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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.
It is well known that the occurrence and disclosure of perquisite consumption has concealment, which gives the corresponding profit gainers room to manipulate. In reality, unreasonable perquisite consumption events occurred from time to time. These events have aroused a great deal of public opinion and social concern. In the past, the research on the influencing factors of perquisite consumption mostly focused on the company’s internal governance characteristics and external regulatory characteristics, which belongs to the category of formal system. Formal and informal systems usually have a comprehensive effect on the cognitive level and values of individuals. Combined with the Upper Echelons Theory, the informal system also affect the perquisite consumption behavior of senior executives to a certain extent. In recent years, the research on specific culture and corporate executives’ financial behavior has become a hot topic of corporate governance. Therefore, this article decides to focus on perquisite consumption and collectivism to studies the impact of different farming culture patterns formed in different regions on senior executives’ perquisite consumption. China has been in an agricultural society for a long time in history, and Chinese production and survival are closely related to the land. It is precisely because of the close relationship between land and the Chinese people for thousands of years, the impact of land on the Chinese people can not be ignored. In China, with the Yangtze River as the boundary, there is a planting difference between the south and the north with the main tillage of rice or wheat (or other non-rice crops.– Different crops in different regions have gradually formed different agricultural methods and farming habits in the local area. According to Fromm’s Human Existence Theory, diverse farming life would subtly form different unique regional culture with the passage of time. Once the culture was formed, it would be deeply rooted in the local society and affects the psychology and behavior of people who lived there in a long time. Due to differences in farming irrigation method and the amount of labor, people who live in rice growing areas or live in wheat growing areas have formed different agricultural production methods and habits. People in rice growing areas are used to cooperative labor and pay attention to the commitment and relationship between people, while people in wheat growing areas are relatively used to completing farming work independently. Different agricultural production methods and habits have brought people with very different regional cultural models: collectivism in rice areas and individualism in wheat areas.– Talhelm and his research team referred to the above-mentioned regional farming culture as >Rice Culture<. People in rice growing areas affected by >Rice Culture< tend to think in collectivism and integrity, pay attention to relationship and commitment, and get used to accommodating the environment to change themselves. But people affected by >Wheat Culture< is different than people who living in rice growing areas. In other words, people who living in areas where non-rice crops are grown is different than people who living in rice growing areas. People affected by >wheat culture< tend to be individualistic, analytical thinking and relatively independent of themselves. And they like to change the environment and adapt the environment to themselves. In connection with the existing research on the causes of perquisite consumption and Upper Echelons Theory, it is feasible to study senior executives’ perquisite consumption and collectivism. This article collects the data of Chinese A-share listed companies from 2008 to 2017. Through data analysis, this article explores whether the farming culture pattern of the senior executive’s birthplace, origin-place and location of the company would affect the degree of perquisite consumption. Empirical results show that senior executives born in the wheat region are more likely to unreasonable perquisite consume than those born in the rice growing region. The senior executives whose origin place is in the wheat region are more likely to unreasonable perquisite consume than those origin place is in the rice growing region. Senior executives of wheat regional companies are more likely to make unreasonable perquisite consumption than those who employed in the rice growing area companies. That’s to say, the >Rice Culture< could inhibit the perquisite consumption of senior executives. Based on the above, this article carries out further research to compare the influence of >Rice Culture< of senior executives’ birthplace, origin place and company location on senior executives’ perquisite consumption. It is found that the >Rice Culture< suppression effect of senior executives’ birthplace is greater than that of the senior executives’ origin place, while the >Rice Culture< suppression effect of the company’s location is greater than senior executives’ origin place. And the >Rice Culture< suppression effect of the company’s location is slighter than the suppression effect of senior executives’ birthplace. It means that the >Rice Culture< in the individual’s living environment has a significant impact on the individual, especially in long-term living areas. [Translation: www.cnki.net, 4/2023]
Kazuo Ishiguro(1954 –) is a British-Japanese novelist and playwright. In 2017, Kazuo Ishiguro was awarded the Nobel Prize in Literature. Most of his works focus on the universal value of human beings in contemporary society, and emphasize the trend of integration and coexistence of multiple cultures in the era of globalization. At present, Ishiguro is one of the most famous writers in the English-speaking world today. He has written 7 novels and was shortlisted for the Booker Prize four times. His work >Never Let Me Go< in 2005 was listed on Time magazine’s list of the 100 greatest English language novels since the magazine’s first publication in 1923. >Never Let Me Go< also marks the first time that he attempted to write sci-fi novels.– The novel centers on the eternal literary theme of >destiny< and >freedom< in the context of human genetic technology. Through her memory flashback, the protagonist, Kathy, recalls the story between Ruth and Tommy, who grow up in Hailsham. Adopting a temperate and sentimental tone, Ishiguro traced the cloned group’s growth from childhood to adulthood, revealing their struggle with the >destiny< of organ donation and the end of life. >Never Let Me Go< contains the science-fiction elements that has not been involved in the previous novels of Ishiguro, and touches on the topic of morality and ethics of human cloning, which is a contentious issue in contemporary society. Critics have shown strong interests in this novel. In-depth studies of surrealism, genetic engineering, reflection of science and technology, have introduced many new interpretation methods. For the >non-resistance< of the clones in the novel, many studies are limited to the reasons for its occurrence, and many readers question its rationality.– This thesis attempts to start with an understanding of Ishiguro’s consistent writing style and early life experience. Through analyzing the >constraints< and >freedom< in the novel, the thesis tries to explore the nature of the clones’ >non-resistance< with Fromm’s theory of freedom, thus, uncover Ishiguro’s reflection on human’s living condition. The first chapter explores the >constraints< in the novel. In the process of the clones’ growth, they suffer from various kind of constraints, like spatial isolation, social exclusion. This living state of the clones mirrors the condition of modern people in general. The second chapter mainly studies the >freedom< in the novel. In all kinds of >constraints<, the clones can still obtain a certain level of >freedom<. They create artworks, establish friendship and pursue love. Although they finally accept the doomed fate in the end, their short lives still triumph. The third chapter compares the clones’ choice of facing >death< with human beings’ choices and analyzes the positive meaning of the clones’ >non-resistance< approach. The thesis argues that the >non-resistance< of the clones in the novel is not >escape from freedom<. Their behavior, thoughts and destiny are circumscribed, which makes them the >others< of the society, but they have not resisted in a violent way. Through positive artistic creation and establishing emotional ties, they find a sense of belonging, value of existence, thus gaining >positive freedom<. >Never Let Me Go< is not a typical science fiction novel with the theme of >cloning<. The novel’s concern is the ordinary people’s confrontation with futility and fate. It is in this sense that Ishiguro is a humanist writer with >compassion<. In >Never Let Me Go<, Ishiguro affirmed ordinary people’s value of existence when confronting the deter¬mi¬nistic force, which shows his concern for the living condition of modern people. [Translation: www.cnki.net, 4/2023]
Edward Albee(1928 – 2016), one of the most outstanding avant-garde American playwrights, has acquired spectacular achievements in his life. Generally recognized as an eminent spokesman of the American theatre, Albee’s plays provide a key to understanding the capitalistic society. >At Home at the Zoo< combines Albee’s classic work, >The Zoo Story<, with its prequel, home-life, to form a complete story of Peter, Ann, and Jerry. Based on the theory of alienation, this thesis analyzes the alienation in individuals, families and society reflected in the play.– The thesis consists of three parts. The introduction reviews the achievements of Edward Albee and the style of his plays, with a particular focus on his work >At Home at the Zoo<. This part also demonstrates the development of the theory of alienation, with the focus on Erich Fromm’s theory of alienation, laying the solid foundation for the textual analysis. Erich Fromm defines alienation as a mode of experience in which the person experiences himself/herself as an alien. Due to the lack of communication resulting from over production and consumption, rampant inequality and alienation emerges in one’s relationship with another. The main body of this thesis is composed of three chapters. Chapter One analyzes the defective individuals who are alienated inside themselves. In the alienated society, everyone has an increasing sense of alienation. The three main characters in the play are without exception. While both Peter and Jerry feel powerless in their life, Ann feels anxious all the time. Chapter Two examines the dysfunctional families in which the relationships between husbands and wives as well as parents and children are alienated. As a couple, Peter and Ann are isolated from each other. Jerry’s father and mother are completely estranged. In the meantime, the relationships between parents and children are greatly worsened as in Peter’s family and Jerry’s family. Chapter Three delves into the problematic society. The confrontation between Peter and Jerry and the domination of Jerry over >the dog< reflect the alienation of the whole society.– The last part is the conclusion which points out that alienation is pervasive in the modern capitalist society after analyzing alienation reflected in the play. In the capitalistic society, people are no longer active and creative beings. They become cogs in the machine. Family is no longer a shelter for people, which is characterized by indifference and estrangement. This kind of problem can be solved by taking into account of the factors leading to alienation. Therefore, the social significance can be seen in the play based on Erich Fromm’s theory of alienation. [Translation: www.cnki.net, 4/2023]
埃里希?弗洛姆,著名的人本主义哲学家、精神分析学家,其技术人道化思想是人文关怀主义研究的哲学理论之一,他的一生都在为了建立以人的全面发展为中心、技术服务于人类的理想社会环境而奋斗。弗洛姆认为,随着技术的不断发展,现代技术社会中人的发展受到了制约,社会偏离了人道化的发展,是一个异化的、病态的社会,他结合了心理学和社会学两个维度,提出了实现技术社会人道化的具体措施,希望将技术重新置于人的控制之中,营造一个健康的社会环境,最终实现人的全面发展。本文首先从弗洛姆>技术人道化<思想产生的时代背景、形成过程、思想追溯以及理论基础等四个方面入手,力图深入剖析其>技术人道化<思想。其次,对该思想的主要内容进行分析,从人的存在方式的异化现象,得出导致异化现象形成的>病原<,再>对症下药<提出如何摒除>病原<实现技术人道化发展的改革方向。最后,弗洛姆>技术人道化<思想从人性论出发,希望将人们的关注点回归到人自身的发展上,把总体社会变革与道德变革相结合,以期改变社会异化现象。虽然弗洛姆提出的实现技术社会人道化的具体方案不具有可实施性,只是构建了乌托邦式的健全社会,存在唯心主义及对资本主义批判的不彻底性,但也体现了人类对美好生活的憧憬。我国目前处于社会主义初级阶段,对我国目前技术发展的情况而言,弗洛姆技术人道化思想具有重要的借鉴意义,值得深入研究。弗洛姆技术人道化思想可以指引我们面对现代化技术社会快节奏的生活时如何树立合理的消费观念、坚定文化自信等。
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).
