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- 2013 (375) (remove)
In his path-breaking analysis of the formation of an ideological >white< self-consciousness among American workers in the nineteenth century, David Roediger relies on a theoretical synthesis of historical materialism and psychoanalysis. This paper explores the parallels in methodology and content between Roediger’s work and the critical theory of Max Horkheimer, Erich Fromm, and Herbert Marcuse, which was also based on a synthesis of Marx and Freud. The paper seeks to place Roediger’s arguments in a broader theoretical context and to highlight the ongoing relevance of early Frankfurt School critical theory to contemporary discussions in critical race theory.
Resulting from the prevalence of hedonistic egoism within the youth culture and the media targeted to this demographic, this essay offers a brief discussion of hedonistic egoism absent in much of contemporary ethics. Analyzing Fred Feldman’s pure hedonism as discussed in >Pleasure and the Good Life: Concerning the Nature, Varieties, and Plausibility of Hedonism<, hedonistic egoism is defined as an extension of Feldmanian pure hedonism. Discussing the use of hedonistic egoism in modern society by certain societal groups, especially adolescents and young adults, as a means to seek freedom from certain societal authorities such as the law, or at least portions of it, the differences between negative and positive freedom are explored using Erich Fromm’s >Escape from Freedom<. It is then argued that when hedonistic egoism is used by individuals to seek freedom, whether it be negative or positive, certain paradoxes arise. Firstly, negative freedom, if existent, will exist merely psychology while, secondly, so far that pleasure and pain act as new authorities and egoism is present, positive freedom becomes an impossibility.
The research questions of the article are: What takes place in the professional cooperative work of including children with special needs in kindergartens and in counteracting exclusive process? How are views on children and ethics expressed through practice and in reflections on practice among the staff in kindergarten? What constitutes >pedagogical presence<, >attentive love< and children's participation in developing pedagogical practice? A common understanding of these concepts are highlighted by Fromm's understanding of >being-mode< and >having-mode< as different modes of orientation toward ourselves and the world. The article draws on critical social theory on preschool education and is based on empiric findings from ethnographic studies in two kindergartens. While planning and regulating the practice according to a biased view on >what children need< earlier were main topic in the kindergartens studied, now concentration on listening to and >reading< the children is focused, and thus expansion of the interests and questions the children themselves bring in is facilitated. The new practice can be seen as a resistance movement against the growth of an instrumental and technical approach to preschool education the last years.
Die Überlegungen von Erich Fromm bezüglich eines Lebens im Konsum und einem Leben im Sein sind in Zeiten wie den unseren nötiger denn je. In dieser Hausarbeit werden seine Gedanken zusammengefasst und kommentiert.Unsere Gesellschaft versucht den Spagat zwischen maximalem Konsum und Umweltschutz. Dieser Spagat ist nach Erich Fromm unmöglich. Die Probleme der heutigen Gesellschaft führt er auf die Lebensweise des Habens zurück, womit sich die Umweltverträglichkeit bei gleichzeitig maximalem Konsum ausschließt. Durch psychoanalytische Methoden versuchte er die empirische Grundlage zur Unterscheidung von der Lebensweise des Habens von der des Seins zu ermitteln. Was sind das für Lebensweisen, die nach Fromm für das Scheitern oder das Gelingen unserer Gesellschaft verantwortlich sind? [Buecher.de]
Kevin B.Anderson and Russell Rockwell, Lexington Books (Apr. 杜娜叶夫斯卡碰 (Raya Dunayevskaya,1910—1987) 系马克思主义人道主义者、女权主义哲学家。本书的研究对象是她和另两位思想家H?马尔库塞(Herbert Marcuse,1898—1979)、E.弗洛姆 (Erich Fromm,1900—1980)在1954—1978 年间的往来书信。在本书中, K.B.安德森 (Kevin B. Anderson) 和R洛克威尔 (Russell Rockwell) 重点概括了这些书信中关于理论与政治的对话,话题涉及辩证的社会理论
Rand’s triadic model is particularly germane to understanding Fitzgerald’s Bernice Bobs Her Hair. I will discuss Fitzgerald’s characters, their worlds, and beliefs in terms of the conflicts between the three types of people: >Being,< >Having,< and >Doing.< I will also explain why Fitzgerald presents his characters the way he does and examine how Rand’s theory influences his narrative point of view.
Questo libro si propone di rendere esplicite le teorie scientifiche, qui chiamate paradigmi, che l’autore ha trovato utili in psicoanalisi. Egli elenca nove paradigmi: la genetica, la neurobiologia, la teoria dell’attaccamento, la ricerca infantile, il trauma, il modello relazionale, il sistema della famiglia, il livello socioculturale e la preistoria. Questi nove paradigmi vengono presentati in altrettanti capitoli. L’autore rivolge un’attenzione particolare alla teoria dell’attaccamento, che egli considera il più potente strumento concettuale a disposizione dello psicoanalista. Egli si occupa anche del trauma e del modello relazionale, con particolare riferimento a Ferenczi, Bowlby e Fromm. Esamina l’effetto dell’evoluzione culturale, con l’avvento dell’agricoltura, sulle strutture della famiglia e del carattere, e la discontinuità che ne deriva rispetto ai bisogni innati dell’individuo e del gruppo, la quale dà luogo ad un ambiente innaturale, e quindi alla patologia individuale e di gruppo, come la guerra. Le conseguenze di questi fattori combinati portano al bisogno di psicoterapia, che viene esaminata assieme al ruolo dello psicoterapeuta e alla terapia delle psicosi. L’autore sostiene che al livello sociale la psicoterapia possa contribuire al riemergere della cultura materna innata, basata sull’accudimento e sulla collaborazione. Questo libro può essere di grande interesse sia per lo psicoanalista che per lo psicoterapeuta.
