could help to solve problems of the psalms, vengeance and violence in the Bible, and I also claim that the application of Fromm's model of social character could contribute (from a psychodynamic perspective) to ongoing research on Israel's religious history as well as our understanding of religious symbol systems in general.
The ambivalence that accompanies becoming wealthy is widely acknowledged. Wealth only is valuable if it can be put to good use, or, in other words, when it is used responsibly. Like Meister Eckhart in the later Middle Ages Erich Fromm also (>To Have Or to Be?<) pointed out that the alternative to the lack of distribution of goods is not merely a spiritual understanding of poverty but an ethical understanding of what responsibility should come together with being wealthy/rich. Wealth is, in this understanding, the capacity to distribute. In a religious approach, which Fromm maintains even as an agnostic, he proposes with Meister Eckhart to imitate the >divine< capacity of a distribution without making differences between the possible recipients, who all have the same dignity (cf. Mieth 2012a). For Fromm (like for Eckhart) >to be< is seen as a process of >detachment< as a promotion of a >productive character< which leads life and intellect to a real freedom and to the capacity of Being as an openness to Giving. In the actual discussion about the global dimension of poverty, philosophers search for the foundation of so called >positive duties<. In the case of Fromm, we have an example of a humanistic foundation of such positive duties in the orientation of human character. The normative answer to the questions raised by Fromm's cultural, sociopsychological analysis is offered, in my opinion, by Alan Gewirth's >The Community of Rights< (1996), in which the correlation of liberal, social and economic rights is demonstrated.
Two sources, Lawrence Friedman's recent biography and Michael Maccoby's important 1994 essay on the >two voices< of Erich Fromm, present Fromm as torn between his roles as scholarly >scientist< and as revolutionary >prophet<. Contra Friedman and Maccoby, who see the >prophetic< as impinging on Fromm's scholarly objectivity and rigor, I argue that Fromm's prophetic and scientific sides must be understood as fundamentally linked. Fromm's ethical-prophetic orientation and his theory of >prophetic messianism< are intellectually sophisticated. Fromm draws on philosophical traditions that privilege human flourishing (Aristotle, Spinoza, Marx) as the basis for ethical decision-making. Like Marxist Georg Lukács's >totality<, Fromm's prophetic messianism not only doesn't limit his theoretical work – it opens up new vistas, through an encounter with reality that is both theoretical and practical.
Humanistic Psychology (HP) includes several psychological movements such as Client-centered therapy, Gestalt therapy, and Theme-centered Interaction. It is based on a >holistic< view of man emphasizing awareness of bodily expressions, creativity, a self-actualizing tendency and spiritual needs. Abraham Maslow, Carl Rogers, Fritz Perls and others called it a >third branch< in psychology setting it apart from orthodox Freudian theory and behaviorism. Erich Fromm is often considered as a founder of Humanistic Psychology because he was the first one who used the term >humanistic< to make a distinguishing mark from Freudian psychoanalysis. He wrote about a >self-actualizing tendency< in human life and said that therapy should be a >core-to-core-relationship< between two adult persons. Fromm was very influential in HP through his >humanistic< ideas but he remained a psychoanalytic therapist who tried to unveil the unconscious. So we can say that he never was in the center of the humanist movement, but he held a key position on its periphery.
Erich Fromm’s Legacy
(2015)
The poem entitled >How Do I love Thee?< was written by Elizabeth Barrett Browning. This poem tells about how Elizabeth Barrett Browning loves her sweetheart. Her love to her sweetheart is very wonderful and strong. The purpose of this study is to describe the category of love in the poem by using Erich Fromm’s the theory of love as the method of approach. In addition, this study also explains the characteristic of that category of love in the poem. The writer uses library research in his study for collecting the data. The result of this study shows that love desire that is felt by Elizabeth Barrett Browning is not a sexual contact but it is a wish to be a couple of lover. It can be categorized into erotic love. It has been proven by several characteristics of erotic love reflected in the poem. That characteristics are like it is not universal or it is only specific to one person for craving complete union, it is very exclusive from its own nature and strong commitment of Elizabeth Barrett Browning that makes her love is endless love.
