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(Foreword, Serbocroatic)
(1960)
(Introduction, hrv)
(1965)
Autoritet i porodica
(1936)
Bekstvo od slobode
(1941)
Bibliografija prevoda dela i clanaka Ericha Fromma i radova jugoslovenskih autora o Frommovom delu
(1981)
co-authored by D. T. Suzuki and R. de Martino: Zen budizam y psihoanaliza, Beograd (Nolit) 1964.
(1960)
Covek pod maskom zadovljstva
(1980)
Covjek kao mjera scih stvari
(2000)
Cultura versus natura?
(1985)
Danasnja kriza psihoanalize
(1967)
Dogma o Kristu
(1930)
Erich Fromm
(1979)
Erich Fromm
(1975)
Erich Fromm (1900-1980)
(1980)
Erich Fromm (1900-1980)
(1983)
U radu se nastoji prikazati kultura kapitalizma iz rakursa Frommove teorije. Kapitalizam sa svojom kulturom stvara čovjeka kakav mu treba, čovjeka koji je podložan utjecaju i voljan da se njime kontrolira i upravlja. Stvaranjem čovjeka koji postavlja kao svoju kulturnu vrijednost sve što je tehničko i automatizirano, i on sam postaje takav.
et al.: Edipov kompleks
(1966)
et al.: Edipov kompleks
(1966)
et al.: Edipov kompleks
(1966)
Razumijevanje otuđenog čovjeka koji u povijesnom razvoju stječe sve više slobode, ali se u suvremenom društvu sve više osjeća izolirano od prirode i drugih ljudi, povezuje se u djelima Gaje Petrovića, istaknutog praksisovca, s univerzalnim humanističkim opredjeljenjima i dinamičkom psihologijom. Kada svoju pozornost usmjerava na Ericha Fromma i njegovog čovjeka za sebe, traži odgovore na pitanja što je u Frommovu shvaćanju posebno zanimljivo za tadašnju i buduću filozofiju. Zanima ga Frommovo istraživanje korijena bijega od slobode u čovjekovoj prirodi i suvremenom društvu, ali i mogućnosti oslobađanja čovjeka od tereta kojeg je postavio sam sebi. Pojmovi ljudska priroda i alijenacija Gaji Petroviću služe za produbljenje i proširenje filozofskih promišljanja o čovjeku, kako bi ponudio rješenje osnovnih problema egzistencije i društvenih odnosa. Jedna od zajedničkih točki susreta Gaje Petrovića i Ericha Fromma jest i raskorak između čovjekove biti i stvarne, praktične egzistencije. U središtu njihove filozofije je čovjek, njegova priroda i proturječnosti s kojima se suočava kao stvaralačko biće prakse. Zajedničko im je i pitanje treba li i kako ponovno koristiti dosege praktičnog uma i/ili nastaviti tamo gdje se je stalo u filozofskom konceptu otuđenog čovjeka? Hoće li razmatranje alijenacije i dezalijenacije konačno obnoviti misao o Čovjeku koji, nažalost, nije to što jest, a treba biti ono što bi mogao biti?
Frommova teorija potreba
(1982)
Frommovo shvacanje covjeka
(1965)
Frommovo shvacenje covjeka
(1979)
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.
Fromo pokusaj sinteze marksizma i psihoanalize [Fromm's Attempt to Unite Marxism and Psychoanalysis,
(1969)
Fromova Humanisticna vizija
(1978)
Hronologija zivota i stvaralastva Eriha Froma (Chronological Table – Erich Fromm's Life and Work),
(1985)
Humanist naseg doba
(1980)
Humanisticko planiranje
(1970)
Humanisticko planiranje
(1970)
Humanisticko planiranje
(1970)
Humanizam i psihoanaliza
(1963)
Imati ili biti?
(1976)
Intelektualno Stvaralastvo I Pravna Regulativa (Intellectual Creativity and Legal Regulative)
(1981)
If the cultivation of love (E. FROMM called it >brotherly feeling<) is the ideal function of medicine as a human activity, an analysis of the condition of modern medicine reveals that its moral integrity has been severely damaged. According to some radical critics (eg, I. Ilich) the real function of modern medicine is the preservation of the technical and industrial civilization and only Seconarily the preservation of health. As it becomes more scientific and specialized, medicine turns into a health industry. The possibilities of humanizing the relationship between physician and patient within the realm of modern medicine are explored. Some empirical data from Yugoslav health institutions are cited which suggest that 87 percent of Yugoslav medical students have chosen their vocation for its material benefits; medical schools are criticized for fostering a spirit of competition contrary to the altruistic orientation of medical science.
