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(Die Liebe des Lebens: Die Aktualität von Fromms Denken, Arabic = حب الحياة: معاصرة فكر فروم)
(2005)
(Foreword, Arabic)
(2013)
(Foreword, Arabic)
(2011)
(Foreword, Arabic)
(2013)
(Foreword, Chinese)
(1989)
(Foreword, Japanese)
(1991)
(Foreword, Japanese)
(2000)
(Foreword, Korean)
(1995)
(Individual and Social Origins of Neurosis, Farsi), private translation, Stockholm 2003, 5 pp.
(1944)
(Let Man Prevail, Japanese)
(1960)
(Man - Woman, Japanese)
(1951)
This study was to find out how the unity of will could be realized through sex in the Korean novels which were written in the special period of the 1920's through 1930's which were under Japanese colonial rule and modernization. Erich Fromm's philosophical speculation was a good criterion to clarify this kind of process. The right way to forward the truth of unity was the very matured love that Erich Fromm talked about. Matured love is to feel the unity in the circumstances the parties respect another's individuality. However, at that time, many people were exposed to poverty due to Japanese colonial policies. Under these circumstances, prostitution, one way of solution out of poverty, was mixed with the desire lay behind unconsciousness and this resulted in destruction in the end. Characters of Boknea in Gamja (Potato) and Chunho's wife in the novel of Sonagi (A sudden shower) were created at that time. Modern women and men could not be free from sex ideology deeply rooted in traditional Confucianism and predominance of men. Therefore, in the process of moving forward to the true unity, some people fell in love with in the novels. Some examples are that Yeonsil who fell in love in the novel of >Kim Yeonsil Jeon< and Young Chae who decided to commit suicide because of purity complex in the novel of >Mujeong<. Even, there appeared a character like Soonok in the novel who sanctify sex. However, they found their identity in the end and their actions were proved as transitional phenomenon taking place between the gap of unity and want by showing their will of true unity. Also, there is a character in the novel who agrees the process of unity based on respect for the other sex. Youngshin and Donghyuk in the novel of >Sangroksu< are those examples. It can be said that the love realized by them shows the truth of unity.
105 Per Square Mile
(1971)
10x5 por milla cuadrada
(1976)
This paper focuses on how sometimes it is possible to encounter nodal concepts that seem to lead to a perceptible consistency of the intertwining of some >fil rouge< in the theories and sensibilities of psychoanalysts who are otherwise very different from each other. Ninety years after the last conferences held by Ferenczi in America, it emerges that Ferenczi remains a point of reference for numerous authors and continues to influence many of the theories proposed. In particular, the concept of agency, as theorized by Jonathan Slavin, would seem capable of organizing a series of observations in analytic practice within a coherent theoretical framework, while remaining unsaturated enough to allow further reflections and connections with the theories of other scholars, among which that of Edgar Levenson appears significant. Levenson and Slavin, in the wake of Ferenczi, highlight how the analyst must avoid both the risk of an aseptic neutrality and the risk of collusion with their own narcissistic desire at the expense of the desire of others, since the realization of these risks would hinder the patient from becoming an agent of themself.
1966 Anniversaries
(1966)
The Swiss member societies of the International Federation of Psychoanalytic Societies, namely the two existential analytic societies and the Institute of Psychoanalysis in Kreuzlingen, have always stressed the philosophical foundation of psychoanalysis as psychoanalytic approaches with severely disturbed and psychotic patients. The colleagues working in these institutes have often cooperated very closely with analysts from the International Psychoanalytical Association. This paper stresses the important contributions for inpatient psychoanalytic approaches.
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.
In Ferenczi's view, dreams have a traumatolytic function that is anterior to and more primary than the wish-fulfilment function considered by Freud. This view is influenced by a number of metapsychological conceptions that occasionally are quite different from Freud's approach, especially as regards the economical and topical points of view, which Ferenczi clearly set apart in posthumous works. In these conceptions, he >dismisses< pondering a so-called death instinct and advancing towards the notion of an unconscious other than repressed. Otherwise, as Ferenczi considers that in dreams there is an >optimistic counterfeit,< the present article reflects on how to overcome this hypomanic solution in order to turn the traumatolytic potential of dream into a fully therapeutic function. A dream taken from a film is used to illustrate Ferenczi's point of view.
>Anna O.<, Breuer y Freud
(1985)
>Biophile< und >nekrophile< Momente in der Gruppe [Biophilous and necrophilous motives in groups
(1983)
Die von FROMM beschriebenen >biophilen< und >nekrophilen< (bzw. destruktiven) Tendenzen werden zur Beschreibung und Untersuchung von gruppendynamischen Vorgängen herangezogen. Anhand von Beobachtungen in sechs Gruppen (fünf therapeutische Gruppen und eine experimentelle Selbsterfahrungsgruppe) wird aufgezeigt, daß die Kategorien des >biophilen< und des >nekrophilen< Verhaltens auf das Gruppengeschehen gut anwendbar und zur Beschreibung und Klassifikation der Gruppenphänomene geeignet sind. Die Analyse des Gruppengeschehens zeigte, daß averbales Agieren destruktiver oder >nekrophiler< Tendenzen und verbale Beschäftigung mit >nekrophilen< Gesprächsthemen miteinander abwechselten, wobei die Unterdrückung oder Korrektur averbalen Agierens im Sinne einer destruktiven oder >nekrophilen< Tendenz regelmässig von einem Durchbruch >nekrophiler< und destruktiver Gesprächsthemen abgelöst wurde.
The distinction between the having mode and the being mode seems to be the basis of E. FROMM's clinical approach, which finds its main application in the center-to-center relatedness between analyst and patient. Analysts can understand a patient because they experience what the patient experiences. The dialog is based on reciprocally communicated emotional and conceptual responses and reactions; both identities come into play. The psychoanalytic session can save itself from the having mode by addressing the patient's living memory, which represents the past relived in the present, according to the being mode. Case material from a psychoanalytic session with a 31-yarr-old woman is included. (German and Spanish abstracts.)
The distinction between the having mode and the being mode seems to be the basis of E. FROMM's clinical approach, which finds its main application in the center-to-center relatedness between analyst and patient. Analysts can understand a patient because they experience what the patient experiences. The dialog is based on reciprocally communicated emotional and conceptual responses and reactions; both identities come into play. The psychoanalytic session can save itself from the having mode by addressing the patient's living memory, which represents the past relived in the present, according to the being mode. Case material from a psychoanalytic session with a 31-yarr-old woman is included. (German and Spanish abstracts.)
Erich Fromm (1900-1980), a man of the twentieth century, lived professionally as a psychologist-psychoanalyst-social activist from the World War I and Weimar Re-public years in Frankfurt, Heidelberg and Berlin, Germany; through the World War II and early cold war-Communist witch-hunt years in New York City; through the sixties in Mexico City as Director of the Department of Psychoanalysis at the University of Mexico School of Medicine; and the last decade of his life in Switzerland where he taught visiting psychoanalysts and thoughtfully spoke to the freedom of the then West German peoples. He practiced, taught and wrote about psychoanalysis most of these years, developing several social character types in-terfacing with the culture of the country and the times, all the while trying to differen-tiate health from pathology in the individual patient and in the society in which he lived. His Secon major area of thought lay in the conceptual arenas of psycho-analysis-psychology-sociology-political and economic thought and of religious be-liefs. He never gave up hope for the individual and for society to progress in the di-rection of freedom, peace and humanistic thought. Most unusual for a practicing psychoanalyst, he actively carried his ideas into the political and social arenas and in the rigor of two large scale academic research projects. He was a Renaissance man.