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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.
I have chosen, for the jubilee volume, my article >Freedom vs. Intolerance – Variations on the Theme of Supernatural Wives and Husbands<. It appeared in the volume entitled >We are all Indians< Violence – Intolerance – Literature, edited by Wojciech Kalaga and Tadeusz Sławek (Katowice 1990). This was a special time for all of us; today it is called the time of breakthrough, or transformation. The topic of my article, and most other articles contained in this volume, is connected with the problem of freedom and enslavement, which, bearing in mind the atmosphere of that period, was almost inevitable. Thus, the reader will find, in that article of mine, reflections concerning the so called positive and negative freedom, some thoughts about Erich Fromm’s book >The Fear of Freedom<. I used there also an old proverb, quoted in the writings of Sir Isaiah Berlin: >to be free is nothing, to become free is the very heaven<, a proverb that sounded very appropriate in the times when we all in Poland were regaining our lost freedom. The article itself is a heady mixture of threads and motifs taken from classical and modern philosophy, folktales, Biblical traditions and mythology, whereas the typical literary studies, or history of literature, are virtually absent there. This rather unconventional approach is, to some extent, typical of the style of academic discourse characteristic of the English studies as understood and practised in the University of Silesia at that time, that is in the 1980s and 1990s. This style was shaped, among other persons, by the, often indirect, influence of such personalities as Wojciech Kalaga, Tadeusz Sławek, Emanuel Prower, Tadeusz Rachwał, or, last but not least, Ewa Borkowska, who also contributed to the volume in question. Naturally, I am solely responsible for what I wrote in that article, which is a rather faithful reflection of my interests (and perhaps also obsessions) in that very memorable period of time.
Neste artigo pretende-se analisar certos xingamentos utilizados por falantes do dialeto alemão hunsrückisch de uma comunidade rural da região noroeste do Rio Grande do Sul. À luz da concepção psicolinguística de Steven Pinker (2008) sobre o xingamento e da teoria do inconsciente social de Erich Fromm (1992), pretende-se analisar as formas arcaicas destes xingamentos e buscar em que medida ainda mantêm conexões com estímulos do pensamento medieval retido no inconsciente social desta comunidade.
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.
Razumijevanje otuđenog čovjeka koji u povijesnom razvoju stječe sve više slobode, ali se u suvremenom društvu sve više osjeća izolirano od prirode i drugih ljudi, povezuje se u djelima Gaje Petrovića, istaknutog praksisovca, s univerzalnim humanističkim opredjeljenjima i dinamičkom psihologijom. Kada svoju pozornost usmjerava na Ericha Fromma i njegovog čovjeka za sebe, traži odgovore na pitanja što je u Frommovu shvaćanju posebno zanimljivo za tadašnju i buduću filozofiju. Zanima ga Frommovo istraživanje korijena bijega od slobode u čovjekovoj prirodi i suvremenom društvu, ali i mogućnosti oslobađanja čovjeka od tereta kojeg je postavio sam sebi. Pojmovi ljudska priroda i alijenacija Gaji Petroviću služe za produbljenje i proširenje filozofskih promišljanja o čovjeku, kako bi ponudio rješenje osnovnih problema egzistencije i društvenih odnosa. Jedna od zajedničkih točki susreta Gaje Petrovića i Ericha Fromma jest i raskorak između čovjekove biti i stvarne, praktične egzistencije. U središtu njihove filozofije je čovjek, njegova priroda i proturječnosti s kojima se suočava kao stvaralačko biće prakse. Zajedničko im je i pitanje treba li i kako ponovno koristiti dosege praktičnog uma i/ili nastaviti tamo gdje se je stalo u filozofskom konceptu otuđenog čovjeka? Hoće li razmatranje alijenacije i dezalijenacije konačno obnoviti misao o Čovjeku koji, nažalost, nije to što jest, a treba biti ono što bi mogao biti?
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.
Filozofi si čoraz intenzívnejšie kladú otázku: V akom svete žijeme? Ktorý z nich je nám vlastný a ktorý cudzí? Čo spôsobuje odcudzenie a ako ho možno prekonať? Kult rozumu, ktorý sa zmenil na kult vedy a techniky, v ktorom sa človek namiesto autentického, neopakovateľného, slobodného prejavu stal neosobnou, funkčnou zložkou konformného správania dnešnej civilizácie, spôsobil, že intenzívnejšie prežívame pocity ohrozenia a odcudzenia. Preto sa tento problém stal premetom záujmu mnohých filozofov od Schopenhauera a Nietzscheho, ať po predstaviteľov postmoderny. Každý z nich poukazuje na povahu odcudzenia a možnosti jeho prekonania.
