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- 2006 (334) (remove)
This paper explores the unconscious communication of primary-process material in clinical work with a Latin American male that occurred while I was nursing my first child. Mutually dissociated aspects of self-experience became part of the relationship soon after an unexpected instance of >let-down<. The concept of Eros, the collection of life-preserving instincts that preserve and protect the body and mind – borrowed by Marcuse and other thinkers of the Frankfurt School to understand specifically the generative potential of consciousness – emerged as a helpful construct for understanding the transference and countertransference. Bowlby's notion of attachment, Fromm's social reconceptualization of drive, and Mitchell's integration of the biological and the social dimensions of drive all can be conceived as attesting to the powerful impetus to seek in others connections that create and enable a life structure. Eros in the therapeutic relationship can help recover dissociated elements of the individual, cultural, and political psyche.
Considerando a crítica de Adorno à indústria cultural, a qual torna a cultura um meio de produção do comportamento de consumo, tentamos demonstrar como a gramática da perversão tende a monopolizar as formas de prazer na pósmodernidade. De acordo com nossa hipótese, a produção de consumo recodifica o recalcamento originário concebido por Freud: tal gramática suprime a satisfação libidinal de forma análoga à repressão primária, contudo, ao invés de utilizar as tensões insatisfeitas da libido para o trabalho, ela direciona a satisfação erotica para o prazer de consumir. Desta forma, ela formata a satisfação perversa para que esta se coadune com os interesses da economia.
A presente pesquisa, de cunho bibliográfico, examina as obras >A Arte de Amar< e >Análise do Homem< de Erich Fromm, a fim de argumentar a importância da Ética Humanista para a formação do homem. Pensando na aplicação da Ética Humanista em uma educação escolar mais humanizada, consideramos que o sujeito poderá superar a crise existencial através do amor amadurecido. Com isso, no primeiro capítulo investigamos na teoria de Fromm, pontos chaves para a formação ética e moral do homem, enquanto que no segundo capítulo, fazemos uma relação da Ética Humanista frommiana com a educação, apontando caminhos para sua aplicação em uma escola. Finalizamos a pesquisa, considerando que a Ética Humanista defendida por Erich Fromm é de real importância para a formação de sujeitos mais humanos, e que uma escola baseada nessa ética, poderá promover uma educação para a vida.
Agresión y destructividad
(2006)
Fromm’s theory of social character was based on an understanding of human & material-world relationship and human & human relationship. He analyzed the types and traits of social character in the respects of assimilation and socialization. A definition of social character was also given in terms of its connotation, formation and function. In his arguments, Fromm criticized capitalist society with an outlook of human future from an optimistic view.
Arbeiter und Angestellte am Vorabend des Dritten Reiches. Eine sozialpsychologische Untersuchung.
(2006)
Begrüßung zur Tagung
(2006)
由慧能所开创的南禅宗,在公元八世纪中叶开始出现分流。其中在当时和后世都产生了较大影响的南岳怀让——马祖道一的洪州一系,和青原行思——石头希迁的石头一系。他们分别代表了南宗禅思想发展的两种不同思路。本文第一部分正是选取这两家的思想尝试进行比较研究。本文认为,洪州一系重在解决人与现实社会生活的关系问题,石头一系则更关注人与世界的关系。他们在发展过程中思想各有侧重,又彼此吸收和互相促进,奠定了后世禅宗>五家七宗<分流的基础,对后世禅宗的进一步发展有着深远影响。在这一部分,对禅宗语言问题还有所涉及,对禅宗独特语言风格的形成进行了一些尝试性的论述。论文的第二部分主要研究禅宗思想的现代意义,选取在西方心理学史上产生过重要影响的新精神分析学派思想与禅宗思想进行比较,论述新精神分析视野观照下禅宗思想给人类带来的启示。主要包括三个方面的内容:新精神分析与禅宗思想比较研究可能性论证,二者比较研究的理论基石;禅宗思想对新精神分析学派代表人物的思想影响;新精神分析学与禅宗思想的伦理导向性。这一部分意图说明中国古代的禅宗思想对现代西方乃至整个现代人类社会所可能有的积极意义,以此表显中国古代思想史研究的现代性和世界性意义
In distinguishing between negative and positive freedom, Isaiah Berlin expressed a preference for negative freedom. Given the track record of those who in the past have advocated positive freedom, this is not surprising. But advocates of positive freedom do not accept that tyranny necessarily results from embracing their conception of freedom, and they are convinced that a commitment to negative freedom is never enough to defend “freedom” against tyrants. They do, however, share one thing in common with those who favor negative freedom: both equate their conception of freedom with >true freedom,< and treat the other as either false or incomplete. This might suggest that Berlin's distinction is more a partisan's tool than a tool of analysis. I disagree. But rather than reducing it to a distinction between >freedom from< and >freedom to,< we need to expand it. Not only will this enable us to move beyond an important criticism of Berlin's conception of freedom, it will also provide a better explanation for why negative freedom is as likely as positive freedom to diminish “true freedom” and why positive freedom is as likely as negative freedom to increase it.