Sullivan Integrated
(2013)
This paper discusses two 19-century French-speaking authors, Pierre Janet and Auguste Forel, who both employed hypnosis and in various ways were influential on psychoanalysis. Marcelle, a long case history by Janet, is presented. Freud’s long review of Forel’s book on hypnotism is then discussed, as well as a short review by Erich Fromm of Forel’s autobiography. A case history by Forel is also presented. The connections between these two authors and modern developments are discussed.
Ferenczi is regarded as the initiator of the relational model in psychoanalysis. In Britain his influence on Bowlby was largely indirect. In the United States he exercized an explicit influence on the interpersonal school through Clara Thompson. Fromm was already an admirer and supporter of Ferenczi. In comparing Fromm and Bowlby their convergence on the evolutionary paradigm is stressed. These two authors also converge on two important Ferenczian themes: the primary nature of the mother-child relationship and the importance of real-life traumatic events. The quality of attachment may contribute to the social character.
В статье рассматривается использование марксисткой концепции отчуждения в >Обществе спектакля< Ги Дебора для описания ситуации, возникшей в ХХ веке, когда появились новые формы отчуждения, основанные на навязывании престижных потребностей. Именно консьюмеризм становится важнейшей опорой существующего порядка. Ги Дебор считает, что общество потребления можно одновременно описать и как общество спектакля, который стал тотальным. Концепция Ги Дебора рассматривается в контексте предшествовавшей и последующей историографии: работ Т. Веблена, Г. Маркузе, Э. Фромма.
The history of attitudes toward Freud's adoption of free-associative discourse, as well as toward the significance of the clinical significance of the free-associative method, is critically reviewed. It is argued that, if one takes the re-inviting of repressed contents back into self-consciousness to be the defining process of psychoanalysis as a discipline (distinguishing it even from those psychotherapies that are based on psychoanalytic models of the mind), then free-associating is indeed the sine qua non of the psychoanalysis process. It is further suggested that whereas Freud's notion of libidinality radically subverts Cartesian dualism, our thinking about the significance of free-associative discourse has too frequently lapsed into the mistaken assumption that free-associating should only be about what “comes to mind.” In this context, a way of free-associating with the “bodymind” is described as an addendum to customary psychoanalytic practices. This augmented method remains faithful to Freud's practice of allowing the voice of sensuality to “join the conversation,” at the same time that its clinical implementation incorporates some of the wisdom concerning “breathwork” that comes from the yogic procedures for cultivating awareness.
Norbert Elias, Erich Fromm, and Theodor Adorno all crossed paths at the University of Frankfurt in the pivotal period of the early 1930s, all were haunted by Nazism, and each produced remarkable chapters in the social psychology of authoritarianism. Adorno’s (co-authored) >The Authoritarian Personality< (1950) was the most influential, but perhaps only at the cost of downplaying or hiding underlying theoretical and political interests during a period of significant professional constraints. Currently none of these contributions enjoys much attention, despite enduring academic, political, and national security interests in understanding the origins and nature of popular political ideologies characterized by uncritical submission to militant and intolerant politics. This chapter surveys the neglected social psychologies of authoritarianism offered by Elias and Fromm and offers comparisons and contrasts between these two contributions, and also the more famous publication: >The Authoritarian Personality<. Elias’s >The Germans< is revealed to have many overlooked and lasting virtues, especially its abilities to avoid troubling reifications and to offer insights that more easily transcend the particular traditions of psychoanalysis, Marxism, and positivism.
В статье анализируются работы зарубежных и отечественных теоретиков личности, представляющих различные психологические направления, в которых присутствует обращение к проблеме зависти. Проблема зависти обсуждается в рамках классического психоанализа (З. Фрейд, М. Кляйн), индивидуальной психологии (А. Адлер), аналитической психологии (К. Юнг), концепции гуманистического психоанализа (Э. Фромм), социокультурной теории (К. Хорни), эго-теории (Э. Эриксон, А. Питерс), диспозиционального направления (Г. Олпорт, Р. Кеттелл), гуманистической психологии (А. Маслоу), экзистенциональной психологии (В. Франкл). Показывается, что в отечественных теориях личности проблема зависти находит свое отражение в трудах А.А. Бодалева, В.Н. Мясищева, В.Н. Панферова, А.В. Петровского. Цель. Осуществить анализ психологических теорий личности на предмет выявления специфики представлений о психологической сущности и истоках зависти. Метод. Теоретический анализ и систематизация научных данных. Результаты. Выявлена разрозненность и неоднородность научных пред-ставлений о зависти, что, с одной стороны, позволяет взглянуть на нее с разных углов зрения, а с другой – противодействует интеграции знаний о зависти в единую теоретическую систему.
This paper reveals the basic ideas of Erich Fromm’s analytical social psychology and shows links among work, character and education. Social changes may be better understood in the background of work evolution. Today the concept of waged work has been extended to unpaid activities. At the same time, the working life has been changed from a stable model to a flexible one. The work, its standards and social distribution, are also different now. Erich Fromm’s concept of "social character” clarifies the changes and explains the consequences of the social changes. The relations to work are also different. During these changes – unemployment included – concepts of the unconditional basic income were stud-ied. These concepts explain why it is possible for people without waged work to participate in community life and consumption, without being excluded. The author presents the basic social changes that affected many different subpopulation and age groups.