This article analyses two Venda ngano narratives that portray coming-of-age experiences. Viewed in juxtaposition, they express the radical shift from premodern modes of material and symbolic production to the reified consciousness of capitalist relations. This shift implicates the rootedness of local world views and global market forces within colonial and Western history, as well as contemporary political and economic conditions. The first narrative accordingly describes a classic rite of passage towards adulthood and citizenship within an ancient, precolonial world. Its protagonist is the culture hero whose society prioritises qualities and ideals like spirituality and social integration. In contrast, the second story is located in the colonial world. Its young hero migrates from his rural village to the city, and his adventure is an embryonic representation of the sociopolitical and racial dynamics of the colonial encounter. His actions evolve within a modernist world view, specifically a rational materialism driven by a teleology of progress that conceives economic organisation as the mediator of social relationships and personal fulfilment. The engagement of these diverse world views with history is explored from a perspective that aligns the ancient Venda concept of zwivhuya with Fromm’s notion of qualitative freedom, of actualisation in all realms of human experience and of transcendence in all forms. The resplendent materiality presented in the second narrative is accordingly argued to conceal a spectre of fear and incomplete self-awareness. This poses a dilemma that speaks to all humanity, namely the need to transform the actual poverty of reified materiality into the wealth of an integrated world.
The present paper examines the clinical integration of theory and experience from the perspective of clinicians’ subjective shaping of inquiry. The author suggests that the historical, conceptual development of clinical psychoanalysis parallels the progressive articulations of consensual understanding within the clinical hour. He suggests that the clinician's utilization of vernacular elements, derivative of direct experience as well as of reference to the wider range of psychoanalytic thinking, addresses gaps and disconnections within the abstract understanding of the clinical psychoanalytic process. Providing examples from psychoanalytic history, he concludes with a contemporary example of psychoanalytic papers, reflecting vernacular elements that are of use to practicing clinicians.
Many authors have written about Erich Fromm since Rainer Funk published a German Collected Works of Erich Fromm in 1980/1981. Regrettably, however, there have also been many (intentional?) misunderstandings and misinterpretations as well as conscious distortions by former colleagues of the Institute for Social Research as well as by many practitioners of the school of orthodox psychoanalysis; these have often been adopted uncritically by their disciples and various authors and have continued to exert their influence until to the present day. In my paper I shall discuss some of the main mistakes, that I found, made in biographies on Erich Fromm and in publications about Fromm's role at the Institute for Social Research and histories of his contributions to psychoanalysis.
Foreword (Bulgarian)
(2015)
From >Freedom from< towards >Freedom to<: A Frommian Reading of Anthony Burgess’s A Clockwork Orange
(2015)
In this essay, I will explore the term >psychic hole,< and compare it to similar terms from the world of astrophysics and terms used in the psychoanalytic literature. I will then present my own conception of the >psychic hole< in cases of Holocaust survivors' offspring. I will explain how this >hole< is created, and describe a particular aspect of the >psychic hole< that is unique to Holocaust survivors' offspring, namely the enactments (termed >concretization< by Bergman) generated by the negated traumatic themes that reside in it. I will illustrate these enactments using clinical material taken from case studies of Holocaust survivors' offspring that I have previously published. The clinical vignettes reveal the transgenerational impact of the memory hole resulting from negation of survivor parents on the lives of their offspring, up to the third generation. They also show the painful journey from enactments to psychic representations, a journey which exposes the traumatic events that have been denied or repressed, and facilitates the work of mourning and the eventual achievement of a better integrated self. Finally, I will offer technical suggestions for analysts to help patients transform psychic holes into psychic representations.
Fromm, Erich
(2015)
This article presents an analytic history of the legacy of Erich Fromm, the German psychoanalyst, social psychologist, critical thinker, best-selling author, and an early member of the Frankfurt School. Fromm’s intellectual insights flowed from aspects of his life and optimal marginality in relationship to various intellectual social movements and his complex relationship with the Frankfurt School. But Fromm also became a >forgotten intellectual< for some of the same biographical and sociological reasons. Ideas and scholarly influence can rise again as well as decline, so with his contemporary relevance in mind, we will discuss some of the underappreciated contributions Fromm made to the study of authoritarianism, race, and ethnicity as well as his influence on theories of gender and the practice of public sociology. There is new interest in Fromm’s work, suggesting that he might find again a place in the history and contemporary scholarship in social psychology, sociology, critical theory, and psychoanalysis.
