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An interpersonal psychoanalytic approach to testing adult survivors of childhood sexual abuse.
(2000)
The way we plan and live our built environments reflect unconscious forms of thinking realised through architecture. Cities become holding environments that offer inhabitants differing forms of psychic engagement with the object world. The way they are planned and the types of objects they offer add up to degrees of >imageability<, an attribute of any city that could become part of a psychoanalysis of the built world, or what Bachelard termed a >topoanalysis<. Cities also play with life and death as those who inhabit built structures will be outlived by the places they inhabit, yet they enliven the inorganic spaces they construct. All buildings may, then, be forms of death brought into lived experience, and architects negotiate complex issues involving the matriculation of forms of death into human life. The >spirit< of human endeavour needs representation in the built environment and we may consider the ways in which a psychoanalysis of the built world could lead to a psycho-spiritual representation of human life.
Art-A Feasible Illusion
(2000)
Instead of using a psychological grid when reading literature, Freud recommended that we let the actual writer instruct us. The same applies to artists. Here I will be asking two questions: can one make a formal comparison between the painter's visual approach, and the analyst's psychic approach which leads him to form a particular interpretation? Can one compare the spectator's feelings when a painting imposes itself on him, with the analyst's feelings when confronted with the silence of the analysand? Out of these two questions another, more general one arises: what can the psychoanalytical approach to artistic representation bring to the understanding of the analytical process?
Benjamin Wolstein.
(2000)
Book review. Seduction, surrender, and transformation: Emotional engagement in the analytic process.
(2000)
Book review: Who's that girl, who's that boy: Clinical practice meets postmodern gender theory.
(2000)
Conclusions
(2000)
Erich Fromm Interviewed by Gérard D. Khoury (Transcription 1979 with corrections by Fromm, 42 pp.)
(2000)
Erich Fromm's Role in the Foundation of the IFPS. Evidence from the Erich Fromm Archives in Tübingen
(2000)
First the role is discussed that Erich Fromm played in the foundation of the International Federation of Psychoanalytic Societies (IFPS) according to the documents and correspondence kept in the Fromm Archives in Tübingen (Germany). In the second part the perhaps more interesting question is discussed of what personally motivated Fromm to initiate and to establish a federation of psychoanalytic societies outside of the International Psycho-Analytical Association (IPA). Although the reasons and motivations for Fromm's initiative are in the first line historical they nevertheless have some impact on the present. Therefore, in a final section, Fromm's understanding of psychoanalysis is discussed as a challenge for the IPA as well as for the IFPS.
Erich Fromm’s Courage
(2000)
Erich Fromm’s Life and Work
(2000)
Erik H. Erikson as a Teacher
(2000)
Freud’s Power
(2000)
Erich Fromm hat sich Zeit seines Lebens mit der Geschlechterfrage befasst. Sein wohl bekanntestes Buch Die Kunst des Liebens (1956) handelt jedoch nicht nur von der Beziehung zwischen Mann und Frau, sondern auch von der Nächsten- und Selbstliebe, von der Liebe zwischen Eltern und Kindern und von der Liebe zu Gott. Fromm sucht gemeinsame Grundzüge der verschiedenen Formen von Liebe her-auszuarbeiten. Liebe ist nach ihm ein aktives, produktives Tun, kein bloßes Gefühl, und ohne Fürsorge, Verantwortungsgefühl, Achtung vor dem andern und tiefrei-chendes Erkennen sollte man nicht von Liebe reden. Fromm grenzt sich damit von Auffassungen ab, die die Liebe auf ein erotisches Gefühl reduzieren oder mit Se-xualität gleichsetzen. Im vorliegenden Beitrag wird zunächst Fromms Liebesbegriff expliziert. Helmut Johach hebt als Verdienst Fromms hervor, dass er sich dieses so wichtigen, von der Wissenschaft – auch von der Psychoanalyse, von der Fromm herkommt – vernachlässigten Themas angenommen hat. Andererseits weist er auf die Schwierigkeit hin, so verschiedene Aspekte wie Mutterliebe, Erotik und Nächs-tenliebe auf einen gemeinsamen Nenner zu bringen. Im weiteren Fortgang geht Johach genauer auf die Mann-Frau-Beziehung ein, wobei er neben der Kunst des