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Intergroup aggression occurs in many animal species but warfare has no clear non-human analogues. Among the features distinguishing war is that despite its obvious disadvantages and horrors, war enjoys enormous psychological appeal, illustrated by its entertainment value. The enjoyment of war presents a challenge for explanatory models, which range from adaptive scenarios in evolutionary paradigms to social learning and psychological drive theories. Further problems arise from findings in ethnography and archaeology. Among mobile hunter-gatherers who led traditional lifestyles, warfare was less common in socially non-complex contexts and, arguably, warfare was absent where people were routinely naked. In prehistory, warfare may be limited to the recent evolutionary past. A speculative formulation is outlined, positing a contributary role for sublimation, as a psychological effect of clothing. The proposed role of sublimation in the enjoyment of war allows for a more nuanced perspective on archaeological, ethnographic, and phenomenological evidence, suggesting warfare is not necessarily synonymous with intergroup aggression and its enjoyment could be contingent on the routine presence of clothing.
Humanity is in crisis, and has been accelerating toward its own destruction. This is evident in: apathy toward climate change and the extinction of several species; the repetitive cycle of genocide and war; and the prevalence of nationalism, fascism, and xenophobia. As a citizen of the United States, I apply Erich Fromm's concepts of mature love, capitalism, alienation, the necrophilic character orientation, and insanity to the ailments plaguing the US, including: (1) white supremacy; (2) the systemic oppression of Black and Brown people; (3) legislation against women and LGBTQ and people; and (4) anti-maskers and science deniers. I also provide a critique of the noxious effects of capitalism. Fromm's ideas suggest these problems are a reflection of our collective failure to overcome our separateness through mature love, and are a byproduct of destructive, compensatory defenses that further our alienation and deadness. Fromm describes humanity as being in its psychological nascence, and defines being fully born as being a complete, integrated individual who is capable of self-love and of loving all other living beings. To correct our current trajectory, we need only apply Fromm's work in order to not compulsively repeat our tragic history in a tumultuous struggle to be born.
Fromm’s concept of the human condition and the existential dichotomies are described first; this is followed by Fromm’s scheme of needs, including positive and negative responses; finally, Fromm need’s scheme is compared with Maslow’s need scheme and Maccoby’s drive-values scheme. In the three cases a critical approach is taken which tries to identify weaknesses, omissions and contradictions in Fromm’s thought.
In this passionate volume, Sandra Buechler introduces Erich Fromm's groundbreaking contributions to psychoanalysis, sociology, philosophy, political action, and social criticism. Buechler explores how Fromm's thinking and interdisciplinary vision are able to frame discussions of dilemmas in contemporary society. She offers a comprehensive biography of Fromm, before delving into his role as analyst, author, activist, sociologist and philosopher. From her own experience as a psychoanalyst, and from the testimony of Fromm's many ardent followers, Buechler illuminates Fromm's capacity to inspire. She considers how Fromm's writing equips students, beginning clinicians and more experienced professionals to understand what can give meaning to their efforts on behalf of troubled individuals, their riven communities, and the wider world. Assuming no prior knowledge of Fromm's work, this books offers students in clinical and social psychology, sociology, and philosophy a vital insight into his theoretical contributions. It will also be of interest to psychoanalysts, psychologists and social workers.
Erich Fromm offered two key psychoanalytic concepts that bridge the psychic and the social: social unconscious and social character. In his view, these concepts are not only critical for understanding socio-historical phenomena but also ought to inform psychoanalytic clinical practice such that it might resist unconsciously encouraging patients to adapt to inequitable social conditions. This essay pays tribute to Fromm’s thinking while elaborating some of the differences between Fromm’s understanding of social unconscious/social character and my own. I argue that >social unconscious< does not quite capture the dynamic and conflictual nature of unconscious process, the ongoing conflict that social demands for conformity create in subject formation. To address that conflict, I propose the bridging concept of normative unconscious processes, processes that are always in conflict with counter-normative resistances. Points of both conflict and dissociation are precisely where analysts can challenge the psychic effects of oppressive social norms. Further, while agreeing with Fromm that analyzing social character ought to be central to clinical work, I argue that various and overlapping systemic oppressions – e.g. racism, heterosexism, classism – create, in any given society, multiple social characters and not just one dominant type. In agreement with Fromm’s argument that analysts themselves need to reckon with their own social character, I stress the importance for all of us to be as aware as possible of our own identity investments and social locations within unequal and overlapping power hierarchies.
Each psychoanalytic theory influences the clinician’s focus. This paper examines the impact of Erich Fromm’s writing on the analyst’s attention to the material in sessions. Briefly, Fromm’s work highlights the importance of the analyst’s passion, courage, pursuit of truth, capacity to bear uncertainty and suffering, and dedication to helping people embrace their freedom and realize their full potential. Fromm has inspired generations of clinicians to become politically active citizens, maintain enlivening curiosity, and kindle the life force in themselves and those they treat. What role does theory play in the moment-by-moment behavior of the analyst in a session? I first address the general question of my view of the role of theory in clinical work. Then I turn to the more specific issue of Fromm’s influence.