Celebrating the 50th Anniversary of the American Academy of Psychoanalysis and Dynamic Psychiatry
(2006)
埃里希•弗洛姆是20世纪法兰克福学派和新弗洛伊德主义的主要代表人物之一。他对S•弗洛伊德和K•马克思的思想进行了有机的结合,形成了弗洛伊德主义的马克思主义。人的生存和幸福问题是他所要解决的核心问题,人生哲学是其整个理论体系的一个非常重要的部分,甚至可以说是其指归。在人生处境论上,E•弗洛姆一方面看到人所处的生存状况,即人是生物学上的弱者;人不得不面临三重不可解决的生存的二歧:生与死的二歧、人的潜能实现与生命的短暂之间的二歧、个体化与孤独感之间的二歧;人必须面对通过努力能够解决的历史的二歧。另一方面,人生面临三重生存困境:人一面追求自由一面却又逃避自由;社会越发展,异化问题就越严重;人们通常处于无意识的幻想锁链当中。在人生目的论上,E•弗洛姆抱有强烈的人道主义情愫,他希望通过心理革命培养出健康的精神和健全的人格,通过社会革命建立一个能促进人的全面发展的健全的社会。在人生方式论上,E•弗洛姆认为生产性的爱、创造性的思维和行动是超越人生处境从而实现人生理想的两条必经之途;其后期思想又从占有与存在的角度提出,人应当采用存在式的而非占有式的生存方式。在人生态度论上,E•弗洛姆的思想整体上是积极而乐观的。他对人的理性、人性和人的潜能的实现都抱着乐观的态度;关于>健全人格<和>健全社会<的美好设想,他一方面对其现阶段的发展抱持怀疑态度,另一方面,对为期不远的未来,仍然充满信心和希望。E•弗洛姆的人生哲学极具特色:它融合了心理学、伦理学、社会学和政治学等多门学科;采取哲学思辩与实证调查相结合的研究方法;实现了批判与创造的统一。其人生哲学中诸如人性论
Creative Mask Making
(2006)
Creative Mask Making
(2006)
Der Vormittag war ihm heilig
(2006)
Die Furcht vor der Freiheit
(2006)
The author discusses Dr. Fiscalini's idea of coparticipant psychoanalysis by placing it in historical context. The ideas of the personal self and the interpersonal self emerge from two divergent lines of interpersonal thought, one being Sullivan and the other Fromm. The author poses several questions for consideration.
Doble validez de Erich Fromm
(2006)
Editorial
(2006)
Editorial
(2006)
Editorial
(2006)
Einführung
(2006)
Einleitung
(2006)
Erich Fromm
(2006)
Erich Fromm (1900–80)
(2006)
Erich Fromm and Sociology
(2006)
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.
爱是人类发展的永恒主题。已有研究多是从情感的视角研究爱。但是美国哲学家、社会学家、心理学家埃里希•弗洛姆则从人类存在的视角研究爱,较之同类研究,意义深刻。相对于时下流俗的爱的观念,更具有时代意义。本文旨在通过研究弗洛姆爱的哲学思想,探讨教育中的爱。这对当前实践爱的教育具有一定的理论价值和现实意义。这将有助于我们拓宽爱的视野,同时关注人类之爱,关注个体自身的和谐发展,必然是建设和谐社会的内在要求。弗洛姆爱的哲学思想,主要有:爱是对人类存在问题的回答,爱不是如何惹人爱,而是一种才能。爱是>给予<而不是>接受<,也即爱不是单向付出,而是>给予<中的>获得<。爱是一种态度。但自爱是最基本的。自爱不等于自私。而自私却是不会自爱的表现。爱是一种实践。爱的实践需要克服自恋、实现信仰、对爱持有积极的态度。上述观点对教育的启示是:一、教育应关注人类之爱。这是因为爱是教育存在的本源;爱是生命的真实存在。从生命的孕育到生命的逝去,有哪一阶段不需要爱呢?爱是如此重要,又如此地与我们的生活紧密相连。因此爱的教育应贯穿于人生的整个过程;爱的教育应蕴涵于全部教育始终;爱的教育应是全人类的教育。二、教育爱是教育者应有的教育能力。教育爱是一种教育能力,它包含着突破教育者与受教育者分离的那些屏障的能力,一种把教育者与受教育者联合起来的能力。已有的>蜡烛精神<过多地强调教师的奉献,而对教师自身价值的实现重视不够。笔者认为,教师的>给予<意味着>获得<。教师在爱学生的同时自身爱的能力得到了发展。也即弗洛姆所言,教师的>给予<是潜力的最高表现。因为只有当教师享受教育生活的时候,才能为学生提供愉快的精神
Erich Fromm, mi maestro
(2006)