Refine
Language
- Albanian (14)
- Arabic (106)
- Bulgarian (157)
- Catalan (13)
- Czech (75)
- Danish (45)
- German (9228)
- Greek (73)
- English (17331)
- Estonian (1)
- Euskara, Basqe (2)
- Farsi, Persian (22)
- Finnish (102)
- French (727)
- Gujaritic (3)
- Hebrew (51)
- Serbocroatic (286)
- Hungarian (98)
- Indonesian (12)
- Icelandish (1)
- Italian (1296)
- Japanese (129)
- Korean (119)
- Kurdish (1)
- Latin (1)
- Latvian (28)
- Lithuanian (5)
- Macedonian (2)
- Mongolian (1)
- Burmese (1)
- Dutch (75)
- Norwegian (34)
- Turkish (91)
- Polish (289)
- Portuguese (195)
- Romansh (2)
- Romany (15)
- Roumain, Moldave (15)
- Russian (162)
- Slovakian (13)
- Slovenian (27)
- Spanish (1864)
- Albanian (1)
- Serbian (23)
- Swedish (52)
- Vietnamese (10)
- Sorbian (2)
- Chinese (1736)
Document Type
- Articles (23615)
- Books (4608)
- Reviews (2431)
- Dissertations (921)
- Excerpts (778)
- Collections (721)
- Forewords (386)
- Interviews (337)
- Ebooks (298)
- Necrologues (233)
Ievads jeb Fromms un Latvija
(2014)
Erich Fromm was one of the first psychoanalytic thinkers who was genuinely interested in Asian philosophies. In the first part of this article, I will show Fromm’s imago of Buddhism as a radical, nontheistic, and ethical philosophy >without God.< I will argue that Fromm made an important difference between the phenomenal ego and being that proves crucial for his understanding of psychoanalysis and his critique of modern society. I will also explore Fromm’s synthesis of Buddhist philosophy and psychoanalysis, and show the similarities and differences between them.
In this article we will explore three important themes: (1) Fromm's anti-objectivistic perspective which stands for the idea that the other Being should not become an object in analysis; (2) the central idea of the relatedness and the relational dimension in the psychotherapeutic practice; (3) in the last part we will analyze the existential-ontological level which is manifested in analysis. We will focus our attention on the different ways in which Fromm as a psychoanalytic thinker, social critic and humanist can help the therapists to include the existential and social dimension in the psychotherapeutic work.
Spremna beseda
(2010)
James Joyce represents one of the most significant novelists of the twentieth century and an adherent of the great tradition of humanistic ethics. The purpose of this paper is to critically examine, primarily in the light of humanistic ethics, the process of the artistic coming of age of the main character of Portrait, Stephen Dedalus. The basic principles of Humanism tend to view man in his physical and spiritual totality, believing that man’s fundamental aim is to >be man< and that the major prerequisite for achieving that aim is to be >man for himself<. Stephen Dedalus epitomizes Fromm’s type of man of productive character, in the sense that he gradually frees himself from the >nets< of Irish society represented in the form of constraints of nationality, family, and religion which he sees as threatening forces bent upon annihilating his own individuality. Stephen Dedalus manages to accomplish true affirmation of his individuality only through artistic vocation. Moreover, it could be argued that Stephen D. (Joyce himself) stands for the epitome of a genuine intellectual living in self-imposed exile and who is, according to the words of philosopher Julien Benda, a guardian and a bearer of independent thought who is loyal solely to truth.
Freud has always used his growing psychoanalytic understanding to address world events such as World War I as well as human psychology. The unbelievable death toll between 1914 to 1918 led Freud to attempt for the explanation and understanding of violence, conflict and destruction. He has placed greater importance to human aggression. Freud has revised many key aspects of his theory about aggression. He has dropped the idea of self-preservation drive and instead focuses on his new dual classification of two instinctual theories in both of which aggression played a significant part. He continued to develop his theory toward a more sophisticated picture of psychoanalytic view of human aggression. This paper aims to investigate the causes of aggression by probing into two different perspectives: Psychoanalysis and neo-Freudian analysis as well as social learning theory. This article specifically focuses on postulating psychoanalytic spectrum of aggression from Freudian and neo-Freudian point of views. It also attempts to examine the differences and similarities between and within these perspectives in search for answer to the main question >what are the causes of the human aggression?< In the first part of the paper, after the definition of aggression, it entails a close look to psychoanalytic approach and compare and contrast the psychoanalytic ideas within the paradigm. The second part focuses on neo-Freudian psycho-analysis of the aggression. The third section emphasizes Bandura’s social learning theory. The last section gives a summary of all perspectives.
