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On the occasion of the 100th anniversary of the foundation of the Institute for Social Research in Frankfurt am Main, in 1923, this book aims at shedding light on the archives of some of the key thinkers of Critical Theory of Society, also well known as >Frankfurt School<. To pay homage to this current of thought, this contributed volume aims to make the archives speak for themselves, to show the public the quantity of unpublished material still existing by the authors of the Critical Theory which are now in funds in different parts of the world (in Germany, in Italy, or in the United States), and to show that Critical Theory remains alive 100 years after its inception.– The volume starts by presenting the archives of Karl Marx and Friedrich Engels, the thinkers who inspired Critical Theory, and the archives of the Institute for Social Research itself. Then it dedicates separate sections to the archives of Walter Benjamin, Max Horkheimer, Theodor W. Adorno, Friedrich Pollock, Herbert Marcuse, Leo Löwenthal and Jürgen Habermas. The book is composed of chapters written by researchers and editors who worked in the different fonds, as well as chapters written by or interviews with researchers who were or are in charge of some of the archives, or who are especially familiar with the material.– The Archives of Critical Theory will be an invaluable tool for researchers in many disciplines working with Critical Theory of Society, such as Sociology, Anthropology, Political Science, Philosophy, History, Education, Law and Cultural Studies, among others. Readers will find information about the content of each archive and the history of its constitution. The various contributions present many ways in which the materials may be explored and explain how such explorations affected or may yet affect the state of the research.
Psychoanalysis and psychoanalytic psychotherapy have evolved deeply over the past half century. This paper shows some the changes I have witnessed in them, and the challenges we face in this change of era, at the edge of the first quarter of the twenty-first century. Some the challenges are examined: knowing how to transmit in our daily practice the essential relationality of the human being; the relational essence of the process of change through psychotherapy; and a review of our contribution to our institutions being genuinely relational, that is, that we take more care of the space that the Other can inhabit than of preserving our own. We need hope: the hope to change and (again) be people, in connection with others, regaining confidence and being able to be ourself (to be ourselves with others). That is the meaning of our activity, what it is to be a psychoanalyst/psychotherapist today.
A modern demokráciák sem oldották meg az >én< szabadságá nak kérdését, sőt a demokratikus berendezkedésű társadalmakban kialakult a szabadság előli menekülésnek egy teljesen sajátos útja. Fromm meglátása szerint (s ennek érvénye ma még erősebb, mint a könyv megírásakor volt): ahelyett, hogy az egyén megőriz né énje integritását, és spontán módon reagálna környezetére, inkább >megszűnik önmaga len ni, s teljes mértékben a kulturális minták felkínálta személyiségmodellt teszi magáévá.<
Learning >in the Hive<: >Social Character< and Student Wellbeing in the Age of Psychometric Data
(2023)
Growing societal concern about a crisis in the wellbeing of young people has prompted a range of responses from governments and corporations, predicated on an ideal of the resilient, self-reliant individual. Behavioural economists, data scientists and educational technology companies now offer a variety of psychological interventions based on psychometric data, aimed at ‘equipping’ individual students with the necessary skills and character to enable them to withstand the pressures of contemporary life. As a consequence, the critical importance of mutually supportive interpersonal relationships continues to be neglected in mainstream approaches to Social and Emotional Learning (SEL). This article draws on Fromm’s theory of social character and Zuboff’s analysis of >life in the hive< to challenge the assumptions about human behaviour underpinning data science and its application in digital tools for social and emotional learning and self-managed wellbeing. To improve students’ wellbeing, we need to begin with an understanding of why they are more likely to thrive within a network of mutually supportive social relationships than a digital >hive<.
The title of this article encapsulates an approach to the notion of the analytic field where the contributions of the Barangers and Bion converge, opening up new perspectives that the author began to explore together with Antonino Ferro in the late 1980s and early 1990s. While the explicit formulation of a bipersonal field model should be credited to the Barangers, it is perhaps less widely known that the term “field” also features in Bion’s writings, with a meaning that is often generic but occasionally bears more specific connotations: for example, when he assimilates the analytic situation into a multidimensional field. In the light of Bion’s theory of thinking, the unconscious dynamics of the analytic field is determined not only by crossed projective identifications, but also by the dream-work of the couple, resulting from the alpha-function of both subjects. Thus, the Barangers’ concept of bastions can be combined with that of functional aggregates (Bezoari and Ferro), understood as animated holograms allowing a shared representation of the ongoing emotional experiences.
This study presents an overview of the development of the main psychoanalytic conceptions regarding safety, an aspect that has received increasing attention within the psychoanalytic literature. After describing the hypotheses of Sigmund Freud, Joseph Sandler, John Bowlby, and Harry Stack Sullivan, the study focuses on the ideas proposed by Joseph Weiss and on control-mastery theory (CMT), a cognitive-dynamic relational theory of mental functioning, psychopathology, and psychotherapy. Unlike other models, CMT stresses that human beings need to feel that both themselves and the people they love are safe; each person, however, may need something different to feel safe. Two clinical vignettes are used to illustrate how the therapist can understand, from the outset of the therapeutic process, how to help the patient feel safe, stressing the case-specific nature of the conditions of safety.
In his work, Francesco Corrao has addressed cutting-edge themes developed in psychoanalysis between the 1960s and the 1980s. A contemporary re-reading of his writings offers a valuable opportunity to highlight central themes in today’s psychoanalysis, such as the epistemological approach to the reality of the unconscious, the theory of the drives, countertransference, new and different perspectives on the transference, the centrality of the Oedipus complex, and the way in which digital technology has affected both culture and psychoanalysis. It seems particularly noteworthy that, while on the one hand Corrao’s thinking preserves and integrates a part of the more recent contributions, on the other hand it provides a more solid redefinition of the fundamental elements of psychoanalysis, showing both the tensions that emerge from contemporary developments in psychoanalysis and culture, and a number of potential solutions.
Ungleichheit ist Unfreiheit – über Ueli Mäder. Lobrede zur Verleihung des Erich-Fromm-Preises
(2023)
O poczuciu bezradności
(2023)
Poczucie bezsilności
(2023)
Postawa kreatywna
(2023)
Czy nadal kochamy życie?
