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- 2013 (375) (remove)
Art of Feelings [感情艺术]
(2013)
生活中人们有着各种各样的体验,有的体验并不是所有人都要经历,而有的体验却是所有人都必须经历的。爱,就是所有人都必须经历的体验。我对爱的理解很简单就是无私地给予奉献,爱自己,爱别人,被人爱,爱是伟大的,但爱到底是什么?弗洛姆说:>不成熟的爱是我爱你,因为我需要你。而成熟的爱是我需要你,因为我爱你。<爱的本质是创造,爱是人与人之间的创造力,爱是真诚地渴望对方幸福、自由与独立发展。肤浅的人的爱是占有,深邃的人的爱是探索,占有是追求结果,探索却是过程。正如弗洛姆所说>如果爱是一门艺术,那就要求想要掌握这门艺术的人有这方面的知识并付出努力<。通过这本书我懂得了爱不是简单地接受和遇到,爱是需要通过学习、领悟和实践才能获得。
>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。
Begrüßung
(2013)
The theory of social character developed by Erich Fromm asserts that the significance of experience is intimately linked to the material conditions under which persons, located in a specific economic system, live. The shared character traits thus correspond to the social role that these persons play. In the case of women, existing literature does not focus on their function as reproducers of the work force within the family, although this is a generalized function and additional to out-of-home work. This function has a transcendent importance to the development and emotional health of children, as has been established in longitudinal research of attachment theory.
This study explores Mexican mothers’ shared character traits, a systematized appraisal of their attitudes towards their lives and their children, their states of mind, and the quality of care they provide as well as their relationship to attachment patterns of their infants; some come from urban Middle, Middle-upper and Upper-class families and others from Poor in-digenous peasant families.
The fundamental focus is on the woman’s participation inside the family, although it does not exclude the possibility that some of these mothers handle not only the care giving and housework but also work outside of the home (the "double shift”). It concludes that the daily material conditions of existence are closely related to shared character traits and that these are in turn related to patterns of attachment in their infants, their sensitivity in the treatment of their babies, and the results of their Adult Attachment Interviews. Women have been the sup-port and pillar of subsistence for urban populations as well as the most poor and disadvan-taged communities. This role played by women is as widespread as undocumented in litera-ture.
Como interpretar os sonhos
(2013)
马克思的异化理论在20世纪得到重视,并引发了东西方学者对于现代社会各种弊病的诸多思考,而弗洛姆作为一个人道主义学者,自始至终都非常关注人的异化问题。但是,由于学术背景和所处时代的不同,马克思与弗洛姆在异化问题上的阐述方式有很大的差异,这使得对两者的异化观点进行准确的比较成为极具挑战性的事情。而在商品经济高度繁荣却又危机深重、人类生活水平不断提升却又面对着愈发严重的全球问题的今天,对人的生存状况进行反思是使我们得以保持谨慎态度的重要途径。马克思与弗洛姆分别从人的外部世界的生活实践角度和人的意识领域的心理规律角度对异化的产生、发展和前景进行了考察,这为我们揭示了异化的原理。两者不同之处在于,马克思的劳动异化是建立在人的矛盾本性对象化表现的层面,而弗洛姆的心理异化是建立在人的矛盾本性的反思性体验层面的。马克思认为劳动的历史展开过程也就是异化的现实发展过程,因此他从分工和私有制两个角度分析了这一过程,而弗洛姆将理性或自我意识当做人之为人的本质特征,认为理性使人渴望独立并在独立中体会孤独,所以,健全人的理性是人摆脱内在束缚从而达到积极自由的唯一途径。整体而言,弗洛姆对马克思关于人的社会属性的观点的接受和继承使两者的异化观点有了一个共同的前提,也使得对两者观点进行比较成为可能。但是弗洛姆在对异化的现实根源进行分析并作出消除异化之途径的表述时,却由于学科倾向而部分地重归唯心思路了。可以说,对两者的理论进行比较可以得到形而上与形而下以及理想与现实的统一。
Complex dynamics of forgiveness: Psychological, interpersonal, and psychotherapeutic implications
(2013)
The distinctive correlates of forgiveness are studied and analyzed in this paper. It is concluded that superficial and hasty forms of forgiveness might have a harmful impact on self-respect, self-concepts, self-complexity, and authenticity. Even deep forgiveness might not completely free the individual from negative side-effects, and there is some doubt whether complete forgiveness is possible. The paper also examines what place forgiveness should have in therapeutic settings and how it could be practiced in an accurate and safe manner.