>Krieg der Zivilisationen< oder rechtsintellektuelle Deutungsmacht im Dienste westlicher Hegemonie
(2002)
Body and meaning
(2007)
This paper explores the change processes that took place in a woman, an ex-prostitute, in the context of psychotherapeutic treatment over a period of over three years. The treatment took place within a relational psychotherapeutic setting influenced by the ideas formulated by Sándor Ferenczi regarding trauma, as well as by his intense involvement with and commitment to his patients, as expressed in his Clinical Diary of 1932 (Ferenczi, 1988). Zoe, the current patient, was a woman born in Latin America who emigrated to Spain at the age of 28 and became trapped, for nearly a decade, in a mesh of prostitution networks. She eventually entered regular psychotherapeutic treatment at the age of 39. Her change process is an example of the mutual influence between the factors of resilience that characterized her and the opportunity for co-creation that the treatment signifies. The marks of the intense traumatic burden of Zoe's history and the rays of sunlight and hope that she is currently experiencing become intermingled in the dreams evoked and brought to the treatment setting. Zoe's capacity for resilience and the potential for founding self-object relations, ethically implied, that therapists can offer construct a scenario that brings back to life the essence of Ferenczi from 1932.
The history of psychoanalysis has developed along two main routes: metapsychological (drive theory) and relational. So-called >relational psychoanalysis< derives from the convergence of several traditions – interpersonal and sociocultural (Sullivan, Fromm), object relations theory (Fairbairn), self psychology (Kohut), and intersubjective systems theory (Stolorow, Atwood, Orange) – enriched along many decades by a variety of strong contributions from Ferenczi to independent thinkers such as Bion, Winnicott, Bowlby, Pichon Rivière, W. and M. Baranger, J. Sandler, Ogden, and Bollas, among many others. Facing its main controversies in terms of theory, present psychoanalysis evolves between heuristic versus hermeneutic, intrapsychic versus intersubjective, fantasy versus trauma, conflict versus deficit, and drives versus motivational systems. Controversies in technique have also evolved from a neutrality and abstinence model to an optimal provision and frustration model experienced in mutuality but ethically balanced. This paper displays the main concepts of the relational perspective, in which intersubjectivity is both a constitutive frame for human beings and the essential way for change. Developments from infant research and neuroscience – and the deep social and cultural changes facing twenty-first century societies – promote a new scene for today's psychoanalysis in convergence with these relational proposals.
Comparison of conventional and newer methods of immunosuppression in Baboon renal allotransplants
(1969)
Ideology and Values
(1978)
Participation and Influence
(1975)
>占有还是存在<这是一个现代生活中的重要问题,也是弗洛姆社会批判理论和实践中一条隐含的线索。本文首先对重占有和重存在两种生存方式进行了剖析,从中挖掘出了弗洛姆这一生存理论的前提,即人道主义原则、异化理论和社会性格理论。在此基础之上指出他这一理论的主旨:社会批判基础之上的社会拯救——构建>新人<和>新社会<。弗洛姆整个生存方式理论是以他对人性的分析作为基础的,人性中所固有的矛盾性是出现两种生存方式对立的根本原因,而人性中的主动和创造性本质又是消除这种对立,使得人类最终扬弃>重占有<的生存方式,建立>重存在<的生存方式的可能性所在。整篇文章的主要目的是对弗洛姆生存方式理论做一个较为全面的整理工作,同时站在马克思主义的哲学立场上对他的这种理论进行了分析。他这一生存方式理论主要涉及了三个方面:第一,对人的本性、人的生存状况作出的分析说明;第二,对社会状况、特别是社会病态进行了批判剖析;第三,为医治社会、拯救人类提供方案。这三方面也是他整个社会哲学所主要进行的工作。尽管弗洛姆的理论有偏颇之处,但是他为综合马克思的历史唯物主义和弗洛伊德的精神分析学说所做的努力是不容忽视的,正是他的这种努力为我们打开了一个应用马克思主义哲学分析当下社会问题的新视角。
Discusses the influence of E. FROMM on Mexican psychology, noting his influence in defining the role of the clinical psychologist in Mexico. FROMM's writings provide a means of understanding contemporary human existence.
Discusses the influence of E. FROMM on Mexican psychology, noting his influence in defining the role of the clinical psychologist in Mexico. FROMM's writings provide a means of understanding contemporary human existence.
Marieanne will nicht baden
(1928)
Versager in der Schule
(1930)
Das Gespenst der Bindung
(1930)
Eine kleine Lügnerin
(1931)
Magie im Kinderspiel
(1932)
Schule und Onanie
(1928)
Wie sag< ich's meinem Kinde?
