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Izmantojot Fromma izstrādnes, kļūst iespējams nošķirt arī iedomātās un faktiskās vērtības. Iedomātās vērtības var gūt racionalizēšanas ceļā, kaut gan pastāvošās, faktiskās vērtības liecina par kaut ko citu. Fromms piedāvā šādas principā nedzīvošanas, proti, nebūšanas aprakstu (459): >Tagadējais vidējais cilvēks pats gandrīz vai nedomā. Viņš atceras tikai datus, kas viņam sniegti skolā un masu medijos. Balstoties uz paša novērojumiem un domāšanu, viņš praktiski neko nezina no tā, ko viņš zina. Arī priekšmetu izmantošana gandrīz neprasa paša domāšanu un speciālās zināšanas. Dažas ierīces, piemēram, telefons, neparedz nekādu prasmi un piepūli. Cita priekšmeta, piemēram, automašīnas, izmantošana paredz mācīšanos tikai sākumā. Kolīdz tas kļuvis par rutīnu, vajadzīga tikai ļoti niecīga personiskā piepūle un speciālas zināšanas. Pat izglītoti mūsdienu cilvēki ļoti maz domā par reliģiskām, filosofiskām problēmām un pat nedomā par politiskām problēmām. Lielākoties viņi no politiskām un reliģiskām grāmatām un oratoriem tikai pārņem daudzkārt piedāvātās klišejas, nevis nonāk pie secinājumiem, kas ir darbīgas un dzīlēs ietiecošas pašu domāšanas rezultāts. Viņi labprātāk izvēlas tās klišejas, kas vairāk atbilst viņu pašu raksturam un viņu pašu sociālajai šķirai.<
Wissenschaft und Identitätsfindung. Der junge Erich Fromm. Alfred Weber, Karl Marx und Sigmund Freud
(2014)
In light of the recent emphasis on social and cultural factors in psychoanalytic theory and practice, this article will elaborate earlier attempts to bridge psychoanalysis and the study of culture. I begin by considering the disciplinary tension between the fields of psychoanalysis and anthropology and the emergence of a >psychoanalytic anthropology,< which began in the 1920s and lasted through the 1950s. I then turn to the works of Harry Stack Sullivan and Erich Fromm, who developed an approach known as >cultural psychoanalysis.< I suggest that Sullivan and Fromm anticipate today’s sociocultural turn in psychoanalysis and that their work on culture and its role in psychological development and experience continues to be relevant. Rather than embracing a social or cultural determinism, Sullivan and Fromm focus on the interaction between culture and the person, thus creating an >integrationist< approach. Sullivan and Fromm develop a broad conception of culture that encompasses a critique of social and cultural norms and values. I suggest that this is particularly valuable because much current discussion of culture focuses chiefly on diversity and difference, thus overlooking the implicit social and cultural values at work in all human experience. I build on Sullivan and Fromm’s insights to illustrate the significance of early interpersonal psychoanalysis for the sociocultural turn in contemporary psychoanalytic theory and practice.
Nach 1918 setzte sich in der deutschen Psychoanalyse ein nationalzentralistisches Organisationsprinzip durch – gegen die Option, eine zweite süddeutsche Vereinigung neben der Berliner Gruppe (ab 1926 DPG) zu schaffen. Berlin erlangte in der Freud-Schule die Zuständigkeit für ganz Deutschland. Andere Gruppen wurden der DPG als »Arbeitsgemeinschaften« zugeordnet; lokale Kandidaten mussten einen Aufnahmevortrag in Berlin halten. Die damit gestiftete Spannung trat vor allem gegenüber der Frankfurter/Südwestdeutschen Arbeitsgemeinschaft hervor, die 1926 maßgeblich von Karl Landauer gegründet wurde. Sie war mit zuletzt 4–5 fertigen Analytikern die größte Gruppe in Deutschland außerhalb Berlins. Landauer, in Wien geschult und ab 1925 Mitglied in Berlin, führte einige Lehranalysen durch, im Rahmen der Berliner Vorschriften. Aber kein Frankfurter Kandidat schaffte die Aufnahme in die DPG ohne Nachausbildung in Berlin; Erich Fromm fiel zweimal mit Probevorträgen durch. S.H. Fuchs, 1928–1930 in Wien ausgebildet, wehrte sich gegen dieses Aufnahmeverfahren. Als Landauer 1929, bedrängt von Heinrich Meng, das Frankfurter Institut schuf, betonten beide, dass sie keine Ausbildung beabsichtigten. Das war nur die kurzfristige Wahrheit. Die Ambivalenz eines Instituts, das seine Ambitionen zunächst verdunkelte, ist für die Frankfurter Psychoanalyse ebenso kennzeichnend wie ihre Nähe zur akademischen Welt, insbesondere zur Soziologie (M. Horkheimer, N. Elias). – Die vorliegende Arbeit verwertet erstmals zahlreiche Stücke aus der Korrespondenz zwischen Landauer und Max Eitingon.
埃里希•弗洛姆在充分吸收和借鉴马克思异化理论和卢卡奇的异化理论的基础上,从心理学的视角出发来开创了自己的异化理论,用来解读资本主义社会制度下人的各种境遇。埃里希•弗洛姆通过对资本主义现象的深刻剖析和激烈的批判,犀利的指出资本主义繁华和虚荣的背后是赤裸裸的精神贫瘠和心内的孤独,为了摆脱这种状况,人们出现了逃避自由的心理机制,所以弗洛姆倡导建立健全的社会,只有健全的社会才会有健全的人格,才是符合人性追求自由和发展的本性。他的观点开拓了异化的研究范畴,丰富了马克思和卢卡奇所提出的异化思想。本篇文章在搜集大量资料的基础上,从弗洛姆的时代背景和生活经历入手,分析提出异化理论的现实依据和理论根据。弗洛姆将异化的内容扩大到生活中的各个领域,并指出资本主义心理、社会性格、消费等方面是典型的异化现象,从主客体两方面来分析这种异化现象产生的原因,并且给出了克服异化的方法,通过>爱的艺术<、发挥主观能动性、轻占有重生存的主体改变,再加上经济、政治、文化方面的双管齐下,来消除所存在的异化给人们带来的扭曲和不利。尽管弗洛姆的异化理论存在着很多的不足,但是给我国建设社会主义核心价值观带来了很多的启发与借鉴。
Conceptualizing intersecting psychical dynamics taking place within the analytic relationship, the concept of truth is considered as an integral element of the patient's unrepresented, subjective self-experiences, particularly in respect to traumatic aspects. Truth is also conceptualized as a process of exploration of traumatic elements emerging dynamically in the context of transference. During such processes, it is possible that the patient's traumatic truth may collide with certain aspects of the analyst's mental life affecting deeply his/her phantasy and stirring strong feelings and representations of traumatic self-experiences of personal and subjective meaning. These instances are vital intersubjective aspects of the analytic relationship. They facilitate the exploration of the patient's unconscious inner truth and are signified as internal moments of meeting, emphasizing a psychical interchange between the analytic dyad and creation of a mental-cradle, a space for exploring and representing the patient's traumatic self-experiences. Clinical material is provided from the psychotherapy of a young woman with borderline psychopathology and unrepresented traumatic parental loss and migration. Discussion brings together basic theoretical conceptions regarding dynamic, joint mental functions of transference and countertransference and indicates the utility of actualizing disturbing countertransference experiences and the analyst's personal recourses and subjectivity for the exploration of the patient's truth.
