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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.
Table of Content:
Plamen Minchev:
Социалният характер. Теоретични и приложни аспекти
Social character. Aspects of theory and application
Sofia (Unipress) 2021, 294 pp.
First chapter: Social character
1. History of the concept of social character
2. Psychological, social and personal prerequisites of Erich Fromm to develop the concept of social character
3. Social character theory
3.1 Social psychological function of religion and the connection between religion and social character
3.2 The family as agent of the society in transmission of the basic features of social character
3.3 Example of analysis of family structure
4. Definition and aspects of the social character
5. Erich Fromm`s characterology
5.1 Sigmund Freud characterology as basis for Erich Fromm characterology
5.2 Erich Fromm characterology
5.3 Connection between social and individual character
5.4 Social character and ‘lagging behind’
5.5 The theory of love of Erich Fromm as basis for analysis of the different types of characters
6. The social character in the Bulgarian psychological literature
Second chapter: Social psychological portrait of the Bulgarians and Turks
1 Social psychological view of Bulgarian population
1.1 History of development of the Bulgarian social character
1.2 Analaysis of the family structure of the Bulgarians in historical context
1.3 Structure of the Bulgarian education
2. Social psychological characteristics of the Turkish population in Bulgaria
2.1 Demographic development and social structure of the Turkish population in Bulgaria
2.2 Religious structure
2.3 Culture and language
2.4 Education
2.5 Social life
2.6 The Turkish family
3. Studies of the relationship between Bulgarian and Turks
3.1 Studies of the stereotypes between Bulgarians and Turks
3.2 Anthropological study of some villages with Turkish or predominantly Turkish population.
4. The common way of life as basis for developing common social character
Third chapter: Studies of social character
1. Nonpsychodynamic studies of the concept of social character
2. Psychodynamic studies of the concept of social character
2.1 Study of the social character through children games in Mexican village
2.2 Study of the social character in the organizations
2.3 Study of the villagers`s social character in Mexican village
2.4 Study of the biophilia and necrophilia in American society
2.5 Mexican study of women social character in two villages
Fourth chapter: Comparative study of social character of Bulgarian and Turkish teachers
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.
Ian Mc Ewan is one of the most influential and prolific writers in contemporary England, who is known by the British public as “the national writer”. Influenced by his personal growth experience, many of his works reflect the crisis of modern society and the distortion of human nature. Meanwhile, he is good at displaying the loneliness and anxiety of modern people with the sharp language. >Enduring Love< is Mc Ewan’s sixth novel, and also his transitional work. The novel was hailed by the British Book Critics as one of the best novels of the year. The novel begins with a sudden balloon accident, and from then on the fate of the characters has been closely linked. The accident not only reflects the indifference of the social group, but also distorts the identities of the participants. Domestic and foreign critics mainly study this work from the perspectives of trauma, ethics and narrative, but few of them study it from the perspective of alienation. Therefore, based on Fromm’s theory of alienation, this thesis analyzes the theme of alienation in >Enduring Love<. In Fromm’s opinion, the alienation of human beings in modern society is inevitable. Human beings are alienated from others, from the society and even from themselves. The alienation of human nature is a kind of spiritual and psychological experience. The alienated person shows the distorted personality and the psychology of divided self, and they are no longer the creator of their own behaviors, but the slave of their behaviors and consequences. Taking the balloon accident as the background and the characters of Joe and Jed as the clues, this thesis discusses the self-alienation, the alienation from interpersonal relationships and the alienation from society in >Enduring Love<. In addition, it further explores the causes of the alienation, as well as the attempts made by individuals to eliminate the alienation and reconstruct themselves. Firstly, from the aspect of self-alienation, the healthy development of the personality has been hindered by the absent of family warmth and traumatic experiences. Secondly, for the alienation from interpersonal relationship, the traditional gender perspective in patriarchal society and the social unconscious oppression of human nature have caused interpersonal communication barriers and the lack of trust. Finally, in terms of the alienation from society, the communicative principle of egoism and the exclusion to the marginalized people are the common illnesses in modern society, which