(2023)
Wola życia
(2023)
Vita activa
(2023)
This chapter introduces a psychosocial strand of thinking that offers a way to conceive of creative relations between the psyche and the world. Whereas much current psychosocial theory stresses how anxieties are managed by defending the self against the world or fuel subjection to oppressive social norms, the theories we engage with here point to ways in which anxieties can be employed in the urge to bridge inner longings and external realities. These ideas took form in the early Frankfurt School, which despite their comprehensive integration of psychoanalytic and social theory until recently has been comparatively marginalized in Anglophone Psychosocial Theory.– The chapter presents and discusses three notions: Erich Fromm’s Freedom, Hans Loewald’s Resonance, and Alfred Lorenzer’s Interaction. Even though different in emphasis and outlook, these notions contribute to a shared intellectual project, namely, to point to potentially productive and non-antagonist interactions between the psyche and society. They do so not by virtue of some resistant part of unspoiled nature residing in the body or in the mind, but by virtue of being able to point to the more or less life-enhancing and life-impeding forms this interaction of psychic energies and societal needs may take.– We argue that these theorists and their notions of freedom, resonance and interaction, contribute to further developing the materialist conception of the psychosocial in ways that appear specifically urgent today. They enable us to theorize tensions within current society, between dynamics that drive instrumentalization and reification on the one hand, and more life-enhancing and mutually enriching interactions between human beings, social structures, and natural environments on the other.
Consulting has evolved significantly over the years. This is in response to the changing operating environment and the emerging needs of organizations. To enrich client-consultant relationships, this article explores the changing philosophical positions around consulting and some of the applied techniques to make consulting an instrument of help in organizations. To enhance understanding of the varying consulting approaches, the article covers consulting approaches from Sigmund Freud, Karl Marx, Erich Fromm, and Patrick Trottier. The philosophical positions and insights from their work will support the emerging consultant in deepening transformational consulting. Through a review of the literature and reflecting on the author’s consulting practice, the article summarizes approaches to enhance transformational consulting. These approaches advance the humanistic paradigm and as such promotes the co-creation of solutions with the client system. The article positions the Use of Self and Action Research as fundamental to enriching consultants’ productive impact. In addition, the article highlights four strength-based models that enrich the design of client-centered solutions.
The Courage of Disobedience
(2023)
Albert Camus, Emmanuel Levinas, Erich Fromm, Paulo Freire, and Mahatma Gandhi take issue, each in their own way, with the individualism and pessimism of Existentialist philosophy. They also question the ideological complacency and oversimplifications of social evolutionism. While these thinkers disagree on the role of God and rational thought in human affairs, they see courage as an important lever for resisting oppressive systems that undermine people’s freedom, their capacity for self-affirmation, their hopes for lasting peace, and their sense of humanity and ethical responsibility. The critical and progressive stance they take on the ravages of modern-day authoritarianism, colonialism, and imperialism is a world away from Hitler’s heinous call for the >courage of aggression< and the horrors that ensued.
Penelitian ini bertujuan untuk mendeskripsikan faktor pengaruh mekanisme pelarian diri, bentuk mekanisme pelarian dan dampak mekanisme pelarian diri laki-laki Pragina dalam novel >Yang Menari Dalam Bayangan Inang Mati.< Teori yang digunakan dalam penelitian ini adalah psikoanalisis Erich Fromm. Metode penelitian yang digunakan adalah deskriptif kualitatif dengan pendekatan psikologi sastra. Sumber data dalam penelitian ini adalah novel >Yang Menari Dalam Bayangan Inang Mati< karya Ni Made Purnama Sari. Data penelitian ini disajikan untuk merepresentasikan faktor, bentuk serta dampak mekanisme pelarian diri laki-laki Pragina yang merupakan tokoh utama dengan menggunakan prespektif psikoanalisis Erich Fromm. Dampak pengaruh mekanisme pelarian diri laki-laki Pragina disajikan tidak menggunakan data, melainkan menggunakan interpretasi penulis sesuai dengan hasil penelitian yang kemudian dapat menarik kesimpulan dari hasil interpretasi. Teknik pengumpulan data dalam penelitian ini menggunakan teknik pustaka dengan teknik analisis deskriptif. Hasil penelitian ini menunjukkan adanya (1) Faktor mekanisme pelarian diri melingkupi faktor keluarga dan faktor internal diri laki-laki pragina yang menghasilkan 7 data, (2) Bentuk mekanisme pelarian diri melingkupi otoritarianisme, perusakan dan ketundukan otomat yang menghasilkan 25 data, (3) Dampak mekanisme pelarian diri yang terjadi pada tokoh Putu sebagai laki-laki Pragina dalam novel >Yang Menari Dalam Bayangan Inang Mati<.
Historians, including intellectual historians such as myself, rely more on primary source research than philosophers. During the period 1992–2001, I conducted extensive research on both the Herbert Marcuse and Max Horkheimer Archives in Frankfurt, Germany. This essay describes my experiences working in these archives. I highlight, in particular, some of the most important discoveries I made in the archives and how the primary source documents shaped my understanding of Herbert Marcuse and Max Horkheimer’s crucial contributions to the development of Critical Theory. The essay also emphasizes the value of primary source research, especially for those working in the materialist tradition of the early Frankfurt School, which emphasizes the >Zeitkern der Wahrheit<, that is, the impossibility of separating ideas from a historically specific social context.
Human and animal comes into this world without consent and will. But unlike animal, human endowed by The Creator with mind and imagination. This endowment make human should think about his existence in order to make a difference with animal. In this case, Fromm creates a theory to solve the dichotomy between human as human and human as animal, which popular with human needs theory. Erich Fromm postulate five human needs that consist of relatedness, rootedness, transcendence, sense of identity, and a frame of orientation. In this research, the researcher uses human needs theory to analyse the main character in Okky Madasari’s >The Years of the Voiceless< which aims to show Sumarni’s human needs and the way Sumarni fulfils her human needs. This study uses a psychology of literature approach by paying attention to the soul aspects of the main character in the novel. The researcher collects the data in the form of narratives and dialogues related to research objectives. The results of this study indicates that Sumarni has all human needs that formulated by Erich Fromm, those are relatedness, rootedness, transcendence, sense of identity, and a frame of orientation. In the next stage, Sumarni succed to fulfill her human needs by submission, dominating, and love for relatedness; wholeness and fixation for rootedness; creativeness for transcendence; adjustment to a group and individuality for a sense of identity; rational goals for a frame of orientation.
