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异化劳动理论是青年马克思对资本主义社会实施批判的重大理论成果,后继的西方马克思主义者在对发达资本主义社会进行批判时仍延续了马克思异化理论的逻辑。卢卡奇根据马克思的这一理论提出他的>物化理论<,深入揭示资本主义社会下人与人的物化关系。随着资本主义商品经济的发展,西方马克思主义理论家们的批判视角发生了转变。科技革命的推进,使得社会发展迅速,技术化、新的消费社会背后隐藏着众多的异化现象。加之两次世界大战带给人们的内心创伤,人性发生了扭曲。透过发达资本主义的繁荣景象和富裕的物质生活,法兰克福学派的马尔库塞和弗洛姆发现了其背后新的异化问题,揭露出生活于其中的人们面临的新困境。工人阶级虽摆脱了马克思所述的>肉体受折磨,精神遭摧残<的惨状,却在富裕的工业社会中受着>总体化<的控制。随着消费社会的兴起,人们的精神异化更加严重,当代社会的人们遭受资本主义统治的程度大大加深了。本文分为四个部分,第一部分主要从卢卡奇的物化理论着手,探讨这一理论对社会批判工作的奠基作用,为后继的西方马克思主义者研究资本主义提供了新视角;第二部分分析法兰克福学派重要代表马尔库塞对于发达工业社会人性扭曲的剖析;第三部分阐述心理分析大师弗洛姆对于发达资本主义社会人的内心世界异化的研究;第四部分从逻辑角度和历史角度分析由于时代背景的不同,西方马克思主义理论家们对于异化问题探讨视角发生变化的原因。对于这一理论视角和问题意识转变的分析和研究,有助于我们从历史的角度了解西方马克思主义的发展进程,对于资本主义社会人的异化的困境的剖析也有助于解决当代人日常生活的一些困境
>意识形态<这一语词自其产生以来就纷争不断。当前在全球化背景下,资本主义世界从经济、政治与文化等方面对世界既有秩序予以重新规定,资本主义与意识形态的关系更加隐匿。一方面,在资本逻辑的运作与支配下,随着资本的不断纵向发展,意识形态必然会以更加巧妙、隐蔽的方式来控制人的思想与行为,进而促成资本主义生产关系的持续维系。另一方面,伴随大众文化的崛起,主体在人文精神的向度与价值观念的信仰上也体现出多层次、交互性的新、奇、特的特征。那么,在意识形态与个体交织联接的文化场域中,重新审思以精神分析为主要阐释路径的弗洛姆意识形态理论,在当代文化语境中就具有重要的意义与作用。本文的研究旨趣则在于,在坚持马克思主义基本原则、方法的前提下,力图从整体上再现弗洛姆意识形态论的轮廓与风貌,窥探其在当代世界的价值与意义。在马克思与弗洛伊德的影响下,弗洛姆意识形态论的建构以一种>人道主义的精神分析<为指导原则展开,精神分析是解读其以>本体之思<为逻辑起点的意识形态论的重要理论线索。紧抓这一理论主线,本文试从意识形态的产生、意识形态的构成、功能及其变革等方面考察并展陈弗洛姆意识形态论的总体景观。围绕>社会性格<与>社会无意识<的社会心理学概念,通过现代资本主义病态社会的症候分析,弗洛姆将经济、政治与文化领域中的异化现象主要归结为个体之间>施虐——受虐<的心理共生模式的驱动使然,从而阐释了意识形态产生的心理根源;其次,弗洛姆还考察了作为虚假意识的意识形态的构成,笔者将其归纳概括为作为意识形态策略目标的主体、以社会内在伦理体系为表征的程序要素与作为意识形态合理性解释的关于>侵犯<的人类历史学起源;再次,作为构成弗洛姆意识形态论的重要组成部分之一,关于意识形态的功能,弗洛姆从其存在本质、对个人与社会的奴役与维护方面作了精辟地精神分析阐释。事实上,弗洛姆关于新人道主义伦理体系的设想与其意识形态的构建是相辅相成的、一体两面的两个要素。实现人的解放与积极自由的人道主义的不懈追求使得弗洛姆一方面对资本主义>贪欲社会<意识形态的实践运作机制进行了无情揭露与批判;另一方面,弗洛姆将消除异化以及解除作为>历史的两歧<的意识形态对人之思想的蒙蔽视为新人道主义社会的首要任务并为之奋斗终身。关于如何实现这一理论任务,弗洛姆选择了同样具有精神分析色彩的意识形态变革策略,即以心理革命为主、社会变革为辅的向意识形态挑战的方案,以重建以爱为核心的新社会——健全社会。总之,弗洛姆式的意识形态分析路径为我们架构了认识意识形态图景的精神分析的心理认知模式框架,不仅精神分析地重释了马克思的意识形态研究,还在精神分析的维度上对当代意识形态研究有所推动并补充了拉康的>无意识主体<说。这都是其在当代视野下所具有的理论意义的具体展现,其中所蕴含的合理性要素在实践意义上对我国社会主义文化强国建设也有所启示。当然,我们也不能忽视弗洛姆意识形态论所具有的理论限度与缺陷:一方面,弗洛姆没有跳脱传统人道主义的思维束缚,以抽象的理论预设散发出关于意识形态的盘根错节;另一方面,弗洛姆对于马克思的意识形态论存在严重的误读。这导致弗洛姆陷于主观主义的泥沼而无法自拔,最终无法完成对资本主义意识形态的批判工作并真正实现对意识形态的超越。我们应该在马克思历史唯物主义思想的指导下,结合当代中国社会主义文化建设,汲取其思想精华,摒弃其理论局限,更好建设社会主义核心价值体系。