Examines works of four German-Jewish scholars who, in their exile, sought to probe the pathology of the Nazi mind.– Provides an introduction, a biographical sketch, a historical discussion of the development of each individual’s thought, and an explication of each of the four major works.– Includes discussions of Wilhelm Reich, Erich Fromm, Siegfried Kracauer, and Erich Neumann.
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.
Mrs. Elizabeth Gaskell is considered to be one of the most influential British female writers in the 19th century, whose works are famous for reflecting the labor conflicts between the bourgeoisie and the working class, such as >Mary Barton<, >North and South<, >Ruth<, and so on. Mrs. Gaskell published her first novel >Mary Barton< in 1848. Taking the British Chartist Movement and the worker's strike as its background, the novel which has high realistic value profoundly describes the real social life and ideological situation of the workers in Manchester under the oppression of capitalists. In the 19th century, in terms of the English literature which reflects the daily life of the working class vividly and carefully, the achievements of this novel are incomparable with any other works. In recent years, with the rise of western feminism and the emergence of some criticisms of literary and cultural which focus on the social historical background, the classic novel >Mary Barton< has aroused people‘s interests and attentions again. Taking Mrs. Gaskell‘s >Mary Barton< as the research object, on the basis of Fromm‘s alienation theory, this thesis explains the theme of alienation in the novel.– The thesis consists of three parts including introduction, main body, and conclusion. The introduction part mainly presents the life of Mrs. Gaskell, the principal content of >Mary Barton<, as well as the literature review and thesis statement. The main body of this thesis is composed of five chapters. The first chapter mainly introduces the origin and development of alienation theory, especially the main contents of Fromm‘s alienation theory, including man‘s self-alienation, the alienation between man and man, and the alienation between man and nature. The second chapter analyzes the self-alienation of the characters in the novel, mostly including Mary‘s absurd view of love, John‘s twisted character, and Old Carson‘s vulgar view of interest, etc, which reveal the far-reaching impact of self-alienation on the characters, and ultimately lead to the tragic endings of these characters. The third chapter discusses the alienation between man and man from the aspects of family and work relations in the novel. The fourth chapter expounds the alienation between man and nature, that is, the opposite relationships between man and nature in the novel. On the one hand, the two metropolises of Manchester and London are gradually declining due to human activities. On the other hand, the disease outbreaks and the depletion of natural resources also have an indelible impact on people‘s lives. The fifth chapter explains the main reasons of the alienation in >Mary Barton<, which are the influence of the Chartist Movement, the rule of class consciousness and rights consciousness, the prevalence of egoism and the spread of Anthropocentrism. The conclusion part makes the summary of this thesis and briefly introduces the significance. Based on the analysis of the specific alienated images of characters in the novel, this thesis discusses the essence of alienation of human nature and estrangement of interpersonal relationship in capitalist society described by Mrs. Gaskell, and sparks thoughts about the nature of human, the relationships between man and nature and the relationships between people in contemporary society, which will further strengthen the confidence in building a healthy and harmonious society. [Translation: www.cnki.net, 4/2023]
[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]
In the 1960s, with the rise of the >thawing< trend of Soviet literature, a group of works of Soviet writers that had been banned for a long time returned to the public, among which Mikhail Bulgakov’s works were the most representative. Bulgakov’s work is closely connected with social reality, he reveals the dark side of the society with sharp strokes, and gives an insight into the distorted humanity with keen eyes. His fantastic art form arouses people’s thinking on morality and shows himself the profound humanistic thought. Erich Fromm, humanistic ethicist in the West in the 20th century, he analyzes thoroughly various morbidities in modern society and the alienation of humanity, putting forward a complete method of saving human spiritual dilemma and building a sound society. Fromm’s research on human provides us with a more scientific and objective perspective to deeply understand the humanistic thought in literary works.– This article attempts to analyze the humanistic ideas contained in Bulgakov’s novels by adopting Fromm’s humanistic theory. The paper consists of four chapters: Chapter One analyzes the morbidity and crisis in the society represented in the novel, mainly including the shortage of survival materials, the prevalence of authoritarianism, and the abuse of science and technology. Chapter Two explores the morbid personality of the individual under the social discipline and oppression, which is manifested as a crazy possessiveness, a mentality of escaping freedom, and a numbness and indifference of rationality. Chapter Three summarizes the way of construc¬ting the ideal moral spiritual world that the author reposes in the novel, combined with Fromm’s views on good, evil, love, faith and truth, etc., further confirming the profoundness of Bulgakov’s novel humanistic thinking and deep humanistic care. Chapter Four evaluates the humanistic thoughts in Bulgakov’s novels. Based on the analysis of the characteristics of humanistic thoughts, it also discusses the limitations and significance in contemporary society. [Translation: www.cnki.net, 4/2023]
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 ...
Erich Fromm was an internationally renowned social psychologist and philosopher of the twentieth century. In order to analyze the social phenomenon of capitalism, he spent his life trying to combine Marxism with Freudian Psychoanalysis. Fromm hopes to find the master key to realize the spiritual freedom and perfect life of human beings by repeatedly questioning the various realistic dilemmas, conflicts and cultural crises of human existence in the western society. Starting from the realistic dilemma faced by the capitalist society, he introduced Freud’s psychoanalysis theory to the micro level of alienation, formed the theory of alienation with its own characteristics, and enriched the connotation of Marx’s alienation thought. Marx has pointed out clearly that the alienation of real life and the alienation of consciousness constitute two representative areas of alienation in human life. Starting from the most basic practical activity-labor, Marx develops his theory of alienation and discusses the alienation of the external world or real life. Fromm, on the other hand, made a supplementary study on alienation from the perspective of internal concept or subjective consciousness. And through the comprehensive analysis and criticism of the capitalist society, put forward the psychological revolution theory and social reform plan to save the human being and establish a sound society. In modern society, with the continuous development of economy, science and technology, people’s ultimate goal of social development is to better meet their own needs for development, and people’s awareness of increasingly prominent social subject status has been constantly enhanced. But at the same time, human existence also faces many new problems. How to effectively solve the dilemma of human development has become the primary task of contemporary society. Fromm’s theory of alienation actively focuses on the living conditions of human beings, attaches importance to the self-realization and creative development of human beings, and tries to find a way for the sound development of human beings.– Therefore, the study of Fromm’s theory of alienation is undoubtedly of reference significance to solve the survival crisis of modern people. Based on the comprehensive analysis and interpretation of Fromm’s dissimilation theory, this paper, on the basis of clarifying its theoretical connotation, captures its theoretical characteristics and makes a scientific analysis of its achievements and shortcomings. Finally, combining with the background of globalization and the reality of the whole social development, it points out the contemporary value of its theory, especially the practical significance to the development of socialism with Chinese characteristics. [Translation: www.cnki.net, 4/2023]
V. S. Naipaul is widely recognized as one of the most outstanding novelists in the history of English literature. With the multicultural background and unique writing angles, he was awarded Nobel Prize in Literature in 2001. As a representative work in his early time, >A House for Mr. Biswas< provides us with firsthand materials to understand the living dilemmas of the immigrants. In the novel, the cultural estrangement and identity displacement faced by the exiled people are vividly presented through a comical description of the protagonist, Mohun Biswas’s persistent striving for his own >house< under the duel impact of the intrusion of the suzerain culture and the bondage of the tradition. This thesis intends to explore the alienated image of Mr. Biswas and probe into the intrinsic reasons in light of Erich Fromm’s psychological alienation theory. Besides, Naipaul’s affirmative attitude to the question that whether people from the third world can establish their home and realize their identity in suzerains is discussed and revealed in the thesis. The thesis holds that Naipaul, through a detailed depiction of Mohun Biswas’s pursuit of the >house< in his life, endows his rather modest achievement with a heroic dimension, transforming himself into a self-made hero who conquers difficulties and achieves success >through failures<. Compared with escape, an excitement hidden in the engulfing and repulsive world is eventually grasped by Mr. Biswas. He confirms such possibility through his perseverance and struggles. The ending also reflects Naipaul’s own dream of a utopian society that can accommodate self-realization pursued by the immigrants. [English: www.cnki.net, 6/2022]
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.
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.
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.
