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How did psychoanalysis find its way from >traumatic progression< or >precocious maturity,< as described by Ferenczi at the beginning of the 1930s with its background in the >wise baby< phenomenon, to research on resilience? The paper focuses on psychoanalytic approaches to resilience. What was the contribution of ego psychology, object relations and attachment theories, self-psychology, and group experiences to understanding resilience? Results concerning resilience are based on longitudinal studies of early hospitalized or traumatized but >resilient children,< child survivors of genocides, wars, and communal violence, populations of children and adult refugees. The paper shows the different approaches to resilience, from factoral components to views of structures and processes, including the new ideas that place resilience and depletion as phenomena at the two ends of the same continuity of structural dimensions: psychobiological and object relational.
The author traces the profile of psychoanalyst Igor Caruso, one of the founders of the International Federation of Psychoanalytic Societies, an alternative institution to the dogmatic International Psychoanalytic Association. She comments on his first visit to Brazil in 1956, and his longer stay in 1968/69 in Belo Horizonte, where he helped to consolidate the then newborn Círculo Psicanalítico de Minas Gerais, as well as taking part in the foundation of Círculo Brasileiro de Psicanálise. Caruso was also important in the creation of other circles of psychoanalysis in Latin America. The article presents his psychoanalytic ideas, especially about personalization and the permanent dialectic influence of socialization, still emphasizing his human qualities.
埃里希•弗洛姆是20世纪美籍德裔的哲学家、精神分析学家和社会学家,法兰克福学派重要成员,弗洛伊德马克思主义的重要代表人物,被誉为>20世纪的心灵透视者<>本世纪最有影响的思想家之一<。论文主体共分四章:第一章,着重阐述弗洛姆人性思想的生成语境。首先,弗洛姆的人性思想发端于人道主义与反人道主义的论争;其次,其人性思想回应了马克思主义是科学主义还是人道主义的论战,为马克思主义做了人道主义的辩护;最后,其人性思想超越了相对主义和绝对主义的人性观。第二章,从三个层面分析弗洛姆人性思想的主要内容。首先,探究弗洛姆人性思想的理论源流,其理论并不是简单综合弗洛伊德和马克思的思想,而是以马克思的历史唯物主义为基础扬弃弗洛伊德的精神分析学说;同时,犹太教信仰和东方禅宗的价值诉求也渗透进他的人性思想中。其次,重点论述弗洛姆人性思想的主要内容,其人性思想以人的生存处境作为逻辑起点,分析生与死、生命有限和潜能无限、个体化与孤独感这三对矛盾,人们在不断寻求解决这些矛盾的过程中产生了人的种种需要。最后,论述社会性格和社会无意识在社会发展中的作用。第三章,致力于揭示现代工业社会人的异化,分析几种典型的异化性格,探索实现人的解放、人的自由和人的全面发展。第四章,论述弗洛姆人性思想的时代价值。尽管弗洛姆的人性思想与建设和谐社会之间的差异是显要的,但两者都以人的发展和完善作为重大关切,因此可以比较、借鉴。首先,弗洛姆人性思想的目标与和谐社会构建的目标相一致;其次,就实现目标的路径而言,二者也不谋而合。因此,弗洛姆的人性思想作为一个基本成熟的理论,其包含若干的真知灼见对于我国和谐社会的构建具有重要的借鉴意义。
艾里希•弗洛姆是20世纪美国颇富影响的精神心理分析学家和杰出的人本主义哲学家,其宏富的思想体系中蕴含着深刻的道德观与道德教育见解。他以>异化<思想为理论武器,深刻而辩证地分析、批判了资本主义社会的种种道德病态现象。以此为基础,弗洛姆合理阐论了犹太教的道德观、马克思主义的人道观、弗洛伊德精神分析理论等思想体系的道德内核,提出了具有鲜明人本主义特色的人道主义伦理观、道德观,意在使西方社会从>异化<状态走向>健全社会<。本文旨在通过对弗洛姆伦理道德观的梳理,较为系统地阐述弗洛姆人道主义道德观的核心主张、精神实质及其之于道德教育建设的理论启示与实践价值。本论文除引论外,主要包括四部分。引论部分主要介绍了国内外学者对弗洛姆伦理道德观的研究现状以及本文选题的缘由与研究方法。第一部分考察了弗洛姆伦理道德思想形成的历史背景与理论来源,主要阐述了弗洛姆独特的个人成长经历及其人道主义伦理观的历史境遇,重点分析了犹太教、马克思主义人道观、弗洛伊德精神分析理论、巴赫芬母系氏族社会和禅宗佛学等多元思想对弗洛姆伦理道德观的影响。第二部分从人性论视角入手,较为系统地梳理了弗洛姆道德思想的理论要旨,阐述了其伦理观的理论内核——良心,自爱与幸福。第三部分重点探讨了弗洛姆道德教育思想的核心观点,主要包括:培养具有生产性人格的道德教育目标观;注重体验性知识的道德教育内容观;注重言传身教、榜样示范的道德教育方法论;注重平等互爱、和谐交流的师生观等。第四部分主要从培养目标、师生关系、校园文化和家庭教育等方面论述了弗洛姆道德教育思想对我国道德教育理论与实践的启示。
