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This paper explores the unconscious communication of primary-process material in clinical work with a Latin American male that occurred while I was nursing my first child. Mutually dissociated aspects of self-experience became part of the relationship soon after an unexpected instance of >let-down<. The concept of Eros, the collection of life-preserving instincts that preserve and protect the body and mind – borrowed by Marcuse and other thinkers of the Frankfurt School to understand specifically the generative potential of consciousness – emerged as a helpful construct for understanding the transference and countertransference. Bowlby's notion of attachment, Fromm's social reconceptualization of drive, and Mitchell's integration of the biological and the social dimensions of drive all can be conceived as attesting to the powerful impetus to seek in others connections that create and enable a life structure. Eros in the therapeutic relationship can help recover dissociated elements of the individual, cultural, and political psyche.
Fromm’s theory of social character was based on an understanding of human & material-world relationship and human & human relationship. He analyzed the types and traits of social character in the respects of assimilation and socialization. A definition of social character was also given in terms of its connotation, formation and function. In his arguments, Fromm criticized capitalist society with an outlook of human future from an optimistic view.
由慧能所开创的南禅宗,在公元八世纪中叶开始出现分流。其中在当时和后世都产生了较大影响的南岳怀让——马祖道一的洪州一系,和青原行思——石头希迁的石头一系。他们分别代表了南宗禅思想发展的两种不同思路。本文第一部分正是选取这两家的思想尝试进行比较研究。本文认为,洪州一系重在解决人与现实社会生活的关系问题,石头一系则更关注人与世界的关系。他们在发展过程中思想各有侧重,又彼此吸收和互相促进,奠定了后世禅宗>五家七宗<分流的基础,对后世禅宗的进一步发展有着深远影响。在这一部分,对禅宗语言问题还有所涉及,对禅宗独特语言风格的形成进行了一些尝试性的论述。论文的第二部分主要研究禅宗思想的现代意义,选取在西方心理学史上产生过重要影响的新精神分析学派思想与禅宗思想进行比较,论述新精神分析视野观照下禅宗思想给人类带来的启示。主要包括三个方面的内容:新精神分析与禅宗思想比较研究可能性论证,二者比较研究的理论基石;禅宗思想对新精神分析学派代表人物的思想影响;新精神分析学与禅宗思想的伦理导向性。这一部分意图说明中国古代的禅宗思想对现代西方乃至整个现代人类社会所可能有的积极意义,以此表显中国古代思想史研究的现代性和世界性意义
In distinguishing between negative and positive freedom, Isaiah Berlin expressed a preference for negative freedom. Given the track record of those who in the past have advocated positive freedom, this is not surprising. But advocates of positive freedom do not accept that tyranny necessarily results from embracing their conception of freedom, and they are convinced that a commitment to negative freedom is never enough to defend “freedom” against tyrants. They do, however, share one thing in common with those who favor negative freedom: both equate their conception of freedom with >true freedom,< and treat the other as either false or incomplete. This might suggest that Berlin's distinction is more a partisan's tool than a tool of analysis. I disagree. But rather than reducing it to a distinction between >freedom from< and >freedom to,< we need to expand it. Not only will this enable us to move beyond an important criticism of Berlin's conception of freedom, it will also provide a better explanation for why negative freedom is as likely as positive freedom to diminish “true freedom” and why positive freedom is as likely as negative freedom to increase it.
Celebrating the 50th Anniversary of the American Academy of Psychoanalysis and Dynamic Psychiatry
(2006)