(1928)
Nackte Tatsächlichkeiten
(1929)
Psychoanalyse und Pädagogik
(1957)
Heilung eines Prahlhanses
(1928)
Comments on >Psychoanalytic Theories of Gender Identity<, by Ethel Spector Person and Lionel Ovesey
(1984)
Laudation for Noam Chomsky
(2010)
Laudatio Noam Chomsky
(2011)
Die Geschichte vom Tümpel
(1962)
The Human Beast
(1968)
Architektonische Beispiele für Objektivationen sozialer Machtstrukturen in Gesellschaften mit traditionalem, rationalem und charismatischem Herrschftstypus werden vorgestellt. Die Geist-Objektivationen in Stilen und Formen der Architektur erhalten Lebenskraft in Re-Subjektivierungen, die durch charakterliche Strukturen gesteuert werden. Diese selbst sind nach Erich FROMM jedoch nicht rein psychologisch deutbar, sondern als Interaktionsresultat psychischer und sozialökonomischer Vorgänge zu begreifen. In ähnlicher Weise können auch Wirkungen innenarchitektonischer Verhältnisse interpretiert werden. Abschliessend wird auf die Bedeutung kommunikativer Fähigkeiten für künftige Architekten und eine Demokratisierung der Architektur hingewiesen.
Auf der Basis von eigenen Erfahrungen werden Schwerpunkte der Beratungslehrertätigkeit erörtert. Dabei wird insbesondere auf Einzel-, Gruppen- und Schullaufbahnberatung sowie auf diagnostische Aufgaben eingegangen. Die für die Beratungspraxis notwendigen theoretischen Basismodelle werden kritisch dargestellt, so etwa Kommunikationstheorie, kooperative Verhaltensmodifikation und humanistische Psychologie. Anschliessend wird unter Rückgriff auf das Werk von Erich FROMM und vor allem auf seine Bedürfnistheorie und seine Charaktertheorie deutlich gemacht, dass die therapeutische Kommunikation in der Beratungssituation auf produktivem Verbalisieren und therapeutischer Liebe basiert. Ausserdem wird FROMMs Modell des Gesellschaftscharakters auf die Analyse von Übertragungs-Gegenübertragungsprozessen in Beratungssituationen angewendet.
玛格丽特•德拉布尔(1939-)是二战后英国文坛颇负盛誉的女作家之一。她的三部曲《金光大道》、《天生好奇》和《象牙门》自1989年发表以来,备受评论界关注。以暴力为代表的都市哥特元素成为这三部作品的一个核心特点。尽管近年来国内外研究德拉布尔的学者日渐增多,却鲜少有评论家对《金光大道》和《天生好奇》这两部作品中的都市暴力问题展开系统性研究。本论文选取埃里希•弗洛姆在《逃避自由》和《爱的艺术》中所阐释的人文主义哲学为支撑,试析德拉布尔两部作品中以都市暴力为核心的哥特元素,旨在为探弋作品中所蕴藉的人性深度,并为其道德维度提供新的研究视角。埃里希•弗洛姆的人文主义哲学囊括了对于异化、自由和爱的探讨,它掘入人的情感内里,将极权主义、破坏性和机械趋同等消极自由所导致的牵绊展露得纤悉无遗。相反,积极自由意味着通过爱和生产性劳作而与世界自发产生联系,保持人格的整一性。虐待与受虐消解主体;成熟的爱却带来自我的救赎与合一。论文引言追述了德拉布尔两部小说发表以来批评家的观点,提出来进一步探索的空间和可能性,并阐述了弗洛姆哲学思想的要点和论文的框架结构。结语部分总结了论文的基本观点。论文主体分为两章。第一章是>《金光大道》中都市暴力的引发与扩散<,探讨了家庭环境中的性格偏差如何刺激暴力倾向以及社会大环境对异常行为的传播而导致的都市暴力,目的是为了逃避异化,寻得自由。从微观上看,小说中连环杀手保尔的犯罪行为可以追溯至其母亲的虐待癖。从宏观上说,社会也是始作俑者,因为在20世纪80年代的英国,撒切尔政府推行个人主义和商业自由化,加剧了社会异化。同时,以电视为主导的大众媒体所起的刺激和传播作用都使得社会弊病以都市暴力的形式交相呈现。第二章是>《天生好奇》中都市暴力的对抗与救赎<,挖掘了三位女性主人公通过成熟的爱和生产性工作寻找自我和拯救暴力的努力。尽管莉茨和艾利克斯直面了美杜莎的哥特形象,她们却没有被石化,反而重新认识自我,颠覆了传统的神话原型。通过其对连环杀手保尔无私的爱和慷慨帮助,艾利克斯成功平抚了暴力所留下的创伤。另外,三位女主人公之间的深厚友谊为她们重塑自我和追寻积极自由铺就了道路。论文借助弗洛姆的人本主义思想探究了德拉布尔两部作品中的暴力主题和哥特元素。小说中所彰显的城市暴力从微观层面可以归结为人性中的虐待癖和受虐性,从宏观层面来看,则肇始于由外部社会政治因素所滋养和传播的普遍异化现象。诚然,玛格丽特•德拉布尔将笔锋转向人文主义,字里行间涵射出成熟的爱是拯救都市暴力与实现积极自由的有效方式。