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The paper first discusses two documentaries by Donna Read, >Signs Out of Time< (2004) and >Goddess Remembered< (1989), that focus on the pacific tradition of the female centered settlements on the territories of modern Eastern Europe in the Neolithic and Bronze Ages. Read depicts significant findings of a world-renowned archeologist Marija Gimbutas who claims that a peaceful image of Old Europe embodied in the omnipotent Great Mother changed radically towards the end of the third millennium when violent Indo-European nomads came from Russia and shattered the matriarchal utopia of equality and natural harmony. These tribes introduced the principles of hierarchy and violent male-rule. Read’s and Gimbutas’ findings are further developed and examined in the studies by Riana Eisler and Erich Fromm who also claim that conspicuous material aggrandizement of patriarchal culture severely damaged a blissful matriarchal bond between man and nature. These theoretical insights are applied to Williamson’s compre hension of nature vs. nurture issue in >Mary and the Seal< (1997). In portraying a tender relationship between Mary and the seal, as well as its tragic and totally unnecessary shooting, contemporary patriarchal culture is brought to a trial. The mere existence of the bond between Mary and the seal, an embodiment of an idyllic matriarchal unity between man and nature, testifies to the prevalent need for the return to its substantial but long-forgotten values. The theoretical insights of Graves, Althusser, Freire, Fiske and Miller will also be used in the interpretation of the story.
This paper was inspired by the documentary >The Act of Killing<, directed by an American-born, British filmmaker Joshua Oppenheimer and released in 2012. Provoked and appalled by what is described as one of the worst mass murders in the 20th century, the movie director focuses not so much on the crime itself but the perpetrators of the crimes and the ensuing consequences. A part from the need to bring to open and discuss this part of Indonesian history, as well as the consequences of the communist and subsequent anti-communist political rules, this paper deals, on the one hand, with the question and the essence of human nature capable of such monstrosity and on the other, with the role that art must take in understanding and healing of the open wounds in any nation’s history as well as individual perpetrators of the crimes. For this purpose, the ideological framework of Erich Fromm as given in his study >Anatomy of Human Destructiveness< and also philosophical ideas of Hanna Arendt, specifically concerning the nature of evil itself were used as theoretical framework.
O presente artigo aborda a concepção de amor de Erich Fromm na sua relação com a fé. O ato de amar, segundo o autor em foco, deve ser considerado uma atividade produtiva e interna, que se fundamenta em um aprimoramento das potencialidades psíquicas e emocionais do sujeito. Além disso, de acordo com Fromm, para amar verdadeiramente, é necessária a fé, que é concebida como um traço de caráter, sendo, assim, passível de desenvolvimento. No que tange à metodologia, este estudo pretende empreender uma leitura analítica das obras A arte de amar, Análise do homem e A revolução da esperança, todas de autoria de Erich Fromm, além de recorrer a trabalhos de comentadores do psicanalista humanista. Como objetivo principal, este artigo pretende elucidar as contribuições do pensamento frommiano no que diz respeito à relação entre a fé e o ato de amar. Pretendemos mostrar que, de acordo com Fromm, para o domínio da arte de amar, é necessário que o sujeito aprimore o seu caráter em favor de uma orientação produtiva, ou seja, é preciso que o indivíduo rompa com o narcisismo por intermédio da fé racional, desenvolva a humildade de reconhecer suas próprias limitações e potencialidades, e utilize a razão como um instrumento que o permita visualizar a pessoa amada como de fato ela é, e não como gostaria que ela fosse.
This article explores the >lack of meaning< in contemporary society as a consequence of Western dualist thought paradigms and ontologies, via Gilles Deleuze’s concept of >reactivenihilism< following the colloquial murder of God. The article then explores processual and new materialist approaches in the understanding of the lived and carnal self, arguing for immanent and senseful materiality as an ethical platform for religious, environmental, and societal solidarity for tomorrow. For the theoretical justification of the processual approach in understanding the enfleshed self, the article employs John Dupré’s processual approach in the philosophy of biology, as well as Astrida Neimani’s critical posthumanism, and contextualizes these considerations with Erich Fromm’s ethical distinction of being and having.
Resumo Neste artigo, procuro problematizar a crítica de Erich Fromm à cultura do capitalismo contemporâneo. Para tanto, faço uma releitura especialmente, mas não apenas, de uma de suas principais obras maduras, o livro Psicanálise da sociedade contemporânea (>The Sane Society<), no qual o autor sedimenta seu projeto analítico de uma >psicanálise humanista<. Na primeira parte o artigo reconstrói, através da ideia de >patologia da normalidade<, a crítica de Fromm aos fundamentos culturais do capitalismo contemporâneo. Na segunda parte, a reconstrução é levada adiante através dos conceitos de >caráter social<e >alienação<, de modo a compreender como o capitalismo tardio do século XX aprofunda, como nunca antes, uma cultura anti-humanista. Na conclusão, procuro argumentar como a obra de Fromm pode ser de grande valia para a compreensão dos problemas tanto individuais quanto coletivos da atualidade.
The author proposes viewing mania as a form of defense against the state of depression resulting from >narcissistic overidentification with the depressive object< (i.e., the object in relation to which the depressive state developed), rather than as a periodic rebellion against such an internalized object. An account of the analytic psychotherapy of a clinical case of bipolar depression serves to illustrate this point of view, linked to the author’s specific conception of the dynamics of depression.
