对宗教、信仰的讨论是弗洛姆整体思想中的重要有机组成部分,但无论国内还是国外,有关这一主题的研究都存在较大局限。本文试图在考察弗洛姆思想发展脉络的基础上,借鉴国内信仰学的研究成果,运用>信仰主体——信仰行为——信仰客体<的动态逻辑框架系统重构弗洛姆相关理论,并将其置于伴随现代化进程而出现的>信仰危机<的历史背景下,通过横向与纵向比较发掘其理论之独特性,旨在为研究弗洛姆思想提供新的视角,也为当下社会信仰困境提供一定的启示。经历1926年放弃犹太教信仰与1937年扬弃正统弗洛伊德主义的两次思想转折后,弗洛姆形成无神论的>激进人道主义<思想,>人<成为弗洛姆研究宗教、信仰的逻辑起点和最终目的。>人的诞生<开始后,信仰主体作为一个处于自然、社会历史与生存两歧三个相互关联的维度中的身心、知情合一的人,其独特的多层次处境与生理-心理结构、机制,使其产生了追求生存意义、指向>谐一<的>x体验<,它在无意识层面构成了信仰的经验基础,其意识化与意识形态化都受到社会的制约,由于知性语言的社会过滤器作用和思虑作用,只有用普遍象征语言才能表达其丰富含义。信仰行为则是信仰主体对>x体验<的反应,不但是一种相信、信服的思想状态,更是信仰主体在具体的社会历史条件下全身心的、对自己生存答案的探索和践行。>同化过程<与>社会化过程<中形成的社会性格是信仰行为的基础。按照性格结构中创发性取向的多少,弗洛姆将信仰行为分为理性与分理性两种形式。弗洛姆将理性置于人格整体之中,剖析了理性、信仰、怀疑三者之间的辩证关系。理性信仰植根于人自己的体验,对自己思考力、观察力及判断力的了解与信赖,与理性怀疑相关联,它不仅体现在思考和判断领域,也体现在人的生活实践中。它促使人们怀着希望,进行一种持续的、积极的自我创造,有利于>人的诞生<。而非理性信仰是对某个神、某个人、某种思想或某种象征的盲目迷信,并非出于人自己的思想或情感的体验,而是以人对非理性权威的情感屈从和对现有意识形态的接纳为基础。如果社会宣扬的意识形态与社会性格之间具有差异,会造成人们思想与行为的分裂,形成>假信仰<现象。同时,弗洛姆还研究了自由意志与信仰选择的问题,作为温和决定论者,他为人们自由选择信仰的可能性留出了余地,并探讨了先知与禅师等理性权威的作用。信仰客体被弗洛姆视为>x体验<在不同社会历史文化结构中的概念系统呈现,按照>原始崇拜——母性人格神宗教——父性人格神宗教——理性一神论宗教——无神宗教——宗教消亡<的路线发展。在他看来,宗教演变是一个客观过程,与生产力水平、生产关系、人自身的心理状况、理性与情感能力等因素密切相关,并且在不同的阶段发挥着不同的历史功能,但这种发展并非后者取代前者的线性更迭,而是一种以某种宗教形态为主、显隐并存、进化和倒退交织并行的过程。根据社会条件所塑造的社会性格结构所导致的不同存在体验,弗洛姆将宗教分为权威主义和人道主义两种类型;根据它们对>人的诞生<的作用,分为积极和消极的宗教,但这些分类只是对其特征的分类,而不是对现实存在的宗教的分类,任何现存成体系宗教中,积极和消极、权威主义与人道主义均混合出现。最后,在呈现弗洛姆信仰理论的完整面貌后,本文指出了它的贡献与不足,并试图对其作出客观评价。
法国哲学家米歇尔•福柯认为,>全景监狱<是信息社会的社会控制机器,社会管理者通过信息不对称的方式来实现低成本、高效率的社会治理。然而,随着传播技术的日新月异和媒介形态的层出不穷,信息资源分配方式的不断变革催生了以>围观<结构为主要特征的新型社会结构——>共景监狱<,它是众人对个体展开的集体>凝视和控制<。在互联网时代,网民是>共景监狱<场域中规范化监视的主体,他们在数量增长、信息消费、议程设置三大层面展现了自身>凝视与控制<社会的力量。本文基于>共景监狱<的场域特征,结合弗洛姆>社会性格<的相关理论,发现网民的>话语实践<在网络匿名机制的作用下既得到了极大释放,又增加了非理性的因素。因此在>话语实践<过程中,网民往往呈现出非理性狂欢、情绪燃点低、自我意识弱等社会性格的基本特征。
[Chinese abstract not available] With the American psychologist Erich Fromm's humanistic ethics as a point of reference, this article analyzes >The Winter of Our Discontent< (1961), John Steinbeck's final work of fiction. This novel focuses on protagonist Ethan Allen Hawley as he succumbs to the influence of corrupt social values and thereby fails to actualize his primary potentiality for goodness. At the novel's end, however, as he is on the verge of suicide, he thinks about the innocence of his daughter, Ellen, and experiences an epiphany of light that leads to a realization of love for self and others. Overcoming his sense of alienation from the good, he embarks on a course of active freedom that will enable him to go on with his life. Steinbeck's exquisite depiction of Ethan's moral development reflects his own ethical concerns about the well-being of his beloved America. [Translation: www.cnki.net, 9/2023]
This paper analyzes >The Winter of Our Discontent<, John Steinbeck’s last novel, from the perspective of humanistic ethics as advocated by American psychologist Erich Fromm. Affected by corrupt social values, the protagonist Ethan fails to realize his primary potentiality for goodness at first. Touched by his untainted daughter Alan, however, Ethan eventually experiences an epiphany, gradually recognizes the importance of self-love, and overcomes alienation in his realization of active freedom. By tracking Ethan’s moral development, Steinbeck gives voice to his own ethical concerns. [Translation: www.DeepL/Translator, free version, 6/2023]
