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There is sparse literature on the psychoanalytic treatment of Chassidic Jews. The authors of this article, both secular nonobservant psychoanalysts, have spent over a decade working with Lubavitch Chassidim in the New York area. In the Lubavitch community, the sexes are separated at three years of age, leading to same-sex cohorts from then until marriage. As with all ultra-orthodox religious groups, homosexuality is viewed in Biblical terms as an abomination and yet, not surprisingly, it exists within this community. This article deals with the analysis of homosexual issues that appear in the treatment of both male and female Lubavitch Chassidim. We discuss how homosexuality is manifested, how it is viewed, denied, and rationalized, and the functions it serves in a subculture that is inherently homocentric. The need for parameters in classical technique is discussed as a necessity for successful psychoanalytic work with this population.
Einstimmung in die Kontrollgesellschaft. Der >Trainingsraum< als neoliberales Strafarrangement
(2015)
This paper is part of my research into psychotic transference and is also related to the psychotic aspect of any adult or infantile patient in analysis. In my research, I studied the origin of the concept of transference in Charcot's time before Freud, and the transformation of this concept in psychoanalysis. Freud thought that psychotic patients were not able to establish a transference relationship, but some of his early papers show the opposite. In fact, Freud himself and then several other analysts were able to develop a personal experience regarding the possibility of contact and transferring feelings and delusional experiences in a therapeutic context – individual, group, or institution. I provide some clinical examples in this paper, as well as some theoretical, personal views regarding intrapersonal and interpersonal transference. Like Freud and Melanie Klein, I believe that transference starts with life, but that in psychoanalysis it has a particular meaning.
The paper, highlighting the aspect of Sigmund Freud's presymbolic and early symbolic development, traces how the >Ursprache< and >Ur-Kultur< of Příbor pressed behind other symbolic codes throughout his life's work. Weaving together multiple meanings of the words of Freud's original writings, the paper explores how his early access to a variety of symbolic codes, initially facilitated by his Příbor nanny, who spoke and sang to him in Czech and exposed him to liturgical Latin, in addition to his family's Yiddish and German, contributed to Freud's founding of psychoanalytic theory and clinical practice.
Stefano Bolognini's conceptual clarity, fluency, and originality of thought are evident in this interview with Eva Papiasvili, as he draws broad multidimensional connections between Sigmund Freud's roots in Příbor, the roots and evolution of the International Psychoanalytic Association, and generations of psychoanalysts.
The >Freud in Příbor< publication represents the unique record of all the papers presented at the historical symposium >Psychological Birth and Infant Development,< held on August 4–5 2013 in Freud's birthplace, the town of Příbor, Czech Republic. The papers are preceded by a word from the symposium chair, an address by the President of the IPA, and an interview with Stefano Bolognini. These >Introductory remarks by the issue editors: A story of beginnings and continuities< provide the historical-cultural and dynamic context for all the ensuing chapters. This paper reviews the objectives of the symposium, the core ideas of the individual contributions in relation to the unique beginnings of Sigmund Freud in Příbor, and the unique history of psychoanalysis in the Czech Republic. The backdrop of the multidirectional complexity of development, events, and the memory of the back and forth >après-coup< deferred action reverberates throughout.
The central thesis of this paper is that treatment of neglected children can better take place in a caring relationship than in psychotherapy or analysis. In order to create the basis for this idea, Part 1 introduces a milieu therapy for neglected children, developed by the author. In Part 2 of the article, it is proposed that treatment in a caring relationship is in line with the child's dependence on a caring person. It is also argued that the traditional distinction between problems in the child's environment and internal psychological difficulties seems imprecise. Instead, it is proposed that a problem has both an external and an internal aspect. This supports the idea that it may be possible to solve problems that are traditionally considered internal through environmental strategies, for example milieu therapy. The article is hypothesis-generating and builds upon clinical experience inspired by works of, among others, Erikson, Bowlby, Winnicott, and Fonagy and collaborators. Part 1 of the article is the first presentation in English of the main points of the author's books on milieu therapy. The ideas in Part 2 are published here for the first time.
