Carlos Jimenez’s >House and Studio< was self-designed to fully function as both a home and workplace. Since its establishment in 1983, the installation has been continuously updated for almost 30 years solely under the guidance of the owner’s life occurrences and routine needs. The additions and alterations succeeding the building’s erection were executed to incorporate small yet symbolic fragments of the resident’s memories and life episodes. The particularity of the >House and Studio< can be compared with other residential remodeling and expansion projects in regards to certain key aspects. These means of comparison include, but are not limited to, building strictly under the direction of a master plan of development vs. allowing natural adaptations that comply with the resident’s needs, rapid development vs. gradual advancement, the ornamenting by exposing showy features vs. the enhancing by addition of modest natural components, sustainability vs. sustenance, systematic room divisions vs. ambiguous spatial organization, possession as a materialized asset vs. preservation as a recollection of memories, and finally the recognition as one example of signature architecture vs. the witnessing of a maturing animated shelter. The given propositions can be further explained with the comprehension of Erich Fromm’s theory of the >Having< mode and >Being< mode, two mechanisms that categorize the essence of human life. The >Having< mode is described by the human greed for wealth, power, and influence, whereas the >Being< mode is comprised of compassion, joy, and productivity. Fromm’s thesis applies to the general sense of human life, but the ideas can be narrowed to accommodate the architectural standpoint. In architecture, the >Having< mode can be translated to be the conspicuous form-oriented and self-contained object. The ‘Being’ mode, on the other hand, is transposed as the more natural form, incorporating the needs of the owner before commercialization. The growth of Jimenez’s >House and Studio< can be perceived as an architectural suggestion to the overcoming of human indifference caused by fixation on the >Having< mode.
Одно из глубинных потребностей человека, отмеченное Фроммом, – это стремление к уподоблению, поиск объекта поклонения. Индивид, заброшенный в мир таинственных вещей и явлений, просто не в состоянии самостоятельно осознать назначение и смысл окружающего бытия. Он нуждается в системе ориентации, которая дала бы ему возможность отождествлять себя с неким признанным образцом.
Сажетак. Интерпретација тумачења људског карактера Ериха Фрома. Анализа индивидуалног и друштвеног карактера, као и односа религије и карактера, симбиотичког одношења, повучености-деструктивности и љубави као односа социјализације. Истицање важности продуктивне и непродуктивне оријентације у односима асимилације. Осврт на типове непродуктивног карактера: прималачки, израбљивачки, згрталачки и тржишни карактер, као и ауторитарно садомазохистички и револуционарни карактер. Разматрање величине и значаја Фромове мисли са социолошког становишта: друштвени карактер за Фрома има етички и хеуристички значај. Људске страсти су укорењене у карактеру и представљају начин да се да смисао постојању, да се одговори на људску егзистенцијалну ситуацију. За Фрома, најважнији циљ друштава би требало да буде потпуни развитак човека.
Идеи Эриха Фромма о педагогическои антропологии [Erich Fromm’s Ideas on Educational Anthropology]
(2012)
В своем творчестве Фромм придавал большое значение проблемам педагогической антропологии. Он поставил перед философией задачу формирования нового Человека, построившего общество, основанное на принципах гуманизма и свободы. Поставленную задачу может выполнить гуманная педагогика, которая способна гуманизировать индивидуальный, внутренний мир человека, его представления о добре и зле, расширить его идеалы, сделать его более совершенным и самодостаточным во благо себя и других людей.
Человек не является подобием машины, которая обладает набором разных свойств и характеристик. В бытии человека обнаруживаются экзистенциальные противоречия. Ведь он рождается в природе, а живет в обществе. Человек имеет инстинкты, но располагает и сознанием. Он животное и неживотное. Потомок Адама – природное создание, но он имеет и божественную природу. Человек, по определению Э. Фромма, едва ли не самое эксцентричное создание универсума.
Zur Finanzierung eines finanzielle Armut verbannenden Bedingungslosen Grundeinkommens in der Schweiz
(2012)
Work and perversion
(2012)
Recent theories and practices in human resources management indicate the possibility of the complete control of man over his environment as well as himself. Analysis of this new concept from a psychoanalytical viewpoint shows a close relationship between control strategies that are part of some management practices and perversion, generating research elements for managers and other professionals in the mental health field.
