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최우람은 움직이는 기계생명체를 보여주는 키네틱 조각(kinetic sculpture)을 통해 기계 문명과 인간사회를 고찰한다. 상상력과 기계의 결합으로 탄생한, 유기체 같은 정교한 움직임의 기계생명체들은 과학기술의 전개와 발전을 보여주는 동시에 기계생명체가 인간과 자연스럽게 공존할지도 모르는 미래에대한 작가적 상상을 담아낸다. 이와 같은 최우람의 키네틱 조각이 전하는 가장 핵심적인 주제는 인간의 본질에 관한 고찰이라 할 수 있다. 이에 본 논문은 최우람의 키네틱 조각에서 중요한 부분을 차지하는 인간 존재에 관한 탐구와 관련해 양가성과 종교성에 초점을 맞춰 연구를 진행했다. 연구를 위한이론적 바탕으로 삶과 죽음을 다룬 철학적 논의들, 바니타스(Vanitas)의 개념, 종교에 관한 에리히 프롬(Erich Fromm)의 이론과 유발 하라리(Yuval Noah Harari)의 기술종교(techno-religion) 등을 다루었다. 우선 양가성과 관련해서는 지배자와 공유자, 삶과 죽음에 초점을 맞췄다. 최우람의 기계생명체는 마치 신처럼 생명을 창조하고 지배하려는 인간의 도전을 은유하며, 인본주의와 문명의 발전을 근거로 위계질서를 정당화했던 역사에 대한 자기반성이다. 또한 모든 생명에 본질적으로 존재하는 절대적 부재인 죽음을 통해 인간의 존재 원리를 숙고하는 것이기도 하다. 종교성의 경우 최우람이 창안한시간 신과 네트워크의 신을 중심으로 분석을 진행했다. 최우람은 인간의 지향체계이자 헌신의 대상인종교를 다룸으로써 인간의 욕망뿐 아니라 과학기술 시대를 반영하는 종교와 신앙의 변화를 숙고할 수있는 기회를 제공한다. 최우람의 작품에 나타난 인간 존재의 양가성과 종교성을 살펴보는 본 연구를통해 역사적으로 미술의 주된 주제였던 인간에 관한 탐구가 동시대 미술에서는 어떠한 방식으로 이뤄지는지 확인할 수 있었다.
영화 >케빈에 대하여<는 현대를 사는 우리에게 모성이란 무엇인가에 대해 고민하게 만드는 작품이다. 대부분의 나라에서 여자는 엄마의 역할에 한정되어 평가되며, 가사와 육아를 책임지는 사람이라고 여겨져 왔다. 하지만 우리가 현재 당연시하고 있는 모성은 만들어진 개념이다. 모성은 아동의 개념과 인구 증식과 맞물리며 18세기의 시대적 상황에 의해 만들어진 것이다. 이 만들어진 모성이라는 개념은 이후 200년 동안 대부분의 나라에서 여자의 가장 훌륭한 덕목으로 평가되어 왔다. >케빈에 대하여<는 살인마가 된 아들 때문에 남편과 딸, 일과 명예 등 모든 것을 잃고, 사회의 지탄을 받는 주인공 에바가 모성을 획득하게 되는 과정을 보여준다. 에바는 타고난 모성을 갖지는 않았지만, 남편과 딸을 죽이고, 자신의 모든 것을 잃게 만든 살인마 아들을 버리지 않는다. 정신적, 물질적으로 모든 것을 상실한 절망적 상황에 처하지만 그녀는 아들을 포기하지 않는다. 아들은 엄마의 모성을 시험하는 원인 제공자로 등장하며, 결국 그녀를 모성으로 이끌게 만든다. 모성은 여자의 숙명임을 보여주며 작품은 끝을 맺는다. 사회심리학자 에리히 프롬은 어머니의 사랑은 무조건적이며, 만들어낼 수도, 통제할 수도 없고, 보답할 필요가 없다고 주장하지만, 에바는 18년이라는 긴 시간 동안의 고난을 거치면서 드디어 사회가 요구하는 모성을 획득하게 된다. 그렇게 에바는 사회가 만든 모성을 획득하게 되면서 >진정한< 어머니로 재탄생하게 되었다. 21세기가 된 현재에도 여자의 역할, 모성에 대한 신화는 아직도 계속되고 있음을 보여준다.맺는다.
과학기술의 급속한 발전으로 생명안전 문제가 빈번히 발생하는 현대, 특히 코로나19의 배경 아래에서 역사적 경험을 통해 재난의 재발 방지를 위해 최선을 다하는 것은 미룰 수 없는 임무이다. 체르노빌 원전폭발은 이미 역사로 남았지만 그것이 남긴 문제는 아직도 적절하게 해결되지 않았다. >체르노빌<이라는 이 금기된공간을 어떻게 적절하게 처리할지는 현대사회의 문제 중 하나이다. 본문은 브래들리 파커(Bradley Parker) 감독의 <체르노빌 다이어리>(2012)를 사례로 현대에서 체르노빌의 공간적 표현을 고찰한다. 이 영화는 자극을추구하는 여행객들이 금지구역인 체르노빌로 진입하면서 겪는 끔찍한 상황을 그렸으며, 영화에서 나타난 체르노빌은 실제 체르노빌의 공간 상태와 부합한다. 영화에서 묘사한 체르노빌은 무인구역, 소비구역, 정치권력 규제구역 세 공간이 혼합된 장소이다. 본 논문에서는 세 공간이 작동하는 메커니즘과 상호 관계를 탐구하여 에리히 프롬(Erich Fromm)이 말한 건전한 사람과 건전한 사회의 구축에 기여할 것이다. 체르노빌은 무인구역, 소비구역, 정치권력 규제구역 세 공간이 혼합되어 서로를 제약한다. 체르노빌이라는 이 공간에서 국가는 주도적위치를 차지하며, 무인구역과 소비구역의 운영 배후에는 국가의 정치권력이 어느 정도 관여하고 있다. 원전폭발로 인해 체르노빌은 정치당국에 의해 >예외상태<로 운영되면서, 이 운영 체제 하에서 국가법, 인권, 도덕윤리 등문명사회의 체제와 규범이 사라지게 되었고, 이 공간에 들어온 개인의 생명은 순식간에 조르조 아감벤(Giorgio Agamben)이 말한 >벌거벗은 생명<으로 전락해 타인에 의해 생존권을 박탈당했다. 따라서 >건전한 사회<를 만들어 >건전한 개인의 생명<을 살리는 길을 고민하는 것은 매우 절실하다.
