(Die Liebe des Lebens: Die Aktualität von Fromms Denken, Arabic = حب الحياة: معاصرة فكر فروم)
(2005)
This paper proposes that psychoanalytic psychotherapy can be a helpful form of treatment for certain autistic children. Some of the misconceptions surrounding this kind of treatment are discussed. The literature identifying a particular sub-group of autistic children is then reviewed and the characteristics of this group, and the relationship of their difficulties to early trauma, are described. Using clinical material from work with a child who probably fell within this sub-group, and who had very marked autistic features, the paper illustrates the importance of the therapist taking an active role in the therapy and how this helped the child to emerge from his withdrawn state. Particular emphasis is placed on the importance of introducing themes of aggression, and of this being done in a playful way. The impact of trauma on children's development, with particular reference to the acquisition of language, is considered. The role of sibling rivalry as a factor is emphasised.
During the first twenty years that Freud spent creating his theory, he assumed that most of the functions responsible for creating mental-thought structures were organized according to two different forms or principles of thought. He called these forms >primary process< and >secondary process<. The >secondary process< is identified with rational thinking and the ego, and it is easy to follow the changes that this concept underwent in the works of Freud that followed. The concept of >primary process<, on the other hand, disappeared from his later works with no explanation. This article traces the changes that the >primary process< underwent in Freud's thinking and examines the connection between his analytical technique and his research method. A close study of the changes that the >primary process< underwent reveals that Freud's developmental thought process included concepts whose directional changes may be termed >regressive<.
우리는 외부 권력으로부터의 자유, 즉 소극적 자유의 신장에 매혹되어, 자유와 그것의 전통적인 적들에게 대항해 얻은 승리의 의미를 훼손할 수 있는 내적인 억압, 강제, 두려움이 있다는 사실을 알지 못하고 있다. 그 결과 우리는 자유의 문제란 오로지 근대사의 과정에서 얻은 소극적 자유를 훨씬 더 많이 얻는 문제라고 생각하기 쉽다. 그리고 그런 자유를 부정하는 힘들에 대항해서 자유를 지키는 것이 필요한 전부라고 믿는 경향이 있다. 우리는 이제까지 쟁취한 자유 모두가 최대의 힘으로 지켜져야 하지만, 자유의 문제는 양적인 문제일 뿐만 아니라 질적인 문제이기도 하다는 것을 잊고 있다. 그리고 우리는 전통적인 자유를 지키고 늘려가야 할 뿐만 아니라 새로운 종류의 자유, 즉 우리 자신의 개인적인 자아를 실현하고 이 자아와 삶을 믿을 수 있게 해주는 자유도 획득해야만 한다는 것을 잊고 있다. 따라서 나는 소극적 자유의 실현뿐만 아니라 적극적 자유(개인적 자아실현)의 실현을 위해, 프롬(Fromm, E.)이 분석한 자유로부터의 도피심리와 사회현상을 살펴보고, 프롬이 말한 >적극적 자유<의 의미는 무엇이며, 또한 적극적 자유의 개념은 문제점이 없는지 살펴보고자 한다. 이를 위해 벌린(I. Berlin)의 >자유의 두 개념<에 대해서도 살펴보고자 한다. 또한 현대인들이 왜 그렇게 신흥종교에 매료(자유로부터의 도피 수단)되는지를 분석한 앨빈 토플러(Albin Toffler)의 생각도 살펴보고자 한다. 나는 이러한 일련의 작업이 보다 나은 자유 민주주의 시민을 형성하는데 많은 도움을 주리라 생각한다.
A measure of immature love
(2005)
Based on the theoretical underpinnings of Fromm, Maslow, and Sorokin, this study described the empirical development of a measure to assess love. In its immature form, love is conceptualized as being rooted in self-other distinctions, and can be selfish and instrumental. In its mature form, love becomes autotelic and is expressed as a form of being, independent of others and relationships. Four separate studies revealed 4-6 items for an immature love scale, and were supported in confirmatory factor analyses among college students. The robustness of the scale was demonstrated in its consistent findings with other constructs (personality, other love measures, self-transcendence) regardless of assessment style (true/false, forced-choice). The scale was also found to have satisfactory validity but fairly low reliability, suggesting caution in using it. Implications and future directions are discussed.
A Psychodynamic (NonOedipal) and Brain Function Hypothesis Regarding a Type of Male Sexual Masochism
(2005)
Arthur H. Feiner, 1922-2005.
(2005)
Attaccamento e sessualità
(2005)
Balwochwalczy kult wladzy
(2005)
Bedziesz jak Bóg
(2005)
Following Fromm's (1976) and Rand's (1993) theory, a scale of 51 items on attitudes towards the Being, Doing and Having >Modes of Existence< has been constructed (Reichenberg 1996). Our objectives are two-fold: first, an examination, in parallel, of the validity of the scale with two methods: Factor Analysis and Facet Theory. And second, a shortening of the scale from 51 questions to a more compact one. The present article is based on empirical data gathered from 386 female teachers, students and counselors in college education departments in Israel in 1995 and 1997.
