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>Forum der Psychoanalyse<, which holds a firm place in the German-speaking world today, was founded in 1984 in a rugged landscape of psychoanalysis in Germany that was the consequence of the malignant group processes that had occurred between psychoanalytic societies after World War II. The Forum's foundation was guided by the idea of creating a constructive climate between the rivalrous groups and moderating the gap between them, given the increasing recognition of the shared history of psychoanalysis in Germany that had started to take root in the 1980s. Emphasizing the common ground in psychoanalytic theory and practice, the >Forum< is open to all psychoanalysts, to discussions of the various psychoanalytic trends, and to contemporary interdisciplinary dialogue. It promotes exchanges between psychoanalytic societies, and is also meant as a bridge to the development of psychoanalysis abroad.
According to Fromm, the life instinct constitutes the primary potentiality in man, while the death instinct a secondary potentiality, and which of the two prevails depending crucially on the living conditions that the subject experiences during his or her childhood. Not limited to the individual level, Fromm‘s observation works on the collective level as well. Different environments foster different potentialities and lead to the formation of different cultures and ethics. A biophilic ethics treasures the value of love, peace, reciprocal altruism and unity of being, while a biophobic ethics is more addicted to hatred, violence, dualistic confrontation, and mutual destruction. Applying Fromm‘s theory to the interpretation of Charles Johnson‘s >Middle Passage< , readers can get a newly enlightened understanding of this award-winning masterpiece. Based on Fromm‘s hypothesis about human nature, this article analyzes the representation of the confrontations between the biophobic ethics and the biophilic ethics in this novel, the former being embodied by Captain Falcon‘s >syndrome of decay< which is also Johnson‘s critical metaphor of Western civilization, while the latter embodied by the Allmuseri culture‘s >syndrome of growth< which represents Johnson‘s idealistic imagination of the sum of non-Western civilization.
This paper explores the links between psychoanalysis and music in Vienna between the years 1908 and 1923, focusing in particular on two members of the highly influential Second Viennese School, the composers Alban Berg and Anton Webern. While there is little evidence of an actual interaction between Freud and his circle and contemporaneous musicians in Vienna, this paper discusses the direct personal and professional contact Webern and Berg had with Freud, and also with Freud's one-time colleague Alfred Adler; Berg's wife Helene also underwent psychoanalytic treatment. Both composers documented their experiences with and feelings about psychoanalysis, offering critical insights into the reception of psychoanalysis in musical circles in Vienna, and into the actual connections between psychoanalysis and Vienna's most important musical figures. This paper examines Berg and Webern in the context of Freud's Vienna, Adler's musical background and his treatment of Webern, and Berg's knowledge of psychoanalysis and strong ambivalence towards his wife's psychoanalytic treatment, and concludes by considering Berg's opera Wozzeck (1925) as an example of a musical work influenced by contemporary Viennese attitudes towards psychoanalysis.
This paper is part of my research into psychotic transference and is also related to the psychotic aspect of any adult or infantile patient in analysis. In my research, I studied the origin of the concept of transference in Charcot's time before Freud, and the transformation of this concept in psychoanalysis. Freud thought that psychotic patients were not able to establish a transference relationship, but some of his early papers show the opposite. In fact, Freud himself and then several other analysts were able to develop a personal experience regarding the possibility of contact and transferring feelings and delusional experiences in a therapeutic context – individual, group, or institution. I provide some clinical examples in this paper, as well as some theoretical, personal views regarding intrapersonal and interpersonal transference. Like Freud and Melanie Klein, I believe that transference starts with life, but that in psychoanalysis it has a particular meaning.
考琳•麦卡洛(Colleen McCullough,1937.6-2015.1)曾被誉为>澳大利亚活着的国宝<,是澳大利亚当代最具影响力的作家之一。从其对个人创伤性成长经历的感悟及其作品表达的共同主题来看,考琳•麦卡洛是一位悲苦意识浓重的作家。灰暗的童年、窘迫的经济状况、作为女性被边缘化的处境、澳大利亚的民族苦难、二次世界大战和冷战的阴影等,都让考琳•麦卡洛在小说创作过程中无法忽视对苦难的关注。她作品中的人物普遍面临各种困境,备受>非我<之痛。由于考琳•麦卡洛对苦难的书写整合了个体家庭创伤、社会文化创伤和民族创伤,因此,其作品中的苦难具有一定的代表性,对考琳•麦卡洛小说中的苦难主题进行研究,具有较高的思想价值和较强的现实意义。论文采用文本细读和理论阐释相结合的方法,使用创伤理论、艾里希•弗洛姆关于爱和自我寻求的理论、拉康的镜像论、福柯关于凝视的论述、悲剧净化说等,对考琳•麦卡洛小说中的苦难主题进行多角度、全方位的研究,发掘考琳•麦卡洛的小说对苦难书写所具有的社会学价值和艺术审美价值。论文分为绪论、正文、结语三个模块。绪论部分主要对考琳•麦卡洛其人、其作和对其作品的研究现状进行了概述,阐明了论文的选题依据、研究方法、研究内容和主要创新点等。正文部分由第2至第7章组成,按照>经历苦难<、>呈现苦难<、>追问苦难<、>直面苦难<、>超越苦难<、>审视苦难<的顺序,采用层层递进的方式,分析了考琳•麦卡洛的创伤性体验与苦难书写的关系及其苦难意识的特点,剖析了考琳•麦卡洛小说中的>非我<境遇及>非我<之痛,探讨了考琳•麦卡洛对苦难根源进行的追问及其价值,探析了考琳•麦卡洛对苦难中的拯救问题的思考及现实意义,审视了考琳•麦卡洛作品中呈现出的>真我返归<理想及其中蕴含的人文情怀,挖掘了考琳•麦卡洛小说关于苦难书写的审美价值。结语部分对论文整体写作情况进行总结,阐明了论文写作的创新点和意义所在,指出了论文写作存在的不足和有待提升的空间。
Through the use of Paulo Freire’s >Pedagogy of the Oppressed<, bell hooks >Teaching to Transgress<, and Erich Fromm’s >Marx’s Concept of Man<, amongst other works, this analysis will attempt to analyze the subject/object, public/private, and the masculine/feminine dichotomies that arise in nineteenth-century England. Using Charles Dickens’ >Hard Times< as a basis for this discourse analysis, I will explore the following: Patriarchy and capitalism as interconnected systems of domination that (re)produce and purposefully instill Marx’s concept of false consciousness and alienation in an attempt to train, as Victorian economist Andrew Ure explains in his >Philosophy of Manufactures<, >human beings to renounce their desultory habits of work and to identity themselves with the unvarying regulatory of the complex automaton< (Ure 15). Works Cited Ure, Andrew. The Philosophy of Manufactures; or, An Exposition of the Scientific, Moral, and Commercial Economy of the Factory System of Great Britain. London: C. Knight, 1835. Google Books. Google, 28 June 2007. Web. 2 Apr. 2015.