[弗洛姆对人性的深刻理解根本上说来也就是对人的生存的理解,是对重生存的人性的深入把握。他的人性思想的确立,是集合了西方马克思主义者的精华,给>人学<带来了不同的研究方法与视角。>重生存<的思想是其毕生所倡导的人性思想,对于我们的现代化经济建设具有重大理论与现实意义。在20世纪的西方资本主义社会中,人们的生活水平有了一个质的飞跃,但是与此同时,出现了精神方面的空虚。弗洛姆敏锐地观察到了这一现象,并且在借鉴吸收马克思主义人学的理论基础上,又创新地将精神分析带入了对人们生活实践的考察,在结合了马克思主义与弗洛伊德主义精华部分的同时又对前二者进行继承、研究最终得出了富有意义的结论。但是这种统一不可避免会存在某些局限性。同时弗洛姆在克服当前社会矛盾的主张上,在建立他所心仪的健全的社会上,洋溢着乌托邦的意味。本文围绕弗洛姆人性思想中最关键的>重占有与重生存<的部分,介绍了其思想的背景和理论的来源,通过论述两种生存方式的辩证关系,分析>重占有<模式的困境,>重生存<模式的实现途径,透过弗洛姆的思想,解释了当代人内在的矛盾性以及对当下这两种生存方式的取舍,展望人的全面解放与发展,以及探讨当前时代下人的追求与存在意义。]
马克思主义大众化是马克思主义>三化<的重要内容之一,是坚持和发展当代中国马克思主义——中国特色社会主义的应有之义。马克思主义大众化与大众社会性格是密切相关的。弗洛姆是西方马克思主义中一位弗洛伊德主义的马克思在主义者,他的研究虽然不可能涉及到马克思主义大众化这个命题,但他的社会性格理论却可以为我们研究马克思主义大众化这个课题提供一个新颖的分析视角。弗洛姆社会性格理论有其自身的作用机制即社会结构、大众社会性格和意识形态之间的相互作用。一定的社会性格产生于一定的社会经济结构之中。社会性格的改变产生新的心理需求,这种心理需求是意识形态有效性的基础,反之,如果某一意识形态迎合了这种社会性格,就会固化这种大众社会性格,并成为大众改造社会的力量。简而言之,社会结构、大众社会性格和意识形态之间有相互作用的关系。本文更侧重于关注意识形态的产生和传播过程与大众社会性格相互影响、相互作用过程。 运用社会性格的社会结构—大众社会性格—意识形态分析框架就可以发现,马克思主义大众化都面临着现实的挑战。首先,社会结构的转型对新时期政治结构和文化结构产生了复杂而巨大的影响,传统的马克思主义大众化运作方式、传播方式效果有限。其次,多变性、多元化和多样化的大众社会性格分散马克思主义大众化的吸引力,更无法为大众化提供社会心理、社会心态的支撑。再次,多变性、多样化和多元化的大众社会性格导致大众意识形式的庸俗化,作为社会意识代表之一的大众文化功能紊乱,官方文化、精英文化与大众文化很难对接。 在此基础上本文揭示了社会性格理论对马克思主义大众化的几点启示意义:第一,健全和落实社会主义核心价值体系以培养健康的大众社会性格,为马克思主义大众化提供社会心理、社会心态的支撑。第二,创新公民教育方法以适应马克思主义大众化传播规律,突出意识形态>传播—接受<过程中>人<的地位,从>发动和改造人民群众<走向>为人民群众的精神需求服务<。第三,完善中国特色社会主义文化体制以适应马克思主义大众化特点。第四,推进官方文化、精英文化与大众文化的良性互动以促进马克思主义大众化的全面发展。
卡森•麦卡勒斯的《心是孤独的猎手》,一部描写美国南方一座小镇上一群饱受孤独之痛的精神隔离的人的小说,小说自1940年出版后即被高度关注。孤独几乎是麦卡勒斯所有小说的永恒主题,也是人类永远的情感感受。人为什么如此孤独?艾瑞克•弗洛姆的人本主义心理分析理论能帮助我们去探索这个问题。本文作者运用艾瑞克•弗洛姆的理论,通过分析人类生存的固有矛盾和人类的精神需要,探究了人类孤独的根源,以便帮助那些经历孤独的人得到心灵纾解。首先,本篇论文从两个方面讨论了孤独的根源,即人类生存的固有冲突和其所生存的环境。固有冲突包括生与死的矛盾,精神需要和物质需要的矛盾,潜能实现和人类生活所限的矛盾,个性化与社会化的矛盾。生存环境包括极度贫困,社会偏见和信仰危机。然后,进一步研究人类的需要,包括关联的需要,超越的需要,以及身份感的需要如何与孤独相联系。最后,本文通过聚焦人与人之间的倾诉和真爱被认为是突围孤独的有效方法。基于以上观点,本文作者得出结论:《心是孤独的猎手》通过对美国南方一座小镇上普通人的痛苦的描绘启迪读者思考孤独。根据弗洛姆的人本主义心理分析,本文得出结论:孤独不可避免,因为它根源于人类的实际需要和社会生存现实之间的固有矛盾。能够逃离或缓解孤独之痛的唯一方式是对倾诉和爱的艺术的理解。
二战结束后,全球进入相对平稳的发展时期。科学技术推动生产力迅猛发展,物质财富日益丰盈,然而在发达的西方社会,优越的物质生活并不能满足人们的真正的精神需要,人们的心理、精神、道德领域以及社会的政治、经济、文化等方面都遭遇着危机。社会呈现出>不健全<的状态。为了使社会与人从>病态<走向>健全<,弗洛姆提出构建一个健全的社会。在此社会中,人以自身为目的,活着是为了展示自己的力量,社会的政治、经济活动为人的成长目标服务。弗洛姆这一思想具有鲜明的预设性,对于当前实现中国梦的伟大理想有一定的借鉴价值。本文在国内外学者对弗洛姆相关思想研究成果作出分析的基础上,发觉对于弗洛姆健全社会思想的研究还处于零散化、碎片式的状态,因而,笔者认为,有进行深入的研究必要性。本文从解析弗洛姆健全社会思想的理论渊源为切入点,在厘清该思想体系脉络的基础上,作出理性的逻辑思考,提炼出健全社会思想的精华,即构建健全社会的历史必然性与现实紧迫性,健全社会与健全人的构建体系,实现社会健全的路径。最后对弗洛姆健全社会思想的主要部分做出了客观的总体评析,重点论述了该思想对我国文化发展、教育改革、生态文明建设、构筑中国梦的理论与现实意义。本文尝试做出以下创新:立足于马克思主义批判维度与人本主义分析的全新视角,对弗洛姆的健全社会思想进行系统梳理,析探其理论的精髓与价值所在;运用理性思维,客观评析弗洛姆健全社会思想体系;结合时代发展的理论与实践需求,挖掘该思想体系对于当代中国建设与发展的价值;丰富弗洛姆整体思想研究,开启未来理论研究之新视域。