Ferenczi's discovery of trauma was labelled by Freud as a return >to errors< that he himself upheld he had committed before 1897. During the dramatic period running from the Wiesbaden Congress (September 1932) to Ferenczi's death (May 1933), Freud wrote to numerous correspondents (among them Jones, Eitingon, and his daughter Anna) complaining that Ferenczi's latest theoretical elaboration corresponded to a simple return to the origin of psychoanalysis and was also a symptom of a serious psychosis. The theme of this paper is that Freud's opinion concerning Ferenczi's concept of trauma is a result of misunderstanding: the trauma as described by Ferenczi is not the one that preceded (in Freud's theory) the desertion of the seduction theory, but is something that is much deeper and mortifying, where the sexuality role is less central. The author pauses to ponder and reflect on the importance of the concept of Erschütterung as a cause in losing basic trust, a perspective that moves far from Freudian sex-centrism that puts psychoanalysis face to face with the sufferings of the victims of extreme trauma.
War is a uniquely human scourge with complex biological, psychological, social, and political determinants. In this paper, repetition-compulsions both in making war and in the diagnosis and treatment of war trauma are documented. The diagnosis and treatment of war trauma are reviewed from the Napoleonic wars until the present, and parallel tracks in the development of military history, neurology, and psychoanalysis are traced. A personal history of the author and a clinical case history are included to demonstrate the effect of war on both family members and soldiers. Prevention of war through political negotiation is emphasized.
乔伊斯•卡罗尔•欧茨是美国杰出的女作家,曾多次获诺贝尔文学奖提名。她的代表作《奇境》被认为是具有里程碑意义的分水岭之作。从《奇境》开始,欧茨的作品越来越关注人的内心世界,关注个人的生存状态和社会环境之间的冲突。本论文主要以埃里希•弗罗姆的异化理论为依据,力图揭示小说《奇境》对人物异化命运的关注。弗洛姆认为,异化是一种经验方式,通过这种方式,人体验到自己是一个陌生人。异化现象体现为个人与自我,个人与个人,个人与社会环境之间,以及个人与自己的信仰之间的冲突。此篇论文分别从以上四个方面对小说人物的心理异化进行了细致分析。论文主要由五章构成。第一章为引言。这一部分简要介绍了作者乔伊斯•卡罗尔•欧茨的创作经历,主要作品和成就,并且总结和概述了国内外对这部小说的相关研究,从而提出来本论文的研究目的与意义。第二章介绍了异化理论的起源与发展,为本论文的分析奠定了理论基础。第三章是论文的正文部分,由两部分组成,分析了《奇境》中主要人物的普遍异化现象。第一部分分别从人与社会环境之间关系的异化,人与家庭成员之间关系的异化,和人与自我关系的异化以及人与上帝之间关系的异化四个方面着重分析小说《奇境》中男性人物的异化。第二部分具体分析小说《奇境》中主要女性人物与家庭成员之间关系的异化以及她们的自我异化。不幸福的家庭生活使得女性人物的精神备受压抑,导致了她们自我人格的分裂。最终,不堪忍受精神与肉体双重折磨的她们陷入了自我迷失的困境之中。第四章则主要分析小说主人公对异化的反抗。小说人物在异化面前,主要是通过封闭自我空间,以及不断为自己创造希望来给予自己反抗异化的动力,但是成功的希望是渺茫的。最后是结论部分。这篇论文对小说中男性和女性人物的异化分析,体现了欧茨对人们心理需求与精神状态的极度关注,同时也揭露了在资本主义社会中,人们始终处于空虚,孤寂,幻灭的生活状态之中
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 personality doubtless results in a weakening of such psychic abilities as experiencing one’s self as a consistent and ambiguous entity, be-ing 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.
Just as there are many roads to Rome, the trial period may be considered one of many opening moves in psychotherapy or psychoanalysis. The responsive – and responsible – therapist must be many things to many patients, some of whom know nothing about the psychotherapeutic/analytic process. Freud advocated the trial period to help him take a >sounding< when he knew little about the patient and when the patient knew little about psychoanalysis. R.I.P.? This brief communication laments the apparent demise of this promising procedure and makes an effort at resurrection by describing the hitherto unmapped latent structure of the trial period. Even if there are fewer patients in psychoanalysis today, there may be a number of reasons to recommend a trial period, no matter what we name this period of optimistic uncertainty at the beginning of every treatment. Even if >consultation< is the term de jour, the psychoanalytic psychotherapist cannot escape certain role responsibilities at the beginning of every treatment, which has been made clear in the ethical principles of the American Psychoanalytic Association. What we will learn about the trial period should serve our understanding of what must also occur in the beginning of every psychotherapy or psychoanalysis. Conceptually, I propose that a trial analysis (1) will serve as a discriminative stimulus, signaling, to the patient, the unique nature of the analytic conversation; (2) will permit an in vivo assessment of the patient's suitability for psychoanalysis, and, more importantly, the fit between analyst and patient; (3) will provide anticipatory socialization for the unfamiliar and difficult roles of patient and therapist within the analytic process; (4) will offer true informed consent about the task facing therapist and patient; and (5) will facilitate an opportunity for therapeutic assessment, all of which will help the naive patient acquire the skills and lived experience to become an analytic patient. The trial period is the perfect host for all that must happen – and what we can do– to help naive patients become analytic patients.