루쉰(魯迅)은 자신의 초기 잡문을 통해 문명이 지닌 인류발전으로서의 과정 및 결과로서의 성격과 함께 문명이 지니는 규범화를 통해 발현되는 야만성 및 그로 인한 인간의 자기예속적인 모습을 보여주었다. 루쉰은 이러한 문명의 양가적인 모습 속에서 살아가는 인간에게서 새로운 개체적 의지를 찾고자 하였고, 이를 통해 인류 사회의 조화를 모색하고자 하였다. 이것이 바로 루쉰의 문학 창작이 지니는 의미라고 할 수 있을 것이다. 그리고 이러한 루쉰의 창작은 곧 인간의 윤리성을 바탕으로 하는 개체적 의지와 인류 발전적인 문명의 공존에 대한 모색으로 해석해볼 수 있을 것이다. 본고는 상기한 내용들을 바탕으로 루쉰의 초기 잡문에서 사회를 이루는 기성 문명의 장력 속에서 문명의 폭력적인 야만성을 제거한 새로운 문명의 장력을 찾고자 하는 인간의 개체적 의지와 그 가치를 살펴본다. 이를 위해서 루쉰의 초기 잡문 속 문명론을 아도르노(Theodor Wiesengrund Adorno), 호르크하이머(Max Horkheimer), 마르쿠제(Herbert Marcuse) 등의 비판이론가들의 문명에 대한 관점 및 그에 대응하는 인간의 태도 등을 비교 분석하여 고찰을 시도한다.
Аннотация. В работе рассмотрена критическая теория религии Фромма. С точки зрения развития взглядов философа проанализированы ключевые концепции гу-манистической психологии Фромма, включая биофилию, отказ от идолопоклонства, «икс-опыт», типологию гуманистических и авторитарных религий и т.д. Продемон-стрирована тесная связь этих концепций с иудейской традицией, особенно иудей-ским мессианством и негативной теологией Маймонида. Статья разбита на разделы, прослеживающие эволюцию взглядов Фромма на религию — от увлечения хаси-дизмом, через теории Фрейда и Маркса, до концепции гуманистической религии. Обоснован вывод, что Фромм как философ черпал вдохновение в еврейской традиции, на-чиная с самых первых работ о религии (его диссертация о социологии еврейской диаспоры, статья >Шаббат<, >Догмат о Христе<), написанных им, будучи верующим иудеем, и завершая кульминацией его учения — радикальным гуманизмом. При этом теория религии Фромма, как и других мыслителей Франкфуртской школы, сочетает в себе элементы философских учений Гегеля, Маркса и Фрейда. Взгляд Фромма на религию представляет собой оригинальный не-противоречивый синтез идей различных течений, нашедший своё окончательное выражение в концепции радикального гуманизма. В работе уделено значительное место анализу феноме-на идолопоклонства как формы отчуждения человека. Фромм призывает бороться с идолопо-клонством в широком смысле, которое он обнаруживает в различных общественных явлениях от консьюмеризма до религиозного фундаментализма. В статье впервые проанализировано понятие Фромма об >икс-опыте<, данное им в книге >Вы будете как боги<. >Икс-опыт< — особое трансцендентное переживание человека, отделённое от множества вариантов егоконцептуализации, которые могут быть как теистическими, так и атеистическими. >Икс-опыт< имеет психологическую природу и ведёт к уменьшению либо окончательному преодолению нарциссизма. Также он представляет своеобразную противоположность отчуждению, возни-кающему вследствие идолопоклонства.
В статье представлены взгляды представителей психоанализа начала ХХ в. на жизнь и творчество Ф.М. Достоевского и, в частности, его роман >Преступление и наказание<. Рассмотрены работы таких известных психоаналитиков и последователей психоанализа как А. Адлер. И. Нейфельд, З. Фрейд и Э. Фромм. В статье >Достоевский< Адлер, отмечая противоречивость характеров героев, указывает на общее для них направление движения в сторону обретения внутреннего покоя, в чем в свою очередь, проявляется сходство с натурой самого писателя. Особое внимание исследователя привлекает тема границ дозволенного и недозволенного в творчестве Достоевского. Нейфельд в работе >Достоевский< указывает, что в основе художественного изображения в творчестве Достоевского лежит эмоцио нальный опыт самого писателя, склад личности которого психоаналитик оценивает как истерический, что оказывается характерным и для его персонажей. Также исследователь отмечает, повышенное вниманиеписателя к категории бессознательного и выделяет ряд особенностей, характерных для поэтики Достоевского. В известной работе >Достоевский и отцеубийство< Фрейд указывает на влияние «бессознательных импульсов» в творчестве русского классика, на структуру и особенности сюжетных линий в произведениях. Основатель неопсихоанализа Фромм также обращает внимание на категорию бессознательного, однако в большей степени склонен интерпретировать поведение героев с учетом социальных и мировоззренческих факторов. В статье делается вывод, что в целом исследования психоаналитиков позволили переосмыслить особенности творчества Достоевского и романа >Преступление и наказание<.
Сознание отдельных индивидов и масс становится объектом воздействия со стороны как политических элит, так и политических технологов В данном контексте актуальной является тема групповой, в том числе этнокультурной, самоидентификации индивида Этническая самоидентичность является важнейшим аспектом человеческого самознания Однако ее ценность может иметь двойственный характер С одной стороны, индивид ощущает целостность своей личности, так как находится в культурном социуме, с другой – ему зачастую приходится руководствоваться этническими ценностями даже в том случае, если они не соответствуют его сематическим установкам Этот вопрос рассматривался в работах >Психология народов и масс< Густава Лебона и >Бегство от свободы< Эриха Фромма США сегодня стремятся слить воедино культурные паттерны путем глобализации Последним шагом к достижению данной цели служит контроль на Хартлендом, центром которого является Российская Федерация Одним из новейших трендов в воздействии на сознание индивидов и масс становится консциентальная война, т е война за сознание Групповое сознание приводит к деиндивидуализации отдельных людей.
Today it is still necessary and useful to deal with the empirical foundations and cultural dimensions of a discipline such as psychoanalysis that has played a vital role in shaping the contemporary world, on both sociocultural and clinical levels. This study aimed to describe and summarize the perspectives of experienced psychoanalysts on important aspects of psychoanalysis today. Semi-structured interviews were conducted with 62 psychoanalysts. The interview data were processed using a theory-informed thematic analysis. There were 12 macro-themes: important aspects of psychoanalysis, important authors in psychoanalysis today, >contemporary psychoanalysis,< the proliferation of psychoanalytic >schools,< psychoanalytic identity and psychotherapy, psychoanalytic training, the Oedipus complex, dreams, the relationship between psychoanalytic theory and outcome and process research, the relationship between psychoanalysis and research in the neurosciences, empirically validated psychoanalytic concepts, and the marginalization of psychoanalysis. Our study revealed the image of a pluralistic psychoanalysis that the participants interviewed show they have, with various schools/definitions/sources, where Freud and the classical model are contested by numerous other approaches.