Este artigo tem como objetivo analisar de que forma o poder disciplinar atinge diretamente o corpo sexualizado do indivíduo e quais são as implicações desta realidade no mundo contemporâneo. Para isso, será utilizado como fundamentação teórica Erich Fromm, com o objetivo de analisar as implicações emocionais relacionadas ao desenvolvimento da sociedade capitalista e principalmente, os livros de Foucault: >Vigiar e Punir< (1999) e >História da sexualidade: a vontade de saber< (1977). Por meio deste estudo, pôde-se perceber que a demasiada preocupação com o corpo presente na sociedade contemporânea denota o imperativo do corpo sexualizado, resultado do exercício no domínio e controle efetuados pela sociedade sobre o indivíduo. Isso não ocorre em consequência de um poder centralizado, mas sim por um controle exercido de forma periférica, no qual a própria sociedade estrutura padrões de condutas assumidas pelos sujeitos que lhe constituem.
Therapists’ quest for constructing meaning systems of their patients’ experiences progresses in cycles. These cycles consist of: (1) efforts to achieve closures, propelled by the depressive position with its concomitant judgments, resolutions, and decisiveness, and (2) efforts to dissolve closures, propelled by the schizo-paranoid position, searching anxiously and excitedly for new ways to construct meaning. By struggling to facilitate their supervisees’ cycles of achieving and dissolving closures, supervisors help them to grow as clinicians. Supervisees usually welcome the supervisors’ help in constructing meaning systems and achieving closures. They become wary, however, when their supervisors suggest that they dismantle these systems and dissolve their closures because these suggestions undermine their self-assurance as well as their sense of morality, both nourished by the depressive position. Several approaches are suggested for supervisors to facilitate their supervisees’ efforts to dissolve closures.
This article presents a clinical description of the solitary aspect of alcoholism and an original psychopathological theorization of alcoholic isolation. Our aim is to better understand this vulnerability of alcoholic patients and their secret sufferings. Solitary intoxication, whether or not in the presence of another or in a group, facilitates the avoidance of a reality experienced as too painful. This isolation would result from an early feeling of insecurity, close to that experienced in psychosis. A prototypical clinical case aims to explain how the problematic nature of this isolation can be identified and then elaborated, within a psychotherapeutic setting >that gives confidence< and starts from the >offer of speech.< We emphasize how the alcoholic individual can revisit the capacity to be alone in the presence of the other, which is a necessary condition for mentalizing a nonpathological solitude.
Background: This is the last in a series of four articles scheduled for publication in this journal. In the first article (Kapustin, 2015a), I proposed a new >existential criterion< for the 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 their position regarding existential dichotomies, and, second, by particular aspects of the formation of this position. Such dichotomies, entitatively existent in human life, are inherent, two-alternative contradictions. In the other articles (Kapustin, 2015b, 2016a), I showed that this criterion is also implicitly present in the four famous personality theories of Freud, Adler, Jung, and Rogers. Objectives: To provide evidence that this criterion is present in the personality theory of Viktor Frankl and to present a comparative analysis of all six theories of personality. Results. The existential criterion for the normal and abnormal personality based on the works of Fromm is also implicitly present in theoretical conceptualizations of personality, predisposed and non-predisposed to developing various psychological problems and to mental disorders, by Freud, Adler, Jung, Rogers, and Frankl, although in more particular forms, related to more specific existential dichotomies, characterizing the nature of human life. Conclusion: The fact that the existential criterion is present in these six theories of personality, developed within totally different approaches to psychology and psychotherapy, is evidence of a high degree of its theoretical justification and of the possibility of their integration.
After the method of infant observation, as developed by Esther Bick, and its significance for psychoanalytic training have been outlined, the method is critically assessed. The suggestion is then made that infant observation should be supplemented by video-analytic infant observation. Finally, thoughts on modifications of the process of infant observation are presented.
This paper discusses a philosophical approach to dream interpretation based on the daseinsanalytic concept of Alice Holzhey, a concept that uses psychoanalytic thinking in the light of existential philosophy. Based on this concept, I consider the generally acknowledged finding that moods play a highly important role for our dreaming in an existential-philosophical view. Martin Heidegger claims that moods confront us with our own being, especially the fundamental >philosophical< mood that he calls Angst. Angst refers to the uncanny experience of being confronted with unfathomable conditions of the human existence. It is a consternating experience beyond every understanding. Assuming that in dreams, as in moods, we are concerned with issues of emotional significance concerning our own being, I claim Angst to be the essential factor for our dreaming. Usually, however, it remains hidden in some other mood, for example in the mood of fear. What makes dreams interesting, puzzling, amazing or terrifying, is their hinting at Angst. With three examples I hope to make clear my thesis that all dreams focus on certain fundamental issues concerning a person’s own existence, meaning issues determined by Angst.
Begrüßung
(2020)
Begrüßung
(2020)
The authors present their design for a clinical teaching exercise to study transformation in psychoanalysis. They chose a completed analysis from which to select the sessions retrospectively so that the clinical review exercise would not influence ongoing analytic process. The co-authors selected three tranches of clinical material, a few years apart, to be presented by the analyst. They studied the material with colleagues in the impressionistic manner of traditional clinical review, and then subjected it to more systematic examination, using a modified application of the Three-Level Model (3-LM) for assessing change. Their prediction was that the use of the 3-LM model could amplify the clinical impressions of the individual analyst and provide a way of being more specific about the changes, if any, that had occurred, and arrive at which theories best explained those changes.