关爱,是人们日常生活中到处可见的现象,是人们印象最深的体验之一,它同希望、信念等构成了人的生存意义的主干。当人们在追求人生理想的时候,关爱作为一种不可缺少的力量,给予了人们支持和帮助。二十世纪西方著名的美国社会学家、哲学家、精神分析学家埃里希•弗洛姆(Erich Fromm,1900-1980),通过对西方资本主义社会的矛盾与危机的分析,并在继承和发展马克思伦理学说、弗洛伊德伦理学说、法兰克福社会批判理论等思想的基础上,形成了独具特色的关爱教育思想。弗洛姆认为关爱作为人的一种积极主动的活动,是人的内在创造力的一种表现。关爱是一种具有主动性和创造性的能力,而不是外在的对象;关爱建立在关心、理解、尊重和负责的基础之上,而不是一味的占有和奉献。弗洛姆通过对西方资本主义社会爱的瓦解和人的境遇进行了分析研究,拓宽了我们对关爱的认识。他认为关爱的内涵是给予而非索取,并将关爱视为人与人、人与社会、人与自然连结的纽带;强调了无论在关爱自己、关爱他人、关爱社会还是在关爱自然的过程中,都应该保持理性、坦然真诚;并试图通过实践建立一个理想的>健全的社会<。在当今生产力快速发展、科技日新月异、社会物质财富剧增的年代,人与人之间的关系变得越来越功利和俗化。人们常常感慨真爱难得、知音难求,并真切渴望得到爱、被关爱。因此,研究弗洛姆的关爱教育思想具有重要的理论和现实意义。本文主要从四个方面进行研究:一、弗洛姆关爱教育思想的产生及理论渊源,着重从弗洛姆的自身经历及其所生活的时代背景进行分析,讨论人道主义、马克思和弗洛伊德的伦理思想、法兰克福学派的社会批判理论对弗洛姆的影响。二、系统的论述弗洛姆关爱教育思想及其体系,分别从关爱的内容、关爱的特征、关爱教育的内容建构、关爱教育的基本要素等方面加以展开。三、全面的分析和阐述弗洛姆关爱教育的运行机制和基本特征,通过对关爱教育运行的必备素质、特殊要求、主要目标的论述,概括了弗洛姆关爱教育思想的基本特征。四、从现实的角度对弗洛姆关爱教育思想进行了评析,探讨了弗洛姆关爱教育思想在理论上的突破与局限,以及对当代我国的理论价值和现实意义。
美国导演马丁•斯科塞斯非常善于挖掘人物的内心世界,并能抽丝剥茧般地刻画人物心理状态的变化过程。他对人物精神问题的始终关注与精妙剖析体现了对现代人生存状态极大的人文关怀。论文运用心理学范畴中的精神分析理论研究马丁•斯科塞斯电影中的人物形象,主要针对有精神困扰的人物进行论述。全篇围绕马丁•斯科塞斯电影中的主要人物及其精神问题展开。首先探究斯科塞斯在影片中塑造的有精神问题的人物形象类型及其精神问题的主要根源。运用弗洛伊德、霍妮、弗洛姆等人的理论对影片中人物精神问题的病因追根溯源。然后解读斯科塞斯如何运用各种电影叙事手法达到揭示人物精神问题的目的。分析影片中叙事母题的选择和叙事结构的运用,阐释斯科塞斯如何借助各种影像元素的辅助,加深对人物精神状态的呈现,以及他对人物造型、色彩和镜头等视觉要素的风格化运用。最后围绕斯科塞斯偏爱在影片中塑造有精神问题的人物这一特点,对其社会价值和审美价值进行了深入的挖掘。从社会学、美学和受众心理学等角度重新审视电影文本,考察斯科塞斯讲述的故事和塑造的人物背后潜藏的深刻寓意。论文力求在对马丁•斯科塞斯的研究方面获得一些有创造性的突破,并能为我国影视作品创造出更生动更立体化的人物形象提供一些启示。
The Relevance of Erich Fromm
(2014)
The pioneering work of Marguerite Séchehaye into the psychotherapy of psychosis: a critical review
(2014)
The philosophical anthropology of Erich Fromm rests on his analysis of the existential dichotomy, which breaks man’s humanity. When man disobeys God in paradise, he begins to become human. He begins to be free. For Fromm, disobedience is a prerequisite towards freedom. However, there is in him a yearning to go back to paradise to enjoy the >roots of his own nature.< He wants to be secured and taken care by a loving God. This allegory was taken and interpreted by Fromm that man is separated from his own nature. In paradise, he is an animal. He does not possess any reason or freedom as a human being. Physiologically, he does what other creatures do. However, saying >no< to God’s commandment allowed him to become human. He has reason and freedom. He is forced to take the responsibility to build his own humanity. Now, he is torn between two existential nature i.e., his animal nature and human nature. There is no way for him to return to his paradisiacal roots. He has to move on and build his true human nature. For Fromm, this can be done through reason, faith, and love.