弗吉尼亚•伍尔夫是20世纪英国最杰出的现代主义作家之一。作为1937年美国畅销书,《岁月》是她集中反映英国社会生活的一部小说。它颠覆作家以往意识流小说的创作手法,将>事实<与>想象<相结合,以家庭成员对话和人物内心独白折射社会现实,是作家创作的新尝试,然而评论家对此却褒贬不一本论文将运用人本主义精神分析学家埃里希•弗洛姆的社会心理学揭露《岁月》中西方资本主义社会经济制度下人格异化现象以及消极的社会性格,从而挖掘作家伍尔夫对现代人人格发展的担忧,及她对健全人格的呼唤。《岁月》的章节由十一个不同年份组成。据此,作者分析了小说中英国从十九世纪八十年代到二十世纪三十年代的社会背景和社会变化,同时结合弗洛姆对十九、二十世纪资本主义社会的比较型诊断,说明资本主义社会在物质文明进步的同时所产生的精神倒退,揭露以市场为中心的社会经济体制阻碍人格发展的事实与进程。伍尔夫的对比手法则反映出由此产生的人、自然和社会关系不和谐现象。在此基础上,作者运用弗洛姆的>异化<概念剖析人物自我感缺失及人与同胞疏离的异化现象,从而揭露小说中无助与压抑、冷漠与伪善的消极社会性格。重塑健全人格至关重要。主人公通过培养自我感和创造性逐渐实现反异化的自我救赎,通过爱与交流缓解人与人之间的疏离。而小说中人物对大自然的热爱,自然成为人类心灵的庇护,则有力证明了人类亲近自然促进健全人格的发展。所以,作家伍尔夫在《岁月》中呼唤健全的人格。因为在现代社会市场主导一切的经济体制下,异化现象已相当普遍。异化对健全社会和健全人格都有损害与阻碍作用。重塑健全人格对现代人已迫在眉睫。
弗吉尼亚•伍尔夫是20世纪英国最杰出的现代主义作家之一。作为1937年美国畅销书,《岁月》是她集中反映英国社会生活的一部小说。它颠覆作家以往意识流小说的创作手法,将>事实<与>想象<相结合,以家庭成员对话和人物内心独白折射社会现实,是作家创作的新尝试,然而评论家对此却褒贬不一本论文将运用人本主义精神分析学家埃里希•弗洛姆的社会心理学揭露《岁月》中西方资本主义社会经济制度下人格异化现象以及消极的社会性格,从而挖掘作家伍尔夫对现代人人格发展的担忧,及她对健全人格的呼唤。《岁月》的章节由十一个不同年份组成。据此,作者分析了小说中英国从十九世纪八十年代到二十世纪三十年代的社会背景和社会变化,同时结合弗洛姆对十九、二十世纪资本主义社会的比较型诊断,说明资本主义社会在物质文明进步的同时所产生的精神倒退,揭露以市场为中心的社会经济体制阻碍人格发展的事实与进程。伍尔夫的对比手法则反映出由此产生的人、自然和社会关系不和谐现象。在此基础上,作者运用弗洛姆的>异化<概念剖析人物自我感缺失及人与同胞疏离的异化现象,从而揭露小说中无助与压抑、冷漠与伪善的消极社会性格。重塑健全人格至关重要。主人公通过培养自我感和创造性逐渐实现反异化的自我救赎,通过爱与交流缓解人与人之间的疏离。而小说中人物对大自然的热爱,自然成为人类心灵的庇护,则有力证明了人类亲近自然促进健全人格的发展。所以,作家伍尔夫在《岁月》中呼唤健全的人格。因为在现代社会市场主导一切的经济体制下,异化现象已相当普遍。异化对健全社会和健全人格都有损害与阻碍作用。重塑健全人格对现代人已迫在眉睫。
弗洛姆认为,资本主义社会虽然创造了高度的文明,但它只是一个病态的社会。它造成了人性的极端异化,尤其在消费领域最为严重。从依附于人到独立于人,消费成为凌驾在人之上的控制力量。消费地位的演变不仅是人性异化的结果,也归因于资本主义生产方式和经济制度等社会因素。在消费异化的社会里,人们非但没有享受到物质文明带来的愉悦,反而遭受着巨大的精神痛苦。他们在异化的消费世界里失去了人性和尊严,失去了主动性和创造性,变成一台台消费的机器,只能体验虚假的幸福和自由,并且面临着潜在的生存危机和战争危机。弗洛姆对异化之人的遭遇寄予了深切同情和无限担忧,在批判异化现象的同时,也积极探索了扬弃消费异化的改革方案。他从弗洛伊德的精神分析学和马克思主义理论出发,以二者的结合为基础,创立了人道主义伦理学,希望通过人道主义消费观和生产性人格的建立来促成一个健全的社会。本文第一部分解释了消费异化的含义,阐明了消费异化是在人的关联需求缺失、宗教改革以及资本主义经济制度等诸多因素的共同作用下产生的;第二部分描述了消费异化给人带来的种种危害,如人性的毁灭、消费体验的缺失、生态危机、战争危机等,并探析了弗洛姆对于解决消费异化所提出的建立人道主义公有制社会、生产性人格等具体方案;第三部分总结了我国社会现有的消费异化现象,并分析了弗洛姆的消费异化理论对我国改善当前消费现状的启示。
DeLillo)被认为是20世纪美国当代最杰出的小说家之一,总是被冠以>后现代派小说家<的头衔。自此书发表以来,虽然许多文学评论家都对这本书钟爱有加,但是从异化理论出发的研究为数不多。本文根据西方马克思异化理论以及当代马尔库塞和弗洛姆的异化理论,分别从消费,科技,环境,精神,家庭关系五个方面找出《白噪音》中的异化现象,分析由异化引发的后现代人们在日常生活,人类社会和自然环境中所面临的种种危机,并根据弗洛姆的理论提出了解决异化所带来问题的方案,即回归情感并树立理性的观念来消除异化,以期对当代个人、社会、自然的发展有借鉴意义。本文包括引言和结论共分六部分。第一章引言,分为三部分介绍,第一部分简要介绍了作家德里罗生平,主要作品及相关成就。第二部分为国内外对《白噪音》的相关论述研究及选作这篇论文的理论研究意义。第三部分为这篇论文的结构框架。第二章异化理论,共分为三部分,第一部分介绍异化,第二部分介绍了马克思异化理论的起源与发展,第三部分介绍继马克思之后当代异化理论的发展以及马尔库塞和弗洛姆的理论,从而为本论文的分析研究奠定了理论基础。第三章分别介绍了《白噪音》中几种不同的异化现象,分别是消费异化,科技异化,精神异化,关系异化,自然异化。第四章探讨了小说中异化所映出来的严重后果,主要分为对个人产生的危机,对社会和环境产生的危机两个大方面,具体体现在信任危机,身份危机,对死亡的恐惧,大众媒体的泛滥,环境的污染,表演性暴力,以及人们使用科技时的犹豫。第五章讨论如何走出异化的方案:第一,通过回归人心中的爱,去拯救个人,帮助个体摆脱个人危机;第二,通过建立正确的个人和社会价值导向,让人们有正确的观念特别是理性消费观,理性的环境观念,理性的生产观念,参与到全社会共同应对异化危机的活动中来。第六章结论总结本研究的主要观点。本文根据异化理论,让人们认识到异化现象的普遍存在和异化所带来的一切问题和危机,给出人们走出异化的方法和建议,促进人、社会、自然的可持续发展。