Fascism cannot be discussed without reference to the broader socioeconomic context of capitalist production in which it arises. At the same time, the thesis according to which fascism is the most destructive alternative to capitalism--so that liberal capitalist democracy must be preserved as a lesser evil--is untenable. In his Flight From Freedom E. FROMM contents himself with an abstract critique of fascism, avoiding a thorough discussion of its prerequisite--bourgeois socioeconomic relations, and seeking its genesis in Luther's teachings (that man should sacrifice doubt, his own self, and the uncertainty of freedom to religion and authority for the sake of the certainty and security which God offers). In fact, the sadomasochist personality that FROMM discovers as characteristic of fascism, arises in capitalist social relations. The personality which rejects its own self and craves rescue and security in masochistic identification with an authority beyond itself is an expression of the repressed passion for sadistic authority over men and things which capitalism engenders. Whereas, under capitalism, the majority of the people are depersonalized by a power standing above them (capital), the passion will also develop to grasp that power, or, at least, identify with it. T. Parsons and J. K. Galbraith indirectly support the view that capitalism is a prerequisite for fascism because it molds a personality type which is likely to accept a fascist orientation. By postulating that the potentially fascist personality, as described by FROMM, is functional (Parsons) or a solution to class antagonisms (Galbraith) the two modern bourgeois apologists show that functionalism and technocratism are both prerequisites for a new, pacific form of social fascism.
Erich FROMMs Schrift >Psychoanalyse und Zen-Buddhismus< von 1971 wird in ihren wesentlichen Argumentationssträngen referiert und aus daseinsanalytischer Perspektive kommentiert. Beide Ansätze werden insofern als übereinstimmend betrachtet, als sie für die angestrebte volle Harmonie und das unmittelbare Erfassen der Realität das begriffliche Denken allein als unzureichend betrachten; es muss durch nicht-intellektuelle Einsicht ergänzt werden. Die bewusste Erfahrung des Nichts wird für notwendig gehalten, um ein Verständnis vom eigenen Sein zu entwickeln.
The alienation theories of M. Seeman, M. Scott, and G. Nettler are reviewed and criticized. The basic criticisms are: (1) the authors arbitrarily combine various concepts and meanings of alienation; (2) by reason of eclecticism, the concept of alienation is incorrectly extracted from its original theoretical framework; and (3) the rationalization for this approach is the intent to operationalize the concept; however, that objective is pursued in a positivistic fashion, first by rejecting general theory, then by throwing out undesirable elements of particular theories (mostly K. Marx's). The basic confusion of the authors is between two fundamentally divergent perspectives on alienation, Marx's and E. Durkheim's. The crux of the disagreement is that Marx starts from the human being and his condition of degradation; functionalists, on the other hand, start from a given social system and define alienation in terms of individual maladjustment or nonconformity to given social norms. As noted by E. FROMM, the problem concerns not the adjustment of individuals to society, but the adjustment of society to the fundamental needs of man.
The theory of alienation played a major role in hegel's philosophy. It was conceived in the era of liberal capitalism and ignored the problems of the individual. Hegel emphasized general topics such as logic and the evolution of the historical process; the historical process itself is happening through alienation, by converting the passions (partial interests and activities) into idea and intellect (general, common, social contents). Hegel ignores the destructive and self-destructive facets of the process of alienation. Marx and Lenin worked out the individual side of the problem of alienation. Marx maintained that negation is the building block of history, with the assistance of anarchy. Its achievements are made at great cost in terms of injustice and squandered energy. Marx stressed the need for deliberate, collective human action. Marx heavily emphasizes the destructive potential of the forces of the unregulated society as a result of 'negation'. This is why the classics of marxism criticize Hegel for letting history follow its objective course; they feel that history should be corrected by the common action of the producers. The contemporary theory of alienation emphasizes the individual and negative aspects. The modern approach has been criticized by L. Feuer, (what is alienation? sociology on trial, new york, ny: prentice hall, inc) and the problem of a complete approach to the question has been treated in the works of E. FROMM and C. W. Mills.
Kriza psihoanaliza
(1970)
Kriza Psihoanalize
(1970)
Kriza psihoanalize
(1970)
Kriza psihoanalize
(1970)