The present paper examines the clinical integration of theory and experience from the perspective of clinicians’ subjective shaping of inquiry. The author suggests that the historical, conceptual development of clinical psychoanalysis parallels the progressive articulations of consensual understanding within the clinical hour. He suggests that the clinician's utilization of vernacular elements, derivative of direct experience as well as of reference to the wider range of psychoanalytic thinking, addresses gaps and disconnections within the abstract understanding of the clinical psychoanalytic process. Providing examples from psychoanalytic history, he concludes with a contemporary example of psychoanalytic papers, reflecting vernacular elements that are of use to practicing clinicians.
Wozu Negative Pädagogik?
(2015)
Erich Fromm en México
(2015)
Siegfried Bernfeld: Vordenker – Klassiker – Außenseiter einer „kritischen Erziehungswissenschaft“?
(2015)
The concept of countertransference as a robust cornerstone of psychoanalytic work has gained momentum over the last five decades. It is a prime example of elastic concepts covering the range from microprocesses to global clinical phenomena. Empirical research on the treatment process has for a long time – and for good reasons – avoided even trying to measure countertransference. We report here on various efforts for approaching a methodology for measuring it. The paper organizes the various approaches in terms of stages of research.
The author proposes a general developmental frame that integrates the psychoanalytic theory of development, rooted in psychoanalytic object relations theory, with neurobiological aspects of the development of social cognition, the theory of mind, and the complex issue of empathy. It represents the next step in the integration of the author's earlier work on the developmental hierarchy of motivational systems with recent findings on affective neuroscience. A general conclusion relates to the parallel and mutually influential development of neurobiological affective and cognitive systems, ultimately controlled by genetic determinants, and psychodynamic systems, ultimately corresponding to both reality and motivated distortions of the internal and external relations with significant others. From the point of view of the psychoanalytic treatment of severe psychopathology, with fixation at the level of identity diffusion, the concepts of interpretation and mentalization as well as structural change are reformulated.
Die Kunst des Liebens
(2015)
Empirical research substantiates Ferenczi's conception of the etiological importance of early neglect and abuse in the development of psychosis. Abuse can derail the development of language, identity, and social relationships that are intrinsic to schizophrenia, possibly through undermining secure attachment relationships. The Lacanian emphasis on language and early proto-dialogues with the Other can be useful in understanding this process. Some therapeutic implications for psychoanalytic approaches to the treatment of psychosis are proposed.
In den 1980er Jahren begannen die das Feld der Glücksforschung weitgehend dominierenden Vertreter der so genannten ‚Positive Psychology’ offensiv damit, sich selbst als glückliche Individuen zu thematisieren. Dadurch stellten sie nicht nur die Authentizität der von ihnen beanspruchten Redeposition heraus, sondern demonstrierten zugleich, dass die von ihnen geschilderten Anleitungen zu einem glücklichen Leben an ihnen selbst erfolgreich exekutiert wurden. Aufgrund dieses signifikanten Wandels des epistemischen self-fashionings versuchte sich die ‚Positive Psychology’ – namentlich zu nennen sind insbesondere Ed Diener und Martin E.P. Seligman – bewusst von anderen Formen zeitgenössischer Glücksreflexion abzuheben, etwa ökonomisch oder neurowissenschaftlich argumentierenden Spielarten, aber auch von einer psychologischen Glücksforschung, die sich in der Tradition der humanistischen Psychologie der 1960er und 1970er Jahre verortete. Deren Vertreter nämlich – etwa Abraham Maslow oder Erich Fromm – waren lange Zeit auf dem Gebiet der Glücksreflexion tonangebend gewesen, insbesondere weil es ihnen gelungen war, durch ihren Fokus auf die Bedürfnisse und Möglichkeiten menschlichen Empfindens und Handelns eine überzeugende Alternative zum wissenschaftstheoretisch wie institutionell zeitweise dominierenden Behaviorismus aufzuzeigen. - Der wissenshistorisch argumentierende Beitrag