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Business and economy use advertising to promote their products and to increase their profits. Political parties also try to win votes with the help of commercial propaganda. Every step of the way we are accompanied by advertising, our everyday life and our culture are shaped by it.This article asks how the permanent confrontation with advertising affects the recipients. What consequences does propaganda and manipulation have for people who are exposed to this constant influence? The phenomenon of the Homo oeconomicus is also examined in this context. The Homo economicus is primarily a person who consumes and subconsciously identifies with his or her consumption. He's addicted to consumption. Advertising determines the life of the Homo oeconomicus. The psychologist Erich Fromm already dealt with the phenomenon of exuberant materialism in his book >To have or to be< in the 20th century. This book in particular and his work in general are also presented in this article. Fromm propagated a >rational< consumption that focuses on the real needs of people. A separate chapter is dedicated to Edward Bernays, the nephew of Sigmund Freud, a pioneer of public relations, whose work >Propaganda< – his famous book from 1928, which is still surprisingly current – is presented. Gewista is an Austrian advertising company. This company is in the focus of this article because we can find its out-of-home commercials also in places that were previously free of advertising. That's why the story of Gewista is told and its product range will be presented.Using the example of Gewista there will be asked for the self-image and the foreign attributions of advertising companies. These companies offer a service they describe themselves as a form of communication. Therefore, the article also analyzes whether advertising can really be seen as a topic of communication theories.
艾里希•弗洛姆是美籍德国犹太人,20世纪最著名的哲学家之一,他在哲学、宗教学、心理学、医学等多个领域都有非常卓越的建树。弗洛姆终生致力于弗洛伊德学说研究,逃避自由的心理机制是他的学术思想中最核心的部分,其观点散见于《为自己的人》《逃避自由》《健全的社会》和《爱的艺术》等著作之中。本文以《逃避自由》为主要解析资源,结合弗洛姆的其他专著、论文等来论述哲学家的逃避自由机制。逃避自由的心理机制始于20世纪30-40年代,身居德国的弗洛姆深刻地感受到这一时期以希特勒为首的纳粹党所掀起的民族主义浪潮。这种暗流涌动的思想中深藏着潜在的社会悲剧和不可预知的人类未来命运。有犹太人身份的弗洛姆更深刻地体会到犹太民族可能要遭遇的磨难。自由,这个人类所追求的美好生活状态,其实恰恰可能是需要逃避的灾难。正是在这样的背景之下,弗洛姆以弗洛伊德和荣格的心理分析学说为依据,对人逃避自由的原因进行了深度剖析,形成了他关于逃避自由的社会心理学理论。本论文共分四个部分,分别从逃避自由机制的原因、内涵、解决方法、意义和价值几个方面分析弗洛姆的理论。《绪论》部分主要论述了弗洛姆的民族身份和他学术道路和学术思想的关联以及对自由概念和逃避自由思想的根源进行了学术史的梳理,探讨了目前国内外对弗洛姆逃避自由机制的研究现状,并指出目前研究中尚有哪些主题存在可拓展的空间。第一章《逃避自由心理机制理论的生成背景》从个体和个体性概念入手来探讨自由和逃避自由思想的谱系,指出早在古希腊先贤的著作里(尤其是柏拉图)就存在对人自由意志的探讨。通过对自由谱系的勾勒,我们基本可以得出这样的结论,对于古希腊而言,自由和宇宙的神性有关,人在勇敢地说出>我<这个词之后,在形式上摆脱了与自然(宇宙)的关系,但从19世纪末20世纪初开始,随着弗洛伊德学说对人认知的刷新,自由不再是个体的私人叙事,而是对整个时代症候的诊断。弗洛姆正是在这个意义上开展自己的心理学研究的。第二章《逃避自由心理机制理论的切入路径》探讨了弗洛姆社会心理学的发生学原理,哲学家正是从宗教的角度发现逃避自由的路径和可能。弗洛姆之所以选择马丁•路德的宗教改革来分析宗教与自由的关系,是因为除了日常生活,宗教对于西方世界而言是窥见其行动秘密的重要线索。第三章《逃避自由心理机制的理论与现实》将重点放在逃避自由机制的具体情境和核心元素分析之上。具体而言,论文对弗洛姆理论视域中关于逃避机制中的几个重要术语进行了分析研究,确定了弗洛姆逃避自由的路径问题。最后,我们以希特勒的政治生涯和童年创伤为例,对逃避自由和个人意志的关系进行了分析,指出历史是许多因素的综合,并无规律可循,希特勒的存在完全是个偶然,但这个偶然却造成了世界性的灾难。
弗洛姆作为人道主义哲学家, 人的问题贯穿其思想的始终。自由理论作为其理论的核心具有丰富的内涵。区别于传统的自由思想, 弗洛姆认为传统的自由观因为缺乏人的心理分析而不得不使用笼统且抽象的语言来解释自由问题, 难以认识到自由的本质, 因此, 他主张从心理学和哲学两个方面来阐述自由的概念。弗洛姆传承弗洛伊德的精神分析学理论, 把心理学的分析引入到其自由思想当中, 构成了其独具特色的心理学视角的自由思想。弗洛姆心理学的独特视角为自由思想的研究打开了新的窗口, 让人们能在微观层面一窥自由的奥妙。但弗洛姆自由思想本身也存在着抽象人本主义的自由观, 片面夸大自由主体的心理作用, 自由实现路径的空想等不容忽视的问题。马克思的实践自由观正是克服弗洛姆自由局限性的利器。在马克思看来, 自由问题在本质上可以归结为实践的问题, 自由在实践中产生、完善和发展。弗洛姆自由思想局限性产生的原因离不开其对于实践的背离, 没有完全认识到实践的主体是现实的个人, 个人的心理也只是实践中发展的产物等。因此, 本文试图通过马克思的实践自由观对弗洛姆自由思想的局限性进行尝试性的克服, 以马克思实践的现实的主体取代弗洛姆抽象的自由主体, 以共产主义社会取代弗洛姆健全社会的空想。
