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Review Fromm, E.: To Have Or to Be? (1976a, English): Mankind Bewilders Between Having and Being
(1978)
Przedmova
(1978)
Each writer in the Frankfurt school of critical sociology stressed different aspects of a utopian vision. Three examples of their work from the period of their exile in the United States are examined to reveal these differences: E. FROMM, Escape from Freedom, New York: Avon, 1941; H. Marcuse, Reason and Revolution, Boston: Beacon, 1941; and M. Horkheimer and T. W. Adorno, Dialectic of Enlightenment, New York: Herder and Herder, 1972. The Frankfurt school hoped to reconcile man and nature in a dialectical relationship, but was unable to communicate this need on a mass basis to their society. Reasons for their failure can be understood by examining a model of successful communication at this level. Aeschylus's The Oresteia (Lattimore, R. Trans, New York: Washington Square Press, 1967) provides such a model, and offers a comparison for the Frankfurt school. The play reveals man's need to harness nature for the betterment of society. The existing polis of Aeschylus's time represented his expression of the new order of rationality, and made it simpler to express abstract ideas, unlike the critical theorist who needed to create a means of expressing abstract ideas. Only a limited medium--the press--was available to the Frankfurt school. The writing styles of the critical theorists are discussed.
Broeders Hoeder?
(1978)
E. FROMM (1947, 1955) has described each of 4 personality orientations (Receptive, Exploitative, Hoarding, and Marketing) by a list of adjectives. The present experiment investigated whether these adjectives have a reasonable degree of cohesiveness to constitute one orientation. 92 male and female university students were asked to check adjectives on FROMM's list that applied to them. Adjectives were alphabetically presented. The average intercorrelation among adjectives comprising each orientation was calculated and compared with average intercorrelations for 1,000 randomly selected combinations of adjectives. FROMM's orientations obtained high percentile ranks compared to simulated combinations. Adjective combinations were then chosen on the basis of factor analysis of half the data. The factor analytic combinations were also compared with 1,000 simulated combinations. Percentile ranks of FROMM's combinations were similar to those obtained by factor analytical combinations. FROMM's descriptions of personality orientations are seen to have a reasonable degree of cohesiveness, especially the Exploitative and Marketing orientations.
Die Therapie des Dr. Fromm
(1978)
L'aggresività umana
(1978)
Erich Fromm
(1978)
Laßt 100 Humanismen blühen
(1978)
Erich Fromm
(1978)
Becoming a Friends to Myself: With a Little Help from Sigmund Freud, Erich Fromm, Martin Buber
(1978)
Cuatro imagines filosoficos de la plenitud humana [Four Philosophical Models of Human Perfection,
(1978)
Man is such a complex creature that it is impossible to grasp all possible facets of human perfection from the perspective of one philosophical system alone. The Marxist view of man has value for the dynamics it discerns in human history. The dialogical humanism of Scheler, Ebner, Buber, Marcel, Guardini, Brunner, etc., offers valid insights into the way in which the individual must be open to other men, to an awareness of the other. The psychoanalytic humanism of Freud demythologizes any other-emphasis on the primacy of reason in human affairs, and with the correctives of FROMM and others leads to a basic understanding of human nature. A Thomistic humanism based on natural law, finally, offers a metaphysics in terms of which these various models of man can be integrated to provide a balanced view of human perfectability.
Kobori Sohaku is one of the few Zen Masters in all history charged with responsibility to communicate the insights of Zen to Westerners. An interview with Koborisan revealed: (1) westerners have not understood that yes and no are one; (2) Zen cannot be understood by reading only; one must use the third eye of religion; (3) psychology, especially FROMM and Jung, is more important for understanding Zen than art, literature or philosophy; and (4) to understand Zen, sitting (zazen, meditation) must be added to reading.