作为当代美国文坛中最主要的作家之一,索尔•贝娄的文学成就可与福克纳海明威齐名。他的作品不仅为我们呈现了丰富的社会内容,也体现了他深刻的哲学思辨。作为一个充满社会责任感和历史感的作家,贝娄给我们展现了社会与个人之间不可调和的矛盾。基于贝娄所拥有的敏锐观察力以及对当代文化与心理的精妙分析,他给我们阐述了个人存在与价值在在异化环境中遇到的种种困难。1976年,他以>对当代文化富于人性的理解和精妙的分析<获得诺贝尔文学奖。作为贝娄的代表作,《奥吉•马奇历险记》是其写作生涯的转折点。贝娄将他自己的写作风格融合于传统的流浪汉小说之中,使这部小说具有深远的意义。这部作品也是对当时的美国社会以及时代风貌的艺术再现。《奥吉•马奇历险记》描绘了主人公奥吉马奇从20年代到40年代的人生历程。从小时候起他便遭受了异化。为了摆脱他人的控制以及异化的环境,他踏上了形骸流浪的道路。正是由于异化才导致了奥吉流浪的生活。然而在他坎坷的人生道路之中,他从未放弃过自己。他任然坚持他自己的原则而最终回归自我。本论文以弗洛姆的异化理论作为理论依据,结合小说中主人公的人生历程,旨在探讨《奥吉•马奇历险记》的主题。论文主要从以下两方面进行分析,第一以弗洛姆异化理论中异化的表现为基础,从社会关系、生产过程、消费过程以及政治生活四方面来分析奥吉所遭受的异化。通过对该小说中异化的表现的分析来体现主人公异化的周遭环境。第二分析主人公自我回归的原因,正是他不断的精神追求以及对他原则的坚守,促成了他最后的回归。通过对小说的主题分析,我们不仅能更好地理解索尔贝娄所隐含的深远意义,而且能体会他对人类命运的人文关怀。
Sociopolitical democratization, the rebirth of Sigmund Freud's legacy, and the revitalization of psychoanalysis in today's Czech Republic created the conditions for the symposium >Psychological Birth and Infant Development< to take place. The sponsors, faculty, and organizers are gratefully acknowledged, together with the citizens of the town of Příbor.
Alienasi merupakan istilah yang telah banyak digunakan oleh para pemikir sejak masa lampau, termasuk Hegel dan Karl Marx. Dalam memaknainya, masing-masing tokoh berbicara dalam ruang lingkup kajian yang berbeda. Hegel mengatakan bahwa pembahasan alienasi ini penting dalam kaitannya dengan munculnya kesadaran atau perasaan terhadap keliyanan. Karl Marx berbicara tentang alienasi ketika IA prihatin dengan nasib para buruh yang dieksploitasi kaum borjuis. Sebagaimana dijelaskan dalam tulisan ini, Fromm terpengaruh dengan kedua tokoh tersebut, tetapi juga mengkritik, bahwa aplikasi tentang penanggulangan kondisi keterasingan manusia selalu mengalami jalan buntu karena masing-masing pemikir hanya memfokuskan analisisnya terhadap satu aspek permasalahan saja. Fromm menawarkan sebuah ide bahwa untuk menyembuhkan masyarakat modern yang sakit harus dilakukan perubahan bukan hanya dalam satu aspek kehidupan, tetapi perubahan yang simultan dalam seluruh bidang seperti bidang industri dan organisasi politik, spiritual, orientasi filosofis, struktur karakter manusia dan aktifitas kebudayaan. Fromm beranggapan bahwa untuk mewujudkan masyarakat yang sehat, kesadaran mesti dimulai dari diri sendiri. Hal ini sesuai dengan fitrah manusia sebagai makhluk yang sadar dan unggul.