Erich Fromm’s >Escape from Freedom< (1941) charts the growth and decline of freedom and selfawareness in the West from the Middle Ages to modern times, when people sought refuge from insecurity and responsibility in totalitarian movements, such as Nazism and Fascism. In contrast to the thesis that >Escape from Freedom< is evidence of >The Americanization of a European Intellectual,< Fromm wrote it because freedom, or the lack of it, was an acute problem in Nazi Germany, not America. His language and concepts were formed and fused during the crucial ideological and intellectual struggles of a specific, wretched moment in German history, the rise and triumph of Nazism; hence, he waged a Kulturkampf against Nazi barbarism to save Western humanist civilization.
Kadın cinayetleri Türkiye’de önemli bir toplumsal sorun olarak varlığını korumaktadır. Cinayetlerin temelinde şiddet ve saldırganlık eğilimlerinin etkisi görülmektedir. Bu sebeple şiddetin psikolojik boyutu cinayet eylemlerinde belirleyici olmaktadır. Saldırganlık eğilimi birikerek bir şekilde gelişerek cinayet eylemlerine dönüşmektedir. Kadın cinayetleri incelenirken öncelikle bireyde mevcut bulunan saldırgan davranışların ele alınması gerekmektedir. Çalışmada şiddet ve saldırganlık eğilimlerinin bireysel anlamda psikolojik temelleri üzerine teorik çalışmalara değinilmektedir. Erich Fromm ve Sigmund Freud’un saldırganlık tipolojileri kuramsal açıdan dikkate değer görülmektedir. Çalışmada yöntem olarak vaka çalışması tercih edilmektedir. Çalışma kapsamında Türkiye’de son on yılda işlenen kadın cinayetleri ele alınmaktadır. Toplamda 2380 kadın cinayetinden 1260 vaka incelenmektedir. İncelenen vakalarda sağlıklı sonuçlar elde edilmesi bakımından nicelik, nitelik, işleniş biçimi ve sebepleri bakımından aydınlatılmış olması temel referans noktasını oluşturmaktadır. Cinayet eylemlerinde failin özellikleri, öldürme biçimi, sebebi, katil ve maktul ilişkisi dikkate alınmaktadır. Kadınların, en sık vakit geçirdiği kişiler tarafından öldürüldü gözlenmektedir. Cinayet işleme biçiminde ateşli silahlar yoğun olarak kullanılmaktadır. Cinayetlerde erkeğin özgürlük alanının daralması ve erkeğin kadın üzerindeki hâkimiyetinin ortadan kalkması önemli sebepleri oluşturmaktadır. Çalışmada cinayet sebepleri üzerinden ortak odak noktaları tespit edilerek çözüm önerileri sunulmaktadır. Kadına yönelik cinayet eylemlerinde bireysel silahlanma ve uzun vadede cinayeti önleyici politikalar üzerine yoğunlaşılmaktadır. Çalışmanın amacı işlenen kadın cinayetleri üzerinden vaka çalışması yaparak teorik çalışmalar ışığında bir takım çözüm önerileri sunmaktır.
Analytic therapy enables patients to relive and repair failures to promote their mentalization by parental figures. However, therapists also fail temporarily to provide the patients with a growth-promoting environment when their patterns of reflexivity on the patients’ experience are undermined. These temporary failures create new opportunities for therapists to access unformulated knowledge about their patients’ experiences and enrich their reflexivity on them, and for the patients to promote their ability to hold themselves in their own minds.
Patients contribute to analytic endeavors through a knowledge of their own unique ways of organizing their experience, of building an intersubjective space with significant others, of the type of life that they consider worth living, and primarily of their specific passions and yearnings. The more that therapists allow the patients’ unique self-knowledge to influence their therapeutic perceptions and decisions, the further they will advance patients’ status as co-experts working together with the therapist to create and formulate new, richer knowledge. In the present article, it is suggested that one of the main reasons why patients’ self-knowledge is excluded from the therapeutic dialogue is that the persuasive power of the therapists’ rich and deep knowledge challenges the patients’ self-authority. Through an illustrative vignette, therapists are recommended to use a metacommunication intervention to restore the balance that has been undermined between the therapist’s authority and the patient’s self-authority.