Utopisches Bewusstsein
(2021)
I argue in this paper that every society has its own >libidinal drives< that may or may not paralyze the capacity of individuals towards freedom. Fromm calls this the social character. Social character is the unconscious canalization of individual libidinal drives for the attainment of social objectives instituted by the dominant figures of society. I theorize that the Freirian dyadic alliance persists because of a dominant characterology permeated by the ruling authorities. The dynamics of social character structure not only eludes the oppressed conscious awareness, but it also actually strengthens the domination and control through the institutionalization of structural policies enacted and implemented by the oppressors. Hence, what Freire laments in the Pedagogy of the Oppressed is equalized and smoothen by how the marginalized and the downtrodden cling incessantly towards the oppressors. By depending upon the dominant ruling authorities, the oppressed find fulfillment and satisfaction, upon which they fortify the dyadic-symbiotic relations. This happens because of the dynamics of their character structure that caters to the instinctual drive to survive. The social character gives rise to the inner satisfaction of oppressed libidinous desires and needs, thus equalizing their own emotional needs. Furthermore, the very nature of their submissiveness is a character trait that unknowingly recanalizes their elementary needs in life. Hence, by understanding how the Frommian social character influences social behaviors the symbiotic element that cements the Freirian dyadic relation is unlocked. Through unraveling the dynamics of social characterology, the Freirian dyadic symbiosis ungrounds itself and eventually grasps why the majority of the poor and marginalized are motivated and find fulfillment therein as a matter of survival from controlling authorities.
This article methodologically explores Erich Fromm’s theory of narcissism in socio-theoretical terms while referring to his theory of alienation. It thereby portrays the foundations of an analytical method of far-right politics in the context of capitalism and demonstrates that malignant narcissism touches off fascism without regard to authoritarianism. Essentially, the Freudian psychoanalytic concept of narcissism lies in Fromm’s social theory. However, it is possible to discern the theoretical essence of his social theory characteristically in his conception of alienation. By focusing on this theoretical concern, I argue that in Fromm’s social theory the concept of narcissism works on a socio-pathological level, particularly in the way in which it synchronizes with alienation, a social phenomenon that fulfils its important functions in conjunction with the marketing orientation under the conditions of a market society, and therefore that the concept plays an overriding role in his theory of alienation. I conclude that the relevance of a Frommian critical social theory of narcissism for our society is best showcased by the concept of postfascism.
The Persian Freud: Freud’s early reception through translation between the 1930s and 1970s in Iran
(2021)
This paper deals with the translation of Freud’s works into Persian in the framework of reception theory. It covers the 1930s and the 1970s, which correspond to the pre-revolutionary period in Iran. The method is historical and draws upon documents, that is, paratexts, written by the translators. The first period, from the 1930s to 1945, was marked by a lack of full translations of Freud’s work, and incoherent accounts of Freudian ideas were published in literary and intellectual magazines. In this initial period of introducing Freud to Iran, there was an unsophisticated understanding of the Freudian discourse; moreover, the discourse was not engaged with other discourses of the time. The second period, from 1945 to the 1970s, saw translations whose prefaces indicate that the discourse was received uncritically by and through translators. Translators took Freud as an intellectual whose ideas could help the Persian intellectuals to fight >superstitions.< However, the translators, who did not have any religious orientations, did not level any criticism against Freudianism at the time.
This paper aims at the presentation of ethical and political grounds of the pedagogy of asylum, which, in its assumptions, refers to concepts of such thinkers as Emmanuel Levinas, Erich Fromm, George Steiner, Hannah Arendt, Michael Walzer, Avishai Margalit, Jacques Derrida and Janusz Korczak. Utopia of hospitality, presented in its basic assumptions, constitutes a look at the social life, life of individuals and communities, as concentrated in asylums, while its author thinks that it forms an answer to modern challenges to Western democracies, education and politics in the >Age of Migration<.
The Narcissistic Character [Reprint from R. Funk: Life itself is an art, New York 2019, pp. 110-129]
(2021)
The mother’s body, the role of pleasure in the mother–infant relationship, and the traumatic risk
(2021)
In this paper, I wish to talk about the process of becoming a mother, with particular attention to the role of the mother's bodily experience, during pregnancy and childbirth, in developing maternal competencies. Studies on neurophysiological mother–infant interaction allow us to focus on a series of specific bodily based processes that support their relationship in order to guarantee the establishment of a secure attachment. The experience of pregnancy and childbirth, through the body, reactivates the somatic memories of the woman, with the possibility of a re-enactment of traumatic experiences on the one hand, but also with the possibility of a transformation and an integration of these experiences through physiological, biological, psychological processes characteristic of motherhood. Neurophysiological processes related to bodily pleasure can make the difference. The literature at hand describes a post-traumatic stress disorder in women due to the conditions of giving birth, with particular attention to women with a history of sexual abuse during childhood. We should ask ourselves exactly how psychoanalysis considers this new emergent issue and how it should reconsider the role of the mother's body.
In this article the history and process of the founding of the International Federation of Psychoanalytic Societies (IFPS) will be addressed. After World War II, the IFPS was the first international association of psychoanalysts established outside the International Psychoanalytical Association (IPA). Particular to the IFPS was the inclusion of psychoanalytic institutes and groups that were not members of the IPA; a liberal and open approach to new psychoanalytic methods and developments; and the waiver of imposed regulation – within a certain framework – on the terms of psychoanalytic training. In the received history of the psychoanalytic movement, non-IPA psychoanalysts have been neglected. This article intends to shed light on the organization of those so-called psychoanalytic dissidents, who identified as psychoanalysts, but were deemed by the IPA establishment >only< psychotherapists. The history of the IFPS provides material for the analysis of this important but difficult controversy, still markedly perceptible within the psychoanalytic community today.
The main purpose of this thesis is to explore the influence of the social unconscious on human beings in a future context. In psychoanalyst Erich Fromm's view, the social unconscious refers to Individuals who are afraid of being separated from the society they live in, they often adapt and distort their human needs to meet the requirements of our social system. However, with the strengthening of personality and self-awareness in our present society, how will the relationship between the social subconscious and people's self-awareness change in the future? This is the key issue of this thesis. In the first part, by studying the definition of the social unconscious and related works, this thesis tries to understand the root cause of the influence of the social unconscious and how it affects people's behavior and decision-making. In the second part, this thesis makes an in-depth study of Cyberpunk and objective imagery in related works, revealing that Cyberpunk is a projection of the real world, and clues for many problems in the real world can be found in the Cyberpunk world. In the third part, this thesis explores the changes in people's consciousness in the Cyberpunk world. Finally, this thesis concludes people will not be rid of the influence of the social unconscious whether in the real world or the future world. Even as people's self-awareness is constantly enhanced, self-awareness and social unconscious will always exist as contradictory to one another.
In this article I will discuss, departing from the usual disintegration of the newborn’s experiences, how one can model the integration of different forms of memory, sensory channels, and mode of representation of these early experiences. Based on the inborn semiotics of the affect system, I pursue the idea that the affect expression of the mother comprises the organizational nucleus of the child’s future personality, and that the representational format of the very young child comprises the mother’s faces and vocalizations. In the aftermath of parental projections, the baby is confronted with plenty of dominant affect expressions, for example contempt, disgust, anger, and fear. These act in contrast to happiness in terms of guiding the affect expression of secure attachment. Following Tomkins, I call these interaction schemes >emotional scripts< and demonstrate that they are carried on into adulthood. Here I launch and discuss four clinical vignettes that can be characterized as being governed by such an >emotional script.< I try to show that these scripts can be redrafted if the governing affect can be exchanged with a different one. These considerations have led to a revised form of the procedure called >splitting.< In addition, implications for treatment techniques are depicted.