pushes the alienation of human nature to a deeper abyss. Alienation is a common phenomenon in modern society, which has penetrated into every aspect of our life. Analyzing of the alienation theme in >Enduring Love<, this thesis aims to explore the causes of the alienation of human nature in modern society, which arouse people to pay more attention to their own spiritual needs. Besides, it will arouse people to improve individual’s sense of self-identity and build trust in relationships. The marginalized people should also be more tolerated and understood at the same time so as to form a harmonious and sane social environment. Only the respect and tolerance can make people realize the return of love and morality, thus realizing the redemption of human nature. And only love can build a sane society. [Translation: www.cnki.net 8/2021]
The human term is Marx’s lifelong theoretical subject. As the core connotation of Marx’s philosophy, Marx’s alienation theory expresses Marx’s profound thinking and active exploration of human value. Marx’s alienation theory differs from Hegel’s and Feuerbach’s theory. For Marx, he takes the realistic individual as the object of study, discusses four parts of alienation in >Economic and Philosophical Manuscripts of 1844<. This book discusses about the four specific aspects of labor alienation theory. Marx’s alienation theory is not invariable, but with the maturity and deepening of Marx’s thought constantly changing and developing. >Economic and Philosophical Manuscripts of 1844< as a concentrated expression of Marx’s early alienation theory, highlights the human alienation. At the middle and late of alienation theory focuses more on the level of methodology. After the publication of the 1844 manuscripts, western Marxists further enriched and developed Marx’s alienation theory. With Lukács and Fromm as representatives, they also proposed the alienation theory at the spiritual and psychological levels. Based on Marx’s alienation theory, this paper analyzes the theme of alienation in the novel from three aspects, including the alienation under the customs and conditions, the alienation of individuals and collectivity, and the alienation of family relations, by means of literature research, comparative analysis and other methods. The first level of alienation expresses existential alienation and spiritual alienation through some means of expression. The second alienation focuses on the three characters depicted by Xiao Hong, and reveals the alienation of individual and collective. The third level mainly focuses on the alienation of the sex and family in >Hū lán hé zhuà<. The significance and value of individual life and existence revealed in the novel can also play a certain role in warning and guiding the problem of alienation arising in the developing of society. More than one hundred years ago, when China was facing the choice of system, Marx’s alienation theory played a significant role. For the current reality, we need to combine Marx’s theory alienation with social development, and realize, criticize and improve ourselves in the new stage of social development, so realize liberation and the freedom of human. [Translation: www.cnki.net, 1/2023]
As social theorists seek to understand the contemporary challenges of radical populism, we would do well to reconsider the febrile insights of the psychoanalytic social theorist Erich Fromm. It was Fromm who, at the beginning of the 1930s, conceptualized the emotional and sociological roots of a new ‘authoritarian character’ who was meek in the face of great power above and ruthless to the powerless below. It was Fromm, in the 1950s, who argued that societies, not only individuals, could be sick. This essay traces the intertwining of psychoanalytic and sociological methods that allowed Fromm to create such new ideas. At the same time, it highlights how Fromm’s sociology was hampered by an economistic Marxist approach to the institutions and culture of democratic capitalist societies. Such theoretical restriction prevented Fromm from conceptualizing how institutions like democracy, science, and psychotherapy can provide resources for widespread emotional recuperation and civil repair.
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 Pathology of Modernity
(2021)
This chapter presents the psychological burden of living under modernity’s law of gravitation as the defining focus of much continental philosophy and social science. Most Western philosophers with any self-respect have their own diagnoses of present-day society, intended to capture the essence of living in modernity. Key thinkers such as Nietzsche, Marx, Durkheim, Weber, Freud, Adorno and Horkheimer, Fromm, Rieff, Eriksson and Mitscherlich gave their important contribution to individuation – the development of a unique self, socialization and subjectivation. Equally important is the question of failed individuation as these psychologists, sociologists and philosophers ask themselves whether modern man can manage without >God< and if the science-based Enlightenment’s promise of secular happiness would hold water.
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.