本文主要运用了埃里希•弗洛姆对马克思劳动异化的阐述和发展形成的异化理论,分析了毛姆短篇小说中三种异化形态,为其短篇小说的研究提供了一个较为新颖的角度。本文从三个方面重点分析毛姆的十个短篇小说文本:《雨》和《教堂堂守》体现了宗教的伪善和对人性的压迫,说明人类创造的上帝反而成为主宰人的力量,使的人与上帝的关系产生了异化;人际关系的异化表现在三个方面,其中《午餐》表现了对异化的绅士风度的盲目推崇让人与人之间的交往变得肤浅而虚伪,《马金托什》体现了殖民制度下的共生关系充满矛盾冲突,而毛姆多个关于爱情和婚姻的短篇,例如《红毛》、《被毁掉的人》、《策略婚姻》、《灵机一动》和《上校夫人》等则反映出当代西方社会爱情和婚姻的功利性;《蒙德拉哥勋爵》和《池》体现了人与自身的异化与外在环境的关系,表明无论是在资本主义蓬勃发展的西方还是在处于殖民统治下的原始东方,种族歧视以及金钱和权力至上的观念无孔不入,人被种种欲望所驱使,泯灭了其自然天性,对自由的追寻、对精神家园的向往最终化为泡影,只能以死亡来逃避完全异化的命运。本文最后得出结论,毛姆对异化的深刻体验在其短篇小说中有着充分体现,冷峻客观的笔调之下是对人类生存困境的深切关注,他对恶人的同情更是体现了他对人性的歌颂和对异化社会的叛逆。
Although it is often condemned as an imprecise concept, alienation continues to flourish as critique in contemporary philosophy, theology, and psychology, as well as in sociology. Historically originating in Roman law, where it referred to the transfer of land ownership, alienation has since been applied extensively to analyses of labor relations, politics, and culture. In the 19th century, Marx showed that workers’ alienation, their dehumanization and estrangement, was a consequence of the structure of exploitation in capitalist industry. The concern was echoed in Weber’s metaphor of the >iron cage< as an outcome of rationalized structures, as well as in Durkheim’s conceptualization of anomie as a variant of alienation causing socially induced psychological states. Today, while research in the structural tradition does not assume that people necessarily are aware of their condition, researchers who assume that alienation is a conscious experience have invented scales to measure its intensity. Continuing both the structural and the psychosocial traditions, researchers now study alienation in relation to uses of digital technologies and new forms of exploitation in work, as well as in politics and popular culture. Alienation is also studied in families, especially in investigations of parenthood.
Joyce Carol Oates is one of the most prolific and influential contemporary American writers, whose works have diverse styles, and profound themes. The Gravedigger’s Daughter, which was published in 2007, narrates the frustrated life-long story of German Jewish immigrant Rebecca Schwart, and presents the process of alienation of Jewish immigrants in American society with the Schwart family as an epitome. This thesis employs German psychologist and philosopher Erich Fromm’s theory of alienation of human nature to analyze the alienation theme of The Gravedigger’s Daughter. Using Fromm’s philosophical interpretation of alienated humanity and insane social psychology, this paper interprets the Schwart family’s alienation in political, economical and spiritual domai ns respectively. The analysis demonstrates that the depressed circumstances of contemporary American society results in first the alienation between the Schwart family and the society which they belong to, and then the alienation of the interpersonal relationships within their family; because of the double pressure brought about by society and family, the main characters as individuals become isolated, desperate and gradually alienated with self gradually. [Author’s translation]
This is the first of four articles scheduled for publication in this journal on the position people with normal and abnormal personalities take in regard to so-called existential dichotomies. The main objective of this article is to propose a new, existential criterion for normal and abnormal personality implicitly present in the works of Erich Fromm. According to this criterion, normal and abnormal personalities are determined, first, by special features of the content of their position regarding existential dichotomies, and, second, by particular aspects of the formation of this position. Such dichotomies, entitatively existent in all human life, are inherent, two-alternative contradictions. The position of a normal personality in its content orients one toward a contradictious predetermination of life in the form of existential dichotomies and the necessity of searching for compromise in resolving these dichotomies. This position is created on a rational basis with the person’s active participation. The position of an abnormal personality in its content subjectively denies a contradictious predetermination of life in the form of existential dichotomies and orients one toward a consistent, noncompetitive, and, as a consequence, one-sided way of life that doesn’t include self-determination. This position is imposed by other people on an irrational basis. Abnormal personality interpreted like this is one of the most important factors influencing the development of various kinds of psychological problems and mental disorders – primarily, neurosis. In the following three articles it will be shown that this criterion is also implicitly present in the theories of personality devised by Sigmund Freud, Alfred Adler, Carl Jung, Carl Rogers, and Viktor Frankl. [Taken from Publisher’s Website: http://psychologyinrussia.com/volumes/?article=3698] [doi: 10.11621/pir.2015.0208]
This is the second in a series of four articles scheduled for publication in this journal. In the previous article I proposed a description of a new so-called existential criterion of 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 special features of the content of their position regarding existential dichotomies that are natural to human beings and, second, by particular aspects of the formation of this position. Such dichotomies, entitatively existent in all human life, are inherent, two-alternative contradictions. The position of a normal personality in its content orients one toward a contradictious predetermination of life in the form of existential dichotomies and the necessity of searching for compromise in resolving these dichotomies. This position is created on a rational basis with the person’s active participation. The position of an abnormal personality in its content subjectively denies a contradictious predetermination of life in the form of existential dichotomies and orients one toward a consistent, noncompetitive, and, as a consequence, one- sided way of life that doesn’t include self-determination. This position is imposed by other people on an irrational basis. Abnormality of personality interpreted like that is one of the most important factors influencing the development of various kinds of psychological problems and mental disorders – primarily, neurosis. In this article I show that this criterion is implicitly present in the personality theories of Sigmund Freud and Alfred Adler, although in more special cases. In the following articles I will show that this criterion is also implicitly present in the personality theories of Carl Jung, Carl Rogers, and Viktor Frankl.
