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This paper focuses on how sometimes it is possible to encounter nodal concepts that seem to lead to a perceptible consistency of the intertwining of some >fil rouge< in the theories and sensibilities of psychoanalysts who are otherwise very different from each other. Ninety years after the last conferences held by Ferenczi in America, it emerges that Ferenczi remains a point of reference for numerous authors and continues to influence many of the theories proposed. In particular, the concept of agency, as theorized by Jonathan Slavin, would seem capable of organizing a series of observations in analytic practice within a coherent theoretical framework, while remaining unsaturated enough to allow further reflections and connections with the theories of other scholars, among which that of Edgar Levenson appears significant. Levenson and Slavin, in the wake of Ferenczi, highlight how the analyst must avoid both the risk of an aseptic neutrality and the risk of collusion with their own narcissistic desire at the expense of the desire of others, since the realization of these risks would hinder the patient from becoming an agent of themself.
>To hear with eyes< is a Shakespearean expression used by Masud Khan as the title of his article written in 1971. In this text, Khan recounts the clinical case of a young model who told him certain things, but in whose body, lying on the couch, he saw other things. Khan’s article is almost 50 years old, and since then the clinical management of bodily issues and subjective dissociations has become more pressing. We have more and more patients who do not use the couch and who seek our gaze. If Khan privileged the analyst’s gaze on the patient’s body, we can now broaden this horizon, adding layers to the relationship between body expressions, gestures, and rhythms in the clinical encounter. Non-neurotic patients are very sensitive to this; in the analyst’s interventions, what patients perceive is the gesture, rather than the content of what is said. In the same way, we must be attentive to the rhythm of each subject during the sessions of analysis. The more traumatic the subjective process is, the more important are the perception of and respect for the patient’s rhythm, as well as the possibility of being able to get in synch with their rhythm.
As one of the most prominent and prolific writers in contemporary Canada, Margaret Atwood has won the Booker Prize twice. >Oryx and Crake< is Margaret Atwood’s eleventh novel, which mainly describes the clear recollections of sole human survivor Jimmy-Snowman before the crack of doom. His best friend Crake has destroyed humanity by creating a deadly virus that quickly spreads to the whole world and causes the destruction of human beings. By depicting the alienation phenomenon in the novel, Atwood reveals the predicament of modern people in a modern society and shows her humanistic concern. Based on Fromm's alienation theory, this thesis analyses the phenomenon of alienation from three aspects: the self-alienation, the relationship alienation and the social alienation. Firstly, the self-alienation means that man loses his creativity and subjectivity. Through creative activities and self-love, man can achieve his spiritual development and subjectivity. Secondly, this thesis also explores the relationship alienation. In modern society, people tend to make use of each other to safeguard their interests, which leads to the love that between family members and lovers is not pure. Through mature motherly love and erotic love, children will establish a more harmonious relationship with their parents and lovers will have a deeper understanding of each other. Thirdly, it comes to the social alienation. Technology alienation and consumption alienation are embodied in the social alienation. The misuse of technology and the possession of material things cause the alienation between man and society. In order to establish a humane society, humans can establish a harmonious relationship with society by having a humanistic planning and humanized consumption. By discussing the alienation phenomenon and the methods to eliminate alienation, this thesis attempts to provide a salutary lesson. In order to eliminate alienation, people should establish a harmonious relationship with themselves, others and society with the creativity, love and humanistic spirit. [Translation: www.cnki.net, 4/2023]
This article aims to be an intervention into the recent discussions on the importance anxiety and ontological security in the study of International Relations (IR) (Kinvall and Mitzen, 2020; Hom and Steele, 2020; Rumelili, 2020). The paper poses an alternative critical starting point based on the Marxist concept of alienation. Marx’s work on alienation continued in historical materialist traditions such as in Lukács’ (1971) analysis reification has a lot to offer to the discussions on emotions and anxiety and the development of a politically relevant critical theory of IR. My purpose is to draw attention to the potential of Marxist social theory and particularly the concept of alienation in contributing to the development of an emancipatory critical IR theory. Most of the recent discussions on anxiety remain at an abstract level. The recent existential accounts of anxiety and ontological insecurity have subjectivist and idealist conceptions failing to account for the structures of power and domination in capitalist society. However, Marx’s concept of alienation deals with the consequences of power and domination in a more historically specific way (Sayers 2011, 1) providing the basis for a more meaningful social critique oriented to human emancipation.
