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Erich Fromm points to a tendency whereby the numerous freedoms gained by the citizens of modern democracies have been accompanied by widespread feelings of loneliness and disconnection. The loosening of traditional social structures leads some individuals to seek out restrictions, for example in order to counteract the feelings of being alone. This essay uses Fromm’s thesis as a lens through which to examine two of Franz Kafka’s novels in which the protagonists exemplify the >fear of freedom< proposed by Fromm. Society in these novels is perceived as a prison cell in which one must comply with social regulations, but also a fortress to which one can retreat from the chaos of the outside world, albeit at the cost of one’s psychological health.
O presente estudo se orienta pela elucidação dos conceitos teóricos do psicanalista e filósofo alemão Erich Fromm, no que tange a constituição humana e o processo de educação. Para o psicanalista alemão, o processo educacional está intrinsecamente associado aos aspectos socioculturais, isto é, o indivíduo como um ser social é impactado pela cultura de sua sociedade. Segundo o autor, o principal desafio do contexto educacional é o de proporcionar ao estudante um ambiente pautado pela autonomia e pela criatividade em contraste com uma sociedade que se fundamenta na alienação e na aquisição. No que tange à metodologia, este estudo visa empreender uma leitura analítica das obras >Análise do homem<, >Ter ou Ser?< e >A revolução da esperança<, todas de autoria de Erich Fromm. Como objetivo principal, este artigo visa sublinhar as contribuições do pensamento frommiano no que se refere às possibilidades da construção de uma educação mais humanizada em meio a atual sociedade da aquisição.
A libertação dos oprimidos [The liberation of the oppressed] [La liberación de los oprimidos]
(2019)
Este texto teve por objetivo refletir sobre o conceito de liberdade e libertação, a partir do que disse Paulo Freire em Educação como Prática da Liberdade (que ele chama de >introdução à Pedagogia do Oprimido<) e Pedagogia do Oprimido. A nosso ver, como o conceito de liberdade foi especialmente sugestionado por Erich Fromm, trouxemos para o debate a sua problematização. Identificamos que Freire, de certa forma, vai preterindo a ideia de liberdade, usada inicialmente para significar as ideias de Fromm, e se volta especialmente às ideias marxistas. Isso demonstra o investimento de Freire na libertação dos oprimidos, onde reside quase todo propósito de sua pedagogia, cuja principal obra, Pedagogia do Oprimido, está completando cinquenta anos.
Este trabalho busca apresentar um dos aspectos do modo de existência baseado no Ter e no Ser segundo o filósofo alemão Erich Fromm, dando luz ao sentido religioso da fé. Partindo da leitura do livro “Ter ou Ser” do citado autor, será apresentado alguns argumentos que afirma o por quê deve-se aproximar-se do modo Ser e se afasta do modo Ter. É importante enaltecer que diante a sociedade consumista atual, as pessoas estão bem mais próxima do modo Ter, sendo que muitas pessoas pensam ser o único modo de vida possível. Diante disso, elas vão transformando o que deveria ser experiências em algo que possa ser possuído como concreto. Isso acontece nos mais variados aspectos da vida humana, como por exemplo, no amor, na aprendizagem, no conhecer. Na fé não é diferente. Fromm faz a análise da fé nesses dois modos e dar ênfase no modo Ser, como uma alternativa melhor do que o modo Ter e sugere que possamos mudar a atitude em busca do Ser. Em verdade, existe uma grande dificuldade para acontecer esse movimento. Mas, o objetivo desse trabalho se detém apenas em mostrar a diferença dos modos Ter e Ser na questão da fé e mostrar a importância de tentar vivenciar a fé no modo Ser.
Theodor W. Adorno's mature thought can be characterized by the attempt to articulate what he calls a >new categorical imperative after Auschwitz.< By this, Adorno means that theory and praxis must be organized in such a way that the Holocaust does not repeat itself. This article argues that Sándor Ferenczi’s metapsychology is key to understanding Adorno’s attempt to rethink the nature of precisely such a new categorical imperative. One of the key themes of Adorno’s entire corpus is the problem of the “identification with the aggressor” – an idea that originates with Ferenzci rather than, as is commonly thought, Anna Freud. The Ferenczian dimension of Adorno’s thinking becomes particularly clear in Adorno’s thoughts on the question of freedom. In this context, Adorno engages in a psychoanalytically informed critique of the philosophy of freedom and a speculative philosophical critique of psychoanalysis. The fashioning of a >new categorical imperative< after Auschwitz entails a form of education directed towards a new form of Mündigkeit, one oriented towards contradiction, resistance, and a steadfast refusal to >identify with the aggressor.<
Religion as a form of human belief in something supernatural or supernatural turns out to be as if accompanying humans in the broad scope of life. Religion has values for human life as people per person and in relation to social life. Besides that religion also has an impact on everyday life. The influence of religion in an individual's life is to give inner stability, feeling of happiness, feeling of protection, a sense of success and satisfaction. This positive feeling will further be a motivator to do religion in the life of an individual besides being a motivation and ethical value is also hope.
Erich Fromm had developed a dialectical approach on alienation phenomena in work. On the one side he criticizes today’s poor working conditions and on the other side he shows productive orientation in work. In my essay I will discuss empirical and theoretical contributions of social-psychological research in this Frommian perspective.
Making films can be a lifeline, an aid to going on living when (we feel) the world around us has disappeared. Looking, showing that there’s a >there there,< recording the present moment and thereby preserving it, can, for a time, make us not feel the nothingness within us. But the rescue that comes from making a film is always provisional. Why? Because every film has an end. Because if there are no more films to make, if there is nothing that deserves to be looked at (the worst case scenario), going on living will have exhausted itself, and taking one’s own life (if indeed there was a life to take) may seem the only option. Chantal Akerman’s >No Home Movie< – a film recording the slow death of her mother in her Brussels apartment – is this worst case scenario. A moving record of the psychic devastation that comes about when we, slowly but surely, lose the one object worth looking at. Panic, depression, hopelessness, and a fierce determination to go where the disappeared object went. To this last home where nothing no longer moves.
Alienation is one of the important concepts of social science which has been most studied in Marxism idealogy. The main purpose of the present paper is to review the opinion of Marxist sociologists on alienation. This paper has been compiled to answer the following question: What is self-alienation and what is the Marxists’ view about this complex concept? Regarding this matter, while reviewing the history of Alienation and its conceptual dimensions, theories of Karl Marx, George Lukács, Antonio Gramsci, Erich Fromm, and Juergen Habermas is examined. The research method used in this research is a descriptive and data collection method is librarian. The findings chart is plotted at the end of the paper.
A client who wants his story to be made into a case history presents for psychoanalysis. An artist all his adult life, he expresses his sexual trauma through his art. His more recent artistic output is in the form of avant-garde video montages. The analysis stalls, becalmed by a failure to understand a circumcision event, a punishment for sexual expression. If Ferenczi and the Budapest school model learning from therapeutic errors, freedom of thought, sincerity, and experimentation, then this case history illustrates those. Real sexual trauma and a real circumcision event are entangled with fantasy and art in attempts to come to terms with them. The circumcision event was better understood with multiple readings of Carlo Bonomi’s work, which became part of the analysis. The wider Ferenczi community also became part of the story of the analysis, and in a kind of mutuality the analysis wants to make a contribution to that body of knowledge.