Stefano Bolognini's conceptual clarity, fluency, and originality of thought are evident in this interview with Eva Papiasvili, as he draws broad multidimensional connections between Sigmund Freud's roots in Příbor, the roots and evolution of the International Psychoanalytic Association, and generations of psychoanalysts.
逃避自由论是弗洛姆思想体系中最为重要的理论之一。在《逃避自由》中,弗洛姆以归属感需求为其理论的逻辑基点,认为现代自由作为个体独立的过程意味着归属感的缺失,个体化的个人在与他人分离之际感到孤独进而开始逃避自由。自由导致归属感的缺失,孤独导致逃避自由,这是其核心观点。在此基础上,弗洛姆分析了逃避自由的心理机制及其社会表现,并提出了解决逃避自由问题的途径。然而,按照马克思哲学的立场和观点来看,归属感需求作为抽象的人性需求,以此为逻辑基点,其理论主体就是超阶级的个人,所追求的自由也是脱离现实的主体价值悬设。这样一来,现实的社会性问题就单纯是个人问题了,现代自由所存在的问题也被简单地归结为面对孤独的逃避问题。而这一超阶级的分析必然导致对资本主义条件下阶级压迫与不平等现象的视而不见,对个体不自由现状与无能为力心理状态的理论遮蔽。由于弗洛姆常常将孤独与无能为力混淆不作区分,基于归属感需求的逃避自由逻辑难以成立,那么,以孤独作为逃避自由的原因及其对自由出路的假设最终亦难以说得通。在马克思哲学的视域下,对逃避自由论的哲学扬弃应当回到马克思的起点,把人的需求建立在现实的、实践的基础之上,强调人的需求与自由是内在交织在一起的。以此为逻辑基点,在资本主义条件下自由并不意味着个人在境况上的个体化与心理上的孤独,而是个人与自由的异化。对弗洛姆逃避自由论中予以混淆的孤独与无能为力两种情绪,应当着重强调无能为力。基于此,本文对弗洛姆自由逃避心理机制的合理部分进行了扬弃,并认为自由的根本出路应当从现实的社会基础出发,以共产主义为社会理想,努力促进生产力的发展,并通过改革完善社会结构。对弗洛姆逃避自由论的哲学扬弃,作为对弗洛姆逃避自由论进行马克思哲学分析的最终结果,在对现实自由进行辩证否定的同时又赋予了我们追求自由的信念与现实力量。
The author discusses love desire in poem of John Clare entitled >First Love<. The purpose of this study is to understand the poem through analyzing intrinsic and extrinsic elements of the poem. The methods used were library research and structural approach. By using the method of library research, the author collects some information and document that support the process of analysis. The structural approach used by the author to discover and analyze intrinsic element inside the poem. The extrinsic element analysis discusses about love desire in this poem by using theory of love by Erich Fromm. The result of the study shows how deep the poet’s love desire and consistency of loving her are, although the girl does not love him.
Attachment and separation individuation two ways of looking at the mother infant relationship
(2015)
The early development of two sisters was observed in a naturalistic setting as part of the research contributing to an understanding of the separation–individuation process. Forty years later, the women were administered the Adult Attachment Inventory (AAI). The results of the AAI, which were unexpected and surprising, are used in this paper to add to the understanding of the earlier observations, and to demonstrate how both theories together can be used to enrich our understanding of the earliest relationship.
Begrüßung
(2015)
Tracing Kierkegaard's reception at the interfaces of anthropology, sociology, and psychology, this chapter focuses on his treatment in key figures such as Max Weber, Ernest Becker, Erich Fromm, Jean Baudrillard, René Girard, and Anthony Giddens. The chapter also contemplates Kierkegaard's psychosocial analysis of the relationship between the individual and society, concluding with an exploration of the insider/outsider dimensions of his critiques of modernity's despair and lived Christianity. [Taken from Publisher's Website: http://onlinelibrary.wiley.com]
[First page] Critical Theory as a philosophical orientation has provided a radical stimulus to a contemporary generation of thinkers by combining the Hegelian and Marxian dialectical methods with Marx's critique of ideology. This has given rise to a distinctively powerful lens of social analysis for the project of emancipation in the multifarious issues of power struggle, ideology, language, discourse, technology, instrumental reason, aesthetic industry, etc. in social, economic, political, and cultural spheres of contemporary society. The revolutionary insights of Hegel and Marx in Critical Theory however, do not imply a closed system of thought among its practitioners; in fact, at times, it has been discordant, however vibrant. In this collection of correspondence, for instance, Marcuse disagrees with Dunayevskaya on the latter's interpretation and application of Hegel's dialectics and absolute idea/mind, while Fromm accused Marcuse of callousness towards moral qualities in political figures similar to that of Lenin (xviii), and Marcuse likewise attacked Fromm on his Freudian revisionism and liberalism regarding interpretations on Freudian psychoanalysis versus Marxist social analysis.
References to the disagreements between the Frankfurt School's intellectual leaders Max Horkheimer and Theodor Adorno with Herbert Marcuse (xvii), on the one hand, and with Erich Fromm (xix), on the other hand, were also alluded to. Nonetheless, by and through persistent critical dialogue and exchange-truly a real practice of dialectics-the critical theorists in different perspectives of the Marxist-Humanist, Hegelian-Marxist, and Socialist Humanist standpoints, have preserved and has brought to greater heights. ...
The notion of a boundary as it pertains to psychoanalysis is explored, and the distinctiveness of psychoanalysis as a healing science that is ethical and amoral is discussed. The difference between such a science and psychotherapies, which are committed to ideological ideals of maturation and adaptation, is elucidated. Five characteristics of psychological boundaries are discussed, and the significance of each individual's >encounter< with the incest taboo is elaborated, in terms of the dynamic formation of the repression barrier. In this context, the strict ethicality and moral neutrality of psychoanalytic practice is understood in terms of the emancipative way in which free-associative discourse works and plays along the repression barrier.
