Erziehungserfahrung, politische Einstellung und Autoritarismus – Ergebnisse der >Mitte<-Studien<
(2012)
Am Anfang standen die Studien zu Autorität und Familie des Frankfurter Instituts für Sozialforschung. In diesen wurde zum ersten Mal auf empirischer Grundlage der Zusammenhang von Sozialisation und antidemokratischer Einstellung untersucht. Der Befund wurde begriffsprägend und gab sowohl der noch in Deutschland durchgeführten wie auch der im Exil in Angriff genommenen Studie den Namen >The Authoritarian Personality< (vgl. Adorno et al. 1950), welche wiederum auf den weniger bekannten, aber richtungsweisenden Studien >Autorität und Familie< aufbaute (vgl. Horkheimer, Fromm & Marcuse 1936). Die Autoren kamen in ihren Studien zu dem Ergebnis, dass die antidemokratische Einstellung in Deutschland weit verbreitet und in allen politischen Lagern anzutreffen war. Dieser Befund wurde mit einer Erklärung verbunden, die bis heute diskutiert wird: dem Konzept des autoritären Charakters. Dazu die beiden Exponenten der Kritischen Theorie, Theodor W. Adorno und Max Horkheimer, nach ihrer Rückkehr aus dem Exil: >Diese Autoritätsgebundenheit bedeutet ... die bedingungslose Anerkennung dessen, was ist und Macht hat, und den irrationalen Nachdruck auf konventionelle Werte ... und entsprechend auf konventionelles, unkritisches Verhalten. ... man verhält sich unterwürfig zu den idealisierten moralischen Autoritäten der Gruppe ..., steht aber zugleich auf dem Sprung, den, der nicht dazugehört, ... zu verdammen.< Der autoritäre Charakter zeichne sich durch >Anerkennung jeglicher gegebener Ordnung<, verbunden >mit einer Schwäche des Ichs< aus. Er beurteile die Welt nach >zweigeteilten Klischees und ist geneigt, die unveränderliche Natur oder gar okkulte Mächte für alles Übel verantwortlich zu machen.< (Horkheimer/Adorno 1952, S. 368) Adorno und Horkheimer konstatieren den >unbewußten Wunsch nach Zerstörung<, den sich der autoritäre Charakter selbst nicht eingestehe, aber >in andere hineinsieht< und ihn dann als Verfolgung des Fremden, Abweichenden ausleben kann. >Immerzu phantasiert er von verbotenen und schlimmen Dingen, die in der Welt vorgehen, besonders auch von sexuellen Ausschweifungen<. Diese >projektive Identifizierung< sei die Kehrseite der >auffälligen Beziehungslosigkeit, der Flachheit ihres Empfindens, auch den ihnen angeblich nächsten Menschen gegenüber< (ebd., S. 369).
Escape from Theology: Theistic and Nontheistic Religion in the Socialist Humanism of Erich Fromm
(2012)
Ferenczi's 1929 claim that >no analysis can be regarded … as complete unless we have succeed in penetrating the traumatic material< resonated deeply in Freud, influencing his last works. According to the author, it reactivated in Freud the same traumatic memories that were at the heart of his self-analysis, letting them resurface in the 1936 essay >A disturbance of memory on the Acropolis,< in the striking simile of the Loch Ness monster. The image of >the sea-serpent we've never believed in< is then analyzed and used as a sounding lead for Freud's self-analysis. The transformation of the love-object into an attractive monster, which is found as a recurrent pattern in Freud's life and work, hints at the centrality of the combined figure of woman and serpent in mythology, in psychoanalysis, and in Freud's self-analysis. Finally, the background of the >memory disturbance< on the Acropolis is traced back to the woman patient who had dreams of gigantic snakes. It is suggested that the patient might be Emma Eckstein and that a still unexplored thread exists, which runs through the foundation of psychoanalysis, connecting the surgical operation of Emma, the Irma dream, and the Acropolis incident.
Freud: Darkness and Vision
(2012)
The legacy of the Frankfurt Institute for Social Research has been a powerful force for critically understanding social reality. Erich Fromm was one of the early and best known members of the Institute. Fromm emphasized the centrality of culture and interpersonal relations in the construction of the psyche. The unconscious was not only the location for buried repressed matter but also for the imaginative potential of the human person. He is a forgotten and neglected contributor to the story of the Institute having been written out of this history. This retrospective of his ideas explores his work in the light of the recent work of Juergen Habermas who is also an active but less controversial engager with the psychoanalytic tradition. The implications for adult education will be addressed. The paper outlines Fromm’s radical reinterpretation of psychoanalysis emphasizing the importance of social existence as distinct from the impact of instincts; key concepts of the market, commodity fetishism and automaton conformity; The implications for adult education in the tradition of radical (Freire) and transformative learning theory (Mezirow) and addressed and make connections between Habermas and Fromm that further the project of critical theory. Both attempted in different times to identify and realize the potential of (though neither used the term) of lifelong learning as part of the process of bringing about a more just and caring society and a shared attention to the importance of having free conversations about how the emancipated life might be created and sustained.
