Acts of terrorism seem to never run out of Indonesia, from independence to the present day. Including the ideals of the establishment of an >Islamic State< that gave rise to a new wave of terrorism. The JAD group affiliated with ISIS clearly states that the Indonesian republic is thogut, so it is haram to be obedient to it, and they commit an act of terror some time ago. ISIS cleverly uses religious propositions to recruit new members. The verses of the Qur'an and the Sunnah of the Prophet became his legitimacy. The concept of Hijra, Necrophilia and millenarism became the main doctrine of the ISIS. ISIS uses this narrative to facilitate and call for action in Indonesia. Suicide bombing, police station attack carried out by sympathizers, either JAD members or lone wolf. ISIS also utilizes social media well, this facilitates the idea of necrophilia, millenarism of ISIS is practiced by its sympathizers. Through qualitative and text analysis and the idea approach, necrophilia from Erich Fromm and millenarism from Norman Cohn, and other narrative this research is intended to make counter narrative of ISIS, so that the emergence is the concept of biophilia and optimism against the times and build a better future.
Статья посвящена феномену экзистенциального оптимизма. Авторы трактуют его как душевную установку, присущую отдельной личности и вклю¬чающую в себя положительную оценку мира, умение радоваться и волю к жизни. Экзистенциальный оптимизм не сливается с социальным оптимиз¬мом, он связан с определением индивидуальной траектории судьбы и способен помогать человеку проходить через трудные социальные обстоятель¬ства, сохраняя позитивный настрой и реализуя свои цели. Его стержнем выступает ощущение и выбор личного жизненного проекта, который существует не только в юности, но может в разных вариантах актуализироваться в любых возрастах. Авторы квалифицируют фигуру экзистенциального оптимиста с помощью понятий >продуктивности< (Э. Фромм) и >самоактуа¬лизации< (А. Маслоу), а также образа >победителя< (Э. Берн). Жизненные препятствия видятся такому человеку не только как нормальная характеристика действительности, но и как поле для игры наших сил, что приносит ему бытийную радость. В становлении подобного мироотношения боль¬шую роль играет воспитание и личный пример старших. Авторы обращаются также к теме смерти и разочарования, с которыми сталкивается любой человек, и подчеркивают, что смерть не находится в центре внимания экзистенциального оптимиста. Последней обсуждаемой в статье темой выступает тема практик >позитивного мышления<. В выводах подчеркивается, что позиция оптимиста не может быть никому навязана, а может быть лишь принята самостоятельно.
Epilogue
(2020)
Recent decades have witnessed a surge of important studies dealing with intellectuals’ confrontation with fascism and Nazism, and the societal roles that they can play, especially during such “dark times.” This is an area that is close to my study, and it is therefore important to mark the difference between some of these studies and mine in terms of content and form and with regard to the meaning and significance intellectuals assigned to their works.
Erich Fromm was a German social psychologist and psychoanalyst who was associated with the Frankfurt School of Critical Theory. He was known for developing the concept that freedom was a fundamental part of human nature and for challenging the theories of Sigmund Freud. In his works he presented the view that understanding of basic human needs is essential to the understanding of society and mankind. In >Escape from Freedom< Fromm explores humanity’s shifting relationship with freedom, with particular regard to the personal consequences of its absence.
>The Mass Psychology of Fascism< (1933) was the first psychological inquiry into Fascism. In this work the psychoanalyst Wilhelm Reich (1897–1957) explores how Fascists came into power, and explain their rise as a symptom of sexual repression. It was followed by other psychological interpretations of Nazism by Jewish exiles from the Third Reich, from Erich Fromm’s >Escape from Freedom< (1942), to Siegfried Kracauer’s >From Caligari to Hitler: A Psychological History of the German Film< (1947), and Erich Neumann’s >Depth Psychology and a New Ethic< (1949).
Introduction
(2020)
>Jewish Exiles’ Psychological Interpretations of Nazism< examines works of four German-Jewish scholars who, in their places of exile, sought to probe the pathology of the Nazi mind: Wilhelm Reich’s >The Mass Psychology of Fascism< (1933), Erich Fromm’s >Escape from Freedom< (1941), Siegfried Kracauer’s >From Caligari to Hitler: A Psychological History of the German Film< (1947), and Erich Neumann’s >Depth Psychology and a New Ethic< (1949). While scholars have examined these authors’ individual legacies, no comparative analysis of their shared concerns has yet been undertaken, nor have the content and form of their psychological inquiry into Nazism been seriously and systematically analyzed. Yet, the sense of urgency in their works calls for attention. They all took up their pens to counter Nazi barbarism, believing, like the English jurist and Judge Sir William Blackstone, that >scribere est agree< (to write is to act).
This paper sets out to examine in a comparative framework Pitirim A. Sorokin and Erich Fromm's conceptions of love. The core argument is s in the complementarity between self-love and altruistic love. In conclude, altruistic love and self-love are not contradictory to each other. Those who don't love themselves cannot love others, nevertheless, those who ignore others cannot love themselves. What I try to show in this thesis is to clarify this fact.
This paper sets out to examine in a comparative framework Pitirim A. Sorokin and Erich Fromm's conceptions of love. The core argument is s in the complementarity between self-love and altruistic love. In conclude, altruistic love and self-love are not contradictory to each other. Those who don't love themselves cannot love others, nevertheless, those who ignore others cannot love themselves. What I try to show in this thesis is to clarify this fact.
[Chinese abstract not available] What is the unique feature of China’s model of development? Upon reviewing the >dialectics of development< that draws on both Amartya Sen and Erich Fromm, this paper argues that the China Model may have a particular strength in reconstructing its Confucian tradition towards social solidarity. In China, like other countries with a rapid development, swift social transformation has brought to fore as many positive as negative consequences, on the basis of which a mixed record of development in modern society can be pathologically diagnosed. Following the Durkheimer's premise that these social ills may be cured by a shift from mechanical solidarity (characteristic of a traditional society) to its organic counterpart, this paper, drawing on both Fisk and Confucius, proposes the idea of >civitas homini<as the core concept to anchor such transition. It defines the linking of individuals to each other in particular and to society in general via voluntary associations that are based on multiple cohesive factors, whether it be modern or traditional. It emphasises the respecting of individual rights to choice and liberties based on informed reasoning faculties. Different forms of >civitas homini<, when combined together, shall reach a stage of >res publica latium< (commonwealth) that ensures both individual liberties and social solidarity, with different communities entering into terms of intersubjective recognition, tolerance, and peaceful coexistence. Through this >civitas homini<, we can rewrite the paradigm of development as one that aims at solidarity rather than purely individualistic freedom. [Author's English]
Można przyjąć, że dwa biblijne mity – o wyjściu Adama i Ewy z ogrodu Eden oraz o budowniczych wieży Babel – są interesującymi ekspresjami wyobraźni utopijnej, ponieważ opowiadają o dwóch miejscach, w których na dwa odmienne sposoby realizowano projekty wystarczająco doskonałego porządku społecznego. Współcześnie jednym z takich miejsc, które możemy rozumieć jako niejednoznaczny efekt realizacji utopii epoki rewolucji przemysłowej, jest szkoła – przestrzeń edukacji zaplanowana jako ważna część projektu wystarczająco doskonałego porządku społecznego. Dwa oryginalne odczytania – autorstwa Ericha Fromma i George’a Steinera – przywołanych biblijnych mitów posłużą wzbogaceniu o nowe wątki i podejścia dyskusji o kondycji współczesnej szkoły oraz dyskursów pedagogiki krytycznej czy pedagogiki oporu i pedagogiki hermeneutycznej.