This paper takes Erich Fromm’s exposition on faith crisis as the research object, and places the background of worldwide faith crisis as the entry point, trying to discuss the negative effect of faith crisis. As a psychologist and psychoanalyst, Fromm studied the formation and development of the belief crisis theory from the perspective of >human<, fully explained the theoretical core of Fromm’s faith crisis theory, and conducted a dialectical analysis and discussion of Fromm’s faith crisis theory.– First of all, the article analyzes the formation background of Fromm’s faith crisis theory and introduces the historical background and current status of development from a historical macro perspective and a micro personal perspective, by analyzing the changes in Fromm’s personal faith patterns, we can have a holistic overview of his faith crisis theory. Fromm’s faith crisis theory inherited and developed Sigmund Freud’s psychoanalysis and Karl Heinrich Marx’s theory, especially inherited Freud’s character theory, and then it created social character theory, and provided research for the crisis of faith. The connection between Fromm’s faith crisis theory, Marx’s alienation theory, and historical materialism theory lay a solid basis of this paper.– The second is to sort out the content of Fromm’s faith crisis theory and analyze the concepts related to faith, including the definition of faith, religion, and faith crisis. By analyzing the subject of faith crisis, Fromm carefully sorted out Fromm’s exposition of >the birth of man<, reflecting Fromm’s principle of paying attention to the subject status of man. By analyzing the social character structure and spiritual structure in Fromm’s faith crisis theory, it is found that the theory of human spiritual structure and character structure is not only a standard for dividing faith types, but also an important basis for solving the crisis of human faith.– Thirdly, it makes a dialectical evaluation of Fromm’s faith crisis theory. On the one hand, it explains the rationality of inheriting and applying Marxist theory in Fromm’s faith crisis theory, On the other hand, it explains the limitations of the theory.– Finally, it discusses the practical enlightenment of Fromm’s faith crisis theory, and mainly explains how to play the role of social personality theory in the process of cultivation and shaping of creative personality as well as rational faith. [Translation: www.cnki.net, 4/2023]
Toni Morrison(1931 – 2019), a renowned and influential African-American literary giant who enjoys univer¬sal acclaim, was awarded the Nobel Prize in Literature in 1993, making her the first black woman who ever receives this distinction ever since the award started. Throughout her literary career, her novel achievement has undoubtedly become a monument in the history of African-American literature. Morrison’s novels are deeply concerned about the destiny of African-Americans and the survival of their cultural identity in the white mainstream society. >God Help the Child< is Morrison’s 11th novel which officially came out to public in 2015. Contrary to her previous works that are based on the American histories, >God Help the Child< is her first novel that is set in contemporary American life in the 1990s. Main characters of the novel are Bride, Sweetness and Booker. The novel mainly reveals the various injuries and crises encountered by different characters in society, and reveals the complex relationship between family, couples, and friends. The society is developing rapidly nowadays, whereas, people can’t feel the existence of love and the value of self-existence, only to find themselves deeply shrouded in the cage of loneliness. As a result, people are eager to find a way to re-establish connections with others and to rediscover the meaning of life. Social theorist and psychoanalyst Fromm once lamented the fact of people’s spiritual crises and the collapse of traditional values. In response to this phenomenon, by making love the core of his study, Fromm puts forward his love theory to help human beings get rid of the plight of loneliness. In Fromm’s eyes, love is the only answer to solve human beings’ existential problems. Combined with Fromm’s theory of love, this thesis intends to analyze Bride’s predicament of loneliness in >God Help the Child<, and how she successfully escapes from loneliness by connecting love with other people.– This thesis consists of five parts. The first part is the introduction to Toni Morrison, >God Help the Child<, Fromm and his theory of love. In the second part, combined with Fromm’s theory of motherly love, erotic Love and brotherly love, this thesis points out Bride’s dilemma of loneliness by analyzing Bride’s relationship with her mother, her ex-boyfriends, and her friends. The third and the fourth parts deeply analyze the reasons that have engendered Bride’s plight of loneliness by thoroughly demonstrating the social as well as Bride’s personal causes. The fifth part demonstrates how Bride succeeds in getting rid of the shackles of loneliness and successfully regaining the value of her self-existence and the meaning of life by nurturing love to other people. The last part is the conclusion part, which points out that in the contemporary society where spiritual crises are widespread, only by proactively looking for effective solutions and establishing healthy love connections with other people, can human beings eliminate loneliness and regain the meaning of life. [Translation: www.cnki.net, 4/2023]
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.
The current era is often referred to as the era of big data. The development of information technology makes almost everything related to data. Different fields have different data. Everyone is generating data, and everyone lives in the data. While people enjoy the convenience of life brought by big data, the spiritual confusion has not been resolved. This article analyzes and thinks about Fromm’s human thoughts, and takes this as his starting point to reflect on the spiritual dilemma of people in the era of big data.– This article first gives a brief overview of the current research situation of Fromm’s human thoughts at home and abroad, and puts forward his own research goals. The first chapter makes a brief analysis on the background and sources of Fromm’s humanistic thought. The second and third chapters make a concrete analysis of Fromm’s anthropological thoughts: the second chapter focuses on the analysis of Fromm’s theories about human existence, and the third chapter focuses on his theory of social personality and social unconsciousness A brief explanation, and pointed out that these his theories are still applicable to the analysis of the social character and unconsciousness of people in the era of big data. Chapter 4 mainly clarifies the basic concepts of big data, and the reason why Fromm’s ideas are still valuable in today’s big data era. During these forty years, the major contradictions in Western society have not fundamentally changed, the living conditions of people have not improved much, and their capabilities have not been fundamentally exerted.– Combining this reality, this article takes Fromm’s humanistic thoughts as the starting point, deeply analyzes the morbid human phenomenon in the current era, and analyzes the mental dilemma of people in the era of big data from four aspects of catering to data, interfering with data, relying on data and possessing data. These pathological phenomena are also the contemporary portrayal of Fromm's ideas about the dichotomy and unproductive society of human existence 40 years ago. Similarly, his solution has similarities with Marx’s plan, and it has some reference significance. Based on this understanding, the author affirmed that Fromm’s anthropological thinking still has its significance in this era of big data. [Translation: www.cnki.net, 4/2023]
自18世纪工业革命以来,全球现代化进程高歌猛进,人们生活水平显著提高的同时,环境治理问题和生态危机也在蔓延全球。如何应对生态危机、加强生态文明建设成为中国乃至全世界共同关注的焦点问题。学术界也围绕如何改善人与自然的关系问题从不同领域展开研究,形成了诸如生态现代化、生态后现代主义、生态中心主义等阵营不同的理论学派,大都倡导技术创新改变世界的观点。生态马克思主义者特别是法兰克福学派则以技术批判理论而闻名,在此基础之上,埃里希·弗洛姆将马克思的生态思想、弗洛伊德的精神分析理论以及犹太传统中的环境思想相结合,分析当前的生态问题,形成独特的环境思想理论。首先,弗洛姆以人走出自然为出发点,结合圣经神话故事,提出人类自我保护的生存欲望和存在的二律背反的观点,进而剖析人与自然必然产生矛盾的最初心理起源。其次,资本主义社会下重占有的生存方式导致消费异化的现象,以及当权者运用核武器的态度,迫使弗洛姆引入心理学分析人与自然产生矛盾的原因,认为资本主义社会下的人们形成的市场性格的控制论崇拜、逃避机制和其他心理论断,阻碍了人与自然和谐相处,是造成当前生态环境危机的幕后推手。最后,弗洛姆创新环境危机解决方案,将爱护自然作为一门艺术来指导人与自然的关系,在转变资本主义社会消费模式的基础上,发挥教育的作用,开展心理变革,构建一个健全的社会,以此来解决当前的生态环境危机。本学位论文以唯物史观为指导,通过对弗洛姆环境思想的时代背景和理论渊源进行考察,结合弗洛姆的文本著作,尝试在系统梳理并全面把握其环境思想的同时,对其环境思想做出客观的评述。弗洛姆关于人与自然关系的论述丰富和发展了马克思主义环境思想,在重新评估犹太教环境观的同时,创新环境危机解决方案。但是,弗洛姆的环境思想以人本主义为出发点,对>人<的分析不够全面,对资本主义社会抱有幻想,改革措施没有涉及根本的社会变革,难以下沉。总之,弗洛姆的环境思想不仅在理论上丰富发展了马克思主义的环境观,深化了对于资本主义消费观的批判,对于我们推动当今的生态文明建设也提供了有益的启示。
Extremely important and basic category of Marx’s ideological system, the part of Marxist theories about human value, starting from the >realistic person< and aiming at realizing human value, is formed by examining the nature, alienation, liberation and all-round development of human from the perspective of human itself and its subjectivity, socially and practicality. Theoretically speaking, studying on Marxist human value thought provides theoretical support for contemporary China in the transition period on how to scientifically understand human nature and human development; practically speaking, this part is put forward on the basis of criticizing capitalist commodity economy so that studying it is of great significance to guide, further promotion of all-round development of human being.– First of all, Marx’s ideas of human value are raised under the realistic background of a series of unfairness existing in the capitalist private ownership system. They are based on such a social context, with severe class contradictions between the proletariat and the bourgeoisie, and poor workers trapped in extreme misery in the era of booming capitalism, as well as the theoretical background of the utopia socialism and the viewpoints of the German classical philosophers. These ideas derive mainly from three aspects of Hegel’s view of human nature and Feuerbach’s theory of humanism: human nature, human development and value targets. Marx admitted the significance, and content differentiation. Secondly, it analyzes the forming process of Marx’s value thought of human being, and divides the forming process into four stages. The period from the doctoral dissertation to the >German French Yearbooks< […] is the embryonic period of Marx’s value thought on human beings. Under the influence of Hegel’s self-consciousness and Hegel’s thinking on abstract human nature with Hegel’s language, Marx discussed the values of >human freedom< […]. Through the criticism of civil society and the research and >Critique of Hegel's Philosophy of Right<, Marx revealed the social reality of cannibalism under the capitalist private system. In the period from >Economic and Philosophic Manuscripts of 1844< to >The German Ideology<, Marx analyzed the alienation of human and its origin from the perspective of economics It is the first time to use the concept of >realistic individual< to criticize the abstract values of human beings, to discuss the >realistic person<, to make new regulations on the values of human beings, and to point out that the essence of human beings is the sum of all social relations; >The Communist Manifesto< is the rich period of Marx’s values of human beings. In this period, Marx’s Historical Materialism has been developed the basic formation, using the weapon of Historical Materialism, analyzes the process of the development of human society, and further puts forward that the ultimate goal of human values is to achieve the free and all-round development of human beings, and the future society of human beings is a communist society; the period of >Capital< and the >three Manuscripts< is the sublimation period of Marx’s human value thought, during which Marx makes in-depth analysis. The relationship between the development of >real man< and the social development, points out the three stages of the realization of man’s value, and finds out the factors that hinder man’s development.– Finally, Marx’s thought of human value has a significant impact on Western Marxism humanism, which has triggered the Western Marxism humanism thoughts. At the same time, it has important theoretical foundation significance and practical guidance significance for China, which is currently in a period of social transformation. It is still an indispensable >critical weapon< of our era. No matter the representative of Western Marxism such as Fromm and Marcuse, who start from the early manuscripts of Marx >Economic and Philosophic Manuscripts of 1844<, or those persons who start from the mature texts of Marx >The Communist Manifesto< and >Capital<, such as Lukács and Gramsci. Although there are big differences in their ideas, it can be found that an axis and the theme around them is that there is only one Marx, that is, Marxism with the highest purpose of eliminating alienation as the realization of human value, human liberation, free and all-round development. The influence of Marxist human values on the theory of western capitalism is also enlightening to China in the transition period. Under the background of faster and faster social development and accelerated economic globalization, we should draw on the attention of Western Marxists to human beings, pay attention to the development of human subjectivity, adhere to the people-oriented ideology, and strive to achieve human value and the true existence of human create sufficient social conditions for the free and all-round development and liberation of human beings. [Translation: www.cnki.net, 4/2023]
Love plays an important role in people’s daily life. Sufficient research on the theme of >love< is helpful to promote the harmonious and friendly interpersonal relationship and the improvement of social civilization. Erich Fromm as a western Marxist, after the objective analysis and observation of the capitalist society, He thinks that with the development of capitalist society, love has become a relatively rare phenomenon. Its expression is the phenomenon of dissimilation and decay of love. Fromm systematically expounded his theory of love through a series of works such as the art of love. The formation of Fromm’s thought has profound social background and theoretical source. The two world wars, the mechanization tendency of social life and other problems caused by capitalist society had a profound influence on the formation of Fromm’s theory. The theories of Marx and Freud constitute the ideological source of Fromm’s theory of love. The capitalist social environment also has a profound negative impact on relationships and love.– Based on this, Fromm explains his theory of love in detail from four aspects: the source, elements, form and how to obtain love, and points out various manifestations and problems of the alienation of love in capitalist society. Fromm’s theory of love, it can provide theoretical reference for helping people to set up correct ideas and promote harmonious and friendly interpersonal relationship and social development, but Fromm was a psychoanalytic psychologist and a Freudian Marxist, his exposition of the theory of love focuses on the aspects of psychological analysis and social culture. To some extent, it ignores the influence and restriction of objective practice, social life development level on people’s psychological consciousness and the relationship between people’s emotion-love. He advocated social reform and psychological revolution to solve the problems in capitalist society, without seeing that its essence is the reflection and expression of the inherent contradictions of a capitalist society. This is the limitation of his theory of love. The harmonious development of the society needs the harmonious and friendly interpersonal relationship and the promotion of family affection and friendship. Today, we are advancing the socialist modernization drive, Fromm’s theory of love has some reference significance in this respect. [Translation: www.cnki.net, 4/2023]
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?<
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 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.