弗洛姆在《健全的社会》一书中,首先立足于人本主义伦理学的社会精神分析学应然视域,从人的本性出发,分析人的需要。在他看来,一个健全的社会是一个符合人的需要的社会。他从人与环境的相互作用中,试图超越>生物学的<与>社会学的<方法来规定人性,进而提出了诊断人的精神健康的标准。基于上述多重视域的综合,他从人本主义伦理学的社会精神分析学理论预设出发,确立了批判资本主义的价值始点。其次,弗洛姆以其人本主义伦理学的社会精神分析学视域,透视17~18世纪资本主义演进的历史逻辑及其特性,揭示了资本主义社会人性的式微及其关系的疏离,进而论述了>物的地位高于人<的资本主义价值原则的生成。再者,弗洛姆通过分析20世纪资本主义的特征,揭示了人与自身、人与社会、人与自然伦理关系何以疏离,管理和消费等何以异化的根源。
Gesellschaftliche Widerstände gegen das Bedingungslose Grundeinkommen. Ein Beitrag zur Diskussion.
(2012)
Beck (1995) has outlined an influential social theory in which the role of modern risks has been highlighted. Modern societies are characterized as qualitatively distinct from premodern societies due to the self-generated new risks of annihilatory potential. Jonas (1979) has proposed an approach highlighting fear as a heuristic guideline for approaching further scientific research and technological development. According to this framework, imagining annihilatory risks inherent in a particular technology and research should make us forego the potential benefits of this technology, as the potential costs are too high. Mittelstraß (1992) argues exactly the opposite and claims that not less but more research and technological progress is necessary in order to enhance the survival chances of the human species. In order to reduce the possibility of deliberate action, which may trigger the annihilation of the human species, however, Mittelstraß (1992) calls for the development of a strong ethos of responsibility. The question, though, remains on what kind of rationale this ethos of individual responsibility may be grounded? It is suggested in this paper that Fromm (1947) provided the answer to the question of how such an ethos may be created and sustained.
The healing dynamics of psychosis are examined in this article. It is concluded that psychosis might have the following positive and compensating functions: a satisfaction of urgent needs and a realization of urgent goal settings that previously appeared unattainable; the avoidance of and coping with unbearable reality, harmful influences and stress, and/or trauma; the upgrading of social-emotional and cognitive capacities/awareness and effectiveness; the enhancement of self-realization and authenticity; and intrapsychic maturation. The therapeutic implications of these findings are also discussed; in addition, an outline for integrative theory of constructive functions in psychosis and a clinical vignette are presented.
In his approach to understand psychoanalytical knowledge and practice, Igor A. Caruso, one of the founders of IFPS, started with a traditional Christian anthropological view on human development. His early conception of psychosocial disturbances described the loss of cognitive and social ability as a loss of orientation on objective values of human responsibility and attachment.
Referring to Existentialist Philosophy, Caruso later on transformed his view on neurosis into a concept of individual alienation of transcendence. In the 1960s, he conceived psychosocial development as an on-going individual dealing with social and collective alienation of human nature, life and work. The process of becoming a cultural person obliges the ego to face his individual unconscious drive demands as well as the unconscious demands of the society.
Caruso’s stays in Latin America – esp. in Brazil – caused him to reinforce the interference of materialistic theories on socialisation with psychoanalytic knowledge of individual unconscious dynamics. He understood the psychoanalytic situation as a ‘micro-social model’ which symbolizes the collective and the individual alienated conditions as well as the possibilities of solving the alienation in an individual and cultural process.
In the 1970s, Caruso’s conception was understood as a Freudo-Marxist point of view on alienated psychosocial reality.
With his view on psychoanalytical treatment as a dialectic and relational process – intra- and interpersonal – Caruso demanded a psychoanalytical responsibility within the collective changes, which in a historical view on the IFPS can be understood as a part of a common identity within the early federation.
In his approach to understand psychoanalytical knowledge and practice, Igor A. Caruso, one of the founders of IFPS, started with a traditional Christian anthropological view on human development. His early conception of psychosocial disturbances described the loss of cognitive and social ability as a loss of orientation on objective values of human responsibility and attachment.
Referring to Existentialist Philosophy, Caruso later on transformed his view on neurosis into a concept of individual alienation of transcendence. In the 1960s, he conceived psychosocial development as an on-going individual dealing with social and collective alienation of human nature, life and work. The process of becoming a cultural person obliges the ego to face his individual unconscious drive demands as well as the unconscious demands of the society.
Caruso’s stays in Latin America – esp. in Brazil – caused him to reinforce the interference of materialistic theories on socialisation with psychoanalytic knowledge of individual unconscious dynamics. He understood the psychoanalytic situation as a ‘micro-social model’ which symbolizes the collective and the individual alienated conditions as well as the possibilities of solving the alienation in an individual and cultural process.
In the 1970s, Caruso’s conception was understood as a Freudo-Marxist point of view on alienated psychosocial reality.