Introduction: Despite struggling to establish itself as an autonomous profession, occupational therapy remains extensively regulated and controlled by discursive authorities inside and outside the discipline. After overcoming the profession’s reformist ideals, the military governance that supported its rapid expansion morphed into civil institutions but both were based on similar grounds: occupational therapists should obey a strict set of rules while disobedience and dissent are consistently repressed or silenced. Objective: The objective of this article is to deconstruct dominant (consensual) discourses that shape the status quo in occupational therapy and envision alternative paths for the development of the discipline. Method: Drawing on the work of Erich Fromm and Jacques Rancière, we propose a (critical) theoretical analysis of the concepts of disobedience and dissensus as they apply to occupational therapists. Results: The concepts of disobedience (Fromm) and dissensus (Rancière) can be used to revisit the consensus shaped by discursive authorities inside and outside occupational therapy and expose the political nature of such processes. We argue that remaining oppressive forces similar to those of a warfare regime persist in regulating occupational therapy practice and knowledge by enacting a form of >disciplinary propaganda.< Rather than threatening the development of the discipline, disobedience and dissensus constitute critical responses to disrupt dominant discourses and give rise to healthier concepts. Conclusion: The use of politically charged terms such as disobedience or dissensus can be seen as controversial and unsettling for a profession like occupational therapy but we believe they are necessary for the future of our discipline.
Review Usak-Sahin, H., Psychoanalyse in der Türkei. Eine historische und aktuelle Spurensuche
(2021)
During the psychoanalytic discovery and investigation of Psychoneurosis, theoretical scaffoldings offered by Freudian theory were expansive and rich but still incomplete. Amongst the Neo-Freudians, Fromm began unearthing the psychopathology of the society under the heavy influence of Marx. Fromm remarked that the grown-up patient was not a child but an alienated adult who was seen as the neurotic. Feelings of inadequacy, worthlessness and inhibition occurred because the patient did not experience himself as the subject and originator of his own acts and experiences. Alienation had thus caused the neuroses to occur. Ushering in >spiritual liberation< along with complete change of the >economic social constellation< for Fromm were the necessary prerequisites before envisioning a cure of societal pathologies rooted in the contemporary mode of production. Freud on the other hand was skeptical about the application of psychoanalysis to civilization. He ringed in caution to the application of systems of knowledge developed at the individual level when projected to more global levels. Diagnosis of a >collective neurosis< would be tedious since no starting point associated with its development could emerge as the fixation point. Another hurdle that needed to be addressed according to Freud was that even if a substantial system of knowledge did take shape its implementation would be a herculean task. It would take great skill and courage to compel a community to become aware of its blind spots and become available to therapy. Thus, the growth and development of Psychoneurosis had charted a trajectory from the unexplored abysmal depths of the psyche to the more gross levels of societal productions. This paper attempts to establish links between the classic concept of Psychoneurosis and the larger gamut of modern-day society’s psychic reflections.
Reassessing Wilhelm Reich’s Mass Psychology: Libidinality, Authoritarianism and the Rise of Fascism
(2021)
Explanations for the contemporary rise of fascistic attitudes and activism solely in terms of historical, political, and socioeconomic determinants, because they tend to assume the individual is a >rational actor< , are often limited in their capacity to account for the significance of individual enchantment with, and passion for, authoritarian movements. The article argues for the urgent need for greater understanding of the psychodynamic allure of fascist and authoritarian politics. In this context, Wilhelm Reich’s 1933 essay, >The Mass Psychology of Fascism<, is reassessed. It is suggested that he presents a valid and profoundly significant thesis when he points to the connections among the attraction and ardor for fascism, societal oppression of sexuality, and the individual’s libidinal inhibitions, conflicts, and frustrations. But his essay needs substantial correction and modification in three respects: (1) His ideas about >natural sexuality<; (2) his assumptions about matriarchal bliss; and (3) his pervasive heteronormativity or homophobia. The critique of these three aspects is primarily theoretical but also touches on Reich’s life history to the extent that it contextualizes his blind spots. Finally, it is suggested that, in subsequent psychoanalytic writings on the dynamics of authoritarianism and the rise of fascism (from Theodor Adorno and Erich Fromm, to Christina Wieland and Jonathan Sklar), far too little attention has been paid to the libidinal underpinnings of these phenomena, to which Reich’s thesis should draw our attention.
The Frankfurt School was the first school to discern the roles of the media in shaping human thought, influencing politics, and increasing the insatiable demand of consumers in capitalist societies. The analysis brought to the fore by Adorno and Horkheimer regarding the >Culture Industry< illustrated a model of media as tools of hegemony and social control advanced by Walter Benjamin, Herbert Marcuse, Erich Fromm, and Jürgen Habermas. The School also examined the repercussions of mass culture and the rise of the consumer society on the proletariat that was aimed to be the instrument of revolution in the classical Marxian scenario. Another thing that was analyzed is how the culture industries and consumer society were considered as stabilizing forces of contemporary capitalism. Therefore, they were among the first to see the expansion of communication and mass media roles in politics, socialization and social life, culture, and the construction of docile subjects as Foucault puts it. In the present article, I review the contributions to media and social theory advanced by the Frankfurt School. The integration of psychoanalysis, aesthetic theory and the critique of mass culture, and the critique of the Enlightenment are the main components discussed in the present article.
Authoritarianism is the psychological mechanism of man to escape from the negative aspects of freedom in the society. Fromm believes that man surrenders to a superior power to escape the suffering of decision-making. Consequently, through authoritarianism man suffers from three opposing feelings: either one surrenders with a sense of powerlessness to a superior power (masochism), or one has arrogance and a sense of domination over others (sadism), and sometimes one communicates with the society through a masochistic-sadistic coexistence which leads to the loss of individual freedom and independence. In Behbahani’s poems, these mechanisms are manifested in the community around Simin with two approaches of submission and domination in their mild forms. Using an analytical-descriptive method, this paper examines the psychological mechanisms for escaping from the negative aspects of freedom in Behbahani’s poems from Eric Fromm’s perspective. The findings show that in Simin Behbahani’s poems – as Fromm asserts – she surrenders to a powerful whole that is sometimes the sacred love and sometimes destiny (fatalism) and sometimes the earthly love of Simin whom she cannot resist. Furthermore, occasionally in her poems, Simin goes so far as to dominate her beloved by asking God to be able to inflict endless psychological suffering on him through absolute domination.
Psychoanalysis and body psychotherapy: An exploration of their relational and embodied common ground
(2021)
Working therapeutically with and through embodiment is a topical issue in the psychoanalytic literature. Vice versa, body psychotherapy is deeply rooted in psychoanalytic theory and practice. This paper will explore corresponding themes, historic developments, and recent literature with reference to their actual and potential mutual influences, aiming to demonstrate: (1) that contemporary body psychotherapy practice continues to be informed and influenced by psychoanalytic theory, in particular the relational emphasis in psychoanalysis; and (2) that psychoanalytic psychotherapy, in turn, can be enriched and furthered while utilizing the theoretical paradigm of embodiment and body-oriented, experiential intervention strategies developed in body psychotherapy.