This work is about criticism of consumer society, seen by eyes of Erich Fromm, Zygmunt Bauman and Gilles Lipovetsky. Erich Fromm (1900 – 1980) was German-American philosopher, sociologist and psychologist who was performing psychoanalysis practice for a long time and his thinking was affected by Karl Marx. Fromm was against capitalism, which he perceives like mentally ill, irrational society. The main point of his criticism is that modern consumer society is mainly oriented on ownership which creates its social character. In his opinion people should focus more on living than having. The way of truly being leads through the active way of living. Activity by Fromm means inner activity, a creative use of your own abilities. But for consumer society is typical working for the only one reason, which is a profit. People living in consumer society are powerless, uncertain and full of anxiety and can't use their freedom positively. Fromm compared modern human to a component which is a part of big machine. Zygmunt Bauman (1925) is English sociologist from Poland. Bauman points at transition and changes between modern and postmodern society. For actual society is typical uncertainty of the future. People misses permanent identity, they always have to changing it, depends on what takes advantage at the moment. Current human is full of uncertainty, which is caused by missing authority telling him exactly what to do. Human have to decide often on his own, but he doesn't know if his decisions will be revealed as profitable in the future. Another typical thing for Bauman's today's society is to hunt luck by shopping. People thinks that owning more stuff can make them happier. Gilles Lipovetsky (1944) is a French philosopher and sociologist. According to Lipovetsky we live in the age of emptiness and transience which is associated with decreasing of morale values and individualism. He marks actual society as hyper-consumer. People in this society are shopping mainly for themselves, not for others, to make good impression on others instead of having a good feeling from yourself. Human living in hyper-consumer society tries to get more impressions wants to improve quality of his life, taking care of his health and he wants to be young forever. Lipovetsky says, that today's man is a narcissist, hedonist and cannot stop consuming more. He is being pushed towards by desire of life, which could be found thanks to consuming way of living.