Film merupakan salah satu bentuk cara menikmati karya sastra, Genre cinta merupakan karya film yang banyak diminati dari berbagai golongan usia. Rasa cinta insan manusia selalu memiliki makna seperti cinta terhadap Tuhan-Nya, rasa cinta terhadap orang tua ataupun teman, dan rasa cinta yang membuat hari selalu berbeda dan tidak terbatas yakni jatuh cinta terhadap sesama insan lelaki dan perempuan yang memiliki keinginan untuk menyatu sejak awal perkenalan hingga kisah cinta tersebut berakhir sesuai dengan takdir. Penelitian ini membahas tentang Analisis cinta erotis Qīng Mò Yán青墨颜dan Rú Xiăo Lán 如小岚 dalam film >I’m Pet In Dali Temple< >我在大王里寺当宠牛勿<. Penelitian ini menggunakan teori kajian psikologi oleh Erich Fromm, dengan metode penelitian yang digunakan yakni deskriptif kualitatif yakni diawali dengan mengunduh data film, menonton film secara berkala dan berulang, mengumpulkan data, menganalisis data kemudian menyimpulkan data.Tujuan penelitian ini yakni menganalisis bagaimana bentuk cinta erotis tokoh青墨颜Qīng Mò Yán dan Rú Xiăo Lán 如小岚melalui tindakan ataupun ujaran yang ada dalam dialog film I’m Pet In Dali Temple >我在大王里寺当宠牛勿<. Hasil dan simpulan data yakni cinta erotis antara tokoh 青墨颜Qīng Mò Yán dan Rú Xiăo Lán 如小岚 yakni mengacu pada objektivitas reaksi tokoh 青墨颜Qīng Mò Yán dan Rú Xiăo Lán 如小岚 seperti reaksi spontan berkorban dan menolong, emosional mengungkapkan perasaan satu sama lain, simpati dan empati dan puncaknya yakni tokoh 青墨颜Qīng Mò Yán ingin menikahi Rú Xiăo Lán 如小岚. Berdasarkan simpulan tersebut, sejalan dengan Teori psikologi Erich Fromm yakni Cinta erotis dalam bukunya yang berjudul >Seni Mencintai<.
Collective narcissism is a belief that one’s own group (the in-group) is exceptional but not sufficiently recognized by others. It is the form of “in-group love” robustly associated with “out-group hate.” In contrast to private collective selfesteem (or in-group satisfaction, a belief that the in-group is of high value), it predicts prejudice, retaliatory intergroup aggression, and rejoicing in the suffering of other people. The pervasive association between collective narcissism and intergroup hostility is driven by a biased perception of the in-group as constantly threatened and out-groups as hostile and threatening. Collective narcissism is associated with hypersensitivity to provocation and the belief that only hostile revenge is a desirable and rewarding response. It arises when the traditional group-based hierarchies are challenged and empowers extremists as well as populist politicians. Instead of alleviating the sense of threat to one’s self-importance, it refuels it. The association between collective narcissism and intergroup hostility is weakened by experiences that fortify emotional resilience (e.g., positive identification with a community).
Research on national collective narcissism, the belief and resentment that a nation's exceptionality is not sufficiently recognized by others, provides a theoretical framework for understanding the psychological motivations behind the support for right-wing populism. It bridges the findings regarding the economic and sociocultural conditions implicated in the rise of right-wing populism and the findings regarding leadership processes necessary for it to find its political expression. The conditions are interpreted as producing violations to established expectations regarding selfimportance via the gradual repeal of the traditional criteria by which members of hegemonic groups evaluated their self-worth. Populist leaders propagate a social identity organized around the collective narcissistic resentment, enhance it, and propose external explanations for frustration of self and in-group-importance. This garners them a committed followership. Research on collective narcissism indicates that distress resulting from violated expectations regarding self-importance stands behind collective narcissism and its narrow vision of >true< national identity (the people), rejection and hostility toward stigmatized in-group members and out-groups as well as the association between collective narcissism and conspiratorial thinking.
There are shared humanistic tendencies in Erich Fromm’s views and the ideas of Eastern Orthodoxy. The comparative method of this paper focuses on similarities between Fromm’s humanistic psychoanalysis and Orthodox Christianity, while noting differences between them. In his works Fromm mentioned religious approaches, but he mostly referred to Protestantism (as a development from teachings of Martin Luther and John Calvin) and more rarely to Catholicism. Both streams have differences with Eastern Orthodoxy which is traditional for Russia. The individualism common to the western protestant model is contrasted with the community spirit, which is common to Russian culture and to the view of life of Russian Orthodoxy in particular. First, Fromm wrote about overcoming negative modes of life (such as estrangement or alienation) inherent to the first model, through adopting the second model. Second, humanistic views should be marked in ideas of Erich Fromm and Eastern Orthodoxy. The ideas of Erich Fromm and Eastern Orthodoxy are both based on a perception of a human being as a distinct whole personality, who should perceive as basic the values of self-development, love, creative self-realization, freedom, and responsibility. Also, free and whole personality cannot be formed without being a part of community of other persons, which is a very important point for both.
