In undertaking this study, the writer became aware of the following problem of study method in theology: skepticism indeed is an indispensable part of the theologian’s equipment; he must train himself to be disturtful of anything he sees on the printed page unless there seems good reason to believe that it can be trusted. In our theological culture, the printed word is generally regarded with such excessive respect that the grossest errors in fact may go unchallenged for years until the properly skeptical reader comes along. The above stated problem dictated the formulation of this study with the following purpose in mind: to develop a critical study method in theology. Accordingly, Erich Fromm's thought of religion was criticized from such standpoint in this study.
Who Is Man?
(1983)
Wer ist der Mensch?
(1983)
Wer ist der Mensch?
(1983)
Wer ist der Mensch?
(1983)
Wer ist der Mensch?
(1983)
Wer ist der Mensch?
(1983)
Wer ist der Mensch?
(1983)
Wer ist der Mensch?
(1983)
Vampirismo y poder
(1983)
Unformulated Experience
(1983)
Un talento desperdiciado
(1983)
Ucieczka od wolnosci
(1983)
Discusses the theories of Freud, Jung, Francoise Roustang, Erich FROMM, and Theodor Reik on transference and alienation. The tragic results of institutional policy related to learning and diffusion of didactic psychoanalysis in the cases of Victor Tausk and Arthur Honegger are analyzed.
An examination of the mechanisms and costs of the repression of psychoanalysis, focusing on the case of the >political Freudians'< transplantation to America, in 7 Chpts with an author's Preface. (1) The Repression of Psychoanalysis-discusses the choice made by post-World War II immigrant psychoanalysts between the breadth of European psychoanalysis and a cautious exile in an anti-Marxist environment, and it is suggested that >the structure of psychoanalysis is founded on...the repression of its own past>. The history of Otto Fenichel's secret circle-including Edith Jacobson, Annie Reich, Kate Friedlander, George Cero, Barbara Lantos, Edith Ludowyk Gyomroi, and Berta Bornstein-and their Rundbriefe (round letters) is outlined. (2) Spring's Awakening: Analysts as Rebels-describes the atmosphere of psychoanalysis in pre-World War I Europe, focusing on the importance of theories of sexuality, and the impact of Otto Gross and the youth movements. (3) The Berlin Institute: The Politics of Psychoanalysis-treats Fenichel's activities among the Berlin psychoanalysts during the 1920s and early 1930s, including his controversial, political >Children's Seminar<. Fenichel's socialism, attitude toward communism, and visits to the USSR are evaluated. (4) Exile: The Secret Freudians and Their Rundbriefe-charts the Fenichel group's flight from the Nazis, their vain attempts to form a united front with Wilhelm Reich, and subsequent efforts to explore a social and political psychoanalysis in the face of the psychoanalytic establishment's growing conservatism. (5) Psychoanalysis and Its Discontents: Freudians against Freudians-outlines the disagreements Fenichel had with positions of Erich FROMM, Sandor Ferenczi, Karen Horney, Margaret Mead, and various Reichians, neo-Freudians, and conservatives. (6) The Illusion of a Future: Political Psychoanalysis in the United States-describes Fenichel's life and death in Los Angeles, Calif, where he was one of the few advocates of lay praxis and a classical and theoretical psychoanalysis. (7) The Americanization of Psychoanalysis-contrasts the works of Robert Lindner, C. Wright Mills, and Paul Baran, pointing to their different accesses to the classical and radical literature of their respective fields. The narrowing of psychoanalysis is examined, focusing on the change in translation from one cultural idiom to another, the loss of humanism and politics in the processes of medicalization and professionalization, and the repression of the possibilities of psychoanalysis. Appendix: Four Rundbriefe. Notes
The Religious Criminal
(1983)
Erich Fromm contributed to social science mostly by his detailed theory of social character. Besides, he was interested in ethics. Even more — considering Fromm, human nature is strictly connected with ethics. He asks if there is foundation to establish some universal, absolute ethics? What is authority, and is there a connection between authority and ethics, and humanity and ethics? Is character of any relevance to ethics? Is human good, or bad? What is the connection between human nature and social value? Fromm defines therms clearly, and this paper is brief introduction to those terms, and to answers that Fromm gave to upper questions.
In this paper delivered at the 1982 meeting of the American Academy of Psychoanalysis in Toronto, the author discusses the relevance of E. FROMM's (e.g., 1966, 1967) themes for psychoanalysis. His biblical themes are reflected in his negative theology and in his description of the role of prophets as identifying choices for humankind. FROMM's emphasis on the intrinsic nature of hope in the structure of life is also reviewed. Features that characterize FROMM's therapeutic mode include (1) the intense aliveness of the therapist to the patient; (2) the therapist's focus on sensitivity to authenticity; (3) an emphasis on responsibility; and (4) the therapist's promotion of the pro-life resources of the patient, including creativity and the capacity for joy and love. FROMM believed the conflict between the >being< and the >having< modes to be universal, with the being mode emphasizing inner activity, love, and respect. In therapy, FROMM was fully attuned to his patients and active in the therapeutic exchange. FROMM recognized, however, that the patient had to participate in the actual changing.
Recent discussions of the dominant Western character-type have focused on the decline of patriarchal conscience. The author compares Erich FROMM and Paul Tillich on these themes: characteristics of the bourgeois Protestant patriarchal conscience; the significance of its decline; and prescribed paths beyond it. Both regard the bourgeois Protestant type as unstable, needing either a regressive or a progressive solution to isolation. FROMM's progressive solution is humanistic conscience, returning to matriarchy on a higher level. Tillich sees FROMM's >human nature< as abstract; he seeks instead a connection between tradition and criticism, showing that patriarchy becomes self-critical in patriarchal religion. Like FROMM he restores matriarchy in his religion of grace.
Tears of Joy
(1983)
Self, Will and Empathy
(1983)