As the earliest form of literary expression, myth has provided a wide range of creative ideas for later writers with its profound changeable themes and thought-provoking connotations, and the vitality of love reflected in myth has also attracted more and more attention. Since Freud, the school of psychoanalysis and its branches have absorbed a great deal of classical nutrients concerning the practice of modern psychoanalysis in the Romantic epics Metamorphoses and Love Proverbs, which were systematized by the Roman poet Ovid. Aiming at the love topic of mankind for thousands of years, there is a close dialogue between psychoanalysis and literature in different historical contexts. Based on the theories of Freud, Lacan, Fromm and other psychoanalysts about love and the predicament of human existence, this paper attempts to analyze the symptoms of love in myth romantic epic Metamorphoses written by Ovid, and to observe >Ars amatoria<, which is shining with the glory of human nature, through the study of the symptoms of myth, and then to demonstrate: Only through the guidance and transformation of real freedom, hope and creativity can love finally become social and sound love.– This article is divided into four chapters and three parts: First of all, in the introduction part, this article will briefly explain the research significance and research status at home and abroad. Secondly, the article in the second part consisted of three chapters, aims to research on Freud’s unconscious and neurosis, Lacan’s mirror stage and the >Three Realms Theory<, Fromm’s doctrine of sound love as the foundation. Taking the classic epic Metamorphoses as a case, this paper aims to probe into the successful or tragic love in the epic from the psychological perspective of psychoanalysis, and summarize the crux and root causes of various love syndromes under an objective and meticulous text interpretation method.– The first chapter focuses on the relationship between love and freedom in two steps: The first step mainly focuses on the analysis of the stories of Eco and Philomela in >Metamorphoses<, expressing the relationship between the control and anti-control of subject, language and vision, and pointing out that human beings are always facing the dilemma of becoming >the subject that cannot stand up< in the existing order; the second step mainly compares Tereus’s >love< and Daphne’s >love< with >the subject who cannot stand up<, showing that the excessive >free< love desire leads to the loss of shame of the subject, and the serious consequences of not being able to truly realize free love.– The second chapter will focus on the relationship between love and hope in the stories of Lanthe, Pygmalion and Adonis. On the one hand, it shows that the psychological archetypes of >Anima<, >Animus< and >Mana< based on primitive experience not only stipulate the hope of love in accordance with human nature, but also prove the futility of the hope of love by the existence of >the ultimate thing< and death. On the other hand, on the basis of comparing >magic< with >Thesmophoria Worship< and >Adonis cult<, this paper analyzes hopeless obsession and positive belief, and emphasizes that only the latter can perfect free love and make it full of hope.– The third chapter focuses on love and creativity, and illustrates the defects of love between Narcissus and Eco, Thisbe and Pyramus: Due to the lack of conscious emotional motivation and the ability of free love, human beings have developed the >Copying Love< without any creativity. The creation and destruction of life is the subject’s proof of the inevitability of existence, and it also confirms the powerful power of erotic instinct. In addition, Orpheus and Pygmalion provided inspiration for the free play of the subject’s erotic impulses in art, through the understanding of art, the combination of the subject and the work of art promotes the creative sublimation of love and desire. Finally, in the third part, the fourth chapter, Based on the research results of Fromm, Marcuse and others on the formation, development and perfection of the subject personality in society, this paper returns from the love myth epic Metamorphoses by the ancient Roman poet Ovid to the love proverbs poem >Ars amatoria< then specifically analyzes the medication judgment, treatment means and cure goal of love syndrome in >Ars amatoria<. In the end, my conclusion is that love is the unity of freedom, hope and creativity. Only in the process of mutual promotion and formation of love can freedom, hope and creativity transform primitive love into social love, and realize the perfection and cure of love and purification of noble sentiment. [Translation: www.cnki.net, 4/2023]
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.