Exploramos la vida de Erich Fromm durante los años 30, su confrontación con el Nacional Socialismo y las experiencias de su familia en el Holocausto. Relevamos el impacto de este periodo en sus escritos, especialmente El Miedo a la Libertad (Escape from Freedom). La situación política del momento, en la cual el antisemitismo se hubo incrementado y las minorías estaban siendo perseguidas hace especialmente importante el examen de la experiencia y exilio de Fromm. El autor se apoya en la historia de su propia familia alemana y en el descubrimiento del pasado nacionalsocialista de su propio abuelo para examinar la importancia del análisis de Fromm de las tendencias autoritarias en Alemania a principios de la década del 30.
Political Reactionism as Affective Practice: UKIP Supporters and Non‐Voters in Pre‐Brexit England
(2021)
Penelitian ini meneliti perilaku sadisme tokoh utama dalam kumpulan dongeng >Der Struwwelpeter< karya Heinrich Hoffmann. Penelitian ini bertujuan untuk (1) mendeskripsikan perilaku sadisme tokoh utama dan (2) mendeskripsikan penyebab terjadinya perilaku sadisme yang dilakukan tokoh utama pada dongeng karya Heinrich Hoffman. Jenis penelitian ini adalah penelitian kualitatif. Sumber data penelitian adalah dongeng >Die gar traurige Geschichte mit dem Feuerzeug<, >Die Geschichte vom Daumenlutscher< dan >Die Geschichte vom bösen Friederich< dalam kumpulan dongeng >Der Struwwelpeter< karya Heinrich Hoffmann. Penelitian ini menggunakan teori sadisme Erich Fromm (2000) untuk menemukan perilaku sadisme tokoh utama serta menggunakan teori agresi Sears (1994) dan Myers (2012) untuk menganalisis alasan tokoh utama melakukan perilaku sadisme dalam dongeng. Hasil penelitian menemukan enam data yang menunjukkan jenis perilaku sadisme dan tujuh data penyebab perilaku sadisme. Ditemukan masing-masing dua data yang membuktikan perilaku sadisme tokoh utama dari setiap dongeng. Lalu terdapat empat data penyebab perilaku sadisme dari dongeng >Die gar traurige Geschichte mit dem Feuerzeug<, pada dongeng >Die Geschichte vom Daumenlutsche<r ditemukan dua data dan satu data dalam dongeng >Die Geschichte vom bösen Friederich<. Penelitian menyimpulkan bahwa (1) perilaku sadisme dalam ketiga dongeng Heinrich Hoffmann tersebut adalah perilaku sadisme non-seksual (fisik). Dalam ketiga dongeng tersebut tidak ditemukan jenis sadisme seksual maupun sadisme mental. (2) Lebih lanjut, penyebab tokoh utama dalam dongeng >Die gar traurige Geschichte mit dem Feuerzeug< melakukan perilaku sadisme adalah dari mengamati dan meniru kegiatan orang lain sedangkan dalam dongeng >Die Geschichte vom Daumenlutscher< dan >Die Geschichte vom bösen Friederich< adalah karena faktor biologis tokoh tersebut. Adapun dua kesamaan dalam ketiga dongeng tersebut, yakni semua perilaku yang dilakukan oleh tokoh utama adalah sadisme non-seksual (fisik) serta jenis agresi yang dilakukan adalah insturmental aggression.
How do we maintain our psychoanalytic footing during a frightening crisis that affects us all? How do we work effectively within a medium that most of us have not been trained for, might have little prior experience with, and that some worry is not effective? Even more daunting, how do we manage these two monumental challenges simultaneously? This paper will consider these predicaments and explore the conditions that promote useful psychoanalytic work while meeting on the phone or through videoconferencing amid a pandemic. It will include clinical material that illustrates a patient’s negative response to switching to teleanalysis and his reactions to the global pandemic, the analyst’s countertransference, and how considering their meanings allowed for the analytic work to continue and deepen.
Our species has deep prehistoric roots in egalitarian and antiauthoritarian bands of nomadic hunter-gatherers. As large agricultural societies develop after the Neolithic revolution 10,000 years ago, despotic rulers, social hierarchies and brutal social inequalities begin to emerge. Through the immensely long arc of the history of our species the pendulum has swung between authoritarianism and antiauthoritarianism, egalitarianism and hierarchy, cooperation and competition, collective solidarity and individual selfishness. Recognizing these oscillations is a key to understanding the political and social nature of our species. As I show, our capacity to control bullies and tyrants and our longing for autonomy and freedom have deep roots in the egalitarian ways of life of nomadic foragers that prevailed during 100,000 years of the prehistory of our species or perhaps much longer. A better understanding about what is known about this prehistory gives us reasons to believe that >the better angels of our nature< are not just historical products, but are indeed rooted in human nature.
In >The Chalice and the Blade: Our History, Our Future< (1987), Riana Eisler asserts that the Neolithic societies used to follow a >partnership model< of civilization that rested on egalitarian and matrifocal values. However, over time, it gave way to the current >dominator model< that focuses on masculine ideals of superiority and dominance. It is her genuine belief that a historical transition from earlier idyllic to more aggressive cultures can be reversed in order for the matriarchal society to be constructed again in the future. This theoretical framework will be employed in the comparative analysis of two modern Serbian novels that seek a vision of feminist utopia at the end of the 20th century: Mirjana Novakovic's >The Danube’s Apocrypha< (1996) and Judita Salgo’s >A Voyage to Birobijan< (1997). Novakovic‘s short novel describes an uprising threatening to overturn the social order in the near future and has a female narrator who shares with the reader the testimony concerning a secret com-munity of women, which is >silently awaiting< its Goddess to appear. Salgo’s posthumous, unfinished novel partly reads as a proclamation of a new religious doctrine about the female Christ figure named Messiana and her ardent acolytes who spread the word about a hideaway which would serve to shelter the vulnerable and the endangered. Though the original intention of both Salgo and Novakovic was to sup-port the destitute and unprotected women of the Balkans by creating the characters and the plots reminiscent of their plight, their writing turned into an unparalleled quest for the continent of the female, a very particular Utopia. The following analysis is also based on the analytical approaches of Bloom, Eagleton, Fromm, Loentz and Pike.
O artigo faz uma reflexão sobre a necrofilia para compreender em parte o que tem sido o modo de agir de políticos e cidadãos/as no contexto da pandemia de Covid-19. Busca em Paulo Freire, na Pedagogia do Oprimido, e na sua fonte, Erich Fromm, O Coração do Homem, subsídios para esta compreensão. Ensaia aspectos da repercussão ética, política e educacional e indica algumas aprendizagens necessárias para o enfrentamento da necrofilia. A tese básica é a de que a necrofilia alimenta práticas que são destrutivas da vida e que se exacerbam em momentos de grave crise, como o da pandemia.