The aim of this short contribution is to present a summary of the decision problem within the profession of the pedagogue, and the fundamental role of the abduction (>απαγωγή<, retroduction) process in its proper context, in professional practice of the pedagogue, as in all professional practice involving the social and professional pedagogy. Pedagogy is a field for reflection, application and commitment or engagement to education. Moreover, pedagogy is establishing itself as a profession, the profession of the pedagogist (not of the educator, who is a different figure), in the socio-health, intellectual, cultural and aid profession field, even in spite of heavy delays and failures of the Italian laws and the resistance of professional groups related but already recognized both by law and by society. The so-called >pedagogical interlocution< is a paradigmatic form of the professional pedagogical practice. Decision in professional pedagogy, properly speaking, must be reached by the interlocutor(s), who must debate and develop it, with the aid of the professional pedagogue. Abduction is not a valid syllogism: it concerns a possible example of a general case or of a rule, who's the actual pertinence to this general case or this rule is mediated by the professional or expert assumptions. The professional approach of the pedagogue, from methodological point of view, is casuistic (case based) and situational as a form of aid given to the person, alternative and other than to the statistical-operational methodology that addresses rather to populations composed of individuals. Cases of general interest in professional pedagogy can be labeled as >casuistries< or >case study< categories. A good collection of casuistries-case study categories is provided by Erich Fromm, concerning the problems of family education; and by Viktor E. Frankl in his search for sense, Lebenssinn or λόγος. A further range of examples of categories based on case studies which can be dealt with a pedagogical professional methodology are the life and studies orientation problems. A fourth class of examples, applicable differently but methodologically similar, offers to us the autogenic training, particularly the choice of the propositional formula, called and eventually repeated both in the opening and in the closure, which must be adapted to the particular case of each single person; and this can be considered a specific pedagogical competence as the gradual training to the technique proposed by Johannes Heinrich Schultz reveals to be. Professional pedagogy, by this way, can make an important and an authentic and specific contribution to general discussion about decision in the social, human and cultural sciences (or Human-, Sozial-, Geisteswissenschaften).
The journal >Psyche – Zeitschrift für Psychoanalyse und ihre Anwedungen<: A historical overview
(2013)
The author presents a historical overview of the evolution of the German journal Psyche, starting from its foundation by Alexander Mitscherlich, Felix Schottlaender, and Hans Kunz in 1946. After the gradual reorientation of Psyche in the direction of being a purely psychoanalytic journal, Mitscherlich became its sole editor in 1969. In the 1980s, Psyche played a central role in the discussion and working-through of the German analysts' involvement in the National Socialist Regime. In 1997, Werner Bohleber followed Margarete Mitscherlich as editor-in-chief. Psyche, the only monthly psychoanalytic journal in the world, keeps not only documenting, but also shaping the main developments taking place in our field, on both a national and an international level. As far as the last 20 years are concerned, the journal has also played a central role in the debate conducted in and outside Germany in terms of empirical research in psychoanalysis and the dialogue with the neurosciences.
O objetivo principal desta pesquisa é analisar o problema da liberdade nas obras de Paulo Freire escrita até 1970, compreendendo o percurso de apropriação que este educador fez da Psicologia Humanista de Erich Fromm. Trata-se de uma pesquisa histórica, circunscrita no âmbito da História da Educação e da Psicologia do Século XX. Como fontes, utilizamos as obras dos autores em questão focando-nos em dois aspectos: a) na apreensão dos problemas que interessavam ambos os autores e nas soluções dadas pelos mesmos naquele contexto histórico; b) no entendimento das hipóteses e expectativas que consideravam como válidas. O estudo realizado evidenciou-nos que ambos os autores partiram de suas realidades, transformando suas reflexões em contribuições concretas para interpretar o problema da liberdade. Ambos viveram a crise profunda do mundo contemporâneo causada pelo terror do totalitarismo e da ideologia, cuja perversidade ameaçou a liberdade humana e o funcionamento de uma sociedade democrática e que se traduziu no campo intelectual pelo esfacelamento da tradição filosófica e religiosa. Ambos utilizaram novos métodos para justificarem a busca da resposta ao problema da liberdade em um século marcado pela violência. Embora a matriz ontológica do conceito de liberdade de Freire seja diferente de Fromm, contrariando nossa hipótese inicial de trabalho, Freire, encontra na psicologia humanista de Fromm uma possibilidade de reflexão sobre a questão educacional brasileira, partindo da história de sua tradição educacional e da inexperiência democrática do povo brasileiro, numa ótica interdisciplinar, com base filosófica antropológica e oferece categorias psicológicas para análise da formação da consciência dos indivíduos, ponto chave da liberdade humana, extremamente necessária para a educação de uma sociedade democrática.
A importância da teoria humanista existencial psicanalítica e a linguagem corporal dos sonhos
(2013)
Although the once wildly popular writings of Erich Fromm have fallen into desuetude in the 21st century, Fromm remains a relevant figure for anyone interested in the interpenetrating fields of psychoanalysis, cultural criticism, personal spiritual development and civic engagement in domestic and international affairs. For that reason, his thought is eminently worthy of being revisited. At least that is the claim of Lawrence J. Friedman in his new biography, >The Lives of Erich Fromm: Love’s Prophet<.
Music has the uncanny potential to transport its listeners to normally inaccessible realms of the psyche. Grounded in an object relations perspective informed by the burgeoning neo-monistic philosophical discipline of somaesthetics, it is suggested that the synthesis of conscious (necessarily explicit), unconscious (potentially explicit), and nonconscious (necessarily implicit) elements comprises a more utilitarian concept of the psychic essence of an individual: the >foundational self.< This foundational self, or the >spiritual self,< represents the irreducible and ultimately unformulatable core of human experience that results from the dialectical fusion of true-self object relations with concomitant developmentally primitive psychosomatic self states. It is argued that certain types of so-called >sacred music< – music whose form aligns with implicit affective registries that are filtered through intrapsychic constellations of true self object relations – act as perhaps the most potent catalyst in facilitating experiences of spirituality. The phonological qualities of sacred music share the same spectrum of transitional space in which the foundational self enjoys its fullest expression. Sacred music possesses the ability to dissolve explicit representational boundaries in service of achieving symbolic interpersonal fusion with the foundational self, in so doing facilitating a blissfully ego-boundless sensation of unio mystica.