Fromm is one of the well-known .humanistic ethicists. His whole life had focused on people. In his view, loving is an art that can guide people to better survive and promote liberation. The existing researches on the ethical thought of loving mainly revolve around his theory of love and his practice of love, while relatively few studies are conducted from the perspective of overall humanistic ethics. It would help us, investigating his ethical thought of love into a humanistic perspective of ethics, so this paper attempts to grasp the ethical thought of love and its ideological implication with comprehensively. The tradition of Judaism love planted the seeds of loving in Fromm’s heart, while the difference of Johann Jakob Bachofen’s parental love inspires him to extend love from family to society, and Zen’s enlightenment method and Freud’s psychoanalytic theory helped him cast his psychological basis, Marx’s theory of humans and the critical theory of Frankfurt School provided him with theoretical weapons to criticize the abnormal phenomena of human being and society. Thanks to these theoretical basis from the great thinkers and schools, Fromm put forward his own theory on people, setting out a logical kick-off for his discourse on ethics of love. Fromm highlighted that loving was the answer to human existence. He underwent explorations of human survival dilemma and spiritual needs, approached a >prescription< that rooted in human beings, and prescribed his medication->recipe for love< involving both theory and practice, in which >giving< is the heart of love, and >caring about oneself<, >knowing oneself<, >respecting oneself<, >taking responsibility for oneself< treated respectively as motivation, prerequisite, necessary condition and fruits, forming the basic substances of his loving. When facing different practitioners, Fromm also called their differences. The general and specific requirements of the art of loving constituted his practicing of love. Fromm believed that only a combination of the two requirements could achieve the ethical goal of self-love and of a healthy society. First of all, the people who acts >self-love< is the ideal >moral newcomer<. He must have a productive character in this way, maintain independence as well as be integrated with others in the process of >assimilation< and >socialization<. Also, he should have good interpersonal relationships, and be able to cultivate a way of survival that emphasizes existence instead of possession, so as to realize the all-round development of people. Second, a healthy society, from Fromm’s perspective, was not only the prerequisite for real love, but also the goal of love of ethics. Fromm did not only carry out ethical criticism of various fields of society, but tried to present reform plans also. He made attempts to save people and restore human nature, and love was one of his criteria and conditions for measuring and achieving goals. In addition, Fromm’s love of ethics was not only a critique of authoritarian ethics or a supplement to scientism ethics, and it’s good for us to view the development of capitalism objectively. At the same time, this Paper is based on the reality of our country, trying to explore the beneficial factors for individual liberation and social development, in order to approach its realistic value. As could be seen, these values cannot erase the limitations of Fromm’s love of ethics, his utopian nature, the bias of the individual and the fragility of the theory of human nature, etc. up to a point, all of which had blocked his ethical purpose from realizing. [Translation: www.cnki.net, 4/2023]
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.
In Zeiten zunehmender psychischer Erkrankungen soll sich in vorliegender Arbeit mit den Ansichten Erich Fromms auseinandergesetzt werden und deren Aktualität für die gegenwärtige praktische Ausführung der Sozialen Arbeit.
Das Ziel der Arbeit bildet die Ausschau neuer Möglichkeiten Sozialer Arbeit, zur Neugestaltung der Makro-, Meso- und Mikroebene, um politisch aktiv zu werden, die Gesellschaft neu zu formen, dabei an der Wurzel des Geschehens anpacken zu können und sich als Disziplin weiterhin zu professionalisieren. Am Ende der Arbeit soll ein Resümee bezüglich der Aktualität Fromms im Kontext der Sozialen Arbeit gezogen werden. [Lehmanns.de]
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.