弗洛姆是经典西方马克思主义法兰克福学派的代表人物,他对资本主义社会和文化批判具有自己独特的视角,这不仅延续了马克思主义理论批判的主题,而且对法兰克福学派及后续西方马克思主义产生了深刻影响,对于分析资本主义的社会生存状况和构建健全社会具有重大的现实启示意义。弗洛姆通过对马克思和弗洛伊德学说的整合,提出人的心理、情感不只来源于个人的本能需要,还来源于人类存在的具体条件与外部环境,以总体辩证法原则创建了自己的心理结构和人格理论。在此基础上对西方资本主义社会的人性异化,展开了深刻的揭露与系统的批判,从而呈现出人与自身、人与人、人与社会的真正统一。并试图通过人的社会结构和文化心理的双重变革建立健全社会的理想构想。本文的主旨是以总体方法论的原则,充分发掘弗洛姆心理批判理论的内涵,吸收其积极思想成果,从而为建构健全社会提供更多深层的思想借鉴。本文的内容主要包括以下六个部分:第一部分,选题的背景与目的意义。就是突出深化马克思主义理论批判这一主题,通过吸收其积极成果,为我们充分认识当今资本主义条件下人的生存状况和如何构建健全社会提供思想指导。通过对国内外文献的归纳总结,为对弗洛姆心理批判理论的深入研究提供一定的材料。第二部分,论述弗洛姆思想产生的背景和演变过程。二战后伴随资本主义经济与科技的飞速发展,人与社会生活的环境遭到了严重破坏,使人们表现出了对健全社会的强烈诉求,弗洛姆对人的心理变化产生浓厚的兴趣,他吸收了弗洛伊德的观点并结合临床实验,与马克思理论实现整合,创建了自己在心理结构分析理论。第三部分,阐述弗洛姆心理批判的总体辩证法核心内容。并以总体性方法展开对资本主义社会批判剖析,分别从社会性格角度、逃避自由心理机制和社会全面异化三方面进行批判,分析社会全面异化的形成原因;二是阐述人克服异化的途径,开发创造性潜能、理性角度看待事物及在爱中实现人与人之间的统一;三是心理批判的总体辩证法所要达到的目标,实现人与自身的统一、人与人的统一、人与社会的统一,从而使人类生活达到一种和谐的理想状态。第四部分,探析弗洛姆思想在西马文化批判理论中的地位。首先其探讨文化批判理论与法兰克福学派批判理论的契合,分别从理性启蒙批判、技术理性批判、交往关系批判揭示资本主义社会的病态现象;其次弗洛姆思想与法兰克福学派文化批判理论的异同,以及弗洛姆思想的局限性;最后弗洛姆思想在西马文化批判理论中的启示作用,何为健全的心理和健全的人格?第五部分,揭示弗洛姆心理批判的总体辩证法思想的当代意义。一是对马克思总体辩证法思想进一步拓展,促进对于马克思学说的更深层的认识;二是当前社会我们已然迈入了新的纪元,通过对弗洛姆思想的研究,会更深入思考新的人类生存标准;三是弗洛姆心理批判思想使我们更好地了解何为健全社会及实现方式?并揭示出通往健全社会的途径,分别从经济、政治、社会的总体性变革构建和谐社会。第六部分,主要阐述本研究的基本结论,虽然弗洛姆的观点还有很多不足和不完善的地方,但重大的启示意义就在启示我们必须坚持的一贯坚持的基本立场,即人的全面发展。
埃里希•弗洛姆(Erich•Fromm,又译作艾里希•弗洛姆、埃里克•弗洛姆或艾瑞克•弗洛姆)作为法兰克福学派的主战将之一,其思想不仅在学派内部独具一格,即使在整个二十世纪的西方马克思主义阵营中也独具匠心,他毕生关注>孤立无援的现代人<,并未止步于对现代社会的批判而是穷究病态个人和病态社会的根由,更致力于健全社会和健全人格的重建,因其人道化社会主义的解放理论充满理想化和浪漫主义色彩而获得>人类梦想家<的称誉。弗洛姆以一个心理学家的敏锐捕捉到现代人物质丰富精神痛苦的现状,以一个社会学家和哲学家的研究精神对之追根究源揭示出现代工业社会对人的匿名操纵致使现代人处于异化状态,人格畸变,在此基础上以人性为标尺讨伐现代社会,将自身终生的心理分析师实践所得成果结合于自己理解的人本主义的马克思主义,推出其解放理论——包括社会改革和个人性格革命两方面。弗洛姆的解放理论虽然因在哲学基础上就背离了马克思主义,在解放路径上也摒弃了马克思主义的暴力革命只在资本主义内部进行改良而注定无法达到预期目的,但是他对人类命运的关怀、对人类前途的积极探索值得我们学习,其理论中的合理成分、改革中的一些原则和具体方法即使初衷在于改进资本主义也并非便与社会主义水火不容,甚至对我们建设社会主义具有参考价值。本文拟从四个部分进行论述:第一部分为弗洛姆生平掠影,从弗洛姆所处的大时代出发勾勒出他的个人经历和思想发展历程;第二部分为弗洛姆解放理论产生的语境,以时间域和场域为背景从弗洛姆的思想源头阐述其解放理论的形成与发展;第三部分为弗洛姆解放理论的具体内容;第四部分为对弗洛姆解放理论的评价。
Well before the now flourishing field of animal studies, the thinkers associated with Frankfurt, Germany’s Institute of Social Research theorized and problematized society’s troubling relationship with animals. Early critical theory explored the various manifestations of >unrelenting exploitation< animals have experienced in human societies and maintained that the domination of animals is intimately linked to the domination of human beings, especially of women and racial and ethnic minorities. They criticized Western thought for instrumentalist attitudes toward animals and were committed to extending compassion to animals. Max Horkheimer, Theodor W. Adorno, and Herbert Marcuse mount four challenges to sociologists today: (1) to unmask the shared forms of domination experienced by both animals and marginalized human beings, (2) for environmental sociologists to make animals a principle subject of investigation, (3) for sociological animal studies scholars to engage with philosophy, and (4) to adopt a critical and normative sociological perspective when studying human–animal relations.
The Ethnographic Spiral: Reflections on the Intersection of Life History and Ideal-Typical Analysis
(2014)
埃里希•弗洛姆(Erich Fromm,1900-1980)是20世纪法兰克福学派著名代表人物之一,他涉猎的学术范围相当广泛,包括哲学、社会学、心理学、精神病学等领域。本文涉及到的弗洛姆的意识形态理论,是他将马克思的人本主义学说和弗洛伊德的精神分析学说结合起来,站在社会学和心理学的角度,对现代人的生存现状、心理机制、社会异化现象进行剖析的理论,旨在对资本主义社会进行批判,并为现代人寻找一条出路。出于人道主义的关怀,他主张构建一个健全的社会,使人得到自由全面的发展。在他的意识形态理论中,他将社会性格、社会无意识作为经济基础与意识形态的中介环节,丰富了意识形态的内涵。将弗洛姆的意识形态理论与群体意识形态相关联,具有一定的理论价值与实践意义。本文主要从二者之间发生关联的可能性上入手,逐步挖掘弗洛姆意识形态理论与群体意识形态之间的关联性。本文主体包括七个部分的内容。第一部分是导论部分,简单介绍了本课题的选题缘由、研究方法、研究思路以及研究现状。并且对本文两个重要概念>意识形态<、>群体意识形态<作了界定。第二部分介绍弗洛姆意识形态理论提出的背景,分别从弗洛姆所处的时代背景,以及对他理论形成具有重要启发意义的理论背景来进行阐述。第三部分主要介绍弗洛姆意识形态理论所包含的内容。首先介绍其理论构成,主要包括社会性格理论、社会无意识理论、健全社会理论。接着分析了弗洛姆意识形态理论与群体意识形态发生关联的可能性。第四部分讨论社会性格理论与群体意识形态的关联。首先对>社会性格<的概念及形成过程作了解释,接着探讨了社会性格与群体意识形态的相互影响。第五部分讨论社会无意识理论与群体意识形态的关联。相对应的,也是首先介绍>社会无意识<内涵及其产生原因,接着分析了二者的相互作用力。第六部分探析健全社会理论与群体意识形态的关联。首先对不健全的社会——资本主义社会进行了简单描述,接着对身处不健全的社会的人进行了分析,指出资本主义社会中的人是异化的人。接着根据弗洛姆的思想,分析了经济、政治、文化三方面的变革对群体意识形态产生的影响。第七部分探究弗洛姆意识形态理论与群体意识形态关联性研究的理论意义。指出弗洛姆意识形态理论并非都是合理的,它也存在局限性,以启示我们应该采取批判吸收的态度对待弗洛姆思想,以期对我们的现代化建设提供参考意义。
What are the competences required to satisfactorily practice effective or >good enough< psychoanalytic supervision? In this paper, I would like to consider that question. Over the past approximate 15-year period, increasing attention has been directed toward more specifically identifying and defining the components of competent psychoanalytic practice. But any parallel attention toward identifying and defining the components of competent psychoanalytic supervision practice has, in comparison, been sorely limited if not virtually absent. If we are to best practice competent psychoanalytic supervision and best train future psychoanalytic supervisors for competent practice, effort needs to be made to concretely delineate the competences that are requisite for such practice. In what follows, I present and adapt six broad-based families of internationally relevant supervision competence areas for use in psychoanalytic supervision: (1) knowledge about/understanding of psychoanalytic supervision models, methods, and intervention; (2) knowledge about/skill in attending to matters of ethical, legal, and professional concern; (3) knowledge about/skill in managing psychoanalytic supervision relationship processes; (4) knowledge about/skill in conducting psychoanalytic supervisory assessment and evaluation; (5) knowledge about/skill in fostering attention to difference and diversity; and (6) openness to/utilization of a self-reflective, self-assessment stance in psychoanalytic supervision. Although by no means an exhaustive list, 30 supervision competences (five per family) are proposed as significant for guiding competent psychoanalytic supervision practice and supervisor training, and a brief explanatory comment is offered in support of each broad-based family of competences.