教育是爱的事业。作为学生,其内心深处都期待感受到教师对自己的爱,都渴望获得教师园丁一般的呵护。但学生对此常常感到困惑与失望,困惑为何感受不到教师的爱,失望教师不仅不理解自己,还将意志强加于自己。如此,教育爱对于学生来讲,成为了稀世罕见的珍宝一般,可望而不可即。但是,无论教育爱面对着误会或者困境,教育永远都离不开它。当前,教育爱面对着前所未有的异化困境,若要解决其异化困境,不仅要从外部因素分析,更应带从本质的层面进行解析。本文探讨了教育爱的异化的问题,从探讨教育爱的本质着手,辨析什么不是教育爱,什么是虚假的教育爱,从而清楚的分辨出教育活动当中各种借着爱的理由而出现的非理性行为。主要观点是:教育爱是教师追求自身完整的渴望;是人的固有属性善的直接体现;是源自于内心对他人同情的感情流露;是推己及人对待他人的尊重。教育爱对于受教育者身心的健康发展起到不可替代的促进作用,同时,对于教育者自身的追求和成长也会产生潜在的推动力。只是,在当前工具理性,社会冷漠以及生活根基变化的多方面因素的影响下,教育爱出现了向错误方向发展的倾向,包括教育爱的变质,偏倚,冷漠化以及平庸。只有认识并且深刻理解教育爱的本质,才能使教育爱拜托异化的困境,走向永恒。全文分为四部分,由探讨教育爱出现异化为初,以教育爱的救赎为止。具体是:第一部分提出了教育爱日益显现出了各种异化的问题,该问题会导致较为严重的后果。第二部分从分别从教育者本身,社会以及生活的层面,分析了教育爱出现异化问题的原因所在,主要包括工具理性的诱导,教育考评制度的单一,社会冷漠化以及生活根基改变的影响。第三部分从爱的理论方面着手,通过对柏拉图爱欲说,弗洛姆爱的哲学思想以及罗洛梅的爱欲思想进行阐 述,探索其中所蕴含的爱的启发与哲理。通过对爱的探索,找到教育爱的本质,即完整,同情,善良以及尊重。第四部分从主观和客观两方面,提出了对教育爱救赎 的方法建议
埃里希•弗洛姆(Erich Fromm,1900-1980)是20世纪法兰克福学派著名代表人物之一,他涉猎的学术范围相当广泛,包括哲学、社会学、心理学、精神病学等领域。本文涉及到的弗洛姆的意识形态理论,是他将马克思的人本主义学说和弗洛伊德的精神分析学说结合起来,站在社会学和心理学的角度,对现代人的生存现状、心理机制、社会异化现象进行剖析的理论,旨在对资本主义社会进行批判,并为现代人寻找一条出路。出于人道主义的关怀,他主张构建一个健全的社会,使人得到自由全面的发展。在他的意识形态理论中,他将社会性格、社会无意识作为经济基础与意识形态的中介环节,丰富了意识形态的内涵。将弗洛姆的意识形态理论与群体意识形态相关联,具有一定的理论价值与实践意义。本文主要从二者之间发生关联的可能性上入手,逐步挖掘弗洛姆意识形态理论与群体意识形态之间的关联性。本文主体包括七个部分的内容。第一部分是导论部分,简单介绍了本课题的选题缘由、研究方法、研究思路以及研究现状。并且对本文两个重要概念>意识形态<、>群体意识形态<作了界定。第二部分介绍弗洛姆意识形态理论提出的背景,分别从弗洛姆所处的时代背景,以及对他理论形成具有重要启发意义的理论背景来进行阐述。第三部分主要介绍弗洛姆意识形态理论所包含的内容。首先介绍其理论构成,主要包括社会性格理论、社会无意识理论、健全社会理论。接着分析了弗洛姆意识形态理论与群体意识形态发生关联的可能性。第四部分讨论社会性格理论与群体意识形态的关联。首先对>社会性格<的概念及形成过程作了解释,接着探讨了社会性格与群体意识形态的相互影响。第五部分讨论社会无意识理论与群体意识形态的关联。相对应的,也是首先介绍>社会无意识<内涵及其产生原因,接着分析了二者的相互作用力。第六部分探析健全社会理论与群体意识形态的关联。首先对不健全的社会——资本主义社会进行了简单描述,接着对身处不健全的社会的人进行了分析,指出资本主义社会中的人是异化的人。接着根据弗洛姆的思想,分析了经济、政治、文化三方面的变革对群体意识形态产生的影响。第七部分探究弗洛姆意识形态理论与群体意识形态关联性研究的理论意义。指出弗洛姆意识形态理论并非都是合理的,它也存在局限性,以启示我们应该采取批判吸收的态度对待弗洛姆思想,以期对我们的现代化建设提供参考意义。
埃里希•弗洛姆作为20世纪西方著名的哲学家、心理学家和伦理学家,也是法兰克福文化批评学派的重要代表,著名的弗洛伊德主义的马克思主义者。自由问题自古便常谈而常新,时代发展到资本主义发达阶段,弗洛姆以其独特的理论建树和视角展开了对时代自由困境和出路的探讨。本文的主旨是对弗洛姆丰富的自由思想进行梳理,在此基础上将弗洛姆的自由思想放在更大的范围内进行比较和评判,并结合国内外的研究成果给予弗洛姆自由观客观理性的评价,将其自由观纳入其思想的至高处。在当代西方思想界对自由的研究中,弗洛姆的自由思想可谓深刻、全面和深入,但是许多相关论文和论著对弗洛姆的自由思想认识却不够深入和客观。弗洛姆自由思想内含许多内容,不可谓不深刻不系统。关注个体自由的人道主义情怀,关注社会实践的唯物实践观、关注个体人格和心理健全的精神分析观,以及颇具东方色彩的爱的哲学理念,这些都使得弗洛姆的自由思想具有不可替代的价值和意义。因而弗洛姆的自由思想在面对各种质疑和比较时,便往往越加显得深刻和全面。尤其最近几年对弗洛姆的研究再度兴起,也证明了弗洛姆思想的前瞻性和深刻性。本文主要分为以下几个部分:第一部分是对弗洛姆自由思想的理论背景和时代背景进行介绍,结合弗洛姆的个人经历,探寻其自由思想的来源。第二部分是对弗洛姆的自由观进行重点阐释和介绍,按照逻辑顺序对其自由观进行整体的感知和把握。自由的现状、困境、认识以及实现等都包含在弗洛姆的自由观里。并看到弗洛姆自由观的特色便是借助精神分析学对个体人格和心理进行剖析,探求逃避自由背后的深层原因。第三部分是在整体把握弗洛姆自由思想的基础上,结合国内国外的相关研究,展开一个横向或纵向的比较和分析,深入认识弗洛姆自由观的合理性和深刻性,并在一定程度上回击相关论述对弗洛姆自由思想的>管中窥豹<式质疑和误解。最后一部分便是对弗洛姆的自由观的意义和地位给于理性评价和认识,看到弗洛姆自由思想的时代发展和独创性。
In >The Revisionist Psychoanalysis<, Adorno criticizes the neo-Freudian psychoanalysis for losing the critical edge of Freud’s theory with regard to social critique. Neo-Freudians whom Adorno calls >revisionists< criticize Freud for his >mechanical< views of the human psyche and for his over-emphasis on sexual libido. They reverse Freud’s dictum – >where id was, there ego shall be< – by stressing the importance of development of the ego, and thus that of its adaptive functions. For revisionists, the aim of psychoanalytic practice is to help analysands be better adapted to their social environment. According to Adorno, the revisionist psychoanalysis is suspected of conformism, and implicitly advocating an ideology that what is existent is the best of all possible worlds. The emphasis on adaptation actually weakens the ego instead of strengthening it – leaving it vulnerable to the whim of social conditions, and that of instinctual impulses. Most importantly, it weakens individuals’ ability to think critically and makes them susceptible to ideological and psychological manipulation against their own rational interests.