There are different ways of assessing the quality of a good translation. This study tried to approach this task using House's (2015) translation quality assessment (TQA) model and Baker's (2018) marked thematic structure model, each introducing new ideas and novel ways to assess the quality of a translated work. Having reviewed the alternative TQA models, this study aims at a detailed investigation of House’s Model and its potential power to predict the errors in the Persian translation of chosen psychological work for this study. As a kind of complementary assessment for the source text (ST) and its two target texts (TTs), Baker's model was used to compare ST marked thematic structures with their TTs equivalents. Persian translations of Eric Fromm’s >To Have or To Be< on the basis of two chosen models were carried out. First, the errors (overt and covert errors), as well as thematic structures (marked vs. unmarked), were identified and classified, and then the frequency of their occurrences was computed to see whether there is any statistically significant difference. The results indicated that out of 100 selected items of the source text, TT1 and TT2 had 22 and 77 overtly erroneous items, respectively. The most frequent errors especially in TT2 by Mr. Tabrizi were mistranslation, breach of TL system, omission, and addition. The only covert error was a tenor mismatch between the writer of the source text and the translator of the target text. Since in two particular pieces of translation especially TT2, there were a lot of overt errors and according to House’s Model, a good translation has to be translated overtly and any deviation of it will be considered as an error, this translation can be considered as a covert rather than an overt translation. Considering the marked thematic structures, with the percentage of 94.5 and 79 in TT1 and TT2 by Mr. Sabouri and Mr. Tabarizi, it can be claimed that there was a high degree of correspondence between ST and its two TTs for marked structures. The product of this study could be beneficial for translators of psychological works to get familiar with problems in translation of these books as well as strategies used to cope with such problems.
Begrüßung
(2019)
Begrüßung und Einführung
(2019)
Begrüßung und Einführung
(2019)
Purpose: The main purpose of the study was to examine if life orientations of young adults (>being< or >having<) differentiate respondents with respect to the degree of life satisfaction. Material and methods: A total of 187 persons (143 woman and 44 man) aged 18 to 29 years were included in the study. The following methods were used in the study: sociodemographic questionnaire, Satisfaction with Life Scale by E. Diener, R.A. Emmons, R.J. Larson, S. Griffin and the Being and Having Orientations Scale of B. Grulkowski. Results: A life orientation is a kind of behaviour regulator, that set the direction of human activity. There is a distinction between a >being< orientation (which refers to spiritual values) and a >having< orientation (which refers to possessing material things) that are manifested in a variety of experiences, and is related to human thinking, feeling, and acting. Therefore, a life orientation may play a really important role in the satisfaction with life. Most of the respondents were characterised by a mixed orientation (>being-having<) and an average level of satisfaction with life. There is no significant difference in the level of satisfaction with life according to gender and the subject of studies. It was shown that people with the >being< orientation have greater satisfaction with life than people with the >having< orientation. The obtained results, which show no differences in satisfaction with life according to gender, are consistent with the earlier studies. And so is the result that people with the dominant of the >being< orientation have greater satisfaction with life, than those with the >having< orientation. Conclusions: Only few papers about >being< and >having< orientations have been published so far since the method used in the study occurs only in the Polish language and there is no data about its adaptations in different countries. Results of conducted research set the direction of educational impact and give the scientific basis for a well-known saying: money can’t buy happiness.
Between Thanatos and Eros: Erich Fromm and the psychoanalysis of social networking technology use
(2019)
Social networking technologies have become a ubiquitous framework for social interaction, serving to organise much of the individual’s social life. Such technological structuring affects not merely the individual’s psyche (as a psycho- technics), it also affects broader aspects of society (as a socio-technics). While social networking technologies may serve to transform society in positive ways, such technologies also have the potential to significantly encroach upon and (re) construct individual and cultural meaning in ways that must be investigated. Erich Fromm, who psychoanalytically describes humans as a product of their society and the economic systems within that society, may provide insight into the influence of social networking technologies in contemporary society. He sees the relationship between the individual and society as being in a constant state of dynamic change. Utilising Fromm’s psycho-societal insight, social networking technologies are shown to conflate and confuse the relation between Thanatos and Eros – the Thanatos of a lifeless and consumerist agenda-filled mechanisation, and the Eros associated with social engagement. Thanatos and Eros are tied together via social networking technologies. This results in, firstly, social networking technologies functioning predominantly to further capitalist agendas through the monetisation of these technologies – particularly in terms of linking commodity fetishism and the foundational social drive of the individual. Secondly, social networking technologies mechanise human action according to predictable behavioural paths through the use of these technologies, especially in terms of how socialisation is possible via these technologies (shaping how platonic and romantic relationships may take place in the contemporary world). Such a mechanisation of interpersonal engagement contrasts with Erich Fromm’s assertion that interpersonal relations (vis-à-vis love) are not “mere emotion”, but rather represent an interpersonal creative capacity and interplay. Fromm’s psycho-societal insights will show how contemporary individuals may take independent and responsible rational action to establish accountable and psychologically beneficial ways of engaging with others through social networking technologies.
Trauma is the subject of increasing attention in contemporary psychoanalysis. Its complexities will be explored in a clinical case, emphasizing traumatic experience and unconscious conflict across developmental phases. The patient, a young adult white man began analysis complaining of anxiety and depression. Born to adolescent parents, he had experienced infantile stress and childhood traumatic illness. Needy, greedy, and dependent, he was gratified by the frequency and intimacy of psychoanalysis. Genetic interpretation and reconstruction were particularly important in the analytic process. Analytic progress with attenuation of unconscious conflict and developmental transformation proved enduring after termination.
Universality is being deconstructed within contemporary social struggles. Focusing on struggles around the discourse on refugees and the nation, and so-called >welcome culture< in the German context in particular, questions arise regarding the emancipatory potential of emerging narratives of a contested common ground (Hark et al. 2015). This article proposes Erich Fromm's understanding of >radical humanism< (1968a) and its line of argumentation towards >global solidarity< (Wilde 2013) instead of national >group narcissism< (Fromm 1964a) as a normative base to evaluate the emancipatory value of emerging narratives.
The following essay is a modified version of an invited presentation given in Florence, Italy in May 2017. It builds on and extends some of the previous psychoanalytic and multidisciplinary studies of Dante’s >Divine Comedy< as a >psychoanalysis of the Middle Ages< that greatly contributed to the incipient changes of the cultural episteme. The paper will explore and elaborate the continued relevance of Dantian proto-psychoanalytic insight into the complex role of regression, destruction, transgression, and conflict in generating growth, expansion, and creativity, and the ways in which ethics and erotics intertwine in a complex path towards unity, within the context of his multivocal presubjective, intrasubjective, and intersubjective inquiry leading to psychic reorganization. The liminal nature of Dante’s poetry, extending the symbolic and representational range in a way unprecedented in the vernacular literature of his time, vivifying and representing what is traditionally thought of as beyond representation, will also be considered in terms of its relevance to the contemporary psychoanalytic discourse.
Descendants of terror
(2019)
The aim of this paper is to approach transgenerational transmission aspects of the traumatic experience of terror in the large social group. The author makes use of the notion of chosen trauma, coined by Vamik Volkan, which shows how specific mental representations of a traumatizing historical event, shared by the large group, can be transmitted to descendants and eventually used by them as a linking factor of their large group. The above issues, along with the importance of reversal of helplessness and of inability to mourn, are discussed; relevant clinical material focusing on the interplay between large-group and individual transmission is presented.
