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이 글의 주된 목적은 행복 담론의 빛과 그림자를 밝히는 것이다. 이 과정에서 나는 자유의 최대화와 폭력의 최소화에 기여하는 행복론을 지향한다. 이를 위해 나는 먼저 자유와 폭력의 변증법적 관계를 기초로(1), 에피쿠로스와 아리스토텔레스의 행복론을 비판적으로 검토한다. 이 과정에서 나는 행복론이 불행한 의식에 빠지지 않으려면 행복과 불행의 이분법을 벗어나야 하며(2), 목적이나 수단이 아니라 과정으로서 행복을 권리의 지평에서 정당화해야 한다는 입장을 제시한다(3). 나아가 나는 프롬과 마르쿠제의 긍정 심리학과 부정 심리학의 경계에서 행복론이 상실된 자아를 찾아가는 과정이 되어야 한다고 논증한다(4). 마지막으로 나는 행복 담론이 자기침잠과 자기연민에서 나와 바깥으로 나아가는 과정이 되어야 한다는 것을 밝힌다(5).
전통유교와 현대 자유주의의 핵심적 대립은 ‘자아실현’에 대한 상이한 이해에서 비롯되는 것이었다. ‘자아실현’은 동서고금 누구나 원하는간절한 소망이라 할 수 있다. 문제는 ‘자아실현’란 본래 두 차원에서 이해할 수 있다는 점이다. 우리는 자신만의 독특한 개성을 실현하고자 원할 수도 있고, 인간의 보편적 본성을 실현하고자 원할 수도 있다. 그런데 개인의 독특한 개성만을 강조하고 인간의 보편적 본성을 무시한다면, 그 때의 자아실현이란 프롬⋅매킨타이어⋅테일러 등이 지적한 것처럼 ‘소외, 자아도취, 멋대로 자유’ 등 각종 폐단을 야기하는 것이다. 그렇다면 우리는 ‘인간의 보편적 본성’에 기초하여 ‘개인의 독특한 개성’을 발휘할 때만이 참다운 자아실현이라고 할 수 있을 것이다. 이는 인륜의 한계를 넘지 않는 범위에서 자유를 누린다는 뜻이요, 또한 가치의 객관적 척도를 존중한다는 뜻이다. 우리는 그 모범적 사례를 공자의 ‘和而不同’이나 ‘從心所欲不踰矩’에서 찾을 수 있다.
프롬과 마르쿠제에 의하면 우리사회의 소외문제가 심각히 대두된 배후에는 기술과 과학의 전체주의적 속성과 자본주의적 산업논리가 기술을 동원하여 인간과 사회를 폭력적으로 지배하는데 그 핵심에 있다고 보았다. 아울러 두 철학자간 유사성은 다음과 같다: 1, 사회과학적 방법론과 정신분석학을 접목시키는 학제간 연구를 연구방법론으로 채택, 2, 존재론적 측면에서 현실과 초월적 세계의 2원론적 구조를 취함, 3. 현대 기술사회를 반이성적이고 반생명적으로 봄. 또한 이들은 건전한 사회를 위한 구상 및 전망에 있어서도, 혁명적 인간상을 통해 구현하고자 하였다는 데 그 유사성을 보인다. 본 연구는 마르쿠제와 프롬 사이의 이견에도 다음과 같이 정리하였다 : 1, >소외< 개념에 있어서 마르쿠제는 일종의 퇴행이자 해결해야하는 사회구조적 병폐로 보고 있는 반면에 프롬은 마르쿠제와 달리 >사회적 병폐로서의 소외<로만 분류하지 않고 >존재론적 문제로서의 소외<로도 이해하고 있다.2, >자연< 개념을 두고 볼 때, 마르쿠제는 자연 낙관주의적 관점을 갖지만 프롬은 인간이 극복해야하는 대상으로서 인간의 삶에 부정적 대상으로 파악한다. 3, 마르쿠제는 >기술<을 원칙적으로 긍정적으로 보고 있다. 단지, 선진 산업사회의 제도적 합리성이 기술의 사용을 왜곡시키고 있다고 보았던 것에 반해, 프롬은 기술 자체를 일종의 중립적 대상으로 보고 있다.
우리나라의 근대 학교교육은 초기에는 생존을 위한 기술을 중시하였고, 생존의 문제가 어느 정도 해결되자 경제적인 부(富)와 명예를 보장하는 지식을 중시하였다. 보다 유용한 지식의 추구에서 경쟁이 일상화되었고 이로 인해 여러 부분에서의 발전이 이루어졌으나 간과할 수 없는 격차와 소외 또한 발생하였다. 본고에서는 Erich Fromm이 『소유냐 존재냐』에서 경고한 바와 같이 현재 학교와 사회가 직면하고 있는 인간소외 현상은 교육이 지식을 소유하고 소비하는 대상으로 간주하여 발생하는 것으로 보았다. 이를 극복하기 위해서는 존재에 관심을 돌려 교육주체의 체험과 실천을 통해 주체를 성장하게 하고 그들이 자신들의 존재를 찾고 삶의 의미를 구성하는데 주력해야 하는데 가장 적절한 수단으로 Jerome S. Bruner가 논의한 내러티브를 탐구하였다. 본 연구는 1980년대 중반 Bruner의 인식론에 변화가 생긴 시기를 기점으로 전기의 대표적인 교육이론인 ‘지식의 구조’와 후기의 대표적인 교육이론인 ‘내러티브’의 특징과 상호관련성을 살펴보았고 내러티브가 학교교육에 주는 시사점을 고찰하였다.
상담자는 내담자의 역기능을 탐색하여 내담자의 내적 요인인 핵심 인격을 올바른 방향으로 변화시키려고 노력하는 자이다. 상담이 내담자의 인격 변 화를 목표로 한다면 상담자는 바람직하고 성숙한 인격이 무엇인지 알고 있 어야 한다. 따라서 본 연구는 그리스도인의 성숙한 인격은 어떤 특성이어야 하는 지 연구하기 위해 성경적 관점에서의 인격이해를 살펴보았다. 또한 일 반심리학적 관점에서는 정신분석이론, 사회심리학, 그리고 성장상담학적 관 점을 중심으로 살펴보았으며, 기독교 상담학적 관점으로는 몽고메리와 쉐릴, 그리고 심수명의 견해를 중심으로 성숙한 인격에 대하여 고찰하였다. 그리고 인간은 이 땅에서는 은혜입은 죄인이기에 온전한 인격성숙에 도달 할 수 없다는 전제를 바탕으로 성숙한 인격에 대하여 다음과 같이 정리하였다. 첫째, 성숙한 사람은 십자가의 은혜와 하나님을 의지함이 없이는 한 순간도 살아갈 수 없음을 아는 자이다. 둘째, 성숙한 사람은 아가페 사랑을 근거로 자신과 타인을 사랑하는 자이다. 셋째, 성숙한사람은영성을중심으로지, 정, 의등전인의통합을추구하는 자이다.넷째, 성숙한 사람은 영적인 성숙을 바탕으로 가면적, 내면적, 관계적 인격이 조화롭게 균형 잡힌 자이다. 다섯째, 성숙한 사람은 신적 자존감을 가지고 자신과 타인을 존중하는 자이다.여섯째, 성숙한 사람은 자신의 과거와 현재를 정리하고 미래에 어떤 삶을 살아야 할지 분명한 목표의식을 가지고 살아가는 자이다.일곱째, 성숙한 사람은 유연하고 개방적인 사고를 하며 현실 상황을 객관 적으로 파악할 수 있는 자이다.여덟째, 성숙한 사람은 성경에 근거한 하나님의 뜻을 실현하는 것을 최고 의 목표로 삼는 자이다. 위의 연구 결과는 성숙한 그리스도인을 세우기 위한 과정에 도움이 될 것이다.
