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In all ages, whatever social economy and class structure change, happiness is always the pursuit goal of people from vary historical ages. Based on the social and historical reality, the philosophers have given a lot of judgments about happiness, and happiness problem is always a major task in ethnics study. However, the ideologists a tall times and in all countries have vary opinions about happiness unable to decide which is right. So, for the people in modern society it has important meaning to card happiness theory and discuss its signification and essence. Firstly this paper carded the tradition of Chinese happiness theory. In the view of history, Chinese ideologists’ viewpoints of happiness can be divided into two parts, deontology and utilitarianism. Although these two parts have different contestations respectively, they also have an accordant viewpoint at happiness realization, that is, to achieve happiness by self-improvement.– Then this paper carded tradition of western happiness theory to classify it into two kinds, hedonistic eudemonism and consummate eudemonism. The hedonistic considered that happiness was based on people’s feeling. They thought feeling pleasure was happiness with some representatives such as Locke, Bentham, Muller, Feuerbach etc. However the consummate was firstly mentioned by Aristotle. It considered that perfection was happiness with some other representatives such as Paulsen, Fromm etc.– The third part of paper summarized Marxist eudemonism including main structure, inscapes, social historical conditions, evolution rules and characters etc. Marxist eudemonism is based on criticism and self-reflection on hedonistic and consummate. Itis scientific to lead contemporary people to correctly realize and achieve happiness.– The last part of paper tried to give a contemporary interpretation on happiness. It considered that contemporary happiness mainly embodied in the people’s livelihood. After clarifying meanings of people’s livelihood and its problem, this paper discussed essence of people’s livelihood happiness, gave an opinion that the government must be mainly responsible for people’s livelihood happiness, and finally proposed a method to achieve happiness, that is, to establish a people oriented concept of happiness. [Translation: www.DeepL/Translator, free version, 6/2023]
We are presently at a point of unique circumstantial convergence where recession, an increased emphasis on business ethics, and marketer’s reluctance to accept shifting social agendas have combined to identify the need for a new approach to marketing. Using concepts from the human resources, marketing and psychology literatures, and especially Erich Fromm’s ideas concerning economic character, this paper posits that marketers – as a professional community – are driven to promote consumerist outcomes; victims of an automaton amalgam of calling and character. The analysis suggests the vulnerability of both marketer and consumer are mutually reinforcing and that we need, somehow, to break this damaging cycle of dependence. We know little, however, about how marketers think and feel about their discipline, so this paper also promotes an agenda for marketer behaviour research, as a countervailing balance to a currently disproportionate focus on the consumer.
Auf dem Umschlag dieses Buches begrüßt uns Diogenes von Sinope, der nichts haben will, nicht einmal von Alexander dem Großen. Er ist freilich eine Ausnahme. Die meisten Menschen haben gern, und deshalb mangelt es auch nicht an Gründen und Anlässen, sich über das Haben zu äußern. In einer höchst unterhaltsamen Reise durch die Sinnwelten des Habens eröffnet Harald Weinrich, der Grandseigneur der europäischen Sprachwissenschaft, verblüffende Einsichten in unseren Gebrauch des Wörtchens Haben – und unser Haben-Denken, das sich darin offenbart.
Drawing upon the thought of Eric Fromm, this paper argues that efforts to understand and counter behaviour that causes difficulties in education should begin in a critical and reflective engagement with both the conditions of human freedom and the character of educational institutions and society as a whole. Fromm’s critique of dominating ideas about good mental health within capitalistic societies is examined in relation to disablement and attention-deficient hyperactivity disorder. A study of a sixth-form college in the south of England elucidates connections between Fromm’s insights into social psychology and disablement as a process of oppression.
In 1937 Theodor Adorno, in a letter to Erich Fromm, described women as exemplars of commodity fetishism, >agents of the commodity in society<. Adorno wanted Fromm to join him in a study of the invidious psycho-social effects of this phenomenon. Fromm did not respond to this invitation, possibly because his own views on women were diametrically opposed to Adorno’s. To Fromm, women were not agents of capitalist corruption but avatars of altruism, their nurturing qualities providing models for socialist morality. These polarized images of women have their roots in Enlightenment gender theory. This essay outlines the myths of Woman promulgated by Enlightenment intellectuals, in particular the Janus-faced doctrine of ‘female influence’ that dominated eighteenth-century writings on women, which portrayed them simultaneously as acquisitive hedonists and as paragons of self-sacrificial benevolence.