Preface
(2014)
Erich Fromm (1900–80)
(2014)
While alienation is an ancient human phenomenon, largely because of the social-economic structure of American society, its pervasiveness and extensiveness today is unrivaled in all of history. This, at least was the view of a popular social critic and psychoanalyst, Erich Fromm. In his analysis this market-oriented society had produced almost totally alienated men. Alienation characterized their relationship to their work, to the things they consumed, to the State, to their fellow men and even to themselves. 2 Everyone and everything was thus treated as commodities whose values depended on their exchange values on the personality and commodity market. 3 Therefore, being in demand was held to be the supreme value by alienated man, and as a result he was another-directed man, a conformist, a slave to irrational authority. It was as his most comprehensive solution to this moral and social predicament that Fromm made the concept of man’s realization of his intellectual, emotional, and sensuous potentialities the foundations in his theory of the good. [Taken from University's Website: http://scholarspace.manoa.hawaii.edu/handle/10125/31579]
In Ferenczi's view, dreams have a traumatolytic function that is anterior to and more primary than the wish-fulfilment function considered by Freud. This view is influenced by a number of metapsychological conceptions that occasionally are quite different from Freud's approach, especially as regards the economical and topical points of view, which Ferenczi clearly set apart in posthumous works. In these conceptions, he >dismisses< pondering a so-called death instinct and advancing towards the notion of an unconscious other than repressed. Otherwise, as Ferenczi considers that in dreams there is an >optimistic counterfeit,< the present article reflects on how to overcome this hypomanic solution in order to turn the traumatolytic potential of dream into a fully therapeutic function. A dream taken from a film is used to illustrate Ferenczi's point of view.
This paper explores psychosocially the intergenerational transmission of aspects of working-class masculinities through the shaming, embarrassment, and bullying of young unemployed men, when faced with taking up service work they describe as >embarrassing< and >feminine.< The context is the closure of a steelworks in a town in the South Wales valleys, in which the men's resistance to service work is mediated by father–son relationships that dictate what counts as proper manly work. In this study, young men, as well as their mothers and (where possible) their fathers, were interviewed. The interviews reveal a community suffering the effects of intergenerational trauma and riven with complex feelings about masculinity and femininity. These feelings are projected onto the young men, who feel bullied and shamed by their families, peers, and others in the community because they are unable to find gender-appropriate work. The implications of these findings for understandings of youth male unemployment are considered.