With his view on psychoanalytical treatment as a dialectic and relational process – intra- and interpersonal – Caruso demanded a psychoanalytical responsibility within the collective changes, which in a historical view on the IFPS can be understood as a part of a common identity within the early federation.
Individualismus und soziale Verantwortung. Kontroverse Tendenzen in der Humanistischen Psychologie
(2012)
Interpretação dos sonhos
(2012)
Introduction
(2012)
Misiyata na vseki edin ot nas (The mission of each of us). - Afterword to >Sigmund Freud's Mission<
(2012)
Erich Fromm in his short book >The Art of Loving< presents love as an attitude and feeling that can be learned. Love in Fromm's terms is beyond the scope of interest sexologists, is an attitude combining the ability to learn a second, respect for him and concern for his welfare. Love is not a recipe for a happy sex life but the essence of the attitude in which it is a centre place for the most subtle and for healthy human development kind of relationship. There is no health without mental health and full of expression capabilities inherent in the unit without the feeling of love. It is an expression of the full development of personality.
Nota a la presente edición
(2012)
In this paper, it is argued that the psychoanalytic situation can be considered as an intersubjective field of interactions (psychoanalytic field) involving both patient and analyst. These interactions constantly transform the psychoanalytic field. The dream paradigm of the psychoanalytic session is also discussed. The theoretical arguments are illustrated with clinical vignettes.
The author follows Bion's, Ogden's and the Barangers’ formulations on the intersubjective field of analysis and begins with the hypothesis that, if the analytic situation aspires to mental growth and not just to insight, the new relationship becomes of particular importance. He presents the clinical case of a patient whose archaic relationship was experienced as a rather depriving one. The initial phase of analysis had periods of incomprehension but allowed for a certain degree of interpretive work. In the second phase, it seemed that the intersubjective relationship and interaction created a >field< towards growth.
Objective Measures of Subjective Experience: The Use of Therapist Notes in Process-Outcome Research
(2012)
Tytuł rozdziału zaczerpnięty został z tekstu Hansa Jurgena Schultza ukazują-cego pięć jego zdaniem kluczowych w kontekście walki o godność człowieka i ludzkości postaci dwudziestego wieku. Są to Martin Luther King, Dietrich Bon-hoeffer, Reinhold Schneider, Albert Schweitzer i Erich Fromm. Dwóch ostatnich, mimo tak odmiennych biografii i dziedzictwa rodzinnego połączyło szczególnie dobitnie wyrażanie szacunku dla pełnego rozwoju wszelkich form życia. Erich Fromm wskazywał że człowiek może i powinien znaleźć poprzez własne nieza-leżne i krytyczne myślenie o sobie, wolne od manipulacji i interesów politycz-nych, czy ograniczeń ekonomicznych ideał istoty biofilnej. Erich Fromm opisy-wał biofilność jako charakterologiczną podstawę swej analitycznej psychologii społecznej. Biofilność powoduje że człowiek jest przyciągany do innych istot żywych i potrzebuje kontaktu z naturą, aby być zdrowym, aby znaleźć sens swo-jego życia i realizować się w nim. Albert Schweitzer odnalazł kontakt z naturą w dżungli w Gabonie i w tym szczególnym odległym od cywilizacji miejscu reali-zował w praktyce idee szacunku dla życia. Jego biofilność bardziej niż w przy-padku Fromma, wyrażała się czynem. Dla obu filozofów życie jest podstawą ludzkiej egzystencji i gwarantem obecności najwyższych wartości kulturowych. Można ich traktować jak partyzantów humanistyki chociażby dlatego, że podob-ni są do oddanych swej sprawie bojowników na rzecz szlachetnego człowieczeń-stwa. Fromm zwrócił uwagę, że nie starczy życie zasobne, bogate, wolne od głodu, bez wewnętrznego rozwoju człowieka. Schweitzer z przekonaniem, że każdy ma swe własne Lamaberene, zwracał uwagę na praktyczne kształtowanie człowieka etycznego. Obaj ukazali że różne drogi prowadzą do wspólnego celu, odmienne światopoglądy wskazać mogą wspólny cel jakim jest poszanowanie życia.
In a 2002 article that appeared in El País, the Spanish writer Javier Cercas allies himself with other scholars who have argued that during the time of its publication he Family of Pascual Duarte (1942) by Camilo José Cela, served as an apologia for Franco’s dictatorship. Following the ideas articulated by Erich Fromm in Escape from Freedom (1941) about fascism as a reaction against the effects of individual isolation in the modern era, I relate Cerca’s political interpretation of the Family of Pascual Duarte with existential and psychological readings of the novel. I argue that the moral decline of Pascual Duarte is the result of his inability to live up to the existential burden of freedom in the seemingly uncaring, anarchical and meaningless universe associated, from the Nationalist perspective, with the political and social programs of the Second Republic. While Pascual tries to elude this responsibility through various mechanisms of escape, primarily through practices of submission and domination, the lack of any legitimate authority to submit to or of any sphere in which he can legitimately assert his own authority, leads Pascual to unwittingly present his meaningless and immoral life as a case for the reassertion of a dictatorial regime.