Erich Fromm's scientific contributions were based on his theory of social character and the methods he developed to test it. Social character describes the deep-rooted emotional attitudes shared by people raised in the same culture. Family, schooling, work, and play shape the social character so that people want to do what they need to do to prosper economically and socially in a particular culture. Fromm's first study of German employees and workers before the rise of Hitler showed that despite subscribing to a democratic ideology the majority would support whoever gained power. The second study of Mexican peasant villagers provided statistically significant results demonstrating that social character explained both productivity and psychopathology. These findings were reinforced by subsequent studies. The nucleus of social character is the psychoanalytic character types discovered by Freud and modified by Fromm. This theory makes use of knowledge from economics, sociology, anthropology, and history. Maccoby has continued to show the relevance of the concept of social character in understanding leadership and motivation at work.
This chapter elaborates the psychology of Nietzsche's motif of escape from self with the help of the views of Alfred Adler, Erich Fromm, and Karen Horney. It summarizes the root cause of failure of self-love on this Nietzschean psychology. The chapter alsThis chapter elaborates the psychology of Nietzsche's motif of escape from self with the help of the views of Alfred Adler, Erich Fromm, and Karen Horney. It summarizes the root cause of failure of self-love on this Nietzschean psychology. The chapter also focuses on four major types of distortion, which provide the main themes of the Genealogy of Morals. These are the perversion of cruelty, the neurosis of cruel punitivism, the neurosis of resentment, and the resignatory neurosis of the ascetic ideal. In all four areas, virtue can be understood as having at its core self-affirmation or self-love, and vice self-hate and escape from self. That is, at a depth psychological level, virtue can be seen as expressive of a self-loving attitude and vice the reverse. The existentialist motif of escape from self has in Nietzsche's hands been transformed into a characterological psychology at home in virtue ethics. [Taken from Publisher's Website http://onlinelibrary.wiley.com]
出生于都柏林的艾丽丝•默多克是20世纪英国最杰出的女作家之一。自1954年发表第一部小说《在网下》起,默多克在40余年的文学生涯中完成了26部小说、1部短篇小说集、6部戏剧和2部诗集的创作。这些成就为她在战后英国文坛的重要地位奠定了坚实基础。而作为一名哲学家,默多克也发表过5部重要的哲学著作。她早年曾在牛津大学萨默维尔学院学习哲学,战后则在联合国善后救济总署工作。两次世界大战导致了动荡不安的社会局势,动摇了原有的文化价值观念。默多克亲眼目睹了许多人因出身问题而遭受迫害。他们国破家亡,沦为难民,不得不选择移民,甚至被迫死亡。她的哲学思想也因此有所改变。她不再相信个人具有绝对自由,其小说也更加关注个人在社会上的生存和自由问题。作为犹太裔的精神分析家,埃里希•弗洛姆在二战时也遭到德国纳粹施虐统治的迫害。这种经历是他社会心理学理论的重要现实来源。他在《逃避自由》中提出了自己对社会性格的理解,分析了集权社会下的施虐-受虐性格倾向。他为健全的社会描绘了蓝图,也希望为现代人的民主和自由指明方向。因此,默多克和弗洛姆都试图为当代人在社会上的生存找寻出路,他们的观点不谋而合。本文将依托弗洛姆的社会心理学理论,分析默多克第二部小说《逃离巫师》中主要人物的施虐-受虐性格倾向,找寻众人物无法逃离>巫师<的心理原因,进而理解默多克在本小说中对自由的认识。文章共分成六个部分。第一章简单介绍默多克的生平及成就,对国内外默多克小说研究现状进行梳理,并提出作者研究《逃离巫师》的独特视角。第二章是论文的理论依据,综合论述弗洛姆提出的集权社会下的施虐-受虐性格理论。第三、四章为本文的主干,通过细读小说文本,分析代表人物的受虐倾向和巫师米沙的施虐统治,尝试解释受虐狂们无法逃离同巫师之间共生关系的原因,进而分析其各自集权主义性格形成的根源。第五章首先分析默多克个人对该小说人物悲剧的认识,随后指出其在该小说中的自由观,最后用弗洛姆的心理学理论对其评价,指出其不足之处。第六章作为结束章节,对全文进行概况总结。
从人类社会产生至今,消费始终在人们的生产生活中扮演着重要的角色。消费一方面促进生产力的发展,推动着人类社会的进步,另一方面它又在特定情况下为人类带来一定的负面影响。第二次世界大战以后,科学技术飞速发展,社会经济迅猛增长,人们的物质和精神生活水平不断提高,人们的消费观念和消费方式也随之发生了改变。在西方,异化从劳动领域进一步扩展至消费领域,消费异化被视为异化在当今社会最突出的表现形式。我国改革开放以来,随着生活水平的提高,人们的消费行为也出现了一些不正常的现象,无节制地吃喝玩乐、攀比奢侈消费之风的蔓延都是其中的典型表现。这种消费异化现象的出现阻碍了人的自由全面发展,不利于国家、世界的稳定发展,成为引发人类生存危机的重要因素。19世纪中后期物质生活条件相对匮乏。受历史条件的制约,马克思并未对消费异化问题进行过多分析,但消费异化思想散见于其文之中。较为系统的消费异化理论出现于20世纪中叶,由马尔库塞、弗洛姆、鲍德里亚和生态马克思主义者等学者提出和发展起来。他们以马克思的异化理论为基础,立足20世纪资本主义发展特点,从不同的角度对消费异化现象进行反思和批判,形成了较系统的消费异化理论体系。他们的理论对我们研究当下社会消费异化现象有着极为重要的指导意义。本文运用马克思主义的观点,以马克思的消费异化思想为理论基石,在对由马尔库塞、弗洛姆、鲍德里亚和生态马克思主义者等学者提出的消费异化理论进行分析和总结的基础上,立足我国社会经济发展的具体国情,坚持科学发展观和马克思主义关于人的全面发展的理论,对消费异化、人的全面发展、科学的消费等理论做更进一步的研究,力求为走出消费异化误区、构建和谐社会提供依据。
The concept of countertransference as a robust cornerstone of psychoanalytic work has gained momentum over the last five decades. It is a prime example of elastic concepts covering the range from microprocesses to global clinical phenomena. Empirical research on the treatment process has for a long time – and for good reasons – avoided even trying to measure countertransference. We report here on various efforts for approaching a methodology for measuring it. The paper organizes the various approaches in terms of stages of research.