Le nuove dipendenze
(2013)
艾里克·弗洛姆(1890—1980)是当代美国著名的哲学家、社会学家和心理学家,他较早的把马克思主义与弗洛伊德的精神分析学说结合起来进行研究,因此被人们称为>弗洛伊德主义的马克思主义<的主要代表人物。他对资本主义从精神上压迫人的自由和人格现象进行了深入的研究和分析,提出了人性异化这一基本理论。弗洛姆的人性异化理论吸收了弗洛伊德的精神分析学说中关于人性的有关理论,并且借鉴了马克思对资本主义社会劳动异化现象的分析,对当今资本主义社会条件下人的生存矛盾、人性异化的原因及其表现、克服人性异化的途径做了较为深入的分析。与马克思的异化理论相比,弗洛姆的人性异化理论有很强的唯心主义倾向,并且克服人性异化的途径也是一种乌托邦式的空想,但是他对资本主义社会现状的批判和描述,以及对人性异化理论的深入分析。这一理论启示我们,在中国特色社会主义事业的建设过程中要深化对>以人为本<理念的认识、要注重个体的心理健康、要注重人与社会的和谐发展、要注重人与自然的和谐发展。
Why is it that imprisonment has undergone an explosive growth in the USA and Britain over the last three decades against the background of falling crime rates in both countries? And why has this development met with a significant and escalating degree of support among the public? To the extent that governing elites on either side of the Atlantic have been eliciting public support for their authority by inducing concerns about issues of crime and punishment, what explains the selection of crime as a means to this effect, and in what precise ways do crime and punishment fulfil their hidden political function? Moreover, how do Americans and Britons legitimate their consent to objectively irrational policies and the elites responsible for their formulation? In seeking to advance the study of these questions, the present article rediscovers the method and key findings of Erich Fromm’s ‘materialistic psychoanalysis’, bringing them to bear upon insights produced by political economies of contemporary punishment and related scholarship. Particular attention is paid to the hitherto understudied themes of the political production of middle-class support for punitive penal policies under conditions of neoliberal capitalism, and the crucial role played in this process by the privileged position accorded to violent street crime in the public domain.
l objetivo de este artículo es realizar una contribución tanto sustantiva como epistemológica al estudio de la punitividad estatal y pública. Epistemológicamente, se desarrolla un argumento a favor de la utilización del psicoanálisis y especialmente la vertiente >materialista< de Fromm. Sustantivamente y por medio de convocar el psicoanálisis frommiano a dialogar con las visiones de las economías políticas del castigo contemporáneo, el objetivo es trazar las formas en las que la penalidad contribuye a un proyecto más amplio de dominación estatal sobre el público en los Estados Unidos y Gran Bretaña bajo las condiciones del capitalismo neoliberal. Se le presta particular atención en este sentido a los temas poco estudiados hasta aquí de la producción política del apoyo de las clases medias a las políticas punitivas y el rol crucial que ha jugado en este proceso la posición privilegiada otorgada al delito violento de la calle en el dominio público. El artículo argumenta que la penalidad neoliberal y sus efectos políticos requieren necesariamente lo que ha sido típicamente teorizado como los lenguajes y operaciones moralmente neutrales y desapasionadas del gerencialismo. Concluye reclamando un quiebre con respecto a los dos enfoques dominantes acerca de la responsabilidad de las elites por la punitividad pública: >punitividad populista< y >populismo penal<. A partir del trabajo de Fromm sobre el carácter social de las clases dominantes, se plantea que la auto legitimación y sus bases narcisistas son claves para comprender las acciones e inacciones de las elites.