西方马克思主义是新中国初期对西方文论展开批判性接受的重要一环,涉及的范围包括以卢卡奇的批判现实主义、布莱希特的现代主义戏剧理论、加洛蒂等人的>无边的现实主义<等为代表的西马现实主义维度,以列斐伏尔、萨特、梅洛-庞蒂、考德威尔、弗洛姆等为代表的西马美学维度以及卢森堡、葛兰西、东欧新马克思主义等。西方马克思主义与马克思主义的学术渊源,以及其身处的发达资本主义时代的学术语境,导致新中国初期在对西方马克思主义接受过程中采取>资产阶级文艺思想<和>马克思主义在20世纪的新发展<的双重视域,形成了批判性接受的特点。新中国初期对西方马克思主义的批判性接受为改革开放之后重新接续对西方马克思主义文论的接受做了铺垫。
桑塔格认为我们所处的景观社会是一个>奇观社会<>电视新闻青睐灾难和人类悲剧,它唤起的不是净化或理解,而是很快会消失殆尽的滥情与怜悯情绪,及对这些事件的伪仪式感和伪参与感。<[1] 为了让麻木的情绪被重新激活起来,电子媒体需要提高刺激强度,将更多的苦难揭示出来。无论是马尔库塞的《单向度的人》,还是弗洛姆的《健全的社会》等,均严厉批判人们马上迎来的后工业时代社会[2],强调现代人已经处于>单向度<性精神危机。现如今,人类实现了明确的、精细的分工,为人类自身带来的损害是十分严重。正如雅卡尔所言,孤立的个体、失望的个体以及残废的个体都是精细分工的后果[3]。>孤立的个体<让人们的沟通产生障碍,使个体自己将自己包裹起来,拒绝他人靠近,与人的道德感背道而驰[4]。
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.
Context: Propaganda seems to be around us all the time, yet many people would find it difficult to provide a definition of propaganda. It becomes one of those words that are easy to use, but hard to define. Scholars have been writing on propaganda for centuries, yet the definition still remains illusive. Lay people simply call propaganda all communications they disagree with. Propaganda becomes brainwashing or, even worse, psychological warfare. Objectives: The article seeks to address this problem of identifying propaganda. Method: The article develops a theoretical argument by bringing a psychological and psychoanalytic work of Fromm into the real of communication sciences. Results: The author argues that propaganda is more than just a profanity for communication activities we disagree with. In fact, this essay suggests that propaganda is best understood through a psychoanalytical research on sadism and masochism by Fromm. Fromm using a biological concept of symbiosis explained sadism and masochism as a way of building symbiotic relations making an individual bigger than just oneself. Applying this theory to a society makes propagandist and propagandee not that different from a sadist and masochist, both gaining meaning for their lives through propaganda and becoming parts of something bigger. Propaganda's symbiotic relations rely on groupthink and participatory rhetoric focusing on building group cohesion and establishing >us versus them< mentality. Conclusion: The article concludes that propaganda's symbiotic relations work through groupthink and participatory rhetoric focusing on building group cohesion and establishing >us versus them< mentality. Propaganda removes an individual, focusing instead on many; propaganda eradicates individual's desires focusing instead on needs of the group; and propaganda draws sharp boundaries where own group ends and the enemy territory begins. Propaganda becomes an aggressive symbiosis aimed at its own survival and protection from the others. The study, building on this explicating of propaganda through symbiotic relations, proposes several areas for future research on propaganda to better understand its connection to psychology and psychoanalysis.
As socialism with Chinese characteristics enters a new era, people’s leisure needs are growing, and the problem of leisure and human development has become increasingly prominent. On the basis of criticizing the antagonism of capitalist leisure, Marx put forward the communist ideal which takes human’s overall and free development as the basic principle, which has important enlightenment to reflect on contemporary leisure. Understanding leisure, learning leisure, as well as practicing leisure are the only ways to realize the all-round development of people and a better life for people. The former leisure thought can deepen our understanding of Marx’s leisure thought, and can be used as a tool to reflect on the leisure problem. Hegel’s philosophy of master and slave initially revealed the antagonism of leisure and its way out, and Feuerbach’s criticism of alienation provided a model for reflection on leisure alienation. He regarded god as the highest leisure person and love as the essence of human, which meant that the way to overcome leisure alienation lies in the integration of leisure and human development. French utopianism socialism proposed the combination of leisure and work. Veblen criticized the conspicuous consumption of the leisure class. Fromm criticized the emphasis on possession over survival. These theories revealed that leisure and human development can be unified. The leisure discussed by Marx is divided into three levels, including the leisure of rest and relaxation, the leisure of consumption and