In this paper >jealousy< and >envy< are discussed from a unique perspective: as therapeutic goals rather than as maladaptive mechanisms. Furthermore, I suggest that jealousy be regarded as a performance of love. Four states are distinguished here; two of them are >primal narcissistic<, and the other two are >intersubjective<. Intersubjective envy and jealousy should be embraced as a >welcome flag< that signals a couple's entry into the oedipal layers. Mutuality and shared unconscious are described by means of >recognition< as a central concept. This article views recognition as a form of identification that allows >me parts< to be found and reclaimed from the significant >other<. In favor of historical justice and clarity, I introduce a less familiar case of Freud (1933) – Herr. P, and conclude with my own case story.
The best way to reconstruct the history of psychoanalytic ideas is to begin from the study not of theories, but of the various authors and their contexts. Important contributions to the study of the ego in Europe had already come from Ferenczi and Fenichel, well before Hartmann founded Ego Psychology (EP), which became mainstream in North America. In Europe, before World War II, significant contributions to what here is called >psychoanalytic ego psychology< (Pep) (contrasted with Hartmann’s EP) came from Anna Freud, Paul Federn, and Gustav Bally. After World War II, contributions came from Alexander Mitscherlich, Paul Parin, and Johannes Cremerius in the German-speaking community, and from Joseph Sandler in the UK. If this is the case, we should then talk of >ego psychologies< in the same way as we talk of the various object relations theories. Pep – as it was described in the guiding principles formulated by Fenichel in the 1930s – keeps informing the clinical work of many psychoanalysts, even if they are not fully aware of it. For example, it represents the basic ingredient of the empirically verifiable >psychoanalytic therapy< formulated in detail by Helmut Thomä and Horst Kächele.
Having introduced readers to the history of the reception of psychoanalysis in Italy, the author reconstructs the history of the Italian reception of the work of Harry Stack Sullivan (1892–1949) and Stephen A. Mitchell (1946–2000). Sullivan’s work played a fundamental role in adding to the >new Italian psychiatry,< founded by Franco Basaglia (1824–1980), the psychodynamic dimension it lacked, creating a new convergence between the social and psychological dimensions of psychiatry. Mitchell’s work played a fundamental role in the development of the Italian tradition of psychoanalytic psychotherapy originally articulated by Gaetano Benedetti (1920–2013) and Pier Francesco Galli, following their reception of Sullivan’s work. This phenomenon coincided, from an institutional point of view, with the emergence of a network of Italian institutes and societies affiliated to the International Federation of Psychoanalytic Societies, which had been originally cofounded by the William Alanson White Institute – the institute founded by Sullivan in 1943, where Mitchell himself trained as a psychoanalyst at the end of the 1970s. Interpersonal and relational psychoanalysis also ended up finding a place in the work of several colleagues of the Italian Psychoanalytic Society, as well as allowing the foundation of several institutes and societies affiliated to the International Association for Relational Psychoanalysis and Psychotherapy. The author reconstructs this chapter of Italian psychoanalysis from both a historiographical and a personal point of view.
At the turn of the twentieth century, curiosity about paranormal events, in particular clairvoyance and telepathy through the state of hypnotic trance, spread widely throughout the Old World and the United States. The investigative interest in this field infected many psychoanalysts, including Freud. This paper intends to examine the pioneering articles which the creators of the psychoanalytical movement in Italy dedicated to this topic. A special place though rightly belongs to Emilio Servadio and to the founding father of Italian psychoanalysis, Edoardo Weiss. Weiss' experiences within the paranormal world are documented in a series of letters, some completely unpublished, which he exchanged with Paul Federn. The A. evaluates this correspondence, with the aim of transposing the discourse onto a theoretical level. Weiss' interpretations of his mediumistic experiences and Servadio's writings on telepathy and on paranormal dreams contains incredibly suggestive observations, which seemed to herald an expansion into the analytic field of the area of exchange between analyst and patient. They sensed some axioms which would only much later be theorised within the inter-subjective psychoanalysis and the field model.
Stowo wstepne redaktora
(2023)
Wprowadzenie edytorskie
(2023)
This article, based on the author’s keynote speech at the first International Conference on Critical and Radical Humanist Work and Organizational Psychology at the University of Innsbruck, draws on radical humanist theorizing on human productivity and the >pathology of normalcy< in demon-strating the importance of the contribution of Erich Fromm as a basis for Critical Psychology . The sociologist and psychoanalyst Erich Fromm (1900-1980) developed a social psychological method, the special significance of which is that it explicitly captures unconscious motivations and impulses. This makes it possible to identify strivings and behaviors, as well as common values and thought patterns, which, from a humanistic perspective, represent socially patterned mental >defects<. Based on Fromm’s concept of social character, what is perceived as >normal< and >reasonable< in a given society can be exposed as a potential >pathology of normalcy<. After briefly outlining major con-cerns of the project of Critical Psychology, Erich Fromm's social-psychoanalytical approach is in-troduced. The following sections are dedicated to the significance of character formation for ex-plaining social behavior, social repression and socially patterned defects. Next, some indications will be given regarding the meaning of human productivity according to Erich Fromm. Subsequently, the pathogenic impacts of social character orientations will be illustrated based on the exemplary types of the authoritarian and the contemporary marketing social character. The article concludes with a short summary of Erich Fromm’s contribution to Critical Psychology.
Human Relationships and Mental Health. Insights and Findings from Erich Fromm’s time in Mexico
(2023)
Wie bleiben wir authentisch?
