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Ordnung der Wirklichkeit
(1988)
Argues that religious principles--especially Puritan theology--have never ceased to be an undercurrent in American psychology and psychiatry. The Puritan doctrine of human nature, sin, and the Covenant of Grace made the individual responsible for madness as a consequence of sin and unbridled passions; hence, the >moral management< treatment of the insane in Colonial America. Humanistic psychologists (e.g., H. S. Sullivan, K. Horney, E. FROMM, C. Rogers) attributed mental disease to lack of, or only partial, integration into one's sociocultural environment: this goal could be achieved through therapy. Psychology and psychiatry became substitutes for religion, but the Puritan ability to confront the darkest aspects of the human psyche was lost.
Psykoanalyysi saksassa
(1988)
Religion heute und morgen
(1988)
Review Derek Miller: Attack on the Self: Adolescent Behavioral Disturbances and their Treatment
(1988)
Review Michael H. Stone: Essential Papers on Borderline Disorders: One Hundred Years at the Border
(1988)
Schizophrene Erfahrung
(1988)
Secularisation and Dialogues
(1988)
Selbstliebe
(1988)
Sex in Dreams
(1988)
Shadows in Dreams
(1988)
The Dream Doctors
(1988)
The Health of Students and the Situation of Health Education in Medical Teachers< Training Schools
(1988)
The Meanings of Dreams
(1988)
The pattern which connects
(1988)
Erich Fromm, one of the pioneers of Third Force psychology, consciences: the authoritarian conscience, which, representing the values of munity or culture, demands obedience; and the humanistic conscience, which, the inner self, asks that the individual act in ways that show his respect for his potentiality. It is not surprising that the two consciences, in life as well as in literature, often in conflict. What is surprising is the occasional example of ready obedience demands of an authoritarian conscience. The biblical account of the sacrifice Old English versions of which are discussed in this paper, provides just such an comparison of the language of the Cædmonian poet with that of Ælfric's almost word translation from the Vulgate leads to a conclusion that the biblical story and Isaac represents a moment in the history of religious consciousness when the authoritarian conscience was succeeded by the humanistic conscience.
What is >The Wild Duck< >about<? What is the relationship between text and subtext in a work whose usually understood message >against idealism< appears to contradict the conclusion no less usually drawn from A Doll's House? Thomas Bredsdorff here analyzes the approaches of two major modern directors of the play – Ingmar Bergman, in his Stockholm production of 1972, and Luca Ronconi, who directed it five years later in Rome – and suggests the ‘hidden dialogue’ at work in such a comparison. He also explores the issues of patricide and power which may be deduced by applying the insights of Erich Fromm concerning the nature of human aggression, basing his own conclusions on a careful examination of Ibsen's highly pertinent stage directions. Thomas Bredsdorff has been Professor of Scandinavian Literature at the University of Copenhagen since 1978, and theatre critic of Politiken since 1965. This essay is translated from his most recent book, Magtspil (Power Play), published in Copenhagen by Gyldendal in 1986.