消费异化是西方马克思主义的重要理论,是关于消费在现代社会发生异化的现象、原因及解决途径的理论。它分析了现代社会发展的弊病,描述了现代社会的消费主义大环境。西方马克思主义的哲学家们,通过对社会的观察结合马克思主义的基本观点提出了消费异化理论,说明了消费异化产生的原因及危害,从现实的角度描绘消费社会的基本状况,批判消费异化对人性地扭曲。本文通过西方马克思主义哲学家关于消费异化理论地论述分析西方马克思主义的消费异化观。鲍德里亚提出人已不再被人所包围而是被物所包围,人与人之间被重新以物为符号划分人的等级,这是非常恐怖的,人们为了自己的地位不得不努力地劳动而失去自我以适应新的社会现实,各类媒体的介入使的消费异化更加严重。弗洛姆以心理学的角度分析人在消费中内心的变化,这种变化逐渐地波及到人与人之间的关系,也影响到人对自己地定位发展,这些都是非常不利的。马尔库塞提出了消费异化是工业社会发展的必然结果地论断,说明福利社会是以糖衣炮弹的形式使具有反抗精神的消费人群成为顺民,进而完成统治的欲望。这些观点虽然都存在局限性,但为资本主义社会的分析做出了有益地贡献。在人们的观念中不断地形成了一种以符号为代表的等级社会,在这种社会中,通过对人占有物的程度划分人的等级,这是对人性地忽视。本文阐明消费异化的基本理论,梳理对比不同学者的理论观点,结合现代社会发展的具体情况,分析原因并试图提出解决途径。消费异化地发展,为分析现代的社会问题提供了良好的研究方向,通过对消费异化的探究,可以反思现代社会的弊病,对解决生态危机理论提供了有价值研究内容。
The foundation of the International Federation of Psychoanalytic Societies (IFPS) in 1962 was – from the author's point of view – a reaction to the exclusive politics of the International Psychoanalytical Association (IPA) in the postwar years. It was a political act of self-assertion, and only secondarily a science-related initiative. But meanwhile, the field of international psychoanalysis has changed fundamentally, and the former identity of the IFPS, which was defined from its differences from the IPA, has come under increasing pressure. Meeting this challenge, the question arises: what is the contribution of the Federation to psychoanalysis in the contemporary world? The author believes that the future lies in the exploration of identity-creating relations in all areas and periods of life. To deal with this huge challenge would be a shared task for the whole psychoanalytic community.
The relationship between psychoanalytic theory and psychoanalytic practice is highly complicated. In this paper, the author presents case material from the psychoanalysis of a man with social anxiety. In the process, the analyst came to be perceived as a version of a blank screen. At the same time, the analyst noted a discrepancy between the patient's attitude on and off the couch. Further work revealed that this splitting in his attitude had its root in the patient's relationship with his parents during his childhood. It was crucially important that the analyst did not take his perceived blankness as a technical success but that he understood the patient's reaction contextually, taking his past relationships with his parents into consideration. The author then discusses theoretical issues related to the blank screen concept. Finally, the author discusses the importance of understanding the two aspects of analytic theorizing, that is, the prescriptive and descriptive aspects.
