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Il Job-Sharing: Un altro modo di lavorare. USICA, United States International Communication Agency
(1978)
Michelangelo’s Pietàs
(1978)
A Place for Noah
(1978)
The Parental Love Trap.
(1978)
Relazione sulla >Settimana estiva per genitori di bambini sordo-ciechi<. Trento, 1978, 18 pp.
(1978)
L'aggresività umana
(1978)
Each writer in the Frankfurt school of critical sociology stressed different aspects of a utopian vision. Three examples of their work from the period of their exile in the United States are examined to reveal these differences: E. FROMM, Escape from Freedom, New York: Avon, 1941; H. Marcuse, Reason and Revolution, Boston: Beacon, 1941; and M. Horkheimer and T. W. Adorno, Dialectic of Enlightenment, New York: Herder and Herder, 1972. The Frankfurt school hoped to reconcile man and nature in a dialectical relationship, but was unable to communicate this need on a mass basis to their society. Reasons for their failure can be understood by examining a model of successful communication at this level. Aeschylus's The Oresteia (Lattimore, R. Trans, New York: Washington Square Press, 1967) provides such a model, and offers a comparison for the Frankfurt school. The play reveals man's need to harness nature for the betterment of society. The existing polis of Aeschylus's time represented his expression of the new order of rationality, and made it simpler to express abstract ideas, unlike the critical theorist who needed to create a means of expressing abstract ideas. Only a limited medium--the press--was available to the Frankfurt school. The writing styles of the critical theorists are discussed.
Przedmova
(1978)
Broeders Hoeder?
(1978)
Laßt 100 Humanismen blühen
(1978)
Die Therapie des Dr. Fromm
(1978)
Hat die Liebe in unserer Gesellschaft noch eine Chance? Reflexionen in Anschluß an Erich Fromm
(1978)
Fromm's Theory of Religion
(1978)
E. FROMM's religious ideas are traced from the late 1920s through his involvement with the Frankfurt School, up to the present. FROMM's critical theory of religion is seen to be mainly a critique of ideology. It is a negative theology insofar as it is a negation of idols, whether they be of clay and wood, or the more modern state idols of leader, production and consumption, sex, car, and career. FROMM rediscovered this negative theology in the polemical and revolutionary form of perfect social justice in a rational and free society.
The Androgynous Person
(1978)
Motivating the Civil Service
(1978)
Erich Fromm
(1978)
Becoming a Friends to Myself: With a Little Help from Sigmund Freud, Erich Fromm, Martin Buber
(1978)
Erich Fromm
(1978)
Kobori Sohaku is one of the few Zen Masters in all history charged with responsibility to communicate the insights of Zen to Westerners. An interview with Koborisan revealed: (1) westerners have not understood that yes and no are one; (2) Zen cannot be understood by reading only; one must use the third eye of religion; (3) psychology, especially FROMM and Jung, is more important for understanding Zen than art, literature or philosophy; and (4) to understand Zen, sitting (zazen, meditation) must be added to reading.
Cuatro imagines filosoficos de la plenitud humana [Four Philosophical Models of Human Perfection,
(1978)
Man is such a complex creature that it is impossible to grasp all possible facets of human perfection from the perspective of one philosophical system alone. The Marxist view of man has value for the dynamics it discerns in human history. The dialogical humanism of Scheler, Ebner, Buber, Marcel, Guardini, Brunner, etc., offers valid insights into the way in which the individual must be open to other men, to an awareness of the other. The psychoanalytic humanism of Freud demythologizes any other-emphasis on the primacy of reason in human affairs, and with the correctives of FROMM and others leads to a basic understanding of human nature. A Thomistic humanism based on natural law, finally, offers a metaphysics in terms of which these various models of man can be integrated to provide a balanced view of human perfectability.