Liebens auch einige Aufsätze Fromms heranzieht, in denen – Stichwort: Patriarchat – der >Kampf zwischen den Geschlechtern< thematisiert wird. Fromm ist zwar ein Befürworter der Emanzipation der Frau, die Forderung nach Gleichberechtigung darf nach ihm jedoch nicht so verstanden werden, dass sich die Frauen in allem den Männern angleichen sollten. Die Spannung zwischen den Geschlechtern müs-se vielmehr als >Polarität< erhalten bleiben. Vor allem in der Sexualität zeigt sich nach Fromm, dass neben erotischer Anziehung häufig auch Macht, Aggression und spezifische Ängste auf seiten der Frau und des Mannes eine Rolle spielen. Johach geht diesen Fragen nicht nur anhand von Texten Fromms nach. Er setzt Fromms Aussagen auch zu den konkreten Erfahrungen mit den Eltern und den Frauen in Fromms Leben in Beziehung. Dabei zeigt sich, dass Fromm nicht nur lebte, was er schrieb, sondern dass das, was scheinbar leichtfüßig in der Kunst des Liebens als >Theorie der Liebe< daherkommt, das Ergebnis eines langjährigen Entwicklungs-prozesses ist, zu dem auch schmerzhafte Konflikte und Trennungen gehörten.
Genes on the Couch. Explorations in Evolutionary Psychotherapy. Hove (Brunner-Routledge) 2000.
(2000)
Images-Looking Back
(2000)
This article is written by an art historian, a person whose job it is to analyse and interpret images. In this case however, the article deals with three cases, where the interpreter confronts images with which she identifies in various ways. She conveys the experience of being strongly involved by the images and their represented worlds and also the feeling of experiencing the borderlines between reality, imaginary being and picture medium. The three cases are connected through the theme of >mirroring< and subjectivity.
In Appreciation: Erich Fromm Lecture given at the April general meeting of Humanists in Utah,
(2000)
Examines the relationship between the humanistic psychological ethics of Erich Fromm & his commitment to socialist politics. The concept of >social character<, first formulated in >The Fear of Freedom< (1997, 1941), which provided the analytical framework for much of his subsequent work, is considered. Also discussed is his attempt to formulate a humanistic ethics grounded in a theory of human essence in >Man for Himself< (1997, 1947). Fromm's attempts to develop an ethical socialist politics at three levels – everyday life, democratic institutions, & the emerging >One World< – are introduced. It is argued that Fromm endorses a variety of strategies from old & new social movements that challenge the value structures of modern capitalist society. In conclusion, the claim is pressed that Fromm's social thought, developed on the foundations of his humanistic ethics, constitutes a significant contribution to emancipatory theory. Adapted from the source document.
The Institute intends to contribute to the formation of a Frommian research tradition and to its development in Italy. During his lifetime Fromm carried out a daily clinical work on which he based all his theories. The Institute is interested in collecting this wealth of clinical experience through study and research. On the subject of technique, written and recorded documents consist of valuable notes, which are found in various books, and of posthumous works and recorded seminars and interviews. After a brief historical note on the Institute, the Frommian perspective is presented at length with a view to understanding how psychoanalysis reacts to the radical humanism. Emphasis is placed on the idea that Fromm's thought orientation is not an organised school of psychoanalysis but an open and critical contribution. This view offers an explanation of Fromm's abstention to codify a psychoanalytic technique to be applied in a standardised way. Although this report regards above all the clinical psychoanalysis, we must remember great thinkers such as Meister Eckhart and Spinoza, who inspired Fromm's perspective and gave strength to it.
After a brief exploration of Hegel's writing on the formation of self-consciousness, including the place of religiosity in this formation, the article examines Kojeve's response to a Hegelian homo religiosus, followed by a counter-response to Kojeve's atheism through a peculiar, Jaspersian reading of Erich Fromm's discussion of the >X< experience. Finally, it will be argued that the desire for mutual recognition, and humanity's yearning for transcendence, are essential experiences in the formation of self-consciousness.