弗洛姆认为异化的消费是实现和谐社会的阻碍,在资本主义社会中,消费从受控于人发展为控制着人,消费凌驾于人类之上,剥夺了人的主体性。伴随着经济全球化和本国经济腾飞,西方世界的消费主义思想逐渐在中国滋生并快速传播,异化消费的弊端日益凸显。党的十九大将建设富强、民主、文明、和谐、美丽的社会主义强国写入党章,开启我国发展的新篇章,但异化消费带来的虚假幸福、炫耀心理等,给和谐社会和生态文明建设带来阻碍,影响着>美丽中国<的实现。弗洛姆异化消费理论的现实来源虽是西方资本主义社会,但他将马克思主义理论作为逻辑起点,从人本主义角度思考消费问题,不仅给我们思考消费问题提供思路,更为我们解决消费问题赋予启示意义。本文首先从理论角度系统梳理了弗洛姆异化消费思想的演进路径。从黑格尔第一次系统阐述异化的概念,到马克思的劳动异化理论,再到法兰克福学派学者对消费理论的阐述,异化消费理论的产生沿着严谨的逻辑思路,弗洛姆在吸收已有的异化理论的同时,深入探求社会现实问题,从心理学角度看待消费问题,唤起研究消费理论的新思路。其次,文章阐述了弗洛姆消费异化理论形成的机制和主要内容;弗洛姆消费异化理论的形成建立在社会和心理两大机制上,对于社会性格的分析和论述是弗洛姆消费异化理论的独特之处,也是其人本主义思想的集中体现。但弗洛姆过度的重视人的心理和社会伦理角度对健全社会的构建,没有深入到异化现象的本质,具有一定的局限性。再次,探析现阶段中国出现的异化消费现象及其产生原因。弗洛姆的异化消费理论基于资本主义消费社会,但开放中的中国不断与世界接轨,消费思想的传入不断侵蚀着我国传统的消费观念,许多弗洛姆异化消费理论中出现的消费问题在中国社会时有凸显。最后,借鉴弗洛姆异化消费理论中解决消费问题的路径,依据中国现实问题,树立中国特色的价值观念,引导人们树立绿色消费观念,以期促进>美丽中国<的实现。
以>孤独的猎手<著称的二十世纪美国南方作家卡森•麦卡勒斯和中国当代>先锋<文学的代表作家之一苏童,尽管生活时代和文化背景有着巨大的差异性,但两位作家都在作品中关注现代化进程中个体生活的孤独,尤其是隔绝的南方世界里底层的边缘化的人物的孤独。目前评论界对两位作家单一的研究较多,但是比较研究鲜少涉及,对于两位作家作品中孤独主题的比较研究更不多见。本文从比较文学主题学研究角度出发,用平行研究的方法,通过对两位作家经典作品的分析,研究两位作家在作品中是如何呈现孤独这一主题,揭示两人孤独主题书写的同中之异与异中之同,探讨两位作家孤独主题写作的现实意义和审美意义。引言部分是对两位作家研究现状的分析,重点回顾了与本文相关的研究成果,并简要说明论文的研究意义和方法。第一章从边缘化的人物和隔绝的南方世界两方面,分析两位作家对孤独主题的文本呈现。论文认为这些边缘化的人物都表现出对于归属感、爱和精神支柱共同的追求。此外,虽然两位作家笔下的南方各有特点,但隔绝、工业化以及暴力却是构成他们笔下孤独南方的共同因素。第二章以>颠覆<为关键词,运用巴赫金狂欢化诗学理论,认为孤独中的人们并不是一味的受孤独的压迫,而是在短时间内通过>狂欢<和>逃离<的方式实现对孤独的颠覆。然而,颠覆孤独的努力最终宣告失败,作品中的人物再次陷入更深的孤独之中。因此第三章,运用弗洛姆关于孤独和异化的理论,从社会现实和个体困境两方面分析颠覆孤独失败的原因。结论部分对两位作家进行综合比较,总结两位作家在对孤独主题的呈现中表现出共同的>孤独-颠覆孤独-失败<的模式和不同的刻画孤独的艺术手法,揭示孤独的普遍性和无可避免性,阐释两位作家孤独主题写作的现实意义和审美意义。一方面,两位作家对孤独主题的共同关注和体认为我们反思当下人类的精神状况提供不可或缺的镜鉴。另一方面,两位作家对孤独主题的探索进一步深化和丰富了孤独主题在世界文学中的表现;苏童对意象的运用以及麦卡勒斯对怪诞形象,尤其是对双性人形象的关注,都体现出两位作家孤独主题书写的独特性和艺术价值。