möchte bei diesem Befund ansetzen und aufzeigen, welche Formen der Selbstthematisierung forschender Subjekte in unterschiedliche Paradigmen der Glücksreflexion Eingang fanden und inwiefern sie für das Selbstverständnis von epistemic communities wie auch für den epistemischen Zuschnitt des Gegenstandes konstitutiv waren. Denn angesichts des szientifischen Gestus der ‚Positive Psychology’ ist das ostentative Hervortreten des Forschungssubjekts selbst eine bemerkenswerte Entwicklung. Einerseits sollen in dem Beitrag deshalb die sich wandelnden Glücksvorstellungen rekonstruiert, andererseits soll der Ort des sich selbst thematisierenden, forschenden Individuums untersucht werden. Konkret kann dies anhand repräsentativer Beispiele der amerikanischen psychologischen Glücksforschung zwischen 1960 und 2000 dargelegt werden, die auch in Westeuropa – namentlich in Großbritannien und Deutschland – breite Aufnahme gefunden hat. In ihrem Wissenschaftsverständnis humanistische Abhandlungen arbeiteten mit einem reflexiv-kritischen Glücksbegriff, der soziokulturelle wie politische Rahmenbedingungen mit zu thematisieren und Vorstellungen menschlichen Glücks in den Horizont einer (kultur-)kritischen Gegenwartsdiagnose zu rücken erlaubte. Glücksreflexion wurde hier zu einer gesellschaftsanalytischen Basisoperation, mit deren Hilfe die kollektiven Zwänge und Widersprüche einer organisierten Moderne ebenso in den Blick genommen werden konnten wie deren individuelle Folgekosten. Diesem kultur- und gesellschaftskritischen Anspruch entsprach auf der Ebene der Analyse und der Selbstaussagen eine Redeposition, die eine hohe analytische Distanz zu dem zu untersuchenden Gegenstand aufrechterhielt und eine persönliche Involviertheit der Forscherpersönlichkeit allenfalls verhalten artikulierte. Die ‚Positive Psychology’ dagegen legte ihren Forschungen einen grundsätzlich andersartigen Glücksbegriff zugrunde, der sich als radikal subjektbezogen charakterisieren lässt und mit einer Präferenz der Forschenden für ein sozialwissenschaftliches Methodenrepertoire, etwa für die Umfrageforschung, einherging. Glück wurde hier nahezu vollständig in der privaten Sphäre der Subjekte verortet, so dass Handlungsmacht und Eigenverantwortung von Akteuren für das eigene Wohlergehen postuliert werden konnten. Übergeordnete sozioökonomische und politische Faktoren wurden weitgehend ausgeblendet, da diese komplexen strukturellen Dimensionen den unmittelbaren Zugriffsmöglichkeiten des Einzelnen entzogen sind. Folglich öffneten sich die Vertreter der ‚Positive Psychology’ für öffentlichkeitswirksame Genres wie die appellative Self-Help-Literatur. Kennzeichen wurde dabei der Verweis auf die eigene Biographie, die als Beispiel gelingender Selbstregulation und Glücksbemeisterung vorgeführt wurde. Für die Analyse können neben prominenten Publikationen der genannten Autoren Interviews und andere Selbstaussagen ausgewertet werden.. Durch die Einbeziehung wissens-, kommunikations-, emotions- und mediengeschichtlicher Herangehensweisen ist der Beitrag bewusst interdisziplinär angelegt ; indem die Rezeption der amerikanischen Glücksforschung in Deutschland gleichfalls thematisiert wird, verfolgt er zugleich eine transfergeschichtliche Ambition.
In this essay, I will explore the term >psychic hole,< and compare it to similar terms from the world of astrophysics and terms used in the psychoanalytic literature. I will then present my own conception of the >psychic hole< in cases of Holocaust survivors' offspring. I will explain how this >hole< is created, and describe a particular aspect of the >psychic hole< that is unique to Holocaust survivors' offspring, namely the enactments (termed >concretization< by Bergman) generated by the negated traumatic themes that reside in it. I will illustrate these enactments using clinical material taken from case studies of Holocaust survivors' offspring that I have previously published. The clinical vignettes reveal the transgenerational impact of the memory hole resulting from negation of survivor parents on the lives of their offspring, up to the third generation. They also show the painful journey from enactments to psychic representations, a journey which exposes the traumatic events that have been denied or repressed, and facilitates the work of mourning and the eventual achievement of a better integrated self. Finally, I will offer technical suggestions for analysts to help patients transform psychic holes into psychic representations.