Beck (1995) has outlined an influential social theory in which the role of modern risks has been highlighted. Modern societies are characterized as qualitatively distinct from premodern societies due to the self-generated new risks of annihilatory potential. Jonas (1979) has proposed an approach highlighting fear as a heuristic guideline for approaching further scientific research and technological development. According to this framework, imagining annihilatory risks inherent in a particular technology and research should make us forego the potential benefits of this technology, as the potential costs are too high. Mittelstraß (1992) argues exactly the opposite and claims that not less but more research and technological progress is necessary in order to enhance the survival chances of the human species. In order to reduce the possibility of deliberate action, which may trigger the annihilation of the human species, however, Mittelstraß (1992) calls for the development of a strong ethos of responsibility. The question, though, remains on what kind of rationale this ethos of individual responsibility may be grounded? It is suggested in this paper that Fromm (1947) provided the answer to the question of how such an ethos may be created and sustained.
In seinen Texten geht Fromm verschiedensten Fragen und Problemen auf den Grund: Er fragt etwa nach dem Zusammenhang zwischen dem Überfluss, in dem unsere Gesellschaft lebt, und dem Gefühl des Einzelnen, überflüssig zu sein ... oder er beschreibt das 'Fiasko der Religion' ... Trotz komplexer Fragestellungen machen die Texte das Buch zu einem kurzweiligen und interessanten Lesevergnügen. Dass auf die Frage 'Wer ist der Mensch? nur eine Annäherung und keine eindeutige Antwort möglich ist, wird man dabei verschmerzen. [Quelle: Buecher.de]
[Chinese abstract not available.] This study, using questionnaires and interviews, investigates how parents respond to their children’s love for the hero type cartoons such as Japanese cartoon >Ultraman<, analyzes the influence their education opinions may have on their response. Based on these, the researcher puts forward some related suggestions. [Translation: www.cnki.net, 8/2021]