Впервые в истории мировой философии Фромм рассматривает человека в социально-психологическом аспекте. В данной статье анализируется его концепция здорового общества и душевно здорового человека, акцентируется внимание на социально-психологическом подходе к социальному характеру человека. При демократическом преобразовании общества Фромм предлагает учитывать не только экономические, политические и социальные изменения, происходящие в обществе, но и внутренние социально-психологические перемены, возникающие в социальном характере человека. Фромм рассматривает человека в целостности его существования.
В статье анализируются работы зарубежных и отечественных теоретиков личности, представляющих различные психологические направления, в которых присутствует обращение к проблеме зависти. Проблема зависти обсуждается в рамках классического психоанализа (З. Фрейд, М. Кляйн), индивидуальной психологии (А. Адлер), аналитической психологии (К. Юнг), концепции гуманистического психоанализа (Э. Фромм), социокультурной теории (К. Хорни), эго-теории (Э. Эриксон, А. Питерс), диспозиционального направления (Г. Олпорт, Р. Кеттелл), гуманистической психологии (А. Маслоу), экзистенциональной психологии (В. Франкл). Показывается, что в отечественных теориях личности проблема зависти находит свое отражение в трудах А.А. Бодалева, В.Н. Мясищева, В.Н. Панферова, А.В. Петровского. Цель. Осуществить анализ психологических теорий личности на предмет выявления специфики представлений о психологической сущности и истоках зависти. Метод. Теоретический анализ и систематизация научных данных. Результаты. Выявлена разрозненность и неоднородность научных пред-ставлений о зависти, что, с одной стороны, позволяет взглянуть на нее с разных углов зрения, а с другой – противодействует интеграции знаний о зависти в единую теоретическую систему.
В статье рассматриваются особенности современных пограничных ситуаций в экзистенции, прослеживается раскрытие термина >пограничная ситуация<, введенного К. Ясперсом. Сопоставляются позиции экзистенциалистов Н.А. Бердяева, Л.И. Шестова, М. де Унамуно, Ж.-П. Сартра, В. Франкла, Э. Фромма. Делается вывод о том, что пограничная ситуация в экзистенции является вызовом личности, пробуждением его эмоционального мира через переживание страдания, условием становления человека и проверкой его ценностей, характера и воли.
В статье рассматривается использование марксисткой концепции отчуждения в >Обществе спектакля< Ги Дебора для описания ситуации, возникшей в ХХ веке, когда появились новые формы отчуждения, основанные на навязывании престижных потребностей. Именно консьюмеризм становится важнейшей опорой существующего порядка. Ги Дебор считает, что общество потребления можно одновременно описать и как общество спектакля, который стал тотальным. Концепция Ги Дебора рассматривается в контексте предшествовавшей и последующей историографии: работ Т. Веблена, Г. Маркузе, Э. Фромма.
Мелани Кляйн (1882-1960) – представитель английского психоанализа. После формирования классического психоанализа Фрейда дальнейшее его развитие пошло сразу по нескольким направлениям. Одно из них – неофрейдизм (Г. Олпорт, Э. Фромм, К. Хорни). Сторонники этого направления упрекали Фрейда в том, что он мало внимания уделял социальным аспектам. В статье делается попытка реконструкции детского поведения согласно открытиям Мелани Кляйн.
Сколько бы дальновидным не старался быть человек, его деятельность в большинстве случаев определяет не только его прогресс и успехи, но и новообразование проблем физического и психического характера. Психическое вмешательство не оценено, не имея под собой однозначной антропологической модели для оценки такого воздействия. На основе рассуждений Эриха Фромма о незавершенности человеческой природы сравнены два терапевтических направления: классический психоанализ и психосинтез. Принципы и методы психоаналитической практики, соотнесенные с антропологическими представлениями Эриха Фромма, являются более безопасными для человеческой антропологической неопределенности, чем психосинтез. Это преимущественно определено отсутствием в психоанализе нормальных типов и подходом к проблеме со стороны изучения патологий. Изучения в данной области должны определить развитие терапевтических направлений и вывести на первый план ряд философских вопросов о человеке.
Психика человека постоянно порождает процесс очеловечивания. На земле, в небесах и на море она усматривает присутствие образа человека. Вот почему, если исходить из общей антропологической теории, а не только из соображений, навеянных концептуальным осмыслением телевидения, на экране постоянно нужен человек. Никакая выгородка, никакая бутафория, никакое множество безличной информации не может заместить потребности видеть на мерцающем квадрате живое человеческое лицо. Такова магия персонификации... Автор показывает, что это не прихоть, а всепоглощающая страсть. Может быть, это вообще глубинная человеческая потребность, некое универсальное свойство хомо сапиенс. Но правомерно ли выделять только это качество? Ведь, возможно, есть и иные, не менее значимые? Многие философы, в том числе А. Шопенгауэр, К. Ясперс, Э. Фромм и другие, пытались осмыслить природу человеческих потребностей. В статье выделяются главные человеческие потребности. Потребность в выживании, самосохранении, продолжении рода, что и говорить – важное дело. Не станешь помышлять о персонификации, если над тобой нависла угроза голода, смерти, стихийного бедствия. Все правильно. Но инстинкт самосохранения заметен у каждого животного. Нужда в пище, сексуальность, по мнению Шопенгауэра, все это естественные склонности. Потребности эти не специфически человеческие.
В статье предпринята попытка раскрыть сущность, причины и формы процессов деиндивидуализации человека в ситуации глобального социально-антропологического кризиса. В современную эпоху человек попадает в зависимость от различных форм деиндивидуализации (политических, экономических, медийных, религиозных, бытовых). Многообразие экономического предложения или политический плюрализм не обеспечивают индивидуальную свободу выбора, а, скорее, маскируют несвободу. Мыслители, писавшие о деиндивидуализации человека, выделяли в качестве главной причины неспособность и нежелание ориентироваться на возвышающие ценности. В гонке за успехом человек не может найти себя. Ни гиперторофированное Я, ни растворённое Я не приносит человеку счастья. Подобная трагическая альтернатива лежит в основе многообразных девиантных проявлений, столь частых в современном обществе. Суть процессов деиндивидуализации состоит в том, что общество в массовом масштабе подталкивает человека превращать свою личность в средство достижения успеха. Саморазвитие личности становится в этом случае фактором побочным.