Sesambungan antarane sastra lan psikologi, ana maneka faktor kang wigati. Kapisan, sawijine sastra kudu nggambarake kakuwatan lan kapinteran pangriptane. Kaloro, karya sastra kudu nduweni kautaman sing babagan gagrag lan basa minangka piranti kanggo nyuntak pikiran lan rasane pangripta. Katelu, prakara gaya, struktur lan tema karya sastra kudu ana sesambungane karo elemen-elemen kang nggambarake pikiran lan rasane pawongan tartamtu. Panliten kanthi objek cerita sambung >Lodan Saka Segara Kidul< anggitane Kukuh S. Wibowo bakal nintingi prakara cacah telu. Kanthi ringkes underane panliten bisa dirumusake: (1) Tuwuhe sipat seneng nekad sajrone cerita sambung (2) Faktor-faktor kang njalari sipat seneng nekad lan (3) Problem saka sipat seneng nekad. Panliten iki nggunakake pendekatan Psikologi sosial teori kapribaden Erich Fromm. Fromm njupuk sikap tengah ing sadar nandhesake luwih sethithik babagan motivasi sadar lan saingan amarga salah sijine ciri unik manungsa yaiku kesadaran. Manungsa ora kewan amarga padha bisa nggawe alesan, mbayangno masa depan, lan kanthi sengaja nyoba nyedhaki tujuane urip. Nanging, miturut Fromm, yen kesadaran diri minangka campuran saka akeh wong sing nindhes wong-wong mau kanggo karakter dhasar supaya ora kuwatir. Ing masalah sosial, Fromm nerangake manawa manungsa bisa nduwe pengaruh luwih saka sejarah, budaya, lan masyarakat tinimbang biologi.
Grenzgänger haben es oft schwer, da sie sich zwischen den Stühlen einen Platz suchen müssen. Das galt auch für Erich Fromm, heute bekannt als einer der bedeutendsten Humanisten des 20. Jahrhunderts. Seine intellektuelle Biografie bewegt sich zunächst zwischen der Frankfurter Schule und der Psychoanalyse ...
The author presents the concept of man in the philosophy of Erich Fromm. The article consists of two parts. In the first part, the author presents how Fromm characterised the existential situation of man; in the second part he describes love as the main factor in the action and development of a human being. Man is part of nature, subjected to the rules of its laws, but he also transcends nature by the ability to use mind. A human subject is aware of his/her limitations and weaknesses with regard to nature. He/she feels lost and lonely in relation to other people and the natural world. Therefore, s/he looks for the frame of orientation and references. This search is the most important existential problem. Love is the solution to all problems of human existence. According to Fromm, man is the subject of love.
The subject of the analysis is the category of the inclusion as a process that does not only apply to people with special developmental or life needs, but also to social sciences, which as a result of the positivist research paradigm have divided and separated from each other. Meanwhile, human upbringing requires the inclusion of biophilic orientation towards life in all social sciences, whose achievements should be considered and applied to improve educational processes. The Author borrows inspiration from the typology of human attitudes of Erich Fromm, because it makes readers aware of the negative effects of necrophilia in interpersonal relationships. The Author analyses Fromm’s approach against the background of selected ideas of Polish pedagogical views.
The article explains the importance of forming identity for the psychological and spiritual development of an individual. The author notes that the role of folk culture in the formation of national identity in modern society has diminished, and it analyzes the socio-psychological conditions in which the specific role of folk culture can be restored: modern economic and socio-cultural activities of new cultural functions; acquisition by assimilation by species; creation of favorable environment, including information environment; unifying the community around the main objectives of the educational process; to look for new educational practices and to consider cultural and historical psychology. Indeed, >one of the worst forms of psychological suffering is boredom, not knowing what to do with yourself and your life<, concluded Fromm. The consequences of the state not formed by individuals or the loss of identity become a crisis of national identity, which is a prerequisite for the loss of national sovereignty (national self-consciousness). Problem researchers tell us that the >living< of our native culture, the deep emotional connection with it, and the understanding of the meanings of it, are made by the individual, the customs, values, special forms of cultural, historical, social and spiritual life of the motherland. Book publishing centers, Russian culture of all nations, etc. Their self-awareness in difficult financial conditions made people think not only about survival, but also to adopt a language and culture that was alien to them.
Relacionado con la historia de la arquitectura mexicana del siglo XX, este artículo expone y entrelaza la trayectoria del psicoanalista Erich Fromm y el cineasta Luis Buñuel con los arquitectos Arturo Sáenz de la Calzada y Oscar Coll Alas, quienes fueron los encargados de crear los hogares de estas figuras en México. Se explora el proceso de diáspora de los personajes y su exilio en tierras mexicanas, así como el momento y circunstancias de encuentro, sus preconcepciones en el ámbito arquitectónico, las características de las construcciones que diseñaron, construyeron y habitaron para finalmente entrelazar su propuesta teórica o estética con los hogares elegidos. Palabras clave: exilio español en México, arquitectos del exilio, casas del exilio, arquitectura mexicana del siglo XX.
Film merupakan salah satu bentuk cara menikmati karya sastra, Genre cinta merupakan karya film yang banyak diminati dari berbagai golongan usia. Rasa cinta insan manusia selalu memiliki makna seperti cinta terhadap Tuhan-Nya, rasa cinta terhadap orang tua ataupun teman, dan rasa cinta yang membuat hari selalu berbeda dan tidak terbatas yakni jatuh cinta terhadap sesama insan lelaki dan perempuan yang memiliki keinginan untuk menyatu sejak awal perkenalan hingga kisah cinta tersebut berakhir sesuai dengan takdir. Penelitian ini membahas tentang Analisis cinta erotis Qīng Mò Yán青墨颜dan Rú Xiăo Lán 如小岚 dalam film >I’m Pet In Dali Temple< >我在大王里寺当宠牛勿<. Penelitian ini menggunakan teori kajian psikologi oleh Erich Fromm, dengan metode penelitian yang digunakan yakni deskriptif kualitatif yakni diawali dengan mengunduh data film, menonton film secara berkala dan berulang, mengumpulkan data, menganalisis data kemudian menyimpulkan data.Tujuan penelitian ini yakni menganalisis bagaimana bentuk cinta erotis tokoh青墨颜Qīng Mò Yán dan Rú Xiăo Lán 如小岚melalui tindakan ataupun ujaran yang ada dalam dialog film I’m Pet In Dali Temple >我在大王里寺当宠牛勿<. Hasil dan simpulan data yakni cinta erotis antara tokoh 青墨颜Qīng Mò Yán dan Rú Xiăo Lán 如小岚 yakni mengacu pada objektivitas reaksi tokoh 青墨颜Qīng Mò Yán dan Rú Xiăo Lán 如小岚 seperti reaksi spontan berkorban dan menolong, emosional mengungkapkan perasaan satu sama lain, simpati dan empati dan puncaknya yakni tokoh 青墨颜Qīng Mò Yán ingin menikahi Rú Xiăo Lán 如小岚. Berdasarkan simpulan tersebut, sejalan dengan Teori psikologi Erich Fromm yakni Cinta erotis dalam bukunya yang berjudul >Seni Mencintai<.