entertainment and the leisure of human development. Marx’s leisure thought is deeply embedded in consumption theory, free time theory and labor theory. Specifically, human development is the fundamental purpose of leisure, which is the path to human development; Consumption is an important carrier of leisure, and real leisure consumption can promote human development; Free time is the essence of leisure and expands the space for human development; Labor is the foundation of leisure, labor and leisure unity can expand leisure space, make leisure more realistic; The four aspects are interrelated and all reflect the practical logic of communism which takes human development as the center. Marx’s leisure thought has important enlightenment for understanding contemporary leisure theory, leisure status, leisure problems and countermeasures: to build a new leisure value system, to coordinate the relationship between human and nature, society and self; to build a new connotation of leisure consumption and overcome consumer materialization, pay attention to humanistic meaning; to build a new connotations of free time, and realize the comprehensive and free development of human being; to build a new type of labor-leisure relationship, achieve the unity of the two, and to realize the highest human value. [Translation: www.cnki.net, 1/2023]
Marx’s concept of class not only plays an important role in the formation of early Marxist philosophy, but also deepens it in the exploration of late Marxist philosophy. Because Marx began to construct the concept of >class< from the early stage, and constantly deepened the concept of kind in the mature and late stage, so the study of Marx’s concept of class is of great significance to understand and grasp the development process of Marxist philosophy and the Sinicization of Marxist philosophy. However, because Marx criticized Feuerbach’s abstract concept of class and didn’t directly use the terms related to the concept of class in his later period, most researchers in the academic circles think that Marx’s concept of class is an >immature< concept, and Marx later replaced the concept of class with the concept of >society<. Therefore, based on Marx’s early and late original works, this paper will deeply explore the historical evolution of Marx’s concept of category, so as to objectively refute the above >immature< view. Althusser and Fromm hold opposite views on Marx’s concept of class. The former thinks that Marx’s early >ideological stage< involves >class< thought, while the latter >scientific< stage abandons >class< thought. Fromm thinks that there is only one humanistic Marx, and Marx’s concept of class has continuity. It is undeniable that Marx did use the philosophical terms with the color of Feuerbach’s >class concept<, and also highly valued the historical achievements of Feuerbach’s philosophy, but this does not lead to the conclusion that Marx’s class concept remained in the Feuerbach stage. Through the analysis of Marx’s concept of class and its formation process, this paper finds that although Marx’s concept of class has inherited and developed the terms related to Feuerbach’s concept of class, it has fundamentally gone beyond the basic connotation of Feuerbach’s concept of class, and has continued to deepen in Marx’s mature and late works. Therefore, the basic connotation of Marxist concept is not a mature concept, but it runs through Marxist philosophy. The study of Marx’s concept of class has two dimensions of theoretical and practical value. The theoretical dimension is conducive to maintaining the integrity of Marx’s philosophical thought and opposing the >class theory< of Marx’s thought. In the practical dimension, Marx’s concept of category provides philosophical basis for the construction of contemporary Chinese philosophy, the correct handling of the relationship between man and nature, and a community with a shared future for mankind. [Translation: www.cnki.net, 4/2023]