Dankesworte
(2020)
In the present time of increasing global stress and threats from outside reality, there arise >new fears< of destruction, of annihilation, and of loss of existence. As a consequence, psychoanalysis is faced with new challenges. It is expanding its range to face the fears that arise from these global threats. This requires special attention to analysts’ personal transference and their resistance against it to enable them to be used as a container for the fears of their patients.
Hate may be regarded as a complex affective-cognitive emotion and attitude alloyed with aggression. Hate and aggression have both neurobiological and environmental determinants. Hate may be overt or covert, externalized or internalized, and/or somatized. Persistent recurrent painful and traumatic experiences generate and exacerbate hate and aggression. An amalgam of hate and love is evident in the ambivalence of all self and object relationships and in conscious and unconscious fantasy. In the mature personality, there is a preponderance of love over hate. There may be justified hatred of sociopathic individuals and groups.
Dies ist der erste Teil einer Studie zu psychosozialer Beratung Betroffener politischer Verfolgung und staatlicher Willkür in der ehemaligen DDR. Sie stellt konzeptionell unsere spezifische Beratungsarbeit mit Betroffenen dar und ist zugleich ein Beispiel für die Analyse gesellschaftlicher Einflüsse auf die Entstehung von Leid und somit auch ein genereller Beitrag zu professioneller psychosozialer Beratung. Der erste Teil vollzieht gesellschaftliche Ursachen individuellen Leidens in der ehemaligen DDR nach. Von einem Fallbeispiel ausgehend wird im Anschluss an Foucault ein auf die DDR adaptiertes Modell des >disziplinarischen Kontinuums< vorgestellt. Hiernach bestanden in der DDR zwischen Haft und Alltag fließende Übergänge, und das Schicksal politischer Verfolgter macht im Brennglas das Schicksal großer Teile der Bevölkerung sichtbar. Im Anschluss an Bernfeld wird anschließend ein Modell von »Unrechtserleben durch Erfahrung kommunikativer Widersprüche« entwickelt. Dies stellt heraus, dass die DDR individuelles Unrechtsempfinden und gesellschaftlichen Protest nicht nur unterdrückt, sondern gleichzeitig in einer paradoxen Weise durch Propagieren höchster Ideale, die ihrem eigenen Handeln widersprachen, selbst produziert hat.
Dies ist der zweite Teil einer Studie zu psychosozialer Beratung Betroffener politischer Verfolgung und staatlicher Willkür in der ehemaligen DDR. Sie stellt konzeptionell unsere spezifische Beratungsarbeit mit Betroffenen dar und ist zugleich ein Beispiel für die Analyse gesellschaftlicher Einflüsse auf die Entstehung von Leid und somit auch ein genereller Beitrag zu professioneller psychosozialer Beratung. Der zweite Teil stellt das Beratungskonzept des Kooperationsprojektes des Universitätsklinikums Magdeburg mit der Landesbeauftragten in Sachsen-Anhalt >Netzwerk für psychosoziale Beratung und Therapie Betroffener von SED-Unrecht< vor. Nach einem Überblick über Entstehung und Struktur wird die Beratungsarbeit anhand von vier Beziehungsangeboten vorgestellt, denen unsere Klienten in der heutigen Gesellschaft begegnen. Diese finden sich automatisch auch im beraterischen Kontext wieder und müssen reflektiert werden. Wir schlagen abschließend ein Modell generischer Beziehungsangebote vor. Professionelles Beratungshandeln stellt sich demnach als immer wieder neu auszutarierende Balance zwischen Empowerment und Enttäuschung dar, unter Vermeidung von Missbrauch auf der einen und Überdistanzierung auf der anderen Seite.
Einleitung des Herausgebers
(2020)
Einleitung des Herausgebers
(2020)
Erich Fromm (1900–1980) was a Marxist psychoanalyst, philosopher, and socialist humanist. This article asks: How can Fromm’s critical theory of communication be used and updated to provide a critical perspective in the age of digital and communicative capitalism? In order to provide an answer, this article discusses elements from Fromm’s work that allow us to better understand the human communication process. The focus is on communication (the second section), ideology (the third section), and technology (the fourth section). Fromm’s approach can inform a critical theory of communication in multiple respects: His notion of the social character allows to underpin such a theory with foundations from critical psychology. Fromm’s distinction between the authoritarian and the humanistic character can be used for discerning among authoritarian and humanistic communication. Fromm’s work can also inform ideology critique: the ideology of having shapes life, thought, language, and social action in capitalism. In capitalism, technology (including computing) is fetishized and the logic of quantification shapes social relations. Fromm’s quest for humanist technology and participatory computing can inform contemporary debates about digital capitalism and its alternatives.