Este artigo tem como objetivo analisar de que forma o poder disciplinar atinge diretamente o corpo sexualizado do indivíduo e quais são as implicações desta realidade no mundo contemporâneo. Para isso, será utilizado como fundamentação teórica Erich Fromm, com o objetivo de analisar as implicações emocionais relacionadas ao desenvolvimento da sociedade capitalista e principalmente, os livros de Foucault: >Vigiar e Punir< (1999) e >História da sexualidade: a vontade de saber< (1977). Por meio deste estudo, pôde-se perceber que a demasiada preocupação com o corpo presente na sociedade contemporânea denota o imperativo do corpo sexualizado, resultado do exercício no domínio e controle efetuados pela sociedade sobre o indivíduo. Isso não ocorre em consequência de um poder centralizado, mas sim por um controle exercido de forma periférica, no qual a própria sociedade estrutura padrões de condutas assumidas pelos sujeitos que lhe constituem.
This article focuses on the role that the notion of temporality can and should play in the tradition of Critical Theory. Following an overview of the critical analyses of time found in the works of Marx, Lukács, Weber, Adorno, Fromm, and Marcuse, the article analyzes Hartmut Rosa’s critique of social acceleration and argues that this critique lacks a firm normative basis. This basis is required, however, for one to claim why certain processes of social acceleration are wrong. It is shown that Rosa’s analyses of acceleration contain two suggestions for such a basis: autonomy understood as a narrative identity, and autonomy as defended by Honneth’s theory of recognition. After an exploration of both suggestions, in which the ideas of MacIntyre and Ricoeur are briefly discussed as well, it is argued that a combination of both may result in a specific, normative understanding of reification, which is defended against Honneth’s definition of this concept. Based on an interpretation of passages in Horkheimer and Adorno’s >Dialectic of Enlightenment< and Adorno’s notion of >working through the past<, the article claims that reification should be understood as a forgetting of the narratives that have shaped the self and the social structures under which this self is formed, and therefore as the inability to recognize the temporal dimensions of the autonomous self.
This paper argues that identity which is the locus of emotional and social phenomena of an individual becomes problematic particularly in postmodern society. Postmodern society calls for a socio-cultural and epistemological revolution which permeates the very core of our social existence. Coupled with the immensity and massive effects of the market industry, postmodern culture affects our lives through the dissolutions of boundaries, geographies, and our ethnicities so that our sense of personal and social identity is left into perpetual disintegration, struggles and contradictions. The so-called >inner< and >outer< community which we once cherished inevitably dissolved into the arena of the market industry. Consequently, the sense of >I-am< which Fromm considers as an existential human need already deeply roots itself towards commodity fixations rather than in our group or in our ethnic communal relationships. It is in these contexts that this paper contends a necessity to redeem identity not only as a psychological base but more of an existential human need. Further, this paper maintains that Fromm’s notion of relatedness and rootedness are necessary elements in identity formation since they serve as the existential psychic cores that lead towards being truly at home amidst a fragmented social world.
The purpose of this study was to analyze problems related to the mechanism whereby students can accept corporal punishment during extracurricular sports activities with reference to the books Escape from Freedom and Man for Himself that were central to Erich Frommʼs authority theory. Specifically, the author focused on the concepts of >authoritarian character<, >authoritarian ethics< and >authoritarian conscience< Fromm pointed out that anxiety prompted Germanyʼs citizens to give up their freedom in order to obey authoritarian powers such as Hitler and the Nazis. Students taking part in extracurricular sports activities were considered from the viewpoint of Frommʼs authority theory. It was revealed that students comply with a leaderʼs authority in order to relieve anxiety, and have positive thoughts about corporal punishment. Furthermore, it was found that such acceptance of corporal punishment succeeded in eliminating conspicuous suffering, but not in removing any underlying conflicts. Fromm pointed that fear of anxiety was relieved by spontaneous activity. To achieve spontaneous activity by students, it was suggested that some form of measure that does not create the type of partnership that occurred between Germanyʼs citizens and Hitler would be desirable for any relationship between the leader of extracurricular sports activities and the students.
This paper was inspired by the documentary >The Act of Killing<, directed by an American-born, British filmmaker Joshua Oppenheimer and released in 2012. Provoked and appalled by what is described as one of the worst mass murders in the 20th century, the movie director focuses not so much on the crime itself but the perpetrators of the crimes and the ensuing consequences. A part from the need to bring to open and discuss this part of Indonesian history, as well as the consequences of the communist and subsequent anti-communist political rules, this paper deals, on the one hand, with the question and the essence of human nature capable of such monstrosity and on the other, with the role that art must take in understanding and healing of the open wounds in any nation’s history as well as individual perpetrators of the crimes. For this purpose, the ideological framework of Erich Fromm as given in his study >Anatomy of Human Destructiveness< and also philosophical ideas of Hanna Arendt, specifically concerning the nature of evil itself were used as theoretical framework.
En este artículo consideraremos el vínculo entre la obra de Erich Seligmann Fromm (1900-1980) y la relación educativa. Fromm aportó una perspectiva humanista fundamental al pensamiento contemporáneo y su obra se caracterizó por hilvanar variadas influencias culturales, tales como el Antiguo Testamento, el Budismo, el Marxismo, la Sociología y, desde luego, el Psicoanálisis. El objetivo principal del presente trabajo es el de comprender mejor esta relación, considerando sus características principales. La obra de este emblemático autor invita a reflexionar sobre aspectos diversos relacionados con la educación que van desde su concepto, sus finalidades, así como diferentes características de una buena relación educativa, temática que abordaremos en este artículo. Fromm aporta una perspectiva singular y sumamente interesante que abre espacios de reflexión a partir de variados aspectos sobre la existencia humana en sus textos. En este estudio hemos analizado doce de sus obras que van desde >El miedo a la libertad< (1941), >El arte de amar< (1956) o >El arte de escuchar< (1995). Este análisis ha permitido seleccionar aquellos contenidos vinculados a la relación educativa. Así consideraremos lo que Fromm entiende por educación, para posteriormente concretar cuáles serían las cuestiones más esenciales en una óptima relación educativa y qué la debe caracterizar.
Санкт-Петербургский государственный университет, Санкт-Петербург, Россия Аннотация. Во второй половине двадцатого века психология здоровья вышла на одно из лидирующих мест в общем перечне наиболее актуальных направлений развития психологической науки. Изначальная проблема, поставленная в статье, заключается в имеющем место в настоящее время рассогласовании между востребованностью психологии здоровья и дефицитом кадрового ресурса (психологов здоровья), ориентированного на разработку этого научного направления. Цель данной работы заключается в том, чтобы в соответствии с концепцией жизненного пути человека, раскрыть в первом приближении перечень тех практических задач, решение которых может входить в профессиональную компетенцию психологов здоровья в России. Представления авторов базируются на концепции здоровой личности, основные положения которой были впервые сформулированы в отечественной науке известными психиатрами и психологами С. С. Корсаковым, И. А. Сикорским, В. М. Бехтеревым, а также западными представителями гуманистической психологии Г. Олпортом, К. Роджерсом, А. Маслоу, Э. Фроммом. В рассмотрение вводятся этапы перинатального периода, дошкольный и школьный возраст, обучение в средних профессиональных и высших учебных заведениях, профессиональная деятельность и выход на пенсию. Каждый этап развития человека рассматривается авторами как самостоятельный и предполагает вариативность стратегий образа жизни в общей структуре здоровья, а значит и практик формирования здорового поведения. В статье впервые последовательно рассмотрены основные особенности и риски каждого этапа жизненного пути, определен круг профессиональных задач психолога здоровья. В конце работы ставится вопрос о вариантах профессиональной подготовки данных специалистов в высших учебных заведениях.