Fromm is the representative figure of Western Marxism, is the international famous psychoanalysis humanism philosophers and psychologists Fromm based on humanism, chose cross perspective of philosophy, psychology, puts forward the unique analytical humanistic issues on human nature, he will be the macroscopic theory of Marxism and psychoanalysis of microscopic method, develop the research on the study of Marxist philosophy. Fromm proposed digestion of consumption alienation method, as well as consumption alienation research has important reference value for future generations. This article through three chapters to Fromm’s consumption alienation thought systematically in this paper, the first chapter elaborated Fromm’s consumption alienation thought source of social and cultural background and theoretical knowledge, Fromm’s rise in a consumer society disadvantages of capitalism appeared era, the development of people is faced with many grave problems In such a background, people gradually enveloped in content, is controlled by things Fromm actively seek to eliminate consumption alienation more advice on how to build a sound society. He absorbed Marx, Lukács, Marcuse’s theory of alienation to put forward his own theory of alienation of consumption. The second chapter is the main body of this paper, discusses from five sections, the first is Fromm definition of consumption alienation, in Fromm’s view, consumption alienation refers to the consumer in the consumer behavior, loss of subjectivity, consumption from means become purposes. The second is for researches in the cause of alienation spending, Fromm’s think that the emergence of consumption alienation has internal and external two aspects Internal cause is the person to escape the psychological mechanism of freedom, and the external cause is the pursuit of capital logic of capitalism, when value become capitalists focus, and the goods was abstracted into things. A third is Fromm the hazard analysis on consumption alienation Fromm’s thought consumption alienation will bring freedom illusion and false happiness can make a real loss of consumption experience can make the human to dry up four is Fromm to eliminate consumption alienation idea, he thought that if you want to build a healthy social, psychological and society as a whole to change simultaneously. From the psychological changes, Fromm’s claim to adhere to the survival way of life, to establish the productive character In terms of social change, Fromm advocated to the whole capitalist society economic, political and cultural change Fromm believed that as long as individuals and society worked together to reform, good results would be achieved. Five is the analysis of the value of Fromm’s consumption alienation theory, the theory has its rationality and limitations of anyone, Fromm’s consumption alienation idea is no exception Its superiority lies in the expanded the Marx’s theory of alienation, is on Marx inherited the spirit of the age, in addition, Fromm’s theory of man’s subjective spirit also attaches great importance to, but still cannot cover the defect of its theory, which has a dream. [Translation: www.cnki.net, 1/2023]
Several Fables in >Zhuangzi< from the Perspective of Western Power Theories [西方权力理论视阈下的几则《庄子》寓言]
(2021)
本文借助福柯、弗洛伊德、马克思等人的权力理论分析《庄子》中儒生入仕、伯乐治马、不材之木、哑雁命薄等几则寓言。颜回、颜阖等儒生的仕途危机暗讽臣子才德只能迎合滥施酷刑的君主权力,其抑制君权的忠义仁孝等灵魂技术也类同于弗洛姆诊断的权威主义。相应地,孔子教导的心斋并非入仕之法,而是消解以尘世大他者欲望和法则为核心的自我理想,将知识分子引向不得已为之的机械化状态,从而破坏整个封建圣人之治抑或>大他者集体<,进入拉康的拓扑第四环>圣症<。庄子继而通过伯乐对野马的治理隐喻以古代人种学为基础的规训权力和生命权力,揭示圣人之治实则是煽动智巧竞赛和利欲争斗的人性堕落>集中营<,这同样预警当今资本权力以生产利润指标鲸吞人性和自然的危机。在对这世俗权力的揭批和自我理想的湮灭之上,庄子以实体即主体(天人合一)的思维,在大他者空缺中为知识分子指出了不材之木的人生道路,暗示他们必须如坏木、神木、毒木那般>不才权力<才能逃脱权力的规训和惩罚,但同时他也借哑雁被宰杀的故事担忧材与不材之间的艰难抉择,并指出天道的超时空拯救力。
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.
In 1939, Erich Fromm argued that capitalist culture imbues the pursuit of economic advantage with moral tensions that harm self and psyche. Since this time, the inner implications of such tensions have been somewhat overlooked by theorists, and not without seemingly good reasons. By many accounts, social and technological developments in the later decades of the 20th century have ostensibly reduced the cultural tensions surrounding profit making and mitigated their inner effects. This article, however, presents a different account. Drawing from literature on culture, self, and subjectivity in the neoliberal era, it argues that the tensions Fromm identified have actually been recreated in new, sometimes more elusive ways that bear substantial inner costs. Moreover, focusing on economic elites, this article analytically explores the agentic implications of these inner costs. It argues that the moral tensions that haunt profit making ironically stand at the basis of capitalist agency, shaping its materialistic default through processes rooted in self.
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.