Institutt for Psykoterapi: background and developments of the Institute for Psychotherapy in Norway
(2014)
The Institutt for Psykoterapi is a nationwide training institution offering postgraduate studies in psychoanalytic psychotherapy for physicians and psychologists. It is also a membership society aiming at safeguarding and disseminating the psychoanalytically oriented perspective in mental health care. The Institute was founded in October 1962 as a result of cooperation between the psychologists Einar Dannevig and Per Mentzen and the psychiatrist Endre Ugelstad. At that time, the only systematic training in psychotherapy for physicians and psychologists in this country was provided by the Norwegian Psychoanalytic Society. The training took place in Oslo alone, the teaching capacity was limited, and only psychoanalysis was taught. It is a demanding form of treatment that many patients with mental disorders are unable to carry through. The great majority of patients in institutions needed other forms of psychotherapy, but there was at that time no systematic training for this purpose. In a letter of recommendation for the foundation, Harald Schjelderup, professor of psychology, described the prevailing poor conditions for training in psychotherapy: >Training in psychotherapy in our country has been both sparse and poorly organized. There is no institution at the moment which can offer physicians and psychologists a sufficient basis for an independent practice of depth psychologically oriented psychotherapy for adults. Neither does it appear that any of the existing institutions will be able to take on this task for a long time to come.<
The Swiss member societies of the International Federation of Psychoanalytic Societies, namely the two existential analytic societies and the Institute of Psychoanalysis in Kreuzlingen, have always stressed the philosophical foundation of psychoanalysis as psychoanalytic approaches with severely disturbed and psychotic patients. The colleagues working in these institutes have often cooperated very closely with analysts from the International Psychoanalytical Association. This paper stresses the important contributions for inpatient psychoanalytic approaches.
Erich Fromm gegen Israel
(2014)
本文将以阿兰•西利托小说《星期六的晚上和星期天的早晨》为例,对20世纪英国50年代的工人阶级青年人在追求自由的过程中遭遇的困境做出系统的分析,并试图找到他们追求积极自由的可行性道路。本文以埃利•希弗洛姆关于人性的精神分析理论以及主人公亚瑟的精神转变为参照,试图对亚瑟—《星期六的晚上和星期日的早上》的主人公,同时也是愤怒的青年的代表人物所追寻的自由进行分析。首先试图对主人公亚瑟在追求激进自由,也就是消极自由时所表现出来的叛逆行为和散漫的生活以及由其追求的消极自由所带来的异化进行分析,进而揭示其偏激自由观的本质。在这一阶段,本论文试图从亚瑟对社会制度和传统道德的反叛行为入手进而得出亚瑟对过激自由的执着追求是受到了社会压力,工人阶级的生活压力以及本人的不健全性格等多重合力的影响而造成的结果。从以上的论述和分析中我们可以得出结论,亚瑟所奉行的偏激自由思想正如弗洛姆在其理论中描绘的所谓>消极自由<,这种自由在表面上似乎带给了他无尽享受与轻松,但实质上带给他更多的空虚与孤独。因此,任何只求轻松而逃避责任并力图疏离于人际纽带之外的偏激自由都是消极自由。与消极自由不同的是,积极自由可以带给人们一种真正的自我和归属感。因而只有通过回归真实的生活,勇于担当,构筑起人与人之间的和谐纽带,现代人才有可能踏上通往追求真正的自由之路
Well before the now flourishing field of animal studies, the thinkers associated with Frankfurt, Germany’s Institute of Social Research theorized and problematized society’s troubling relationship with animals. Early critical theory explored the various manifestations of >unrelenting exploitation< animals have experienced in human societies and maintained that the domination of animals is intimately linked to the domination of human beings, especially of women and racial and ethnic minorities. They criticized Western thought for instrumentalist attitudes toward animals and were committed to extending compassion to animals. Max Horkheimer, Theodor W. Adorno, and Herbert Marcuse mount four challenges to sociologists today: (1) to unmask the shared forms of domination experienced by both animals and marginalized human beings, (2) for environmental sociologists to make animals a principle subject of investigation, (3) for sociological animal studies scholars to engage with philosophy, and (4) to adopt a critical and normative sociological perspective when studying human–animal relations.
Erich Fromm's Ecological Messianism: The First Biophilia Hypothesis as Humanistic Social Theory
(2014)
Revisiting Erich Fromm’s works provides a theoretical foundation for a comprehensive and normative theory of human–nature relations that contains psychical, social, economic, and ethical components. Fromm’s system of thought was rooted in understanding humanity’s effort to establish meaningful relations with the natural world and how socioeconomic systems mediate this endeavor. His normative theory maintained that society must develop a nondestructive relationship with the environment by fostering and perfecting the human potentiality of biophilia—a thorough love of living beings. He argued that biophilia will not become the prevailing character structure until society is capable of meeting three prerequisites for human flourishing: security, justice, and freedom. Because Fromm’s social–ecological and ethical insights were partially rooted in humanism and Talmudic studies, he forces environmental scholars to rethink the Judeo-Christian and humanistic traditions, two pillars of Western thought often criticized in environmental literature.
