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本 稿 の 課 題 は, 1940 年 代 以 降 フ ラ ン ク フ ル ト学 派 か ら分 離 した エ ー リ ッヒ ・フ ロ ム の 社 会 心 理 学 を, 再 び 近 代 ・モ デ ル ネ 論 の 観 点 か ら再 構 成 す る こと に あ る 。 マ ル ク ー ゼ に 代 表 さ れ る多 く の 批 判 者 は, フ ロ ム の 倫 理 主 義 を,管 理 社 会 に お い て は 同 調 主 義 の イ デ オ ロ ギ ー に転 化 せ ざ る を え な い, と し て批 判 す る 。 しか し, フ ロ ム の 見 る 近 代 社 会 の 抑 圧 的 構 造 か ら解 放 さ れ る た めに は, 抑 圧 に 対 す る 「批 判 」 だ け で な く解 放 の た め の 「倫 理 」 が 不 可 避 的 に要 請 され ね ば な ら な い 。 そ れ ゆ え, ア ドル ノ=ホ ル ク ハ イ マ ー が 自 然 を 支 配す る 理 性 に 対 して 徹 底 し た 「批 判 」 理 論 を構想 し た の に 対 し, フ ロ ム は 病 理的 理 性(知 能)に 対 す る 批 判 と 同 時 に 理 性 の 「倫 理 」 学 を構 築 し た の で あ る。 フ ロ ム は, な に ゆ え 理 性 へ の 希 望 を堅 持 し え た の か, ま た 自 然 と理 性 の 関 係を ど の よ う に 捉 え て い た の か 。 本 稿 は, そ の 答 え を フ ロ ム が 依 拠 した ス ピノザ の 自然 的 理 性(自 然 の 光)1)の 働 き に 求 め る もの で あ る。キ ー ワ ー ド:批 判 と倫 理 自 然 と理 性 近 代 ・モ デ ル ネ
Zeitschrift für Humanistische Sozialwissenschaft, Tübingen (Selbstverlag), No. 1 and 2, 1997, 96 p.
(1997)
Una targa per Erich Fromm
(1997)
The paper discusses what the author calls >The seduction by the father<. It would occur when, in the Oedipus complex, the father reverses his role: instead of being the one who castrates, he seduces. Seduction here is understood in the sense that he does not act as the one who imposes limits to the child. Consequently the child can not project his hostile impulses onto the father. – Based on clinical data, the Author says that, in the male child, the seduction by the father hampers the transformation of the two Oedipal attitudes towards the father into identifications. The consequences of this fact upon the construction of the >nostalgia of the father's protection< are discussed, so as the transformation of this father into the symbolic father.
Freud's interest in Schreber's famous Memoirswas not to examine Schreber, a life, in all its historicity, but to use the book as case material to illustrate a specific theory he had formulated in 1908: the causal connection between repressed homosexual libido and the paranoid syndrome. While of undoubted heuristic value, this causal connection has not stood the test of time as a universal clinical formulation. In singling out this combined drive and developmental explanatory theory, Freud left untapped many descriptive, diagnostic and dynamic aspects in the story of Schreber. – This formulation also illustrates the perennial tension in psychoanalysis between the breadth of method and the narrowness of theory, or doctrine. Whereas method addresses such general issues as the creation of meaning in health and disease, of meaning as mediated by language, memory, perception and imagination, trauma and transference, theory is concerned with the role of specific etiological forces and factors. The theory in question, the sexual etiology of neuroses and psychoses, has been variously contested during Freud's lifetime and thereafter. – The debates about the privileged role of sexuality were important in the history of psychoanalysis, the psychoanalytic movement, the various Freudian and now-Freudian schools, and the Freud-Jung relationship. The differences between Freud and Jung concerning the libido theory and Schreber led to their fateful clash and final parting of the ways.
The title contains the thesis of the paper. Hubris is here: the godlike position of knowing good and evid. The mythical story about man's self-estrangement, as it is told in the biblical canon about three thousand years ago, depicts more a rise than a fall, as it entails a seizure of the throne of the one and absolute >Thou<. On good grounds that myth can be regarded as a particularly universal instance of man's selfand existence interpretation. In any case it seems obvious that the basic rule, as it implies giving voting right to everything announcing itself in man, even and especially to all that is defying his >already-knowing<, his open or latent judgements, is of crucial value on his way towards an authentic wholeness as a person. Consequences for the conception of not only therapeutic knowledge but knowledge in general, are discussed. How the myth of man's fall throws essential light upon deep depression, especially as met in psychoanalytic therapy, is demonstrated by means of two case histories.