>Forum der Psychoanalyse<, which holds a firm place in the German-speaking world today, was founded in 1984 in a rugged landscape of psychoanalysis in Germany that was the consequence of the malignant group processes that had occurred between psychoanalytic societies after World War II. The Forum's foundation was guided by the idea of creating a constructive climate between the rivalrous groups and moderating the gap between them, given the increasing recognition of the shared history of psychoanalysis in Germany that had started to take root in the 1980s. Emphasizing the common ground in psychoanalytic theory and practice, the >Forum< is open to all psychoanalysts, to discussions of the various psychoanalytic trends, and to contemporary interdisciplinary dialogue. It promotes exchanges between psychoanalytic societies, and is also meant as a bridge to the development of psychoanalysis abroad.
Die alttestamentlichen Texte stellen bewusst den Menschen als einen homo mundanus vor, der mit seiner Relationalität und Sozialität in die Welt eingebunden ist. Körperbegriffe, mutuelle Sozialidentität und kollektive Identität zeigen ihn als ein immer schon auf andere bezogenes Wesen, das seine Identität aus den Beziehungsgefügen gewinnt, in denen es steht. Das Verhalten und die hinter diesem stehenden Einstellungen und Haltungen richten sich vor allem auf das Streben nach Ehre und die Vermeidung von Schande sowie auf Charaktertreue und ein gemeinschaftsförderndes Verhalten. Die Bedeutung der Sozialanthropologie für die Anthropologie des Alten Testaments und für ein Verständnis zahlreicher alttestamentlicher Texte kann kaum überschätzt werden.
The paper explores the wider sociocultural background of the origins of psychoanalysis. Born within the liberal Jewish community of Central Europe and built by marginal people who thrived on otherness, psychoanalysis may have originated as a creative transformation of conflicts between orthodoxy and assimilation, and between the Hebrew and Classical Greek traditions. Similarities between Jewish scholarly thought and psychoanalysis are further elaborated on, especially the aspect of mobile/dynamic >becoming< compared with static >being<: both psychoanalyst and Jewish scholar travel through human experience from place to place. This enduring movement, designed for physical and psychological survival, adaptation, and sublimation, roots and anchors them both.
This paper is a further contribution to dramatology, introduced in this journal in 2009. It focuses on the two basic modes of communication in any dramatic situation: (1) the nonverbal transfer of feelings and emotions, originating in the preverbal period of the love relationship between mother and child, and (2) the interchange of words and thoughts that develops with the acquisition of language. The early nonverbal mode of communication is the basis for proposing to rename Freud's concept of psychic reality >emotional reality.< On this view, emotional reality is seen as the primary fact of psychological life versus thoughts expressed in words as the derivative fact. Developmentally, emotions and ideas become united in complexes combining the emotional coloration of ideas and the ideational content of emotions. From the perspective of methodology, Freud, his followers, and his critics all conflated theories of disorder and theories of treatment. At the beginning of his journey, Freud was dyadic and interpersonal in formulating a unified theory of disorder and a method of treatment. In later years, he formulated monadic and intrapersonal theories of disorder while remaining interpersonal in his method of treatment, contributing to conflicts among the various psychoanalytic schools.
The Evolving Nature of Psychoanalytic Supervision. From Pedagogical to Andragogical Perspective
(2015)
In what primary ways has psychoanalytic supervision evolved over the course of its 100-year plus history? In this paper, I address that question by: (1) sketching out some of the historical differences that have been identified as characterizing the patient-centered, supervisee-centered, and relational-centered supervision perspectives; (2) placing those three perspectives within an adult education framework; and (3) considering their pedagogical (youth-focused) versus andragogical (adult-focused) nature. Based on this examination, I propose the following. Due to the infusion of interpersonal/intersubjective views into the body psychoanalytic, (1) the >maturing< of vision in psychoanalytic supervision (i.e., the movement from a youth-focused to an adult-focused approach to supervision) was made possible; (2) a shift from a supervisory >one-person model times two< to a triadic conceptualization was actuated; (3) traditional perspective on power and authority in supervision was upended; and (4) a more egalitarian, empowering, co-participative approach to supervision emerged and now endures. Attending to the six core principles of adult learning is presented as one primary way in which that “maturing” of vision is most evident in the contemporary practice of psychoanalytic supervision.