Ferenczi's discovery of trauma was labelled by Freud as a return >to errors< that he himself upheld he had committed before 1897. During the dramatic period running from the Wiesbaden Congress (September 1932) to Ferenczi's death (May 1933), Freud wrote to numerous correspondents (among them Jones, Eitingon, and his daughter Anna) complaining that Ferenczi's latest theoretical elaboration corresponded to a simple return to the origin of psychoanalysis and was also a symptom of a serious psychosis. The theme of this paper is that Freud's opinion concerning Ferenczi's concept of trauma is a result of misunderstanding: the trauma as described by Ferenczi is not the one that preceded (in Freud's theory) the desertion of the seduction theory, but is something that is much deeper and mortifying, where the sexuality role is less central. The author pauses to ponder and reflect on the importance of the concept of Erschütterung as a cause in losing basic trust, a perspective that moves far from Freudian sex-centrism that puts psychoanalysis face to face with the sufferings of the victims of extreme trauma.
This paper explores the possibility that consideration of Fromm's social character is relevant not only to an improved understanding of the collective unconscious of an entire community, but also to the clinical practice of psychodynamic psychotherapy with individuals. In doing so it attempts to extend Fromm's ideas about the intersectionality of psychoanalysis and sociology beyond the realm of social theory. The paper centers around the description of the psychodynamic treatment of an adult female whose psychological problems are thought to be partly the result of her social character, which was internalized during her formative years but whose impact remains apparent in light of her choice of ego defenses and general way of relating to and understanding the world.
An individual's identity is gradually built upon a lifelong process of maturation. Sexual life and how our desire is channeled and expressed represent a key area of that global identity. Also, the nation to which we feel we belong constitutes another cornerstone of that complex structure. The obvious attraction that nationalism awakens in many parts of the world might be related to the facilitation of a valuable identity acquired by just belonging to a idealized group instead of through a tiresome and continuous effort. In this process, >others< are chosen by us to establish comparisons with our tribe, helping us through a mirroring process to shape our own image. We project upon those >others< all kinds of undesirable traits. Those attributions tend to be very similar, regardless of which specific groups are involved. The >others< are always lazy, dishonest, untrustworthy, dirty (…). Interestingly, there are a specific set of >positive< attributions that are almost always present: the >others,< and specifically the men in that group, are sexually more potent, attractive, or able. This contradictory image of the >other< can help us to understand the complex dynamics, at the individual and group levels, that are present in radical nationalist movements, and to open up new fields of inquiry and exploration in which psychoanalytic theory can offer guidance.
The International Federation of Psychoanalytic Societies (IFPS) was created to achieve an open, plural spirit, not constrained by any single psychoanalytic theory, such that one of its main aims was to >avoid the bureaucratization of its theory.< The IFPS did not intend to turn its back on the statements of early psychoanalysis; instead, it sought to use them as a basis for proposing and developing the theory of psychoanalysis. These same aims and origins served as an inspiration for each of the Latin-American societies that would gain affiliation to IFPS over the years. The Sociedad Psicoanalítica Mexicana AC, under the guidance and representation of Erich Fromm, played a central role in the creation of the IFPS. A brief account of the participation, affiliation, and development of each of the six affiliated Latin-American Societies – from Mexico, Brazil, and Chile – and one Study Group in Argentina will be described.
Conceptualizing intersecting psychical dynamics taking place within the analytic relationship, the concept of truth is considered as an integral element of the patient's unrepresented, subjective self-experiences, particularly in respect to traumatic aspects. Truth is also conceptualized as a process of exploration of traumatic elements emerging dynamically in the context of transference. During such processes, it is possible that the patient's traumatic truth may collide with certain aspects of the analyst's mental life affecting deeply his/her phantasy and stirring strong feelings and representations of traumatic self-experiences of personal and subjective meaning. These instances are vital intersubjective aspects of the analytic relationship. They facilitate the exploration of the patient's unconscious inner truth and are signified as internal moments of meeting, emphasizing a psychical interchange between the analytic dyad and creation of a mental-cradle, a space for exploring and representing the patient's traumatic self-experiences. Clinical material is provided from the psychotherapy of a young woman with borderline psychopathology and unrepresented traumatic parental loss and migration. Discussion brings together basic theoretical conceptions regarding dynamic, joint mental functions of transference and countertransference and indicates the utility of actualizing disturbing countertransference experiences and the analyst's personal recourses and subjectivity for the exploration of the patient's truth.