赫尔曼·黑塞(Hermann Hesse,1877-1962)是20世纪德国杰出的浪漫主义作家,被誉为>德国浪漫派的最后一位骑士<。黑塞深受浪漫主义影响,他将自己的小说称为>心灵传记<,在其创作中始终关注人与世界、与自身的关系,因此其小说全方位地展现了不同阶段的人与外界的矛盾以及因此产生的救赎渴望。本论文试图从黑塞的个人经历和思想入手,借助女性形象的分析,从自然之女、欲望的张扬、生活之母的伟大想象等三个层面上历时性地探讨黑塞小说中的女性救赎观念,并将其救赎道路的展开置于特定的时代背景和文学传统中,发掘其女性救赎背后独特的文化内涵及精神意义。论文主体分成四个部分,为四章。第一章主要从共时和历时两个角度,从黑塞的个人经历和文化传统两个方面入手,探究黑塞在个人与时代危机中的救赎意识的产生,并将作家置于文学传统中进行观照,指出其以女性为依托的救赎意识实际上来源于作家对浪漫主义文学传统即先代诗哲智慧的有益吸收。第二章以作家的早期作品《彼得·卡门青》为例,重点借用了生态女性主义和弗洛姆>爱的哲学<的某些观点,指出青年对心灵家园的困惑与追寻是其救赎的发轫,由此这一时期的女性典型地带有自然特性,正是在这个维度上,女性为男性指明了救赎之路,即爱的哲学。第三章以黑塞代表作之一的《荒原狼》为主要分析对象,是本文论述的重点和难点。本章以荣格的原型分析理论为架构,试图从原型角度论述小说中男性的分裂与冲突以及女性阿尼玛原型所具有的救赎意义,在此基础上揭示出黑塞这一时期的>幽默哲学<,其本质是一种苦难哲学和超越哲学。第四章着重探讨《纳尔齐斯与歌尔德蒙》中的女性救赎主题。首先借用尼采>成为你自己<的道德哲学来分析小说主人公歌尔德蒙的救赎之路的展开,即对真实自我的认识。在此过程中,女性扮演艺术和性爱女神,并在作家的塑造中成就了生活之母的伟大想象,第三节重点论述小说中体现的死亡哲学,即关于生与死、死与爱的关系。由此黑塞在技术与理性的时代氛围中,通过对感性之爱与死亡的吟唱,在一个审美的世界中表现了自身对个体救赎的内在探索。
埃里希·弗洛姆创立关于人的生存方式理论的目的是为了给当代人所处的生存困境寻找解决的方法。纵观弗洛姆的作品,其中的分析社会问题的最重要的切入点是工业化或过度市场化对人的生存处境和精神的扭曲。他继承并发展了马克思关于>人的全面而自由的发展<理论,全方位总结了处于资本社会中的人生存方式的特点,深刻的剖析和批判了当代资本主义社会给人带来的人性异化和人格病态。在弗洛姆看来,要想消除人性的异化,矫正病态的人格,唯有消除现有>重占有<的生活方式,代之以>重存在<的生活方式。弗洛伊德的精神分析理论、禅宗的>开悟<思想以及马克思的有关人道主义、异化劳动的论述对弗洛姆学说的形成有着直接的影响。萦绕于犹太人家庭出身的孤独心境、敏感于世界大战的多舛时代,弗洛姆借助马克思的相关论述形成对社会和时代的整体认知。他把马克思哲学解释为以人本主义贯穿始终的学说,认为这也是马克思思想价值和逻辑统一的原因之所在。马克思把生存价值是人类追求的终极目标,认为这是规定人类各种行动的终极原因,人类生命的本质就在于生存。弗洛姆继承马克思的生存论思想,进一步区分了>占有<(to have)和>存在<(to be)两种不同类型的人类生存方式。其中,重占有的生存方式是建立在私有财产、利润和强权这三大支柱之上的,而与之相对应的重存在的生存方式则是以主体独立、自由和批判理性为基础的,人的积极主动地生存状态,在这种状态中主体>体验到自己是自己活动的主体。<以重占有为主导生活方式的社会,其基本的经济特征是数量化和抽象化,人们在深层次上都缺乏任何满足感,其消费渴求完全与人的真实需要背离。政治领域当中的普选退化成盲目的偶像崇拜,人们的抉择很大程度上是受各种宣传和广告引导的。在此社会中,有形的、公开的权威转向无名的、不可见的、异化了的权威,利润、经济需要、市场、常识、舆论,>集体<所做、所想、所感受的一切替代了有形权威所发布的禁令。于是主体自身受制于各种无名权威,主体性丧失,求同感蔓延,新的道德要求人们必须学会放弃自我,成为群体的一部分,并且必须喜欢这种状态。在这样的背景之下,教育只注重使学生学习尽可能多的知识,却忽视学生自主思考的时间,而宗教则丧失了宗教本身固有的情感慰籍的作用,转而以劳动、财产、利润和强力为>神圣<的信条,其作为一种意识形态其目的仅仅在于防止人们没有纪律而威胁到社会制度。要从重占有的生存方式向中存在的生存方式转变,弗洛姆认为首先应该从经济领域中进行改革确立生产领域中的以人为本以及公有制社会主义原则,使工人用积极地参与生产所来的满足感来取代对金钱、名誉、地位和权利的追求;人们的消费也应该从真实的人性出发、遵从人道化的方式进行。政治领域的变革强调必须要确立人的主导地位,建立新型的参与性民主,用人道主义的管理来替代官僚主义的管理,禁止一切商业的和政治的意识形态,构建永久和平的世界。文化领域之教育的变革,要将其基本出发点确定为>人的成长<,即目标是促进人的自由、全面的发展,使学生由被动学习变为主动思考,同时将教育的对象将覆盖所有年龄段的人群,绵延于个体生命的始终。以生存为导向的宗教致力于使人能够有能力超越自我的狭隘性和根本的孤独感,它把对所有人的一致性及对生命与人性的忠诚视为最高信条,反对任何形式的偶像崇拜。要想使生存方式取得真正意义上的转变,弗洛姆提出不但要重视人的经济、政治、文化生活的改善,还要促进人的精神面貌的革新,使得人的本质真正得到实现,即进行新人和新社会、心理革命和全面的社会革命。这就需要注重社会性格的塑造,使其通过生产方式和导致社会分化的方式所构成的社会实践来影响社会的个体成员。当代中国正在深入推进现代化建设,一方面传统的生活方式不断地在遭到侵蚀,另一方面又面临着消费主义的威胁。如何在推进现代化的过程中实现与传统优良生活方式的衔接,同时有效规避消费主义的消极后果,弗洛姆重生存的生活方式理论对我们来说具有很好的借鉴价值和指导意义,它可以打断物质消费领域>更多>与<更好<之间的联系,使>更好<与>更少<结合在一起,从而引导人们在生产领域而不是在消费领域中获得满足,并使这种满足更多地落实在精神和文化领域。目前国家所推行的科学发展观强调>以人为本<,追求全面协调可持续的发展,这已经反映了人们对生活方式变革的某种自觉。当然,弗洛姆的理论应用于中国的当下,我们还应该对其限度保持一份清醒。
우리나라의 근대 학교교육은 초기에는 생존을 위한 기술을 중시하였고, 생존의 문제가 어느 정도 해결되자 경제적인 부(富)와 명예를 보장하는 지식을 중시하였다. 보다 유용한 지식의 추구에서 경쟁이 일상화되었고 이로 인해 여러 부분에서의 발전이 이루어졌으나 간과할 수 없는 격차와 소외 또한 발생하였다. 본고에서는 Erich Fromm이 『소유냐 존재냐』에서 경고한 바와 같이 현재 학교와 사회가 직면하고 있는 인간소외 현상은 교육이 지식을 소유하고 소비하는 대상으로 간주하여 발생하는 것으로 보았다. 이를 극복하기 위해서는 존재에 관심을 돌려 교육주체의 체험과 실천을 통해 주체를 성장하게 하고 그들이 자신들의 존재를 찾고 삶의 의미를 구성하는데 주력해야 하는데 가장 적절한 수단으로 Jerome S. Bruner가 논의한 내러티브를 탐구하였다. 본 연구는 1980년대 중반 Bruner의 인식론에 변화가 생긴 시기를 기점으로 전기의 대표적인 교육이론인 ‘지식의 구조’와 후기의 대표적인 교육이론인 ‘내러티브’의 특징과 상호관련성을 살펴보았고 내러티브가 학교교육에 주는 시사점을 고찰하였다.