亨利•詹姆斯(1843–1916)是美国19世纪后期三大现实主义大师之一,其多部作品历来倍受国内外学者的关注,其中的道德伦理主题引起了学者们的热烈探讨,然而其讨论却都相对忽略了詹姆斯早期作品中的道德伦理主题。本文拟从伦理批评的角度对其早期中篇小说《华盛顿广场》进行分析,探讨其作品所再现的家庭关系,挖掘出詹姆斯早期作品中的伦理思想。家庭关系是家庭成员间的人际互动或联系,属于社会关系的一种,是伦理批评的一个重要组成部分。家庭关系以主体为标准分为亲子关系、夫妻关系和其他家庭成员之间的关系。爱是处理家庭关系的核心原则,是维系婚姻和家庭的纽带。德国伦理学家爱利希•弗洛姆认为在家庭生活中,爱表现为亲子之爱、两性之爱和手足之爱三种形式,并认为爱包含了解、尊重、责任心和关心等基本要素。爱这一概念也因此体现了其伦理价值。《华盛顿广场》讲述了19世纪中叶纽约一个中上层阶级家庭的悲剧。本文以弗洛姆对爱的理论阐述为指导,分析《华盛顿广场》中的家庭关系及悲剧,试图揭示出19世纪三四十年代造成美国社会人性的扭曲和异化、道德的沦丧和滑坡的深层原因。全文共三章,第一章从作品的父女关系和母女关系入手,认为作品通过父亲对女儿的压制表现了一种扭曲的父爱,通过母亲对女儿的婚姻教导再现出错误的母爱,从而展示出一种亲子之爱的偏离,这种亲子之爱的偏离违背了老慈幼爱的伦理原则。第二章探讨两性之爱的缺失,认为未婚夫的贪婪表现出恋人间物化的爱,伪善表现出恋人间欺骗的爱,这两种爱都违背了男女互爱的原则。第三章则从弟弟的利己主义表现出的自私的爱,以及兄妹对婚姻的态度中传达出的相互矛盾的爱,分析了手足之爱的丧失,指出手足之爱的丧失违背了互谅互助的伦理原则。本文认为作品所体现的爱的扭曲和缺失是资本主义社会经济结构变化所带来的产物,是19世纪美国社会转型时期政治、经济、文化、历史多重社会因素造成的结果。詹姆斯在《华盛顿广场》这部早期作品中,就开始围绕爱的主题表达出对异化的家庭关系的批判,呼吁爱的社会的回归。
埃里希•弗洛姆(Erich Fromm,1900-1980),弗洛伊德主义的马克思主义(1)的主要代表人物,开业长达四十余年的心理咨询师。弗洛姆毕生致力于对>人<的生存境遇的关注,对造成人的异化的现代工业社会进行了无情地揭露和有力地批判,并积极探索实现健全人格和健全社会的途径。消费异化思想就是弗洛姆社会批判理论的重要组成部分。弗洛姆对消费异化的集中论述出现在《健全的社会》(1955)以及《占有还是生存》(1976)二书中。他在《健全的社会》中首先亮明一个观点:生活于现代西方发达工业社会中的绝大多数人的精神是不健康的。一个人的精神是否健康从根本上讲不是他个人的事情,而是取决于他所在的社会结构。弗洛姆认为>精神健康<不能被定义为人通过调整自身的行为来无条件地适应他所在的社会,相反,社会应该为人的精神健康负责,为人的全面发展创造有利条件。而且,社会经济结构与人的性格之间存在着相互作用的关系,社会经济结构塑造了人的性格,人的性格反作用于社会经济结构。因此,通过分析资本主义社会性格的非生产性(即放弃自身拥有的力量和创造性潜能,以异化的方式与外界发生关联),就能揭露资本主义社会的不健全。而>异化<正是弗洛姆用来分析这些非生产性社会性格的最核心概念;>消费异化<对应的正是从20世纪中叶开始在资本主义社会中占主导地位的接受取向和市场取向两种社会性格。在后期著作《占有还是生存》中,弗洛姆从国家、政府、消费者等方面提出了许多消除消费异化的具体措施。因此,根据弗洛姆消费异化思想提出和发展演进的过程,本文的行文脉络是:首先,梳理弗洛姆消费异化思想的理论根源,归纳概括出消费异化的涵义并交待该思想产生的历史背景;其次,从社会性格的功能入手分析消费异化的成因,这也是弗洛姆消费异化思想的特色所在,同时也是本文的主要创新之处;然后,分析弗洛姆消费异化的表现形式、危害和消除消费异化的途径;最后,对弗洛姆消费异化思想进行客观评价,彰显其消费异化思想对中国社会发展的启示意义。
埃里希•弗洛姆受弗洛伊德的精神分析学说和马克思的社会理论的影响,致力于对人性和社会心理的思考,关注现实的人的生存状态,通过对弗洛伊德主义和马克思主义的结合,创立了在社会领域运用精神分析学说的独特视角。弗洛姆对自由思想的论述颇多,本文主旨在于以《逃避自由》一书为基础,对弗洛姆的自由思想进行梳理和评价,并结合中国的社会实践探讨其自由思想的理论和实践价值。文章首先介绍弗洛姆的生平,从他所处的社会环境家庭环境和个人生活经历出发来寻找弗洛姆思想形成的社会和理论根源。以《逃避自由》一书为基础,对弗洛姆的自由思想进行梳理。对《逃避自由》一书的产生、基本内容展开介绍,这本书揭示了现代人陷入自由的悖论,追求自由又逃避自由,实质上是不自由的生存状态,分析了逃避自由的心理机制,并找出了解决逃避自由问题的途径和理想的社会模式,这种对自由的探讨方法和视角是新颖的,有其独特的理论和实践价值。然后本文从马克思自由观的角度对其进行了评价,通过对马克思自由观的分析和与弗洛姆自由观的对比,来揭示弗洛姆的自由思想的可取之处和局限性。指出其在关于异化的概念、理想的社会模式、实现途径以及逃避自由的解决途径方面的主观主义的倾向,决定了他的自由观在理论高度上必将低于马克思,必将走向虚幻的乌托邦。最后,用宏观和微观相结合的方法,把弗洛姆的自由思想结合中国的社会实际,对现阶段中国民众的自由状态进行了具体的分析,力图从资本主义工业化进程中发现问题和解决问题的经验中探索出对中国社会转型期有益的启示,为构建和谐社会贡献一份力量。