Strains on professional resources and complex experiences of isolation and despair have taken their toll on communities, adding to the challenges for social workers and social work as a profession. In a context of austerity and locational stress, communities are increasingly relied upon to enhance or, indeed, replace the need for state intervention. However, grass-roots and mutual aid collectives have the potential for both community support and resistance. Using original qualitative data, this article explores how some groups based in Scotland’s most deprived locales provide collective and mutual aid, and, in doing so, attempt to address some of the challenges of modern life (such as overcoming addiction, isolation and mental anguish). Importantly, this article revives and develops Erich Fromm’s discourse on the importance of ‘love’ and Marx’s concept of ‘spiritual emancipation’ to explore the potential for transforming individual experiences into collective resistance.
Resumo Neste artigo, procuro problematizar a crítica de Erich Fromm à cultura do capitalismo contemporâneo. Para tanto, faço uma releitura especialmente, mas não apenas, de uma de suas principais obras maduras, o livro Psicanálise da sociedade contemporânea (>The Sane Society<), no qual o autor sedimenta seu projeto analítico de uma >psicanálise humanista<. Na primeira parte o artigo reconstrói, através da ideia de >patologia da normalidade<, a crítica de Fromm aos fundamentos culturais do capitalismo contemporâneo. Na segunda parte, a reconstrução é levada adiante através dos conceitos de >caráter social<e >alienação<, de modo a compreender como o capitalismo tardio do século XX aprofunda, como nunca antes, uma cultura anti-humanista. Na conclusão, procuro argumentar como a obra de Fromm pode ser de grande valia para a compreensão dos problemas tanto individuais quanto coletivos da atualidade.
Humanistická psychologie jako sekularizovaná teologie [Humanist Psychology as Secularized Theology?]
(2020)
The aim of this article is to evaluate quasi-religious elements in humanist psychology with a special focus on Erich Fromm, Abraham Maslow and Carl Rogers. The study analyses concepts which may be denoted as a secularized >humanist theology<. It refers to the fact that the authors of those concepts were originally connected with the Jewish or Christian faith and after their apostasy radically reinterpreted it or replaced it with a new religion. The humanist >cult of self-worship< explicitly or implicitly locates godhood into man and at the same time excludes the possibility of a personal relationship between man and God. The rise of this new religiosity connected with sacralised psychology was paradoxically made also easy by certain forms of modern Jewish and Christian thinking.
There exists a German-Jewish cultural discourse from the early 20th century that stands in dynamic tension between spiritual and material, sacred and secular, beyond the usual static dichotomies. Several key Jewish thinkers have sought to recover spiritual meaning, in direct interaction with the profane. Under different ways they developed a process of simultaneous secularization and sacralization, in a sort of >dialectic< combination of both. The first common characteristic of these authors is their deep attachment to the German romantic culture, with its ambivalence towards modernity, and its desperate attempt at re-enchanting the world through a return to past spiritual forms. This article will demonstrate these relationships through the work of young Erich Fromm.
본 논문은 구축과 해체의 공존에 초점을 맞춰 권오상의 정물 조각이 보여주는 형식과 주제를 연구하는 것을 목적으로 한다. 연구를 위한 이론적 근거로는 존재와 소유, 인간의 욕망, 자본주의와 소비사회에 관한 에리히 프롬(Erich Fromm)의 이론과 기 드보르(Guy Debord)의 스펙터클(spectacle) 개념을선택했다. 스펙터클과 관련해 소비문화에 관한 장 보드리야르(Jean Baudrillard)의 논의도 일부 적용되었다. 연구의 방법은, 형식적인 면에서 사진과 조각, 이미지와 물질, 가상과 실재의 경계를 해체하면서도 조각의 정체성을 공고히 하는 이중성을 분석했다. 주제적인 면에서는 인간의 소유 욕망과 바니테(vanité)의 양가성을 고찰했다. 또한 고도로 추상화된 상품화가 일상생활에 침투하고 이미지 과잉이되어버린 사회를 지배하는 스펙터클의 재현과 해체도 살펴보았다. 결과적으로 일상의 사물을 촬영한사진, 잡지나 인터넷에서 선택한 이미지를 바탕으로 제작된 권오상의 정물 조각은 소비와 소유가 그자체로 욕망의 대상이 되고, 상품이 단순한 물적 대상이 아닌 자기 표현의 상징물로 존재하게 된 오늘날의 소비문화를 투영한다. 또한 소비문화의 견고한 위상을 확인시키는 동시에 그것의 허상을 드러내고, 인간의 욕망과 소유에 관한 근원적인 고찰뿐 아니라 스펙터클 시대에 대한 비판적 사유의 기회를제공한다. 이를 위해 권오상은 스펙터클의 압도적인 권력을 직관적으로 보여주지만, 실제 사물을 첨가하거나 이미지를 지워 물질성을 강조하는 등의 방법으로 스펙터클과의 단절을 시도한다. 이와 같은 연구를 통해 시대에 반응하며 다양성의 공존과 차이를 창출하는 동시대 조각의 특성을 확인하고, 소비문화에 대한 예술적 성찰이 가져오는 의미 생성을 숙고할 수 있었다.
The focus of this study is the authoritarianism and positive freedom on the main character in the novel >Sans Famille<. The theory in this study used humanistic psychology of Erich Fromm. The aim of this study is to find out and to describe the existence of the main character in the novel. Data of this study is the novel >Sans Famille< by Hector Malot. The method of the study is the qualitative descriptive method. Data analysis in this study in three pieces: The authoritarianism on the main character; the positive freedom on the main character, relation between of the authoritarianism and positive freedom on the main character.
이 연구는 개인과 전체사회 간의 변증법적 연관에 주목하여 개인적 증오가 사회적으로 발현되고 재생산되는 과정과 형태를 살펴봄으로써 사회적 증오에 대한 효과적 대응양식을 프롬과 짐멜, 아도르노의 연구를 통해 이론적으로 탐색하였다. 연구결과, 프롬이 제시한 성격에 의한 증오 개념을 통해 개인적인 감정이지만 사회적으로 조건지어진 생활경험에 의해 생성되는 증오의 사회적 성격을 확인하였다. 또한 짐멜의 이방인 개념을 통해 친밀감과 거리감의 동시성이 이방인의 특성이며, 민족적으로 동일한 집단 속에서도 특정 집단이 이방인으로 지목되어 증오의 대상이 될 수 있음을 밝혔다. 그리고 증오를 정당화하는 편견과 이를 사회적-정치적으로 동원하는 선전선동에 대한 아도르노의 연구를 통해 편견이 민주사회의 가치를 거부하는 권위주의적 인성을 가진 사람의 소망을 강화하는 기능을 한다는 점을 밝히고, 편견을 동원하는 선전선동의 기술과 작동방식을 확인하였다. 마지막으로 편견과 그 동원의 사회적 조건 탐구와 편견과 박해의 현실적 결과를 알려 사람들을 설득하는 지성적 대항수단의 필요성을 제시하였다. 이 연구는 사회적 증오가 복잡한 이해관계와 사회심리학적 연관 속에서 단번에 해결될 수 없는 문제임을 지적하였으며, 꾸준한 분석과 비판을 통해 증오에 대응할 것을 제안한다.