The main topic of this thesis is to compare the concept of freedom of three major thinkers of the twentieth century – Sigmund Freud, Erich Fromm and Zygmunt Bauman. The work consists in an attempt to find differences in approach of mentioned thinkers and in approach in individual fields to which they are classified i.e. psychology, sociology, and philosophy. The work is gradually focused on several aspects of freedom, while the majority of interpretation focuses on the modern form of freedom and finds its credibility for the modern man. The thesis also highlights the main features of freedom and its current ambivalent character. Freedom is interpreted here as a phenomenon which is an essential part of society. The modern age is characterized by a completely different freedom from the previous period and as part of a new society must be explained from a different perspective. Freedom in Freud relates to its interpretation from the perspective of human inborn instincts and biologically conditioned man who is forced to live in a civilized society that restrains him. Freud considers culture to be despotic on one side, full of cultural norms and regulations, which do not allow people to act based on their will. On the other hand he is aware that without certain limits total anarchy would prevail in the world. Fromm to certain extent distances himself from Freud's theory of instinct-driven man, whose naturalness makes him to meet the needs associated with libido saturation, and embeds freedom in the broader social standards and historical coherence. Fromm proceeds from the time since the man was not a single individual to a modern industrial society in which individualism is the main theme and freedom seems to be an ambiguous phenomenon. With the rise of capitalism the man gained freedom to decide but on the other hand he began to feel helpless and alone. According to Fromm man is determined by culture and social motivation drives him. Freedom is possible in a society where every individual and his growth and happiness is primary objective and purpose.
Fromm´s theory is followed by contemporary sociologist Zygmunt Bauman who understands freedom as ambivalently as his predecessor. In a capitalist society almost everyone of us is free, we have a choice of many options, which brings Fromm´s theory is followed by contemporary sociologist Zygmunt Bauman who understands freedom as ambivalently as his predecessor. In a capitalist society almost everyone of us is free, we have a choice of many options, which brings discomfort associated with the act of decision-making. In this sense he has in mind a society that has been in the last few decades radically transformed. When he talks about consumer freedom he thinks of present form of capitalism that was transformed from production stage to consumption stage. So consumer freedom, which depends on market, dominates today´s entire society.
The author sees H.S. Sullivan's (1892–1949) interpersonal theory as the best theoretical framework for the contemporary intersubjective perspective in psychoanalysis and presents the former in its pluridimensional articulation. After having extended Freud's therapeutic approach to psychotic patients, Sullivan developed both a developmental psychology and a psychoanalytic and psychotherapeutic technique based on the >interpersonal field< as the basic unit of study. To the pluridimensional character of his theory also belongs its application to the cultural and social aspects of our personal identity. Having the contemporary psychoanalytic authors who shaped the intersubjective perspective limited themselves to the clinical dimension, Sullivan's interpersonal theory can still provide the theoretical framework that any psychoanalytic perspective needs.
The author sees H.S. Sullivan's (1892–1949) interpersonal theory as the best theoretical framework for the contemporary intersubjective perspective in psychoanalysis and presents the former in its pluridimensional articulation. After having extended Freud's therapeutic approach to psychotic patients, Sullivan developed both a developmental psychology and a psychoanalytic and psychotherapeutic technique based on the >interpersonal field< as the basic unit of study. To the pluridimensional character of his theory also belongs its application to the cultural and social aspects of our personal identity. Having the contemporary psychoanalytic authors who shaped the intersubjective perspective limited themselves to the clinical dimension, Sullivan's interpersonal theory can still provide the theoretical framework that any psychoanalytic perspective needs.
Review Borgogno, F.: >The girl who committed hara-kiri and other clinical and historical essays<
(2013)
Review Borgogno, F.: >The girl who committed hara-kiri and other clinical and historical essays<
(2013)
What would Erich Fromm say about North Korea? A preliminary
application of humanist psychoanalysis
(2013)
This paper considers the possibility of applying the sociologically oriented humanist psychoanalysis of Erich Fromm to the evaluation of the political character of the North Korean state and society, with particular attention given to Fromm's concepts of the matricentric complex and patricentric complex, as well as to his analysis of fascism and Stalinism. The author explains that if humanist psychoanalysis is consistently applied, North Korea can be understood as a transitional postcolonial Stalinist state with a patricentric social order that exploits the matricentric complex for mass control.
