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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.
Artikel ini membahas perspektif Erich Fromm terkait membangun relasi cinta kepada oranglain sebagai citra diri >ngelmu<. Masalah yang muncul dalam artikel ini adalah: bagaimana tata laku >ngelmu< direpresentasikan dengan cinta kepada oranglain; serta bagaimana >ngelmu< terikat dengan perilaku membangun cinta kepada oranglain. Berdasarkan permasalahan tersebut, kemudian analisis kritisnya dibangun berdasarkan konsep cinta universal yang dikemukakan oleh Erich Fromm, yakni cinta aktif kepada sang Pencipta, alam ciptaan Nya, dan kepada sesamanya manusia. Metode yang dilakukan adalah berdasakan kajian terhadap pandangan Erich Fromm melalui pemahamannya tentang cinta universal. Artikel ini ingin menunjukkan keyakinan bahwa cinta universal yang merujuk pada kebutuhan untuk membangun cinta kepada oranglain menjadi bagian penting yang berdampak langsung pada >ngelmu< itu sendiri.
>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.
The paper is an attempt at shedding light on the issues related to the dystopian vision of postmodern society metonymically represented by Vado, an imaginary city, in the novel >Un incendio invisible< written by Sara Mesa. This abandoned urban space causes us to reflect on crucial topics in postmodern society, such as incorporation into unknown place, redefinition of the concept of parenthood, liquid and perverse love, social inequalities, abandoned elders, consumption, role of shopping malls and their significance, human alienation, all phenomena that we find in the novel. The city of Vado plays symbolic role in that piece, hence its devastation and ruin show a close connection with the consumer society and the actions of Homo consumericus. We base our analysis on the philosophical and sociological postulates of Gilles Lipovetsky, Zygmunt Bauman, Erich Fromm and anthropological one of Marc Augé, as well as on the proposal of how to read a novel by Javier del Prado Biezma in order to describe the nature of all these mentioned problems and expose the criticism of Homo consumericus concealed in the novel.
O presente artigo tem por objeto o tratamento dado por Erich Fromm e Max Horkheimer ao fenômeno da integração social do proletariado. Além dos textos de ambos os autores, o artigo recorre às pesquisas empíricas conduzidas no início da década de 1930, no âmbito do Instituto de Pesquisa Social de Frankfurt. Mais especificamente, é analisada a pesquisa sobre a >estrutura de caráter< de trabalhadores alemães, coordenada por Erich Fromm, sendo também considerados os principais resultados das pesquisas que tinham por objeto as mudanças na sexualidade e na estrutura de autoridade da família europeia da época. Mostra-se como Horkheimer recorreu a conceitos centrais do pensamento de Marx ao examinar os temas dessas pesquisas, resultando em uma perspectiva capaz de apreender as mudanças sociais em curso.
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.
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?
A partir de los testimonios registrados en diversas entrevistas a trabajadores de la Patagonia argentina, exploro cuáles son las nociones de justicia y los valores morales que incidieron en ellos cuando decidieron rebelarse contra las condiciones de vida que sufrían cotidianamente. Se entretejen cuestiones vinculadas al género (y a la experiencia obrera sobre la conformación de una clase generizada), a no acceder a un mínimo disfrute de la vida o del tiempo libre, al «exceso» de explotación, a la transmisión generacional, entre otros factores. El trabajo retoma aportes tradicionales y los análisis sobre las nociones de justicia y autoridad pensadas, entre otros, por Erich Fromm y Jean Piaget.