自由是人类永恒的理想和追求,人类的历史就是人类为自由而努力奋斗的历史,人类不断摆脱外在的限制,获得自由,在获得自由之后又深感孤独,被个体的微不足道感和无能为力感所淹没,由此产生逃避自由的心理。本文通过文本研究的方法解读弗洛姆提出的>逃避自由<心理产生的原因以及提出的出路,从而探求其对当下个人、家庭与学校、国家积极的启示意义。当前,我国已经实现了第一个百年奋斗目标,正向着全面建成社会主义现代化强国的第二个百年奋斗目标迈进,在这个现代化过程中,人是实践主体、价值主体,本研究对在新的征程中社会对人的关注尤其是对人的心理关注有一定的理论意义,以期在一定程度上避免人在现代化过程出现精神孤独和心理弊病,提升人们的幸福感,实现积极的自由,从而促进人自由全面的发展。
Alienation is a social phenomenon that runs through the process of human social development. Alienation refers to the change of nature, society and the relationship between people and human nature. With the development of science and technology and productivity, people’s quality of life is getting better and better. However, people are controlled by technology and material desire more and more deeply, alienation as a kind of pathological existence of human is more and more serious. >Modern< means the era of modern life, each generation has its own life, so every era has its >modernity<. Today, we refer to >modern< mainly refers to a certain period in the process of human history evolution, which marks the transformation of social form, mainly refers to the social form since the Renaissance and enlightenment, and indicates that human society has entered capitalist society from feudal society modernity is the alienation of capitalist society. The modernity criticized by Fromm is instrumental rationality in the enlightenment modernity. In terms of his thought itself, it is not only a criticism of modernity, but also a side of modernity prism. Fromm combines the social criticism theory of Frankfurt school and becomes a pole of modern aesthetics. This paper focuses on the analysis of Fromm’s alienation of human nature and his criticism of modernity. First, this paper combs the concrete connotation of Fromm’s alienation of human nature: Fromm absorbs the essence of Freud and Marx’s thought. On the one hand, he points out the close relationship between alienation and empathy from the perspective of psychopathology, and reveals the alienation of individual psychological mechanism, from the alienation of needs, alienation of emotion. The alienation of will shows the psychological symptoms of individuals. On the other hand, Fromm draws on Marx’s thought of humanism and studies on labor alienation in the dynamic level of social communication, and introduces it into the social psychological level. Through the analysis of the alienation of hope and religion in the consumer society, the morbid of his time is revealed. In Fromm’s view, in modern society, personality alienation, self-loss, escape freedom and authority worship, and survive under illusion, we must reveal and criticize the sick condition of individual and society, get rid of illusion and establish a sound personality and a sound society. Secondly, this paper studies the scheme of the way to perfection put forward by Fromm, and discusses the contemporary Enlightenment of the criticism of modernity in Fromm’s alienation of human nature. Fromm’s alienation of human nature reveals the disadvantages of capitalist society, criticizes the alienation brought by modernity, which makes human nature changed and the mentality of pursuing his subjective will deviates. [Translation: www.cnki.net, 11/2022]
Raymond Carver is the >father of minimalism< in the United States in the 1970s and 1980s. He is famous for his minimalism in form and length, style and material. There is always an important theme in Carver’s works – >loneliness<. Starting from the predicament of interpersonal communication, Carver writes about people’s experience and feelings of loneliness in life. There are frequent communication dilemmas in Carver’s novels, including gender communication dilemma and intergenerational communication dilemma, and the latter is the continuation of the former in family life. If there is often silence between the sexes, then there is also a lack of normal and warm communication between generations, replaced by verbal conflicts. In addition, TV culture also has a great impact on interpersonal communication. Carver’s characters are often addicted to TV programs, which makes the communication barriers that originally exist in interpersonal communication become more serious, and strengthens people’s spiritual emptiness and boredom and lonely, closed state of existence. Carver not only focuses on this kind of loneliness in the ordinary sense of everyday life, but also depicts the abstract, universal and philosophical picture of loneliness. In the way of literature, he echoed and verified the theory of American social psychologist Erich Fromm: >loneliness<, as the shadow of >freedom<, coexists with >freedom< and lies in the whole human living condition. The problem of >loneliness< can’t be solved fundamentally. The characters in the novel often use violence to escape loneliness, which is obviously undesirable. There is also a more rational and beautiful way for human beings: love and understanding – this is the right way to deal with the problem of loneliness and relieve the pain of loneliness, and it is also the glimmer of hope revealed in Carver’s later novels. In addition, Carver shows the theme of loneliness with his unique minimalist artistic techniques – >vacancy< narrative strategy, uncertain discourse and time and dull and narrow narrative scene. Carver often deliberately omits some important plots and dialogues, resulting in a certain >vacancy< in the process of the novel, in order to invite readers to explore the rich implication and strong sense of fear, threat and loneliness hidden behind the simple text. He also creates a new atmosphere through uncertain discourse, the narrator’s ambiguous narration of events and the design of uncertain time. It creates a suspense atmosphere and a terrible sense of threat, which perfectly sets off the desperate psychological state of the characters surrounded by loneliness. Finally, the dull and narrow narrative scene limits the characters’ activity space, creates a dull and depressing atmosphere, and highlights the characters’ lonely living condition. [Translation: www.cnki.net, 11/2022]
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.