Wer hat sich nicht schon einmal gefragt, wie es in der Vergangenheit zu faschistischen Regimes kommen konnte? Wer hat sich nicht schon einmal gefragt, ob man vieles durch andere Umständer hätte vermeiden können? Und wer hat sich nicht schon einmal gefragt, ob es in der Gegenwart oder Zukunft wieder einen Erfolg faschistischer Ideologien geben könne? Die kritische Theorie >erforscht besonders drei Sphären: die ökonomische Basis der Gesellschaft, die psychische Entwicklung des Individuums und den kulturellen Bereich<, um der Antwort näherzukommen. Ihre Grundfragen dabei sind: >Wie ist die Gesellschaft zu analysieren?< und >Wie wirken sich diese gesellschaftlichen Verhältnisse auf die Entwicklung des Menschen aus?< >In einer seither nicht mehr vorgekommen Dramatik stellte sich die Frage, als in den 20er und 30er Jahren in einer Vielzahl europäischer Länder, besonders aber in Deutschland faschistische Regimes an die Macht kamen ...< . So hinterfragt auch Helmut Dubiel den autoritären Sozialcharakter in seinem Werk: >Kritische Theorie der Gesellschaft. Eine einführende Rekonstruktion von den Anfängen im Horkheimer-Kreis bis Habermas<. Er versucht dort, durch die Verbindung der Psychoanalyse mit marxistischen Theoriegrundlagen, den Erfolg faschistischer Ideologien und Regimes zu erklären. Da die psychoanalytische Theorie >weitgehend unbekannt< war und Freuds Theorie als >idealistische Abweichung< galt, blieb es laut Dubiel nur den Personen vorbehalten, die Mängel der gescheiterten Revolution zu beheben, die an keine der beiden Arbeiterbewegungen gebunden waren. [Weltbild.ch]
Die Kunst der Freundschaft
(2013)
In the article problems connected with possibilities of analyzing human behavior in context of propensities were discussed. Main focus was put on differences in propensities with respect to sex, also in context of E. Fromm’s personality theory. Methodological issues related to propensities were presented. Definition of propensity and methods of measuring propensities were also proposed. In empirical example differences in propensity to smoke cigarettes and propensity to drink alcohol with respect to sex in Polish voivodeships in year 2004 were estimated. Also, econometric models explaining that kind of propensities were introduced.
中国社会现代化进程不断走向纵深发展的同时,现代性的诸种诟病不可避免地展现在中国民众相照面。尤其是>资本<的强大逻辑实质性地支配和影响着中国社会生活的方方面面,个体生存品质的畸变,成为时代精神的重要关切点。人们在对>高品质<的物质生活孜孜不倦的渴求之中,却一再迷失于各种虚假信息下的虚假消费的迷雾之中。无法满足的物质欲望的焦虑与有效精神世界支持的缺乏,让人们的心灵陷入迷茫和困惑。对于现代社会的病理诊断,埃里希•弗洛姆的社会心理学可谓独树一帜,可以作为中国现代性理论建构的宝贵思想资源。埃里希•弗洛姆(1900—1980)曾经被称誉为美国最具影响力和最受欢迎的精神分析学家,同时也是西方>弗洛伊德主义的马克思主义流派<的主要代表人物。上世纪80年代的中国改革之初,弗洛姆开始进入中国人的文化视野,作为有着精神分析背景的西方马克思主义者,他以其独特的视角将马克思的>异化<理论、马克思关于人的思想、马克思关于人类解放的理想和弗洛伊德的精神分析的理论、人本主义哲学、社会心理学分析结合起来,对人的精神领域的异化做出剖析,并试图为20世纪人的精神生活的健全发展做出理论上的回应。笔者认为,结合当今中国社会的各种现实生活,对弗洛姆研究的深度和广度具有重要的理论意义和现实意义。弗洛姆有着浓厚的宗教思想和精神分析的背景,受法兰克福学派的社会批判理论宗旨的影响,汲取了马克思关于人的思想的养料,形成了自己独特的理论思想。弗洛姆作为一位颇具影响的大师,其思想有他的合理性和时代性。本论文选择>精神异化<的独特角度,对弗洛姆思想进行梳理,试图挖掘出弗洛姆思想的现实性。>异化<是一个老话题,从黑格尔的>绝对精神<的异化到费尔巴哈对宗教>彼岸世界<的批判,再到马克思对>现实世界<的>劳动异化<的批判,异化思想最终演化为一个批判现实的利器。弗洛姆正是在此理论的基础上,认为20世纪的问题突出表现为>人死了<,人的精神丧失了,异化已是一个全社会各个阶层不可回避的问题,人的精神生活在物质消费主义、精神产业化的蚕食下彻底>异化<了。弗洛姆受人本主义人性论的影响,认为人在进化中意识越来越发达的情况下,离自然这个原初的链接纽带却愈加遥远。由于这样的生存矛盾,人的精神在深层次是孤独而恐惧的。人源于自然又要超越自然的矛盾产生了五种精神需求,但主要是归属和超越的需求。社会制度设制和现实社会关系是人之为社会人解决此矛盾的现实条件,但在西方社会这些人性的精神需求被异化而满足。精神领域被异化主要表现在四个方面:首先是总体的思想意识文化的虚假性、抽象性、趋同性、享有性;其次是人渴望和追索自由,但却获得了>消极的自由<或逃避自由,政治民主也充满了虚假泡沫;再次是精神心理异化,主要表现为>非创造性/非生产性<的病态社会性格加剧了人心理的扭曲,典型的>市场交换型<社会性格的>合理化<误导人以出卖自己人格为>成功<;最后是人的情爱关系的异化,现代西方社会人的种种社会关系都成为利益交换关系,人的心灵归属彻底沦为买卖关系。弗洛姆既重视人理性思维能力,又重视人的感性情感能力,倡导发挥人的自发性和创造性,关注人的自我完善,还强调>健全的社会<是人的完整、自由、全面发展的条件。那么人的困境的救治之道就在于个体在健全社会里发挥人作为完整的人所具有的自发创造性,形成>创造性/生产性<的社会性格,建立富有爱的社会关系和通过创造性活动实现自我和超越自我。同时从计划经济、集体管理,积极自由、全民民主,艺术生存、宗教精神的多个角度全方位构建>健全的社会<,为个体的自我实现和社会的整体和谐发展提供条件。弗洛姆思想为我们观察当代世界和人类命运提供了一个不同视角,也是对马克思社会批判理论的重要发展,应该成为我国现时代哲学社会理论建设的重要思想资源。当然,弗洛姆理论自身的缺陷和局限性也是显而易见的,本文正是以一种批判性研究的立场,希望发掘其理论的思想精华,借鉴其有价值的思想观念。中国社会在物质生活丰富之后,应更关注人的精神性生存,抛却重占有的生存方式;弘扬人性化文化,冷静对待西方消费文化;关注人的心理精神状态,培养健全的心理人格;加强文化艺术修养,发挥>信仰<的积极作用。在这个意义上,弗洛姆的社会心理学及社会批判理论可以在当代中国找到新的生长点。