The concept of love has been receiving sustained critical attention in recent critical discourse. While there was once reluctance to consider love an object of serious scholarly inquiry, contemporary philosophers and theorists have turned to love in theorizing issues of overlapping philosophical, ethical, cultural, and political concern. This paper seeks to contribute to the expanding discourse on love by offering a rereading of the work of critical theorist Erich Fromm. I reevaluate Fromm’s work within the constellation of late capitalism, and I explore the utility of his prescriptions regarding amorous relations. How might his >art of loving< be realized given the problem of sexual difference and the commodification of love? Towards this goal, I place Fromm in conversation with Jacques Lacan to offer a way to rethink what it might mean to give one’s lack to the other, a gesture of acceptance of one’s symbolic castration.
Fromm, Erich
(2015)
This article presents an analytic history of the legacy of Erich Fromm, the German psychoanalyst, social psychologist, critical thinker, best-selling author, and an early member of the Frankfurt School. Fromm’s intellectual insights flowed from aspects of his life and optimal marginality in relationship to various intellectual social movements and his complex relationship with the Frankfurt School. But Fromm also became a >forgotten intellectual< for some of the same biographical and sociological reasons. Ideas and scholarly influence can rise again as well as decline, so with his contemporary relevance in mind, we will discuss some of the underappreciated contributions Fromm made to the study of authoritarianism, race, and ethnicity as well as his influence on theories of gender and the practice of public sociology. There is new interest in Fromm’s work, suggesting that he might find again a place in the history and contemporary scholarship in social psychology, sociology, critical theory, and psychoanalysis.
Extensive case material is used to show how some adult patients who have been diagnosed with and medicated for attention-deficit disorder (ADD) may be actually suffering from underlying unconscious object relational conflicts that interfere with their ego-functioning, creating an inhibition of basic concentration, focus, expression, and learning. Early childhood experiences of trauma and neglect can create destructive patterns of projective identification based paranoia, guilt, and intense anxiety. The author proposes that these patients have to sacrifice their own identity, psychological organization, and ability to learn or teach in order to keep the peace with others. In order to avoid conflict, difference, and uncertainty, these patients do whatever they can to placate, please, and not disturb the object. However, they often end up extremely resentful, oppositional, and passive-aggressive in reaction. The overwhelming anxiety these patients experience in relationship to the object and to their own internalized demanding critic blocks their ability to learn and grow. In addition, new knowledge, mastery, and creativity are seen as dangerous, forced upon them, or bringing unsafe attention to them. So, in defense, they adapt an inert, scattered, or formless way of living to keep under the radar. This paper advocates the psychoanalytic treatment of such internal conflicts over the popular diagnosis of ADD. Difficulties of learning, attention, concentration, and organization can be better understood and treated as a set of core psychological issues open to gradual working through and healing rather than neurological defects that can only be controlled or managed with strong medication and behavioral exercises.
The author investigates conversion, the process by which psychic contents are transformed into bodily symptoms. The author concludes that this process cannot be explained by libido theory or by assuming the existence of a psychic energy. He argues that although Freud was convinced that >the leap from a mental process to a somatic innervation … can never be fully comprehensible to us,< this process is, nonetheless, comprehensible in terms of Freud's own conceptualisation. To understand this process, one must take the characteristics of the primary process to which the >replacement of external by psychical reality< belongs as radical as his thesis of a hallucinatory wish fulfilment. This thesis includes not only the hallucinatory satisfaction of instinctual wishes, but also the hallucinatory satisfaction of the desire to avoid unpleasure, which is understood as a process by which the internal conditions of this affect are displaced from the presentational world into perceptions via conversion.