En este artículo consideraremos el vínculo entre la obra de Erich Seligmann Fromm (1900-1980) y la relación educativa. Fromm aportó una perspectiva humanista fundamental al pensamiento contemporáneo y su obra se caracterizó por hilvanar variadas influencias culturales, tales como el Antiguo Testamento, el Budismo, el Marxismo, la Sociología y, desde luego, el Psicoanálisis. El objetivo principal del presente trabajo es el de comprender mejor esta relación, considerando sus características principales. La obra de este emblemático autor invita a reflexionar sobre aspectos diversos relacionados con la educación que van desde su concepto, sus finalidades, así como diferentes características de una buena relación educativa, temática que abordaremos en este artículo. Fromm aporta una perspectiva singular y sumamente interesante que abre espacios de reflexión a partir de variados aspectos sobre la existencia humana en sus textos. En este estudio hemos analizado doce de sus obras que van desde >El miedo a la libertad< (1941), >El arte de amar< (1956) o >El arte de escuchar< (1995). Este análisis ha permitido seleccionar aquellos contenidos vinculados a la relación educativa. Así consideraremos lo que Fromm entiende por educación, para posteriormente concretar cuáles serían las cuestiones más esenciales en una óptima relación educativa y qué la debe caracterizar.
The article analyzes the philosophy of Erich Fromm, the human heart, goodness and evil inclinations, sadism, the problems of freedom of worship, human destructiveness, various forms of aggression, contradictory necrophilia and biophilia. In the philosophy of Erich Fromm, the heart of the human soul is shown by the desire for destructive desires and the uplifting desires - love for humanity and freedom. Our goal is to analyze the souls of human minds based on the works of the intellectuals. From the Erich Fromm heart concept, the robotic personality and the character of the stranger are disclosed.
The author presents the concept of man in the philosophy of Erich Fromm. The article consists of two parts. In the first part, the author presents how Fromm characterised the existential situation of man; in the second part he describes love as the main factor in the action and development of a human being. Man is part of nature, subjected to the rules of its laws, but he also transcends nature by the ability to use mind. A human subject is aware of his/her limitations and weaknesses with regard to nature. He/she feels lost and lonely in relation to other people and the natural world. Therefore, s/he looks for the frame of orientation and references. This search is the most important existential problem. Love is the solution to all problems of human existence. According to Fromm, man is the subject of love.
Cílem předkládané diplomové práce Filosofie Ericha Fromma a její přesah do současnosti bylo zasadit odkaz Ericha Fromma do filosofického kontextu. Diplomová práce obsahuje 4 hlavní oddíly. V prvním oddíle definuji klíčová slova potřebná k vykreslení filosofického pozadí, a to Privace; Hédonismus; Blaženost a Ctnosti. V oddílu druhém uvádím životní cestu a dílo Ericha Fromma. Úvodní biografie je následována oddílem třetím a nejzásadnějším, a to distinkcí dvou životních orientací. Frommovy existenční módy vlastnění a bytí seznamuji za pomocí podkapitol Řeč; Autorita a její uplatňování; Sebepoznání a rozvoj; Rozhovor a Strach ze smrti. Ve čtvrtém oddílu se věnuji vizi nové společnosti dle Fromma. V posledku nabízím kritické zhodnocení představených tezí.
Abstract: In this paper, I discuss Fromm’s theories of individual and social change within the therapeutic context. I don’t know of any psychoanalyst who was able to integrate so-ciological thinking with clinical practice and conceptualization the way Fromm did in the early part of the century. On the surface, these two approaches seem incompatible – at least in their methodologies – yet they complemented each other, as Erich Fromm (1929a; 1944a) and Rainer Funk (2018) have demonstrated so clearly. My presentation today is an exercise in microanalysis rather than a broad theoretical discussion about psychic and social change. I want to show how Fromm’s theoretical framework and clinical experience have shaped my own work. First, I explore Fromm’s originality and discuss ways in which he has been personally marginalized and intellectually isolated as a pseudo-psychoanalyst. Then, I examine the overlap of psychoanalytic approaches as they related to the concept of social Third. Finally, I present fragments of a case to show how Fromm’s theoretical and clinical ideas have influenced my own work.
We know that there are significant differences between generations of our patients in certain aspects related to the differences in historical and socioeconomic circumstances of their development. New informational technologies – smartphones and mobile Internet – are taking the role of an ever-present auxiliary ego for the generations born in the twenty-first century. This development is influenced by the characteristics of these technologies and by changes in parenting patterns. Psychoanalytic literature tends to focus on only the negative influences of these factors on the development of personality, identity, and interpersonal relationships. Probably this reflects our own fears about the invasion of new technologies into our lives and limits our understanding of the possible positive potential of these technologies for the younger generations. We still need to gain a better understanding of what it brings to our analytic work, and our transference–countertransference relationships with adolescent patients.
Relacionado con la historia de la arquitectura mexicana del siglo XX, este artículo expone y entrelaza la trayectoria del psicoanalista Erich Fromm y el cineasta Luis Buñuel con los arquitectos Arturo Sáenz de la Calzada y Oscar Coll Alas, quienes fueron los encargados de crear los hogares de estas figuras en México. Se explora el proceso de diáspora de los personajes y su exilio en tierras mexicanas, así como el momento y circunstancias de encuentro, sus preconcepciones en el ámbito arquitectónico, las características de las construcciones que diseñaron, construyeron y habitaron para finalmente entrelazar su propuesta teórica o estética con los hogares elegidos. Palabras clave: exilio español en México, arquitectos del exilio, casas del exilio, arquitectura mexicana del siglo XX.