Women behind the couch
(2012)
Psychoanalysis today is increasingly turning its sights on narcissistic and borderline states, in which archaic forms of defense predominate and accordingly burden the analytic setting. Mental function suffers, and psychic pain cannot be experienced as a mental emotional experience. As a result, the whole situation tends towards the direction of enactment. In such cases, interpretations are not enough, at least on a primary level. Instead, there should be a possibly lengthy period of containment of this archaic nonverbal communication within the psychic space of the analyst in order give it meaning and subsequently remit it into the potential space between the analyst and the analysand in the analytic setting. It has been increasingly accepted by the psychoanalytic community that the analyst's response towards the analysand's transference is likely to contain elements that come from the analyst's own mental and affective processes. Such a holistic view of countertransference is open to acknowledging, and even embracing, the subjectivity of the analyst in the analytic process. The analyst's affective reaction toward and involvement with his patients, which is absent from the classic description of countertransference, turns the latter concept into a valuable and reliable tool for understanding severe pathology within an intersubjective frame of interaction. This paper presents the clinical case of a middle-aged man with narcissistic disorder and an incapacity to mourn. It describes the course of the interaction within the analytic pair that, in a setting of intersubjectivity, worked toward reconstructing the patient's sense of loss and absence.
This article offers a sympathetic appraisal of Erich Fromm’s concept of narcissism as it relates to the emergence, sustenance, and resolution of authoritarian violence. The discussion is first placed within the methodological debate over the analytic operations that are required for an adequate understanding of authoritarian violence, explaining why a psychoanalytic perspective is necessary. The focus then shifts to Fromm’s take on the Freudian concept of narcissism, before proceeding to explore in some depth his account of the symbolic mechanisms and contextual climate that must combine in practice in order for narcissistic energies to be channeled into authoritarianism and violence. Attention in this regard is paid both to the populace and governing elites. The article concludes with a short exposition of Fromm’s notion of benign narcissism, from its specific content to the conditions of its possibility.
Veterans and Brain Disease
(2012)
The recent developments in brain science research suggest that terms such as >consciousness< or >unconscious< can be discussed not only on a psychological or psychoanalytic basis, but also on a neurobiological one. The work of several investigators indicates that, through the mechanisms of brain plasticity, an unconscious internal reality can be formed that probably plays a key role in the determination of the subject. The functions of the amygdala can be a good example for visualizing this type of mechanism. Mirror neurons may also play a key role in human development during the prelinguistic stages of life.
Treatment Resistance and Psychodynamic Psychiatry: Concepts Psychiatry Needs from Psychoanalysis
(2012)
Transformations and the rebirth of the true unconscious subject: An intersubjective perspective
(2012)
The transformations that lead to the rebirth of the true-unconscious-subject-as-I (TUs-as-I) in the unconscious of the patient's mind is discussed. The TUs-as-I is the vehicle and main exponent of self-realization, the basis of the intention for freedom of will, for creative motive, and for the construction of meaning. The unconscious ego is the representative of the TUs-as-I, and in cases where it has been devitalized, the patient's unconscious ego/me is lost, broken, or has become >dead.< It is suggested that, in the analytic situation, apart from serving as an external object available for the patient's unconscious imaginary identification, the analyst as the Other also functions as an external Subject, who invites the analysand to respond to his discourse/logos as a supposed-to-be Subject and to identify with his symbolic call. If the patient accepts the call and responds, transformations of his ego/self structures take place that lead to rebirth of the TUs-as-I, to a regenesis of new ego structures, and to a catastrophic change of the >dead imaginary ego-object formations.< The present work discusses certain factors and issues that facilitate the regenesis process, the emergence of a >live true self,< and offers clinical material for the issues discussed.
The worker in postmodernity
(2012)
The author takes a historical approach to the concept of work in an effort to clarify the place and function that, in contemporaneity, capitalism delegates to the worker. She takes into account the fact that the use of the word in question is restricted to the category of wage-earners and/or the unemployed. As a reference, she adopts Freud's structural theory which, from the beginning, has supported the civilizing and acculturation processes. Starting from that point – the structure, which necessarily implies the use of identifications as the foundation of the subject – this leads to a review of the difference between the worker's health and illness.
This article examines some consequences of Lacan's statement that defines the Freudian unconscious as the >ideal worker.< As this statement takes its fundaments from Marxist theory of the relations between capital and work, it becomes necessary to make explicit some Marxian concepts that Lacan seems to mobilise. The unconscious, as Lacan claims, >does not think, nor calculate, nor judge<: the unconscious just >works.< In order to verify the consistence of this thesis, Freud's The interpretation of dreams, and more specifically aspects of what can be called the potential of expression of the dream, is revisited. Condensation, displacement, and consideration of representabilty are the concepts used by Freud in order to explain, in his own words, the >dream work.< Here, I intend to demonstrate the applicability of the concept of work to Freud's metapsychological arguments, and how the unconscious works to adapt the processes of representation and presentation of the desire in molds that are, simultaneously, imagistic and verbal.