A longitudinal study of early attachment and social character development of 14 Nahuat mother-infant dyads -since the infants were 11 months, having assessed them at 9 years of age and again in their late adolescence- show a significant improvement on the youngsters’ emotional development. The study conducted by the Seminario de Sociopsicoanálisis within a 40-year-long humanizing project in the village, called >Intercultural Participation Project,< suggests the benefit of promoting the rescue of their indigenous Nahuat culture and tradition.
Das Phänomen des Postfaktischen lässt sich in Anlehnung an Erich Fromm als einen modernen Fluchtmechanismus verstehen. Es handelt sich beim Postfaktischen um eine Flucht vor der Freiheit – eine Flucht vor dem freien und eigenständigen Denken und Handeln, dem sich das Individuum in der Moderne entziehen möchte, weil es sich selbst als ohnmächtig wahrnimmt. Allerdings unterscheidet sich diese Flucht von den bei Fromm noch als dominant beschriebenen Fluchtmechanismen ins Autoritäre bzw. Konformistische. Im Unterschied zu diesen ist die Flucht ins Postfaktische nicht mehr dadurch gekennzeichnet, dass sich das Individuum der Welt anpasst und unterwirft – vielmehr wird stattdessen die Welt angepasst und dem Selbst unterworfen. Ähnlich der Selbst-Verleugnung bei Fromm ist auch diese Welt-Verleugnung Symptom einer gestörten Welt-Selbst-Beziehung, die zu problematisieren ist.
Die Realität des Strafvollzugs aus der Sicht von Berufsanfängern im Vollzugs- und Verwal-tungsdienst
(2019)
The authors note a contradiction between empirical findings and the dismissive conclusion of the German Federal Ministry for Family Affairs, Senior Citizens, Women and Youth (FMFASWY) that the treatment of children in early day care will not affect their relationship to their mother or entail any serious damage for their future. They use this contradiction as an opportunity to discuss the social function of early childhood socialization in day care. They come to the impression that the FMFASWY, in its assessment of research on day-care centers, was also intuitively guided by sociopolitical interests insofar as the emergence of a social character satisfying current social requirements is favored more by primary socialization in day care than in families.
This paper shows that Fromm's discussion is curiously connected to the tradition of American individualism. In Escape from Freedom, Fromm suggests that authoritarianism derives from aloneness as a result of modern individualism and entrusts his hope in democracy for spontaneous activity and solidarity. But why is spontaneous activity and solidarity hopeful in democracy? The interesting thing is, this conclusion is close to the discussion of Alexis de Tocqueville, who also regarded spontaneous relationships as an important foundation of democracy. Based on Tocqueville's insight, there is a tradition in sociology that argues for the relationship between democracy and individualism, such as David Riesman's The Lonely Crowd and Robert Bellah's Habits of the Heart. This paper attempts to show how Fromm was influenced by the tradition of American individualism and discusses Fromm's impact on later American individualism studies.
In the first part, the article reconstructs, through the idea of >pathology of normalcy,< Fromm's critique of the cultural foundations of contemporary capitalism. In the second part, it is carried forward through the concepts of >social character< and <alienation,< in order to understand how the late twentieth-century capitalism deepens an anti-humanist culture as never before. Finally, in the conclusion, it seeks to demonstrate how Fromm anticipates some essential features of the critique of capitalist culture, later analyzed by critics of the >new< capitalism, such as Axel Honneth, Richard Sennett and Boltanski & Chiapello.
O ensaio objetiva explorar a obra criminológica de Erich Fromm, fundamentalmente estabelecer parâmetros conceituais para análise e crítica das tradicionais teorias de legitimação da pena a partir da abordagem dialética e interdisciplinar fornecida pela teoria crítica da sociedade. Fromm, ao enlaçar a criminologia (sociologia do desvio e do controle social) à psicanálise e ao questionar, desde fora do direito penal, as funções declaradas da sanção penal nas sociedades contemporâneas, permite redimensionar e atualizar as indagações sobre a funcionalidade do sistema de justiça criminal, mais especificamente sobre os efeitos concretos que a pena produz na prevenção do crime. Neste sentido, a presente investigação é dividida em duas partes: (primeira) a exploração das condições epistemológicas e metodológicas do diálogo entre criminologia e psicanálise; e (segunda) o questionamento dos discursos oficiais de justificação da pena na modernidade.
The purpose of this article was to study the creative heritage of Erich Fromm and the formation of >Humanistic Radicalism<. The study was aimed at defining the historical context for the theoretical formation of >Humanistic Radicalism< within the framework of Fromm's >Social Psychoanalysis< and the practical implementation of this concept in the political activities of this personality. Four periods of the introduction of the ideas of >Humanistic Radicalism< by E. Fromm through his political activities were identified. It was found out that the humanistic orientation requires the continuation both in research activities of a person and in everyday socio-cultural life in general, while maintaining dialogical relations with the world.
In my overview of the development of Fromm's theories, I show, first of all, how Fromm and his theory of relatedness and social character aimed to understand the individual and society in a different way from what was usual at that time. Secondly, I expound how relevant the often ignored social psychoanalytical approach is for current thinking in terms of relatedness, and how open his approach is to insights stemming from human biology.
Este capítulo explora os primeiros trabalhos de Erich Fromm nos anos 1920-1930, em particular, sua >afinidade eletiva< com o messianismo judaico, examinando as ligações entre o pensamento de Fromm, a tradição do marxismo messiânico e também os trabalhos de Freud, a partir do quais ele constrói as bases de desenvolvimento de uma criminologia crítica. Prossegue mostrando como o autor desenvolve uma profunda ligação entre justica punitiva (sistema penal) e sociedade de classes, transformando sua religiosidade numa dimensão utópica, que lhe permite conceber um outro modelo de sociedade oposta à sociedade capitalista.
The author explores the relationship between Sándor Ferenczi and Sigmund Freud in the light of their correspondence. This allows us to see how Freud was able to offer and create for Ferenczi a >professional and personal home< that enabled the latter to find a much more meaningful and creative contact with himself. According to the author, this experience played an important role in Ferenczi’s later readiness to offer to and create with his patients a similar >psychoanalytic home.< As Freud was not able to share such clinical research work with Ferenczi, a conflict developed between them whose nature has occupied psychoanalysts ever since, and whose seeds can be found in the 1246 letters that they exchanged between January 1908 and May 1933. From this point of view, Ferenczi’s Clinical diary (written in 1932 and published only in 1985) can be seen as the continuation of the dialogue they had entertained for so many years, as well as Ferenczi’s attempt not to give up the “professional and personal home” that they had created together.
In theoretical considerations on democracy freedom is sometimes understood in unconditional and conditional terms. This general distinction underlies I. Berlin's concept of negative and positive freedom, and E. Fromm's concept of >freedom from< and >freedom to<. The authors of this paper introduce the concept of extrinsic and intrinsic sense of freedom which is meant to be psychological representation of the philosophical distinction on unconditional and conditional freedom, respectively. An extrinsic freedom results from a lack of external restrictions/barriers, whereas intrinsic freedom is based on the belief that being free means compatibility between one's own actions and preferred values, life goals or worldview. Based on nationwide survey data, the authors show that both forms of freedom are embedded in entirely different basic human values and moral intuitions. Further, it is shown that intrinsic freedom negatively predicts liberal orientation and clearly favors communitarian orientation, whereas extrinsic freedom clearly favors liberal orientation. The authors argue that both forms of experiencing freedom have different effects on support for the principles of liberal democracy. The positive effect of extrinsic freedom is indirect, i.e., entirely mediated by liberal orientation. On the other hand, the effect of intrinsic freedom can be decomposed into three components: a) as a positive direct effect, b) as a positive indirect effect (by strengthening the communitarian orientation), and c) as a negative indirect effect (by weakening the liberal orientation). In conclusion, the consequences of intrinsic and extrinsic freedom are discussed in the light of their relationships with support for democratic principles.