Die Überlegungen von Erich Fromm bezüglich eines Lebens im Konsum und einem Leben im Sein sind in Zeiten wie den unseren nötiger denn je. In dieser Hausarbeit werden seine Gedanken zusammengefasst und kommentiert.Unsere Gesellschaft versucht den Spagat zwischen maximalem Konsum und Umweltschutz. Dieser Spagat ist nach Erich Fromm unmöglich. Die Probleme der heutigen Gesellschaft führt er auf die Lebensweise des Habens zurück, womit sich die Umweltverträglichkeit bei gleichzeitig maximalem Konsum ausschließt. Durch psychoanalytische Methoden versuchte er die empirische Grundlage zur Unterscheidung von der Lebensweise des Habens von der des Seins zu ermitteln. Was sind das für Lebensweisen, die nach Fromm für das Scheitern oder das Gelingen unserer Gesellschaft verantwortlich sind? [Buecher.de]
Zur Einführung
(2013)
Yeah, Erich, totally yeah!
(2013)
Neste artigo pretende-se analisar certos xingamentos utilizados por falantes do dialeto alemão hunsrückisch de uma comunidade rural da região noroeste do Rio Grande do Sul. À luz da concepção psicolinguística de Steven Pinker (2008) sobre o xingamento e da teoria do inconsciente social de Erich Fromm (1992), pretende-se analisar as formas arcaicas destes xingamentos e buscar em que medida ainda mantêm conexões com estímulos do pensamento medieval retido no inconsciente social desta comunidade.
In the article problems connected with possibilities of analyzing human behavior in context of propensities were discussed. Main focus was put on differences in propensities with respect to sex, also in context of E. Fromm’s personality theory. Methodological issues related to propensities were presented. Definition of propensity and methods of measuring propensities were also proposed. In empirical example differences in propensity to smoke cigarettes and propensity to drink alcohol with respect to sex in Polish voivodeships in year 2004 were estimated. Also, econometric models explaining that kind of propensities were introduced.
The author makes an attempt to reconstruct profiles of a modern humanist on the basis of statements entangled into the press and social discourse. The starting point is E. Fromm’s conception related to the productive and mercenary orientation that constitute the reflection of the social context of the texts under investigation. While conducting an analysis, the author uses the tools of cultural linguistics such as perspective, point of view, profiling and a linguistic image of the world, as well as the assumptions of axiological semantics.
Is psychoanalysis scientific? Which Oedipus is the >correct< Oedipus? Questions like these have divided psychoanalysis and fueled debates about it since its inception. In this paper, I explore these issues by outlining and adopting an >intertextual< perspective, not to answer such questions but to establish a metatheoretical position that might enable us to step outside of them to consider the broader relationship between theory, myth, literature, and the clinical session. I discuss how concepts such as narcissism and the Oedipal arrangement signify a deeper need for affiliation beyond the content of the myth itself but from within the psychoanalytic field; that they provide a flexible resource but also accrete a historical residue presenting as inertia against a unified psychoanalytic approach. In doing so, the term theory drift is developed to argue that psychoanalytic theory might in part develop through idiosyncratic >etymological< processes that reflect an obligation to retain concepts such as Oedipus and a reluctance to break with existing forms and practices. Finally, I discuss emergence and how it signifies the imponderability of the literary and clinical material with which psychoanalysis works, and look to actor network theory to conceptualize the fluid, intertextual networks within which we exist.
In his path-breaking analysis of the formation of an ideological >white< self-consciousness among American workers in the nineteenth century, David Roediger relies on a theoretical synthesis of historical materialism and psychoanalysis. This paper explores the parallels in methodology and content between Roediger’s work and the critical theory of Max Horkheimer, Erich Fromm, and Herbert Marcuse, which was also based on a synthesis of Marx and Freud. The paper seeks to place Roediger’s arguments in a broader theoretical context and to highlight the ongoing relevance of early Frankfurt School critical theory to contemporary discussions in critical race theory.
What would Erich Fromm say about North Korea? A preliminary
application of humanist psychoanalysis
(2013)
This paper considers the possibility of applying the sociologically oriented humanist psychoanalysis of Erich Fromm to the evaluation of the political character of the North Korean state and society, with particular attention given to Fromm's concepts of the matricentric complex and patricentric complex, as well as to his analysis of fascism and Stalinism. The author explains that if humanist psychoanalysis is consistently applied, North Korea can be understood as a transitional postcolonial Stalinist state with a patricentric social order that exploits the matricentric complex for mass control.
Rand’s triadic model is particularly germane to understanding Fitzgerald’s Bernice Bobs Her Hair. I will discuss Fitzgerald’s characters, their worlds, and beliefs in terms of the conflicts between the three types of people: >Being,< >Having,< and >Doing.< I will also explain why Fitzgerald presents his characters the way he does and examine how Rand’s theory influences his narrative point of view.
The research questions of the article are: What takes place in the professional cooperative work of including children with special needs in kindergartens and in counteracting exclusive process? How are views on children and ethics expressed through practice and in reflections on practice among the staff in kindergarten? What constitutes >pedagogical presence<, >attentive love< and children's participation in developing pedagogical practice? A common understanding of these concepts are highlighted by Fromm's understanding of >being-mode< and >having-mode< as different modes of orientation toward ourselves and the world. The article draws on critical social theory on preschool education and is based on empiric findings from ethnographic studies in two kindergartens. While planning and regulating the practice according to a biased view on >what children need< earlier were main topic in the kindergartens studied, now concentration on listening to and >reading< the children is focused, and thus expansion of the interests and questions the children themselves bring in is facilitated. The new practice can be seen as a resistance movement against the growth of an instrumental and technical approach to preschool education the last years.
The intention of the author is to further the knowledge on pain, based on a review of the concept of psychic pain as found in Freud, Klein, Bion, and French authors, with the objective of clarifying as far as possible the nature and vicissitudes of pain. After this review, the author describes a case in which she proposes that psychic pain is made up of three essential elements: the first is the overflowing of great quantities that cannot be contained; the second is an intense and immediate defense to protect the psychic apparatus from destruction; and the third is the >return of the foreclosed.< At the end of the paper, the author makes her final, subjective considerations.
Norbert Elias, Erich Fromm, and Theodor Adorno all crossed paths at the University of Frankfurt in the pivotal period of the early 1930s, all were haunted by Nazism, and each produced remarkable chapters in the social psychology of authoritarianism. Adorno’s (co-authored) >The Authoritarian Personality< (1950) was the most influential, but perhaps only at the cost of downplaying or hiding underlying theoretical and political interests during a period of significant professional constraints. Currently none of these contributions enjoys much attention, despite enduring academic, political, and national security interests in understanding the origins and nature of popular political ideologies characterized by uncritical submission to militant and intolerant politics. This chapter surveys the neglected social psychologies of authoritarianism offered by Elias and Fromm and offers comparisons and contrasts between these two contributions, and also the more famous publication: >The Authoritarian Personality<. Elias’s >The Germans< is revealed to have many overlooked and lasting virtues, especially its abilities to avoid troubling reifications and to offer insights that more easily transcend the particular traditions of psychoanalysis, Marxism, and positivism.