Fromm, Marx, and Humanism
(2015)
Fromm's early work connecting Marx and Freud as part of the Frankfurt School has gotten inordinate attention, while his later work interpreting Marx as a humanist, democratic, and anti-totalitarian thinker has received short shrift in recent decades. This paper will examine works like Marx's Concept of Man (1961a) and Socialist Humanism (1965a) in terms of their context, their impact, and the controversies they stirred up with Cold War liberals like Sidney Hook and the young Richard Bernstein. Fromm's differences with Marcuse over humanism are also explored. In addition, this paper discusses Fromm's correspondence with the Marxist feminist and humanist Raya Dunayevskaya and his connections with Eastern European dissident Marxists. Fromm's persistent dialogue with Marx during the last two decades of his life had a wide impact on the 1960s generation and beyond. At a time when the crisis of capitalism has led to a new interest in Marx, this after the collapse of the Soviet Union, it also speaks to us today.
This paper presents some dimensions of Erich Fromm's analytical social psychology that can be related to consumer capitalism. In view of the limits of growth, the destructive consequences of the consumerist lifestyle are increasingly evident. A sane consumption is something we must develop. This new consumption would promote sustainable development as a counterweight to the commoditization of the consumer and of the world. The social character approach describes the social adaptation of the psychic powers of man to economic needs. At present this adaptive process has transformed education and learning, creating students who can be easily used by the economic system and who will be perfect consumers. To curtail a potentially meaningless life, production and consumption must be limited and cut to a reasonable level. More people must change their way of life. Erich Fromm's approach presents reasons why consumerism is a dead end for human development and he outlines life-saving solutions that involve change in our education systems.
Children are particularly vulnerable to structured inequalities in society. Building on the work of Erich Fromm (1900–1980), this article contends that modern (post)industrial capitalism corrupts the human capacity to operate in the ‘being mode’—that is, in altruistic and compassionate ways. Rather, within the individualistic logic of the ‘having’ mode of existence there are morally empty spaces where children become objectified, separated from caring communities, dominated and measured. The second part of this article will discuss these insights in relation to the significant impact of neoliberal regimes on children’s social and physical wellbeing. In particular, it is argued that from the mid-1980s in New Zealand, the restructuring of the welfare state in line with neoliberal ideology has increased the vulnerability of young children to poverty and related issues. The narrow conception of poverty that is integral to the ‘having’ mode of existence merely serves to justify the ruling ideological neoliberal consensus. It is argued that any genuine attempt at human progress and the elimination of poverty needs to operate outside of this logic.
Growth: What reconciliation of conflicts could mean. A lesson from the history of psychoanalysis
(2015)
Often, conflicts cannot be solved; they have to be endured. A hidden idea behind solving conflicts and coming to reconciliation is growth, but what does growth mean? Here growth is understood as the use of different perspectives: at first different perspectives, then their complementary use, followed by their simultaneous use, and then achieving a state of resonating alignment. Finally, growth is described as gaining excentric positionality, introducing a concept from the philosopher Hellmuth Plessner. The author shows these steps from different to complementary to simultaneous use and resonating alignment not by clinical material, but by using the history of the theoretical evolution of psychoanalysis. Growth is an important concept not only for patients, but also for understanding our history.
Hart an der Grenze. Zur Lage der Menschenrechte von Schutzsuchenden an den Außengrenzen der EU
(2015)
There is sparse literature on the psychoanalytic treatment of Chassidic Jews. The authors of this article, both secular nonobservant psychoanalysts, have spent over a decade working with Lubavitch Chassidim in the New York area. In the Lubavitch community, the sexes are separated at three years of age, leading to same-sex cohorts from then until marriage. As with all ultra-orthodox religious groups, homosexuality is viewed in Biblical terms as an abomination and yet, not surprisingly, it exists within this community. This article deals with the analysis of homosexual issues that appear in the treatment of both male and female Lubavitch Chassidim. We discuss how homosexuality is manifested, how it is viewed, denied, and rationalized, and the functions it serves in a subculture that is inherently homocentric. The need for parameters in classical technique is discussed as a necessity for successful psychoanalytic work with this population.