フロムとフランクル,両者には深い共通点がある.両者とも,人間の《実存的特質》から生まれる《生きる意味を欲する》という根源的欲求との関連で人間の抱える精神的病理を解明するという視点に立つ.共にこう主張する.生きる情熱は生きる意味を掴むことによって生まれ,生きる意味を感得することは他者と深い愛の関係性(愛し愛される)を結ぶこと,いいかえると深い《応答の絆》を結ぶことによってのみ可能になる,と.この両者の観点から,現代日本の若者の精神状況を振り返るなら,我々は深い憂慮を感じざるを得ない.昨今の「拡大自殺」と名づけられた病理,自殺念慮者の増加,我が子虐待,イジメ,等々は今日の精神的荒廃を語るキーワードである.だからこそ,フロムとフランクルは若者によって再発見されねばならないし,実は両者との出会いを若者は待っている.
This paper provides a historical overview of the reception of the superego concept in sociology and psychoanalytic social psychology. Central to the discussion are the ways in which classical and contemporary approaches (e.g. Parsons, Elias, Bourdieu) have responded to Freud’s theories concerning the genesis of the superego and its changes in the course of psychic development, to his suppositions concerning anthropology and psychopathology, and to later psychoanalytic extensions of the concept (e.g. Klein, Erikson and Loewald). With reference to Freud’s works of cultural critique, special emphasis is given to conceptions of the superego in studies on authoritarianism, adaptation and morality, notably by the Frankfurt School (Fromm, Horkheimer, Adorno). The authors also discuss the historical changes undergone by the superego concept and examine by way of examples the benefits of concept for achieving a clearer understanding of recent societal trends associated with contemporary phenomena such as digitization and optimization.
Background: This is the last in a series of four articles scheduled for publication in this journal. In the first article (Kapustin, 2015a), I proposed a new >existential criterion< for the normal and abnormal personality that is implicitly present in the works of Erich Fromm. According to this criterion, normal and abnormal personalities are determined, first, by their position regarding existential dichotomies, and, second, by particular aspects of the formation of this position. Such dichotomies, entitatively existent in human life, are inherent, two-alternative contradictions. In the other articles (Kapustin, 2015b, 2016a), I showed that this criterion is also implicitly present in the four famous personality theories of Freud, Adler, Jung, and Rogers. Objectives: To provide evidence that this criterion is present in the personality theory of Viktor Frankl and to present a comparative analysis of all six theories of personality. Results. The existential criterion for the normal and abnormal personality based on the works of Fromm is also implicitly present in theoretical conceptualizations of personality, predisposed and non-predisposed to developing various psychological problems and to mental disorders, by Freud, Adler, Jung, Rogers, and Frankl, although in more particular forms, related to more specific existential dichotomies, characterizing the nature of human life. Conclusion: The fact that the existential criterion is present in these six theories of personality, developed within totally different approaches to psychology and psychotherapy, is evidence of a high degree of its theoretical justification and of the possibility of their integration.
The paper first discusses two documentaries by Donna Read, >Signs Out of Time< (2004) and >Goddess Remembered< (1989), that focus on the pacific tradition of the female centered settlements on the territories of modern Eastern Europe in the Neolithic and Bronze Ages. Read depicts significant findings of a world-renowned archeologist Marija Gimbutas who claims that a peaceful image of Old Europe embodied in the omnipotent Great Mother changed radically towards the end of the third millennium when violent Indo-European nomads came from Russia and shattered the matriarchal utopia of equality and natural harmony. These tribes introduced the principles of hierarchy and violent male-rule. Read’s and Gimbutas’ findings are further developed and examined in the studies by Riana Eisler and Erich Fromm who also claim that conspicuous material aggrandizement of patriarchal culture severely damaged a blissful matriarchal bond between man and nature. These theoretical insights are applied to Williamson’s compre hension of nature vs. nurture issue in >Mary and the Seal< (1997). In portraying a tender relationship between Mary and the seal, as well as its tragic and totally unnecessary shooting, contemporary patriarchal culture is brought to a trial. The mere existence of the bond between Mary and the seal, an embodiment of an idyllic matriarchal unity between man and nature, testifies to the prevalent need for the return to its substantial but long-forgotten values. The theoretical insights of Graves, Althusser, Freire, Fiske and Miller will also be used in the interpretation of the story.
성철 선사상의 서구철학과의 비교 [The Comparison of Seongcheol’s Seon-Thought with the Occidental Philosophy]
(2020)
필자는 성철 선사상의 현대적 의미를 탐구하고자 한다. 그래서 필자는 상호문화철학의 유비의 해석학을 이용하여 성철을 서구 철학과 비교한다. 비교는 한 쪽에 다른 쪽을 포섭시키는 것이 아니라, 양자 사이에 관계를 하나 형성하는 것이다. 우선 데카르트는 성철과 의심이라는 지점에서 겹친다. 양자 모두 모든 것에 대해서 주체적으로 그리고 극단적으로 의심한다. 그러나 데카르트가 의심을 확실한 지식을 발견하기 위한 수단으로 사용하는데 반해서 성철은 어디에도 안주하지 않는다. 그러므로 망상으로부터 해방되려고 한다는 측면에서 볼 때 성철은 근대의 시초인 데카르트보다 근대 비판가들인 마르크스나 프로이트와 더 많이 겹친다. 마르크스는 인간이 생산관계의 이데올로기적 반영과 반향에 사로잡혀 있음을 밝힌다. 그리고 프롬에 따르자면 사회가 의식을 구성한다. 성철은 혁명을 꿈꾸지 않는다. 다만 깨달음을 통해서 마르크스나 프로이트가 주목하는 것을 포함해서 온갖 망상으로부터 해방되기를 원한다.
There are important studies that have directly focused on how, in times of conflict, it is possible for previously law abiding people to commit the most atrocious acts of cruelty and violence. The work of Erich Fromm (>Escape from Freedom<), Hannah Arendt (>Eichmann in Jerusalem<), Zygmunt Bauman (>Modernity and the Holocaust<) and Ernest Becker (>Escape from Evil<) have all contemplated the driving force of aggression and mass violence to further our understanding of how people are capable of engaging in extreme forms of cruelty and violence. This paper specifically addresses these issues by focusing on C. P. Taylor’s play >Good<. This provocative play examines how a seemingly >good< and intelligent university professor can gradually become caught up in the workings of the Third Reich. Taylor highlights the importance of appreciating how people can be steadily incorporated into an ideologically destructive system. I argue that the theatre is a powerful medium to explore these complex issues. The audience of >Good< find themselves confronted with the following question – >What would you have done?<
Ron Rash’s >Serena< (2008) is about the clash between northern industrialists who cut timber in southern Appalachia and conservationists who want the area converted into a national park. Set during the Depression, it also addresses our own times of unchecked greed and environmental holocaust. This article relates the situation of internal colonialism, which turns the region into a sacrifice zone, with the theme of the wasteland. The latter is related in the novel not only to T. S. Eliot’s poem but also to other works that Rash acknowledges as influences, including >Moby-Dick<, >The Great Gatsby< and Christopher Marlowe’s tragedies about the will to power. Characterized by what Erich Fromm calls the exploitative orientation, Serena Pemberton wields hard power and embodies the rapaciousness of economy, in contrast to a local female character, who stands for ecology and soft power.