İnsanlığın başlangıcından bu yana, ataerkil toplum düzeninin etkisiyle kadının geçirdiği değişim süreçleri, çağlar boyunca ona birçok olumsuz özellik atfederken, değişmeyen tek ve en kutsal özelliği annelik olmuştur. Anneliğin kutsiyeti vesaflığı, hemen her dönemde kadına ayrıcalıklı ve saygın bir konum bahşetmiştir. Anne olgusunun insan hayatında ve ruhsal alanda yarattığı etkileri, on dokuzuncu yüzyıl sonlarında Sigmund Freud’un kuruculuğunu yaptığı psikanaliz, yirminci yüzyıl başlarında ise Carl Gustav Jung’un temelini attığı analitik psikoloji derinlemesine inceler ve birbirinden farklı kuram ve bulgular ortaya koyar. Freud’un, ortaya koyduğu Oedipus ve iğdiş kompleksi kuramlarıyla anneliğe yaklaşımı o dönemde dünya çapında sansasyonel etkiler yaratır. Freud sonrası bir psikanalist olan Jacques Lacan ise, insanlaştırıcı kastrasyon (iğdiş) kuramıyla bu yaklaşımı biraz daha kabul edilebilir bir şekle sokar. Öte yandan Erich Fromm, diğer bir psikanalist, Freud’un Oedipus kompleksi kuramını, erkekteki doğurganlık kıskançlığına dair kuramıyla çürütmeye çalışır. Jung’un yaklaşımı, hepsinden farklı bir şekilde, annenin ruhsal alanda hâkim olan gizil güçleriyle ilgilidir; anne arketipinin ve anne kompleksinin insan psikolojisini ve hayatını başından sonuna nasıl derinden etkilediğini ve değiştirdiğini inceler. Çalışmamızın en önemli bulgusu ise hemen hepsinin tek bir ortak noktada buluştuğudur: anneyle kurulan sağlıklı ya da sağlıksız bir etkileşim, insanın yaşamındaki kritik süreçlerin, kişilikteki güçlü ya da zayıf yönlerin ve daha da önemlisi ruhsal alanda silinmez izler bırakan deneyimlerin temelini hazırlar.
Relational and field theories have much in common, despite divergent foundations. In this paper, several areas of divergence are selected, including the structure of the field as a relational matrix or as an unconscious joint fantasy of the couple; the fate and form of insight; and the nature of the unconscious as relational or ubiquitous. Differences in cognitive and attentional sets are identified and linked to different modes of insight. Using a clinical vignette, these divergences will be illustrated with an attempt to compare and contrast the two approaches through a discussion of how each lens highlights, expands, or forecloses different features of the analytic process. A mode of conceiving the unconscious as unstructured and multiple in potential is offered to reconcile divergent assumptions in therapeutic action. A consideration of Sandor Ferenczi’s clinical emphasis on relaxed technique, elasticity, and especially mutuality suggests that he would have been a field theorist were he among us today.
With growing inequality, the American dream is becoming less effective as a collective myth. With its focus on material success, competition and self-reliance, the intensified diffusion of neoliberal scripts of the self is leading the uppermiddle class toward a mental health crisis while the working class and lowincome groups do not have the resources needed to live the dream. African Americans, Latinos and undocumented immigrants, who are presumed to lack self-reliance, face more rigid boundaries. One possible way forward is broadening cultural membership by promoting new narratives of hope centered on a plurality of criteria of worth, ‘ordinary universalism’ and destigmatizing stigmatized groups.
Erich Fromm was central to the Frankfurt Institute of Social Research under the direction of Max Horkheimer, but the works of each author, while handling at times similar issues, took different paths. The article’s aim is to analyze how Horkheimer’s anthropology, which would be of importance in Dialectic of Enlightenment, was built as the author embodied in his essays elements of Fromm’s social psychology, albeit overcoming some of its limitations, as well as suggesting new potentials of critique.
Fromm's Contribution to the Analysis and Critique of the Ongoing Rise of Right-Wing Movements
(2019)
One of the most important political changes in Europe, the USA and beyond is the growth of nationalistic parties and authoritarian structures within states. This contribution aims to demonstrate how a Frommian perspective on basic psychological needs, asynchronicity and alienation could contribute to a social-psychological understanding of nationalistic trends. At the end of the paper, we present some conclusions drawn from this social-psychological point of view concerning the development of a sane society.
In this article we will explore three important themes: (1) Fromm's anti-objectivistic perspective which stands for the idea that the other Being should not become an object in analysis; (2) the central idea of the relatedness and the relational dimension in the psychotherapeutic practice; (3) in the last part we will analyze the existential-ontological level which is manifested in analysis. We will focus our attention on the different ways in which Fromm as a psychoanalytic thinker, social critic and humanist can help the therapists to include the existential and social dimension in the psychotherapeutic work.
It can be (and has been) claimed that one of the central thematic concerns in Erich Fromm’s immense body of critical work is the exposition of a new >radical< humanist ethic, based upon the normative foundations of human solidarity/relatedness and love. The role of community in this ethic is vital, as Fromm argues for the existence of an intrinsically human need for belonging and communion. According to Fromm, the breakdown of traditional societies in modernity and the adoption of strong anti-traditionalist paradigms in both liberalism and Marxism has paradoxically led to the desire in the contemporary individual to >escape< this freedom, too often resulting in an uncritical adoption of what Eric Hobsbawm calls >invented traditions< in order to rediscover a shared sense of humankind. This article therefore contends that 1) Fromm advocates a form of >critical communitarianism<; and 2) that critical communitarianism can provide a strong foundation for an ethical confrontation with neoliberal modernity, and thereby a reconsidered form of community through human solidarity.
U radu pokušavam primijeniti Frommov pojam spontanosti na Foucaultovu teoriju sustava represije. Ovom analogijom pokušava se iznova sagledati Foucaultov problem slobode, pomoću pojma koji Foucault uglavnom zanemaruje. Osnovna je teškoća takvog pristupa u različitim polazištima dvojice autora pri analizi uzroka ljudske podčinjenosti kroz povijest. Unatoč tome, članak će pokazati da je moguće pronaći točku konvergencije između Fromma i Foucaulta: oba autora opisuju svojevrsni bijeg pojedinca prema institucijama moći. Bilo da su te institucije formaliziranije ili rudimentarnije, raspršene ili centralizirane, zajednička im je osnova represija utemeljena na izbjegavanju bilo kakve spontanosti.
Erich Fromm was one of the first psychoanalytic thinkers who was genuinely interested in Asian philosophies. In the first part of this article, I will show Fromm’s imago of Buddhism as a radical, nontheistic, and ethical philosophy >without God.< I will argue that Fromm made an important difference between the phenomenal ego and being that proves crucial for his understanding of psychoanalysis and his critique of modern society. I will also explore Fromm’s synthesis of Buddhist philosophy and psychoanalysis, and show the similarities and differences between them.