(2023)
Film adalah karya seni yang memiliki peran mendidik, selain juga memberikan hiburan. Penelitian ini bertujuan untuk memaknai film komedi keluarga yang ditayangkan melalui Netflix, Pourris Gâtés (2021) karya Nicolas Cuche melalui paradigma berpikir pedagogi kritis Henry Giroux dan psikologi sosial Erich Fromm. Sebagai penelitian kualitatif, teknik analisis yang digunakan adalah interpretatif reflektif. Data visual dan lisan dalam bentuk gambar, percakapan, dan tulisan dalam film Pourris Gâtés (Cuche, 2021) yang produksi oleh Borsalino Productions&partners secara tematik diidentifikasi dan diklasifikasikan untuk mendapatkan pesan dan kebermaknannya. Hasil penelitian menunjukkan bahwa harapan terhadap generasi-z ditampilkan melalui konflik dalam keluarga Francis Bartek, seorang ayah tunggal yang kaya raya, salah satu pengusaha terbaik di bidang konstruksi di Monako yang mencoba mendidik anak-anaknya, yaitu Philippe Bartek, Stella Bartek, dan Alexandre Bartek untuk bertanggung jawab terhadap hidup mereka sendiri dengan bekerja. Harapan Francis Bartek agar anak-anaknya memahami konsep perencanaan, seperti menabung, penganggaran, investasi, dan mengelola keuangan, termasuk mengambil keputusan yang tepat dalam hidup mereka. Konsep dan keterampilan literasi keuangan disajikan melalui adegan dan dialog yang lucu dan akrab saat Stella, Philippe, dan Alexandre Bartek berjuang untuk bertahan hidup dengan bekerja atau berbisnis mulai dari nol. Harapan yang disertai tindakan aktif Francis Bartek terhadap anak-anaknya memunculkan keyakinan, ketabahan, dan kebangkitan dalam memaknai kehidupan mereka sendiri. Dengan berharap seseorang menjadi gigih, mampu kerja keras, bertanggung jawab dengan penuh kesadaran. Jadi, naratif pedagogi Pourris Gâtés (Cuche, 2021) menunjukkan bahwa harapan merupakan aspek psikis manusia untuk terus tumbuh dan mengada.
This paper briefly reviews major theoretical and clinical changes in American psychoanalysis since its beginning in the early twentieth century. The immigration of European analysts in the 1930s and 40s was of major significance. Infant development research promoted a shift towards the importance of object relations, reducing the importance of the Oedipus complex. The increasing focus on narcissism and borderline personalities is discussed, as well as the applications to dynamic psychotherapy. Dogma dissipated with increasing latitude in theory and clinical work within >classical< psychoanalysis.
Interpretation in a >personal< field perspective (https://doi.org/10.1080/0803706X.2023.2210270)
(2023)
This is a revision and expansion of a classic paper that was first delivered as a speech, in October 1994, for the 10th National Conference of the Italian Psychoanalytical Society, and then published as a chapter of the seminal book >Emozione e Interpretazione. Psicoanalisi del campo emotivo< [Emotion and interpretation. Psychoanalysis of the emotional field], edited in 1997 by Eugenio Gaburri.
The characterisation of mass society in a society without God, as a mere mimetic, hypnotic and unstable phenomenon is clearly insufficient. For its rise, so cial, psychological and relational changes had to take place, both among people and between people and their environment. Many scholars in recent times who have tried to explain the phenomenon of mass society have undoubtedly linked it to individualism, especially to one of its characteristics that could be considered specifically modern: loneliness. The study entitled >The Spiral of Silence< is well known, in which Noelle-Neumann, taking up Tocqueville’s classic thesis, highlights the tremendous negative force – as a psychosocial agent – of individual behaviour in the face of social forces. As Erich Fromm forcefully points out: >Feeling completely isolated and lonely leads to mental disintegration, just as starvation leads to death<. The phenomenon of a worldwide pandemic has forced a rethinking of the concept of isolation and loneliness, theoretically displaced by virtual and telematic forms of communication. However, mimetic effects and mass behaviours have not disappeared with isolation, but have been transmuted into new psychological, behavioural and cognitive attitudes.
At the roots of Italian Field Theory. Special Issue (https://doi.org/10.1080/0803706X.2023.2270867)
(2023)
While respecting the ontological assumption of the unconscious, the author systematically critiques the concept of the death drive. It clashes with the dictates of contemporary biology, disrupting communication between disciplines. In clinical application, the death drive as metaphor demonstrates little utility. It also invites reductionism, risking oversimplification of extremely complex phenomena like aggression. Perhaps most importantly, the construct places the entire psychoanalytic project, already in an existential crisis, in peril. The author briefly introduces a complex alternative view of aggression, driven solely by eros but involving many complicated intrapsychic, interpersonal, and sociocultural factors. He suggests the death drive, however thoughtfully utilized, hinders the forward movement of psychoanalysis for reasons of consilience, incommensurability, clinical utility, cross-disciplinary communication, and political survival.
İnsanların bir aradalığının nedenleri, nasıl mümkün olduğu ve nasıl olması gerektiği sosyal bilimlerin temel konuları olarak karşımıza çıkar. Bazı düşünürler için bu bir aradalığı en iyi haliyle sağlamanın yolu yasalar ve sözleşmelerledir. Bazıları için bu bir aradalığın kaynağı aynı türe ait olmanın getirdiği duygudaşlık, empati ve ortak değerler olarak tanımlanır. Teist yaklaşımlarda ise (bu neden) tüm insanlığın Tanrının yaratımı olduğu görüşüyle temellendirilir. Erich Fromm’un ortakyaşam (symbiosis) olarak adlandırdığı bu bir aradalığın kaynağı insanın varoluşsal çelişkisinin neden olduğu yalnızlık duygulanımıdır. Fromm için yaşama atılan insanın yalnızlık duygulanımı sonucu geliştirdiği boyun eğmenin türleri sadizm ve mazoşizm olarak karşımıza çıkar. Bu boyun eğme türlerinin birbirine ihtiyaç duyması ve bu ihtiyaca paralel birbirini geliştirerek süregelen etkileşimi ortakyaşamı mümkün kılmaktadır. İnsanın dünyaya atılmasıyla karşılaştığı güçler karşısında geliştirdiği bahsi geçen etkileşimin tarafları bilinçdışında birbirine bağımlılık geliştirmektedir. Bu bağımlılık ise Fromm’a göre kendi ideal bir aradalığını türettiği, kendi bir aradalığından önce süregelen olumsuz ortak yaşamın kaynağını oluşturmaktadır. Bu çalışmada Fromm’un -özelinde ikili ilişkilerde- ortak yaşamın kaynağı olarak konumlandırdığı sadizm ve mazoşizm olgularını inceleyip bir aradalığın bugüne kadar nasıl gerçekleştiğini irdeledikten sonra nasıl olması gerektiğini tartışmaya açmayı hedeflemekteyiz. Bu hedefe paralel olarak öncelikle Sade ve Masoch eserleri üzerinden inceleyeceğimiz ardından tanımlayacağımız ve nihayetinde Fromm’un bu iki olguyu olumsuzlamasından dolayı bu iki olgunun yerine sunduğu ideal bir aradalık aktarılarak günümüz ile ilişkilendirilecektir.
