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Cinta dapat dijadikan sebagai jawaban bagi pertanyaan mengenai eksistensi manusia. Maka banyak filsuf dari barat maupun timur yang menawarkan konsep mengenai cinta, Erich Fromm adalah salah satunya yang menganggap bahwa mencintai adalah seni. Tujuan dari penelitian ini adalah untuk mengklasifikasikan lima objek cinta dari pemikiran Erich Fromm dalam puisi-puisi karya W.S Rendra. Puisi dipilih menjadi objek penelitian karena puisi dapat digunakan sebagai sarana seseorang mengungkapkan cinta. Metode penelitian ini adalah studi literatur juga kajian pustaka. Hasil dari penelitian ini terdapat lima judul puisi yang mewakili kelima objek cinta tersebut, pertama objek cinta persaudaraan berjudul >Aku Mendengar Suara< karena puisi ini berisikan Rendra yang mencintai saudara sesamanya yang tertindas. Objek cinta keibuan berjudul “Ibunda” berisi cinta ibu yang layaknya bumi yang memberikan kesuburannya bagi anak-anaknya agar tumbuh serta mengorbankan semua hal yang ibu punya bagi anak-anaknya, benar-benar mencintai meskipun tak mendapatkan apapun dari sang anak. Objek cinta erotis dengan judul >Barangkali Karena Bulan< mengenai cinta eksklusif kepada satu orang yaitu cinta penyair kepada seorang wanita. Cinta diri dengan puisi berjudul >Orang Biasa< berisi cinta Rendra pada dirinya sendiri. Dan terakhir objek cinta Tuhan berjudul >Tuhan, Aku Cinta Pada-mu< mengenai keinginan Rendra untuk kembali kepada-Nya dan meraih penyatuan antara hamba dan Tuhannya.
Freud has stated that the psychoanalytic cure is effected through the love of the patient for the analyst. This paper claims that the analyst’s love towards the patient is often essential as well. Countertransference love might indeed be associated with therapeutic risks, yet it is often a crucial part of the analytic process, since in order to be able to change, many people need to feel loved. The analyst’s curative love is defined by being both sublimated and passionate, modulated as well as libidinal. In addition, it is conscious, aware, and reflective, and hence any act based on it is directed solely to the patient’s psychic growth. Developing and maintaining such love is not easy. What comes to the aid of the analyst is the special construction of the analytic setting, which brings up a profound, loving interest in patients’ psyche as well as a >second self< that is consistently benevolent and loving and acts at a level of empathy rarely encountered in ordinary life.
This article offers an involved account of the first International Conference on Critical and Radical Humanist Work and Organizational Psychology, held from the 11th to the 13th of July 2022 at the University of Innsbruck. The objective of this report is to provide some background information and to give an overview of the most important conference themes, topics, and activities, as well as to briefly introduce main contributors to the conference and to provide some basic information and exemplary references regarding their academic work. After some general remarks on the conference organization and participants, the text is structured according to the main program features, specifically, pre-conference workshops, opening and keynote speeches, presentation sessions and workshops, poster exhibition, panel discussion, and farewell address. Ways to get connected with and become actively involved in the emerging movement towards „criticalizing“ work and organizational psychology are discussed.
Historians, including intellectual historians such as myself, rely more on primary source research than philosophers. During the period 1992–2001, I conducted extensive research on both the Herbert Marcuse and Max Horkheimer Archives in Frankfurt, Germany. This essay describes my experiences working in these archives. I highlight, in particular, some of the most important discoveries I made in the archives and how the primary source documents shaped my understanding of Herbert Marcuse and Max Horkheimer’s crucial contributions to the development of Critical Theory. The essay also emphasizes the value of primary source research, especially for those working in the materialist tradition of the early Frankfurt School, which emphasizes the >Zeitkern der Wahrheit<, that is, the impossibility of separating ideas from a historically specific social context.
Czy nadal kochamy życie?
(2023)
Dehumanization of Village Financial Management: Erich Fromm's Perspective Accounting Reconstruction
(2023)
This study aims to reconstruct village financial management using modernity vis a dehumanization perspective. This study uses primary data obtained from observations and interviews with informants. The research approach used is a qualitative method. The research paradigm uses the paradigm of criticism with data collection procedures, data presentation, data reduction and conclusion/verification. The results showed that the modernization and digitization of financial management in Klambir V Kebun Village had an impact on social relations in the community, which became less harmonious. For this reason, it is necessary to carry out an accounting reconstruction based on modernity vis a vis dehumanizaton perspective that is relevant to be carried out in Klambir V Kebun Village.