Ein selbstbestimmtes Leben zu führen, das sich von keinen äußeren und inneren Vorgaben einschränken lässt, gleichzeitig aber hohe Ansprüche an Selbstoptimierung und Selbstverwirklichung zu realisieren versucht, zeichnet vermehrt das Leben von vor allem jungen Menschen aus, die therapeutische Hilfe suchen. Was bringt sie dazu, ihr Leben so einzurichten, dass sie sich mit Grenzen und Selbstbegrenzungen so schwer tun und sich nicht mit weniger begnügen können? Der folgende Beitrag fragt anhand der Psychoanalytischen Sozialpsychologie Erich Fromms nach den Ursachen für die Entwicklung eines neuen Sozialcharakters, der sich die digitale Technik und die elektronischen Medien zunutze macht, um selbstbestimmt, ungebunden und ohne Rücksicht auf Vorgaben und Maßgaben Wirklichkeit neu, anders und besser zu ‘schaffen und dabei vor der eigenen Persönlichkeit nicht Halt macht. Der Fokus der Ausführungen liegt dabei nicht auf den sich daraus ergebenden klinischen Fragen, sondern auf den pathogenen Auswirkungen dieser Sozialcharakterbildung in den Psychen der Vielen. Die Frage der Unersättlichkeit - des Nicht- genug-bekommen-Könnens — ist so alt wie die Menschheit. Sie wurde traditionell vor allem unter dem Begriff der Gier erörtert, und zwar einer Gier, bei der man trotz Befriedigung nicht satt wird. Dass man Hunger hat und deshalb eine Gier spürt, ist etwas sehr Natürliches; dass man die Gier befriedigt und sich dennoch unersättlich erlebt, verweist auf eine charakterologische Gier und bedarf einer psychologischen Erklärung.
This essay explores the psychoanalytic sanitarium (Therapeutikum) directed by Frieda Fromm-Reichmann and Erich Fromm in Heidelberg from 1924 to 1928. The Therapeutikum aimed to combine adherence to Jewish ritual with psychoanalytic practice and radical politics for a group of GermanJews who were rethinking their Orthodox backgrounds in light of new intellectual and political currents and modern sensibilities. Visitors to the sanitarium included many leading German-Jewish thinkers, and Heidelberg’s proximity to Frankfurt placed the Therapeutikum in the orbit of the Institute for Social Research and near a major hub in the renaissance of Jewish learning then occurring. At the centre of the article is a discussion of essays by Fromm-Reichmann and Fromm that subjected Jewish ritual (kashrut and shabbat) to psychoanalytic investigation. Appearing in Imago in 1927, the articles marked the two writers’ public break with Orthodox Judaism. This essay argues that the Imago articles marked a crucial moment in the political, intellectual, and religious history of German Jewry. Even if the Fromms’ synthesis of Freudianism, radical politics, andJudaism was conceptually shaky, their sanitarium illustrates the centrality of psychoanalysisças a sensibility, a hermeneutic and above all away of creating social and communal bondsçto a generation of GermanJews navigating the challenges of German and Jewish modernity.
The present paper is an expansion of the author’s discussion of Harold Blum’s seminal presentation >Hate and its vicissitudes< in Prague in 2017. It aims at an elaboration of various aspects of hate and hatred as a complex dynamic intrapsychic and relational affective-cognitive state, alloyed, in different ways, with aggression and love. In this context, various theoretical perspectives concerning the multifaceted relation between hate, love, and sexuality, and hate and destructive aggression, and transformations between them, including the first study of neurobiological correlates of hate, will be raised and explored. Implication on destruction as well as psychic structuring, adaptation and creativity are also considered. The clinical vignettes illustrates the relevance of multiple theoretical conceptualizations in contemporary psychoanalytic practice.
Part I of this paper discussed various dynamic aspects of hate in the individual developmental and clinical context. Part II, also an expansion of the author’s discussion of Harold Blum’s presentation on >Hate and its vicissitudes< in Prague in 2017, examines the theme of hate as a multidimensional dynamic group phenomenon. The paper uses various theoretical perspectives to focus on group unconscious processes and the group-specific dynamic of regression leading to an activation of primitive ego operations, unleashing destructive aggression as well as creative mobilization. Also considered are the implications in terms of destruction, adaptation, and creativity, in relation to group unconscious dynamic processes and intergenerationally trasmitted trauma and posttraumatic developments.
The International Federation of Psychoanalytic Societies (IFPS) was established in 1962. The first 20 years of the Federation were a time when psychoanalysis was divided into so-called liberal and orthodox factions. The (then orthodox) International Psychoanalytic Association (IPA) did not admit all psychoanalytic societies, and some societies did not want to join it. In the IFPS, non-IPA-psychoanalysts from Europe, the USA, and South and Middle America came together to discuss their new approaches to psychoanalysis and to find ways to better cope with their patients’ problems. At the beginning an informal organization of autonomous societies, the IFPS persisted for 12 years without a charter. The first three secretary generals came from the German Psychoanalytical Society and greatly influenced the first few years of the IFPS. The IFPS held several international conferences, and new psychoanalytic societies became members. In 1977, after the VIth Forum in Berlin, the IFPS fell into an identity crisis. The conflicts centered on the assumption of responsibility, the authority of the members, and how to understand the aim and sense of the organization. This article deals with the theoretical background of the early IFPS and the development of its self-concept.
In search of the Human: The trauma of modernity and the >instrumental reason< of the persecutors
(2019)
This article takes the clinical notion of trauma as a historiographic criterion for understanding modernity and its mythologies. If the rewriting of the term trauma – at the intersection of psychoanalysis and neurobiology, cultural anthropology and philosophy of the mind – is the hallmark of contemporaneity, it is quite acceptable to see the Shoah as a radical historical and epistemological watershed. Never before had such a highly productive bureaucratic-industrial system been designed and implemented for the devastation of the very idea of humanity. Auschwitz was, in the most radical ways, the liminal space between Human and Inhuman. It lay right at the cutting edge of the abyss that the executioner shares with his victim – the annihilation of humanity. This essay crosses a question that has always characterized the social construction of subjectivity: the perimeter of the Human, and the interrelationships between identity, alterity, and recognition.
En este artículo de reflexión se indaga por las formas en que el enfoque psicosocial, en su aplicación por parte de Erich Fromm, configura un diálogo entre la psicología y la sociología. A partir de su obra El miedo a la libertad y de las condiciones que el contexto del nacionalsocialismo alemán introduce en su época, se propone una lectura de esta fundamentación del enfoque psicosocial a partir de las categorías de libertad, individuo y sociedad, sus articulaciones y operatividad teórica. Esta investigación básica, de carácter cualitativo, privilegió la revisión e interpretación teórica, para lo cual se retoma un autor y una propuesta seminales para la actualidad del enfoque. Fromm, desde las especificidades propias de su época y las formas de organización social de las que fue testigo, reflexiona en torno a lo psicosocial como un marco abierto de referencia, consecuente con la complejidad propia del siglo xx y sus contradicciones sociohistóricas.
Introduction
(2019)
Jung Chan's >Wild Swans<: Love as a Political Concept [application of Fromm's theories to art]
(2019)
This article explores the different forms of love which appear in a work which is part family memoir, part autobiography, and part literary fiction: Jung Chang’s >Wild Swans: Three Daughters of China< (1991). This exploration is underpinned by theories of love articulated first by Karl Marx and Alexandra Kollontai and later by Erich Fromm and Michael Hardt. In different ways these thinkers all point to the idea that love is not merely a private matter between two individuals but rather a social and political phenomenon. Fromm’s insistence that love changes according to historical and cultural circumstances is shown to be relevant throughout as Chang portrays love adapting to the vast political changes taking place in China from approximately 1924 (when her grandmother became a concubine) until 1976 (the death of Mao). Corresponding to a large extent to the life histories of the >three daughters of China< ─ Chang’s grandmother, Chang’s mother, and Chang herself ─ the article traces a distinctive movement through property love and family love to >winged Eros<-based love, >red love< and finally love as a decision.