The main topic of this thesis is to compare the concept of freedom of three major thinkers of the twentieth century – Sigmund Freud, Erich Fromm and Zygmunt Bauman. The work consists in an attempt to find differences in approach of mentioned thinkers and in approach in individual fields to which they are classified i.e. psychology, sociology, and philosophy. The work is gradually focused on several aspects of freedom, while the majority of interpretation focuses on the modern form of freedom and finds its credibility for the modern man. The thesis also highlights the main features of freedom and its current ambivalent character. Freedom is interpreted here as a phenomenon which is an essential part of society. The modern age is characterized by a completely different freedom from the previous period and as part of a new society must be explained from a different perspective. Freedom in Freud relates to its interpretation from the perspective of human inborn instincts and biologically conditioned man who is forced to live in a civilized society that restrains him. Freud considers culture to be despotic on one side, full of cultural norms and regulations, which do not allow people to act based on their will. On the other hand he is aware that without certain limits total anarchy would prevail in the world. Fromm to certain extent distances himself from Freud's theory of instinct-driven man, whose naturalness makes him to meet the needs associated with libido saturation, and embeds freedom in the broader social standards and historical coherence. Fromm proceeds from the time since the man was not a single individual to a modern industrial society in which individualism is the main theme and freedom seems to be an ambiguous phenomenon. With the rise of capitalism the man gained freedom to decide but on the other hand he began to feel helpless and alone. According to Fromm man is determined by culture and social motivation drives him. Freedom is possible in a society where every individual and his growth and happiness is primary objective and purpose.
