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- 1977 (648) (remove)
Many writers have commented on the lack of Freud's usual level of logic and powers of persuasion in Moses and Monotheism. The majority attribute it to the significance of dynamic determinants in Freud himself--most notably, identification with Moses. Fromm (1972) says >one must assume that Freud's preoccupation with Moses was rooted in the deep unconscious identification with him< (p. 79). Unfortunately, the situation is much more complex. Although many pertinent observations have been made, what is needed is a detailed dissection of the text, a correlation with elements from Freud's personal life, and an overall psychoanalytic synthesis of the data. This paper makes a beginning in that direction, incorporating the ideas of other investigators with those of the author – but it is hoped that much more detailed analysis and biographical correlation will follow. There is a wealth of information about Freud in Moses and Monotheism and no one paper will exhaust it. In this examination no attempt will be made to evaluate Moses and Monotheism for its literary, psycho-historical, or scientific merit. The focus is on the psychodynamic determinants of Freud's essay.
Kaum ein Thema zum Nationalsozialismus hat eine derart emotionalisierte und kontroverse, von Apologie und Anklage beladene Diskussion erfahren wie das des Widerstandes gegen Hitler. Wenn daher eine >besonnene Bilanz nach dreißig Jahren< gezogen werden soll, so ist dieses Bemühen nur zu begrüßen. Die von Hans Jürgen Schultz herausgegebene, ursprünglich für eine Sendereihe des Süddeutschen Rundfunks konzipierte Untersuchung >Der zwanzigste Juli - Alternative zu Hitler?< [...] will der Frage nachgehen, ob und inwieweit die Männer des 20. Juli 1944 als Alternative zu Hitler zu verstehen sind. Eine Reihe namhafter und ausgewiesener Mitarbeiter versucht, in qualitativ unterschiedlichen Aufsätzen und Kurzbiographien hauptsächlich konservativer Widerstandskämpfer die eingangs gestellte Frage zu beantworten. Als »Einstieg« dient ein Dialog über >Hitler - wer er war und was es (hieß), Widerstand gegen diesen Mann zu leisten<.
Few sociologists have investigated, systematically and empirically, the concept of freedom, as such. In this paper, freedom is explored as it is viewed and experienced by people rather than as a philosophical construct. Three dimensions of freedom are identified: ego, discipline, and conditional. These types of freedom are examined in six types of groups and in relation to feelings of loss of freedom. Finally, we approach a theory of freedom, its dimensions, and the manner in which it is experienced by actors.
My Own Concept of Man
(1977)
Genocide and Bereavement
(1977)
Einleitung
(1977)
Der Beitrag >Mein eigenes psychoanalytisches Bild vom Menschen< zählt zu den wenigen Dokumenten, aus denen ersichtlich wird, wie Fromm seine eigenen psychoanalytischen und metapsychologischen Auffassungen innerhalb der psychoanalytischen Theoriebildungen verortet hat. Im einzelnen begründet hier Fromm, welche Aspekte der psychoanalytischen Theorie und Therapie revisionsbedürftig sind und zu welchen neuen Erkenntnissen er bei seiner >dialektischen Revision< gekommen ist.
Über Danilo Dolci
(1977)
Vita activa
(1977)
Was der Mensch wirklich braucht, ist ein Leben aus einer inneren Aktivität. Ein Tätigsein, das die eigenen Möglichkeiten des Denkens, Fühlens und Handelns realisiert. Dies ist ziemlich genau das Gegenteil von dem, wie wir heute aktiv sind, nämlich geschäftig, effektiv und effizient. Ein solcher Aktivismus, gerade wenn er sich der heute möglichen Techniken bedient, führt in Wirklichkeit zu einer Passivität, zu einem Getriebensein, sagt Fromm in diesem 1977 in deutschere Sprache gehaltenen Rundfunkvortrag. >Allen diesen Arten von Aktivität ist gemeinsam, dass der Mensch nicht frei, nicht freudig, nicht interessiert und nicht wirklich tätig ist.< Nach Fromm müssen wir wieder lernen zu leben, statt immer nur gelebt zu werden.
Charakter und Gesellschaft
(1977)
Discussed are the concepts of violence, coercion, and compulsion as they relate to the concept of freedom, and freedom or rights as they exist in terms of lack of compulsion on the individual. Discussion is centered on historical declarations of man's rights, espoused by, eg, John Locke and J. S. Mill, and the Chart of Rights adoped by the United States in 1948. The multiple freedoms defined by lack of compulsion are contrasted with what is called >positive freedom<, a singular concept independent of freedom from coercion. E. FROMM's concept of positive freedom is discussed in detail.
Explores and integrates differing views on the meanings of narcissism, including those of Sigmund Freud, Helene Deutsch, Erich FROMM, Heinz Kohut, and Otto Kernberg. The developmental antecedents of healthy self-esteem as contrasted with narcissism in its pathological form are outlined. Most defenses and emotional disorders are held to represent attempts to ward off narcissistic injuries. Children who are narcissistically exploited by parents, becoming extensions of those parents, have particular difficulty acquiring basic healthy self-esteem. Such children may suffer life-long dissatisfaction with themselves, regardless of their actual achievements. The narcissism of men and women is compared.
Biancoli presents a case study illustrating an application of E. FROMM's theoretical concepts to clinical work. The case ...is of a young woman torn between an unstable, aggressive, and impulsive attitude and a desire to form lasting and loving relationships; the case history takes us through the difficult steps that gradually lead the patient to a better understanding of the origin of this conflict and the transferential testing of the analyst. Biancoli points out that FROMM saw the role of ...psychoanalysis as articulating >real possibilities< or progressive change. This discovery of alternatives in the consulting room requires from analyst and analysand alike a realistic assessment of internal or external contraints--inherent in any specific situation--and a willingness to forgo illusory or unrealistic plans for change. A commentary by Ana Maria Barroso follows this chapter.