One of the many divisions of security exposed in the literature dealing with it is the ambivalent division into positive and negative security, which sometimes, somehow combined and mutually limiting, manifest themselves in normal and real security. Starting from this distinction, I develop their descriptions based on Erich Fromm’s explanations of a healthy, sick, and normal society. Simultaneously, I argue that sick societies pursue negative security by preferring war and destruction, while healthy societies pursue positive security by preferring love, peace, and creative activity. It is a preference based on striving, in the case of a healthy society and positive security, >to be<, as Fromm states, and in the case of a sick society and negative security, >to have<, and finally, in the case of normal security, to mutually limiting >to have< and >to be<. I deepen this description by referring to the thought of Bertrand Russell, in which positive and good security is defined >as one that should be by itself<, and negative and bad >as one that should not be by itself<. On the other hand, by bolding and broadening this description, I associate positive security (based on >to be<) with the concept of >civilisation of love<, >civilization of life<, and >civilization of brotherhood<, while negative security (embedded in >to have<) with >civilisation of killing<, >civilisation of overkilling<, and >civilisation of death<, and finally, normal security (embedded on mutually limiting >to be< and >to have<) with the liberal civilisation of security and control.
To understand contemporary forms of social organization it is not enough to know the geopolitics that currently pertain; it is also necessary to enter the field of micropolitics and, particularly, the affections and sensibility modes that sustain the construction of social ties. In this field, psychoanalysis provides fundamental contributions to understand both the possibilities of adherence to forms of government and sociability, and as well as the construction of emancipation projects that aim to transform them. Different affections and sensibility modes will differently build social and political life. In distinguishing the language of passion from the language of tenderness, Ferenczi did not intend to have a political discussion, but we can use these notions to think about the current possibilities of political coexistence. Tenderness is the child's form of sensitivity, but also that of relationships of solidarity through dispossession. In this sense, the language of tenderness refers to the notion of vulnerability theorized by Judith Butler. It is not about defending a puerility or naivety, but a force of non-violence that, when affirmed, creates the possibility of a less unequal, fairer political coexistence, especially in countries immersed in a culture of hate such as Brazil.
The societal changes of the last century, especially in the aftermath of World War II, have led thinkers to imagine philosophical anthropology centered on the concept of hope. From very different perspectives, authors such as Ernst Bloch, Erich Fromm, and Hannah Arendt understood that hope is deeply connected with the condition and destiny of humanity. Various sociologists have developed concepts closely linked with hope: action, social change, utopia, revolution, emancipation, innovation, and trust. However, a coherent and systematic analysis is yet to emerge. Taking up the threads of this rich but fragmented reflection, this paper intends to outline the traits of a >sociology of hope< as a tool for critically interpreting today’s society and the processes of change crisscrossing it, starting from some crucial questions: Who are the actors and historical bearers of hope? What are the main socio-historical forms of hope? What social, political, and cultural conditions favors the emergence and strengthening of this disposition? What are the effects and consequences on personal and social life?
Politics, psychoanalysis, and large group identity (https://doi.org/10.1080/0803706X.2023.2234682)
(2023)
Since Freud's contributions, psychoanalysis has devoted attention to group phenomena in the field of politics. Volkan and Kernberg stand out today for providing conceptual tools for analyzing political reality. Politicians' work has historically included a share of group manipulation, but today a strong trend towards populism is emerging from the right and the left. This offers a unique opportunity to examine in detail how leaders often promote primitive group dynamics, close to borderline personality organizations. The war in Ukraine offers an opportunity for a psychoanalytic exploration of unconscious conflicts. Some leaders' biographies and actions may offer clues, as well as group phenomena that express the need to protect a valuable identity. The current situation has generated an identity crisis in Europe and beyond. Autocratic tendencies have become stronger and we have lost leaders who sustained a more adult, less primitive European identity. The possible solutions lie in the abandonment of infantile maximalist positions and the adoption of a painful, frustrating, slow – and healthy – integrative attitude, perceiving nuances and shades of gray, both in our own group and in that which we consider Other. Psychoanalysis has the responsibility to put its knowledge at the service of society, also in politics.
This article explores the relevance of the life and works of Kiyoshi Miki (1897 – 1945), a Japanese philosopher, to Maslovian humanistic psychology. Although Miki and Maslow differ in many respects, they shared a few common points that are important to examine. In his early articles, Miki equated philosophy with confessions of the soul and argued that individuality was impossible within the traditional framework of logic. His first main work on Pascal’s anthropology was an attempt to assimilate and synthesize the German existential/hermeneutic and the French moralist traditions he had learned in Europe in the early 1920s. Despite pioneering works by Wilhelm Reich and Erich Fromm, humanistic psychology has not exhausted the potentialities of Marxism. Maslow and other intellectuals sympathetic to this materialist philosophy were mutually disappointed. However, Maslow’s enlightened or eupsychian management may be an important step toward social revolution, compensating for a missing psychological viewpoint in traditional Marxism. Miki’s hermeneutic approach to this ideology offers two important points relevant to humanistic psychology: his concept of basic experience – later called Pathos – as the basis of any ideology, and the distinction between dialectic and organicism. His last years, during the War and fascism, raise important questions regarding what talented, self-actualizing intellectuals can do without freedom of speech and expression under a totalitarian and authoritarian regime. Finally, this article addresses how well Miki’s concept of utopia – on which he wrote an essay in the context of a dark age—corresponds to Maslow’s idea of eupsychia.