This article probes psychoanalytic theory regarding the repercussions of traumatic experiences in memory function. Both memory and trauma are fundamental to psychoanalysis and lead to the psyche's constitution as well as to its limits. The relationship between trauma and memory, based mainly on an aspect beyond the pleasure principle, points toward a function at the limits of the psychic, something between the body and the psyche, between perception and representation – all of which is responsible for psychic differentiation. Trauma has been associated with death drive dynamics and automatic anxiety, which constantly require a prior link to the establishment of the pleasure principle. When there is no possibility of linking and transcribing an event, its effects are negative, that is, it causes narcissistic damage. Ferenczi considers the object's role to be the determinant as far as an event's traumatic fate is concerned. When the object cannot accommodate the subject's needs or assign some meaning to the traumatic experience, introjection and psychic inscription are interrupted. We suggest that the lack of intersubjective recognition occasions the nonrepresentation and the meaninglessness that emerge as corporeal acts during psychoanalytic treatment.
Therapeutic Revolutions examines the evolving relationship between American medicine, psychiatry, and culture from World War II to the dawn of the 1970s. In this richly layered intellectual history, Martin Halliwell ranges from national politics, public reports, and healthcare debates to the ways in which film, literature, and the mass media provided cultural channels for shaping and challenging preconceptions about health and illness. Beginning with a discussion of the profound impact of World War II and the Cold War on mental health, Halliwell moves from the influence of work, family, and growing up in the Eisenhower years to the critique of institutional practice and the search for alternative therapeutic communities during the 1960s. Blending a discussion of such influential postwar thinkers as Erich Fromm, William Menninger, Erving Goffman, Erik Erikson, and Herbert Marcuse with perceptive readings of a range of cultural text that illuminate mental health issues--among them Spellbound, Shock Corridor, Revolutionary Road, and I Never Promised You a Rose Garden--this compelling study argues that the postwar therapeutic revolutions closely interlink contrasting discourses of authority and liberation. [Taken from Publisher’s Website: http://rutgerspress.rutgers.edu]
>无意识<在西方这一概念已经有着悠久的历史。很多哲学家、心理学家都对无意识有过关注和探究,但只有弗洛伊德赋予无意识以重要地位,使得无意识成为人类精神发展史上的一个重要领域①。无意识理论产生和发展对西方哲学、艺术及社会文化的发展都产生了巨大的影响。弗洛伊德对无意识发展的巨大贡献,在于他发现在人的精神生活中起决定作用的并非我们所熟知的意识,而是一种潜藏在意识之下并截然不同于传统理性的无意识。而弗洛伊德的精神分析学也正是建立在无意识的基础之上的。在弗洛伊德学说的基础上,荣格从原始神话和意象的角度重现研究,提出>集体无意识<,给无意识理论注入了新的内涵。在传统的精神分析学一蹶不振的时候,法国精神分析学家拉康提出>回到弗洛伊德的著作中<的口号,对其无意识学说加以改造并拓展,将无意识置入结构主义中来研究,修正了弗洛伊德的理论,给无意识理论注入了新的活力。无意识理论的研究逐渐渗透至文化社会领域。人本主义哲学家弗洛姆在吸收了精神分析的无意识理论的同时也对荣格的集体无意识提出怀疑,主张将无意识回归到现实经验当中,因此把无意识研究置入到人类社会结构中,创立了社会无意识理论。后现代理论活跃的的时代,新马克思主义者詹姆逊博采众说,把精神分析理论的无意识概念融入到马克思主义的社会政治学说中,.兼容其他观点,提出了>政治无意识<,为马克思主义的文化阐释学提供了一种新的借鉴方法。无意识理论的变迁轨迹清晰地显现在我们的眼前。本论文通过论述无意识理论在西方发展的几个不同阶段:弗洛伊德的>个体无意识理论<、荣格的>集体无意识理论<、拉康的>文化无意识理论<、弗洛姆的>社会无意识理论<、詹姆逊的>政治无意识理论<,并对这一理论得以发展的原因进行具体解析,以期从宏观上把握无意识理论在西方的大体发展脉络,明晰无意识理论的变迁轨迹。理论的价值还在于对实际的指导,因此论文从文化、.哲学、艺术及社会等不同角度来论述西方无意识理论的价值。关于西方无意识理论问题的研究,不仅具有重要的理论意义,而且具有广泛的实践应用价值。
人类历史的发展过程表明,矛盾性是其显著特征:一方面,由于科学技术的迅猛发展,带来经济的极大提高,人类的物质生活各个方面得到极大改善,人类的生存环境也比以前得到极大地改善,人类证明了自己力量无穷强大,控制力的范围和强度也得到证明;但另一方面,人类所设想和所追求的自由状态并没有得到实现,反而陷入了一种对自由的逃避状态之中,而这种逃避又导致了人的心理机制的异化。弗洛姆作为法兰克福学派的重要代表人物,秉承该学派的思想理论特色:对人类生存境遇的关注。他通过对马克思异化理论和弗洛伊德精神分析理论的融合,力图揭示人类追求自由但又逃避自由的心理根源,探究逃避自由的心理机制,从现代人的性格结构及其面临的种种困境着手进行分析和考察,并试图找出消除现代社会弊病的途径。在当代中国,人们面临着如同弗洛姆笔下的逃避自由的心理困境,以及相似的环境因素。本文希望通过对弗洛姆逃避自由的心理机制理论进行分析和借鉴,考察目前中国所存在的逃避自由的心理机制,试图提出解决途径,从而真正实现人的全面发展。本文共五个部分:第一部分阐释弗洛姆心理机制批判理论的现实与理论基石。西方马克思主义,尤其是其中的法兰克福学派,是通过对弗洛伊德和马克思思想的融合而形成的>弗洛伊德的马克思主义<学说。弗洛姆作为法兰克福学派的一员,其思想理论一方面继承了马克思的异化理论,另一方面也吸收了弗洛伊德精神分析学关于性格结构的学说。在融合两者思想的基础上他针对发达工业社会条件下的心理机制展开了批判。第二部分阐释弗洛姆心理机制批判理论的内涵。弗洛姆认为,当人开始>认识到自己是一个与周围的自然界和他人有别的整体之时,人类的社会史就开始了。>人类开始进入个体化发展的过程,而这种>个体化的过程<就是自我力量的增长,但同时个体的孤独感日益增加。这两种不同的发展趋势使人产生了不堪忍受的孤独和无权力的感觉,而这种感觉又导致形成了一种心理机制,即弗洛姆所说的>逃避的机制<,也就是本论文所说逃避自由的心理机制。第三部分阐释逃避自由的心理机制在当代中国的表现。当代中国随着市场经济的迅猛发展,人们的生活和心理发生了很大变化,在心理方面也遭受着类似的困境。弗洛姆在《逃避自由》中所阐述的现代人三种典型的>逃避自由<的形式,对解析当今我国社会转型期民众心理有很好的参考价值。第四部分阐释避免逃避自由的心理机制的途径。弗洛姆认为,要改变这种面对自由而又逃避自由的两难境地中人的心理机制,就必须要建立健全的人格和健全的社会。他认为,所谓健全的人就是未被异化的人,同时具有创造性特征的人,而健全的社会主要围绕着>人<这一目的,讲求人的生产性和创造性。为了这一健全的社会和健全的人格,弗洛姆从整体上提出了解决方案。首先在人的精神层面提倡爱,建立一种和谐的人际关系;在经济上,激发工人以主人的姿态积极参与企业生产管理;在政治上,完善民主制:在文化上,提倡教育和艺术等各个方面的改革。第五部分阐释弗洛姆心理机制批判理论的现实启示。在当代中国,由于科学技术的发展,不断推动现代的市场经济建设,在经济发展的同时也带来一系列问题,表现为人与自然、人与人的关系逐渐恶化,人的孤独感的增强,以及人们普遍存在着心理问题等等。因此,心理机制批判理论不仅对于发达工业社会诊治自身的弊病有所指导,而且对于当代中国具有重要的借鉴意义
[弗洛姆对人性的深刻理解根本上说来也就是对人的生存的理解,是对重生存的人性的深入把握。他的人性思想的确立,是集合了西方马克思主义者的精华,给>人学<带来了不同的研究方法与视角。>重生存<的思想是其毕生所倡导的人性思想,对于我们的现代化经济建设具有重大理论与现实意义。在20世纪的西方资本主义社会中,人们的生活水平有了一个质的飞跃,但是与此同时,出现了精神方面的空虚。弗洛姆敏锐地观察到了这一现象,并且在借鉴吸收马克思主义人学的理论基础上,又创新地将精神分析带入了对人们生活实践的考察,在结合了马克思主义与弗洛伊德主义精华部分的同时又对前二者进行继承、研究最终得出了富有意义的结论。但是这种统一不可避免会存在某些局限性。同时弗洛姆在克服当前社会矛盾的主张上,在建立他所心仪的健全的社会上,洋溢着乌托邦的意味。本文围绕弗洛姆人性思想中最关键的>重占有与重生存<的部分,介绍了其思想的背景和理论的来源,通过论述两种生存方式的辩证关系,分析>重占有<模式的困境,>重生存<模式的实现途径,透过弗洛姆的思想,解释了当代人内在的矛盾性以及对当下这两种生存方式的取舍,展望人的全面解放与发展,以及探讨当前时代下人的追求与存在意义。]