Fromm´s theory is followed by contemporary sociologist Zygmunt Bauman who understands freedom as ambivalently as his predecessor. In a capitalist society almost everyone of us is free, we have a choice of many options, which brings Fromm´s theory is followed by contemporary sociologist Zygmunt Bauman who understands freedom as ambivalently as his predecessor. In a capitalist society almost everyone of us is free, we have a choice of many options, which brings discomfort associated with the act of decision-making. In this sense he has in mind a society that has been in the last few decades radically transformed. When he talks about consumer freedom he thinks of present form of capitalism that was transformed from production stage to consumption stage. So consumer freedom, which depends on market, dominates today´s entire society.
Celem niniejszej pracy jest przedstawienie na przykładzie rozważań Ericha Fromma i Herberta Marcusego roli miłości w życiu współczesnego człowieka.Główny wątek, którym jest możliwość samorealizacji człowieka poprzez miłość, został ukazany na tle krytyki społeczeństwa konsumpcyjnego, będącego wytworem żarłocznego dwudziestowiecznego kapitalizmu, sprowadzającego człowieka do roli maszyny, alienującego go od pracy, innych ludzi, a w końcu od siebie samego.Wychodząc od koncepcji natury człowieka, analizuję pojmowanie miłości przez obydwu filozofów, jej wpływ na człowieka jako jednostkę, społeczeństwo i ostatecznie na całą ludzkość.Pierwsza część pracy poświęcona jest omówieniu zasad rządzących rzeczywistością społeczną oraz Marcuse’owskiej rewolucyjnej wizji przemiany represywnego społeczeństwa w królestwo Erosa.W drugiej części analizuję sposób pojmowania miłości przez Ericha Fromma w oparciu o rozważania antropologiczne i psychologiczne, w tym o teorię charakteru, ze szczególnym uwzględnieniem postaw >być< i >mieć< wyznaczających sposób ludzkiej egzystencji.Na końcu porównuję stanowiska obydwu filozofów oraz podejmuję próbę odnalezienia wspólnego mianownika w koncepcjach miłości – ujmowanej jako wiązka biologicznych popędów przez Herberta Marcusego i miłości jako swoistego sposobu bycia w świecie, której twórcą jest Erich Fromm.
The aim of this thesis is to present the Erich Fromm's psychoanalytic concept and determine the influence of his ideas in the contemporary society. Erich Pinchas Fromm was dealing with the psychology all his life. He was trying to use psychology as a tool of the development of the human mind and not only its scientific description. In his works, Fromm emphasizes a destructive and almost pathological influence of a modern company on human individuality, necessity of self-awareness and self-intrinsic value. The centre of his psychoanalytic analysis is a human being. Fromm tries, through detailed analysis, to show the negative side of the current civilization and also attempts to outline new opportunities of change. He criticizes the prevailing orientation on modus of ownership when a man blindly chases the power, wealth and popularity. The man pays a big toll for his egoistic avarice in the form of anxiety, fear and feeling of helplessness. Fromm in detail focuses on the aspects of human personality, such as love, freedom and human naturalness in his works. The essence of Fromm's psychoanalysis is the need to arouse people to change the current state of society, which Fromm considers essentially tragic. All the Erich Fromm's work is focused on a resurgence of human society and creation of ideal of a new man. Fromm was persuaded that the revival of society is possible and necessary. The key of this revival is primarily the change of individual mind. Fromm sees hope particularly in the self-reflection of the individual, who is able to free himself from illusions of his being and in the development unrepeatable uniqueness of real human being. The main contribution of Fromm's humanistic social psychology is to help a >sick< human being to restore inner moral values, which leads to an active and meaningful life.