唐纳德•巴塞尔姆是20世纪美国著名的后现代主义作家,在其写作生涯中创作大量的小说。他的小说描写许多畸形变态、丧失人格的人物,揭露当代社会问题,笔锋触及当代资本主义社会的核心问题:人的异化。作为巴塞尔姆的代表作,《白雪公主后传》戏仿经典格林童话《白雪公主与七个小矮人》,其中的人物都不同程度发生了异化。这部小说深受读者和文学评论家青睐,前期研究主要从后现代特征、女性主义等角度对其进行分析,但很少有研究分析小说中人物的异化,并探究异化产生的原因。本论文运用美国当代著名精神分析学家、西方马克思主义法兰克福学派重要代表人物埃里希•弗洛姆的相关异化观点,论述巴塞尔姆的小说《白雪公主后传》中人的自我异化,人与人之间的异化以及人与社会的异化,并探索造成小说中人物异化的原因。弗洛姆继承发展弗洛伊德和马克思的相关理论,对当代资本主义社会的异化做了新的诠释。他认为,异化是人们的一种心理体验,是人类发展过程中不可避免的现象,其根源主要在于人存在的两歧性、人的逃避自由心理机制和人的社会性格。本论文共分为六章。第一章简要介绍唐纳德•巴塞尔姆的主要人生经历和《白雪公主后传》的主要内容,并论述本文的研究背景和目的。第二章为文献综述和理论基础。文献综述回顾国内外对《白雪公主后传》的研究和评价。理论基础部分介绍异化概念的发展历程及弗洛姆的有关异化的观点。通过分析发现异化主要体现为人的异化,即人的自我异化,人与人的异化以及人与社会的异化,这与巴塞尔姆在《白雪公主后传》中表现的人物异化一致。第三章通过弗洛姆有关人存在的两歧性的观点主要探讨小说中人物的自我异化,指出人类存在所固有的矛盾是人的自我异化的内在原因。本章主要通过分析白雪公主、保罗、七个矮人的性格特点,得出他们的自我异化是由自身的生存两歧性造成的。通过这一角度的分析论述,有助于深入了解人的自我异化的根源,并为理解人类社会发展过程中人的异化找到了新的突破点。第四章通过弗洛姆有关人在逃避自由时的心理机制的重点分析人物之间的异化,探讨人与人之间异化产生的根源。本章从家庭成员、朋友和其他人物三方面揭露人与人之间的异化。《白雪公主后传》中家庭成员之间的异化主要体现在白雪公主与七个矮人之间缺少相互关爱和信任,朋友之间的异化体现在保罗与七个矮人以及简与白雪公主之间复杂扭曲的友情。人们之间的异化主要是由人在逃避自由时产生的虐待、受虐、破坏和迎合的心理倾向导致的。运用逃避自由的心理机制来分析人物之间的异化,更进一步拓展了探索人类异化根源的方法和依据。第五章从弗洛姆的社会性格概念出发,主要分析人与社会的异化,深入剖析人与社会异化的原因。本章主要通过论述人与社会机构的关系:白雪公主与学校、比尔与法院、总统与国家制度之间的异化,指出社会机构缺乏社会和道德责任感,得出人的社会性格和资本主义制度的社会背景造成了人与社会之间关系的异化。通过对当代资本主义社会性格和社会背景来分析小说中人的社会异化,为全面把握人的异化的原因提供了借鉴,有助于我们更好地了解人类社会发展过程中的问题,预防人类异化的产生,使社会健康发展。第六章是论文的结论部分。首先,总结《白雪公主后传》中的人物的异化及其产生的原因,强调运用弗洛姆的相关理论对该小说进行解读的意义。其次,指出本论文的不足,由于学术水平和资料有限,本研究尚不够系统深入,有待完善。最后,展望今后的研究趋势。
追溯历史长河,>人<的发展始终是各派哲学探索的重要内容。自人类诞生以来,随着社会历史的不断发展,人对自身发展的渴求不断增强。与此同时,哲学家们为实现人的合理存在价值而不断探索>完整的人<的积极涵义。马克思一生始终关注人的现实生存及人的理想发展问题,其哲学中蕴涵着丰富的人学宝藏。在《1844年经济学哲学手稿》中,他首次提出>完整的人<理论以及>人的全面发展<思想,在马克思主义思想体系中占有极其重要的地位,对解决当今社会人的发展问题具有跨时代的指导意义。本文以>完整的人<为理论基线,以其概念提出的历史语境、影响、理想与现实终极目标及人的自由全面发展为主要内容,遵循逻辑与历史相统一、理论与现实相结合的原则展开研究。通过对相关历史语境进行阐述,以四个历史阶段为代表,捋顺人的追求的发展脉络,为马克思>完整的人<理论研究进行铺垫。针对>完整的人<概念的提出和基本内容做概括论述,其中以法兰克福学派代表人物马尔库塞、弗洛姆,以及存在主义代表人物萨特哲学中的人学思想,与马克思>完整的人<理论对比解读,更清晰、明确马克思>完整的人<概念。最后试图对马克思>完整的人<的理想与现实进行分析研究,从>异化<、>共产主义>、>实践<三方面着手,探索马克思提出人成为>完整的人<的理论路径,即从>完整的人<理论理想的提出到它走向现实的整个过程,围绕人与自然、人与社会、人与自身间的关系来讨论马克思>完整的人<的终极目标即人的自由全面发展。马克思>完整的人<理论从其早期觉醒到概念的形成、相关学派的解读、最后到其独特体系的形成及与现实的关系,是一条浑然天成的人类发展道路的科学哲学解说。它强调人的全面、完整发展,反对人的片面、畸形、异化发展。马克思>完整的人<理论的全新探索,无疑对现代社会人的全面发展有重要的理论意义与现实价值。
Particularly due to technical innovations, we are witnessing an unbounding of reality that increasingly is reflected in an inner striving to get rid of the limitations and boundaries of our own personality by reconstructing it anew. This pursuit of de-limitation, dissolution and blurring of boundaries is seen as a central character trait of the Ego-oriented social character. Such a fabrication of a limitless personality doubtless results in a weakening of such psychic abilities as experiencing one’s self as a consistent and ambiguous entity, be-ing emotionally attached to oneself and to others, feeling one’s own strivings, affects and emotions, and being guided by one’s internalized norms and values. Lastly, the impact of this character formation is discussed in regard to clinical and therapeutic issues.