Das Vermächtnis Erich Fromms
(2015)
This paper asks whether prisoners should have access to Pell Grants, for which they are currently ineligible. In the first section, the author considers philosophical arguments relating to the present ban by examining traditional concerns of deterrence, rehabilitation, and retribution. The second section explores two arguments against a more inclusive Pell Grant policy. In the third section the author argues that restoring higher education grants to prisoners is compelling, especially when one considers issues of race and class. The paper concludes by using Erich Fromm’s social theory to call into question the justice, ethics, and rationality of those societies that normalize mass incarceration.
Die Kunst des Liebens
(2015)
>Die Philosophen haben die Welt nur verschieden interpretiert, es kömmt drauf an, sie zu verändern <. schreibt Marx in der 11. These zu Feuerbach. Theorien über die Welt, die sich nur mit Theorien und immer wieder mit Theorien beschäftigen, ändern an die-ser Welt der Entfremdungen nichts. Aber natürlich braucht es Erkenntnisse, also Theorien über diese Welt, um sie zu verändern. Darin sind sich Marx und Fromm einig. Die Dominanz der praktischen Veränderung der Welt betonend, schreibt Fromm 1963 in dem Beitrag Der revolutionäre Charakter, die Revolution ist >die Ersetzung der be-stehenden Ordnung durch eine historisch fortschrittlichere< (GA IX, S. 346) und er-gänzt, die Revolution sei eine politische Bewegung, >die von Menschen mit revolutio-närem Charakter angeführt wird<. Wie nah liegen diese beiden Denker beieinander? Was trennt sie? Wie nützlich sind ihre Theorien zur Veränderung einer Welt in Zeiten des Krieges?
Digitised Necrophilia: Technology and Psychosocial Orientations in the Age of ISIS and Drone Strikes
(2015)
W tekście zaprezentowano trójwymiarową perspektywę zachowań agresywnych człowieka. Autorka odniosła się do wybranych egzemplifikacji teorii wyjaśniających zachowania agresywne człowieka, których analizy dokonała zgodnie z po¬wszechnie występującym w literaturze podziałem na: teorie/koncepcje biologiczne, psychologiczne oraz społeczne.
Einstimmung in die Kontrollgesellschaft. Der >Trainingsraum< als neoliberales Strafarrangement
(2015)
Eisagogi
(2015)
This paper is a further contribution to dramatology, introduced in this journal in 2009. It focuses on the two basic modes of communication in any dramatic situation: (1) the nonverbal transfer of feelings and emotions, originating in the preverbal period of the love relationship between mother and child, and (2) the interchange of words and thoughts that develops with the acquisition of language. The early nonverbal mode of communication is the basis for proposing to rename Freud's concept of psychic reality >emotional reality.< On this view, emotional reality is seen as the primary fact of psychological life versus thoughts expressed in words as the derivative fact. Developmentally, emotions and ideas become united in complexes combining the emotional coloration of ideas and the ideational content of emotions. From the perspective of methodology, Freud, his followers, and his critics all conflated theories of disorder and theories of treatment. At the beginning of his journey, Freud was dyadic and interpersonal in formulating a unified theory of disorder and a method of treatment. In later years, he formulated monadic and intrapersonal theories of disorder while remaining interpersonal in his method of treatment, contributing to conflicts among the various psychoanalytic schools.
Erich Fromm and Critical Theory in Post-War Japanese Social Theory. Its Past, Present, and Future
(2015)
Erich Fromm has been one of the most influential social theorists in Japanese social sciences, especially in sociology and social psychology and the adoption of his theory reflects the socio-cultural structure of post-war Japan and its historical changes. In this paper, I will examine Fromm's social theory in relation to Japan's post-war swift rehabilitation and rapid economic growth and discuss the remarkable role that it played by the 1970s in critical analysis of Japanese society. I will discuss Fromm's popularity and influence in Japan, examining its theoretical features from the view point of Critical Theory, since in Japan Fromm's theory is considered to have its roots not only in American sociology and social psychology but also in German Critical Theory (the Frankfurt School). As a result of Japan's economic success and status as an affluent consumption society, however, postmodern relativism and cynicism prevailed in the world of thought through 1980s and 1990s and consequently Fromm was forgotten. This story of Fromm in Japan is not over, however, for we will discuss how neo-liberal reforms are breaking the fetters of an outdated Japanese-style management regime and giving people the freedom for self-realization. This >pseudo positive freedom<, of course, creates again the social pathologies of escapes from freedom Fromm discussed in 1940s. Fromm's normative anthropology of human freedom is thus recovering its popularity and has a great theoretical potential for critiquing today's neo-liberal reforms.
This talk was delivered to students in Sociology IEE3131: Politics and Society of North Korea at the Yonsei University International Summer School, Yonsei University, Seoul, South Korea, on July 1, 2010. The subject is the social psychology of the national-Stalinist North Korean state-regime from the perspective of Erich Fromm's sociological revision of psychoanalysis. Totalitarianism, patricentricism, group narcissism, ideology, and the revolutionary facade are addressed. A revised and expanded version of the talk is published as the paper “Erich Fromm and North Korea: Social Psychology and the Political Regime” in Critical Sociology, Vol. 40.4 (2014): 575-600. Keywords: critical theory, group narcissism, humanist psychoanalysis, nationalism, North Korea, patricentrism, social psychology, Stalinism, totalitarianism.