There has been a striking lack of interest in reforming training and creating new forms of transmitting the essential knowledge required to function as a psychoanalyst. This paper presents a model for training psychotherapists in use in Finland, in which private institutes offer training in collaboration with the universities. The roles and functions of the universities and the institutes in the training are described. The implications of this mixed-model training are discussed, viewed through the experiences of some teachers involved in implementing the model. The teachers were asked to describe their experiences in regard to certain questions: What happens, when a third party becomes involved in the training process? Is it possible to maintain a psychoanalytic curriculum of studies in such a context? What does the relative loss of autonomy signify? What are the implications for the psychoanalytic institutes? Regarding the content of the training, the experiences seem more positive than expected. Institutes seem to have managed to adapt to the new requirements while maintaining the psychoanalytic core of the training. However, the model contains elements that can pose threats to the roles of the institutes and the position of psychoanalytic thinking as the base for psychotherapy in the future.
The article is an attempt to prove that cinema, becoming a kind of home of a mythical being – a vampire, clearly influences the change in the perception of its importance in culture. It was decided to explore the form and narrative of >The Hunger<, directed by Tony Scott and >Only Lovers Left Alive<, written by Jim Jarmusch, because both of these works are masterpieces of the romance of the vampire myth with the film medium, which are not particularly popular among researchers of the phenomenon. The research works of Roland Barthes, Vladimir Propp, Erich Fromm and Rollo May were used, as well as the concepts of successive processing of a mythical story were demonstrated.
En este ensayo se reflexiona sobre el autoritarismo contemporáneo, a propósito de los 80 años del libro clásico: El miedo de la libertad, de Erich Fromm. Se argumenta que el mensaje principal del texto mantiene su vigencia al advertir sobre los riesgos que se ciernen sobre la democracia ante la llegada de un líder autoritario al cual las masas se someten en busca de resguardo y sentido, en el que el caso salvadoreño sirve para ilustrar la sumisión a líderes populistas en Centroamérica. Mientras la dignidad de las personas no sea colocada en el centro de las preocupaciones políticas, el riesgo de persistir en la idea de escapar de la libertad a través del autoritarismo será siempre una posibilidad latente.
En su obra >El miedo a la libertad<, publicada en 1941, el psicólogo y psicoanalista alemán Erich Fromm desenmascara de forma casi vertiginosa una tendencia ambivalente, inherente a las sociedades modernas, según la cual la libertad conquistada por el ciudadano medio en las democracias del sistema capitalista es directamente proporcional al crecimiento de un generalizado sentimiento de soledad, impotencia e insignificancia. Esta situación empuja al individuo a buscar algún tipo de subterfugio o paliativo mediante el cual consiga contrarrestar dicha sensación de angustia. En este ensayo, me propongo abordar la correlación entre la absurda coherencia del universo kafkiano y las ideas de Fromm con respecto a los mecanismos, desarrollados desde la ética protestante y exacerbados por el espíritu del capitalismo tardío, que para el cumplimiento de tal fin se sirvió nuestra sociedad occidental, y contrastarlos con la problemática actual. Sabemos que si algo destaca dentro de la irracionalidad racional que significa toda la obra de Kafka es precisamente ese >miedo inconsciente a la libertad< que obliga a sus personajes a encerrarse dentro del incuestionable marco del sometimiento – o sumisión, como diría Fromm – al gran Otro y cumplimiento de las normas sociales establecidas, lo que a su vez se articula como una suerte de refugio aislado de la caótica realidad exterior, si bien a expensas del bienestar tanto físico – como sucede en La metamorfosis o en El artista del hambre – como psicológico – en el caso de El proceso o El Castillo – del protagonista en cuestión.