Kapitalistische Landnahme. Marx, das Expansionsparadoxon und der Charme einer neuen Rebellion
(2019)
The aim of this work is to examine and explain the concept of humanistic ethics defined by Erich Fromm. Special focus is given to biological premises about human beings and Fromm's inquiry about the existence of nature of men. The important role of human conscience and its function is shown in contrast to the problem of free will. The core that holds Fromm's ethics together is his characterology. In this regard, this thesis covers the difference between individual and social character, which are introduced together with a conditions that enable the growth of biophilia, contrary to the necrophilia and destructivity. Necrophilia and destructivity have the same core, from where they arise. The process of individualization is explained by Fromm's regular standard way of explanation. Individualization is originating on an individual level, which means, that every human as a child goes through this process. Therefore, by the same token, the process is taken to a social scale from it's individual appearance and Fromm draws common ground between these two levels of development. Escape mechanisms derive from the anxious and uncertain humans, who, searching for some assurance develop the tendencies to escape their feelings through the authoritarianism, which can either take form of sadism, masochism or conformism. In the last chapter the Fromm position on free will is discussed and explained with the understanding, that the standpoint which constitutes Erich Fromm's alternativism is hope, not only for a new order but for a complete state of harmony. The compact picture of Erich Fromm's humanistic ethics will be achieved through the interpretation of some of the most important concepts in his main writings.
Ibnu Qayyim al-Jauziyyah dan Erich Fromm merupakan tokoh yang membahas tentang cinta secara mendetail sesuai dengan latar belakangnya masing-masing, psikologi dan tasawuf. Penelitian ini bertujuan untuk mengetahui konsep cinta menurut Ibnu Qayyim al-Jauziyyah, konsep cinta menurut Erich Fromm, serta mengetahui persamaan dan perbedaan kedua tokoh mengenai konsep cinta. Metode yang digunakan dalam penelitian ini adalah study literature yang bersifat komparatif kualitatif. Langkah yang ditempuh dalam pengolahan data adalah hermeneutik, content analys, dan komparatif. Dari hasil penelitian diperoleh kesimpulan bahwa cinta adalah menghapus segala sesuatu di dalam hati kecuali yang dicintai. Cinta adalah kekuatan aktif yang bersemayam dalam diri yang sanggup merobohkan dinding pembatas antara manusia dengan sesamanya, serta merupakan kesatuan dengan sesamanya tanpa meleburkan integritas dan keunikan setiap individu. Ibnu Qayyim membagi cinta menjadi empat, yaitu cinta kepada Allah, mencintai yang dicintai Allah, cinta untuk Allah dan karena Allah, serta cinta terhadap hal lain selain Allah. Sedangkan Erich Fromm membaginya ke dalam lima objek, yaitu cinta sesama, cinta ibu, cinta erotis, cinta diri, dan cinta kepada Allah. Persamaan yang diperoleh adalah kedua tokoh tersebut membahas cinta dengan lebih manusiawi serta berpendapat bahwa cinta adalah unsur utama di alam semesta yang paling penting untuk kehidupan manusia, karena tanpa cinta manusia akan mengarungi kehidupan yang gelap dan penuh derita. Adapun perbedaan yang diperoleh yaitu terdapat dalam faktor penyebab cinta. Ibnu Qayyim berpendapat bahwa faktor penyebab timbulnya cinta adalah berasal dari hal-hal yang bersifat positif. Sedangkan Fromm berpendapat bahwa faktor timbulnya cinta berasal dari manusia yang mengalami alienasi serta isolasi di kehidupannya.
Sejak memasuki era industri, kehidupan masyarakat sudah mulai dimudahkan oleh mesin-mesin teknologi, hingga kemudahan yang diberikan oleh teknologi membawa kemajuan pada peradaban manusia. Akan tetapi, ternyata teknologi juga membawa dampak negatif di dalam masyarakat. Menurut Erich Fromm teknologi tidak lagi hanya menjadi sarana untuk mencapai tujuan, akan tetapi sudah menjadi tujuan dari masyarakat. Sedangkan menurut Kuntowijoyo, teknologi diciptakan oleh manusia untuk membantu pekerja industri agar memperoleh hasil yang efisien, akan tetapi hal sebaliknya yang terjadi adalah pekerja mengikuti kerja dari mesin teknologi. Teknologi yang seharusnya melayani manusia, menjadi manusia yang melayani teknologi. Bagi Erich Fromm dan Kuntowijoyo, masyarakat sedang dalam keadaan dehumanisasi. Oleh karena itu diperlukan humanisasi pada masyarakat, yang bertujuan untuk mengembalikan derajat kemanusiaan. Penelitian ini merupakan studi komparasi antara pemikiran Erich Fromm dan Kuntowijoyo mengenai konsep humanisasi. Penelitian ini menggunakan metode kualitatif dengan menjelaskan keadaan masyarakat era teknologi dan mengumpulkan sumber data dari karya-karya Erich Fromm dan Kuntowijoyo, serta sumber lain yang sesuai dengan tema. Dalam studi komparasi, penelitian ini menggunakan metode komparasi simetris, dengan mengurai pemikiran Erich Fromm dan Kuntowijoyo satu persatu secara lengkap, kemudian membuat perbandingan dari pandangan kedua tokoh tersebut. Hasil dari penelitian ini adalah perbedaan pemikiran Erich Fromm dan Kuntowijoyo yang terletak padalandasan berfikirnya, serta pemakaian aspek spiritual dalam mendukung konsep humanisasi. Sedangkan persamaan pemikiran kedua tokoh tersebut terdapat dalam tiga aspek, yaitu humanisasi, pembebasan dan pemenuhan kebutuhan spiritual.
In the social sciences, there are different point of views on how social change has an impact on good leadership in contemporary societies. As a contribution to this debate, this article builds on basic ideas of the humanistic approach of Erich Fromm and highlights the associated possibilities for an adequate understanding of contemporary leadership demands. Key narratives and open questions related to challenges for leadership in contemporary societies facing digital transformation are evaluated from a Frommian perspective.
Las prácticas de consumo han estado históricamente asociadas con las emociones, siendo dadoras de status, orgullo, prestigio, satisfacción, vergüenza. En este sentido, el presente escrito tiene por objetivo rastrear en algunos trabajos teóricos, el modo en que el consumo –como práctica social- ha estado fuertemente relacionado con las emociones de los sujetos. La estrategia expositiva será la siguiente: en primer lugar se hace un recorrido teórico que escinde el consume de las necesidades vitales y de la noción de utilidad. En segundo lugar se consideran los trabajos de Erich Fromm (2013) y de Colin Campbell (1983), en cuyos desarrollos las emociones presentan un lugar central en vinculación con procesos económicos y sociales. En tercer lugar – acercándonos a una perspectiva más actual –, se buscará delinear los rasgos del >hombre de consumo del siglo XXI< (Scribano, 2015). Por último, se harán unas reflexiones a modo de cierre.
El objetivo de este texto es reflexionar en torno a la relación de la libertad, con la toma de decisiones y su potencial para las interrelaciones, desde la perspectiva de Erich Fromm, mostrando posibles implicaciones prácticas. El método utilizado fue la hermenéutica la cual es el arte de comprender y/o interpretar discursos para realizar un estudio monográfico sobre los conceptos señalados. Como principales hallazgos se destaca la paradoja entre libertad y toma de decisiones, los distintos sentidos en que puede ser entendido y experimentado el proceso de la libertad, y la interrelación que se puede generar entre los tres conceptos mencionados. Finalmente, las conclusiones que son de tipo teóricas, metodológicas y prácticas.