La reflexión que en este espacio se presenta aborda la contemporaneidad del pensamiento del sociólogo, psicólogo y filósofo alemán Erich Fromm para el estudio de la salud mental. Las crecientes preocupaciones por esta área de la salud, tanto en la agenda de las ciencias médicas como sociales y políticas, dentro y fuera de nuestra región, constituyen una de las principals motivaciones de estas líneas. El interés fundamental de la autora ha estado en intentar visualizar la utilidad teórica y metodológica de los estudios de este autor para el análisis empírico de dicha problemática, en tanto este favorecería los acercamientos a la misma desde una comprensión que no parcele la totalidad humana y su relación con la naturaleza. Constituye este artículo el resultado de los primeros avances de los estudios doctorales de la autora, enfrascados en un análisis de las relaciones que se tejen entre diversos factores sociales y el continuo salud-enfermedad mental en una cohorte de población en edad laboral de la capital cubana. Las dimensiones estadísticas de esta problemática en Cuba y los incipientes acercamientos hechos desde la sociología en el contexto cubano a la misma devienen también en razones que han impulsado este inicio.
Erich Fromm (1900–1980) was a Marxist psychoanalyst, philosopher, and socialist humanist. This article asks: How can Fromm’s critical theory of communication be used and updated to provide a critical perspective in the age of digital and communicative capitalism? In order to provide an answer, this article discusses elements from Fromm’s work that allow us to better understand the human communication process. The focus is on communication (the second section), ideology (the third section), and technology (the fourth section). Fromm’s approach can inform a critical theory of communication in multiple respects: His notion of the social character allows to underpin such a theory with foundations from critical psychology. Fromm’s distinction between the authoritarian and the humanistic character can be used for discerning among authoritarian and humanistic communication. Fromm’s work can also inform ideology critique: the ideology of having shapes life, thought, language, and social action in capitalism. In capitalism, technology (including computing) is fetishized and the logic of quantification shapes social relations. Fromm’s quest for humanist technology and participatory computing can inform contemporary debates about digital capitalism and its alternatives.
Diese Arbeit widmet sich der Herausarbeitung des autoritären, sadomasochistischen Charaktersyndroms, ferner soll untersucht werden welche Aspekte, welche Charakterzüge des autoritären Charakters sich in den späteren Studien 1950 wiederfinden, die zuvor von Fromm beschrieben wurden und weitergehend, welche >neuen< Persönlichkeitsmerkmale bzw. Charakterzüge von der Forschungsgruppe rund um Adorno ergänzt wurden. Zuvor sollen jedoch die zwei Werke vorgestellt werden, um einen Einblick in die unterschiedlichen Forschungskonzepte zu gewinnen. Am Schluss werden die Ergebnisse zusammengefasst und es wird versucht grundlegende Unterschiede beider Autoren in ihren spezifischen Zugängen herauszuarbeiten. Die Autoritarismusforschung gilt als der erste empirische Beitrag dessen, was heutzutage unter dem kontrovers diskutierten Begriff der Rechtsextremismusforschung verstanden wird. Die durch Le Bon und Willhelm Reich, besonders aber Karl Marx und Sigmund Freud beeinflussten systematischen Forschungen des Frankfurter Instituts für Sozialforschung (IfS), gelten hierbei als die wegweisendsten Untersuchungen. Als bahnbrechende Innovation gilt der Versuch, den historischen Materialismus und die Psychoanalyse Freuds zu verknüpfen. Die in dieser Hausarbeit betrachteten Werke des IfS, die Studien zu >Autorität und Familie< (1936), sowie die >Studien zum autoritären Charakter< (1950) gelten aus unterschiedlichen Gründen als Meilensteine der Sozialforschung, gleichwohl sie den hohen Anspruch des Institutsleiters Horkheimer, die >Durchdringung konstruktiver und empirischer Verfahrensweisen< mithilfe interdisziplinärer Fachvertreter, zugunsten einer sich annähernden Kombination aus Theorie und Empirie, nie wirklich erreichten. Einer der theoretisch prägendsten Mitarbeiter der Anfangszeit des IfS war Erich Fromm, dessen Ausführungen im Gemeinschaftswerk >Autorität und Familie< ein besonderer Stellenwert zugesprochen wird. [Amazon.co.uk]
This study aims to explore the meaning of love and love orientation of Catholic widows based on Erich Fromm’s theory. The research model used qualitative research with descriptive phenomenology, based on interviews among four widow members of St Peter Paulus church. This interview data was analysed using thematic analysis techniques. The results showed the participants interpreted love as an effort to give what they have. Participant’s love orientation tends to be stronger towards children and God. Meanwhile, other orientations were also found namely grandchildren, nieces, neighbours, deceased spouses, friends and themselves. Productive love is experienced primarily in relationships with children, God, and people in their extended social spheres. Relationships with partners and themselves become the least dominant relationships in the life of a widow and less interpreted with productive love. Based on the results of this study it is advisable to the church to add a counselling for their member who has loss their partner (spouse) so that they regain a sense of self-worth.
This paper criticizes the emphasis placed by contemporary social theory and political philosophy on institutionalism as the basis for the understanding, legitimation and changing of institutions, or social systems, and society as a whole. The more impactful characteristic of institutionalism is its technical-logical structuring, based on an impartial, neutral and formal proceduralism that autonomizes social systems in relation to political praxis and social normativity, depoliticizing these social systems. Here, they are no longer depoliticized, but assume political centrality as the fundamental social subjects of the legitimation and evolution of institutions and society. The paper’s central argument is that it is necessary to re-politicize the institutions and the social subjects or social classes in order to ground and streamline a direct political praxis and the civil society’s social-political subjects as the basis for framing and legitimizing the current process of Western modernization. Recovering the politicity and the carnality of institutions, of social classes and of the evolution of society, is the fundamental task for a contemporary critical social theory that faces the strong institutionalism based on systemic theory. Such politicization is the unforgettable teaching of Karl Marx and Erich Fromm: the institutions have political content and political subjects, they are the result of social struggles for hegemony between opposed social classes which are political. Now, such politicity-carnality must be unveiled and used for an emancipatory democratic political praxis as the route for social analysis and political change, in opposition to the technical-logical understanding both of the institutions and of the social subjects.
Autor przedstawia perspektywę społeczno-kulturową uczenia się agresji i przemocy z głównym odniesieniem do kultury sportowej. Proble¬my agresji i destrukcyjności analizowane są w świetle koncepcji Aronsona, Fromma i innych teoretyków. Ukazano też historyczną perspektywę brutaliza¬cji sportu i instytucjonalnej tego akceptacji. Podjęto dyskusję dotyczącą traf¬ności eksplikacji zjawiska agresji. Od teorii ludzkiej destrukcyjności Ericha Fromma autor przechodzi do jej aplikacji – propozycji przeciwdziałania agre¬sywności z wykorzystaniem środków kultury fizycznej. Otóż „Humanistyczna Teoria Sztuk Walki”, komplementarna wobec koncepcji Fromma, i same umie¬jętnie nauczane sztuki walki w ich tradycyjnej postaci są drogami przeciwdziałania agresywności i dobrym sposobem profilaktyki przemocy.
O presente artigo aborda a concepção de amor de Erich Fromm na sua relação com a fé. O ato de amar, segundo o autor em foco, deve ser considerado uma atividade produtiva e interna, que se fundamenta em um aprimoramento das potencialidades psíquicas e emocionais do sujeito. Além disso, de acordo com Fromm, para amar verdadeiramente, é necessária a fé, que é concebida como um traço de caráter, sendo, assim, passível de desenvolvimento. No que tange à metodologia, este estudo pretende empreender uma leitura analítica das obras A arte de amar, Análise do homem e A revolução da esperança, todas de autoria de Erich Fromm, além de recorrer a trabalhos de comentadores do psicanalista humanista. Como objetivo principal, este artigo pretende elucidar as contribuições do pensamento frommiano no que diz respeito à relação entre a fé e o ato de amar. Pretendemos mostrar que, de acordo com Fromm, para o domínio da arte de amar, é necessário que o sujeito aprimore o seu caráter em favor de uma orientação produtiva, ou seja, é preciso que o indivíduo rompa com o narcisismo por intermédio da fé racional, desenvolva a humildade de reconhecer suas próprias limitações e potencialidades, e utilize a razão como um instrumento que o permita visualizar a pessoa amada como de fato ela é, e não como gostaria que ela fosse.