Tato bakalářská práce pojednává o výkladu lásky a nenávisti, zejména na základě dvou významných psychologů Ericha Fromma a Carla Gustava Junga. V úvodu je popsána obecná charakteristika lásky a nenávisti pomocí literatury Petera Laustera či M. Scott Pecka. V práci se zaměřuji na to, jak Erich Fromm ve svých stěžejních dílech pojednává o lásce a rozebírá jednotlivé druhy lásky. Dále se věnuji tomu, co je příčinou nenávisti a destruktivity podle E. Fromma. U Carla Gustava Junga jsem se zaměřila především na archetyp anima a animus, na jejichž základě se posléze dostávám k jeho pojetí manželství jako psychologického vztahu. Nenávist jako takovou, sám o sobě Jung přímo neřeší, avšak pomocí archetypů vztahující se k temné stránce člověka, lze vyčíst, co vede jedince ke špatnému jednání. Já rozebírám konkrétně jeho pojetí archetypu stín. V závěru shrnuji veškeré poznatky získané na základě studií v této práci.
Penelitian ini berjudul >Dimensi Ontologis Kebebasan Menurut Erich Fromm Relevansinya bagi Pengembangan Pers di Indonesia<. Penelitian ini dilatarbelakangi oleh perubahan sosial yang terjadi di Indonesia akibat reformasi, khususnya berkaitan dengan persoalan kebebasan pers. Kebebasan pers, saat ini, menjadi sarana strategis dalam mengembangkan kehidupan kebangsaan yang lebih demokratis. Namun banyak indikasi menunjukkan bahwa, makna kebebasan pers kurang dipahami, sehingga sebagian di antara ribuan penerbitan tidak lagi berperan sebagai pers yang bertanggung jawab. Oleh karena itu, sebuah pemahaman yang komprehensif tentang kebebasan manusia dan maknanya bagi kebebasan pers di Indonesia sangatlah diperlukan. Tujuan penelitian ini adalah untuk menggali dan merumuskan pandangan Erich Fromm tentang makna kebebasan manusia, melakukan analisis atas dimensi ontologis yang terkandung di dalam konsep kebebasan Erich Fromm, melakukan refleksi untuk menemukan relevansi kebebasan Erich Fromm dengan pengembangan pers di Indonesia. Penelitian ini adalah penelitian pustaka yang termasuk di dalam penelitian historis-faktual, atau penelitian tentang problema filosofis. Objek material penelitian ini adalah konsep kebebasan manusia yang dikemukakan oleh Erich Fromm, sedangkan objek formalnya adalah ontologi. Unsur metodis pengkajian yang dipakai adalah deskripsi, koherensi internal, kesinambungan historis, analitika bahasa, abstraksi, hermenutika, dan heuristika. Hasil penelitian ini adalah sebagai berikut: (1) Erich Fromm mengartikan kebebasan sebagai orientasi struktur karakter dan sebagai kemampuan untuk memilih. Manusia modern telah berhasil meraih kebebasan negatif, >freedom from<, yakni bebas dari penentuan naluri dan belenggu alam, namun belum mampu merealisasikan kebebasan positif >freedom to< yakni untuk mencapai realisasi diri yang produktif dan kemandirian. (2) Dimensi ontologis pemikiran kebebasan Erich Fromm adalah dimensi otonomi kebebasan; dimensi dinamika kebebasan; dan materialitas kebebasan. Dilihat dari dimensi otonomi, kebebasan positif mengimplikasikan prinsip bahwa tidak ada kekuasaan yang lebih tinggi daripada diri-individu yang unik. Dilihat dari dimensi dinamika, kebebasan berkembang sesuai dengan struktur karakter manusia/masyarakat. Dilihat dari dimensi materialitas, kebebasan lebih berorientasi pada upaya pencapaian kenikmatan materi dan penguasaan alam. material. (3) Relevansi konsep kebebasan Erich Fromm bagi pengembangan kebebasan pers di Indonesia adalah: (a) bahwa dalam pengembangan pers di Indonesia, kebebasan pers dilandaskan pada dimensi otonomi kebebasan. Pers yang otonom adalah pers yang tidak ditunggangi 0leh kepentingan di luar pers; (b) bahwa kebebasan pers harus berkembang secara dinamis sesuai dengan tuntutan perkembangan zaman tanpa kehilangan karakter, identitas diri, dan idealism. (c) relevansi dimensi ontologis materialitas adalah bahwa orientasi kebebasan pers diarahkan pada peningkatan nilai-nilai yang bersifat humanis sehingga mampu mewujudkan manusia mandiri yang dapat menggunakan akal, dan kesadarannya sebagai ukuran penilaian.