Anknüpfend an das Tagungsthema >Lust auf Zukunft trotz Sorge und Zweifel< wird versucht, von der Sozial-Psychoanalyse Erich Fromms her die Lust auf Zukunft mit Fromms Konzept der Biophilie zu begründen. Dabei wird die Lust auf Zukunft psychologisch als die dem menschlichen Leben inhärente primäre Tendenz begriffen, die konstruktiven Lebensmöglichkeiten zur Entfaltung zu bringen. Diese primäre Tendenz kann aber durch psychische Anpassungsleistungen an bestimmte wirtschaftliche und gesellschaftliche Erfordernisse geschwächt werden. Dies wird an den von Fromm analysierten Sozial-Charakterorientierungen sowie an dem vom Autor beschriebenen ich-orientierten Charakter verdeutlicht.
This thesis is an intellectual history of dialecticism and its use in the works of the Frankfurt School members, Erich Fromm and Herbert Marcuse. Famously, these two men had a ferocious and polemical debate in the pages of Dissent Magazine in 1955-56. The Fromm-Marcuse Debate has since become almost the sole lens in which the intellectual differences and similarities between these men are analyzed. Through a comparative and historical analysis of their individual work, largely removed from the Dissent Debate, I offer a new interpretation of their conflict, their personal relationship, and a new perspective on critical theory and its relationship to political action. I argue that Erich Fromm and Herbert Marcuse's intellectual ideas are better juxtaposed through their interpretation of dialectics, rather than psychoanalysis, and that through this, they present us with starkly different prescriptions for individual and collective political engagement. Thus, both Fromm and Marcuse are outliers within the field of critical theory, and certainly within the Frankfurt School, even as their ideas remain in firm conflict with one another.
Manabendra Nath Roy (1887-1954) was the founder of the Communist Parties of Mexico and India and a socialist-humanist philosopher. In the Western world, his works are today widely ignored and forgotten. This article introduces some philosophical aspects of Roy’s thought. It engages with foundations of his theory and shows its relevance for the study of communication, culture, technology, the human being, fascism, and nationalism. Frankfurt School thinkers such as Theodor W. Adorno, Max Horkheimer, Herbert Marcuse, and Erich Fromm were interested in similar topics to Roy. This article also compares the approach of Roy and the Frankfurt School. It shows parallels between Roy and the first generation of the Frankfurt School with respect to themes such as the dialectic of technology and society, the dialectic of the Enlightenment, fascism, nationalism, and authoritarianism. In the age of new nationalisms and authoritarian capitalism, global environmental crises, capitalist crisis, and the digital crisis, socialist-humanist theories such as M. N. Roy’s can inspire struggles for a humanist and socialist society as antidotes to the acceleration and deepening of the three crises.
In >Sleeping memories< (2017), French writer Patrick Modiano confronts the past and his memories in a different way compared with his previous novels, as he keeps trying to revisit and reprocess them. In this book he adds a new method, the dreaming revision of memories, especially traumatic ones, turning to the work of Marquis d’Hervey de Saint-Denys, >Les rêves et les moyens de les diriger: Observations pratiques.< I would suggest that in this way he dreams undreamt traumas, thereby transforming them. In doing so, Modiano meets Thomas Ogden’s art of psychoanalysis.
Unresolved loss and unresolved trauma in adult mothers, and the commonly disorganized attachment pattern developed by their infants, have been repeatedly reported in longitudinal research literature as a crucial correlate or precedent of severe pathology. We describe and illustrate how unresolved loss and unresolved trauma are manifested in verbatim-transcribed language and how they are to be detected, so that psychoanalysts and clinicians in general are able to distinguish them and understand how such >states of mind< evidence the process of fragmentation they involve. We follow each example with a resolved transcript so it can be contrasted with a nonresolved case. We then describe excerpts of a taped >disorganized infant< – an example of infants who are usually babies of unresolved mothers, as shown during the Adult Attachment Interview. The analyst’s ability to identify and understand these >states of mind< and the subsequent sensitive reflection on the transcendental role of primary traumatic relations, which are involved in fear and the destructive dynamics of mental fragmentation – as seen in empirical research on attachment – can facilitate a resourceful integrative analytic scrutiny of the processes gone through by patients, and encourage the discovery of alternatives for working through the disturbing experience.
Short story is a type of popular literature in Indonesia. In short stories, love is one of the most well-known topics for the Indonesian audience. Amongst various types of love, a mother’s love is talked about the most. Thus, I decide to analyze how mothers express their love for their children in a compilation book titled >Rectoverso<. Also, I discover the consequences that the mothers experience due to their choices regarding love. By using the theory of love and the concept of motherly love from the book >The Art of Loving< by Erich Fromm, I find that the mothers have to face several choices that can give impacts toward their children and themselves. Every decision they make is caused by their love toward their children. Furthermore, the mothers prioritize their children instead of themselves. The impacts they experience may be positive or negative, depending on the situation.
The infant observation presented in this paper was conducted weekly for two years. Through an extensive use of clinical vignettes and personal and theoretical considerations, this article aims to highlight that both harmonies and pauses, as well as interruptions and dissonances, can be present in early interactive exchanges, forming the fabric of a relational piece of music that is not always as harmonious as might be desirable. The role of the father in moderating problematic interactions between the mother and her child is also examined.
[...] On this basis, we determined that 231 human genes under study are subject to natural selection against under expression (significance p < 0.0005), which equally supports the human tendencies in domination and subordination such as the norm of a reaction (plasticity) of the human social hierarchy. These findings explain vertical transmission of domination and subordination traits previously observed in rodent models. Thus, the results of this study equally support both sides of the century-old unsettled scientific debate on whether both aggressiveness and the social hierarchy among humans are inherited (as suggested by Freud and Lorenz) or are due to non-genetic social education, when the children are influenced by older individuals across generations (as proposed by Berkowitz and Fromm).
Fromm’s necrophilous character is evident in state and governmentally run psychiatric hospitals in the United States. Rigid over-reliance on behavioral interventions can be seen as defensive posturing against the terror of uncertainty when confronted with psychosis. Clinical vignettes with institutionalized schizophrenic adults are presented. A plea is made for clinicians to work from a position of respect and love to fight the dehumanization that can result when a psychoanalytic mindset is abandoned.
Anknüpfend an eine Mitarbeiterbefragung bei BNP Paribas Personal Investors Deutschland wird aufgezeigt, dass Diskurse um New Work auch in einem großen Konzernverbund ein wichtiger Antreiber für die Gestaltung von Wandlungsprozessen sind und motivierend in Verbindung mit Aufbruchsstimmung wirken können. Gleichzeitig gilt es, auf bewährten Grundsätzen von Unternehmensführung und Teamarbeit aufzubauen und die Möglichkeiten von New Work nicht zu idealisieren. Partizipation und Mitbestimmung sind wichtig, aber nur auf der Grundlage transparenter Entscheidungswege, einer durch Wertschätzung geprägten Organisationskultur und durch qualitativ hochwertige Arbeitsbeziehungen effizient.