My life with Paul Schreber
(2021)
Freud's 1911 and Niederland's 1959 problematic interpretations of Schreber's Memoirs set off a flood of secondary literature. In both selected facts were paired with a plethora of fictions. The narratives of Schreber father and son were misdescribed, misdiagnosed, and misinterpreted, errors have been uncritically copied by commentators ever since. Freud's theory of homosexuality as a cause of paranoia has not stood the test of time. In 1963 Niederland himself stated that the data he collected on Schreber father and son do not explain Schreber's second illness. A further misconception was to totalize both Schreber as person and the content of his book as psychotic, controverted by the fact that Schreber recovered by 1897 and the book is a creative essay with a profound moral message. Schreber's hermaphroditic fantasies were neither homosexual desires toward psychiatrist Flechsig nor morbid delusions but images of an identification with or compassion for his wife who suffered repeated miscarriages and stillbirths. The author revisits the description, diagnosis, dynamics, and deontology of Schreber's story from the perspective of dramatology and narratology and adds new information and insights. The goal of this essay is not only historical, but also a clinical and practical approach to fantasy and delusion.
This study explores the character of Takezo the ronin in Musashi by Eiji Yoshikawa through the psychological perspective of aggression. This research specifically aims to (a) explore Takezo's psychology of aggression as a ronin and (b) the impact of Takezo's aggression on others. The approaches used in this research are the psychology of literacy and the psychology of aggression. The method used is qualitative; it uses data exposure and interpretation. The data source is the novel Musashi by Eiji Yoshikawa (translated version in Indonesian). The data used is in the form of text that is relevant to Takezo's psychology of aggression. The data analysis techniques are carried out in five stages, (1) identifying data related to Takezo's psychology of aggression, (2) data classification related to Takezo's psychology of aggression, (3) data presentation related to Takezo's psychology of aggression, and (4) summarizing data related to Takezo's psychology of aggression. The results showed that Takezo's aggressions are represented in the form of thoughts and behaviour. Takezo's aggressive thoughts are wanting to defeat and kill his enemies. Takezo's aggressive behaviour is killing his enemies, who are samurai. Takezo's aggressions cause the impact of physical category, and they are death and disability on the defeated samurai. Besides, in the psychological category, Takezo's aggressions cause fear and hatred in society. It is concluded that Takezo represents ronin, which desires destructive aggression that has a physical and psychological impact on others. [Author's English version]
Hoy para muchos de sus intérpretes y seguidores >Escuela de Frankfurt< y >Teoría Crítica< son conceptos sinónimos que evocan más que un paradigma particular en la ciencia social actual, se refieren también más que a una pieza de una historia académica e intelectual (Wiggershaus, 1994). Aluden fundamentalmente a una innovadora mezcla de filosofía radical y ciencia social (McLaughlin, 1999), que hacia los años sesenta se transformaron, sin embargo, en una etiqueta utilizada por el emergente movimiento estudiantil alemán y con la cual designaban una relación confusa y contradictoria de ideas, experiencias y sobre todo de reivindicaciones políticas. Fue a partir de entonces que la Escuela de Frankfurt adquirió un estatus mítico en los círculos estudiantiles universitarios europeos y estadounidenses, resultado del descubrimiento que hicieron (Habermas, 1988; 141) de un conjunto de pensadores (ignorados académicamente por ellos), que convirtieron en los teóricos del >Gran Rechazo< (como Herbert Marcuse) o en los críticos radicales de las fuerzas >cosificantes< de la sociedad industrial de masas (como Horkheimer y Adorno). Hasta antes de esta experiencia político-social no existía la >Escuela< de Frankfurt y la Teoría Crítica era sólo un nombre que se refería al punto de vista asumido en la sociología alemana por Adorno y Habermas en la que se confundían la filosofía con la crítica social freudo-marxista (Wiggershaus, 1994; 3) […].
Theoretical conceptualizations of mentalizing postulate a close relationship between the ability to mentalize and the regulation of emotional states. The former is viewed as a key process to modulate the latter, with the origins of the link between the two established in early attachment relationships. However, there is a lack of research testing this association empirically. In the present cross-sectional study, the hypothesis of a positive relationship between the two constructs was tested based on data collected on more than 500 nonclinical adult participants. Various self-assessments and an experimentally derived instrument of mentalizing were employed to this end. Correlational analyses confirmed the expected associations between emotion regulation and mentalizing. In addition, regression models showed that adaptive as well as maladaptive emotion regulation, independent of age, gender, and native language, could be predicted only by self-focused mentalizing.
Lucian Freud’s value as a painter goes much beyond his condition of being Sigmund Freud’s grandson. Experts see him as one of the key contemporary artists. His work penetrates the viewer and leaves a lasting impression, seldom related to pure aesthetic beauty. Characters in his paintings provide us with a bridge to explore human frailty and despair, and often convey us a sort of naked truth. His life deserves a close inspection to understand his creative process, his personal demons, and his complex relational life. Here we explore key episodes of his life, linking them to his preferred topics and settings. Also we try to understand how his paintings suggest possible paths to learn about his inner world. Extraordinary technical prowess combines with an uncompromising and dispassionate gaze to produce an outstanding life and work, full of ruthlessness to others, and to himself.
An attempt to understand the idea of >commons< in architecture requires analytical tools and a narrative which will refer to >common values<. Yet the era of Postmodernism taught us mainly the relativism of multitudes of values, standards and paradigms. It made us used to >it all depends< approach. Many popular methods of describing architecture are based on analysing it in a historical or cultural context. This paper, however, proposes a perspective that refers to human needs which have arguably been universal for all the people in all historical periods in all cultures. This perspective could be useful particularly while dealing with big contemporary issues of >commons< in architecture – togetherness, ecology, common places and agendas. This paper proposes a framework based on the school of >positive psychology< and in particular on the unappreciated father of the Frankfurt School and critical theory – Erich Fromm who worked all his life on his comprehensive >theory of needs<. This paper proposes translating the concepts of this theory into architectural analyses and narrative. If we are to understand the essence of >commons<, we need to refer to people’s common needs. These are the key concepts of Fromm’s model. This paper is structured around what Fromm described as three basic, common needs: freedom, creativity and love. The analysis of low-tech movement will serve as an example illustrating how the lens of Erich Fromm’s theory allows better understanding of this phenomenon. The objective of this paper is to propose a new definition and narrative of the low-tech movement which will be based on a psychological framework.
The article explores the concept of >life< via processual ontology, contrasting the approaches of substance and processual ontologies, and investigates the link between ontological assumptions and sociopolitical discourses, stating that the predominant substance ontologies also promote an objectifying and anthropocentric framework in sociopolitical discourses and ethical approaches. Arguing for a necessary shift in the ontological conceptualization of life to enable environmentally-minded ethics for the future, the article explores the tie between the sociopolitical discourses embedded in a worldview that is grounded in substance ontology and ethical frameworks. Whilst affirming this tie, this study also explicates the limitations and potential feasibility of a processual understanding of life, in the context of the existential disposition of the self-alienated lived-body self that is ontologically predisposed to objectification as a necessary pre-condition to human self-awareness.