Patients probe the analyst with the goal of challenging pathogenic adaptations to early experiences. As the core concept of control mastery theory (CMT), testing is contextualized within psychoanalytic theory. The current work examines 29 articles illustrating therapies performed or analyzed using the CMT approach for the occurrence of testing, which takes place through interaction, self-presentation, narratives, or the use of the setting. The various manifestations of testing and their potential meanings are described. An in-depth analysis of selected testing examples is performed to compare tests within patients and across studies. The results show that patients differ in their testing strategies, shift testing strategy during the process of treatment, combine tests, and test multiple conflictual themes within a single test. Therefore, the importance of applying a case-specific approach, based on a thorough understanding of a patient, becomes evident. Recommendations concerning psychoanalytic technique, including the role of interpretation, as illustrated in case vignettes, are introduced.
Abidah El Khalieqy dalam karyanya yang berjudul >Geni Jora< menampilkan bentuk rekonstruksi dominasi budaya patriarki yang telah mengubah paradigma terhadap stereotip yang selama ini memenjarakan perempuan dalam penjara dominasi budaya patriarki. Artikel ini bertujuan untuk mengkaji bentuk budaya patriarki dan bentuk rekonstruksi dominasi budaya patriarki melalui upaya pemenuhan kebutuhan dengan menggunakan kajian psikoanalisis Erich Fromm. Data dalam penelitian dianalisis dengan metode deskriptif. Berdasarkan hasil kajian, ditemukan bahwa bentuk budaya patriarki yang muncul dalam novel >Geni Jora< antara lain: (1) stereotip/pelabelan negatif, (2) kekerasan terhadap perempuan, dan (3) subordinasi. Tindakan Kejora untuk merekonstruksi dominasi budaya patriarki tersebut dilakukan dengan upaya pemenuhan kebutuhan yang terdiri dari dua pemenuhan menurut Erich Fromm, yaitu: (1) kebutuhan kebebasan dan keterikatan (keterhubungan, kesatuan, dan pencipta), dan (2) untuk memahami dan beraktivitas (kerangka orientasi dan keefektifan).
This article examines Erich Fromm (1900–1980) within the context of the so-called >renaissance of Jewish religious thought< in Germany during the early 20th century. It is well known that Fromm was a member of the Institute for Social Research, later called the Frankfurt School. The focus of this study, however, is on what has received little attention in research, namely Fromm’s involvement in founding the Freies jüdisches Lehrhaus (the Jewish House of Free Study) in Frankfurt. Fromm participated in the founding of the Lehrhaus as a student and later as a lecturer. During this time, Fromm also wrote his dissertation on Judaism at Heidelberg University. Methodologically, this paper intertwines the historical biographical axis, which deals with Fromm’s connections to several thinkers: Rabbi Nehemia Nobel, Rabbi Georg Salzberger, Baruch Salman Rabinkow, Franz Rosenzweig, Ernest Simon and others, and the philosophical axis, which focuses on his dissertation, The Jewish Law. The Freies jüdisches Lehrhaus in Frankfurt is primarily associated with Franz Rosenzweig and other thinkers who worked there, such as Gershom Scholem, Ernest Simon, Leo Löwenthal and Martin Buber, who wrote >Ich und Du< during the years he taught there. With the exception of Buber, the Lehrhaus was their first official teaching venue. The Lehrhaus was characterized by its dialogical atmosphere, and symmetrical relationships between teachers and students, which softened some of the rigidity that was the norm at German educational frameworks at the time. This atmosphere continued to influence Fromm in his adult life, in terms of his attitude towards religion, questioning of authority and his understanding of human nature. Finally, it later played a role in his departure from Freudian libido theory. This study presents some key ideas from his dissertation, including his position on religious dogma, particularly concerning the Karaite sect, a subject that he later taught as a lecturer at the Lehrhaus. Fromm’s dissertation expresses his preoccupation with his Jewish identity and his examination of the complex theo-political reality in which the Jews of Germany found themselves at the beginning of the 20th century, including the debates between Orthodox Jews and reformers, and between Zionists and anti-Zionists. This article supports the claim that Fromm’s position that religious factors play a central role in the historical process, which he held throughout his life, was formed in these early years. The article strengthens the scholarly position that Fromm’s Jewish background is relevant to understanding his thought in general.
We reflect on the concept of the setting in psychoanalysis, and how it has been radically reconsidered given the impact of the SARS-CoV-19 pandemic on human interactions and moving from face-to-face to online sessions. The rapidity of going from seeking interaction to a fear of possible contagion led some professionals to adopt a sudden change of setting. Although the concept of setting seems to come from the classical Freudian method, Freud never spoke about it explicitly, although it was subsequently developed from his writings. Only in the 1960s and 70s was the setting perceived as the very object of psychoanalytic exploration. Since the psyche in psychoanalysis is conceived as a spatially extended entity, this paper discusses the concepts of space and time (external setting) and the mental state of both the patient and analyst (internal setting). We investigate how these aspects have changed as a result of the use of technology. What changes have taken place at the perceptual level in the patient and analyst? What differences are there with respect to the presence/absence of the other’s body? We use our own reflections of our personal experiences of undergoing face-to-face and online sessions to reveal the differences between them.