This paper investigates hopes and fears connected with work as an analytic psychotherapist, in a sample of trainees attending the Italian Training School for Psychoanalytic Psychotherapy (SPP). Candidates were asked to complete a questionnaire with open-ended questions. In the first analysis, we found trainees to be interested in learning an effective therapeutic method to treat patients. Their wish was for a serious, demanding, but nonjudgmental training, which could support the development of both a thoughtful way of using their thinking process and a rigorous clinical method, while respecting their individuality and personality. We asked our candidates whether theoretical concepts and issues related to the analytic method effectively helped them transform difficulties in perspectives. Theoretical tendencies and authors considered to be useful in modern clinical areas such as Internet addiction disorders, Hikikomori (severe social and relational retirement in adolescence), children's school problems, and problems connected with dimensions of parenthood (e.g. LGBT parenting) were explored. A sense of inadequacy when first dealing with difficult clinical situations, and fears about the realistic difficulties of psychotherapy as a trade, today, in Italy, were found. Considerations on the psychoanalytic educational program and on the importance of workgroups were proposed.
Given the current juncture in history, humanity is faced with the herculean task of adapting to a tumultuous present and a glimmer future. Should climate projections be accurate, there is little time to waste. This work makes the claim that we are not only in a political gridlock but also in an academic one. Researching climate philosophy from its inception, the concluding view is that no major progress, outside of a standardized descriptive analysis, has been achieved. Thus, the work evaluates an array of climate philosophers e.g. Stephen Gardiner, James Garvey, Peter Singer, Walter Sinnott-Armstrong, etc., with specific emphasis on the economic philosopher John Broome, suggesting that their recommendations and assessments fall short of being totalizing in scope and therefore of producing viable theories that, if practically sought after, can achieve social sustainability. To fix the problem of a lack of social and strategic trajectory, I offer up Erich Fromm's humanistic philosophy as a suggestive model. In doing so, the argument is made that this can aid in reorienting our external/empirical obsession by shifting our focus toward our ‘interiority – our internal worlds and psyches –, since a necessary condition in achieving sustainability is changing our mindset. By focusing on the human psyche, its structure and needs, can our behavior finally shift in a way that compliments scientific recommendations and ecological demands. Hence, Fromm lends the climate philosophy discussion an ontological framework from which to better direct and more readily navigate toward less socially precarious and more ethical inclined waters.
Humanistická psychologie jako sekularizovaná teologie [Humanist Psychology as Secularized Theology?]
(2020)
The aim of this article is to evaluate quasi-religious elements in humanist psychology with a special focus on Erich Fromm, Abraham Maslow and Carl Rogers. The study analyses concepts which may be denoted as a secularized >humanist theology<. It refers to the fact that the authors of those concepts were originally connected with the Jewish or Christian faith and after their apostasy radically reinterpreted it or replaced it with a new religion. The humanist >cult of self-worship< explicitly or implicitly locates godhood into man and at the same time excludes the possibility of a personal relationship between man and God. The rise of this new religiosity connected with sacralised psychology was paradoxically made also easy by certain forms of modern Jewish and Christian thinking.
The author addresses contemporary clinical practice, where we encounter individuals, seemingly incapable of getting in touch with their own existential dimension, who communicate their detachment, at times even total, from their feelings and fears, wilfully committed as they are to avoid experiencing the inevitable angst that may accompany them through life. This dissociation from the angst-producing emotion is revealed to the clinician through either detachment or a simple action. This feeling that generates both detachment and its opposite, perhaps a hypomanic reaction, proves to be >absent,< and is not perceived by the patient. In this way, angst can be avoided and indeed seems >absent,< but what is experienced is the complete range of raw emotions connected to it, such as fear, terror, panic, detachment, apathy, and anhedonia. The author sets out to clarify the terms >fear,< >anxiety,< and >angst< as they have been historically used in philosophy, psychoanalysis, psychiatry, and psychology. Ultimately, she explains her reason for her choice of the word >angst< instead of >anxiety< in her distinct and explicit handling of this subject matter.
In the present historical context, migratory flows have acquired a particular political and social relevance by showing a deep imbalance in the globalized world. Those who migrate to wealthy countries due to wars or extreme poverty do not have an identity that can be homogenized; they are aliens, strangers carrying destabilizing life experiences. The meeting between the new idea-content represented by the Stranger and the receiving group-container can therefore have catastrophic consequences. The author’s reflection aims to focus on the significance of the figure of the Stranger and on the condition that might support an integration process, starting from an analogy between the collective dynamics of the social environment and the individual psychical ones as experienced in the psychoanalytic setting.
Ron Rash’s >Serena< (2008) is about the clash between northern industrialists who cut timber in southern Appalachia and conservationists who want the area converted into a national park. Set during the Depression, it also addresses our own times of unchecked greed and environmental holocaust. This article relates the situation of internal colonialism, which turns the region into a sacrifice zone, with the theme of the wasteland. The latter is related in the novel not only to T. S. Eliot’s poem but also to other works that Rash acknowledges as influences, including >Moby-Dick<, >The Great Gatsby< and Christopher Marlowe’s tragedies about the will to power. Characterized by what Erich Fromm calls the exploitative orientation, Serena Pemberton wields hard power and embodies the rapaciousness of economy, in contrast to a local female character, who stands for ecology and soft power.