Leadership plays a critical role in the sustained success of the changes needed to reach the effectiveness objectives in an organization and in bringing out the best in people. I describe leaders who seek out their workers’ thoughts and feelings, understand them intuitively when they interact with them, versus those who take advantage of their employees’ fears of authority and their need for praise. The latter do not bring out the best in employees. Productive leadership involves the workers in designing change, and takes into account the effects on thinking and feelings the changes elicit, recognizing that not all employees respond to changes or behavior expectations the same way.
Leadership in Context
(2021)
My studies of leadership build on the work of Sigmund Freud, Erich Fromm, and Erik Erikson. Those psychoanalysts described leaders of large groups, their personalities and relations with their followers. In my studies of leaders and experience with them, I have found that leadership is a relationship in a particular context. There are different kinds of leaders, and someone can be a leader in one context, but not in another. Furthermore, different leadership roles and different cultures call for different personality types and leadership behavior. People follow leaders for different reasons, and leaders can influence why and how they are followed. While Freud, Fromm, and Erikson only described male leaders, women are increasingly filling leadership roles, sometimes more effectively than men.
Kehidupan manusia dipenuhi dengan berbagai macam harapan dan tujuan, salah satu harapan dan tujuan tersebut yaitu pencapaian kebahagiaan. Dengan segala kelebihannya manusia dituntut untuk menciptakan kehidupan yang seimbang dan serasi di dunia ini, dengan bahagia yang menjadi tujuan utamanya, karena semua manusia mendambakan kebahagiaan dalam kehidupan dunia ini. Kebahagiaan seolah-olah menjadi harapan atau tujuan yang didambakan dalam kehidupan manusia pada umumnya. Artikel ini merupakan kajian komparasi tentang kebahagiaan antara pemikiran Al-Ghazali dari sudut pandang Islam dengan Pemikiran Eric Fromm dari sudut pandang Psikologi. Kajian ini menggunakan pendekatan studi pustaka (library research). Hasil dari kajian ini menunjukkan bahwa konsep kebahagiaan dalam pandangan Islam menurut Al-Ghazali ialah bahwa kebahagiaan akan didapatkan ketika mengenal diri sendiri serta mengenal Allah dan dalam pandangan psikologi menurut Erich Fromm adalah bahwa kebahagiaan akan didapatkan ketika kita tidak menggantungkan hidup pada orang lain maupun benda-benda, akan tetapi pada diri sendiri, dengan menjadi manusia yang aktif dan produktif.
Artikel ini membahas konsep cinta pada puisi-puisi karya Sapardi Djoko Damono. Konsep cinta seperti yang dikemukakan oleh Erich Fromm merupakan jawaban atas masalah pada eksistensi manusia. Konsep cinta yang universal dapat dilihat sebagai seni kehidupan (>art of life<) yang meliputi: cinta manusia kepada manusia, cinta manusia kepada alam, dan cinta manusia kepada tuhan. Masalah yang muncul dalam artikel ini adalah: bagaimana konsep cinta direpresentasi dalam puisi-puisi karya Sapardi Djoko Damono; serta bagaimana pemaknaan konsep cinta tersebut dilihat dari penggunaan tanda-tanda di dalam puisi. Berdasarkan permasalahan tersebut, konsep cinta akan dibahas pada kekuatan tanda yang hadir di dalam puisi. Tanda-tanda tersebut kemudian dianalisis berdasarkan teori semiotika yang dikemukakan oleh Pierce, yakni dengan memperhatikan representament, object, dan interpretant. Di samping itu, artikel ini juga menunjukkan hubungan (relasi) tanda dengan teks lain dan penggunaan gaya bahasanya. Pembahasan-pembahasannya kemudian bermuara pada pemaknaan konsep cinta yang terdapat pada puisi-puisi karya Sapardi Djoko Damono. Akhirnya, pemaknaan konsep cinta ini dapat dilihat sebagai konsep universal yang merujuk pada keperiadaan manusia sebagai bentuk eksistensinya di dunia. Hasil penelitian ini menunjukkan bahwa konsep cinta pada puisi-puisi Sapardi Djoko Damono ditemukan dalam tataran diksi, citraan, dan gaya bahasa. Konsep cinta yang ditemukan pada tataran struktur tersebut menjadi bagian penting dalam memahami puisi secara keseluruhan dan memaknai puisi-puisi tersebut.
Kekerasan dalam pacaran (Dating Violence) merupakan pelecehan fisik, seksual, emosional atau verbal dari pasangan romantik atau seksual. Data terakhir Catatan Tahunan Komnas Perempuan Tahun 2017 menyebutkan, terdapat 16% angka kekerasan dalam pacaran, dengan angka mencapai 1.873 kasus, dan masih terus bertambah. Beberapa faktor menjadi penyebab munculnya kekerasan dalam pacaran, baik dari faktor eksternal (konstruk budaya), maupun faktor internal (individu). Tulisan ini mencoba mengurai tentang bagaimana pemaknaan konsep cinta yang keliru, sebagai basis dari terbentuknya hubungan pacaran yang diskriminatif. Tinjauan tentang hakikat cinta dan bagaimana pemaknaan tentang cinta, dilakukan dengan menggunakan konsep yang dikemukakan oleh Erich Fromm. Kajian ini menjadi penting untuk menjelaskan bagaimana seharusnya pemaknaan tentang cinta sebagai sebuah proses menjadi (To Be), bukan sebagai tujuan untuk memiliki (To Have). Kajian ini memungkinkan individu lebih bisa memaknai hubungan pacaran dengan konsep cinta yang produkif, sehingga terbebas dari tindak kekerasan dalam pacaran, baik sebagai korban maupun pelaku.
Penelitian ini bertujuan untuk mendeskripsikan dilema eksistensi, kebutuhan manusia, serta mekanisme pelarian tokoh utama dalam novel >Mata dan Manusia Laut<. Teori yang digunakan dalam penelitian ini adalah psikologi kepribadian Marxian Erich Fromm. Metode penelitian yang digunakan adalah deskriptif kualitatif dengan pendekatan psikologi. Sumber data dalam penelitian ini adalah novel >Mata dan Manusia Laut< yang merupakan novel ketiga dari empat serial novel >Mata< karya Okky Madasari. Data dalam penelitian ini berupa unit-unit teks yang menunjukkan aktivitas, dialog, perbuatan maupun perilaku tokoh utama terkait kepribadian Marxian. Teknik pengumpulan data yang digunakan dalam penelitian ini adalah teknik baca dan catat. Teknik analisis data yang digunakan dalam penelitian ini adalah analisis objektif yang berpusat pada karya sastra secara keseluruhan. Hasil penelitian ini menunjukkan adanya kepribadian Marxian dalam novel yang digambarkan melalui peristiwa-peristiwa yang dihadapi tokoh Matara. Kepribadian Marxian tokoh Matara yang ditemukan dalam penelitian ini berupa (1)dilema eksistensi meliputi manusia sebagai binatang dan sebagai manusia, hidup dan mati, ketidaksempurnaan dan kesempurnaan, kesendirian dan kebersamaan; (2)kebutuhan manusia meliputi kebutuhan kebebasan dan keterikatan, kebutuhan untuk memahami dan beraktivitas; serta (3)mekanisme melarikan diri dari kebebasan berupa otoritarianisme, perusakan, dan penyesuaian.