Novel berjudul >Kisah yang Pilu untuk Kita yang Ragu< karya Boy Candra menceritakan perjuangan tokoh Salim dalam mengejar cinta Birni. Konflik Salim tersebut dipadukan dengan kehidupan sosial Salim dengan tokoh lain yang mewujudkan berbagai macam bentuk cinta. Hal tersebut menjadi daya tarik novel untuk dikaji menggunakan teori psikologi Erich Fromm. Psikologi sastra pada penelitian ini digunakan untuk mengkaji novel dengan teori psikologi Erich Fromm tentang cinta. Penelitian ini bertujuan untuk mendeskripsikan kelima objek cinta menurut teori psikologi Erich Fromm yaitu cinta sesama, cinta ibu, cinta erotis, cinta diri dan cinta Tuhan yang terdapat di dalam Novel Kisah yang Pilu untuk Kita yang Ragu karya Boy Candra. Metode penelitian yang digunakan adalah kualitatif dengan pendekatan psikologi sastra. Teknik analisis pada penelian ini adalah deskriptif analisis. Hasil penelitian ini menunjukkan bahwa 1) cinta sesama merupakan wujud dari kepedulian para tokoh sebagai dasar cinta sesama umat manusia; 2) cinta ibu kepada Salim memiliki peran begitu besar pada kehidupannya sebagai seorang anak; 3) cinta erotis tidak selalu tentang sebuah penyatuan melainkan ada unsur kerelaan yang didasari cinta itu sendiri; 4) cinta diri merupakan mencintai diri sendiri dengan mengekspresikannya melalui tindakan perhatian, tanggung jawab, rasa hormat dan pengetahuan terhadap orang lain; 5) cinta Tuhan menggambarkan kepercayaan umat manusia kepada Tuhan yang Maha segalanya. Kelima objek cinta tersebut diwujudkan melalui tindakan para tokoh dalam novel >Kisah yang Pilu untuk Kita yang Ragu< Karya Boy Candra.
In diesem Artikel wird die Bedeutung Künstlicher Intelligenz (Kl) aus der Perspektive humanistischer Psychologie beleuchtet. Ein besonderer Fokus wird dabei auf das wegweisende Werk von Erich Fromm gelegt. Einleitend wird aufgezeigt, warum das Thema Kl in der Pflege sowohl aus einer pflegewissenschaftlichen als auch psychologischen Perspektive relevant ist. Im Anschluss werden zunächst kritische Perspektiven herausgearbeitet, die sich den Gefahren des verstärkten Einsatzes von Kl für Pflege und Gesellschaft widmen. Dabei wird auf möglich negative Folgen für die Pflege wie z. B. eine Veränderung normativer Standards und eine zunehmende De-Humanisierung hingewiesen. Allerdings kann Kl auch als ein Hoffnungsträger angesehen werden und Unterstützung für die lebenslange Identitätsarbeit von Menschen bieten. Chancen und Risiken für die Identitätsarbeit werden anhand eines Modells hinsichtlich der Dimensionen Authentizität/Kohärenz, Zugehörigkeit/Anerken-nung sowie Kontrolle/Autonomie diskutiert. Abschließend wird ein kurzes Resümee gezogen, in dem die Wichtigkeit betont wird, das sozialwissenschaftlich verankerte Wissen in politische Diskurse und Technikentwicklung einzubringen.
There has been a striking lack of interest in reforming training and creating new forms of transmitting the essential knowledge required to function as a psychoanalyst. This paper presents a model for training psychotherapists in use in Finland, in which private institutes offer training in collaboration with the universities. The roles and functions of the universities and the institutes in the training are described. The implications of this mixed-model training are discussed, viewed through the experiences of some teachers involved in implementing the model. The teachers were asked to describe their experiences in regard to certain questions: What happens, when a third party becomes involved in the training process? Is it possible to maintain a psychoanalytic curriculum of studies in such a context? What does the relative loss of autonomy signify? What are the implications for the psychoanalytic institutes? Regarding the content of the training, the experiences seem more positive than expected. Institutes seem to have managed to adapt to the new requirements while maintaining the psychoanalytic core of the training. However, the model contains elements that can pose threats to the roles of the institutes and the position of psychoanalytic thinking as the base for psychotherapy in the future.
Rachel Joyce, a senior British BBC playwright and columnist of the Sunday Times, has played a major role in the Royal Shakespeare Theatre and the Royal National Theater. Joyce turned to writing after 20 years of career in stage drama and television. In 2012, Joyce published the novel >The Unlikely Pilgrimage of Harold Fry<, which is Joyce’s maiden work. It tells us the story of a retired old man on a pilgrimage across England on foot to save his old friend suffering from cancer. Harold, the protagonist, successfully realized his own salvation in this seemingly impossible journey. While waiting for him to return home, his wife, Maureen, began to reflect herself, gradually established the contact with the outside world and got rid of the self-isolation. The relationship between the couple also got back together after the pilgrimage. This novel is regarded as a novel that can heal the soul. Joyce, the author, has successfully touched the hearts of many readers with her unique narrative skills, and also successfully demonstrated the unique attention of female writers to the inner world of the characters.– On the basis of the researches at home and abroad, this thesis uses Fromm’s alienation theory to analyze the alienation of the characters in >The Unlikely Pilgrimage of Harold Fry< from the three aspects: the alienation between man and self, the alienation between interpersonal relationships and the alienation between human and society, and further explores the various attempts made by the characters in the novel to eliminate alienation.– First of all, there is alienation between man and self. People become numb and isolated because of the lack of love in childhood and the traumatic experience in adulthood. However, by taking the initiative to assume responsibility and establish the contact with the outside world, they can realize the reconstruction of their own identity, and get rid of the self-isolation and successfully eliminate self-alienation.– Secondly, alienation has also occurred between interpersonal relationships. In the novel, the seemingly harmonious marital relationship between the husband and wife hides an insurmountable gap. The relationships between friends are full of use and friendship is no longer pure. Through the pilgrimage, Harold has a new understanding of his identity as a husband, and his wife has also begun to self-reflect and break away from the state of constant criticism to her husband. All kinds of people who met on the way also gave Harold warmth and care, making people realize that pure friendship still exists and that alienation of interpersonal relationships can be eliminated.– Finally, the relationship between people and society has produced alienation, which is mainly manifested in two aspects, namely, the alienation of material desire and the stereotyped life-style. In the highly developed modern society, people pursue fame and wealth too much and their life style is too simple, which squeezes people’s vitality and makes life too monotonous. Through establishing a sound society, human beings can get rid of the drive of material desire, regain vitality and uniqueness. Alienation is the universal theme of modern literature, which can reveal the living conditions and inner world of people in modern society.– The purpose of this thesis is to call on people to pay attention to their inner world and improve their sense of self-identity. When they are in a state of alienation, they should take positive measures to get out of it and take creative ways to learn to build a harmonious and healthy relationship with themselves, others and society. [Translation: www.cnki.net, 8/2023]
Intrucción
(2023)