弗洛姆作为西方近代著名的精神分析心理学家和社会学家,在西方一直负有盛名,他不仅继承和发展了弗洛伊德的精神分析学说,还试图将弗洛伊德的学说和马克思的学说结合起来,以解决现实生活中的各种问题,当然,他最主要的贡献还在于其对人的关怀,他揭示了近代西方社会下人们病态的精神状况,并提出了自己的改革方案。弗洛姆的思想也并非一蹴而就,也有着其形成的历史过程。弗洛姆经历了两次世界大战,对战争所造成的种种悲剧深有感触,即便到了战后,他也时时进行着对人的生存状态的研究,他发现,从战前到站后,人们一直都没有得到真正的自由。而他的思想也主要是来源于当时盛行的弗洛伊德精神分析学说和马克思的唯物主义思想,两种学说都有其优越之处,如马克思的异化理论、唯物主义学说和健康人的思想,弗洛伊德的无意识理论、人格理论和人性思想,这些都在弗洛姆以后的思想中有所体现。弗洛姆继承并发展了两人的思想,并在自己对人的研究中,提出了自己的学说。弗洛姆的社会思想主要体现在了他发现了在社会中人们普遍存在着对自由的逃避这样一种病态的心理。人们自从从自然界中分离出来就感受到一种焦虑和不安,人们迫切需要寻找着到自己的根,而在历史的发展中,随着人们力量的不断壮大,人们发现他们离自己的根越来越远,人们获得了极大的自由,却也感受到了更多的孤独感,为了获得安全感,人们不得不放弃自己的部分自由以期望能够融入这个世界,这也就是近代西方社会逃避自由的由来。弗洛姆发现了这一病态的问题后,并未将其至于一旁,他进而总结他人经验教训,提出了自己的改革方案,他从心理学角度入手,提出要进行创造性活动和爱来解决这一问题,他认为只有如此,才能实现人的真正的自由平等和博爱,才能实现健全的社会。弗洛姆尽管其体现的仍然是资产阶级的利益,其社会思想也主要是从心理学的角度来阐述,但其思想对我们而言仍然有许多可取之处,他对资本主义的描述对我们批判资本主义社会提供了新的内容,他对人的关怀和心理学的研究角度对我们也有着重大的启示。因此,对弗洛姆的思想在一定的度内进行理解,才是我们应有的态度。
The author makes an attempt to reconstruct profiles of a modern humanist on the basis of statements entangled into the press and social discourse. The starting point is E. Fromm’s conception related to the productive and mercenary orientation that constitute the reflection of the social context of the texts under investigation. While conducting an analysis, the author uses the tools of cultural linguistics such as perspective, point of view, profiling and a linguistic image of the world, as well as the assumptions of axiological semantics.
This thesis attempts to advance the underappreciated thought of Erich Fromm as both a crucial contribution to twentieth century intellectual history and a potentially pivotal point from which to transcend current theoretical impasses. In particular, I argue that Fromm's radical humanism can participate in the rejuvenation of contemporary social theory, which is still largely constrained by the dual reductionism of positivism and poststructuralism, and that a return to it will encourage renewed theorising of, and empirical engagement with, the connections that obtain between the >psychological< and the >social<, the >essential< and the >constructed<, and the >is< and the >ought<. I try to show that Fromm's qualified essentialism and ethical normativism are sensible, viable, and desirable, and that they, coupled with his analytic social psychology, which is based on his underlying humanism and elaborated through a unique fusion of Marx and Freud, provide the basis for the development of practical strategies to realise humanism in the world. Perhaps above all, I try to show that there is a deceptive complexity and sophistication to Fromm's ideas, which are all too often taken as simple and naive.
В статье рассматриваются особенности современных пограничных ситуаций в экзистенции, прослеживается раскрытие термина >пограничная ситуация<, введенного К. Ясперсом. Сопоставляются позиции экзистенциалистов Н.А. Бердяева, Л.И. Шестова, М. де Унамуно, Ж.-П. Сартра, В. Франкла, Э. Фромма. Делается вывод о том, что пограничная ситуация в экзистенции является вызовом личности, пробуждением его эмоционального мира через переживание страдания, условием становления человека и проверкой его ценностей, характера и воли.
On passionate dissent
(2013)
Editors’ introduction
(2013)