Children are particularly vulnerable to structured inequalities in society. Building on the work of Erich Fromm (1900–1980), this article contends that modern (post)industrial capitalism corrupts the human capacity to operate in the ‘being mode’—that is, in altruistic and compassionate ways. Rather, within the individualistic logic of the ‘having’ mode of existence there are morally empty spaces where children become objectified, separated from caring communities, dominated and measured. The second part of this article will discuss these insights in relation to the significant impact of neoliberal regimes on children’s social and physical wellbeing. In particular, it is argued that from the mid-1980s in New Zealand, the restructuring of the welfare state in line with neoliberal ideology has increased the vulnerability of young children to poverty and related issues. The narrow conception of poverty that is integral to the ‘having’ mode of existence merely serves to justify the ruling ideological neoliberal consensus. It is argued that any genuine attempt at human progress and the elimination of poverty needs to operate outside of this logic.
Neue Details über die psychoanalytische Ausbildung von Erich Fromm
(und Frieda Fromm-Reichmann)
(2015)
Two sources, Lawrence Friedman's recent biography and Michael Maccoby's important 1994 essay on the >two voices< of Erich Fromm, present Fromm as torn between his roles as scholarly >scientist< and as revolutionary >prophet<. Contra Friedman and Maccoby, who see the >prophetic< as impinging on Fromm's scholarly objectivity and rigor, I argue that Fromm's prophetic and scientific sides must be understood as fundamentally linked. Fromm's ethical-prophetic orientation and his theory of >prophetic messianism< are intellectually sophisticated. Fromm draws on philosophical traditions that privilege human flourishing (Aristotle, Spinoza, Marx) as the basis for ethical decision-making. Like Marxist Georg Lukács's >totality<, Fromm's prophetic messianism not only doesn't limit his theoretical work – it opens up new vistas, through an encounter with reality that is both theoretical and practical.
From >Freedom from< towards >Freedom to<: A Frommian Reading of Anthony Burgess’s A Clockwork Orange
(2015)
This paper presents some dimensions of Erich Fromm's analytical social psychology that can be related to consumer capitalism. In view of the limits of growth, the destructive consequences of the consumerist lifestyle are increasingly evident. A sane consumption is something we must develop. This new consumption would promote sustainable development as a counterweight to the commoditization of the consumer and of the world. The social character approach describes the social adaptation of the psychic powers of man to economic needs. At present this adaptive process has transformed education and learning, creating students who can be easily used by the economic system and who will be perfect consumers. To curtail a potentially meaningless life, production and consumption must be limited and cut to a reasonable level. More people must change their way of life. Erich Fromm's approach presents reasons why consumerism is a dead end for human development and he outlines life-saving solutions that involve change in our education systems.
Fromm, Marx, and Humanism
(2015)
Fromm's early work connecting Marx and Freud as part of the Frankfurt School has gotten inordinate attention, while his later work interpreting Marx as a humanist, democratic, and anti-totalitarian thinker has received short shrift in recent decades. This paper will examine works like Marx's Concept of Man (1961a) and Socialist Humanism (1965a) in terms of their context, their impact, and the controversies they stirred up with Cold War liberals like Sidney Hook and the young Richard Bernstein. Fromm's differences with Marcuse over humanism are also explored. In addition, this paper discusses Fromm's correspondence with the Marxist feminist and humanist Raya Dunayevskaya and his connections with Eastern European dissident Marxists. Fromm's persistent dialogue with Marx during the last two decades of his life had a wide impact on the 1960s generation and beyond. At a time when the crisis of capitalism has led to a new interest in Marx, this after the collapse of the Soviet Union, it also speaks to us today.
Erich Fromm, the author of >You Shall Be as Gods< and many other well-known works, not only made references to the Hebrew Bible in his writing but also provided lengthy interpretations of the biblical texts themselves. In this paper, I aim to evaluate the influence of the works of Erich Fromm on how exegetes and other scientists interpret the Hebrew Bible. In the conclusion of this paper, I call for further research on the possible applications of Erich Fromm's ideas on Hebrew Bible interpretations. I suggest that Erich Fromm's ideas could help to solve problems of the psalms, vengeance and violence in the Bible, and I also claim that the application of Fromm's model of social character could contribute (from a psychodynamic perspective) to ongoing research on Israel's religious history as well as our understanding of religious symbol systems in general.