The conception of love in the Erich Fromm´s research tries to explain love from the point of view of his personality and through his work called The Art of Loving. The subject of this bachelor thesis is the Fromm´ s conception of the love compared to psychological and sociobiological explanations. Erich Fromm (1900-1980) received PhD in psychology from the University of Heidelberg in 1922. He worked with the Marx´s social concepts which he linked up with the psychological findings taken from Freud. The acquired knowledge was then applied to Fromm´s research of love. According to Fromm, love has many different images from the mother love, brother love, erotic love, self-love to the love to God. In the following chapters, the same analogical explanations of love are explained but from the sociobiological and psychological point of views. The sociobiology is science that supposes that the man was born to the world because his selfish genes wanted to. The only task the man has in his being is to pass on his genes to the next generation. Thus the categories of love are presented from this point of view. It is totally understandable that many people refuse the idea of just passing on the genes to the next generation as the only goal of their beings. The conception of love from the sociobiological point of view differs a lot from the Fromm´s understanding of love. However, the psychological views are shades into the Fromm´s views as it is influenced by his psychological education. Psychological conception of love describes the love according to the today´s psychologist views. There are three main views of love described in the bachelor thesis. It is not possible to decide if one is better than the other one. Psychology describes love as an emotional relationship which is characterized by the wide emotionality. On the contrary the sociobiology is science that lacks the emotions and its views is influenced by the evolution and biology. Although the impact of psychology is significant in Fromm´s works the sociology can also be identified. Each of the conceptions of love – Fromm´s, sociobiological or psychological prefers its own approach.
This bachelor thesis deals with conception of various human aspects according to Erich Fromm and Herbert Marcuse. These aspects are freedom, society and human. In introduction is shortly introduced the Frankfurt school, both authors were its members and this school form them. There is mentioned freedom and her economic, religious and anthropological development in culture. Below is here shown directly evolution of human. Fromm and Marcuse go from Sigmund Freud and Karl Marx. In one chapter Fromm shows us an evolution of human character and Marcuse analyses evolution of Ego, which has to fight with Id and Superego. Chapter about society more deal with capitalism and there authors go from aforementioned Karl Marx. Fromm presents his conception of mood to have and mood to be. Marcuse shows us a technical progress in industrial society. In conclusion will be compared theory of both philosophers and it will be examined their usability at the present time.
Bakalářská práce se zabývá filozofií tří významných filozofů Ericha Fromma, Viktora Emanuela Frankla a Alberta Camuse. Práce je rozdělena do čtyř kapitol, ve kterých se vždy zabývám jedním problémem z pohledu všech zmíněných autorů. V závěru kapitoly je určité shrnutí těchto myšlenek a nalezení podobných znaků jejich filozofie. První kapitola je věnována problému autentického způsobu lidské existence. Ve druhé kapitole se zabývám tématem svobody, a to především, zda je či není absolutní svoboda možná. Následující kapitola řeší otázku lidské společnosti a jejího vlivu na člověka. Poslední kapitola představuje problém smrti a sebevraždy. V závěru práce jsem se pokusila o shrnutí společných bodů filozofie již zmíněných filozofů.
The topic of the present bachelor thesis is Erich Fromm and his specific concept of a human being and psychoanalysis. In his works, this famous psychologist was able to explain the position of a human being in the society, their needs and problems linked to their own existence. The introductory chapter summarizes fundamental facts about Fromm’s life and mentions several important personalities who influenced his thinking. The following chapters focus on the main issues of Fromm’s concept of a human being, especially their place in the environment, their relationship with the surrounding world, life philosophy and the issue of personal freedom. It deals in detail with the issues of love, aggression, freedom and the >To Be and to Have< life philosophy. Another issue this thesis deals with is Fromm’s approach to psychoanalysis and religion. The concluding chapter contains the fact about the founder of psychoanalysis, Sigmund Freud and a comparison of the individual concepts of a human being as formulated by Freud and Fromm respectively.