Particularly due to technical innovations, we are witnessing an unbounding of reality that increasingly is reflected in an inner striving to get rid of the limitations and boundaries of our own personality by reconstructing it anew. This pursuit of de-limitation, dissolution and blurring of boundaries is seen as a central character trait of the Ego-oriented social character. Such a fabrication of a limitless per-sonality doubtless results in a weakening of such psychic abilities as experiencing one’s self as a consistent and ambiguous entity, being emotionally attached to oneself and to others, feeling one’s own strivings, affects and emotions, and being guided by one’s internalized norms and values. Lastly, the impact of this character formation is discussed in regard to clinical and therapeutic issues.
在20世纪中期,德裔美籍哲学家弗洛姆创立了以爱为核心的人道主义伦理学,弗洛姆对爱的阐述,系统清晰、视角独特,他从社会文化环境、人的生存和需要等方面对爱做了全面的研读,探讨爱对人们生存的作用和价值,使人们对社会现状有准确的认识,促使人们对自身问题深刻反思。本文第一部分总结了国内外学者对弗洛姆的研究现状。第二部分阐述了弗洛姆爱的思想产生的背景和理论根源,爱的伦理思想的形成,与弗洛姆所处的战争与经济危机频发的动荡社会以及弗洛姆对其他思想的兼收博采是密切相连的。第三部分系统解读了弗洛姆爱的伦理的思想体系,弗洛姆认为,爱情作为一门艺术,是以给予为前提,实践为途径,同时爱包括五种对象,具有四种要素;在实践爱的过程中,要摆正爱的态度,尊重爱的对象,保持兴趣专心投入。文章的第四部分,把爱立足于人性解放,对人们生存的现状进行反思,探索爱的伦理思想的理论意义,把弗洛姆爱的思想与当下社会境况相结合,努力为树立良好的道德风尚提供几许建议。弗洛姆爱的伦理思想产生的时代背景,正是西方人道主义复兴时期,而当下的中国经济快速发展,人民日益增长的精神文化需求跟不上物质生活快步前进的速度的现象已日渐凸显,弗洛姆对爱的探讨跟当下中国建立小康社会、和谐社会的道德目标是一致的,针对我国社会转型时期出现的道德问题,弗洛姆爱的理论可以提供有效的借鉴和启示作用。
This thesis attempts to advance the underappreciated thought of Erich Fromm as both a crucial contribution to twentieth century intellectual history and a potentially pivotal point from which to transcend current theoretical impasses. In particular, I argue that Fromm's radical humanism can participate in the rejuvenation of contemporary social theory, which is still largely constrained by the dual reductionism of positivism and poststructuralism, and that a return to it will encourage renewed theorising of, and empirical engagement with, the connections that obtain between the >psychological< and the >social<, the >essential< and the >constructed<, and the >is< and the >ought<. I try to show that Fromm's qualified essentialism and ethical normativism are sensible, viable, and desirable, and that they, coupled with his analytic social psychology, which is based on his underlying humanism and elaborated through a unique fusion of Marx and Freud, provide the basis for the development of practical strategies to realise humanism in the world. Perhaps above all, I try to show that there is a deceptive complexity and sophistication to Fromm's ideas, which are all too often taken as simple and naive.
In 1950, Elihu Katz submitted his MA thesis called >The Happiness Game – A Content Analysis of Radio Fan Mail< at Columbia University. It was supervised by Leo Löwenthal, and drew on recently published work by Paul Lazarsfeld, Robert Merton, and Erich Fromm. The topic for the thesis came from Löwenthal, who, as Katz now recalls, was then preparing to become Director of Research for Voice of America. Somehow, he obtained from CBS, perhaps through Lazarsfeld, several thousand letters sent in to the network during the early months of 1948. He was interested in letters sent by listeners in anticipation of such mail landing on his desk in his new position. The letters were sorted into different bundles and assigned to various graduate students for analysis. It was a happy chance that the bundle assigned to Katz were letters sent in by listeners (overwhelmingly female) in response to a request from a popular radio broadcaster of the day, Ted Malone. Malone asked regular listeners to his daytime show to note whenever they felt happy across the whole of February 1948 (a leap-year) and, at the end of the month, to send him a letter telling of their happiest day. Over two thousand letters were received, and from this, a sample of 236 letters was selected and submitted to a careful content analysis which formed the substance of the thesis. Immediately following this, Katz entered the doctoral program in the Department of Sociology and began to work with Lazarsfeld, a collaboration which culminated in Katz’s work on the Decatur survey material that Lazarsfeld had commissioned in 1943. It became his doctoral thesis and was published as >Personal Influence< (1955), co-authored by Katz and Lazarsfeld – a landmark in American sociological literature.
Erich Fromm analyzed how man is divided in his sense of true self. This division within forces him to cling to abstract and concrete entities outside of himself and Fromm calls this >transference< which he, after all, borrowed from Freud. This transferring of man’s individuality to outside forces brings temporary relief to his experience of powerlessness and loneliness. The transference makes man acquire a masochistic character wherein he submits himself to outside irrational forces that perpetually dehumanize him. This is the reason why his ethics is a struggle to bring back the power of man within, nursing his potentialities to change himself and transform his world. Ethics, for Fromm, is a form of normativity which leads man into freedom to fully actualize his own sense of self.