Interview with Thomas Ogden
(2021)
In this interview Thomas Ogden freely speaks about himself and the evolution of his work, with particular regard for the analytic authors he values the most and their specific language. We also learn about his very meaningful relationships with both Bryce Boyer and James Grotstein, and about how much writing means to him. The interview was conducted in February 2020 during the COVID-19 lockdown per email correspondence, the aim of the authors being to make their French colleagues more familiar with Thomas Ogden's life and work.
Intersubjectivity and psychopathology: Borderline and psychosomatic bodies >at the mind’s limits<
(2021)
The body is the essential go-between between selfhood and otherness, and the site of the implicit traces of intersubjectivity that have marked the brain as well as the body. The body is also the depository of epigenetically implicit traces, sorts of implicit working models. The body is finally the site of the un/conscious, in the sense of implicit memory, something that is not conscious but guides implicitly, namely without our full awareness, behaviors, motivations, feelings, and responses. In psychopathology, only interpersonal traumatizations or >trauma of human agency< in its three levels causes dissociation in humans. At the mind’s limits, the body/mind disconnection that characterizes psychopathology, as in borderline personality disorders, is also evident in psychosomatic disorders, where the circuit between what the body feels, what the mind registers, and what the subject can name or is able to express verbally is disconnected and, as a result, bodily symptoms come forth in order to name the emotional pain. While hysterical symptoms still retain a symbolic root suitable for interpretation (retaining a metaphoric link between mind and body), psychomatic disorders show that the connection between body and mind has been severed and the symptoms speak >at the mind’s limits.<
This paper investigates the emergence of dream material in the graphic novel Arsène Schrauwen, authored by Belgian comics artist, Olivier Schrauwen. Although the author purports to tell the story of his grandfather’s misadventures as a young man, from the novel’s outset the focus on Arsène’s life is blurry and unreliable, much like the creative distortions and displacements of dreaming. Drawing on notions of reverie, countertransference dreaming, and Marion Milner’s oscillation phenomena, I read this book as a metaleptic dialogue between two forms of dreaming, one in the text and one without, and in which the author allows himself to dreamily merge with the subjects of story. As such, I describe the work of an artist who creates a deliberately unrealistic portrait of his grandfather, yet in this unfaithful rendering communicates the enduring and destabilizing presence of generational echoes, which continue to oscillate as the counternarrative dream material of present life.
Idolatry
(2021)
Rather than being absolute, human freedom is relative because human situation and condition limits it. Also relative is press freedom. History of press in Indonesia recorded that press freedom is experienced once more by Indonesian people after the 1998 reform. At implementation level, there are numerous debates on the definition of freedom. This research attempts to analyze autonomous and dynamics press freedom in Indonesia as observed from Erich Fromm’s perspective. This research is a qualitative research on philosophical problem analyzed by means of historical-factual approach. Research result indicates that autonomous and dynamic press can be achieved through two actions. First, opposing the parties who prevent press from becoming themselves. Second, developing the >culture< of rationality, i.e. accustoming the press to develop their common sense to reach each of their realistic point.
Penelitian ini ditujukan untuk mengetahui bagaimana pandangan Erich Fromm mengenai cinta, serta untuk melihat posisi cinta dalam bangunan utuh Etika Humanistik Erich Fromm khususnya dalam kehidupan sosial masyarakat modern masa kini. Metode penelitian yang digunakan untuk mencapai tujuan tersebut adalah studi pustaka. Erich Fromm memiliki pandangan yang unik mengenai cinta. Cinta menurut Erich Fromm adalah seni. Seni mencinta terwujud dalam tindakan aktif dan disadari secara penuh oleh manusia sebagai subyek. Pandangan Erich Fromm ini adalah kritiknya pada masyarakat yang salah memaknai cinta. Kesalahpahaman ini menyebabkan cinta gagal menjadi jalan keluar dari keterasingan manusia. Masyarakat pada masa Erich Fromm justru mempraktikkan cinta secara pasif yaitu memposisikan diri sendiri dan orang lain sebagai obyek cinta. Hal yang kurang lebih sama masih dialami oleh masyarakat modern masa kini. Dalam etikanya, Erich Fromm berpandangan bahwa manusia haruslah melalui proses individuasi dengan harmonis sehingga dapat mencapai karakter produktif. Karakter manusia yang produktif inilah yang mampu menjadi subyek atau aktor yang sesungguhnya dalam tindakan berpikir, bekerja, serta mencinta. Pada masa modern kini, pemanfaatan internet di semua sisi kehidupan masyarakat menciptakan kemudahan sekaligus kesulitan bagi manusia untuk menjadi pribadi yang produktif sehingga mampu menjadi seniman cinta.
Erich Fromm was central to the Frankfurt Institute for Social Research under the direction of Max Horkheimer, but the works of each author, while handling at times similar issues, took different paths. The article’s aim is to analyze how Horkheimer’s anthropology, which would be of importance in Dialectic of Enlightenment, was built as the author critically embodied the core elements of his colleague’s social psychology in his essays. By doing so, Horkheimer could overcome some of the limitations of Fromm’s early work, as well as suggest new ways for critique.
This paper argues that autonomy is a crucial concept for psychoanalysis that deserves greater attention and closer elaboration. Although there is abundant literature on the complexities of Freud’s psychic determinism and its compatibility (or not) with different notions of freedom, less attention has been paid to psychoanalytic definitions of autonomy, especially in relation to the end(s) of analysis. In what follows I propose a framework for a psychoanalytic conception of autonomy based on an intrapsychic and an intersubjective axis. I argue for the consideration of three kinds of freedom: a freedom >from,< a freedom >to,< and a freedom >through.< Freedom >from< refers to the quest for liberation from intrapsychic constraints that delimit our freedom >to< be agents of change and novelty, subjects capable of degrees of self-creation and self-determination; both kinds of freedom require the common psychic work between patient and therapist, the working-through of the particular elements of the transferential and countertransferential dynamics of the dyad generating a form of freedom >through< one another, unique to psychoanalytic activity.
En mi revisión general del desarrollo de las las teorías de Fromm, demuestro, primero que todo, cómo Fromm y su teoría sobre la necesidad de relación (relatedness) y el carácter social tenía como objetivo comprender al individuo y a la sociedad de una manera diferente a lo que era costumbre en esa época. En segundo lugar, expongo cuán relevente es la casi siempre ignorada perspectiva social-psicoanalítica para el pensamiento habitual en términos del concepto de relación, y cuán abierto resulta este enfoque para estructurar perspectivas que emanan de la biología humana.