O presente estudo visa promover um diálogo entre o psicanalista, filósofo e sociólogo Erich Fromm (1900-1980) e o sociólogo e filósofo Zygmunt Bauman (1925-2017). A premissa que permeia o diálogo entre ambos os autores se direciona a compreensão dos vínculos amorosos na sociedade contemporânea. Nessa guisa, serão apresentadas as contribuições oriundas do pensamento de Bauman que tangenciam aquestão do amor e, sobretudo, a sua concepção de amor líquido. No contexto frommiano, pode-se citar as ponderações acerca das vivências amorosas, que podem ser produtivas (positivas) ou improdutivas (negativas). Além disso, Fromm elucida que as orientações de caráter do sujeito podem ser entendidas como aspectos constituintes das diversas formas de amor, entre elas as formas negativas: os pseudoamores. No que tange ao aspecto metodológico, a presente pesquisa se utilizará fundamentalmente das seguintes obras: Amor Líquido: sobre a fragilidade dos laços humanos de autoria de Bauman, e A arte de amar, de Erich Fromm. Por fim, por intermédio do diálogo entre os autores, pretende-se sublinhar os aspectos essenciais para a compreensão das problemáticas e dos desafios referentes ao ato de amar na sociedade contemporânea.
Oedipus goes to the opera: Psychoanalytic inquiry in Enescu’s >Œdipe< and Stravinsky’s >Oedipus Rex<
(2019)
Psychoanalytic inquiry into operas based on the life of Oedipus may provide further knowledge on the Oedipus complex. Therefore, we chose to analyze Enescu’s >Œdipe< and Stravinsky’s >Oedipus Rex<. Two distinct methodologies were used in our study. The first explored the concept of free association through musical themes in the operas. The second involved the comparative study of the Oedipus myth in order to provide a deeper understanding of Oedipus’s character. We observed that Oedipus displayed symptoms of his complex through the traits of aggressiveness and arrogance. Moreover, we noticed that Oedipus was compelled by the necessity of finding out who his real parents were and by unconsciously accomplishing the prophecy. Oedipus assumed the responsibility to free the Thebans from plague. Yet, it was too late, for the feared part of the prophecy was already accomplished. He provided a wrong answer to the Sphinx and then received the most severe punishment, one that would have ostracism as its outcome. It was, however, not too late for Oedipus to finally discover who his real parents were. Nevertheless, afraid of losing his place as King of Thebes, he investigated the plague’s causes. This resulted in his aggression as he resisted discovering >where babies come from.<
Kabe-don adalah sebuah adegan romantis yang banyak ditemui di manga, anime, dorama, maupun film Jepang dengan genre romantis. Adegan romantis tersebut ditunjukkan dengan pihak laki-laki memukulkan tangannya ke tembok sembari mengapit pihak perempuan di antara tubuh pihak laki-laki dan tembok. Fenomena kabe-don muncul dengan banyaknya perempuan Jepang yang ingin di-kabe-don, yaitu menjadi objek dari tindakan kabe-don. Idaman akan tindakan kabe-don tersebut merupakan keinginan untuk memenuhi kebutuhan-kebutuhan khusus yang hanya dimiliki oleh manusia yang oleh Erich Fromm disebut dengan kebutuhan manusia. Kebutuhan manusia terdiri dari kebutuhan akan >keterhubungan<, >keunggulan<, >keberakaran>, >kepekaan akan identitas<, dan >kerangka orientasi< yang dapat dipenuhi dengan dua cara, yaitu secara produktif dan secara nonproduktif. Pemenuhan kebutuhan secara produktif dilakukan dengan cinta, kreasi, pendewasaan, individualisasi, dan rasionalitas. Di sisi lain, pemenuhan kebutuhan secara nonproduktif dilakukan dengan narsisisme, destruksi, fiksasi, konformitas, dan irasionalitas. Selain itu, idaman perempuan Jepang akan kabe-don juga tidak lepas dari faktor kultural di mana perempuan tersebut berada. Oleh karena itu, dalam penelitian ini perlu dicari faktor kultural apa yang ada di balik idaman perempuan akan tindakan kabe-don menggunakan analisis tema budaya James Spradley. Tema budaya ditemukan dengan mencari benang merah dari adegan-adegan romantis yang ada. Setelah tema budayanya diketahui, dilakukan analisis menggunakan konsep-konsep kebutuhan manusia dalam teori psikoanalisis humanistik Erich Fromm dengan merelasikannya dengan tema budaya tersebut. Pengumpulan data dalam penelitian ini menggunakan metode netnografi, yaitu dengan mengumpulkan data-data yang relevan dari media-media daring dalam bentuk pengakuan, hasil survei maupun pemberitaan. Data yang terkumpul kemudian dianalisis dengan analisis tema budaya dan psikoanalisis humanistik Erich Fromm. Dari hasil analisis, ditemukan bahwa amae merupakan tema budaya dari idaman perempuan Jepang akan tindakan kabe-don, dan idaman tersebut memungkinkan untuk menjadi pemenuhan kebutuhan manusia, baik secara produktif maupun secara nonproduktif.
This paper presents a report on our psychoanalytic investigation of cultural folktales, myths, and fables, in which we study, primarily, the extent to which such narratives lurk behind contemporary representations of men and women. Our aim is to identify the multiple narrative structures that form the core plots and storylines of these tales. Following Roland Barthes’ work on mythologies, we want to decode the tales’ ideological components by deciphering the axiomatic assumptions these tales make about the nature of perceived social reality. This represents an attempt to study a mind that is derived from the text. More specifically, we study narratives whose storylines revolve around the struggle between men and women in order to identify the culture’s core concerns about and preoccupations with the relationship between the sexes. We believe that cultural myths or folktales are a royal road to a nation’s collective conscience, and include gendered patterns of defenses, obsessions, fears, and paranoia.
Plemstvo duha u filozofiji Ericha Fromma [The Nobility of Spirit in the Philosophy of Erich Fromm]
(2019)
U intelektualnome diskursu 20. stoljeća umnost kao univerzalnu kategoriju umnogome je zamijenila njezina instrumentalna inačica. U spomenutome stoljeću prevladava distopijska misao koja u život suvremenoga čovjeka unosi nihilizam i apsurd. Univerzalne životne vrijednosti kao vezivno tkivo civilizacije, ideal koji je bio trajno prisutan u povijesti ljudskoga roda, u suvremenome dobu više nisu na istaknutome mjestu. Unatoč tim nepovoljnim okolnostima svojim stvaralaštvom pojedini filozofi odgovorit će na moderne izazove i pokazati postojanje vrijednosti bez kojih civilizacija ne može opstati. Značajnik koji je afirmativno promišljao o životu i tragao za alternativom postojećemu stanju bio je i Erich Fromm. U radu se njegov esencijalizam povezuje s naširoko poznatim i primjenjivanim pojmom >plemstvo duha<. Također se opisuje Frommova kritika kapitalizma i socijalizma kao neodgovarajućih društvenih sustava. Modernoj stvarnosti koja se drži svijetom bez alternative u radu se suprotstavlja Frommova vizija ideala ljudske prirode, odnosno tip karaktera kojemu će biti cilj rast i razvoj svih čovjekovih mogućnosti. Među najvrjednije ljudske mogućnosti ubrajaju se produktivno mišljenje i produktivna ljubav. Najviši oblik produktivnosti pripisuje se revolucionarnomu karakteru, odnosno životnoj orijentaciji koja se identificira s čovječanstvom, rabi univerzalna mjerila te gaji sklonost i ljubav za život. Na kraju se zaključuje kako se bez duhovne plemenitosti ne može održati ni vizija zreloga života.