Book Review : Roger Frie, editor, > Understanding Experience: Psychotherapy and Postmodernism.<
(2005)
Charakter
(2005)
Commentary: Gene-Environment Interplay in the Contept of Genetics, Epigenetics, and Gene Eppression
(2005)
This paper aims to consider the signs of Judaism in Psychoanalysis, grounded in the way Freud practiced and demonstrated his Jewishness, in the context of the Viennese Diaspora, from his exile in London until the end of his life and conclusion of his work. Considering what the founder of psychoanalysis has recognized in Judaism as important to his affective and intellectual education, according to his own statements, it tries to demonstrate that the >roots< of errantry, nomadism and exile which single out the history of Jewish people, resound as an echo in the Freudian discovery. Our hypothesis is that what makes up the Jewishness of Freud himself, causing him to exile himself from the Jewish religious majority, as well as the identifications given by other people about his Jewish circumstance, was manifested together with the invention of Psychoanalysis, the major expression of his making up a Jewish devenir.
Community practice on (and off) the couch. Response to commentary by Dr Mario Rendon, T55918-20.
(2005)
Credo
(2005)
Das entgrenzte Ich
(2005)
Einleitung
(2005)
Envy, Shame, and Sadism
(2005)
Erich Fromm (1900–1980)
(2005)
Erich Fromm’s Productivity: Creativity as Exemplified ny Joyce’s Blooming of Leopold and Molly
(2005)
According to Erich Fromm, the productive character expresses what he called the life force in ways that are, by nature, artistic in quality. His valuing of the vital and the artistic, fueled by this life force in our potential to he human, serves as the cornerstone of his model of psychoanalysis. Gilbert Rose, author of Necessary Illusion: Art as >Witness<, also has identified the parallel between analytic and artistic processes, building on the assumption that the therapeutic alliance and the aesthetic alliance are one and the same. In elaborating this assumption and extending the parallel between Rose and Fromm, I draw the conclusion that the qualities of relationships have an impact on one’s ability to express oneself creatively, to live an artistic life--that is, to live productively. Psychoanalysis is, in practice, a process that is artistic, creative, and recreative in nature. To the degree that authentic expression of emotion-ally charged implicit knowledge of the ineffable (the emotional life that resides deep in the bodymind) results in transformation and healing, the process is artistic in nature. This process is exemplified by examining the life and literary creations of James Joyce, especially Joyce’s characters of Molly and Leopold Bloom in Ulysses.
The aim of this article was presentation the Fromm’s concept of person, person, who is involved to dichotomy of human subsistence. Person live, sometime it lived according to nature, there was part, however, in course of evolution, mental authorities have spread out at it. Person gaining consciousness, it has broken attachment of junction it with nature same. Fear has appeared and sense of alienation. Person has become free, but same very solitary. In purpose of killing existential solitude, person resorts to rate interpersonal. Correct, according to Fromm’s conception, rate is love, however the most often chosen rate is authoritarism, destruction and mechanical conformism. Dichotomies of person incline for choice among life or death, existence or property. Correct orientation, inherent restless being, is existence and life, other postures are secondary in accordance with they and if they are in balance, it lives according to nature person.
Fragmenten Fromm
(2005)
The problematic of narcissism in the way Freud visualized forces us to acknowledge the dualism of drives inside the subject; the object relations theory then builds up on the inherent need and the structuring potential of the object. The paper traces the growth of this concept in Freud's thinking in a bid to show how the object's otherness is not fully metabolized within the Freudian corpus. On the other hand, recent criticisms of object relations theory point to the perfunctory role ascribed to Freud's most radical discovery of the dualism of drives. Winnicott, Laplanche and Green have all developed theories that have provided pertinent rejoinders to the problematic of narcissism and object relations. The paper discusses how deconstructing and >going back over Freud< helps us to redefine object relations and give the drive functioning due importance. Hence the main thesis of the paper – that of narcissism – reveals the decentered subject's tussle with itself and with the alienness emanating from the object's otherness. If used creatively, ideas such as >otherness<, >objectalizing function< and Green's conceptualization of the clinical significance of negative and positive narcissism then seek to enrich the theorization on narcissism.
We psychoanalysts – as split subjects – are not immune to charismatic leaders who preach violence against selected targets depicted as the cause of all evils. Freud, in Group psychology and the analysis of the ego, alerted us against such leaders, who can manipulate by transforming us into an uncritical mass. This would be the social equivalent of the perverse pact in repressive desublimation between the superego and the id at the expense of the ego: the latter is put to sleep, and the superego exhorts the id to do violence and regress. Socially, these perverse pacts often take place with the superego represented by charismatic leaders who foster identification with themselves, put the egos of their audiences to sleep through manipulation and thus address an amorphous mass that they can direct towards violence and destruction. An event in which such a phenomenon apparently occurred will be discussed to show how urgent it is to revisit psychoanalytic writings on these matters in order to withstand the temptation to be herded by manipulative leaders. This will certainly protect psychoanalysis and allow for its transmission. It is up to us to exercise the critical analysis that psychoanalytic tools equip us for so that we can detect such summons to perverse pacts and denounce them.
Frommovo pojmovanje religije
(2005)