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Review Fromm, E.: Man for Himself. An Inquiry into the Psychology of Ethics (1947a, Portuguese)
(1963)
Review Fromm: May Man Prevail? An Inquiry into the Facts and Fictions of Foreign Policy (1961a)
(1963)
Review Fromm, E.: Leben zwischen Haben und Sein (1993b, German): >Warnung vor Selbstzerstörung<
(1994)
[…] Written by a well-known clinical psychologist this exposition and critique of psychoanalytic schools has achieved its aim of presenting a more objective view of their tenets and divergencies than could have been achieved by an active analyst. For purposes of discussion and comparison she has divided the schools into two major categories. The first is the >libido< group who accept the libido theory of classical Freudianism. The second, the >non-libido< analysts, include Adler, Homey, Fromm, and Sullivan, all of whom have built up theories in rejection of this Freudian concept. Jung and Rank, who do not fit this dichotomy, are discussed separately. In general, >Schools of Psychoanalytic Thought< is an important contribution to the systematic literature on psychoanalytic concepts and practices, and provides both professional and student psychologists with a much needed one-volume survey of contemporary psychoanalysis. (PsycInfo Database Record (c) 2022 APA, all rights reserved)
[…] Aside from its major thesis, this book has strong incidental values. It condenses, as ably and readably as few have achieved, the concepts and theories of Freud, Adler, Jung, Rank, Karen Horney, Erich Fromm and Harry Stack Sullivan. The result is a volume that students can use with profit, and in which busy psychologists can find a meaty and accurate account of the psychoanalytic moderns. The chapter on Sullivan is of great value, much of it taken from unpublished material presented only in his lectures. (APA PsycInfo Database Record (c) 2016 APA, all rights reserved)
>The Forgotten Language< is an introduction to symbolism, and to the understanding of symbols in dreams, fairy tales, and myths. Fromm ably supports his thesis that symbolic language expresses inner experiences and feelings that cannot readily be formulated in conventional social communication. >Universal< symbolism >is shared by all men< and >does not have to be learned<. (APA PsycInfo Database Record (c) 2016 APA, all rights reserved)
Review Funk, R.: Erich Fromm als Therapeut: >So etwas wie Höflichkeit kennt das Unbewusste nicht<
(2011)
Review S. Arieti and G. Chrzanowski (Eds.), New Dimensions in Psychiatry (A World View), Vol. 2
(1978)
Review Charles S. Adler, Sheila Morrisey Adler, Russell Packard: Psychiatric Aspects of Headache
(1989)
Review Charles W. Socarides and Selma Kramer (Eds.): Work and Its Inhibitions: Psychoanalytic Essays
(1997)
[...] In this book, the reader is given to understand that this study presents an all-inclusive, eclectic approach that successfully combines the inner mixing of sociology and psychology. Thus one should be able, after reading the book, to really understand the dynamics of a socio-psychological drama in at least one village. This volume is adequate If one likes this sort of thing. I am still not convinced that one can analyze a village membership on the basis of models taken from psychoanalysis. Second, as a Latin Americanist, I found the study to present an extremely lifeless characterization, devoid of any of the warmth so prevalent in Mexican villages. Third, for me there was little new material. And, last, I felt very, very sorry for the people of this village. This book will not give anyone a better understanding of Mexican character, nor will it help if one is working with Mexicans in this country. (APA PsycInfo Database Record (c) 2019 APA, all rights reserved)
This essay explores the sometimes uncanny quality of unconscious experience and unconscious communication that often characterizes life in psychoanalytic relationships. As Ferenczi noted some 70 years ago, the psychoanalytic relationship may >significantly promote the development of subtler manifestations of receptivity.< Special qualities of unconscious receptivity and deep points of contact in the psychoanalytic relationship are explored, with reference to the history of psychoanalytic ideas (e.g., Freud, Ferenczi, Singer, Loewald, Symington) and to findings from other fields such as contemporary quantum science. Clinical vignettes are provided to illustrate such phenomena.
