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Zauważyć należy, że mimo ogromnej różnicy między poglądami Fromma i Berlina a stanowiskiem Kościoła pojęcia wolności pozytywnej i wolności negatyw-nej spełniają funkcję pomocną w analizie fenomenu wolności religijnej. Oczywiście nie są to narzędzia umożliwiające ukazanie istoty wolności religijnej, ale mogą się przyczynić do unaocznienia takich rzadziej stanowiących przedmiot refleksji filozofów warunków koniecznych przyznawania się do religii, jak np. wolność od społecznego nacisku na grupy religijne, wolność od nieuprawnionych ingerencji państwa w sprawy religijne, wolność do swobodnego przekazywania wiedzy religijnej, do publicznego wyrażania przekonań religijnych itp. Myśliciele liberalni, których refleksja była inspiracją do napisania tego szkicu, skupiali swoją uwagę na wolności negatywnej. W tak rozumianej wolności upatrywali szczególną wartość. Wolność w rozumieniu przedstawianym w Dignitatis humanae, o ile można ją charakteryzować przy użyciu pojęć proponowanych przez Berlina czy Fromma, będzie zdecydowanie bliższe wolności w sensie pozytywnym, a jej urzeczywistnienie jednostka będzie osiągać przez dobrowolne poddanie się prowadzeniu przez rozpoznaną Prawdę.
An etymology of a biophilia is Latin and is also mentioned with the instinct of the preservation of race as defined in Japanese-English dictionaries, in American dictionaries it is defined as an appreciation for life. And also bio is life and philia is love in Greek. The preface of >The Revolution of Hope< as described by Erich Fromm who is an American philosopher is a reference for biophilia. He described >The love of life< which exists in most of us is a latent power that is mobilized and whose behavior can change and can bring about change when life is threatened by danger and is fully recognized.
September 9/11 shocked the Japanese. It also reminded me of the 1995 sarin gas attack on the Tokyo subways by the Aum Shinrikyo and the Oklahoma City Bombing by the American extreme right. A novel form of terrorism seems to have aroused since 1995. Therefore I have tried to analyze some similarity and difference between the Aum Shinrikyo Sect and Usama bin Laden's al-Quaida for several months in order to clarify the content of a >new terrorism<. Although at first assumed that the two incidents were heterogeneous, the more I have analyzed them, the more I have founded out that were homogeneous. This paper tries to examine the similarity between the two groups and point out that their common motivation is a kind of self-actualization developed by A. H. Maslow. The survey includes anomie scale and authoritarian scale. This analysis reveals that economic factor and anomie factor influence over the self-actualization of current Japanese students who must overcome their anxiety aroused by the serious economic crisis as well as their identity crisis developed by Erick H. Erikson. It also points out that such a self-actualization and authoritarian personality developed by Erich Fromm influence over their inclination to religion. As a result it implies that such a perspective could explain also the behaviors of the Aum Shinrikyo Sect and Usama bin Laden' al-Qaida: The two terrorist groups that are mainly consisted of young males escape from freedom committing to religion, namely Aum Shinrikyo or >fundamentalist< Islam to remove anxiety aroused by the serious economic crisis.
Il coraggio di Erich Fromm
(2002)
Promotion and Protection of the Rights of Children. Impact of armed conflict on children. 78 pp.
(2002)
Three distinct, yet overlapping, phases of treatment emerge when working with some borderline and psychotic patients. This are patients who test the ordinary limits of psychoanalysis, but can profit from its deep exploration. The first phase is colored by acting out, interpersonally and intrapsychically. An analytic envelope of containment is necessary to sustain the treatment. Interpretive holding and containing help the patient find a psychic receptacle capable of detoxifying violent projections. Many of these patients terminate prematurely. The second phase is centered around the patient's defensive use of the death instinct to extinguish or destroy certain parts of their mental functioning. This difficult standoff between parts of the patient's mind becomes replicated in the transference. The third phase reveals the more fundamental problem of paranoid~schizoid anxieties of loss and primitive experiences of guilt. These include fears of persecution and annihilation. Some patients abort treatment in the first or second phase and never work through the phantasies and feelings of loss. Nevertheless, much intrapsychic and interpersonal progress is possible. Given the instability and chaotic nature of these patient's object relations, the analyst must be cautiously optimistic in their work and realize the potential to help the patient even when presented with less than optimal working conditions.
Czlowiek pozbawiony
(2002)
In order to discuss the depressive personality we have first to distinguish between this clinical entity and other types of depressive psychopathology that might also be chronic. The character traits and psychodynamics of the depressive personality confirm that there is a special group of patients, who belong to a depressive disorder continuum. The particular technical problems that depressive personality present are: (1) the inability to enjoy anything and the consequences of this on the therapist's experience and interventions, and (2) the negative therapeutic reaction which threatens the analytic process and the therapist's competence. If we combine transference/ extratransference interpretations with an >empathetic understanding< approach to systematic confrontation and interpretation, we can therefore justify the need for a slightly modified psychoanalytic technique in the treatment of the depressive personality.
Using a clinical vignette, in which self-disclosure appears as a starting point, the authors investigate the connection between method and techniques. As the recent literature on the subject generally maintains, the classical analysts' neutral position can no longer be accepted. Analysts are always fully engaged in the intersubjective relationship and pass their values on to their patients through their professional roles – which can be understood as self-disclosure in a wider meaning. However, self-disclosure, and in more general terms the analyst's participation in the process, need technical criteria of reference. By deepening the relationship between method and techniques, established by Rapaport, the authors maintain that method is determined by theory and in turn gives meaning to techniques. As a consequence, techniques play a minor role with regard to theory and method. The opening of psychoanalysis to the relational perspective is bringing about the decrease of technique as an absolute value in favour of a greater self-awareness of the analyst who, following the method related to his/her theory will be able to better cope with techniques.
Kompensacyjna funkcja snu
(2002)
Symbolization
(2002)
Comment on Sergio Caruso's Article ‚On the Conjunction of Basic Assumptions in the Enlarged Group<
(2002)
This paper discusses Freud's >Oedipus complex< both in its elaboration of the >Ueber-ich< and from a broader point of view, which relates to the development of man's moral sense. It is a disturbing experience to watch the continuous twilight of the function of the father, either as the head of the family or as the belief in a God or in a Truth that establishes a well-defined morality. At the same time, the function of the father as Lawgiver is supplanted by the function of money as the only value and the measure of all things. Since Freud's days, the field of morality has been increasingly invaded by the discourse of experts and administrators who determine Good and Evil with the intention of reaching a maximization of the profits and a more complete domination of our bodies. This paper questions the actual validity of the Oedipus complex as the organizer of modern man's sense of morality through its provocative title: >do we still have anything to do with the old blind man?<
This paper discusses the ethical humanism of the late psychoanalyst Eric FROMM as compared to traditional Judeo-Christian theism. Considering their respective views of human nature and possibility, and of the relationship between truth, reason, and revelations, the authors posit that FROMM and traditional theists take radically different positions, making their religious stances fundamentally incompatible. In conclusion, the authors suggest how these differences could have significant implication for pastoral care.
This book explores the thinking of 8 pioneers of religious psychology: William James, Sigmund Freud, Carl Gustav Jung, Gordon Allport, Abraham Maslow, Alan Watts, Erich FROMM, Viktor Frankl. Fuller presents the theories of these seminal figures in a clear, straightforward way, and also examines the limits of psychological explanations of religion. He concludes the book by exploring the contributions to religion by some prominent recent figures in psychology.