Izmantojot Fromma izstrādnes, kļūst iespējams nošķirt arī iedomātās un faktiskās vērtības. Iedomātās vērtības var gūt racionalizēšanas ceļā, kaut gan pastāvošās, faktiskās vērtības liecina par kaut ko citu. Fromms piedāvā šādas principā nedzīvošanas, proti, nebūšanas aprakstu (459): >Tagadējais vidējais cilvēks pats gandrīz vai nedomā. Viņš atceras tikai datus, kas viņam sniegti skolā un masu medijos. Balstoties uz paša novērojumiem un domāšanu, viņš praktiski neko nezina no tā, ko viņš zina. Arī priekšmetu izmantošana gandrīz neprasa paša domāšanu un speciālās zināšanas. Dažas ierīces, piemēram, telefons, neparedz nekādu prasmi un piepūli. Cita priekšmeta, piemēram, automašīnas, izmantošana paredz mācīšanos tikai sākumā. Kolīdz tas kļuvis par rutīnu, vajadzīga tikai ļoti niecīga personiskā piepūle un speciālas zināšanas. Pat izglītoti mūsdienu cilvēki ļoti maz domā par reliģiskām, filosofiskām problēmām un pat nedomā par politiskām problēmām. Lielākoties viņi no politiskām un reliģiskām grāmatām un oratoriem tikai pārņem daudzkārt piedāvātās klišejas, nevis nonāk pie secinājumiem, kas ir darbīgas un dzīlēs ietiecošas pašu domāšanas rezultāts. Viņi labprātāk izvēlas tās klišejas, kas vairāk atbilst viņu pašu raksturam un viņu pašu sociālajai šķirai.<
In his approach, Igor A. Caruso, one of the founders of the International Federation of Psychoanalytic Societies, 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 the objective values of human responsibility and attachment. Caruso later transformed his views on neurosis into a concept of individual alienation of transcendence. In the 1960s, he conceived psychosocial development as an ongoing individual dealing with the social and collective alienation of human nature, life, and work. The process of becoming a cultural person obliges the ego to face its individual unconscious drive demands, as well as the unconscious demands of society. Caruso's stays in Latin America – especially in Brazil and Mexico – caused him to reinforce the interference of materialistic theories on socialization with the psychoanalytic knowledge of individual unconscious dynamics. He understood the psychoanalytic situation as a ‘micro-social model’ that symbolizes the collective and the individual alienated conditions. In the 1970s, Caruso's conception was understood as a Freudo-Marxist point of view on alienated psychosocial reality. With his view on psychoanalytic treatment as a dialectic and relational process, Caruso demanded a psychoanalytical responsibility within collective changes.
The foundation of the International Federation of Psychoanalytic Societies (IFPS) in 1962 was – from the author's point of view – a reaction to the exclusive politics of the International Psychoanalytical Association (IPA) in the postwar years. It was a political act of self-assertion, and only secondarily a science-related initiative. But meanwhile, the field of international psychoanalysis has changed fundamentally, and the former identity of the IFPS, which was defined from its differences from the IPA, has come under increasing pressure. Meeting this challenge, the question arises: what is the contribution of the Federation to psychoanalysis in the contemporary world? The author believes that the future lies in the exploration of identity-creating relations in all areas and periods of life. To deal with this huge challenge would be a shared task for the whole psychoanalytic community.
This paper addresses the problem of social psychology and the political regime in North Korea through the sociopsychological theory of humanist psychoanalyst Erich Fromm. Since humanist psychoanalysis has not been systematically applied in academic discussion on North Korean politics and society, the author outlines Fromm’s neo-Marxist/neo-Freudian perspective in conjunction with observations on eroding totalitarianism and patricentrism, group narcissism and anxiety, official ideology, internalized authority and women, the revolutionary façade, and dream analysis as a relevant component of a social psychology of North Korea.