唐纳德•巴塞尔姆是20世纪美国著名的后现代主义作家,在其写作生涯中创作大量的小说。他的小说描写许多畸形变态、丧失人格的人物,揭露当代社会问题,笔锋触及当代资本主义社会的核心问题:人的异化。作为巴塞尔姆的代表作,《白雪公主后传》戏仿经典格林童话《白雪公主与七个小矮人》,其中的人物都不同程度发生了异化。这部小说深受读者和文学评论家青睐,前期研究主要从后现代特征、女性主义等角度对其进行分析,但很少有研究分析小说中人物的异化,并探究异化产生的原因。本论文运用美国当代著名精神分析学家、西方马克思主义法兰克福学派重要代表人物埃里希•弗洛姆的相关异化观点,论述巴塞尔姆的小说《白雪公主后传》中人的自我异化,人与人之间的异化以及人与社会的异化,并探索造成小说中人物异化的原因。弗洛姆继承发展弗洛伊德和马克思的相关理论,对当代资本主义社会的异化做了新的诠释。他认为,异化是人们的一种心理体验,是人类发展过程中不可避免的现象,其根源主要在于人存在的两歧性、人的逃避自由心理机制和人的社会性格。本论文共分为六章。第一章简要介绍唐纳德•巴塞尔姆的主要人生经历和《白雪公主后传》的主要内容,并论述本文的研究背景和目的。第二章为文献综述和理论基础。文献综述回顾国内外对《白雪公主后传》的研究和评价。理论基础部分介绍异化概念的发展历程及弗洛姆的有关异化的观点。通过分析发现异化主要体现为人的异化,即人的自我异化,人与人的异化以及人与社会的异化,这与巴塞尔姆在《白雪公主后传》中表现的人物异化一致。第三章通过弗洛姆有关人存在的两歧性的观点主要探讨小说中人物的自我异化,指出人类存在所固有的矛盾是人的自我异化的内在原因。本章主要通过分析白雪公主、保罗、七个矮人的性格特点,得出他们的自我异化是由自身的生存两歧性造成的。通过这一角度的分析论述,有助于深入了解人的自我异化的根源,并为理解人类社会发展过程中人的异化找到了新的突破点。第四章通过弗洛姆有关人在逃避自由时的心理机制的重点分析人物之间的异化,探讨人与人之间异化产生的根源。本章从家庭成员、朋友和其他人物三方面揭露人与人之间的异化。《白雪公主后传》中家庭成员之间的异化主要体现在白雪公主与七个矮人之间缺少相互关爱和信任,朋友之间的异化体现在保罗与七个矮人以及简与白雪公主之间复杂扭曲的友情。人们之间的异化主要是由人在逃避自由时产生的虐待、受虐、破坏和迎合的心理倾向导致的。运用逃避自由的心理机制来分析人物之间的异化,更进一步拓展了探索人类异化根源的方法和依据。第五章从弗洛姆的社会性格概念出发,主要分析人与社会的异化,深入剖析人与社会异化的原因。本章主要通过论述人与社会机构的关系:白雪公主与学校、比尔与法院、总统与国家制度之间的异化,指出社会机构缺乏社会和道德责任感,得出人的社会性格和资本主义制度的社会背景造成了人与社会之间关系的异化。通过对当代资本主义社会性格和社会背景来分析小说中人的社会异化,为全面把握人的异化的原因提供了借鉴,有助于我们更好地了解人类社会发展过程中的问题,预防人类异化的产生,使社会健康发展。第六章是论文的结论部分。首先,总结《白雪公主后传》中的人物的异化及其产生的原因,强调运用弗洛姆的相关理论对该小说进行解读的意义。其次,指出本论文的不足,由于学术水平和资料有限,本研究尚不够系统深入,有待完善。最后,展望今后的研究趋势。
In >The Revisionist Psychoanalysis<, Adorno criticizes the neo-Freudian psychoanalysis for losing the critical edge of Freud’s theory with regard to social critique. Neo-Freudians whom Adorno calls >revisionists< criticize Freud for his >mechanical< views of the human psyche and for his over-emphasis on sexual libido. They reverse Freud’s dictum – >where id was, there ego shall be< – by stressing the importance of development of the ego, and thus that of its adaptive functions. For revisionists, the aim of psychoanalytic practice is to help analysands be better adapted to their social environment. According to Adorno, the revisionist psychoanalysis is suspected of conformism, and implicitly advocating an ideology that what is existent is the best of all possible worlds. The emphasis on adaptation actually weakens the ego instead of strengthening it – leaving it vulnerable to the whim of social conditions, and that of instinctual impulses. Most importantly, it weakens individuals’ ability to think critically and makes them susceptible to ideological and psychological manipulation against their own rational interests.
The authors attempt to outline the historical course of the Hellenic Society of Psychoanalytic Psychotherapy (HSPP). They put forward several hypotheses concerning the dynamics of its foundation and evolution. The HSPP was founded in 1977 by five Greek psychoanalysts and psychoanalytic psychotherapists trained abroad, after three decades of fruitless attempts at establishing psychoanalysis in Greece. The authors sustain that the foundation of the HSPP addressed the complex problems of Greek society in the 1970s. The request for the founding of an institution for psychoanalytic therapy and training can be linked to a search for new orientations in thought that would enhance the working-through of traumas that had marked Greek society in the previous decades; these traumas played a role in the insurmountable problems in establishing psychoanalysis in Greece and in the difficulties met by the emancipation of Greek psychiatry from asylum-centered practice. The HSPP remained the only psychoanalytic institution in Greece until the foundation of the Hellenic Psychoanalytic Society in 1984. One of the main traits of its historical course has been the effort to shape a psychoanalytic organization directed towards the clinical reality of Greek society.