Erich Fromm and Critical Theory in Post-War Japanese Social Theory. Its Past, Present, and Future
(2015)
Erich Fromm has been one of the most influential social theorists in Japanese social sciences, especially in sociology and social psychology and the adoption of his theory reflects the socio-cultural structure of post-war Japan and its historical changes. In this paper, I will examine Fromm's social theory in relation to Japan's post-war swift rehabilitation and rapid economic growth and discuss the remarkable role that it played by the 1970s in critical analysis of Japanese society. I will discuss Fromm's popularity and influence in Japan, examining its theoretical features from the view point of Critical Theory, since in Japan Fromm's theory is considered to have its roots not only in American sociology and social psychology but also in German Critical Theory (the Frankfurt School). As a result of Japan's economic success and status as an affluent consumption society, however, postmodern relativism and cynicism prevailed in the world of thought through 1980s and 1990s and consequently Fromm was forgotten. This story of Fromm in Japan is not over, however, for we will discuss how neo-liberal reforms are breaking the fetters of an outdated Japanese-style management regime and giving people the freedom for self-realization. This >pseudo positive freedom<, of course, creates again the social pathologies of escapes from freedom Fromm discussed in 1940s. Fromm's normative anthropology of human freedom is thus recovering its popularity and has a great theoretical potential for critiquing today's neo-liberal reforms.
Leid und Betroffenheit
(2015)
The notion of a boundary as it pertains to psychoanalysis is explored, and the distinctiveness of psychoanalysis as a healing science that is ethical and amoral is discussed. The difference between such a science and psychotherapies, which are committed to ideological ideals of maturation and adaptation, is elucidated. Five characteristics of psychological boundaries are discussed, and the significance of each individual's >encounter< with the incest taboo is elaborated, in terms of the dynamic formation of the repression barrier. In this context, the strict ethicality and moral neutrality of psychoanalytic practice is understood in terms of the emancipative way in which free-associative discourse works and plays along the repression barrier.
This paper analyzes the life and the work of Dr. J.N. Rosen, who pioneered attempts to treat psychosis from a psychoanalytic standpoint at a time when conventional approaches advocated pharmacological and physical treatments. His psychotherapeutic technique, which became known as >direct analysis,< divided opinion among practitioners and later attracted a degree of notoriety as the result of several law suits following the deaths of patients under his care. This paper reviews the major publications on direct analysis, examines the events that brought it into contact with a hostile mass media, and reassesses the contribution of the approach to psychotherapy. With certain reservations, Rosen is adjudged to have been an outstanding clinician who pre-empted modern attitudes to the treatment of psychotic individuals, but the theoretical basis of his work, about which his closest collaborators were tellingly unable to fully agree, fails to provide an adequate account of how it helped those who were mentally ill.
Begrüßung
(2015)
Many authors have written about Erich Fromm since Rainer Funk published a German Collected Works of Erich Fromm in 1980/1981. Regrettably, however, there have also been many (intentional?) misunderstandings and misinterpretations as well as conscious distortions by former colleagues of the Institute for Social Research as well as by many practitioners of the school of orthodox psychoanalysis; these have often been adopted uncritically by their disciples and various authors and have continued to exert their influence until to the present day. In my paper I shall discuss some of the main mistakes, that I found, made in biographies on Erich Fromm and in publications about Fromm's role at the Institute for Social Research and histories of his contributions to psychoanalysis.
Erich Fromm’s Legacy
(2015)
Das Vermächtnis Erich Fromms
(2015)
Introduction
(2015)
A group of psychoanalysts led the Seminario de Sociopsicoanálisis to broaden their clinical perspective gained through working with patients in the setting of a private practice. In this paper we describe participatory action research initiated by a community. We started by interviewing impoverished and economically disadvantaged children, first from a miner's village and later on from a center for children living in the streets. A study on Attachment and Social Character of mothers and children as well as the systematic appraisal of the unconscious motivations in the individual's responses to the Social Interpretative Questionnaire are presented. We strive to bring the findings of our social character studies back to the communities themselves. Our purpose is to support or foster possibilities for initiating participatory community-based action projects, aimed at transforming the quality of life and to confront the difficulties and obstacles that emerge on the path to change; furthermore we hope that our research will help to stimulate the development of childcare health policies.