Interview mit Rainer Funk
(2020)
Keine Furcht mehr vor der Freiheit. Ein radikaler Humanist: Zum 120. Geburtstag von Erich Fromm
(2020)
Penelitian ini berjudul >Konsep Cinta Erich Fromm sebagai Dasar Relasi Autentik Sesama Manusia dalam Perspektif Relasi Aku-Engkau Martin Buber<. Penelitian ini dilatarbelakangi oleh keterasingan dan kesepian yang dialami oleh manusia modern, akibat kerusakan dan kekacauan hubungan yang sejati antar manusia. Penelitian ini akan mengusulkan konsep cinta Erich Fromm sebagai solusi terhadap permasalahan tersebut. Konsep cinta Erich Fromm akan dikaji lebih dalam menggunakan pemikiran Martin Buber mengenai dua mode relasi manusia yang menunjukkan relasi autentik dan tidak autentik, yaitu relasi Aku-Engkau dan relasi Aku-Itu. Tujuan penelitian ini yaitu mendeskripsikan konsep cinta Erich Fromm serta menganalisis konsep cinta tersebut sebagai dasar relasi autentik subjek dengan subjek menggunakan perspektif relasi Aku-Engkau sebagai relasi yang sesuai dengan kodrat eksistensi manusia. Penelitian ini merupakan penelitian kualitatif di bidang ilmu filsafat. Model penelitian dalam penelitian ini adalah studi kepustakaan (library research). Bahan yang digunakan dalam penelitian ini berasal dari data utama dan data pendukung yang terdiri dari buku, jurnal, maupun sumber kepustakaan lainnya. Penelitian ini dilakukan melalui langkah-langkah yang meliputi persiapan, kemudian klasifikasi data, dan terakhir analisis data. Analisis data menggunakan metode analisis kefilsafatan dengan unsur metodis yang terdiri dari deskripsi, interpretasi, heuristika, dan refleksi kritis. Hasil penelitian ini menunjukkan bahwa konsep cinta Erich Fromm atau dikenal juga dengan konsep cinta produktif merupakan solusi yang tepat untuk mengatasi keterasingan dan kesepian yang dialami oleh manusia modern, karena sesuai dengan kodrat eksistensi manusia. Konsep cinta Erich Fromm mengandung prinsip-prinsip seperti perlindungan, tanggung jawab, rasa hormat, dan pengetahuan yang tidak ada dalam bentuk cinta lainnya. Konsep cinta Erich Fromm menegaskan akan adanya elemen relasi yang autentik seperti keterlibatan timbal balik, keterbukaan, mutualitas, penegasan atas keliyanan (otherness) yang lain, serta penerimaannya atas konflik.
La necrocultura
(2020)
The focus of this study is the authoritarianism and positive freedom on the main character in the novel >Sans Famille<. The theory in this study used humanistic psychology of Erich Fromm. The aim of this study is to find out and to describe the existence of the main character in the novel. Data of this study is the novel >Sans Famille< by Hector Malot. The method of the study is the qualitative descriptive method. Data analysis in this study in three pieces: The authoritarianism on the main character; the positive freedom on the main character, relation between of the authoritarianism and positive freedom on the main character.
Wonach sehnt sich der Mensch im Jahr 2020? – Er vernimmt den Ruf nach mehr Menschlichkeit und läuft einem ökologischen Umgang mit der Natur hinterher. Die atomisierte Gesellschaft und die Ausbeutung der Natur fordern eine existentielle Antwort des Menschen auf sein Dasein: Kann der Mensch beide Ansprüche integrieren? Wir nehmen an, dass der ethische Anspruch auf Menschlichkeit und der Anspruch auf Nachhaltigkeit in ihrer elementaren Form gleichermaßen gelten: Sind Menschlichkeit und
Nachhaltigkeit dann miteinander vereinbar? Auf der einen Seite fordert die humanistische Ethik nach Erich Fromm, die für das Prinzip der Menschlichkeit steht, die Entfaltung des menschlichen Potentials; auf der anderen Seite fordert die Ethik der Permakultur nach Bill Mollison, die das Prinzip der Nachhaltigkeit abbildet, die Entfaltung des Ökosystems Erde. Kommt es also zum Prinzipienkonflikt zwischen Humanismus und Holismus? Das ethische Prinzip der Menschlichkeit und das ethische Prinzip der Nachhaltigkeit stehen sich also gegenüber. Die analytische Frage ist, wie menschlich die holistische Ethik nach den Kriterien der humanistischen Ethik ist und vice versa, wie nachhaltig die humanistische Ethik nach den Kriterien der holistischen Ethik ist. Die Analyse zeigt, dass Nachhaltigkeit im Menschen angelegt ist. Wenn der Mensch mit sich, seinen Mitmenschen und der Welt produktiv in Beziehung tritt, dann handelt er nachhaltig. Ökologische Nachhaltigkeit entspringt also der Quelle der Menschlichkeit und liegt nicht
außerhalb des Menschen. Der biophile Mensch dreht sich um eine biozentrischen Achse, ist sich seines Menschseins bewusst und setzt sich als menschliche Natur mit der Natur in Beziehung. Konflikte zwischen Leben und Leben sind unvermeidbar, aber der produktiv orientierte Mensch wird einen reifen Umgang damit finden. Eine Schlussfolgerung daraus ist, dass ein >biophiler Regionalismus< eine alternative Wirtschaftsform darstellen kann, die sowohl die Forderung einer menschlichen Ökonomie als auch
die Forderung einer nachhaltigen Ökonomie einlösen kann. Im Kontext der aktuellen Debatte im Wirtschaftskontext bedarf es keiner >Green Economy<, sondern einer >Human Economy<: Denn nur ein Wirtschaften aus Menschlichkeit entspricht wahrer Nachhaltigkeit.