Erich Fromm is an American psychologist and psychoanalyst. In his system of doctrine, the existence concept occupies an important position. In Fromm’s view, existence mode not only reflects the individual’s living conditions, but also reflects the status and level of social development. Existence mode is not only an issue of values, but also an issue of ethics and psychology. Fromm’s concept is deeply influenced by Marx and Freud. Marx’s alienated labor theory and Freud’s psychoanalytic theory constitute important theoretical sources of his existence concept. Fromm divides existence mode into two types: the mode of having and the mode of being. Fromm profoundly reveals the social psychology and character characteristics of having, as well as the negative effects of having on all levels of society. On this basis, Fromm believes that it is necessary to shape a proactive mode of existence with >freedom<, >creativity< and >love< as the core demands, and to promote the construction of a new society through reforms at the political, economic and cultural levels, and to cultivate the new person with ideas of existence mode. By doing so, it is effective to eliminate the negative effects caused by alienation, reification and fetishism, and to transcend the existence mode of having. Fromm’s denial and criticism of the existence mode of having and the advocacy and assumption of the existence mode of being have positive enlightenment significance for the spiritual civilization construction of our society and the all-round development of human beings. However, Fromm’s existence thought also has obvious limitations. He lacks historical materialism. Although he recognizes that the generalization of the existence mode of having is the result of the development of private ownership, he ignores and downplays the decisive role of the economic foundation in social change. The social reform plan he proposes is out of touch with reality and has a strong utopian color, making it difficult to become a reality. [Translation: www.cnki.net, 4/2022]
This article raises the question why is it that, despite Jewish tradition devoting much thought to the status and treatment of animals and showing strict adherence to the notion of preventing their pain and suffering, ethical attitudes to animals are not dealt with systematically in the writings of Jewish philosophers and have not received sufficient attention in the context of moral monotheism. What has prevented the expansion of the golden rule: »Love your fellow as yourself: I am the LORD« (Lev 19,18) and »That which is hateful to you do not do to another« (BT Shabbat 31a:6; JT Nedarim 30b:1) to animals? Why is it that the moral responsibility for the fellow-man, the neighbor, or the other, has been understood as referring only to a human companion? Does the demand for absolute moral responsibility spoken from the face of the other, which Emmanuel Levinas emphasized in his ethics, not radiate from the face of the non-human other as well? Levinas’s ethics explicitly negates the principle of reciprocity and moral symmetry: The ›I‹ is committed to the other, regardless of the other’s attitude towards him. Does the affinity to the eternal Thou which Martin Buber also discovers in plants and animals not require a paradigmatic change in the attitude towards animals?
It is argued that Brouwer’s philosophy of mathematics makes perfect sense if viewed from an Eastern philosophical perspective, as a mathematics in what Erich Fromm called “the being mode of existence.” The difficulty Western philosophers have accepting its validity under Brouwer’s own justifications is that mathematics is one of the highest prized treasures of Western philosophy (those footnotes to Plato’s dialogues).
In this essay, the author will explore the use of countertransference in the therapeutic process, with particular emphasis on Oedipal love. We begin with countertransference as conceptualized by interpersonal psychoanalytic theorists, who immediately pointed out the technical relevance of the therapist as a person, and the importance of the use of the therapist’s feelings, thoughts, life experiences, and states of mind in the therapeutic relationship. Just as dreams, slips of the tongue, peripheral thoughts, and physical gestures are useful in reading the patient’s unconscious experience, accepting, examining, and exploring countertransference become useful in reading the analyst’s unconscious experience. The author will then identify a more radical and contemporary conception of countertransference as representative of the analyst’s unconscious receptivity to the patient within the enactments in which transference and countertransference reciprocally affect each other. Finally, the author will concentrate on the Oedipal feelings experienced by the therapist and their importance in treatment. A clinical case will illustrate the clinical ramifications of these hypotheses.
Critical Theory has traditionally been interested in engaging classical psychoanalysis rather than addressing postclassical thought. For the first time, this volume brings Critical Theory into proper dialogue with modern developments in the psychoanalytic movement and covers a broad range of topics in contemporary society that revisit the Frankfurt School and its contributions to psychoanalytic social critique. Theoretical, clinical, and applied investigations in social pathology are explored in relation to new directions in critical cultural discourse from a variety of psychoanalytic perspectives. In this volume, internationally acclaimed social political theorists, philosophers, psychoanalysts, cultural critics, and scholars of humanities examine contemporary issues in social critique that address a myriad of topics.
Editorial: On survival
(2022)
In this chapter, we argue that Frankfurt School Critical Theory is in crisis and we offer three potential remedies drawn from the work of Erich Fromm (1900–1980). Juxtaposing a critical analysis of the state of ‘domesticated’ contemporary Critical Theory with a sympathetic reconstruction of Fromm’s work, we identified crucial insights which have been neglected by many of those who work within the ambit of Frankfurt School Critical Theory today. In this endeavour, we seek to build upon and extend the work of Michael J. Thompson, Stathis Kouvelakis, and Nancy Fraser.