This is the first of four articles scheduled for publication in this journal on the position people with normal and abnormal personalities take in regard to so-called existential dichotomies. The main objective of this article is to propose a new, existential criterion for normal and abnormal personality implicitly present in the works of Erich Fromm. According to this criterion, normal and abnormal personalities are determined, first, by special features of the content of their position regarding existential dichotomies, and, second, by particular aspects of the formation of this position. Such dichotomies, entitatively existent in all human life, are inherent, two-alternative contradictions. The position of a normal personality in its content orients one toward a contradictious predetermination of life in the form of existential dichotomies and the necessity of searching for compromise in resolving these dichotomies. This position is created on a rational basis with the person’s active participation. The position of an abnormal personality in its content subjectively denies a contradictious predetermination of life in the form of existential dichotomies and orients one toward a consistent, noncompetitive, and, as a consequence, one-sided way of life that doesn’t include self-determination. This position is imposed by other people on an irrational basis. Abnormal personality interpreted like this is one of the most important factors influencing the development of various kinds of psychological problems and mental disorders – primarily, neurosis. In the following three articles it will be shown that this criterion is also implicitly present in the theories of personality devised by Sigmund Freud, Alfred Adler, Carl Jung, Carl Rogers, and Viktor Frankl. [Taken from Publisher’s Website: http://psychologyinrussia.com/volumes/?article=3698] [doi: 10.11621/pir.2015.0208]
This paper presents a brief reflection of some aspects of previous qualitative research, carried out by the author, on an exploratory study of the negotiation of male to gay male emotional needs within a Frommian clinical approach. In particular, Erich Fromm's notions of >central relatedness< as well >mature love< are also discussed in an attempt to link the role of such notions as part of a developing clinical analytic work with gay men. Part of the research findings showed that whilst for gay men issues of central relatedness and love are of paramount importance, in practice, their most common practical approach to negotiate their emotional needs was actually through >friendships< and >friendliness< as a key relational paradigm that enabled them negotiate their emotional needs with other men. The implications of the salience of connecting Fromm's contributions to clinical analytic work to further develop clinical work with gay men and sexual diversity in general are also emphasized.
Humanistic Psychology (HP) includes several psychological movements such as Client-centered therapy, Gestalt therapy, and Theme-centered Interaction. It is based on a >holistic< view of man emphasizing awareness of bodily expressions, creativity, a self-actualizing tendency and spiritual needs. Abraham Maslow, Carl Rogers, Fritz Perls and others called it a >third branch< in psychology setting it apart from orthodox Freudian theory and behaviorism. Erich Fromm is often considered as a founder of Humanistic Psychology because he was the first one who used the term >humanistic< to make a distinguishing mark from Freudian psychoanalysis. He wrote about a >self-actualizing tendency< in human life and said that therapy should be a >core-to-core-relationship< between two adult persons. Fromm was very influential in HP through his >humanistic< ideas but he remained a psychoanalytic therapist who tried to unveil the unconscious. So we can say that he never was in the center of the humanist movement, but he held a key position on its periphery.
Erich Fromm's scientific contributions were based on his theory of social character and the methods he developed to test it. Social character describes the deep-rooted emotional attitudes shared by people raised in the same culture. Family, schooling, work, and play shape the social character so that people want to do what they need to do to prosper economically and socially in a particular culture. Fromm's first study of German employees and workers before the rise of Hitler showed that despite subscribing to a democratic ideology the majority would support whoever gained power. The second study of Mexican peasant villagers provided statistically significant results demonstrating that social character explained both productivity and psychopathology. These findings were reinforced by subsequent studies. The nucleus of social character is the psychoanalytic character types discovered by Freud and modified by Fromm. This theory makes use of knowledge from economics, sociology, anthropology, and history. Maccoby has continued to show the relevance of the concept of social character in understanding leadership and motivation at work.
Laudatio
(2015)