[Chinese abstract not available] The flourish development of scientific psychology in America was often understood as the necessary subsequence of the evolution of intellectual history in psychology, in which psychology separated itself from philosophy and gradually found its own scientific methods during the past centuries. However, as one of categories of culture, the history of psychology could not be understood without the considering of societies and people who live in it. According to Fromm’s social psychological studies, social change may form the social character of a given society, and the social character will initiate new thoughts or ideas which constitutes new culture and ideology. This new kind of culture and ideology will be easy to be accepted by the society, and solidify its social character in turn. So it will be interesting if we explore the process in which psychology in America committed to scientism from the perspective of social change and social character after World War II. There were a lot of changes after World War II in America society in terms of politics, economics, industrial structure, population, education, and belief. On the material level, America reached the so-called advanced industrial society and consumer society. On the mental level, the worship of knowledge gradually replaced the worship of god in America society. These changes formed the social character of America after World War II through pragmatism and individualism that were parts of American culture. The key trait of this kind of social character are one-dimensionality, pursuing of instrumental rationality, and individual priority. What this kind of social character looking forward in terms of psychology as a part of culture and ideology is the disenchantment of inner world, or we can say the secularization of mind, which will offer some kind of certainty for the working of American society.– World War II promoted the development of psychology on general, and also left abundant of problems for America society, such as psychic trauma of veteran, the need for mental health, how to avoid the reviving of totalitarianism, how the collective affect the behavior of individual, and how to train more scientists, professors, and engineers for America and finally win the competition with Soviet Union. All these needs from society led to the boom of clinical psychology, social psychology, developmental and educational psychology, and psychometrics in America. Not only the numbers of APA members and journals, but also the number of PHD in American psychology surged during three decades after World War II. The schools of psychology in America also changed during that time. New behaviorism declined after Hull and Skinner’s time due to its neglect of psyche. Psychoanalysis used to affect American psychology and evolved to ego psychology which could be seen as the product of Americanization. However, psychoanalysis was finally marginalized by scientific psychology in America because of the rise of evidence based medicine. The Third Force Psychology once made a noise in America, but it finally faded due to its attempt to connect psychology and philosophy again, and its complicated methods. It was cognitive psychology that became most popular and the main paradigm of American psychology. In a nutshell, the history of American psychology expressed its social character after World War II which called for the secularization of mind. The scientific psychology in America also plays its ideological role in maintaining the efficient work of American society in turn. [Translation: www.cnki.net, 7/2023]
[Chinese abstract not available] From a philosophical point of view, creativity is the development of people’s subjective understanding of the development and changes in the world formed in practice, and is the intrinsic motivation to realize individual self-development and promote social progress. With the deepening of the scientific and technological revolution, innovation has become more and more important in the development of the country, and fundamentally stimulating the creative vitality of individuals and society has become an inherent requirement for social development. At the same time, the emergence of the epidemic has bred pessimism about the future development of the situation, and a series of social problems have emerged one after another. In the post-COVID-19 era, to dispel people’s negative emotions and fundamentally enhance people’s confidence in the future situation, we need not only a solid material guarantee for the country, but also a better understanding of the current situation. In Fromm’s view, forming a rational understanding of the individual and the world is an important manifestation of the creative development of the individual. As one of the important representatives of the humanistic psychoanalysis school, Fromm saw the commonalities between Marx’s humanistic doctrine and Freud’s psychoanalysis theory, and thus combined the two organically. In the face of various problems existing in capitalist society, Fromm adhered to the humanistic stance, and made diagnosis and treatment of society and people living in it from the perspective of social psychology. From the perspective of human feelings and needs, he pointed out that the perfect state of human development should be creative and spontaneous.– This paper points out the pathological phenomenon in the modern capitalist society and the alienation phenomenon of people in it, and criticizes this phenomenon strongly, and puts forward the targeted reform plan, hoping to build a sound society to realize the creative development of people. He believed that creativity fulfilled the unique need of human survival and was a potential for a mentally healthy person. Creative people can fully develop their personality and reason, express their true inner needs, and have a constructive relationship with themselves and the world. Only a sound society can stimulate people’s creativity. Fromm’s attempt to clarify the interaction between economic base and ideology from the perspective of social psychology points out the role of creativity in human development, enriches the connotation of human essence, and specifically analyzes the psychological mechanism of alienation of modern man on the basis of the interpretation of the general psychological mechanism of man. His creative theory is not only a supplement and development of Marx’s humanistic thought, but also an inheritance and development of the Frankfurt School’s social and cultural theories. Although his proposals for changes in the economic, social, political and cultural fields are not directed at the capitalist system itself, but are only an improvement of the present society, and many of his theoretical ideas are too specific and lack practicality, his theories profoundly combine human existence and psychological conditions with social development, inspiring us to pay attention to people’s needs and seek solutions to social problems from the subjectivity of people. It has a great value for our country to implement the spirit of putting people first, dispel the negative emotions of individuals under the epidemic, and re-establish social confidence. [Translation: www.cnki.net, 1/2024]
During the lockdown, we, as analysts, had to face new situations, which disrupted our habitual mode of working and challenged our ability to adapt. I discovered that having a supportive relationship among colleagues became more important than ever. I will discuss the influence that the transition from in-presence sessions to the online modality during the pandemic has had on the therapeutic process and setting. The adoption of new relational working procedures instead of the usual in-person session has revived the centrality of those themes having to do with the body and sensoriality in psychoanalysis, including the possibility of recognizing and integrating dissociated embodied traumatic experiences, ones that are non-verbalized, and not able to be verbalized. I will outline a clinical case to detail the difficulties encountered in my clinical practice, in which the contingency strategy, based on working remotely, continued to guarantee that sense of security necessary to enable the possibility of dreaming together and freely exploring – introducing, however, within the relationship, aspects of Ferenczi and Rank’s >active technique,< which would not have occurred in person, and which certainly impacted the process in a different way, while always permitting the identification and assimilation of dissociated experiences.