Converging Self - Other Awareness: Erich Fromm and Paulo Freire on Transcending the Fear of Freedom
(2013)
技术创新是人类特殊的实践活动,对人类社会产生了重大的影响。自从美籍奥地利学者熊彼特在20世纪初期左右提出其>创新<理论以来,>技术创新<逐渐成为人们普遍关注的焦点,在学术界受到越来越多专家学者的重视;同时,技术创新在促进经济社会发展中所起到的作用也越来越重要,随着人类由农业社会、工业社会转入到信息社会,技术创新使人类具备了>超能力<,可以做前人无法做的事情,人类获得了巨大的生产力,也从中提升了人自身的价值。但是由于技术创新的不合理利用,导致我们人类在享受它所带来的好处时,不得不冷静思考带来的一系列负面的影响:生态危机、环境污染、资源短缺、人口膨胀等。这就犹如打开了>潘多拉之盒<,它一方面给予我们创造了物质精神财富,另一方面却给人类带来许多的灾难,需要我们理性地反思技术创新,批判现实的技术创新价值取向与发展方式,从人文价值的角度探讨人与自然、社会的关系。人作为高度自觉性的动物,为了人类更加美好的明天,理应通过反思过去、现在的技术创新活动,并且使人类认识到科学技术的发展不能仅仅追求技术本身的工具性价值,而且更需要追求人文的价值,赋予科学技术深切的人文关怀,技术创新本身也走向一个合理的向度,使之真正为人类服务。这也是人类在解决技术创新活动中产生的诸多问题所面临的现实的选择。本文采用了文献研究法、历史与逻辑相统一、从抽象到具体和案例分析法对问题展开了研究,为整篇论文的分析论证奠定方法论的基础。本篇论文全文共七章。第一章是引言,从研究背景、研究意义、研究方法与思路、路线图、研究综述等方面加以阐释,在于从整体上概要本文的内容。第二章主要阐释了技术创新人文化理论的哲学思想来源,考察了马克思技术人文主义的思想、海德格尔技术艺术化的思想、马尔库塞新技术的思想、弗洛姆>人道化技术<思想和刘易斯•芒福德>走向生活指向的技术<思想,从而说明本文技术创新人文化思想的产生。第三章主要采用了案例分析法对技术创新人文化进行了实证研究,以说明本文所阐述的技术创新人文化的相关理论。第四章重点探讨了包括技术创新人文化的概念、主要内容、理论特征、现实基础等基本内涵,首先,文章以技术创新和人文化的概念作为基础,并以此为出发点,对技术创新人文化进行了阐释;然后,技术创新人文化的主要内容进行了说明;并且对技术创新人文化的理论特征进行了简要地说明;最后,论述了技术创新人文化的客观基础,其意义在于说明我们人类的技术创新活动需要突破现有价值取向,走出一条更加合理的技术创新实践活动之路。第五章对技术创新人文化的实践原则进行了论述,文章从系统原则、科学原则、可持续发展原则、以人为本原则、民主原则、前瞻性原则六大实践原则进行阐释。第六章探讨了技术创新人文化的现实道路,从人文的技术创新价值取向、扬弃科技崇拜,实现两种文化的融合、实现科技教育与人文教育的协调综合发展、建立健全技术创新的伦理规范、实施技术创新的人文评价和保持新技术与旧技术之间的合理张力等方面来说明如何实现技术创新的人文化。最后一章是结束语,它在于说明本文研究的创新点与不足之处,指出本文研究的走向。对技术创新的人文化展开研究,实质上是对原有单一物质价值取向的技术创新活动进行人文化的重构,丰富技术创新本身的内涵,也使得技术与人文的相互融合,工具理性与价值理性有机的统一起来,在此基础上,寻求一种更适合于人类生存与发展的技术创新实践方式。
The aim of this short contribution is to present a summary of the decision problem within the profession of the pedagogue, and the fundamental role of the abduction (>απαγωγή<, retroduction) process in its proper context, in professional practice of the pedagogue, as in all professional practice involving the social and professional pedagogy. Pedagogy is a field for reflection, application and commitment or engagement to education. Moreover, pedagogy is establishing itself as a profession, the profession of the pedagogist (not of the educator, who is a different figure), in the socio-health, intellectual, cultural and aid profession field, even in spite of heavy delays and failures of the Italian laws and the resistance of professional groups related but already recognized both by law and by society. The so-called >pedagogical interlocution< is a paradigmatic form of the professional pedagogical practice. Decision in professional pedagogy, properly speaking, must be reached by the interlocutor(s), who must debate and develop it, with the aid of the professional pedagogue. Abduction is not a valid syllogism: it concerns a possible example of a general case or of a rule, who's the actual pertinence to this general case or this rule is mediated by the professional or expert assumptions. The professional approach of the pedagogue, from methodological point of view, is casuistic (case based) and situational as a form of aid given to the person, alternative and other than to the statistical-operational methodology that addresses rather to populations composed of individuals. Cases of general interest in professional pedagogy can be labeled as >casuistries< or >case study< categories. A good collection of casuistries-case study categories is provided by Erich Fromm, concerning the problems of family education; and by Viktor E. Frankl in his search for sense, Lebenssinn or λόγος. A further range of examples of categories based on case studies which can be dealt with a pedagogical professional methodology are the life and studies orientation problems. A fourth class of examples, applicable differently but methodologically similar, offers to us the autogenic training, particularly the choice of the propositional formula, called and eventually repeated both in the opening and in the closure, which must be adapted to the particular case of each single person; and this can be considered a specific pedagogical competence as the gradual training to the technique proposed by Johannes Heinrich Schultz reveals to be. Professional pedagogy, by this way, can make an important and an authentic and specific contribution to general discussion about decision in the social, human and cultural sciences (or Human-, Sozial-, Geisteswissenschaften).
Die Kunst der Freundschaft
(2013)
Die Kunst des Liebens
(2013)
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.
Editors’ introduction
(2013)
In today’s world characterized by changed systems of values and materialism, pedagogy should emphasize education for a positive self-image, especially in the contemporary school, whose educational goals are freedom, independence and individuality. This theoretical analysis provides a review of research on the importance and relationship of positive self-image with other factors, such as social skills and academic achievement. Simultaneously, the methods and procedures by which teachers can foster a student’s positive self-image are displayed. Although the degree of positive self-thinking is for the most part formed in interaction with other people, it is extremely important to raise students’ awareness about their own internal strengths as well as their possibility of choice. The education of a positive self-image can be considered a part of >positive pedagogy< or >positive education< which focuses on traditional skills and happiness, but also joy – fervor that accompanies being (Fromm, 2004, p. 130)
Einführung in die Tagung
(2013)