The conditions are examined, in which the professional identity of the psychoanalyst is created and expressed. The personal analysis and an unambiguous identification with this process are considered to be a basic experience in the formation of the psychoanalyst's identity. Personal experience of supervision is of the same importance. The psychoanalytic process is complicated by unresolved narcissistic problems of the psychoanalyst. The Kleinian concept of envy, which can make the positive identification with the analyst impossible, is mentioned. However, the concept of envy should be understood not only as a projective mechanism, but also as unconscious connotations of giving and receiving in the analytical relationship. Identity problems of psychoanalytical societies are also discussed, including the Czech Psychoanalytical Society.
Psychotherapies performed at multidisciplinary institutions will be influenced by the ongoing dynamics and inevitable group processes of the institution. The difficulties of these processes become extremely hard to handle when the patient category is a severely traumatised one. The prerequisite of psychoanalytically oriented psychotherapy, the illusion of the sealed room and fixed framework, gets disturbed by the information flow in an institution. The institutions for these patients tend to become stages on which the patients as well as staff can perform and repeat their intrapsychic and interpersonal conflicts, non-adaptive defences and disturbed object relations. The predominant dynamic that arises around tortured refugees as a patient category is sadomasochistic relating.
Słowo wstępne od wydawcy
(1997)
Review Rayner, E.: Unconscious Logic. An Introduction to Matte Blanco's Bi-Logic and Its Uses
(1997)
The interpersonal tradition in psychoanalysis evolved out of the deterministic tradition. >Where it was, there I shall be< was revised to >Where I am, there it shall be<. The interpersonal point of view regards memory as a function of current experiences; the field of interaction of primary importance. Values, which are learned in the process of growth, are internalized as feelings, influence and are influenced by perceptions. Theri integration makes for self-definition. Under an aegis of safety, interpersonal analysis is made manifest by the scrutiny of feelings of irrelevance and dismissal which have colored self-definition. Since the interaction with the analyst is a recapitulation of the patient's content, the mutual addressing of where both patient and analyst are with each other makes the analysis manifest. This is the interpersonalist's valuation of the >how< over the >what<. Data from the analysis of a young married writer highlight these issues, especially the contradiction of the implicit analytic demand for change and its evident regard for the patient as he is. Any patient must confront the desire to discard an old self-definition and engage an uncertain, unknown future. The analytic relationship is seen as duplicitous when it cannot deliver justice. It relies on the restlessness of the patient to move to a current novelty by encouraging curiosity. Change comes from the inside out. For the patient, it is a leap of faith into a new self-definition of relevance with an emphasis on the usefulness of enduring in an uncertain world.
Reply
(1997)
Reminiscences of Erich Fromm
(1997)
Proteus reprised
(1997)
Proteus was the mythical Greek sea-god able to change his shape at will. In the Odyssey, King Menelaos manages not to release his wrestler's hold on the mercurial trickster, and theory can, at last, return home. The myth has sundry and changing applications to the living experience of what goes on between patient and psychoanalyst. In one sense, the analyst's job is to be like Proteus, escaping the transferential grip whereby the patient tries to pin the analyst into characterological shapes of the past. In another sense, the patient is Proteus, and the analyst's job is to hold firmly to the process of future change, refusing to settle for one fixed version of selfhood. In yet another sense, both patient and analyst become Proteus, experiencing fluidly present senses of self as an inner subjective >I<, as an intimately relational >Thou< with >Thee<, and objectively, as one Other among others. Additionally, the myth insinuates within the psychoanalytic situation a potential transcendence of time.
Presentación
(1997)
Presentación
(1997)
Premessa del curatore
(1997)
Prefacio
(1997)
Prefacio
(1997)
Preface (Japanese)
(1997)
Perwije prinzipe philosophskoi anthropologii, Wolgograd (Isdatelstwo Wolgogradskowo) 1997, 195 p.
(1997)
On his only visit to Greece, Sigmund Freud experienced brief but unsettling feelings of alienation as he stood on the Acropolis. Haunted by this experience, Freud did not succeed in analyzing it to his own satisfaction until 32 years after the event, in 1936. His interpretation, that he had felt guilt about superseding his father, did not convince most of the critics who have commented on it. The aim of this essay is to demonstrate that while Freud's critics were right in sensing that his explanation was only partial, none were able to decipher his secret. Prominent among the reasons for these repeated failures was lack of acquaintance with the Acropolis itself. Anyone standing where Freud stood becomes enabled to understand otherwise incomprehensible details of his essay. Seeing what Freud saw, however, still is not enough unless one also attempts to acquire some of his knowledge of archaeology and mythology. His competence in these areas made him aware of contradictions (e.g. between classical and archaic architecture and myth) that do not trouble the casual tourist. But his knowledge also furnished him with the tools for mastering his anxiety, turning fear of death into confidence in immortality, and gratifying desires even more ambitious than that of superseding his father.