埃里希·弗洛姆立足于人本主义立场,融合马克思异化说及弗洛伊德精神分析学说等相关理论观点,揭示资本主义社会表面经济繁荣、物质丰裕,实则出现了消费异化现象,并对如何摆脱异化进行积极探索,做出了重大贡献。本文论述了弗洛姆消费异化建构消费异化理论的理论渊源、基本内容及其扬弃路径,在此基础上立足于我国具体现实情景,探讨其思想的当代意义与现实价值。第一,梳理并论述弗洛姆建构消费异化理论的理论渊源。弗洛姆融合马克思异化说及卢卡奇物化理论等相关观点,同时还学习借鉴弗洛伊德相关理论,在分析人的心理时引入异化观思想,在这基础上提出其著名的消费异化理论。第二,分析并论述消费异化理论基本内容。具体包括产生消费异化理论的前提、产生根源、异化核心等,分别从社会与个体两个层面分析异化表现形式以及产生异化的后果,为扬弃消费异化提供理论上的依据支持。第三,论述弗洛姆扬弃消费异化所进行的路径探索。对此,弗洛姆主张应从心理变革与社会整体变革来实现。首先在社会变革方面,弗洛姆认为,整个社会各个方面协同变革才能取得良好效果。其次在心理变革方面,强调应消除异化对人心理层面上造成的侵蚀,促使人最终不受物的控制或统治,最终走出生存困境。弗洛姆主张重生存人道消费观,同时还注重建立生产性人格。第四,结合弗洛姆消费异化理论评析并立足于我国具体现实情境,归结出当代中国消费领域所存在的问题,对这些问题进行深入分析及提出思考。随着弗洛姆消费异化理论的提出及获得逐渐完善,极大丰富马克思的异化理论,关照现实生存的困境问题,彰显人文主义关怀,具有其一定的合理性。结合我国现阶段现实情境,新时代中国特色社会主义制度建设生态文明,构建绿色生活方式和绿色消费观等,从多个层面等进行共同努力,以期能共同营造良好的消费氛围,进而促使我国消费领域实现健康及和谐发展。
埃里希?弗洛姆作为法兰克福学派代表人物之一,延承社会批判理论传统,秉承人道主义思想,以西方资本主义社会尤其是美国社会中现代人的全面>异化<为理论分析的出发点,对西方资本主义社会进行了点线面结合的全方位的理论深思与批判,在西方哲学界产生轰动一时的影响。在科学技术日新月异并且全球化趋势下,对弗洛姆的相关思想的研究不仅能在理论上丰富当代马克思主义的思想资源,更加认清资本主义制度与社会主义制度的本质区别,坚信社会主义制度的优越性。也有利于我们展开对当今资本主义社会种种异化现象的马克思主义批判。本文第二章追溯了弗洛姆最初的人本主义的思想渊源,分析了其思想生成的个人因素和社会背景。弗洛姆将弗洛伊德的精神分析与马克思主义相结合,坚守人本主义的立场,批判西方资本主义社会,试图建立弗洛伊德主义的人道主义的马克思主义。本文第三章对弗洛姆秉持人本主义立场对西方资本主义社会中人的生存境遇的研判进行了细微考察和理论分析,结合对弗洛姆多种文本的解读研究,从弗洛姆人本主义立场的出发点即人是什么,围绕人类的需要以及人应该如何生活,对比西方资本主义社会人的生存状态,探究人类真正的幸福应该如何实现。本文第四章通过对弗洛姆《健全的社会》重要著作的重点研究,整理了其对克服西方资本主义社会的各方面异化的表现及其提出的对应举措,包含经济领域最初的劳动异化、生产异化与消费异化,以及由此决定的政治领域的民主制度异化、文化领域的人的心理异化的表现、危害和实质的分析论述;弗洛姆的对策性思考虽然近乎无所不包具体细微,但是纵观各领域的措施,都包含着理性主义色彩,不具备马克思主义的实践性特征。第五章对弗洛姆的人本主义思想以及对西方资本主义社会的批判理论做了评价,他对西方社会的批判理论提供了新视角与新观点,但他仍然是局限于西方资本主义私有制的框架之内进行微观心理革命,根本不能克服西方资本主义社会的异化,实质上属于乌托邦主义的西方马克思主义,不是真正的马克思主义理论。
新兴科技带来了机器自动化工具,不断地缩短了人类的必要劳动时间量,技术理性使人类过上了更具人格尊严的物质生活。人类开启了一个>更富裕、更舒适、更享受<的新纪元。但与物质丰裕相伴随的,人的生存却遭受到前所未有的压抑。在建构新的工具系统过程中,人类毫不顾及技术理性的威胁,甚至把技术理性作为生存追求的最高目标。人的创造能力被导向到征服自然和利用自然,为人类创造享受性物质的方向去了,从而也使人类自身沦为工具技术系统的>附庸物<。在技术理性的作用下,机械工具高度自动化,工人的分工不断细小化,导致社会群体也不断>原子化<,人成为了机械工具的>原子部件<。人的主体性日益弱化,有时人的自我体验到:自己是一件>商品<,目标是尽力使自身更具有>商品属性<,具有>使用价值的可售性<,这时人的理性和人格必定异化了。人们总是追求与大多数人意志一致性。人们没有自我尊严感,日常情绪表现为恐惧、焦虑或疑虑、特别渴望得到他人的认可。人们己经同自身分离或疏离了,转而崇拜自己创造的产品和物质技术力量。本文以弗洛姆对资本主义社会中人的境况批判为基点。首先,揭示资本主义社会中人的生存境遇的异化。人与人之间充满无情的竞争、人被当作工具而利用、人遭受来自权威的压抑,并且在技术理性的驱动下,权威变种为更加隐蔽的控制力量。人的劳动异化了,劳动的成果不再属于劳动者,而成为劳动者的对立物。其次,论述弗洛姆对社会性格的批判。包括人的理性不断异化,人日益抽象化和量化、民主的异化,使人无论在任何条件下不得不顺从、人的物质欲望的异化。再次,探究弗洛姆对资本主义社会极端伦理的批判,他批判了人的极度自私利己主义、人的异化良心、人的扭曲享乐价值倾向、人在资本主义社会中对极端信仰追崇、人的功利主义道德观等内容。弗洛姆正是在对资本主义社会的不良现象批判后,提出人通往健全社会并实现人的自由解放之路的。人摆脱异化后人格尊严得以回归,人应该从经济、政治、文化三方面获得相应的解放,最终实现建构健全社会与人的自由解放的有机统一。
法兰克福学派基于对当代城市问题的关切,发展形成了独具特色和理论价值的城市理论。从纵向看,法兰克福学派的城市批判理论经历了历史哲学批判时期、交往行为理论批判时期和承认理论批判时期。在历史哲学批判时期,霍克海默、阿多诺和弗洛姆等从工具理性批判的视角审视城市的问题,从不同角度对发达资本主义社会中占支配地位的工具理性进行了批判。在交往行为理论批判时期,哈贝马斯开始关注公共领域的结构转型和主体的社会整合力量等>社会性的内部关系<,通过交往行为的力量从社会内部解决社会出现的问题。在承认理论批判时期,霍耐特认为必须走规范性和经验性批判相结合的道路,用承认理论去重新审视社会道德。从横向看,法兰克福学派城市理论批判的主题主要包括四个方面,经济、文化、空间和心理。经济作为整个城市批判理论的基础,体现在工具理性成为企业和人们活动的法则、企业和技术成为新的统治形式和当代资本主义社会的剥削程度和异化程度的加深。文化是法兰克福学派城市批判的重点,文化不仅倒退为欺骗大众的>文化工业<,而且文化为城市人提供逃避自由的模式。空间是法兰克福学派城市批判的重要组成部分,《巴黎拱廊计划》指出城市空间是受资本支配的含混空间,《启蒙辩证法》指出城市空间在理性退化为工具理性语境下具有同质化、欺骗性的特征,《公共领域的结构转型》指出城市空间>公<>私<领域的趋渐融合,《为承认而斗争》构建了自由展现个体自主性的城市空间。心理是法兰克福学派城市批判的新领域,弗洛姆揭示人们逃避自由与社会人本主义伦理的沦丧,马尔库塞指出发达社会人的单向度发展,霍耐特构建爱、法律和团结从而试图给个体提供基本自信、自尊和自重。法兰克福学派城市理论是对马克思城市理论的继承与发展,它批判资本主义城市的异化发展,重绘城市空间样貌,重建城市心理样态,提供解决当代城市问题的新视角,努力实现现代人的自由全面发展。法兰克福学派城市对我们规划、建设和发展中国特色的社会主义城市,具有重大的启示作用。
发条橙》是英国作家安东尼·伯吉斯的代表作。这本小说被评为>20世纪最值得阅读的100本小说<之一,并且使安东尼·伯吉斯名声大噪。《发条橙》讲述了一个生活在未来英国社会的问题少年,由于青春期躁动走上消极自由道路,并受到政府的改造,重新融入社会期间,他自我意识逐渐觉醒,选择通过爱和劳动两种方式来追寻积极自由的故事。本篇论文应用弗洛姆的自由理论解读《发条橙》,探讨了以下两个问题。首先是消极自由如何在《发条橙》的主人公身上有所体现得;其次是在被改造后,主人公又是如何追寻积极自由的。这篇论文以对安东尼·伯吉斯及他的《发条橙》的介绍和对《发条橙》国内外学术研究成果作为论文开端,以对弗洛姆的自由理论的研究为理论框架,深度挖掘了《发条橙》中的造成主人公追求消极自由的因素。弗洛姆认为当人脱离原始纽带,并开始个体化进程后便会感到孤独和无助,为了躲避这些令人不安的感觉,现代人踏上了消极自由之路。消极自由有三种机制,一是权威主义,二是破坏欲,三是异化。而后弗洛姆又提出,现代人如何才能获得真正的自由?针对这一问题,弗洛姆认为只有人们的自我意识苏醒,并且通过自发性活动比如爱和劳动才能获得积极自由,即真正的自由。《发条橙》中主人公因种种原因,不得不踏上消极自由之路,在经过改造后,随着他自我意识的苏醒,他开始顿悟,于是,他又不顾一切地踏上了寻求积极自由的道路。本文运用弗洛姆的自由理论来解读《发条橙》,旨在阐述原本处于消极自由中的主人公,在经历种种后终于醒悟了只有积极自由才能给他带来真正的自我和归属感。这启发我们消极自由只能给人们带来表面的享受和快乐,实际上则是无尽的空虚与无助,只有积极自由才能带给人们幸福。同时,亦希望本文能引发更多人们对当下社会消极自由的关注和思考。
早期法兰克福学派是西方马克思主义流派中的一个极其重要的学派,消费文化批判理论是该学派文化批判理论的重要组成部分。早期法兰克福学派消费文化批判理论是在霍克海默、阿多诺、马尔库塞和弗洛姆等主要代表立足历史传统和现实情况,采取多学科交叉融合的研究方法的基础上逐渐形成的。早期法兰克福学派是一个由众多具有不同个性的理论家组成的研究团体,但贯穿其中的通过理论的批判来对抗资本主义统治的学术主旨始终没有改变。霍克海默和阿多诺认为启蒙理性虽然反对了神话但却使自身走向了“神话”,当启蒙理性渗透到文化生产中时,形成了一种文化工业,在这种文化工业下,人们的消费是单一的、盲目的,消费成为统治阶层蒙蔽和欺骗大众的手段,人的个性、主体性甚至连人的情感全都在这种文化工业下丧失殆尽;马尔库塞则认为,发达工业社会中的消费是一种异化消费,对技术理性的批判是关于消费问题分析的理论基础,压抑性的心理机制是消费问题产生的内在机理,人的单向度的生存方式是异化消费的突出表现,这样的社会是单向度的消费社会;弗洛姆则注重对个体的心理与性格结构生成过程的分析,认为异化已经泛化到人类生活的各个方面,使得本应是实现人幸福的消费如今却成为人自身的目的,人外在表现为贪婪的消费机器,内心深处实则为一种异化的文化模式。早期法兰克福学派消费文化批判理论是深刻的,但也并非是放之四海而皆准的。他们的消费文化批判理论虽是一种多维视角的、贴近现实的、怀有人文关怀的文化批判,但由于该学派主要理论家极力推崇精英文化,过度贬低人自身的独立性,采取了浪漫主义的全盘否定的立场,使得该学派理论是一种片面的理性批判,提出拯救消费的方案存在脱离现实之嫌。
