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二十世纪急剧的社会文化变迁深深地影响了人们的精神生活,价值冲突、社会变动、文化移入、生活巨变无不加剧了人的心理困难。心理咨询和心理治疗顺应时代要求,迅速蓬勃发展。然而,由于对治疗对象缺乏全面的把握,心理治疗在疗效、范围和方法上均陷入困境。要走出困境,就必须揭示人的完整本性、建构人的完整形象,并以此作为心理治疗理论与实践的出发点。弗洛姆的人本主义精神分析治疗观正是这样一个典型。 弗洛姆人本主义精神分析治疗观的主要思路是:跳出单纯从解剖学和生物学意义上把握人的圈子,结合马克思主义对人的本质的认识,从人的处境出发,揭示出人存在的矛盾是心理疾病的根源;通过对当代资本主义社会现实的分析,指出现代人生存的困境——异化是心理疾病的直接原因;通过对心理疾病成因的分析,弗洛姆进而提出了其心理治疗的目标——从健全人格的追寻到健全社会的追求;最后,弗洛姆阐释了自己心理治疗的具体步骤和方法。 本论文通过对弗洛姆著作的整体把握,系统归纳了弗洛姆的人本主义精神分析治疗观,旨在阐明其对当今心理治疗的整合趋势与本土化研究潮流的启发及意义。
Secrets of the Soul. A Social and Cultural History of Psychoanalysis. New York (Vintage) 2004.
(2004)
埃里希•弗洛姆是20世纪美国著名的社会哲学家、心理学家和伦理学家,法兰克福学派的重要代表人物。他的人性思想是在>综合<弗洛伊德的精神分析学说和马克思有关人的学说的基础上形成的,是他的整个社会哲学理论的核心与基石。本文主体共分三个部分:第一部分主要是介绍弗洛姆人性思想产生的社会背景和思想渊源。20世纪西方社会的发展,尤其是经济的发展、信仰的危机和社会生活的机械化倾向为弗洛姆人性思想的形成提供了社会现实基础;而弗洛伊德以无意识理论和性格理论为核心的精神分析学说、马克思的历史唯物主义理论和异化理论、法兰克福学派以消除社会异化、实现健全社会为基本目的社会批判理论以及东方的禅宗思想对其人性思想的形成产生了重大影响。第二部分旨在对其人性思想进行全面的梳理与探究。文章详细探究了弗洛姆人性思想的方法论及其含义,人性与生存矛盾、社会性格、社会无意识、自由及异化的关系,并简单介绍了弗洛姆实现人性解放的>社会改革方案<。弗洛姆以>社会生物学<的方法研究人性,既看到了人性中的生物因素和精神因素,又强调了社会环境对人性形成的重要作用,并提出了人的本质就是人的生存所固有的矛盾的观点。他认为,人类共同的生存境遇产生了三种生存矛盾即生与死、生命的短暂与潜能的无限、个体化与孤独感。为了解决这些生存矛盾,人产生了种种精神需要。社会性格和社会无意识是人们在一定处境下满足这些需要的方式。>个体化与孤独感<的生存矛盾决定了人们既要不懈地追求自由,又以各种方式逃避>消极的自由<,这种>消极的自由<在当今的西方社会中表现为人性的异化。为了消除人性的异化,达到一个>健全的社会<,弗洛姆认为要大力发展理性与爱的能力,具体措施就是要对资本主义社会的政治、经济、文化进行一场全面的>社会改革<。第三部分主要是在前面对弗洛姆人性思想全面系统地介绍的基础上,依据马克思主义的人性观点对弗洛姆的人性思想进行评价。弗洛姆人性思想的合理性主要表现在他对人性结构的内容进行了较为全面的探索、注重了人性的客观现实基础、人性的动态性和强调了人的主体性几个方面;但由于他的阶级局限性及其社会历史条件的制约,他的人性思想又有明显的局限性,主要表现在他片面夸大了人的精神因素在人性中的作用,在消除人性异化的途径上具有空想性以及他的人性思想具有内在的矛盾几个方面。因此,学习与研究弗洛姆的人性思想不仅具有重大的理论意义,而且对我国社会主义现代化建设中人性的健全与发展具有重要的借鉴意义。
>Solidarity< conjures up positive images of the strength of togetherness and community, but in practice it is experienced by groups when confronted by a real or perceived threat from other groups. The ideal of a universal human solidarity appears tenuous and flimsy. However, Richard Rorty and Axel Honneth have attempted, in different ways, to bring this ideal under philosophical consideration. Their treatment of human solidarity is flawed by their a priori rejection of the normative idea of a common human nature. Such an idea, termed ‘radical humanism’, is reconstructed from the work of Erich Fromm, and one of its chief implications – the rejection of liberal nationalism – is proposed as part of a radical challenge to contemporary social and political theory.
During his years as a member of the Frankfurt School, Erich Fromm developed a strong interest in the idea that there were distinctive male and female character orientations. Drawing on the positive evaluation of matriarchy made in the nineteenth century by the Swiss anthropologist J. J. Bachofen, Fromm argued that a >matricentric< psychic structure was more conducive to socialism than the patricentric structure which had predominated in capitalism. His interest in maternalism and his opposition to patriarchy played an important part in his rejection of Freud's theory of drives and in the development of a humanistic ethics in which love plays a central part. The idea of a gendered humanism is central to Fromm's social thought, although there is a danger that the over‐emphasis of sex‐based character differences unintentionally re‐opens the danger of the kind of sexual stereotyping which he resolutely opposed.
The undeniable realities of globalization at the dawn of the 21st century have brought the United States and its citizens to the startling realization that we must grapple politically, economically, and culturally with the wide range of diversity existing within and without our borders. As greater numbers of culturally diverse persons are now represented in their caseloads, psychoanalysts are also forced to examine the relevance of psychoanalytic theories and practice in meeting their needs. The author discusses three papers that propose overlapping and differing opinions as to the function of psychoanalysis in the lives of culturally diverse patients, and its capacity to influence more public, social and political change. This paper questions the meaning of the term >culture.< It attempts to tease apart the nature of memory and dissociation among those who suffer intergenerational trauma because of their membership in particular cultural or ethnic groups. Also addressed is the extent to which, as described by social constructivist theory, self is entirely a socially constructed phenomenon. The author questions the extent to which, alternatively, >self,< possessed of will, agency and authority, exists in a mutually influencing relationship with the social world.
Martin Buber und Erich Fromm
(2004)