Inspired by Erich Fromm
(2015)
This paper discusses some reasons Erich Fromm's thinking is essential in analytic treatment and training today. Nevertheless, one frequently encounters resistances when presenting his ideas to candidates in psychoanalytic programs in the USA. Trends toward relativism have diluted the sense of purpose in psychoanalysis. This makes Fromm's passionate dedication to human freedom and self-actualization crucial. But, ironically, the postmodern sensibility often contributes to a rejection of Fromm's legacy. The paper offers suggestions about how Fromm's thinking, with its emphasis on authenticity, directness, intensity, full presence, and passionate purposefulness, can be fruitfully integrated into an interpersonal psychoanalytic approach.
Introduction
(2015)
The >Freud in Příbor< publication represents the unique record of all the papers presented at the historical symposium >Psychological Birth and Infant Development,< held on August 4–5 2013 in Freud's birthplace, the town of Příbor, Czech Republic. The papers are preceded by a word from the symposium chair, an address by the President of the IPA, and an interview with Stefano Bolognini. These >Introductory remarks by the issue editors: A story of beginnings and continuities< provide the historical-cultural and dynamic context for all the ensuing chapters. This paper reviews the objectives of the symposium, the core ideas of the individual contributions in relation to the unique beginnings of Sigmund Freud in Příbor, and the unique history of psychoanalysis in the Czech Republic. The backdrop of the multidirectional complexity of development, events, and the memory of the back and forth >après-coup< deferred action reverberates throughout.
This bachelor's thesis deals with Fromm's perspective to the dilemma of formalization of character in accordance to genders and its differences. This thesis is conceived from general Fromm's description of man's character to detailed description of the social organization and genders perspective. In the first part we focus on general concept of character with emphasis to social character, because it is variable and from Fromm's view is fundamental for its formulation. In the second chapter we mainly addict our self to social structures and their distinct effects which would arised during the formalization of character. In the last chapter we pay attention to individual gender. We are looking for the principal element, which affects character of man and woman from Fromm's perspective.
Diese Bachelorarbeit zielt auf die Darlegung der Hauptprinzipien der humanistischen Ethik Fromms und ihre Verbindung mit dem Denken Karl Marx‘ ab. In dem ersten Teil befasst sich die Arbeit mit der Persönlichkeit Erich Fromms im Kontext der Frankfurter Schule und der Kritischen Theorie. Die Aufmerksamkeit widmet sich den 30. Jahren des 20. Jahrhunderts, als Fromm zur Hauptfigur des Instituts für Sozialforschung wurde. Dieses Institut hat eine Gedankenplattform für die Kritische Theorie gebildet und Fromm hat da den historischen Materialismus und Freudismus im Rahmen der Sozialpsychologie zusammengelegt. Der nächste Teil der Arbeit beschäftigt sich mit den Grundprinzipien der humanistischen Ethik. Zuerst werden Kriterien dieser Ethik und das Wesen des Menschens ihrerseits analysiert. In dem Hauptteil der Arbeit befassen wir uns hauptsächlich mit Fromms Auffassung von Freiheit, Liebe und Charakter. Bei der Interpretation des Begriffs Freiheit werden auch der Individuationsprozess und die Mechanismen der Flucht vor der Freiheit behandelt. (Autoritarismus, Destruktivität und Automaten-Konformität). Im Rahmen der Interpretation der Liebe bei Fromm wird ebenfalls die Auffassung der Selbsucht und des Bösen beschrieben. Das folgende Kapitel beschäftigt sich mit dem Thema Charakter in dem Werk Fromms. Danach folgt eine Darlegung der menschlichen Seinmodi nach Fromm. Der Abschlussteil stellt relevante Aspekte von der Ethik Karl Marx‘ vor, welche mit der ethischen Konzeption von Erich Fromm verglichen werden. [Deutsche Kurzfassung der Autorin]