一直以来,存在是西方哲学、西方人文思想所关注的核心问题,在这一问题上,西方马克思主义者在马克思经典文本的启示下,深入探究、阐发存在问题,形成了丰硕的研究成果,其中,埃里希·弗洛姆的存在观具有典型意义。就其思想的内在逻辑来看,弗洛姆的存在观在其思想体系中居于核心地位,是弗洛姆批判发达资本主义的存在观根据。在《占有与存在》中,弗洛姆将存在与占有进行对举,揭示、阐述存在概念的意涵,突出创造性、审美性、自我实现等特质,据此,沿着人的生存处境、体验、精神境况切入对资本主义的分析与批判,以此为线索,将马克思早期的人道主义思想、尤其是《1844年经济学哲学手稿》中对异化劳动的批判与弗洛伊德心理学等有机结合,批判性地>诊断<发达资本主义社会的精神病,借鉴马克思对人之存在的规范性分析,彰显马克思提出的人之存在的自由自觉之维度,揭批发达资本主义的生产异化、消费异化等现象,构想未来共产主义社会中个体的精神维度。本文追溯、探究了弗洛姆存在思想的理论渊源,详细的分析了弗洛姆存在观的核心内涵即创造性、审美性、生产性存在的涵义,归纳其生产性、审美性、自发性的特征,分析存在观在其思想体系中的定位,并较为深入地探讨了这一理论何以构成了弗洛姆的方法论基础。从这一维度出发,彰显弗洛姆对西方二十世纪存在哲学思潮的丰富,对当代资本主义精神危机的克服与超越,对当代资本主义批判角度的丰富与扩展,以及对资本主义现代性逻辑的深入批判。分析、探究弗洛姆的存在观,有助于深入理解当代欧洲发达资本主义所存在的异化与局限、冲突与矛盾。洞悉当代欧美发达资本主义潜存的革命性因素与社会冲突逻辑。同此,深入理解弗洛姆存在观也能在批判消费社会、克服精神异化等方面给予我们以诸多启发。在当代资本主义的语境下,弗洛姆基于马克思主义哲学的原则、立场和方法,将对存在问题的阐释与马克思的资本主义批判进行结合研究,随着时代的发展,与时俱进地推进对马克思主义基本原理的研究与发展,突出马克思主义思索人之存在的方法及视角,这一思想努力有助于为当前马克思主义中国话语的建构提供有益的借鉴与参考。
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。
吉本芭娜娜是日本当代著名作家。1988年处女作《厨房》让她一举成名。此后,《玛丽亚的沙发》《虹》等也深受读者的喜爱。她的作品往往从日常小事出发,以细腻的笔触生动再现当代年轻人颓废和不安的内心世界,与此同时还营造出舒适的治愈氛围。这使得吉本芭娜娜的作品深受读者的追捧。吉本芭娜娜一直致力于治愈现代人的身心,持续关注当代人的内心世界,是一个极具社会责任感和使命感的作家。中日两国对于吉本芭娜娜作品的研究均取得了丰硕的成果,但是对于她的旅行文学的研究却凤毛麟角。笔者还发现,吉本芭娜娜的作品深处与埃里希?弗洛姆的异化理论相有着相通之处。本文以《玛丽亚的沙发》《虹》《SLY》为研究对象,运用弗洛姆的异化理论,结合文本分析法,分析了吉本芭娜娜作品中旅人从>被异化<到>反省<再到最后完成自我的>重构<的过程,试图阐明吉本芭娜娜通过旅行所展现的现代文明的批判精神。本文一共由五章构成。序章介绍了研究动机、先行研究、研究立场、研究意义、研究目的以及研究方法。第一章,分析了被异化的旅人形象。从吉本芭娜娜的三部作品出发分析并明确了旅人与自己、与他人以及与自然逐渐疏离。笔者基于弗洛姆的>现代人异化于自己、异化于自然、异化于他人<的观点,进一步分析了被异化的旅人,并得出旅人已经不再是他本身,更甚至是已经不再是一个人,而成为一个>非人<的存在,异化无处不在,被异化的人也失去了应有的人性的结论。第二章,考察了旅行中旅人的反省,试分析旅人异化的原因。通过对>旅人与自然的关系<>旅人与社会的关系<>旅人自身<的反思,意识到被异化的原因是陷入了一种矛盾,即一方面为了追求利益等,抛弃自己的个性,主动与外界保持一致,另一方面又想要追求独立和自由。这是在旅行体验中,旅人回顾过去,自我反思的结果。弗洛姆认为,异化正是来自于人的存在所固有的矛盾。基于此,笔者进一步分析得出旅人异化的原因,即旅人基于生存环境所产生的欲求与现实满足不了这种欲求的矛盾。第三章,通过旅人的反省分析了旅人自身的重构。吉本芭娜娜作品中的旅人,反思异化的原因后,完成了家庭和个人的重构。即充满爱的、和谐的新式家庭,以及从事非功利性的、创造性的工作。弗洛姆认为>爱和创造性的劳动<是克服异化的唯一的积极主动的方式。吉本芭娜娜在这里给出了她对于克服异化,回归自我的解决办法,给我们的未来敲响了警钟,同时,也展现了一个具有社会责任感和使命感的作家形象。总而言之,吉本芭娜娜用细腻的笔触生动再现了被异化的旅人形象,但并未止步于此,而是进一步反思旅人异化的原因,并最终通过旅人的自我重构,向我们展示了作为一个人本身应有的生命力。吉本芭娜娜作品中的异化、反思、重构中蕴涵着其现代文明的批判精神
自由是人的本性,每个人都向往自由。但是在日常生活中,并不是每个人都知道为什么需要自由以及什么是真正的自由。而它的唤醒离不开教育。教育作为培养人的活动,自由也是其目标之一。但是现代教育日趋功利化和实用化,逐渐沦落为传授实用知识和职业技能的手段。此时的教育失去了培养成>人<的自由,也就谈不上个体自由人格的培养了。弗洛姆对自由的阐释对我们认识自由的真正含义以及自由对于人生的不可替代性具有重要作用。本文试图对弗洛姆的自由思想进行教育哲学阐释,以期为当下教育实现人的自由提供一条可探索之路。首先,论文考察了弗洛姆自由思想产生的背景。他批判地继承了弗洛伊德和马克思的思想,并结合当时的社会坏境,以社会心理学的视角深刻分析了现代人的自由处境。其次,论文探讨了弗洛姆对教育中自由缺失的批判,他认为导致自由缺失的原因主要表现在三个方面:>权力<的钳制导致了教育走向工具化;>知识就是力量<的规训导致了爱的教育的缺失;>智力教育<的控制使教育走向机械化。教育中自由的缺失导致个人无法实现自身的潜能,无法实现自我,无法达到积极的自由。返回自由是众望所归。再次,论文详细阐释了弗洛姆自由思想的基本内容。他从自由的二重性入手,深入分析了自由给人带来独立的同时也带来了孤独,以及个人在面对孤独时的两种选择:逃避自由和追求自由。他认为存在一种积极的自由,即个人通过理性、爱与创造性活动将自己与他人发生关系,在保持自身独立的同时也能与他人相联系。最后,论文阐释了弗洛姆实现个体自由的三个路径并试图与教育相结合。他认为理性与爱是实现自由的力量源泉,创造性活动是自由状态的重要表现形式。教育要以理性克服权力的控制,以爱柔化知识的强力,以创造性劳动超越智力教育,从而最终实现人的自由。弗洛姆为我们提供了通往自由的可能之路,论文通过对其自由思想的梳理与阐释以及与教育的结合,以期教育能够培养自由的人.
石黑一雄作为英国当代小说家中的重要一员,凭借其作品深刻的思想内涵和独特的艺术风格在英国文坛占据重要一席,又因其日裔英籍的身份,石黑一雄与奈保尔和拉什迪并称为>英国文坛移民三雄<,并荣获2017年的诺贝尔文学奖,其颁奖词为:石黑一雄的小说,以其巨大的情感力量,发掘了隐藏在我们与世界联系的幻觉之下的深渊。孤独是人类存在的状态,关于>孤独<主题的追问与反思一直是世界作家创作的重要母题之一。日裔英籍的石黑一雄因其特殊的文化背景及成长经历,促使他对>孤独<有着独特的自我体验和深刻独到的理解,并且通过细腻的笔触在作品中生动地展现出来。石黑一雄的作品以人物经历为主要表现对象,描写了人类个体对自我存在缺失的内心恐惧,深刻表现了匿名权威下人类深陷孤独的精神状态,同时在其孤独书写中更传达出人类对孤独强烈的反抗意识。本篇论文主要围绕石黑一雄的四部作品,即《浮世画家》、《上海孤儿》、《无可慰藉》及《被掩埋的巨人》,并以艾瑞克·弗洛姆的孤独理论为支撑,运用文本细读法和归纳总结法,探究石黑一雄对>孤独<这一主题的追问和反思。绪论部分介绍了石黑一雄小说研究的现状,对艾瑞克·弗洛姆的孤独理论进行梳理并阐释选题的意义与局限。第一章讨论了石黑一雄笔下孤独人物的类型:始终无法进入社会的边缘人、被社会丢弃的多余人、记忆缺失导致缺少文化身份的无根者,基于三种不同类型的孤独人分析石黑一雄小说中孤独的本质。第二章主要在弗洛姆孤独理论的视角下。讨论石黑一雄笔下人物的孤独成因。家庭纽带断裂导致个体无法顺利成长;社会身份缺失让个体难以寻觅自己的社会位置;人无法同病态的社会正常地产生联系;匿名权威将个体同化使其丧失自我。石黑一雄表明人类与社会缺少本质联系,是导致人类个体普遍的孤独的根本原因。第三章从哲学层面分析人类孤独的源头,即个体缺少自我意义。同时分析弗洛姆提出>爱<作为对抗孤独的手段在石黑一雄小说中的体现,以及在>爱<难以获得的情况下,人类如何通过自身的行动与孤独和解。结语部分在总结全文的基础上,指出石黑一雄有意将孤独主题贯穿于自己的整个创作过程,不仅为了揭示现代人所面临孤独的生存困境,也是为同样站在孤独十字路口不知何去何从的人们走向积极自由提供参考。
爱德华·阿尔比(1928-2016)是美国戏剧史上颇具影响力的剧作家,同时,作为一位高产的作家,他的戏剧题材十分广泛。阿尔比特别关注人类的生存困境,对人类异化的探索贯穿于他的整个创作生涯。此外,阿尔比尤其关注人与动物的关系,在他的戏剧中有各种各样的动物角色,这些动物角色折射了阿尔比对人类异化这一生存困境的态度及应对方式。本文旨在探讨阿尔比不同时期的戏剧中出现的动物角色与人性异化之间的关系。借助弗洛姆的异化理论,本文将通过对人与他人、人与自我以及人与自然关系的分析,以获得对阿尔比戏剧中反映的人性异化的全面认识。本文由五个章节组成,第一章是本研究的绪论部分,包括研究背景和理论框架。这一章节的重点是通过对阿尔比相关经历、社会背景和他的创作意图以及所受到的哲学思潮的影响,得出阿尔比戏剧中反映的异化现象背后的原因。接下来的三个章节分别对阿尔比不同时期的戏剧所反映的异化问题作了具体分析。第二章是对阿尔比的早期作品《动物园的故事》反映的异化问题的研究。这部作品刻画了一个物质至上、人与人之间只有冷漠和隔阂的社会。生活在这么一个物质社会中的人难以与他人建立真正的联系,只能先尝试跟动物交往作为突破口。第三章论述阿尔比中后期的作品《海景》,这部戏剧揭露了人的自我异化,同时标志着阿尔比对人性异化根源的发现。第四章探讨了阿尔比在21世纪创作的戏剧《山羊,或谁是西尔维亚》,在这个戏剧中阿尔比揭露了人类异化的极端表现,即人与自然的异化。通过对主人公马丁与山羊乱伦而酿成悲剧的分析,可以得知,在这部戏剧中阿尔比表达了他对人与自然的对立以及人类以极端方式重回自然怀抱的隐忧。