Erich Fromm en México
(2015)
Erich Fromm in Ascona
(2015)
Erich Fromm is highly regarded in the Chinese academic field. This preliminary paper reports the major findings of an extensive data gathering project in China that gives us a basic outline of the trends in the reception of Fromm. We conducted several literature searches between June 2012 and May 2013 using different online databases, mostly China Knowledge Resource Integrated Database KNS (CNKI). This paper offers a categorization of the more than 800 contributions of Chinese authors, discusses the most important results, compares Fromm's very extensive reception in China to other countries and makes suggestions for future projects. While we initially expected Fromm to be invoked for criticism of Western capitalism, his views on how to cope with >the predicaments of modern man< are mostly used to underpin critical comments on mismanagement in China itself. In this way Fromm is used as a source of inspiration and creativity in theoretical matters as well as in practical questions, and also to comment on the spiritual and emotional development of the individual in modern China. There are, furthermore, extensive Chinese debates on Fromm’s concepts of >social character<, >the nature of man<, >escape from freedom<, >alienation<, >Marxism as humanism< and >the art of love< and there is an interesting reception of Fromm's concepts of psychoanalysis and social psychology in literature and art studies. Fromm’s humanistic and humanistic-ethical contributions are particularly appreciated with reference to their importance for theory and practice – even though there is a fair amount of criticism of Fromm in China as well.
Erich Fromm, the author of >You Shall Be as Gods< and many other well-known works, not only made references to the Hebrew Bible in his writing but also provided lengthy interpretations of the biblical texts themselves. In this paper, I aim to evaluate the influence of the works of Erich Fromm on how exegetes and other scientists interpret the Hebrew Bible. In the conclusion of this paper, I call for further research on the possible applications of Erich Fromm's ideas on Hebrew Bible interpretations. I suggest that Erich Fromm's ideas could help to solve problems of the psalms, vengeance and violence in the Bible, and I also claim that the application of Fromm's model of social character could contribute (from a psychodynamic perspective) to ongoing research on Israel's religious history as well as our understanding of religious symbol systems in general.
Diese Arbeit setzt sich mit dem Begriff der Vereitelung des Lebens auseinander, der von Erich Fromm geprägt wurde. Zu diesem Zweck wird zunächst der Lebensdiskurs im Allgemeinen aufgegriffen und zum einen in Bezug auf seine Anfänge sowie zum anderen auf seine gegenwärtige Relevanz nachgezeichnet: Denn über die Darstellung einer heutigen Gewichtung kann die Beschäftigung mit einem Thema hinreichend legitimiert werden. Anschließend erfolgt eine Hinwendung zu Erich Fromm, in der die Bezugnahme auf ihn selbst sowie auf sein Wirken, insbesondere in Form des Textes >Die Furcht vor der Freiheit,< erläutert wird. Anhand dieses Textes kann sodann Fromms Auffassung der Vereitelung des Lebens erklärt und in Bezug auf die von Fromm beschriebene sowie auf die gegenwärtige Gesellschaft gesetzt werden, sodass sich hieraus Implikationen für das eigene Leben als auch das gemeinschaftliche Zusammenleben ergeben. Die in der Arbeit gewonnenen Darstellungen werden zuletzt noch einmal konzise zusammengefasst. [Weltbild.at]
Entre 1949 y 1974 Erich Fromm vivió en México. Durante esos años tuvo una intensa actividad en la clínica psi-coanalítica y ejerció una notable influencia en el desarrollo del movimiento psicoanalítico mexicano. En torno suyo se orga-nizó un grupo de discípulos, principalmente de nacionalidad mexicana. No obstante, Fromm tuvo un discípulo colombiano: el psiquiatra y psicoanalista José Gutiérrez (1927-2008). Entre 1955 y 1961, Gutiérrez participó del círculo inmediato de Fromm, su psicoanalista y mentor. Esos años fueron determinantes en la formación y en el pensamiento psicoanalítico del colombiano. Al regresar a Colombia, Gutiérrez publicó >El método psicoanalítico de Erich Fromm< (1961), el primer trabajo crítico sobre el psicoanálisis humanista frommiano. Asimismo, Gutiérrez, con la colaboración de su esposa, la psicóloga y psicoanalista Magdalena Restrepo, organizó una escuela psicoanalítica y comenzó a entrenar a un grupo de profesionales.
The ambivalence that accompanies becoming wealthy is widely acknowledged. Wealth only is valuable if it can be put to good use, or, in other words, when it is used responsibly. Like Meister Eckhart in the later Middle Ages Erich Fromm also (>To Have Or to Be?<) pointed out that the alternative to the lack of distribution of goods is not merely a spiritual understanding of poverty but an ethical understanding of what responsibility should come together with being wealthy/rich. Wealth is, in this understanding, the capacity to distribute. In a religious approach, which Fromm maintains even as an agnostic, he proposes with Meister Eckhart to imitate the >divine< capacity of a distribution without making differences between the possible recipients, who all have the same dignity (cf. Mieth 2012a). For Fromm (like for Eckhart) >to be< is seen as a process of >detachment< as a promotion of a >productive character< which leads life and intellect to a real freedom and to the capacity of Being as an openness to Giving. In the actual discussion about the global dimension of poverty, philosophers search for the foundation of so called >positive duties<. In the case of Fromm, we have an example of a humanistic foundation of such positive duties in the orientation of human character. The normative answer to the questions raised by Fromm's cultural, sociopsychological analysis is offered, in my opinion, by Alan Gewirth's >The Community of Rights< (1996), in which the correlation of liberal, social and economic rights is demonstrated.
Two sources, Lawrence Friedman's recent biography and Michael Maccoby's important 1994 essay on the >two voices< of Erich Fromm, present Fromm as torn between his roles as scholarly >scientist< and as revolutionary >prophet<. Contra Friedman and Maccoby, who see the >prophetic< as impinging on Fromm's scholarly objectivity and rigor, I argue that Fromm's prophetic and scientific sides must be understood as fundamentally linked. Fromm's ethical-prophetic orientation and his theory of >prophetic messianism< are intellectually sophisticated. Fromm draws on philosophical traditions that privilege human flourishing (Aristotle, Spinoza, Marx) as the basis for ethical decision-making. Like Marxist Georg Lukács's >totality<, Fromm's prophetic messianism not only doesn't limit his theoretical work – it opens up new vistas, through an encounter with reality that is both theoretical and practical.