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- 1995 (622) (remove)
Tchelowetcheskaya situazija
(1995)
Kredo
(1995)
Zivilisation und Barbarei
(1995)
Editorial
(1995)
Editorial
(1995)
El Fromm de mis recuerdos
(1995)
Cagdas nasirali yahya
(1995)
Einleitung
(1995)
The paradopical power of the depressed patient: A problem for the ranking theory of depression
(1995)
Review of J. Cooper: Speak of Me as I am. The Life and Work of Masud Khan, London (Karnac) 1993.
(1995)
Jewish Food Rituals
(1995)
Female Psychosexuality
(1995)
Begegnung als Therapie
(1995)
A socialist humanistic view of crime is presented that views it not simply as an act of transgression or deviance, but as a reflection of the inner state of an individual and those elements of the individual's life that motivated him or her to transgress the law. The current criminal justice system uses negative peace – the threat and application of force to deter or process acts of crime – but largely fails because it ignores the interconnection between the inner world of the individual and the peace or turmoil of the surrounding world. A positive peace approach to crime emphasizes elimination of the structural sources of crime and violence within society – poverty, inequality, racism, and alienation – that lay the foundation for crime. Love, compassion, and social justice are the hallmarks of a socialist humanist view of solutions to crime. 25 References. Adapted from the source document.
To Have of to Be...
(1995)
Revoluce pracovních systému
(1995)
Revoluce pracovních systému
(1995)
Utopie je vize cílu
(1995)
And Fromm Where...
(1995)
Specificky znak l'udskosti
(1995)
弗洛姆是著名的精神分析学家、>新弗洛依德主义<的创始人、法兰克福学派的主要代表人物。他面对西方资本主义社会的深刻危机和非人道化过程的加剧,以异化作为揭露批判其罪恶和病态的核心范畴。因为异化>触及了现代人最本质的东西。<同时,他接受了法兰克福学派理论家马尔库塞的<人的总体异化论>观点,提出了他的总体异化论。本文试对他的这一理论作一点探讨。一在弗洛姆看来,无论是>青年<马克思,还是>老年<马克思,异化范畴在其思想中一直占据着>中心地位<。他对马克思在《1844年经济学--哲学手稿》中用劳动异化的四种表现来揭示资本主义社会的不合理现实是肯定的。他认为,>马克思不仅注意到了同自己的劳动产品的异化,还注
In this paper, hope is explored as a motivating force in analysis. To see the patient's and the analyst's hopes in terms of changes they expect the treatment to accomplish emphasizes the cognitive aspect of hope. While touching on these cognitive expectations, this paper focuses on the emotional, rather than the cognitive, function of hope in treatment. It addresses the question of how hope can inspire analytic participants to have the strength and stamina that analysis requires.
>Femininity and Biophilia: The Role of the Feminine in Frommian Socialpsychology<: In view of the crisis-proneness that is such a feature of today’s relations between the sexes and, also, the break-up of traditional family structures, the >gender question< is a particularly urgent one. Fromm’s various contributions to this topic are gathered together in Liebe, Sexualität und Matriarchat [= Love, Sexuality and Matriarchy], which was published early in 1994. Fromm attributed to the productive dissolution of primary bonds – the maternal and paternal bonds – a leading role in productive characterological development. The nature and mode of male-female relations in later life is heavily dependent on this occurring. Male-female transactions, as Fromm sees them, are specified by the matriarchal and patriarchal social structures as well as the dominant social-characterological orientations. Ever since the origins of patriarchy, ostensively biology-rooted gender differences – which Fromm saw as being essentially social in nature – have been misused in the interests of shoring up male rule. The current crisis our system finds itself in at all levels is an expression of the crisis of patriarchy, which has always kept down female identity and strength – nor have the great religions been spared its influence either. For in Christianity too, especially in the Protestant variant, specifically feminine values were always denied an outlet. By taking a hard look at Bachofen and his analysis of matriarchal cultures, at Freud and his deep roots in the patriarchal order, at the Old Testament and the Babylonian myths of creation – with their images of gods and goddesses – Fromm brings out the social constraints at work in forming male and female identity. Only when contemporary society succeeds in divesting itself of its lack of female identity models, of matriarchal values, can a conciliatory integration of male and female principles take place – only then can biophilia and the productive character be helped into life.