The purpose of this essay is to consider the role and the meaning attributed to the concept of >work< by an analysis of Freud's cultural writings. It concludes that there are important deficiencies in Freudian theorization about this topic which have led to the naturalization of man and society and, as a result, to an ahistorical view of social processes. These deficiencies have been frequently pointed out in the criticism made of Freud's work.
The time–space upheavals that characterise so-called globalization have been translated into virtual flows, the flow of objects, and population flows with differentiated impacts within the strata of the population. This paper studies a Mexico–United States migratory circuit in which the analysis focuses on the way in which subjectivities and social identities are destructured and reconfigured in a peasant population of indigenous origin that has been forming a transnational community with migrants established in Long Island, New York. The reconstruction of a structural framework and a transnational culture becomes a substratum that allows for the emergence of new social subjects such as grandmothers, autonomous women, and young people. The psychic dynamics of losses and appropriations, of unresolved ambivalences, interact with the sociostructural processes. The US–Mexico border, a cause of physical, emotional, and symbolic rupture, appears as one of the axes of comprehension for transforming the subjectivities and the intersubjective networks. A dialogue is attempted with a psychoanalytic and sociopsychoanalytic approach, which is vital in these contexts.
At the centre of subjectivity lies the interdependence between passion and sense of responsibility. Passion is nourished by misacknowledgment (possessive desire) and acknowledgment (hatred) of the other as a subject at the same time. In the crescendo of this contradiction, the subject discovers that he is the hated subjectivity of the object that makes him alive and desirable. He discovers that he loves the object for the same reason he hates it. He must protect the object of his passionate love if he wants to keep this love alive, and this is when the sense of responsibility for the others is born. The passage from passion (passionate subject) to responsibility (responsible subject) is neither automatic nor direct. The child has to gasp his mother's subjectivity in order to responsibly protect it. What makes this possible is hysterical identification, which is both identification and relation, with her. Hysterical identification allows the child to extend the boundaries of his existence in order to make it eccentric to the original, undifferentiated core of his own subjectivity. The other becomes co-constitutive of the subjectivity, and the particular of the subjective experience meets the universal of the intersubjectivity at the point where they constitute each other.
This text discusses the evolution that has taken place since the beginning of psychoanalysis and that continues into contemporary practice. It focuses specifically on the causes and modalities of this evolution and its possible assessment in relation to the teachings of Freud. Addressed to a consulting patient, early psychoanalysis was constructed around successive discoveries in the research process, and the importance of the analyst's personality for the therapeutic process has been increasingly recognized. Due to the discovery of transference and countertransference, as well as the study of the analyst–analysand pair, current psychoanalytic practice can be described as intersubjective. Contemporary psychoanalysis entails no longer the study of a specific subject, but rather that of the relationship between the two participants and their joint work as a means to deduce and ultimately change the modalities of the analysand. This is a more and more common and widespread treatment model, although there are differences in terms of the conception of intersubjectivity. This paper cites analysts and groups of analysts involved in this subject, and the nuances of their approaches reflect differences in ideology. Baranger's >field theory,< for instance, is discussed in general terms. Its known origins and consequences for the practice of each member of the analytic pair are discussed, along with their common work and eventual changes.
Psychoanalytical identity is more like a process than a state, reflecting the balance between the self and the expectations of the reference group. But what is the common ground where psychoanalysts can refer to facing changes in psychoanalytic theory and practice, especially in the direction of the intersubjective paradigm? In this paper, the traditional psychoanalytic attitude of an objective interpretation of the inner world of the patient is contrasted to the position that is the result of the intersubjective conception of the psychoanalytic process. The latter assigns the role of a co-player to the analyst. This has far-reaching consequences for the concept of abstinence, which are developed in this paper against a background of a short clinical vignette.