Alienasi merupakan istilah yang telah banyak digunakan oleh para pemikir sejak masa lampau, mulai dari Hegel, Karl Marx sampai Sartre. Dalam memaknainya, masing-masing tokoh berbicara dalam ruang lingkup kajian yang berbeda. Hegel mengatakan bahwa pembahasan alienasi ini penting dalam kaitannya dengan munculnya kesadaran atau perasaan terhadap keliyanan. Karl Marx berbicara tentang alienasi ketika ia prihatin dengan nasib para buruh yang dieksploitasi kaum borjuis. Sedangkan Sartre membicarakaan alienasi dalam hubungannnya dengan kebebasan manusia. Dari banyak tokoh tersebut, Erich Fromm sebagai seorang pemikir turut menyumbangkan kegelisahannya terhadap kondisi manusia modern yang dalam analisisnya, ia menggunakan konsep alienasi sebagai titik sentralnya. Fromm terpengaruh dengan banyak tokoh seperti Hegel dan Karl Marx, tetapi juga mengkritik, bahwa aplikasi tentang penanggulangan kondisi keterasingan manusia selalu mengalami jalan buntu karena masing-masing pemikir hanya memfokuskan analisisnya terhadap satu aspek permasalahan saja. Fromm menawarkan sebuah ide bahwa untuk menyembuhkan masyarakat yang sakit harus dilakukan perubahan bukan hanya dalam satu aspek kehidupan, tetapi perubahan yang simultan dalam seluruh bidang seperti bidang industri dan organisasi politik, spiritual, orientasi filosofis, struktur karakter manusia dan aktifitas kebudayaan. Dalam penelitian ini, penulis menggunakan metode library research dengan analisis deskriptif. Penulis dalam mengumpulkan data dengan membagi data primer dan sekunder. Teknik yang digunakan dalam analisa data dalam penelitian ini adalah dengan cara memahami tesis-tesis dari pemikiran tokoh bersangkutan, lalu mendeskripsikan dan menafsirkan pemikiran tokoh tersebut. Dalam analisis pemikiran yang telah dipaparkan juga digunakan analisa filosofis yang melingkupi pemikiran tersebut serta fenomena modern saat ini. Berdasarkan penelitian yang penulis lakukan, dapat disimpulkan bahwa Fromm berusaha menggenapi pemikiran para tokoh terdahulu dengan melakukan banyak kritik dan tambahan. Fromm beranggapan bahwa untuk mewujudkan masyarakat yang sehat, kesadaran mesti dimulai dari diri sendiri. Hal ini sesuai dengan fitrah manusia sebagai makhluk yang sadar dan unggul.
Penelitian ini memfokuskan pada pembandingan struktur naratif dan sinematik antara cerpen >Cinta di Saku Belakang Celana< dan film >Cinta di Saku Celana< karya Fajar Nugros. Selain itu, juga dilakukan pembandingan mengenai perilaku, peristiwa, dialog/monolog karakter, simbol yang ada di dalam cerpen dan film. Tujuannya adalah untuk mengetahui konsep cinta yang terdapat dalam cerpen dan film, serta bagaimana representasi konsep cinta dari cerpen ke film. Hal yang melatarbelakangi penelitian ini adalah adanya perbedaan konsep cinta yang terdapat dalam kedua karya tersebut yang masih menimbulkan kebingungan bagi para pembaca. Kajian ini menggunakan pendekatan sastra bandingan. Penelitian ini dikaitkan dengan hierarki kebutuhan Abraham Maslow, objek cinta menurut Erich Fromm, dan cinta dalam tasawuf menurut Rabi’ah Al Adawiyah. Metode penelitian yang digunakan adalah deskriptif analisis komparatif. Data dan sumber data adalah file film >Cinta di Saku Celana< dan buku kumpulan cerpen karya Fajar Nugros berjudul >I Didn’t Lose My Heart, I Sold It on Ebay!< Temuan penelitian menunjukkan bahwa konsep cinta yang terdapat pada cerpen adalah cinta kepada harta/materi, sedangkan pada film adalah cinta kepada wanita. Representasi konsep cinta dari cerpen >Cinta di Saku Belakang Celana< ke film >Cinta di Saku Celana< mengalami pergeseran menjadi sesuatu yang lebih realistis sehingga mampu diterima oleh penonton. Atas temuan itu dapat disimpulkan bahwa meskipun sebuah film berasal dari cerpen yang memiliki cerita sama, tetapi tetap saja terjadi pergeseran setelah diekranisasi. Pergeseran ini terjadi karena adanya perbedaan sasaran antara cerpen dan