美国导演马丁•斯科塞斯非常善于挖掘人物的内心世界,并能抽丝剥茧般地刻画人物心理状态的变化过程。他对人物精神问题的始终关注与精妙剖析体现了对现代人生存状态极大的人文关怀。论文运用心理学范畴中的精神分析理论研究马丁•斯科塞斯电影中的人物形象,主要针对有精神困扰的人物进行论述。全篇围绕马丁•斯科塞斯电影中的主要人物及其精神问题展开。首先探究斯科塞斯在影片中塑造的有精神问题的人物形象类型及其精神问题的主要根源。运用弗洛伊德、霍妮、弗洛姆等人的理论对影片中人物精神问题的病因追根溯源。然后解读斯科塞斯如何运用各种电影叙事手法达到揭示人物精神问题的目的。分析影片中叙事母题的选择和叙事结构的运用,阐释斯科塞斯如何借助各种影像元素的辅助,加深对人物精神状态的呈现,以及他对人物造型、色彩和镜头等视觉要素的风格化运用。最后围绕斯科塞斯偏爱在影片中塑造有精神问题的人物这一特点,对其社会价值和审美价值进行了深入的挖掘。从社会学、美学和受众心理学等角度重新审视电影文本,考察斯科塞斯讲述的故事和塑造的人物背后潜藏的深刻寓意。论文力求在对马丁•斯科塞斯的研究方面获得一些有创造性的突破,并能为我国影视作品创造出更生动更立体化的人物形象提供一些启示。
舍伍德•安德森(1876-1941)被称为第一个美国心理学作家。在文学领域,他影响了一批作家如欧内斯特•海明威,威廉•福克纳和约翰•斯坦贝克等人。所以舍伍德也被称为>大师们的大师<。《小镇畸人》是舍伍德•安德森第一部反映人类心理问题的作品。温斯堡小镇是所有受美国工业发展的中西部小城镇的缩影。安德森将温斯堡的每一个畸人在工业化过程中所经历的心理创伤展现给每一位读者。纵观国内外评论,大多数评论家从精神分析角度研究畸人的心理问题,主要集中于弗洛伊德精神分析理论。此外,小说主题、社会背景、叙事技巧、小说结构等方面也进行了充分大量的研究。为了进一步挖掘作品的价值,笔者认为单纯从弗洛伊德理论分析作品中畸人的心理问题过于局限,弗洛姆新精神分析理论是对古典精神分析理论的继承和发展,结合了弗洛伊德和马克思的思想,提出了>人本主义精神分析<学说,强调社会环境对人的发展产生的影响,尤其是社会变革对人产生的心理影响。因此笔者尝试从新精神分析批评角度分析作品中的畸人。本论文共分四章:第一章为绪论,简要介绍本论文的研究背景,包括作者简介及小说概述;小说的国内外研究成果;以及本论文研究的重要性,包括选题原因、研究目的及方法。第二章从新精神分析理论出发,引入德国心理学家弗洛姆的新精神分析理论,分别从三个方面:>人的处境<,>人的需要<以及<社会性格<理论进行具体阐释与归纳。第三章主要结合作品中人物成为畸人的原因,根据三个理论对作品中的畸人进行分类,并结合作品进行具体分析。第四章概括总结本论文,归纳人在成长与发展中的心理需要,爱在人的成长过程中的关键作用,关注人的需要对人类社会发展的价值和意义,以及本论文的局限性
The aim of this paper is to show how the life, personality, and scientific work of Gaetano Benedetti and Johannes Cremerius shaped the original form and structure of the Milan Associazione di Studi Psicoanalitici (ASP), which they founded together with their pupils in 1971 and which became a member society of the International Federation of Psychoanalytic Societies (IFPS) in 1989. The training analysis was substituted by a personal analysis to be finished before the beginning of the training proper; group supervision had and still has as much importance as individual supervision; transference and countertransference analysis are fundamental dimensions of both psychoanalysis and psychotherapy; and psychoanalysis can survive only in a context of interdisciplinary dialogue, empirical research, and social commitment. The author thinks that all these ingredients, which Benedetti and Cremerius contributed to the life of the Milan Scuola di Psicoterapia Psicoanalitica and ASP, could represent important resources, as far as the future of the IFPS is concerned.
Many relational analysts believe that hope and despair make up a dynamic dialectic underlying all human development, and therapeutic change is created in the space between them. Twelve years have passed since I presented the case of Dana at the International Sẚpndor Ferenczi Conference in Israel. Since that time, there have been more International Ferenczi's conferences. In the intervening years, I began to rethink Dana's case from a different perspective. Simultaneously, I was trying to make new sense of the then-described >temporary< emotional upheaval I had thought I left behind. In this process of reflection, I realized not only that I was as resistant as Dana to surrendering to my despair, but also that this resistance on my part led to an impasse and might have closed some possibilities for Dana in dealing with severe trauma. This newly found emotional awareness has helped to transform my work with subsequent trauma patients. Through >getting into mud,< to use my patient Gary's words, I was no longer afraid of regressing to a place where despair ruled the day. In this way, my patient and I discovered that genuine hope could be sustained.
On traumatic and therapeutic factors in communication: From Sándor Ferenczi to Charles Rycroft
(2014)
Discussing Charles Rycroft's seminal paper >The nature and function of the analyst's communication to the patient,< presented in 1956 at the Freud Centenary, the author reflects on Rycroft's theory of what constitutes a healthy and a pathological communication and of the therapeutic action of psychoanalysis, linking it with Sándor Ferenczi's theory of trauma.