人类在浩瀚宇宙中自强不息地前行至今,技术毋庸置疑在历史长河中为人类社会发展担起了不可替代的保驾护航的重任。放眼二十一世纪的人类世界,现代技术系统已达到前所未有的制高点,并在世界各国高度重视科学技术创新及科研成果水平能力的发展模式下飞速行驶,技术这把双刃剑在人类手中的权重愈发倾向于技术统领人类的地位,即技术异化的产生。异化现象早在原始社会末期就已出现,近代则把这种现象提到理论高度来认识,在异化活动中,人的能动性丧失了,遭到异己的物质力量或精神力量的奴役,从而使人的个性不能全面发展,只能片面发展,甚至畸形发展。在资本主义社会里,异化达到最严重的程度,尤其是技术的异化。人们使用技术的目的是为人服务,但技术给人类带来巨大利益的同时,也给人类带来了灾难,甚至于成为一种异己的、敌对的力量,危害社会、反制人类,人们利用技术创造出来的对象物,不但不是对人的本质力量和人的实践过程的积极肯定,而是反过来成为影响和压抑人的本质的力量。技术本是满足人不断增长的愿望的手段,在异化状态下,技术已日益成为超出人类控制的,甚至是支配、统治人类与社会的外在力量。它导致了人的物化和自由的丧失,精神的空虚和人格的分裂,泯灭了人们劳动的价值。人不再是掌握控制技术的主人,而成为了被迫适应科技社会要求的工具。美籍德裔人本主义哲学家、精神分析学家埃里希.弗洛姆的技术人道化思想是众多为人文终极关怀主义的技术哲学思潮之一,他一生致力于实现设想中的以人道主义技术服务人类为主要特征的人性化社会,其众多哲学著作均以心理学和社会学角度以一名极富道德责任感的社会诊疗师身份运用其人道主义思想诊断出当代西方资本主义工业社会中种种异化现象并将之大多归因于技术的异化,并对症下药,开出药方,进而提出一系列诊疗方案即实现技术社会人道化的具体步骤,目的将技术重新纳入人的控制之中,最终促成乌托邦式健全社会的构建。因此,潜入心理学领域中对人性的挖掘和容身技术哲学领域中对技术的批判便成了弗洛姆整个人道主义技术观的重要核心部分。本文的从弗洛姆人道化伦理的角度审视现代工业社会技术,又从技术的角度的分析弗洛姆人道化思想的价值和局限,以便为我们的学术和实践提供一点有价值的思考。
埃里希•弗洛姆作为20世纪西方著名的哲学家、心理学家和伦理学家,也是法兰克福文化批评学派的重要代表,著名的弗洛伊德主义的马克思主义者。自由问题自古便常谈而常新,时代发展到资本主义发达阶段,弗洛姆以其独特的理论建树和视角展开了对时代自由困境和出路的探讨。本文的主旨是对弗洛姆丰富的自由思想进行梳理,在此基础上将弗洛姆的自由思想放在更大的范围内进行比较和评判,并结合国内外的研究成果给予弗洛姆自由观客观理性的评价,将其自由观纳入其思想的至高处。在当代西方思想界对自由的研究中,弗洛姆的自由思想可谓深刻、全面和深入,但是许多相关论文和论著对弗洛姆的自由思想认识却不够深入和客观。弗洛姆自由思想内含许多内容,不可谓不深刻不系统。关注个体自由的人道主义情怀,关注社会实践的唯物实践观、关注个体人格和心理健全的精神分析观,以及颇具东方色彩的爱的哲学理念,这些都使得弗洛姆的自由思想具有不可替代的价值和意义。因而弗洛姆的自由思想在面对各种质疑和比较时,便往往越加显得深刻和全面。尤其最近几年对弗洛姆的研究再度兴起,也证明了弗洛姆思想的前瞻性和深刻性。本文主要分为以下几个部分:第一部分是对弗洛姆自由思想的理论背景和时代背景进行介绍,结合弗洛姆的个人经历,探寻其自由思想的来源。第二部分是对弗洛姆的自由观进行重点阐释和介绍,按照逻辑顺序对其自由观进行整体的感知和把握。自由的现状、困境、认识以及实现等都包含在弗洛姆的自由观里。并看到弗洛姆自由观的特色便是借助精神分析学对个体人格和心理进行剖析,探求逃避自由背后的深层原因。第三部分是在整体把握弗洛姆自由思想的基础上,结合国内国外的相关研究,展开一个横向或纵向的比较和分析,深入认识弗洛姆自由观的合理性和深刻性,并在一定程度上回击相关论述对弗洛姆自由思想的>管中窥豹<式质疑和误解。最后一部分便是对弗洛姆的自由观的意义和地位给于理性评价和认识,看到弗洛姆自由思想的时代发展和独创性。
人本主义心理学是行为主义学派和精神分析学派以外,心理学史上的第三思潮。人本主义心理学理论强调以人为本,充分肯定人的尊严和价值,积极倡导人的潜能的实现。近几年来,人本主义心理学受到了教育理论界的广泛关注,它倡导教育部门应当积极的在教育实践中大量运用人本主义心理学理论指导具体工作。中外办学是当前教育交流国际化趋势下的一种的办学形式,中外合作办学班级学生在家庭教育教养环境、入学后的学习目的、学习内容等方面与普遍全日制班级有所不同,因此,这部分学生在学生期望、态度、行为习惯、甚至个性等方面都有一定的特殊性。本研究旨在探讨在实践中运用>真诚一致<、>无条件的积极关注<、>同理心”等这些人本主义心理学思想,实现中外办学班师生关系的良性发展。全文将分为六个部分:第一部分将阐述研究的理论、研究问题与研究意义;第二部分将回顾国内外师生关系的相关研究;第三部分将分析阐述人本主义的内涵、理论渊源、产生的理论基础及社会根源,并详细阐述马斯洛、罗杰斯和弗洛姆,这三位极具代表的人本主义心理学家对教育过程中教师和学生的基本认识和观点,最后分析人本主义心理学思想对当前教育的启示。第四部分主要是阐述我校中外办学班学生的特点,并对我校中外办学班学生师生关系现状进行分析,包括问卷的调查过程和调查结果;第五部分将通过对问卷的结果归纳,得出我校中外办学班师生关系存在的问题并分析造成问题的原因是什么;最后一部分将根据人本主义的心理学基本理论提出解决问题的建议。本文仅是从人本主义心理学的角度对教师如何与学生建立良好的师生关系进行了初步的探讨,还有待进一步的发展和完善。
At the beginning of the 20th century, social sciences were institutionalized for the first time. While initially being a part of philosophical thinking, the promise of a scientific, objective interpretation of social phenomena granted social scientists a distinguished place within universities in Germany as well as in the USA. A larger focus on empirical research should guarantee that social science was indeed an independent endeavor, instead of a new form of social philosophy under another name. However, when analyzing the research of social scientists in the early 20th century, it is clear that ideological biases still prevailed and heavily influenced the interpretation of the collected empirical data. In this thesis, the problem of objectivity in social science and its relation to both theory and empirical research is addressed. As a case study, I have used the development of the social research of the members of the Frankfurt School in the period 1923-1950. Starting with a clear call for objectivity, over years it became clear that ideological bias was not easily removed from social science, especially at the background of the emergence and fall of the Weimar Republic and the establishment of the Nazi Regime. In my thesis, I argue that ideologically biased social science is not less empirically or more theoretically orientated than attempts to conduct objective social research, but have different interpretations of what it means to be empirical.