The long term perspective
(2013)
The journal >Psyche – Zeitschrift für Psychoanalyse und ihre Anwedungen<: A historical overview
(2013)
The author presents a historical overview of the evolution of the German journal Psyche, starting from its foundation by Alexander Mitscherlich, Felix Schottlaender, and Hans Kunz in 1946. After the gradual reorientation of Psyche in the direction of being a purely psychoanalytic journal, Mitscherlich became its sole editor in 1969. In the 1980s, Psyche played a central role in the discussion and working-through of the German analysts' involvement in the National Socialist Regime. In 1997, Werner Bohleber followed Margarete Mitscherlich as editor-in-chief. Psyche, the only monthly psychoanalytic journal in the world, keeps not only documenting, but also shaping the main developments taking place in our field, on both a national and an international level. As far as the last 20 years are concerned, the journal has also played a central role in the debate conducted in and outside Germany in terms of empirical research in psychoanalysis and the dialogue with the neurosciences.
菲利普•罗斯是杰出的美国犹太小说家。自1959年至今,五十余年中他笔耕不辍,塑造了一个个鲜活的人物形象,赢得了国内外学者、评论家的关注和好评。《美国牧歌》于1998年荣获普利策奖。它的出版标志着菲利普•罗斯的创作生涯迎来了新的高峰。国内外对《美国牧歌》的研究主要集中在作品主题思想以及创作技巧等方面。本论文尝试使用弗洛姆的人本主义理论,主要关注《美国牧歌》中体现的人类生存困境和不健全的人两个方面。本论文共分为五个部分,包括引言、理论介绍、两章正文和结论部分。第一章是引言,介绍菲利普•罗斯的生活经历、主要作品、小说《美国牧歌》的故事梗概以及《美国牧歌》的国内外研究情况,并且提出了本论文的研究意义及主要论点。第二章是理论介绍,介绍弗洛姆的生平及其人本主义理论。本章对人本主义理论的介绍主要包括该理论形成的影响因素、现代人的生存困境、现代人的需求以及不健全的人四个方面。第三、四章是论文的主体部分。第三章主要分析了《美国牧歌》中人物所面临的生存困境。在美国这片梦想成真的土地上,人们有信心能够创造自己的美好生活,但是在衰老、疾病及社会动荡等因素的综合作用下,人又受困于对死亡的忧虑。崇尚自由的现代社会给人们提供了追求幸福的机会,然而,自由的另一面却是各种社会冲突事件的频发,人们在冲突中处于一种孤立无援的境地。第四章主要分析了《美国牧歌》中不健全人的具体行为表现。当社会不能满足人的各种生存的需求时,人们表现出了对自由的逃避和人际关系的异化。求同和破坏是人们摆脱孤独,重拾安全感的两种方式。另外,人际交往中倡导的>市场倾向<评价标准导致了人们的异化关系。第五章是结论。本部分总结全篇,作者认为罗斯和弗洛姆都关注人在社会中的命运和生存状态。社会的发展尽管要追求物质利益,但是发展始终要以人为本,关怀人性,从而实现人的健康发展。
Since the concept of imaginative elaboration of body functioning, which is essential to Winnicott's idea of psyche-soma, has rarely been investigated up to now, this article sets out to do this and tries to pursue the meaning and articulation of that concept in the corpus of Winnicott's theory. In this way, it contributes to bringing the body to the core of psychoanalytical theory.
赫尔曼·黑塞(Hermann Hesse,1877-1962)是20世纪德国杰出的浪漫主义作家,被誉为>德国浪漫派的最后一位骑士<。黑塞深受浪漫主义影响,他将自己的小说称为>心灵传记<,在其创作中始终关注人与世界、与自身的关系,因此其小说全方位地展现了不同阶段的人与外界的矛盾以及因此产生的救赎渴望。本论文试图从黑塞的个人经历和思想入手,借助女性形象的分析,从自然之女、欲望的张扬、生活之母的伟大想象等三个层面上历时性地探讨黑塞小说中的女性救赎观念,并将其救赎道路的展开置于特定的时代背景和文学传统中,发掘其女性救赎背后独特的文化内涵及精神意义。论文主体分成四个部分,为四章。第一章主要从共时和历时两个角度,从黑塞的个人经历和文化传统两个方面入手,探究黑塞在个人与时代危机中的救赎意识的产生,并将作家置于文学传统中进行观照,指出其以女性为依托的救赎意识实际上来源于作家对浪漫主义文学传统即先代诗哲智慧的有益吸收。第二章以作家的早期作品《彼得·卡门青》为例,重点借用了生态女性主义和弗洛姆>爱的哲学<的某些观点,指出青年对心灵家园的困惑与追寻是其救赎的发轫,由此这一时期的女性典型地带有自然特性,正是在这个维度上,女性为男性指明了救赎之路,即爱的哲学。第三章以黑塞代表作之一的《荒原狼》为主要分析对象,是本文论述的重点和难点。本章以荣格的原型分析理论为架构,试图从原型角度论述小说中男性的分裂与冲突以及女性阿尼玛原型所具有的救赎意义,在此基础上揭示出黑塞这一时期的>幽默哲学<,其本质是一种苦难哲学和超越哲学。第四章着重探讨《纳尔齐斯与歌尔德蒙》中的女性救赎主题。首先借用尼采>成为你自己<的道德哲学来分析小说主人公歌尔德蒙的救赎之路的展开,即对真实自我的认识。在此过程中,女性扮演艺术和性爱女神,并在作家的塑造中成就了生活之母的伟大想象,第三节重点论述小说中体现的死亡哲学,即关于生与死、死与爱的关系。由此黑塞在技术与理性的时代氛围中,通过对感性之爱与死亡的吟唱,在一个审美的世界中表现了自身对个体救赎的内在探索。
This article deals with the six German-Jewish psychoanalysts who fled from Nazi Germany to the Netherlands in the 1930s. Watermann and Landauer perished in the German concentration camps. Levy-Suhl survived the German occupation of the Netherlands but died soon after. Reik went on to the USA before World War II. Lampl and Keilson lived and worked in the Netherlands for the rest of their lives.