This essay elaborates on some of the ideas set forth in >It Takes One to Know One< in response to Peter Shabad's and Paul Williams's commentaries on that paper. In particular, the distinctions between process and mental structure and between unconscious process and relationship are explored and developed. An attempt is made to clarify some of the similarities and differences between British object relations perspectives and some U.S. relational ideas as they apply to these distinctions and their relevance to clinical technique.
That our world stands in flames and that no one can say with any hope of finality what in fact is happening to us are facts which are present in everyone's mind. Most of the attempts to explain the situation from recent economic and sociological causes are patently insufficient, and Dr. Fromm is wise enough to present his excellent survey with a clear eye on its necessary limitations. His analysis of the individualistic character-structure of modern man, shown in relief against the contained collectivity of the Middle Ages, is an excellent example of the value of the historical method to psychological understanding. The fundamental premises of the Gothic mind were self-evident and unquestioned. Men marched in step with their time. Their fate was laid down and contained in their community. From the Reformation onward this containing envelope was ruptured and the individual began to emerge into a world which no longer shielded him from the deep-rooted sense of his own impotence and powerlessness over and against dangers and forces he could not control. Instead of being integrated and enclosed he felt exposed and alone, and this was projected into the idea of a hostile deity whose arbitrary nature demanded indefinite and intense placatory effort. The Calvinistic conception of God and the world were the inevitable result of this ejection of medieval man from his contained paradise.
This commentary considers Sander's contributions to our thinking about recognition, with particular emphasis on his idea of rhythmicity as a major organizing principle. The author suggests ways in which rhythmicity contributes to our apprehension of and participation in the third, that aspect of the intersubjective relationship which is cocreated and yet lawful. Both Sander's research and his contemporary reflections represent an important effort to unite our understanding of energy and information as complementary aspects of the same communication process.
The current emphasis on identifying empirically supported treatments (ESTs) can distort psychotherapy research by emphasizing the investigation of treatment in an atypical context, with atypical patients, in a contrived treatment contract. An alternative to comparing the efficacy of different types of therapeutic techniques for treating focal symptoms is to seek to identify the factors that facilitate therapeutic change in various types of therapeutic intervention. The emphasis on identifying ESTs also has the potential for distorting clinical training and limiting clinicians' ability to develop the skills necessary for becoming effective therapists.
Review Toksoz B. Karasu and Leopold Bellak: Specialized Techniques in Individual Psychotherapy
(1982)
Review Susan Lazar (Ed.): Extended Dynamic Psychotherapy: Making the Case in an Era of Managed Care
(1997)
I offer the view that the symptom picture found in most patients with eating disorders, as well as in the symptomatology of many other so-called difficult patients, is the end result of prolonged necessity in infancy to control traumatic dysregulation of affect. I propose that the central issue for an eating-disordered patient is that she is at the mercy of her own physiologic and affective states because she lacks an experience of human relatedness and its potential for reparation that mediates self-regulation. She is enslaved by her felt inability to contain desire as a regulatable affect and is thus unable to hold desire long enough to make choices without the loss of the thing not chosen leading to a dread of self-annihilation. Trauma compromises trust in the reparability of relationship, and for symptoms to be surrendered, trust in reparability must be simultaneously restored. Because felt desire is the mortal enemy of an eating-disordered patient, this fact becomes a central dynamic in the analytic field, leading analyst and patient into a struggle over who shall hold the desire and whether the issue of control over food is allowed to become a subject for negotiation. I discuss the inevitability of the analyst's own dissociative reactions in response to the patient's internal war over desire and control, and the different types of interpersonal enactments into which an analyst is drawn. In this tension, as illustrated through clinical vignettes, analyst and patient slip in and out of a constantly shifting array of self-states and thereby have an opportunity to coconstruct a transitional reality within which the patient's impaired faith in the reliability of human relatedness can be restored, and eating can become linked to appetite rather than to self-protection.