Acts of terrorism seem to never run out of Indonesia, from independence to the present day. Including the ideals of the establishment of an >Islamic State< that gave rise to a new wave of terrorism. The JAD group affiliated with ISIS clearly states that the Indonesian republic is thogut, so it is haram to be obedient to it, and they commit an act of terror some time ago. ISIS cleverly uses religious propositions to recruit new members. The verses of the Qur'an and the Sunnah of the Prophet became his legitimacy. The concept of Hijra, Necrophilia and millenarism became the main doctrine of the ISIS. ISIS uses this narrative to facilitate and call for action in Indonesia. Suicide bombing, police station attack carried out by sympathizers, either JAD members or lone wolf. ISIS also utilizes social media well, this facilitates the idea of necrophilia, millenarism of ISIS is practiced by its sympathizers. Through qualitative and text analysis and the idea approach, necrophilia from Erich Fromm and millenarism from Norman Cohn, and other narrative this research is intended to make counter narrative of ISIS, so that the emergence is the concept of biophilia and optimism against the times and build a better future.
On the Death Throes of Education: Erich Fromm's Marxism and a Rallying Cry for a Healthy University
(2020)
The purpose of this study was to analyze problems related to the mechanism whereby students can accept corporal punishment during extracurricular sports activities with reference to the books Escape from Freedom and Man for Himself that were central to Erich Frommʼs authority theory. Specifically, the author focused on the concepts of >authoritarian character<, >authoritarian ethics< and >authoritarian conscience< Fromm pointed out that anxiety prompted Germanyʼs citizens to give up their freedom in order to obey authoritarian powers such as Hitler and the Nazis. Students taking part in extracurricular sports activities were considered from the viewpoint of Frommʼs authority theory. It was revealed that students comply with a leaderʼs authority in order to relieve anxiety, and have positive thoughts about corporal punishment. Furthermore, it was found that such acceptance of corporal punishment succeeded in eliminating conspicuous suffering, but not in removing any underlying conflicts. Fromm pointed that fear of anxiety was relieved by spontaneous activity. To achieve spontaneous activity by students, it was suggested that some form of measure that does not create the type of partnership that occurred between Germanyʼs citizens and Hitler would be desirable for any relationship between the leader of extracurricular sports activities and the students.
Autor przedstawia perspektywę społeczno-kulturową uczenia się agresji i przemocy z głównym odniesieniem do kultury sportowej. Proble¬my agresji i destrukcyjności analizowane są w świetle koncepcji Aronsona, Fromma i innych teoretyków. Ukazano też historyczną perspektywę brutaliza¬cji sportu i instytucjonalnej tego akceptacji. Podjęto dyskusję dotyczącą traf¬ności eksplikacji zjawiska agresji. Od teorii ludzkiej destrukcyjności Ericha Fromma autor przechodzi do jej aplikacji – propozycji przeciwdziałania agre¬sywności z wykorzystaniem środków kultury fizycznej. Otóż „Humanistyczna Teoria Sztuk Walki”, komplementarna wobec koncepcji Fromma, i same umie¬jętnie nauczane sztuki walki w ich tradycyjnej postaci są drogami przeciwdziałania agresywności i dobrym sposobem profilaktyki przemocy.
La reflexión que en este espacio se presenta aborda la contemporaneidad del pensamiento del sociólogo, psicólogo y filósofo alemán Erich Fromm para el estudio de la salud mental. Las crecientes preocupaciones por esta área de la salud, tanto en la agenda de las ciencias médicas como sociales y políticas, dentro y fuera de nuestra región, constituyen una de las principals motivaciones de estas líneas. El interés fundamental de la autora ha estado en intentar visualizar la utilidad teórica y metodológica de los estudios de este autor para el análisis empírico de dicha problemática, en tanto este favorecería los acercamientos a la misma desde una comprensión que no parcele la totalidad humana y su relación con la naturaleza. Constituye este artículo el resultado de los primeros avances de los estudios doctorales de la autora, enfrascados en un análisis de las relaciones que se tejen entre diversos factores sociales y el continuo salud-enfermedad mental en una cohorte de población en edad laboral de la capital cubana. Las dimensiones estadísticas de esta problemática en Cuba y los incipientes acercamientos hechos desde la sociología en el contexto cubano a la misma devienen también en razones que han impulsado este inicio.
The author summarizes the problems inherent in nomological approaches examining the efficacy of psychoanalysis as a form of treatment. He argues that nomologically oriented research operates with assumptions lacking empirical foundation and, moreover, that studies of this type merely give the impression of the effectiveness of psychoanalytic therapies while overlooking the specificity of the psychoanalytic method. He suggests that research into psychoanalytic treatments should not be subjected to a nomological conception of science, and that structural analysis of treatment courses should be examined and systematized within the frame of psychoanalytic treatment theory relative to their outcome. Given this approach, and provided that the theory of treatment is based on conceptual common ground, such studies would enable a prognostic conclusion that psychoanalytic treatments are successful, providing that the sequences generalized in the treatment theory do actually take place in treatments that take patients’ individuality into account.