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。
加缪对孤独的思考是随时间而深入的。《流放与王国》,作为加缪生前出版的最后一部小说,更全面地向读者揭示了加缪的孤独思想。为了理解这一思想在《流放与王国》中的展现,我们将从以下三个方面展开研究。我们首先对加缪在文中阐述的不同形式的孤独进行分析,结合弗洛姆的精神分析理论,我们发现对文中人物而言,孤独问题是普遍存在并且不能避免的。这种孤独来源于主动或被动的自我封闭,它不只存在于个人内心,更会体现在外部社会及其成员关系中。随后,我们将运用主题学和存在主义的相关理论,分析小说中人物对于自身孤独状态的觉醒。他们深受孤独之苦,但同时也正是在孤独中,他们回归了自我,踏上了通往王国之路。最后,我们将从安德烈·孔特-斯蓬维尔所阐述的关于爱的两个概念:éros和Philia入手,探讨加缪针对孤独问题提出的解决之道:团结之爱。我们将看到,在《流放与王国》中,孤独具有着双重性。孤独这一情感在困扰着书中人物的同时,也标志着这些处于困惑迷茫状态中的人们的觉醒。这种双重性也同样存在于孤独与团结的关系之间。主人公们在孤独状态中认识自我,又在与他人的团结友爱中进入属于自己的王国。
石黑一雄用人文精神关怀现代社会中普通个体的生存状态。他的小说描写了他们的孤独与痛苦,展现了在时代巨变中被异化的人性。本文借助弗洛姆的异化理论与人道主义思想,分析石黑一雄作品中存在的人性异化主题。论文由四个部分构成,第一章总结国内外研究现状并指出从人性异化角度对作品进行分析的价值;第二章结合人性异化理论,从个体精神层面、人际关系层面与社会层面具体分析作品中的异化表现;第三章从人的心理动因与社会的环境诱因两个方面,分析异化形成的深层原因,揭示出外在环境激发了人物的内在动机并导致人物走向异化的过程;第四章总结石黑一雄小说中异化的解决方式,指出创伤叙述有助于人物反思自身异化的生存状态,而真正的爱则可以用积极的人际关系克服个人的孤绝感与无助感。结语部分点明石黑一雄异化书写所具有独特人文价值。本文认为石黑一雄的异化书写立足于个人,强调个体以内省与救赎达到与自我的和解,具有人本主义的倾向。
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。
贝娄作为现代人文主义的发言人,不断在创作中提倡回归浪漫主义时期对人性及心灵的重视。作为一个兼具犹太背景和美国生活经验的作家,贝娄的作品跳脱出了现代文学的主流圈,致力于拯救现代人于困惑和无助之笼。本文认为贝娄与同时代作家不同点为:他在讽刺现代社会的败落之余,将现代人内心的追寻与挣扎刻画得淋漓尽致,且在字里行间暗示美好生活的可能性,引导心灵流浪者回归社会。本文选取其处女作《晃来晃去的人》,并借此作品展示第一代贝娄式英雄约瑟夫的寻找自由之旅:从封锁自己,疏离他人到在追寻自我中多次与他人发生争执,并时而陷入死亡的危机中;因>精神群体<想法的破裂,陷入自我怀疑的困境。本文一方面分析了约瑟夫矛盾曲折的心路历程,揭示其心理转化;另一方面,通过弗洛姆的逃避自由机制阐释约瑟夫无法忍受自由之苦,因此放弃自决并投身军队的逃避行为。结合约瑟夫的经历与弗洛姆的自由理论,从社会学和心理学角度,论述现代人得到自由后不知如何利用,无法忍受自由带来的孤独感,最后只能放弃自由投靠于更强大的存在来消除自主性获得平静。本文通过约瑟夫的>失败的自由追寻之旅<和弗洛姆对自由的心理分析发现,自由问题伴随人类的生存,只有经由充满自主努力和爱的社会互动才能获得>纯粹自由<,达成与社会的和解。否则约瑟夫的故事,也会是大多数现代人的故事。
埃里希·弗洛姆是法兰克福学派的代表人物之一,是著名的社会心理学家、精神分析学家。弗洛姆致力于研究现代人的性格结构及有关心理因素和社会因素相作用的关系,他对二十世纪人类的自由困境进行了深刻的剖析,从个体的不自由状况出发,分析了现代人追求自由又逃离自由的原因,指出人们通过“权威主义”“破坏欲”“机械趋同”三种方式来逃避消极自由,摆脱孤独与无助。他认为需要通过爱和自发性的活动使人们获得力量和安全,实现积极自由,与异化了的“单向度的人”和缺乏自发性的机器人区分开来。从马克思主义的视角来看,弗洛姆的自由是一种理想中的状态和境界,但他过分强调心理因素对人的自由的作用,没有充分肯定物质生产的基本作用,也并未看到私有制是限制人自由的根本原因,忽略了阶级对抗,这使得他在对西方资本主义的态度上和马克思背道而驰。弗洛姆的异化思想具有人本主义抽象性,他期望通过自发活动实现自由的想法具有空想性,他对资本主义的批判具有不彻底性,依靠人类的自发活动和社会变革都不能从根本上解决自由问题。弗洛姆的逃避自由思想对于二十世纪人类文化精神的演进和丰富做出了积极贡献,拓宽了对自由问题的理解,丰富了社会变革的思想,创新了问题研究。
珍妮特·温特森(1959-)是当代英国著名作家,她的作品主题多样,既反应社会现实,又体现其理想追求。>爱<是温特森热衷于在作品中展现的主题,在《橘子不是唯一的水果》(1985),《写在身体上》(1992),以及《守望灯塔》(2004)这三部代表作品中,温特森用其细腻的笔触,哲学性的语言描绘了主人公之间的爱与关怀。但在>爱<的核心叙写之外,温特森也刻画了冷漠,疏离,虚伪的人物个性,同时展现了现代社会发展中的弊病。因此,本文旨在剖析上述三部作品对扭曲的人物,病态的社会的揭露,以及>爱<的艺术呈现,并探求温特森对现代社会中个体精神与生存畸变的洞悉,以及她通过>爱<这一永恒主题对走向救赎的人文主义思考.本论文以上述三部小说为研究对象,以埃里希·弗洛姆的人学思想为理论框架分为五章展开论述。第一章简要介绍温特森其人其文,在梳理文献的基础上提出本文的研究方向并阐释本文的理论框架。第二章重点剖析三部小说中人物的性格特征,指出其>非创发性<定向及其成因,进而揭示出社会中个体的精神畸变。第三章,论述现代社会的弊病使小说人物陷入生存的畸变,并分析其对同时代社会现实的影射意义,进而挖掘温特森对个体生存境况的质问与思考。第四章从>爱<的形式,表现及意义对三部作品中爱的>创发性<特征进行阐释,并探求此种>创发性<的爱与关怀如何能够在困境中走向救赎的彼岸。最后一章对该论文进行简要总结,指出温特以内在精神及外在生存为视角审视了个体在现代社会中的畸变与困境,并从>爱<的角度,以>创发性<的爱为解决之道,给出了自己的哲学思考,进而展现了温特森对生活在现代社会的个体的人文关怀。
论文选取在思想政治教育视域下的慎独教育作为研究对象。是对当代教育的一个>纠偏<。慎独教育作为一种优秀的教育传统,在当代受到弱化是一种资源损失。当代思想政治教育面临这样一种困境:在应试教育大环境下,思想政治教育亦成为流于卷面分数、课堂考核为主要评价方式的课程。这样既不利于思想政治教育真正内化于心,亦不利于其教学内容外化于行,思想政治教育需要一场由>教<到>学<的转变。慎独教育的提出,旨在将>学习<还给学生,将>成人<这一教育目标转化为学生的人生目标。论文研究采用文献法,比较法,问题分析法等研究方法。就慎独教育而言,其理论基础贯通中西,这就需要我们对现存资料做大量的基础性工作。论文研究前提是做好文献搜集和整理,努力保证文献的真实性和准确性,在此基础上,尽量采用权威版本,以求更为忠实作者原意,进而能够实现对慎独教育的科学认识。而要准确地把握慎独教育思想及其价值,须在研究慎独教育之过程中,准确把握关于>自我<>自我教育<等概念在中西方思想史、文化史的传承,考察慎独教育内涵需要展开国内外比较研究,找到西方关于自我问题和自我教育问题中与慎独教育相似之处,或是能够为我国慎独教育提供借鉴方法和借鉴内容之处。在本论文的写作过程中,突出问题线索,以点带线,以线带面,从慎独教育的发生前提出发,研究其内涵,逻辑结构,发生机制,以期研究出一套适合我国国情的慎独教育方法论。论文的主要结构包括:慎独教育的理论基础,慎独教育的内涵,慎独教育的结构及在思想政治教育的视域下开展慎独教育的路径研究。慎独教育有着丰富的理论基础,马克思关于人的自由而全面发展理论充分论述了个体应该对其为>人<应做出的奋斗,以及如何处理个体与社会发展的关系;慎独教育有着深厚的传统文化积淀,作为儒家德化传统,>慎独<化育了一代代中华儿女,更加系统化、社会化的>慎独教育<在传承的基础之上致力于使之受众更广、更大众化。同时,西方哲学传统中对>自我<的认识亦对慎独教育理论之构建有十分重要的借鉴意义。弗洛姆作为西方马克思主义的重要代表人物,其构建的人道主义伦理学中将良心定义为内在权威,为慎独教育的重要方法:内省,提供合法性理论基础。思想政治教育本身就有深厚的自我教育内涵,而慎独教育正是一种特殊的自我教育,在思想政治教育视域域下开展慎独教育,有了合法性依据。慎独教育有着丰富的内涵。个体不能孤立于社会而须依赖于社会生存和发展,社会实践使个体获得社会身份和社会认同。但是这使个体容易陷入另一个危机:为获得社会认同而依赖外在权威,反而不利于自我成长。慎独教育之>知己<是对生活环境和个体价值观的全面了解;慎独教育之>内省<是个体以社会主流价值观为参照省察自我的价值观和实践行为,并在复杂多变的社会环境中客观、理性地认识自我、评价自我,并对自我价值观和实践进行修正,进而自我成长;>慎独<是一种自由的自律,是对个体社会性和自我性的平衡,体现在个体于教化中获得自我认识的评判标准,于社会实践中获得成长目标和成长规划,于社会交往中获得社会归属感,于社会评价中获得社会角色和社会定位。从而实现自主成长,自觉成人。论文结论是为解决在思想政治教育视域下开展慎独教育之路径。从个体角度出发,要求个体在社会中认识自我,在社会活动中积极调控自我,坚持独一无二的道德自我并在社会实践中成就独一无二的自我。同时,社会也应为个体之自由自觉发展提供尊重个性,注重社会主流价值观教育,以及民族精神之普及
