Erinnerung
(1994)
Auf die eigene Kraft bauen
(2003)
Gütekraft: Kraft der Liebe
(1999)
Glück
(1974)
Alternative Technologien
(1978)
Fromm, Erich Pinchas
(1999)
Charakter
(1974)
Geheimnisse des Wassers
(1996)
La sociologie de Pareto
(1937)
Forum Buch
(2000)
Kann Leistung befriedigen?
(1974)
Ulrich von Hassell
(1974)
Kinder-Spieltherapie
(1989)
Dritte Welt, Medien und die Erwachsenenbildung. Einige Anmerkungen zu einem komplexen Beziehungsfeld
(1977)
Attachment theory, as developed by Bowlby, and empirical research derived from it, beginning with Ainsworth's >Strange Situation< and the correlated home observations, are described. The studies of the transgenerational transmission of patterns and of the internal working models of the relationship, as well as longitudinal studies, are reported. The main focus of the paper is on cross-cultural studies, carried out in Germany, Israel and Japan. In North Germany, as compared to the U. S., there was a higher frequency of avoidant behavior in babies. This finding has been linked with the cultural demand for premature self-reliance. It is suggested that in the avoidant North German children we see the early ontogeny of the authoritarian character.
Attachment theory, as developed by Bowlby, and empirical research derived from it, beginning with Ainsworth's >Strange Situation< and the correlated home observations, are described. The studies of the transgenerational transmission of patterns and of the internal working models of the relationship, as well as longitudinal studies, are reported. The main focus of the paper is on cross-cultural studies, carried out in Germany, Israel and Japan. In North Germany, as compared to the U. S., there was a higher frequency of avoidant behavior in babies. This finding has been linked with the cultural demand for premature self-reliance. It is suggested that in the avoidant North German children we see the early ontogeny of the authoritarian character.
Fromm wrote very little on psychoanalytic technique, and his views have to be reconstructed mainly from unpublished and indirect sources. In this paper, a systematic comparison between Freud and Fromm on twelve points of technique is carried out. Fromm agrees with Freud that the aim of psychoanalysis is that of making the unconscious conscious, but he extends this aim to the full recovery of the unconscious. Fromm differs most sharply from Freud on the role of the analyst. In his view, the detached attitude is the most serious defect in Freud’s technique. According to Fromm, the analyst should be his full self with the patient and aim at a >core-to-core< relatedness. He should offer himself as an object of transference, but also as a real person. Resistances should be approached very actively. In this modification of Freud’s technique, Fromm views Ferenczi and Sullivan as his precursors. Fromm’s position is also compared with more recent psychoanalytic developments. It is suggested that, by being intensely involved at an empathic level but by not seeing himself as inevitably enmeshed in the repetition of the past and by not making the therapeutic interaction explicit, Fromm belongs to the analysts characterized by >participation with< and not to those characterized by >participation in<.
Fromm wrote very little on psychoanalytic technique, and his views have to be reconstructed mainly from unpublished and indirect sources. In this paper, a systematic comparison between Freud and Fromm on twelve points of technique is carried out. Fromm agrees with Freud that the aim of psychoanalysis is that of making the unconscious conscious, but he extends this aim to the full recovery of the unconscious. Fromm differs most sharply from Freud on the role of the analyst. In his view, the detached attitude is the most serious defect in Freud’s technique. According to Fromm, the analyst should be his full self with the patient and aim at a >core-to-core< relatedness. He should offer himself as an object of transference, but also as a real person. Resistances should be approached very actively. In this modification of Freud’s technique, Fromm views Ferenczi and Sullivan as his precursors. Fromm’s position is also compared with more recent psychoanalytic developments. It is suggested that, by being intensely involved at an empathic level but by not seeing himself as inevitably enmeshed in the repetition of the past and by not making the therapeutic interaction explicit, Fromm belongs to the analysts characterized by >participation with< and not to those characterized by >participation in<.
Aggression
(1974)
The present article is an attempt to elucidate the epistemological- ethical significance of the x experience in humanistic psychology and ethics. The aim is to show the epistemological-ethical relevance of the x experience phenomenon for developing a new integral self-understanding of the scientific task as a integral anthropology. The aim is to pick up where Fromm left off in his previously unpublished, cautiously formulated programmatic essay entitled >Institute for the Science of Man.< The article begins with a section looking at Fromm’s conception of >the conscious mind< and >the unconscious<. Particularly stressed here is the radical reform of the Freudian concept of >the unconscious< undertaken by Fromm in his analytical social psychology and humanist psychoanalysis. The second section outlines what the x experience phenomenon is and explains its importance for humanistic psychoanalysis. Fromm’s concept of >derepression< is presented and its important anthropological and epistemological implications discussed. The fact that there had been as good as no scientific study of the logic of the x experience, nor of its epistemological, ethical and anthropological implications, led Fromm to call for what he called an >empirically based psychological anthropology<, which would serve as the basis for all individual disciplines within the human sciences. The third section, given the heading >The Importance of the X- Experience in Humanistic Psychoanalysis for Achieving an Integrally Expanded Self-Understanding in the Sciences and in Mankind,< takes Armin Bader’s epistemological ideal of a integrally expanded self-understanding (the so-called comprehensive method of research) as a key starting point from which a theoretical scientific basis can then be developed for purposes of realizing the Frommian ideal of science as integral anthropology. The article closes by discussing the significance of the x experience for the development of an evolutionary theory of man.
Befreiung zum Sein
(2001)
Nach Darstellung der Trends in der Entwicklung des Drogenkonsums seit Mitte der sechziger Jahre wird kurz auf das Konsumverhalten Jugendlicher eingegangen. Im Anschluß daran wird der existentielle Stellenwert des Drogenkonsums für die Jugendlichen diskutiert. Es wird von der These ausgegangen, daß durch die Einnahme von Drogen die Lebensqualität subjektiv verbessert werden soll. Zwar habe jeder Jugendliche eine individuelle Erwartung in bezug auf seine Lebensqualität. Zwei Ziele seien jedoch für alle Jugendlichen mehr oder weniger bedeutsam: die Sicherung der Autonomie (Selbstverwirklichung) und die Befriedigung hedonistischer Bedürfnisse. Als wesentliche Voraussetzung für die Sicherung der Lebensqualität wird die Produktivität des Menschen (im Sinne von E. FROMM) genannt. Wer darüber nicht oder nur unzulänglich verfüge, sei in Gefahr, die Lebensqualität durch Drogenkonsum zu sichern. Es wird darauf hingewiesen, daß die mit dem Drogenkonsum verbundenen Erwartungen sich letztlich nicht erfüllen, im Gegenteil womöglich eine Drogenabhängigkeit entwickelt wird. Es wird weiterhin erörtert, daß Sozialisationsstörungen im sozialen Primärbereich (Familie), im sozialen Sekundärbereich (Schule, Peer-Gruppen) und im gesamtgesellschaftlichen Bereich den Drogenkonsum sehr stark determinieren können. Abschliessend werden Aspekte der Vorbeugung in Familie, Schule und Gesellschaft diskutiert.
Schalom in Holland
(1971)
Anmerkung zur praktischen Vermittlung christlicher Credenda in der liberalistischen Demokratie
(1971)
Die Zukunft der Ungleichheit
(1977)
Friede durch politische Revolution: Zur Kontroverse >Theologie der Revolution< versus Technokratie
(1970)
Sangha-Gemeinschaft
(1977)
Autobiographische Notizen
(1974)
Sexualität und Gesellschaft
(1957)
Im Lande der Kibbuzim
(1996)