英籍日裔作家石黑一雄是当代最著名的英国小说家之一,年轻时即享誉文坛,曾被英国皇室授勋为文学骑士,并获法国艺术文学骑士勋章。石黑一雄以细腻优美的文笔著称,擅长描写帝国、阶级、回忆、失去等主题。其代表作《长日留痕》获1989年布克文学奖。该小说以第一人称讲述了一位典型的英国管家史蒂文斯的故事。他压抑内心情感,盲目效忠被纳粹利用的没落贵族达林顿勋爵达三十五年之久。直至暮年的一次西部乡村旅行,史蒂文斯回顾过去,方才意识到一直以来自己犹如惟命是从的机器人,沉湎于追求>尊严<而牺牲了个人情感。在旅行将尽之时,史蒂文斯醒悟应该积极度过余生。一经出版,《长日留痕》立刻受到国外学者、评论家的高度关注,研究主要围绕人物角色、后殖民语境、回忆主题及叙事策略等角度进行。在中国,对石黑一雄及其文学作品的研究不如国外成熟,但国内学者已开始把目光投向这位国际作家。然而,总体来说,研究角度和国外大体一致。毫无疑问,《长日留痕》体现了石黑一雄对现代人生存困境细致入微的刻画,对人性的敏锐洞悉,因此,深入探究主人公史蒂文斯的精神救赎之路具有重要意义。而20世纪著名心理学家、社会学家、哲学家埃里希•弗洛姆关于现代西方人生存困境的>人本主义<理论为这一研究提供了理论支撑。本论文即是尝试运用弗洛姆的人本主义解析《长日留痕》中史蒂文斯的精神危机,探讨造成此境遇的内外部原因及可能的救赎之路。全文分为六个部分,由引言、四章正文及结论组成。引言概述石黑一雄的生平及其主要文学创作,重点介绍《长日留痕》及目前国内外对其研究的现状,进而提出本论文的研究意义,即深入解读主人公的精神危机,并揭示石黑一雄对人性的深刻洞察以及对现代人生存状况的真切关怀。第一章是本文的理论基础,介绍埃里希•弗洛姆的生平,并详述其人本主义思想。弗洛姆试图用人本主义调和马克思主义和弗洛伊德学说,以关于人的处境的学说为整个思想体系的逻辑起点,总结人的基本需要,分析不同的社会性格,重点关注现代西方人的生存困境与精神危机:逃避自由及异化,并提出通过成熟的爱和创造性活动,这种根植于人内心深处的强大动力,人类或能改善现在的处境。第二章具体分析史蒂文斯严重的精神危机。立志成为一名像父亲一样的伟大的管家,史蒂文斯选择依附于显赫的家族,屈从于主人的权威,并自信其艰辛努力>为历史进步贡献了一份力量<。与史蒂文斯在面对权威时表现出的受虐冲动相应的是他在同职业的人群中的机械趋同倾向,完全丧失个性和自我。除了消极的逃避自由机制,史蒂文斯还与父亲及曾经的女管家肯顿小姐疏离,与自己异化。时间的错失与爱情的悲剧,以及长久的精神困境使斯蒂文斯这个虽是虚构的人物具有了普世追问人性的意义。第三章解析造成斯蒂文斯精神困境的外在和内在原因。弗洛姆认为,人的生死是不可改变的,尽管人被赋予无限的潜能,但短暂的生命却剥夺了其完全实现自我的可能。除了不可消除的存在背反,匿名权威也隐蔽性地干预着史蒂文斯的性格形成和行为习惯。母爱的缺失使史蒂文斯仅在象征法律、秩序、纪律的父爱下成长,阻碍了其与女性的交际。此外,史蒂文斯接受性和市场性的性格促使他与周围人保持距离,仅以主人所需为中心,而占有性的生活方式更使其失去活力,加重情感异化的危机。第四章探索了斯蒂文斯精神救赎的可能性途径。弗洛姆建议,通过成熟的爱和创造性活动,人体验到自我作为独立个体的力量,赋予与他接触的>物<以生命。旅途中的所见所闻,让史蒂文斯发现自然世界的美丽,感受到陌生人的热情。他重新审视自我,决定应该停止无休止地追溯往事,积极乐观地享受剩余的时光,去爱,去创造。史蒂文斯对未来的热切期望,对一度迷失的灵魂的救赎既令人欣慰,又鼓舞人心。基于以上分析和讨论,结论部分指出,史蒂文斯的重生,对未来的关注,是对所有经历过或经历着精神危机的现代人的警醒,体现了石黑一雄对现代人精神生活的深切关怀以及对人性的深邃思索。石黑一雄的作品是多维度的,涵义具有多层性,而对《长日留痕》的人本主义解读对于现代社会及现代人都有一定的实际意义,即如何实现人类精神的健康,实现人的全面发展。
An individual's identity is gradually built upon a lifelong process of maturation. Sexual life and how our desire is channeled and expressed represent a key area of that global identity. Also, the nation to which we feel we belong constitutes another cornerstone of that complex structure. The obvious attraction that nationalism awakens in many parts of the world might be related to the facilitation of a valuable identity acquired by just belonging to a idealized group instead of through a tiresome and continuous effort. In this process, >others< are chosen by us to establish comparisons with our tribe, helping us through a mirroring process to shape our own image. We project upon those >others< all kinds of undesirable traits. Those attributions tend to be very similar, regardless of which specific groups are involved. The >others< are always lazy, dishonest, untrustworthy, dirty (…). Interestingly, there are a specific set of >positive< attributions that are almost always present: the >others,< and specifically the men in that group, are sexually more potent, attractive, or able. This contradictory image of the >other< can help us to understand the complex dynamics, at the individual and group levels, that are present in radical nationalist movements, and to open up new fields of inquiry and exploration in which psychoanalytic theory can offer guidance.
While alienation is an ancient human phenomenon, largely because of the social-economic structure of American society, its pervasiveness and extensiveness today is unrivaled in all of history. This, at least was the view of a popular social critic and psychoanalyst, Erich Fromm. In his analysis this market-oriented society had produced almost totally alienated men. Alienation characterized their relationship to their work, to the things they consumed, to the State, to their fellow men and even to themselves. 2 Everyone and everything was thus treated as commodities whose values depended on their exchange values on the personality and commodity market. 3 Therefore, being in demand was held to be the supreme value by alienated man, and as a result he was another-directed man, a conformist, a slave to irrational authority. It was as his most comprehensive solution to this moral and social predicament that Fromm made the concept of man’s realization of his intellectual, emotional, and sensuous potentialities the foundations in his theory of the good. [Taken from University's Website: http://scholarspace.manoa.hawaii.edu/handle/10125/31579]
本文将以阿兰•西利托小说《星期六的晚上和星期天的早晨》为例,对20世纪英国50年代的工人阶级青年人在追求自由的过程中遭遇的困境做出系统的分析,并试图找到他们追求积极自由的可行性道路。本文以埃利•希弗洛姆关于人性的精神分析理论以及主人公亚瑟的精神转变为参照,试图对亚瑟—《星期六的晚上和星期日的早上》的主人公,同时也是愤怒的青年的代表人物所追寻的自由进行分析。首先试图对主人公亚瑟在追求激进自由,也就是消极自由时所表现出来的叛逆行为和散漫的生活以及由其追求的消极自由所带来的异化进行分析,进而揭示其偏激自由观的本质。在这一阶段,本论文试图从亚瑟对社会制度和传统道德的反叛行为入手进而得出亚瑟对过激自由的执着追求是受到了社会压力,工人阶级的生活压力以及本人的不健全性格等多重合力的影响而造成的结果。从以上的论述和分析中我们可以得出结论,亚瑟所奉行的偏激自由思想正如弗洛姆在其理论中描绘的所谓>消极自由<,这种自由在表面上似乎带给了他无尽享受与轻松,但实质上带给他更多的空虚与孤独。因此,任何只求轻松而逃避责任并力图疏离于人际纽带之外的偏激自由都是消极自由。与消极自由不同的是,积极自由可以带给人们一种真正的自我和归属感。因而只有通过回归真实的生活,勇于担当,构筑起人与人之间的和谐纽带,现代人才有可能踏上通往追求真正的自由之路