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。
在先锋作家创造的小说世界中,少年成为一道别样的风景。他们一改传统文学作品中明媚阳光的正面形象,不再是作家形而上的精神寄托者,而成为非理性与原生态的代名词,展现出一幅人性深处的生存图景。先锋小说中的少年形象凝聚着作家的自觉意识,对这类少年的书写是先锋作家对自我的又一次认知和超越。本文对先锋小说中少年形象的探讨,有助于挖掘少年形象背后的深层意义内涵,探讨先锋作家的审美意蕴和少年情怀,揭示少年形象建构与个人体验、时代精神的互动关联,从而对先锋小说中的少年形象作出准确定位和客观评价,以期实现文本研究的学术价值。目前对于先锋小说的研究主要集中于语言研究、叙事结构研究、作家转型前后的对比等方面,较少涉及人物形象领域,即便有少数探究少年形象的文本,也难以形成具体的体系。本文主要采用文本细读法,从以下六个部分对先锋小说中的少年形象加以分析和探讨。绪论部分对自古以来的少年形象进行历时性梳理,从而引出先锋小说中少年形象的价值所在。同时,界定先锋小说和少年的概念和范围,综合分析当下学界对于少年形象的研究现状的不足与优势,进一步指出本文的创新点,即对先锋小说的少年形象进行整体梳理并找出他们的共通之处,从叙事学的角度对少年形象进行解剖,进一步解读先锋作家笔下少年形象独特的美学价值与文学史意义。第一章主要归纳并分析先锋小说中的少年形象类型及其内蕴。笔者运用詹姆斯·O·卢格在《人生发展心理学》中的相关理论,将先锋小说中的少年形象分为四类:伊甸园少年、病患少年、暴戾少年和追寻少年,通过对这些少年形象的分析,初步探寻少年形象背后的内蕴和寓意,为下文的研究作铺垫。第二章主要探讨先锋小说中少年形象的塑造方法。首先,福斯特的《小说面面观》中提及的扁平人物与先锋小说中的少年群像高度重合,少年的个性在小说中被极度淡化,体现出先锋作家寓言化写作的色彩;其次,弗洛姆的异化理论中提及人的异化乃是社会力量所致,这为本章研究生存环境的异化与人物异化之间的密切关联提供了理论依据;最后,叙事视角问题成为解读先锋作家笔下少年形象的可行路径。从全知全能视角向限知视角的转变,实则是后现代主义思维方式的外显。第三章主要探究先锋小说中少年形象的塑造根源。分为两个方面:其一是从文学思潮的影响进行探讨。>文学是人学<的观念被后现代主义思潮解构,少年的主体性失落;从>写什么<到>怎么写<的转变,预示着小说观念的根本蜕变,人物形象的弱化成了文体走向自觉的代价,叙事方法的变革为少年形象的塑造提供了另一种途径;其二是从具体作家的少年经历出发,选取先锋作家中的三位典型代表——余华、苏童和残雪,探讨先锋作家的少年情结对小说中少年形象塑造的影响,得出结论——书写少年意味着成年之后作家对自我的又一次认知和超越,是>此在<与>彼在<进行对话的独特方式。第四章主要阐述先锋小说中少年形象塑造的价值意义。先锋小说所塑造出的少年形象的美学价值主要体现在两个方面:其一是通过对少年身上>丑<的挖掘,扩大了艺术表现的范围,展现出少年原生态的本来面目和人性深处的生存图景;其二是作家的寓言化书写追求作品的深度寓意,这一方面强化了作者形而上的思考,另一方面又存在使文本变得生硬晦涩的弊端。同时,先锋小说中的少年形象具有反传统的文学史意义。通过和其他时期文学中少年形象的对比不难发现,先锋小说中的少年具有非理性的>本我<色彩,现实教育意义也不甚突出。对少年形象的刻画,不仅影响着先锋作家们转型之后的创作,也影响了张悦然、韩寒、郭敬明等>80后<作家的写作。结语部分对论文进行总体概括与升华,进一步阐释先锋小说中少年形象的独特意义和书写价值,指出先锋作家笔下少年形象塑造的不足之处,试图为后人的研究提供参考。先锋小说中的少年书写是一种寓言化书写,这个寓言由少年的暴力、死亡、欲望、追寻、疾病等各个方面组成,寓意隐藏在作家对于社会成规的颠覆中。先锋作家为读者揭示出少年生存的原生态面貌,通过刻意暴露写作痕迹的书写方式,反映了作家对文化困境的思考,为读者展现出人性被压抑、被碾压的惨痛状态,以此唤醒人们追本溯源的体悟。
阿图尔·施尼茨勒(Arthur Schnitzler,1862~1931),奥地利小说家、剧作家,维也纳现代派主要代表人物之一,也是第一个把意识流手法运用到德语文学中,并通篇采用内心独白手法的作家。论文选取施尼茨勒的两部作品《埃尔泽小姐》和《下一个女人》,运用精神分析理论,主要包括弗洛伊德的人格理论和弗洛姆的社会无意识理论来阐释两部作品的主人公精神病式自杀的原因,并对两部作品的异同进行比较:虽然两个主人公境遇不同,但他们的悲剧命运和导致悲剧命运的原因是类似的。论文首先介绍《埃尔泽小姐》和《下一个女人》这两部作品的内容概况和时代背景,交代19世纪末20世纪初的维也纳社会状况。第二部分阐释两部作品中主人公结局多种解读的可能性。但是无论何种结局,两个主人公最终都有着寻求自我出路失败的悲剧命运。第三部分运用弗洛伊德的人格理论分析主人公的内心冲突。当>自我<在>本我<冲动与>超我<监督之间的调节失去平衡时便会导致精神病。通过埃尔泽和古斯塔夫在看待金钱,两性,生与死时的内心冲突与变化阐释两个主人公精神病式自杀的内在原因。第四部分运用弗洛姆的社会无意识理论中的社会无意识产生机制,即社会过滤器,阐释两部作品中主人公精神病式自杀的外在原因。父权压制,女性被视为客体,金钱至上的社会意识是埃尔泽服毒的根本原因;社会道德在古斯塔夫意识里的根深蒂固,以及他对其他女性的道德要求是他的内心得不到安宁的根本原因。最后一部分对两部作品进行比较,虽然两部作品的主人公所处阶层,性别,境遇和寻求出路的具体方法不同,但他们都有着强烈的意识冲突,并最终走向精神病式自杀的悲剧命运。导致这种悲剧的根本原因都在于社会过滤机制的内化和对社会无意识的压制。
同性恋已成为了文学创作中的一个重要题材,但由于其特殊性,学者们至今尚未给予充分关注。然而,对同性恋现象及其文学书写问题进行客观审视,于推动社会观念进步具有重大意义。美国作家帕特里夏·海史密斯在女同性恋文学的早期代表作《卡罗尔》中,为主人公们安排了相对圆满的结局,并藉此表达了她对同性恋群体的同情。本文旨在以弗洛姆的新人道主义伦理学和文学伦理学批评的相关方法,解读该作品中的同性恋困境书写问题,主要聚焦于同性恋困境的表征、作者呈现同性恋困境的方式、作者书写同性恋困境的原因等三个方面。基于二十世纪五十年代西方社会的道德与伦理环境,本文首先讨论了同性恋者面临的三重困境,即特殊的身份定位、遭遇社会的边缘化和被迫逃避道德责任。接着在文中分析了作者具体的书写方式——并置外部和内部困境、插入人物间的讨论和运用副文本。最后观照作者的个人经历、生活背景和心理状况,本文探讨了其对自身性取向的担忧、对同性恋群体的关切和对建立健全社会的呼吁。海史密斯书写同性恋困境,意在引发读者正视和思考同性恋群体的生存状况,并推动社会观念的进步。本文旨在通过解读《卡罗尔》中的同性恋困境书写问题,引起人们对所有边缘群体生存困境的进一步关注和研究。
辛克莱·刘易斯 (Sinclair Lewis) (1885-1951)因成为第一位荣获美国诺贝尔文学家的作家而世界闻名。刘易斯的小说主要呈现了经历了时代变化的一代人身上的忧虑,他也善于运用讽刺写作手法来探索无情的工业社会带来的一系列问题。刘易斯笔下的人物遭遇到这些社会或者职业相关的问题时,他时常给他们提供逃避性的解决办法,如逃避到大自然中去。刘易斯创作了许多著名的作品,其中《阿罗史密斯》是他自称倾注了全部心力的一部作品。和刘易斯一样,主人公阿罗史密斯也生活在在十九与二十世纪之交。当时美国经济迅速发展,物质生活极其丰富,但是越来越多的人在其中感受到了焦虑、恐惧、孤独和茫然。这种将自己看作是一个陌生人以及自己行为的奴隶的心理体验,是异化的一种表现,同时他也感觉他被自己,他人和社会排斥在外。这种现象不容忽视。根据弗洛姆的异化理论,这种心理现象是一种异化。在《阿罗史密斯》中,个人被异化的这种状态由主人公马丁阿罗史密斯淋漓精致地体现出来。迅猛发展的资本主义经济不断地将每个人变成能用钱衡量和被买卖的商品,马丁对纯粹科学的偏执和想和人们建立亲密联系的渴望就自然消失殆尽了。由于一系列原因,马丁陷入了被自己,他人和社会异化的处境。埃里希·弗洛姆在其异化理论中指出,如果采取适当的措施,个人的异化是能够被克服的。马丁异化的原因,表现和他为克服异化所做的尝试将会分三个部分进行讨论。第一章主要讨论马丁异化的原因。马丁被异化的根源在于资本主义经济对他的商品化,以及他与他人和社会的联系被切断。首先,资本主义经济的市场原则极大地损害了马丁的个人能力和救死扶伤的信心。第二,人生命的短暂与他的潜能之间的矛盾导致了他的异化。由于人的生命是有限的,当时历史条件下的医疗水平也是有限的,因此马丁不能发挥出他的全部潜能来治愈病患或者拯救他所爱的人的生命。在这种情形下,马丁从未放弃与这种矛盾进行对抗,但持续的失败陷入了沮丧与被异化的境地。第三,人类的心理与个性是马丁异化的主观原因。马丁生活在一个金钱至上的社会中,像他这般单纯善良的人竟然相信纯粹科学的存在,他难免不会被孤立和异化。不论是作为一个医学生,外科医生还是科学家,他时刻感觉到自己与别人的不同,被孤立和焦虑的情绪。第二章围绕着马丁的社会关系来展开他被异化的表现,主要是关于他和他自己,其他人以及社会的关系。本论文所指的他与自己关系的异化体现在他出卖自己的人格以及不断地对他人进行偶像崇拜的行为。马丁与他人异化的表现是他与自己最亲近的人之间的关系本质上却是物质利益的关系。而马丁与社会关系的异化则不仅体现在他离群索居,也体现在他参与社会活动的被动性上。第三章是关于马丁通过与人们和社会重新建立联系,以及在创造性活动中重新发现自己价值来克服异化的途径。其中最为有效的尝试是沉浸在科学研究之中,因为这能将他从他人的期待与压迫中解放出来,从而来推进研究,并为感染鼠疫的人带来希望。马丁也学会通过奉献和关爱他的病人和伴侣,从而从中培养爱。最后,他从超验主义者中吸取经验,并且意识到他能通过住在乡村实现自己的价值,因为他为自己而劳动,并且不再是资本主义经济中的一件商品。通过研究马丁的异化现象,本文揭示了资本主义社会中个人被异化的原因,表现以及克服异化的方法,并尝试为现代社会中经历异化体验的人提供较为可行的应对之策。