[Chinese abstract not available] A personal character is determined by the historical era in which one lives. Erich Fromm is particularly concerned with the debated issue of freedom, especially the escape mechanism of freedom. As a member of the Frankfurt School, Erich Fromm believes that human beings are mainly social beings, not a self-sufficient enclosed system. After analyzing how the escape mechanism for freedom is produced, Fromm advocates that positive freedom should be the freedom to develop oneself freely, to fully tap and realize one’s own potential, to pursue the ideal of truth, goodness and beauty, and to promote personal growth and happiness. Only when people actively play their own roles in the society can their sense of isolation and helplessness be overcome. Replacing authoritarian power with democracy and instilling to people the ideas about life, liberty and truth can they find a right path towards self-realization. [Author's English]
In the fields of philosophy, annoyance is almost the permanent topic. Fromm attempted to define the root of annoyance as the loneliness from the perspective of psychology. There are various ways of getting rid of loneliness, the ideal combined way of which is the mature love. It is thought that how to gain the mature love involves the following aspects: the first is to have mature personality, in other words, to have high self-recognition and creativity; the second is that human should know the spirit cleaning, namely keep attention concentrated and have brain sensible and awaken; the final is to gain the capacity of love by overcoming the self-love, and having rational belief and active activity.
Found Fromm [发现弗洛姆]
(1998)
Some successors of Marxists once insist that the >substance<of the world is >abstract matter< of old materialism. Western Marxists who are the affirmative or negative of >substance< commonly demand re-understanding Marx’s texts because they think that the judgment doesn’t embody the real Marxist philosophical revolution. With the refusing to >abstract matter<, Lukács, Fromm, Schmidt and Gramsci etc.do their most to emphasize ontological significance of historical practice and the nullity of two-pattern of materialism and idealism to understanding Marxist philosophy. Though Western Marxism excessively emphasis on practice, their theoretical approach has important theoretical significance to the research of contemporary Chinese Marxist philosophy. [Translation: www.cnki.net, 6/2023]
埃里希•弗洛姆(Erich Fromm,1900-1980)系当代西方一位著名的心理分析学家、哲学家和社会学家,也是法兰克福学派的主要代表人物之一。他毕生致力于有关人的问题探索,特别是对当代资本主义社会中人的问题进行研究,写下了许多重要著作,对当代西方世界青年一代产生了很大的影响。人本主义伦理学就是他整个学说中的一个重要组成部分。弗洛姆的人本主义伦理学,正如他本人所说,是把人以及人的发展、完善、尊严和自由放在中心位置上的一种思想体系;它强调人本身就是目的,而不是手段;它所信奉的准则是:一切伦理规范的确立都必须以对人本身的认识为依据。弗洛姆试图恢复人在整个价值体系中的地位和尊严,无疑具有一定的合理因素,但他把对人性的认识看作是确立伦理规范的唯一标准,而忽略了社会经济基础对道德的决定性作用,这就使得他的许多观点带有很大的局限性。本文试图对弗洛姆的伦理思想进行一些考察。