Ocho días de existencia. Comentario sobre: El diario de una,rosa. Obra de Enrique Vásquez Herrera
(1997)
The relationship between myth and delusion and the difference between them is related to open and closed states of mind. While the myth has the creative potential of flexible and open symbolisations the delusion is marked by its symbolic poverty and rigid structure. These issues are discussed in relation to clinical material concerning a psychotic patient and his delusions. Countertransference played a crucial role in the development of the analyst's understanding of the process. The interchange between Oedipus and Teiresias in the Oedipus myth is used as a further illustration of how a personality can fall victim to a closed state of mind. The closed state of mind and the delusion are characterised by omnipotence and hatred of life. Finally an example of this universal conflict between destructive omnipotence on the one hand and love and joyful concern on the other is found in a dream of a less disturbed patient. This dream, like myth, articulates the conflict and invites further psychic work on the temptation of totalitarian states of mind.
Muralto onora Fromm
(1997)
Menschheitspolitik als Golabe Frage? Die Soziale Dreigliederung der Globalisierung – 12 Thesen
(1997)
Reviewing the new German edition of selected papers of Ludwig Binswanger, an overview of Binswanger's life and work is given. Deeply rooted in a psychiatric sanatorium tradition established in the nineteenth century by his grandfather, Binswanger sought contact with Bleuler, Jung and Freud, and tried to treat his severely ill patients with individual psychoanalysis. In addition, the therapeutic milieu always played a great role in his work and thinking. Binswanger's experiences with psychotic patients lead him to a philosophical, existential view of psychiatry and psychoanalysis. Moving beyond Freud, he dealt with psychotic phenomena and maintained that paranoia, mania and depression can be treated by psychotherapy if the therapist exposes himself in an existential manner with the patient. The author expresses his critical opinion of the editors of the present collection for leaving out important psychoanalytic papers written by Binswanger. Binswanger's deviations from the psychoanalytic mainstream is overemphasized – as a matter of fact he remained a member of the Swiss Psychoanalytic Society until his death and can be regarded as one of the most important theorists of modern psychoanalysis dealing also with psychotic phenomena.
Los animales, personales en el mundo de los niños. (= colección diálogos 2), México 1997, 124 p.
(1997)
Las fantasías de Cristina. Comentario sobre: La Reina de Nunca Jamás. Obra de Carolina Herrera
(1997)
La magia de ser niño. Comentario sobre: Don Travesuras y Don Prisas. Obra de Roger Hargreaves
(1997)
La comunicación de¡ silencio
(1997)
The author tries to illuminate H.S. Sullivan's complex professional identity. With E. Fromm he shared a basic humanistic orientation, and also the project of creating an interdisciplinary new science of man. This is the perspective he inherited from W.A. White, who tried to make psychoanalysis a major ingredient of psychiatry and social science. Sullivan's pioneer work with schizophrenic patients changed the prognosis of these patients, represented the basis of his interpersonal theory of psychiatry and of his collaboration with Chicago social science. Not only is the epistemological sophistication of his definition of psychiatrywhich includes the biological, intra- psychic, cultural and social dimensions-very relevant today, but so is the work he conducted, through the Washington School of Psychiatry (1936) and the journal Psychiatry (1938), with the aim of creating what he called a >psychiatry of peoples<, leading to world peace and greater social justice. In his view, psychoanalysis was more than a profession: it was a fundamental instrument of personal, cultural and social change.
Groddeck is not a fully recognised part of the history of psychoanalysis. Several reasons induce us to rediscover his work. He is the analyst of man's compulsion to symbolise, even if in doing so he remains an expression of late Romanticism with some aspects of irrationalism. He opens a way of understanding the relationship between psyche and body through the original concept of the It. His psychotherapeutic practice offers themes of reflection to present-day psychoanalytic research. Many psychoanalysts refused Groddeck's unconventional and provocative activity and his declarations against science. Other psychoanalysts had friendly relations with him, particularly Ferenczi, Frieda Fromm-Reichmann and Fromm. They learnt deeply from his example of creative and independent thought and love of truth.
Fromm, Erich Pinchas
(1997)