[异化理论是西方马克思主义对资本主义社会进行批判的一个鲜明的旗帜,许多西方马克思主义的学者都关注到了异化问题。法兰克福学派的弗洛姆把异化作为他对资本主义批判的核心内容,他并不满足于把异化作为单纯的哲学、社会学问题来探讨,他把异化的概念延伸到了心理学的领域,为我们开拓了一条崭新的思路。本文所关注的正是弗洛姆哲学理论中最重要的异化理论部分,在对弗洛姆的异化理论进行梳理和分析的基础上,结合现实对弗洛姆的异化理论从积极意义和内在矛盾两方面进行了评析,本文一共由三个部分组成:第一部分,对弗洛姆的理论来源进行了梳理,阐明了弗洛姆的理论来源自弗洛伊德与马克思,并分析了弗洛姆对二者理论的吸收与重新理解并转化为自身理论的这一过程。第二部分,通过对弗洛姆矛盾人性论的分析阐明了弗洛姆的人性观,对人性的理解是弗洛姆异化理论的出发点。明确了弗洛姆的人性观后,本文着重探讨了弗洛姆的异化理论,以及弗洛姆对资本主义晚期出现的社会总体性异化的批判以及扬弃异化的途径。第三部分,对弗洛姆的异化理论进行了简要评析。本着对弗洛姆异化思想理论进行梳理探究的思路,从其中找到其可以为我们所用的积极意义,以及其不符合社会现实的思想缺陷。]
近年来,随着经济全球化的发展,人类社会生活发生了重大的变化,社会矛盾日益凸显,因此,社会批判理论成为人们研究各种社会问题的一个必然语境。弗洛姆社会批判理论是西方社会批判理论中的一枝独秀,弗洛姆从理解和解决人类社会自身的问题出发,对资本主义社会进行了批判;通过对精神分析学、社会异化理论以及社会性格理论的发展历程的研究,弗洛姆揭示了社会批判理论在当代孕育的基本精神及其在当代新的发展逻辑。弗洛姆社会批判理论是从西方资本主义发展亲身经历的视角对西方社会进行了深入的研究和剖析,对当今社会人们面临的问题做了系统的回答。因此,弗洛姆社会批判理论当代价值研究不仅有助于我们进一步揭示当代西方资本主义社会的本质,而且有助于我们进一步探究其理论和现实价值,为我们塑造健全的人、构建健全的和谐社会提供理论上的指导。
本文聚焦于东欧新马克思主义理论家马尔库什对马克思>人的本质<概念的解读。在《马克思主义与人类学》中,马尔库什试图将马克思的>人的本质<概念与历史概念缝合在一起,进而阐明马克思的唯物史观。在有效区分>人的本性>和>人的本质<的基础上,他剖析了>人的本质<概念的三个要素:劳动、社会性和意识,并揭示出人的本质不是一切时代每个人类个体所必然具备的特性的总和,而是人类的真实的历史存在的那些特性,即自由、普遍性和主体性的实现。马尔库什对马克思>人的本质<概念的解读,秉承了卢卡奇人道主义马克思主义的基本思路,同时又有效避免了弗洛姆和阿尔都塞的理论缺陷,在一定程度上超越了西方马克思主义理论家的基本理路,对我们深入理解马克思思想具有重要的参考价值。
Sullivan Integrated
(2013)
The author sees H.S. Sullivan's (1892–1949) interpersonal theory as the best theoretical framework for the contemporary intersubjective perspective in psychoanalysis and presents the former in its pluridimensional articulation. After having extended Freud's therapeutic approach to psychotic patients, Sullivan developed both a developmental psychology and a psychoanalytic and psychotherapeutic technique based on the >interpersonal field< as the basic unit of study. To the pluridimensional character of his theory also belongs its application to the cultural and social aspects of our personal identity. Having the contemporary psychoanalytic authors who shaped the intersubjective perspective limited themselves to the clinical dimension, Sullivan's interpersonal theory can still provide the theoretical framework that any psychoanalytic perspective needs.
The author sees H.S. Sullivan's (1892–1949) interpersonal theory as the best theoretical framework for the contemporary intersubjective perspective in psychoanalysis and presents the former in its pluridimensional articulation. After having extended Freud's therapeutic approach to psychotic patients, Sullivan developed both a developmental psychology and a psychoanalytic and psychotherapeutic technique based on the >interpersonal field< as the basic unit of study. To the pluridimensional character of his theory also belongs its application to the cultural and social aspects of our personal identity. Having the contemporary psychoanalytic authors who shaped the intersubjective perspective limited themselves to the clinical dimension, Sullivan's interpersonal theory can still provide the theoretical framework that any psychoanalytic perspective needs.
星新一是日本近现代著名科幻小说家。他最为突出的成就就是在日本文坛开创了微型科幻小说这一文学领域。从他的众多作品中可以很明显地看出其对战后日本高度资本主义社会的批判意识。本论文采用社会心理学家弗洛姆的孤独理论,对星新一风格尖锐的前期作品集『世界SF全集28星新一作品100』中的孤独主题进行了分析,并结合作品的社会背景和作者的个人经历,探究了其前期作品中孤独主题产生的根源。本论主要从人与自我,人与社会,人与自然三个方面对星新一前期作品中的孤独主题进行了分析。指出了作品中人们对金钱、名声等的热衷追求,无止境的消费欲望,对社会的消极顺应,幻想以及虐待等行为倾向都是对自由的消极逃避。而各种消极逃避行为均源于人们无法忍受的孤独感。但是这种消极逃避不仅削弱人的自我意识,加深孤独感,而且使人与人的关系变得疏远、不信任,进而导致了一般社会联系的消失。最后这种消极逃避导致人与自然的关系的疏离,人们陷入整体的生存危机感当中。对孤独主题产生根源主要从作品的社会背景以及星新一独特的经历两个方面进行了分析。首先通过对作品社会背景的分析,了解到战后日本社会物质生产与精神创造失调,人们陷入一种空虚与孤独感当中这一现实。因此判明了星新一前期作品中的孤独主题实际上是当时社会人们精神状态的真实反映。其次通过对星新一受家庭影响形成的内向的性格,日本二战战败后目标的迷失,父亲去世后接手星制药公司这一时期的苦恼以及进入文坛后世人对其作品的不理解等坎坷经历的分析,探明了星新一前期作品中的孤独主题也是其内心孤独情感的真实写照。通过对星新一前期作品中孤独主题的深入研究与分析,有助于我们更好的了解星新一的孤独感和他的作品,以及更好的理解日本人和日本社会的各种现象。