Wer von Erich Fromm nur >Die Kunst des Liebens<und >Haben oder Sein< kennt, weiß nur wenig von den Quellen, aus denen sich sein Denken speist. Beide Bücher sind für ein großes Publikum geschrieben. In beiden geht es um Kulturkritik: darum, dass die Art und Weise, wie wir unser gesellschaftliches Zusammenleben auf Wettbewerb und Profitmaximierung gründen, den Einzelnen und damit die Gesellschaft als Ganzes krank macht; aber auch darum, Alternativen aufzuzeigen, wie man sich in einer verrückt gewordenen Welt eine auf Liebe und schöpferische Kreativität gegründete Menschlichkeit bewahren kann.
The article analyzes the philosophy of Erich Fromm, the human heart, goodness and evil inclinations, sadism, the problems of freedom of worship, human destructiveness, various forms of aggression, contradictory necrophilia and biophilia. In the philosophy of Erich Fromm, the heart of the human soul is shown by the desire for destructive desires and the uplifting desires – love for humanity and freedom. Our goal is to analyze the souls of human minds based on the works of the intellectuals. From the Erich Fromm heart concept, the robotic personality and the character of the stranger are disclosed.
The article analyzes the philosophy of Erich Fromm, the human heart, goodness and evil inclinations, sadism, the problems of freedom of worship, human destructiveness, various forms of aggression, contradictory necrophilia and biophilia. In the philosophy of Erich Fromm, the heart of the human soul is shown by the desire for destructive desires and the uplifting desires - love for humanity and freedom. Our goal is to analyze the souls of human minds based on the works of the intellectuals. From the Erich Fromm heart concept, the robotic personality and the character of the stranger are disclosed.
Revisiting Authoritarianism
(2020)
This article traces the roots of the Authoritarian Personality (AP) project in the neo-Freudian/phenomenological tradition of the Frankfurt School (FS). It focuses on three of its major proponents (Erich Fromm, Theodor Adorno and Herbert Marcuse) and examines the construction of the F-scale. It outlines how, according to FS-influenced scholars, the AP arose from the disciplinary measures inflicted on late 19th and early 20th century German middle-class youth, and details the sado-masochistic political style of the prototypical AP. It covers the critical reception of this characterization and explanation of authoritarianism by Bob Altemeyer and Anglo-American positivism. It concludes by arguing that in overlooking the inner life of the AP, positivism blinds us to compelling truths, about authoritarianism, and also about ourselves.
В статье обсуждаются теоретические и методологические проблемы изучения религии в творчестве Эриха Фромма. Анализируются социальнопсихологические аспекты темы религии в работах Э. Фромма. В статье делается акцент на психоаналитический подход (социокультурный вариант Э. Фромма) к религиозной проблематики.
Therapists’ quest for constructing meaning systems of their patients’ experiences progresses in cycles. These cycles consist of: (1) efforts to achieve closures, propelled by the depressive position with its concomitant judgments, resolutions, and decisiveness, and (2) efforts to dissolve closures, propelled by the schizo-paranoid position, searching anxiously and excitedly for new ways to construct meaning. By struggling to facilitate their supervisees’ cycles of achieving and dissolving closures, supervisors help them to grow as clinicians. Supervisees usually welcome the supervisors’ help in constructing meaning systems and achieving closures. They become wary, however, when their supervisors suggest that they dismantle these systems and dissolve their closures because these suggestions undermine their self-assurance as well as their sense of morality, both nourished by the depressive position. Several approaches are suggested for supervisors to facilitate their supervisees’ efforts to dissolve closures.
Supervisors who wish to meet their supervisees’ needs to grow as clinicians will encounter two paradoxical knowledge-related needs of supervisees. On one pole of this paradox is their need to assimilate new knowledge into their existing clinical knowledge; on the other pole is their need for acknowledgement, validation, and formulation of their unique experiential and unarticulated knowledge. Meeting this need helps the supervisees to balance regressive states and painful gaps between their own and their supervisors’ knowledge, which might put the supervisory relationship at risk.
法兰克福学派哲学家弗洛姆从社会心理学的视角切入,以>社会—心理—存在本体论<结构下的独特人性论为基础,在>应然—异化—健全<的理论逻辑框架下将宗教辩证地区分为权威主义的与人本主义的。>权威主义宗教<是>宗教异化<的必然结果,它使人否定其生命的力量而将之投射于外在强力,在逃避自由的救赎等待中体验受虐快感,其本质是人在权威偶像崇拜中丧失主体地位而感到与自我疏离的精神异化状态。通过对>宗教异化<的逻辑起点、病症表现及病理因由的诊断剖析,弗洛姆掌握了>权威主义宗教<的生成机制与运行机理,完成了对>异化宗教<的三维批判。弗洛姆对权威主义一概而论的激进否定展现了其思想中的偏激色彩,其理论缺陷的根源在于人性悬设下的科学历史观缺失。
基于弗洛姆《爱的艺术》的理论,对弗洛姆的两个观点提出不同看法:一是针对>爱主要是给予不在得取<(Love is primarily giving, not receiving.)的观点反思爱的动机。爱的普遍动机在于得取被爱,这是由人的生存需求和社会本质决定的。被爱是去爱的根本动力,这才有助于人们在爱上积极主动给予。二是针对>博爱是一切爱的基础<(The most fundamental kind of love, which underlies all type of love, is brotherly love.)的观点反思爱的基础。博爱作为所有爱的基础,其非排他性与性爱的排他性存在矛盾。爱的基础不是博爱,而是自爱。一个人必须首先学会自爱,才有能力实现其他形式的爱。以自爱作为爱的起点,不仅有利于培养爱的能力,而且有助于使人走向成熟成就爱,使爱作为人类生存问题的解答具有人道主义和现实实践的双重意义。
Psychotherapists currently find themselves considering the extent to which sociopolitical and economic issues in a globalized world can affect the evolutionary nature of the psychic organizations sustaining the individual. It seems we are mostly witnessing a weakening of the psychic structures that contain and maintain a sufficient and constant level of integration and unity of sense within the individual–world relationship. Patients frequently come into analysis with invalidating states of anxiety, panic attacks, and the explosion of sudden psychotic crises, accompanied by experiences of depersonalization and derealization. What I would like to examine in depth relates to the influence of the trans-subjective in us as psychotherapists, committed to dealing with psychic disorders that involve us as persons emotionally and intellectually present in our times, with a sense of awareness and responsibility. The quality of the treatment depends, among other things, on the effective elaboration of fullness and emptiness that one generates in the resonance emerging from the process of transference and countertransference. The word, the presence, and the absence, physically and mentally, of the psychoanalyst and the patient are recognized as those activators of potential transformation which are an appropriate form of medicine at an analyst’s disposal during the process of changing a pathogenic state.