弗洛姆对资本主义社会的消费异化现象进行了深刻的批判,认为现代资本主义是一个消费异化的社会:人所创造的世界反过来成为人的主宰者,商品的使用价值被遮蔽,消费从手段变成目的,人们对商品的原理日趋陌生,人们的闲暇时光也因为消费异化而失去了充满意义的、创造性的体验,人与人的关系被异化为商品与商品的关系,人与自身的关系也处于具有>市场倾向<的异化状态;消费异化还带来了人类的生存危机以及人类的真爱迷茫和幸福的丧失。弗洛姆认为,资本主义社会之资本增殖、价值缺位、生产延伸和欲望失控,是造成这种消费异化的主要原因。我国在推进生态文明建设、和谐社会建设和可持续发展战略中,可借鉴弗洛姆批判消费异化的相关意见,树立>重生存<的生存方式,建立生态消费的新模式,注重精神健康的实际需要,关注弱势群体的消费需求,真正做到以实现人的全面发展为目标,使消费回归>为人<宗旨,以促进我国的和谐社会建设和经济社会的可持续发展
The Effects of Intimate Partner Violence on Women and Child Survivors: An Attachment Perspective
(2012)
The psychoanalytic encounter (Begegnung) is the starting point of the analyst's and analysand's journey. For this journey to be productive, it is necessary for the analyst to be able to identify with the analysand, thus being able to feel and understand what he or she feels. Both analyst and analysand contribute to this mostly unconscious identification. Sometimes, however, a merging relationship can be created as a result of traumatic traces and unresolved transference conflicts in the mind of the analyst. This merging, excluding any >third< between the analyst and the analysand, can provide shelter from the psychic pain of mourning the loss of the other, but can also hinder development and creativity. This is when the working-through of the analyst's countertransference can allow the analytic thought to be the >third< and the merging relationship to be interrupted. The differentiation of the analyst is the necessary precondition for the subsequent differentiation of the analysand. This paper discusses this situation based on a clinical case in which a dream of the analyst initiated her reflective process and, by working through the countertransference, the analytic process was facilitated.
The Cost of Chronic Stress in Childhood: Understanding and Applying the Concept of Allostatic Load
(2012)
Sozialstaatsreform in der Mediendemokratie? Rezepte für die Realisierbarkeit eines Grundeinkommens
(2012)
In this article great attention is paid to cultural affairs in the alienated community basing upon socio-philosophical thoughts of prominent figures of the Frankfurt school such as T. Adorno, H. Marcuse, E. Fromm and J. Habermas. Giving attention to a number of philosophical issues aroused by culture and socialization it is reported that in the alienated community culture and system of other values alienate as well, and turn into nonentity under extreme individualization. Feeling of happiness in a modern alienated community by a man socializing in the cultural process passes through a healthy society and self-consciousness.
Auf dem Umschlag dieses Buches begrüßt uns Diogenes von Sinope, der nichts haben will, nicht einmal von Alexander dem Großen. Er ist freilich eine Ausnahme. Die meisten Menschen haben gern, und deshalb mangelt es auch nicht an Gründen und Anlässen, sich über das Haben zu äußern. In einer höchst unterhaltsamen Reise durch die Sinnwelten des Habens eröffnet Harald Weinrich, der Grandseigneur der europäischen Sprachwissenschaft, verblüffende Einsichten in unseren Gebrauch des Wörtchens Haben – und unser Haben-Denken, das sich darin offenbart.
Today, much of psychoanalysis has moved beyond Freud, both methodologically and theoretically. I understand Freud to have been always either explicitly or implicitly committed to the view that psychoanalysis is a science, if only at times as an aspirational goal. The question I intend to raise in this article is not whether psychoanalysis is scientific, but rather whether it should still consider itself so in the light of contemporary theoretical physics' ever greater dependence on mathematical assertions that have not to date been validated by experimental conformation. Bestowing the appellation of science to superstring theory, >the theory of everything,< is at present a self-crowing by its adherents taken as a hereditary birthright. I view the relation between psychoanalytic theory and contemporary theoretical physics as a parallelism – a parallelism between approaches to conceptualisation rather than a reduction of disciplines.
This paper discusses the notion of mental health from the perspective of the social context in which such a notion has to exist, and has to be fostered or otherwise, by that key social activity in a democracy that is education. In particular, it considers this topic by way of reviewing a thoroughgoing analysis of ‘society and sanity’ presented over a half century ago by Erich Fromm in his >The Sane Society<. The links to and an implications for a PCP understanding of mental health in the light of the ideas of Fromm and some later thinkers are discussed.
Review Vamik D. Volkan: Psychoanalytic Technique Expanded: A Textbook on Psychoanalytic Treatment
(2012)
Review Vamik D. Volkan: Psychoanalytic Technique Expanded: A Textbook on Psychoanalytic Treatment
(2012)
Review Eric M. Plakun (Ed.): Treatment Resistance and Patient Authority: The Austen Riggs Reader
(2012)
Review Craig Piers (Ed.): Personality and Psychopathology: Critical Dialogues with David Shapiro
(2012)
Drawing upon the thought of Eric Fromm, this paper argues that efforts to understand and counter behaviour that causes difficulties in education should begin in a critical and reflective engagement with both the conditions of human freedom and the character of educational institutions and society as a whole. Fromm’s critique of dominating ideas about good mental health within capitalistic societies is examined in relation to disablement and attention-deficient hyperactivity disorder. A study of a sixth-form college in the south of England elucidates connections between Fromm’s insights into social psychology and disablement as a process of oppression.