埃利希•弗洛姆是20世纪著名的心理学家、哲学家和社会学家,也是一个西方马克思主义者、法兰克福学派的主要代表人物以及新弗洛伊德学派创始人。他的一生理论建树颇丰,其中最值一提的便是其健全社会思想,弗洛姆试图以此来警醒世人需重新审视我们所处的生活世界。虽然弗洛姆批判的是现代西方资本主义社会的诸多弊端,但同样也为我们提供了评判我们当下的社会是否健全的一个新视角,这也是本论文选择这一思想作为研究对象的主要动因。本论文首先从社会背景、理论渊源、形成过程和理论构架等四个方面入手,力图全面展现弗洛姆健全社会思想的总体概貌。在此基础上,本论文分别从人性、社会性格、社会心理和情感等四个维度,重点讨论弗洛姆对于现代西方社会全面异化的批判以及其关于健全社会构建的理论设想和实现途径。在弗洛姆看来,表面繁华的现代资本主义社会实际上是一个病态社会,而人性异化、社会性格的异化、社会心理的异化以及情感的异化则是现代资本主义社会不健全的根源。因此,要想真正治疗这种病态社会,就必须诊断出它的病源,即人性、社会性格、社会心理和情感等何以在现代资本主义社会中被异化;健全的人性、社会性格、社会心理和情感对于健全社会的构建究竟具有什么样的价值。总之,弗洛姆就是在全面批判现代资本主义病态社会的基础上,力图从人性、社会性格、社会心理和情感这四个方面探讨构建健全社会的合理途径。也可以说,这四个方面集中体现了弗洛姆对西方病态社会>破<与>立<的诊断和治疗。总体而言,弗洛姆的健全社会思想具有四个明显的理论特征:目标规划的乌托邦色彩、价值取向的伦理道德性、实现途径的主观革命论以及理论方法的抽象批判性。其在理论上的创见,就在于将弗洛伊德的精神分析法引入关于健全社会的思考中,在融合弗洛伊德的精神分析理论与马克思社会理论的基础上,对现代资本主义社会的异化问题予以批判性剖析,进而归纳出现代资本主义社会四种具体的异化现象,为我们揭示了现代西方社会病态的真相,提供了理解当代资本主义变化实质的新视角;同时,在理论体系上创造性地提出弗洛伊德主义的马克思主义,推进了当代国外马克思主义理论的多元化发展。当然,弗洛姆的健全社会思想也有其理论局限性,主要表现为:理论立场上的唯心主义倾向和对人的心理因素的社会作用过度夸大,从而贬低和否定了社会历史规律的根本作用;在批判方法上囿于认识论视域的分析,而忽视马克思主义实践论视域的批判,陷入了道德教化之误区。
德国小说家、散文家、诗人赫塔.米勒是2009年的诺贝尔文学奖获得者,诺奖的颁奖词中如此评价她的作品:>兼具诗歌的凝练与散文的率直,描绘了一无所有、无所寄托者的境况<。在米勒的作品中虽然处处透露出作家的个人经验,或是特定社会条件下的人的生存状态,但却显现出人类共有的普遍困境。无论是法西斯、罗马尼亚集权政府、整个东欧阵营的专制统治、对个体自由的限制,还是西德民主国家中资本主义异化社会对个性的压抑,都体现出作家对理想主义的>个体自由<的疑惑和追求。论文分析的主要文本是作家1989年出版的中篇小说《独腿旅行的人》,写于她移居德国的前期,也是唯一一本主要描述其在德国生活的小说,因此对研究米勒作品中的>个体自由<概念有特殊的价值。论文试图从心理学角度,运用德国社会心理学家埃里希•弗罗姆的>消极自由<->积极自由<理论,分析米勒这部小说中处于不同社会环境却共同面临个体不自由的人物的心理状态、形成这种不自由的心理机制以及他们对积极自由的追寻而不得。论文首先简要介绍赫塔.米勒的生平与作品,然后综述论文运用的理论根据。论文主体分为两部分:第一部分以小说主人公在罗马尼亚的生活为背景,阐述在集权社会制度下家庭、社区以及整个社会环境对人的自由的压迫,人在此种环境中产生的权威主义的自由逃避机制。第二部分以主人公移民西德后的境遇为背景,以匿名权威为重点阐释民主社会中仍然存在的各种不自由;主人公在自由幻灭后,在与客体和主体关系中的双重异化以及孤独和自由的两难处境,进一步补充说明了个体自由作为人类普遍困境的艰难和珍贵。论文还阐释了主人公企图通过人与人之间的亲密关系、通过反抗权威、反抗趋同来获得积极自由的尝试。米勒得奖的2009年正值柏林墙倒塌20周年。柏林墙可以推到,但是在精神世界中那堵禁锢自由的墙依然存在。所以她不断揭开这块伤疤,不断描写那些梦魇般的记忆,这种对人类自由困境的探讨和对尚未实现之物的不断追求,正是作家对>个体自由<乌托邦式的追求。而弗洛姆认为要实现真正的个体自由,爱是最终的解救途径,这也是一种终极理想。然而正是人类想要逾越这种永恒的困境与孤独以及渴望超越自我的精神,成为人类文明发展的动力,也是人之所以为人的价值所在
Bakalářská práce se zabývá filozofií tří významných filozofů Ericha Fromma, Viktora Emanuela Frankla a Alberta Camuse. Práce je rozdělena do čtyř kapitol, ve kterých se vždy zabývám jedním problémem z pohledu všech zmíněných autorů. V závěru kapitoly je určité shrnutí těchto myšlenek a nalezení podobných znaků jejich filozofie. První kapitola je věnována problému autentického způsobu lidské existence. Ve druhé kapitole se zabývám tématem svobody, a to především, zda je či není absolutní svoboda možná. Následující kapitola řeší otázku lidské společnosti a jejího vlivu na člověka. Poslední kapitola představuje problém smrti a sebevraždy. V závěru práce jsem se pokusila o shrnutí společných bodů filozofie již zmíněných filozofů.
舍伍德•安德森的《小镇畸人》以充满感情的笔触描述了十九世纪后期美国中西部小镇的生活风貌。小镇上的居民饱受清教道德规范和资本主义价值观的双重压迫,他们疏于交际,思想和行为十分古怪,他们与自身和小镇上其他居民的关系发生了异化。安德森通过描写这些怪人的外貌和拙于交际来表现他们精神上的异化,在那个日益冷漠的社会里,个人的内心充满矛盾。在《小镇畸人》中,困扰个人的一个核心问题就是他们的本能冲动与他们的价值观念之间的冲突。他们内心希望采取行动克服异化,但他们的能力和欲望都受到了压制。本文采用存在主义哲学家萨特、弗洛姆和塞曼的观点解析《小镇畸人》中的异化现象。萨特强调人的主观意识在人的异化过程中的作用。他认为,人的痛苦源自他意识到自己在受折磨。他还指出,人害怕面对>他者<。人在面对>他者<时会感到自己是异类,无法找到归属感和安全感。萨特还指出人会被迫接受错误的价值观念,导致自身异化,他把这种行为定义为>不诚<(bad faith)。本文试图应用萨特的异化理论分析《小镇畸人》中人物异化的根源。埃里希•弗罗姆在分析人的异化原因时,强调缺乏归属感是导致人异化的重要因素。他认为人需要归属感,渴望被他人接受,被他人需要,为了找到这种归属感,人不得不背弃本我,遵从被社会普遍接受的价值观念和道德规范,而这种屈从最终导致了人的异化。梅尔文•塞曼借鉴了马克思和埃米尔•迪尔凯姆的异化理论,提出异化的>五维度<:权力缺乏、意义丧失、规范缺失、社会隔离、自我疏远。异化的这五个方面在《小镇畸人》中均有所体现,本文也要借鉴塞曼的观点来分析《小镇畸人》中人物的异化。本文结合存在主义哲学家的异化理论和安德森对当时文化的理解,探究导致小镇居民异化的根源。造成小镇居民异化的罪魁祸首是工业化和清教主义。受资本主义金钱至上价值观的影响,小镇居民盲目追求物质财富,人与人之间的关系变得冷漠,爱的丧失是导致他们异化的根本原因。在高度发达的机器工业面前,小镇居民感觉自己微不足道,无力掌握自己的命运,对自身价值的否认和无能感也导致了他们的异化。在多重价值观的冲击下,小镇居民信仰的动摇以及面对他者时的困惑与恐惧也是导致他们异化的主要因素。他们拙于辞令,生性懦弱,不敢把自己的想法告诉他人,这也阻碍了他们之间的相互理解。他们无法在自己的本能欲望与信仰之间找到平衡,在新时代中找不到生命的意义,从而产生失落感,这些都是导致他们异化的重要因素
This paper explores psychosocially young unemployed men’s resistance to work they describe as ‘embarrassing’ and ‘feminine’. The context is the closure of a steelworks in a town in the South Wales valleys, in which their resistance is mediated by father–son relationships that dictate what counts as proper manly work. In this study, young men, as well as their mothers and (where possible) their fathers, were interviewed. The interviews reveal a community suffering the effects of intergenerational trauma and riven with complex feelings about masculinity and femininity. These feelings are projected onto the young men, who feel bullied and shamed by their families, peers and others in the community because they are unable to find gender-appropriate work. The implications of these findings for un-derstanding youth male unemployment are considered.