This article examines Erich Fromm (1900–1980) within the context of the so-called >renaissance of Jewish religious thought< in Germany during the early 20th century. It is well known that Fromm was a member of the Institute for Social Research, later called the Frankfurt School. The focus of this study, however, is on what has received little attention in research, namely Fromm’s involvement in founding the Freies jüdisches Lehrhaus (the Jewish House of Free Study) in Frankfurt. Fromm participated in the founding of the Lehrhaus as a student and later as a lecturer. During this time, Fromm also wrote his dissertation on Judaism at Heidelberg University. Methodologically, this paper intertwines the historical biographical axis, which deals with Fromm’s connections to several thinkers: Rabbi Nehemia Nobel, Rabbi Georg Salzberger, Baruch Salman Rabinkow, Franz Rosenzweig, Ernest Simon and others, and the philosophical axis, which focuses on his dissertation, The Jewish Law. The Freies jüdisches Lehrhaus in Frankfurt is primarily associated with Franz Rosenzweig and other thinkers who worked there, such as Gershom Scholem, Ernest Simon, Leo Löwenthal and Martin Buber, who wrote >Ich und Du< during the years he taught there. With the exception of Buber, the Lehrhaus was their first official teaching venue. The Lehrhaus was characterized by its dialogical atmosphere, and symmetrical relationships between teachers and students, which softened some of the rigidity that was the norm at German educational frameworks at the time. This atmosphere continued to influence Fromm in his adult life, in terms of his attitude towards religion, questioning of authority and his understanding of human nature. Finally, it later played a role in his departure from Freudian libido theory. This study presents some key ideas from his dissertation, including his position on religious dogma, particularly concerning the Karaite sect, a subject that he later taught as a lecturer at the Lehrhaus. Fromm’s dissertation expresses his preoccupation with his Jewish identity and his examination of the complex theo-political reality in which the Jews of Germany found themselves at the beginning of the 20th century, including the debates between Orthodox Jews and reformers, and between Zionists and anti-Zionists. This article supports the claim that Fromm’s position that religious factors play a central role in the historical process, which he held throughout his life, was formed in these early years. The article strengthens the scholarly position that Fromm’s Jewish background is relevant to understanding his thought in general.
İnsanların bir aradalığının nedenleri, nasıl mümkün olduğu ve nasıl olması gerektiği sosyal bilimlerin temel konuları olarak karşımıza çıkar. Bazı düşünürler için bu bir aradalığı en iyi haliyle sağlamanın yolu yasalar ve sözleşmelerledir. Bazıları için bu bir aradalığın kaynağı aynı türe ait olmanın getirdiği duygudaşlık, empati ve ortak değerler olarak tanımlanır. Teist yaklaşımlarda ise (bu neden) tüm insanlığın Tanrının yaratımı olduğu görüşüyle temellendirilir. Erich Fromm’un ortakyaşam (symbiosis) olarak adlandırdığı bu bir aradalığın kaynağı insanın varoluşsal çelişkisinin neden olduğu yalnızlık duygulanımıdır. Fromm için yaşama atılan insanın yalnızlık duygulanımı sonucu geliştirdiği boyun eğmenin türleri sadizm ve mazoşizm olarak karşımıza çıkar. Bu boyun eğme türlerinin birbirine ihtiyaç duyması ve bu ihtiyaca paralel birbirini geliştirerek süregelen etkileşimi ortakyaşamı mümkün kılmaktadır. İnsanın dünyaya atılmasıyla karşılaştığı güçler karşısında geliştirdiği bahsi geçen etkileşimin tarafları bilinçdışında birbirine bağımlılık geliştirmektedir. Bu bağımlılık ise Fromm’a göre kendi ideal bir aradalığını türettiği, kendi bir aradalığından önce süregelen olumsuz ortak yaşamın kaynağını oluşturmaktadır. Bu çalışmada Fromm’un -özelinde ikili ilişkilerde- ortak yaşamın kaynağı olarak konumlandırdığı sadizm ve mazoşizm olgularını inceleyip bir aradalığın bugüne kadar nasıl gerçekleştiğini irdeledikten sonra nasıl olması gerektiğini tartışmaya açmayı hedeflemekteyiz. Bu hedefe paralel olarak öncelikle Sade ve Masoch eserleri üzerinden inceleyeceğimiz ardından tanımlayacağımız ve nihayetinde Fromm’un bu iki olguyu olumsuzlamasından dolayı bu iki olgunun yerine sunduğu ideal bir aradalık aktarılarak günümüz ile ilişkilendirilecektir.