film. Sasaran cerpen adalah pembaca, sedangkan sasaran film adalah penonton. Penelitian ini memfokuskan pada pembandingan struktur naratif dan sinematik antara cerpen >Cinta di Saku Belakang Celana< dan film >Cinta di Saku Celana< karya Fajar Nugros. Selain itu, juga dilakukan pembandingan mengenai perilaku, peristiwa, dialog/monolog karakter, simbol yang ada di dalam cerpen dan film. Tujuannya adalah untuk mengetahui konsep cinta yang terdapat dalam cerpen dan film, serta bagaimana representasi konsep cinta dari cerpen ke film. Hal yang melatarbelakangi penelitian ini adalah adanya perbedaan konsep cinta yang terdapat dalam kedua karya tersebut yang masih menimbulkan kebingungan bagi para pembaca. Kajian ini menggunakan pendekatan sastra bandingan. Penelitian ini dikaitkan dengan hierarki kebutuhan Abraham Maslow, objek cinta menurut Erich Fromm, dan cinta dalam tasawuf menurut Rabi’ah Al Adawiyah. Metode penelitian yang digunakan adalah deskriptif analisis komparatif. Data dan sumber data adalah file film >Cinta di Saku Celana< dan buku kumpulan cerpen karya Fajar Nugros berjudul >I Didn’t Lose My Heart, I Sold It on Ebay!< Temuan penelitian menunjukkan bahwa konsep cinta yang terdapat pada cerpen adalah cinta kepada harta/materi, sedangkan pada film adalah cinta kepada wanita. Representasi konsep cinta dari cerpen >Cinta di Saku Belakang Celana< ke film >Cinta di Saku Celana< mengalami pergeseran menjadi sesuatu yang lebih realistis sehingga mampu diterima oleh penonton. Atas temuan itu dapat disimpulkan bahwa meskipun sebuah film berasal dari cerpen yang memiliki cerita sama, tetapi tetap saja terjadi pergeseran setelah diekranisasi. Pergeseran ini terjadi karena adanya perbedaan sasaran antara cerpen dan film. Sasaran cerpen adalah pembaca, sedangkan sasaran film adalah penonton.
La obra más conocida de Pedro Salinas (1891-1951), La voz a ti debida (1933) ha susci¬tado siempre gran interés por el desdoblamiento de identidades, tanto del >yo< del poeta como del >tú< de la amada. En otros trabajos se ha hablado de una búsqueda de trascendencia en el amor, pero de manera individual y narcisista, por acarrear la invención de la amada en los pensamientos del poeta. Con publicaciones de filósofos de época actual, como Erich Fromm y Byung-Chul Han, se intenta justificar que el amor que deja ver Salinas en sus versos no es narcisista sino ideal.
Penelitian ini bertujuan untuk melihat mekanisme pelarian diri yang digunakan Thia sebagai manusia modern dalam ketiga seri novel KKPK Little Ballerina. Analisis dilakukan dengan menggunakan teori psikoanalisis Erich Fromm, khususnya konsep pelarian diri. Fromm berasumsi bahwa pada dasarnya manusia modern melepaskan kebebasan karena kebebasan selalu hadir bersama ancamannya tersendiri. Terdapat tiga mekanisme yang bisa digunakan untuk melakukan pelarian diri, yaitu: otoritarisme, kedestruktifan, dan konformitas. Data-data yang dikumpulkan berupa kata-kata baik yang bersumber dari data utama, yaitu novel, maupun wawancara. Kemudian data-data dianalisis dengan melihat hubungan-hubungan tekstual yang ada dalam ketiga seri novel dengan konsep mekanisme pelarian diri. Hasil analisis memperlihatkan bahwa terdapat hubungan antara kebutuhan-kebutuhan manusia dengan mekanisme pelarian diri. Melalui jenis kebutuhan-kebutuhan manusia yang dipenuhi memperlihatkan mekanisme pelarian diri yang digunakan. Otoritarisme terbentuk dengan memenuhi kebutuhan keterhubungan. Kedestruktifan muncul setelah kebutuhan keunggulan terpenuhi. Sementara itu, konformitas tercipta setelah kebutuhan kerangka orientasi, keberakaran, dan kepekaan identitas terpenuhi. Thia menggunakan ketiga mekanisme pelarian diri tersebut. Dari ketiga mekanisme tersebut terlihat hubungan antara satu dengan lainnya. Pola kebebasan menjadi pola tetap dalam cerita-cerita Thia, sementara pola ketidakbebasan menjadi bentuk tersendiri yang muncul berkaitan dengan perkembangan psikologis dari anak-anak akhir ke remaja awal dan pengalaman mengikuti les balet.