在《基督教的本质》一书中,费尔巴哈对基督教展开了深刻批判。将基督教中神秘的上帝复归于人,把上帝的本质回溯至人的自身的本质。在此之后,费尔巴哈将人的本质定义为>心<或>爱<,使得他把上帝的存在问题仅仅解释成是源于>心<的需求。同时,在上帝与人的关系方面,费尔巴哈也只是将基督教宣扬的人对上帝所具有的依附关系颠倒为上帝对人的依赖关系。在这两个方面,费尔巴哈都没有进行更为深入的探讨,而对这两个问题的进一步阐释可以从以下两个方面进行考察:一方面从青年黑格尔派进行的宗教批判运动出发,就费尔巴哈对基督教的批判进行回溯,简要地勾勒出这一图景。另一方面,借助弗洛姆所发展的精神分析,将费尔巴哈在《基督教的本质》一书中对基督教进行批判时所涉及的上帝的存在及上帝与人的关系的人本学实质问题,置于心理学视域下进行另一维度的阐释,使其实质得以更加明晰的显现。
In this study we collocate adolescence within a broader and more present-day scenario than has been the case in psychological and psychoanalytic literature in recent years. Our analysis of this evolutionary passage and its malaise includes contextual and other aspects that condition its real development. We consider the features of contemporary Western society and naturally place them within an increasingly planetary vision of the subject, given that the culture pervading the Western world, although complex, appears to be sufficiently uniform with some specific aspects. We propose a contemporary interpretation of the developmental process of the second decade of life and the forms of malaise it can produce. In this respect, two adolescent conditions are emblematic: self-closure and anorexiform eating disorders. These conditions express paradigmatically some characteristics of subjective adolescent malaise.
In the present historical context, migratory flows have acquired a particular political and social relevance by showing a deep imbalance in the globalized world. Those who migrate to wealthy countries due to wars or extreme poverty do not have an identity that can be homogenized; they are aliens, strangers carrying destabilizing life experiences. The meeting between the new idea-content represented by the Stranger and the receiving group-container can therefore have catastrophic consequences. The author’s reflection aims to focus on the significance of the figure of the Stranger and on the condition that might support an integration process, starting from an analogy between the collective dynamics of the social environment and the individual psychical ones as experienced in the psychoanalytic setting.
道德建设是人类精神文明的基础,是一个国家繁荣和兴旺的必由之路。著名的精神分析学家弗洛姆从精神分析方面,展开道德的论述。就人性善恶的问题,弗洛姆更加肯定人理性的能力,认为人们可以通过自己的良善来抑制内心的罪恶,最重要的是要给良善的发展空间,反之,如果人们的良善被遏制,那么他的破坏力就会被激发出来。他指出现代的人之所以困惑、社会之所以会出现各种各样的问题,是因为人类不能真正的认清自我,逃不出>二律背反<的困境,从而不能做一个真正有道德的人。弗洛姆把精神分析层面的东西应用到伦理学当中,对人的本性进行更深层次地剖析,让我们进一步理解和认识自己和人类的道德问题。让我们不要逃避,要努力做一个有道德的人,共同构建一个有道德的社会。
The authors describe a simple recurrent writing task called the >Two Page Paper Exercise,< designed to enhance candidates’ learning of analytic theory and technique. They set this task in the context of other analytic institutes’ writing programs and show that this exercise is unique. Their educational philosophy is that, as candidates confront multiple perspectives in contemporary psychoanalysis, this writing task develops their ability to conceptualize, reflect on their learning, integrate affect and cognition, and express their ideas to others in written form and in discussion with peers. The candidate group develops cohesion that reduces writing anxiety. As individuals they develop a writing habit that supports the eventual duty to develop the field of psychoanalysis through publishing. The authors present raw data from candidates’ writing for readers to make their own assessment of the usefulness of the task as a measure of candidates’ integration of learning, development of analytic sensibility and synthetic capacity, and communication of experience and ideas to others.
The authors present their design for a clinical teaching exercise to study transformation in psychoanalysis. They chose a completed analysis from which to select the sessions retrospectively so that the clinical review exercise would not influence ongoing analytic process. The co-authors selected three tranches of clinical material, a few years apart, to be presented by the analyst. They studied the material with colleagues in the impressionistic manner of traditional clinical review, and then subjected it to more systematic examination, using a modified application of the Three-Level Model (3-LM) for assessing change. Their prediction was that the use of the 3-LM model could amplify the clinical impressions of the individual analyst and provide a way of being more specific about the changes, if any, that had occurred, and arrive at which theories best explained those changes.
This article explores the >lack of meaning< in contemporary society as a consequence of Western dualist thought paradigms and ontologies, via Gilles Deleuze’s concept of >reactivenihilism< following the colloquial murder of God. The article then explores processual and new materialist approaches in the understanding of the lived and carnal self, arguing for immanent and senseful materiality as an ethical platform for religious, environmental, and societal solidarity for tomorrow. For the theoretical justification of the processual approach in understanding the enfleshed self, the article employs John Dupré’s processual approach in the philosophy of biology, as well as Astrida Neimani’s critical posthumanism, and contextualizes these considerations with Erich Fromm’s ethical distinction of being and having.
In this paper, we will analyze the dynamic and relational drivers behind the choice to embark on a therapy via Skype. The fear of relationships could be the origin of this choice. Can Skype be a means by which the patient’s difficulties manifest themselves? We suggest that this is possible, and we will use the case of Matilde to show it. Matilde uses relationships to see herself, as she is unable to do this alone. She tries to find herself through others and the virtual world. She prefers to skip a session because the therapist’s webcam is not working rather than having the session without them seeing each other. Can we speculate that Matilde feels lost when she is in contact with herself without an other’s mediation? What are her fears? In this case, has Skype helped or slowed down the process? How would her borderline emptiness manifest itself in a traditional session? And what does it mean to live in the virtual world for a patient who tries to find herself through others? We will try to answer all of these questions, thinking about the functionality that technology has for some patients, for the therapist, and for the therapeutic process.
In recent years, the influence of Cohen’s Religion of Reason on Erich Fromm’s con¬cept of Judaism began to appear in the research literature. The current study broadens the scope of Cohen’s influence to include Fromm’s concept of history, as well as his social criticism. In this paper I would like to suggest, that Cohen’s criticism of >historical consciousness’<in the early 20th century, can be compared to Fromm’s criticism of >intelligence< and >progress< in the mid- 20th century. Cohen’s distinction between >reason< (Vernunft) and >consciousness< (Bewusstsein) is echoed in Fromm’s distinction between >reason< and >intelligence<. For Cohen and Fromm, >reason< is an eternal universal and moral compass for evaluating history and progress. Both Cohen’s >consciousness< and Fromm’s >intelligence<, without >reason< as an ethical component, are perceived as a threat to the capability of the individual to achieve self-fulfillment, as well as to the progress of humanity.
The author discusses some aspects of the impact of our changing society on the latency phase, while presenting a clinical case. At this age, children need a reliable environment, protecting them from sexual and aggressive overstimulation, as an essential condition for the work of latency to be carried out. As some authors point out, if post-Oedipal repression is hindered, children may be pushed towards an early, highly disruptive adolescence process. Strong and untimely anxieties may arise, requiring particular defensive and adaptive strategies. According to the author’s experience, concerns about death may be observed, these not usually being expected at the latency age. In some children, these seem to promote an early process of intellectualization. The patient described here was a violent, self-harming child from a disturbed family. As soon as his psychic state improved with psychotherapy, he expressed anxiety about mortality as a general human condition and was able to reason on the concept of infinity at a quite abstract level. The significance of this observation is discussed from a developmental point of view.