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)
상담자는 내담자의 역기능을 탐색하여 내담자의 내적 요인인 핵심 인격을 올바른 방향으로 변화시키려고 노력하는 자이다. 상담이 내담자의 인격 변 화를 목표로 한다면 상담자는 바람직하고 성숙한 인격이 무엇인지 알고 있 어야 한다. 따라서 본 연구는 그리스도인의 성숙한 인격은 어떤 특성이어야 하는 지 연구하기 위해 성경적 관점에서의 인격이해를 살펴보았다. 또한 일 반심리학적 관점에서는 정신분석이론, 사회심리학, 그리고 성장상담학적 관 점을 중심으로 살펴보았으며, 기독교 상담학적 관점으로는 몽고메리와 쉐릴, 그리고 심수명의 견해를 중심으로 성숙한 인격에 대하여 고찰하였다. 그리고 인간은 이 땅에서는 은혜입은 죄인이기에 온전한 인격성숙에 도달 할 수 없다는 전제를 바탕으로 성숙한 인격에 대하여 다음과 같이 정리하였다. 첫째, 성숙한 사람은 십자가의 은혜와 하나님을 의지함이 없이는 한 순간도 살아갈 수 없음을 아는 자이다. 둘째, 성숙한 사람은 아가페 사랑을 근거로 자신과 타인을 사랑하는 자이다. 셋째, 성숙한사람은영성을중심으로지, 정, 의등전인의통합을추구하는 자이다.넷째, 성숙한 사람은 영적인 성숙을 바탕으로 가면적, 내면적, 관계적 인격이 조화롭게 균형 잡힌 자이다. 다섯째, 성숙한 사람은 신적 자존감을 가지고 자신과 타인을 존중하는 자이다.여섯째, 성숙한 사람은 자신의 과거와 현재를 정리하고 미래에 어떤 삶을 살아야 할지 분명한 목표의식을 가지고 살아가는 자이다.일곱째, 성숙한 사람은 유연하고 개방적인 사고를 하며 현실 상황을 객관 적으로 파악할 수 있는 자이다.여덟째, 성숙한 사람은 성경에 근거한 하나님의 뜻을 실현하는 것을 최고 의 목표로 삼는 자이다. 위의 연구 결과는 성숙한 그리스도인을 세우기 위한 과정에 도움이 될 것이다.
In 1950, Elihu Katz submitted his MA thesis called >The Happiness Game – A Content Analysis of Radio Fan Mail< at Columbia University. It was supervised by Leo Löwenthal, and drew on recently published work by Paul Lazarsfeld, Robert Merton, and Erich Fromm. The topic for the thesis came from Löwenthal, who, as Katz now recalls, was then preparing to become Director of Research for Voice of America. Somehow, he obtained from CBS, perhaps through Lazarsfeld, several thousand letters sent in to the network during the early months of 1948. He was interested in letters sent by listeners in anticipation of such mail landing on his desk in his new position. The letters were sorted into different bundles and assigned to various graduate students for analysis. It was a happy chance that the bundle assigned to Katz were letters sent in by listeners (overwhelmingly female) in response to a request from a popular radio broadcaster of the day, Ted Malone. Malone asked regular listeners to his daytime show to note whenever they felt happy across the whole of February 1948 (a leap-year) and, at the end of the month, to send him a letter telling of their happiest day. Over two thousand letters were received, and from this, a sample of 236 letters was selected and submitted to a careful content analysis which formed the substance of the thesis. Immediately following this, Katz entered the doctoral program in the Department of Sociology and began to work with Lazarsfeld, a collaboration which culminated in Katz’s work on the Decatur survey material that Lazarsfeld had commissioned in 1943. It became his doctoral thesis and was published as >Personal Influence< (1955), co-authored by Katz and Lazarsfeld – a landmark in American sociological literature.
В статье рассматриваются истоки, предпосылки и содержание политико-правовых представлений Эриха Фромма. Раскрывается понимание Э.Фроммом эволюции правосоциального характера личности, высшей ступенью в которой мыслитель считает революционный, отмечая, что революционер - это не бунтарь, вечно недовольный властью, а личность, которая стремится на основании радикально-гуманистических правовых идей переустроить общество.
이 글의 주된 목적은 행복 담론의 빛과 그림자를 밝히는 것이다. 이 과정에서 나는 자유의 최대화와 폭력의 최소화에 기여하는 행복론을 지향한다. 이를 위해 나는 먼저 자유와 폭력의 변증법적 관계를 기초로(1), 에피쿠로스와 아리스토텔레스의 행복론을 비판적으로 검토한다. 이 과정에서 나는 행복론이 불행한 의식에 빠지지 않으려면 행복과 불행의 이분법을 벗어나야 하며(2), 목적이나 수단이 아니라 과정으로서 행복을 권리의 지평에서 정당화해야 한다는 입장을 제시한다(3). 나아가 나는 프롬과 마르쿠제의 긍정 심리학과 부정 심리학의 경계에서 행복론이 상실된 자아를 찾아가는 과정이 되어야 한다고 논증한다(4). 마지막으로 나는 행복 담론이 자기침잠과 자기연민에서 나와 바깥으로 나아가는 과정이 되어야 한다는 것을 밝힌다(5).
Впервые в истории мировой философии Фромм рассматривает человека в социально-психологическом аспекте. В данной статье анализируется его концепция здорового общества и душевно здорового человека, акцентируется внимание на социально-психологическом подходе к социальному характеру человека. При демократическом преобразовании общества Фромм предлагает учитывать не только экономические, политические и социальные изменения, происходящие в обществе, но и внутренние социально-психологические перемены, возникающие в социальном характере человека. Фромм рассматривает человека в целостности его существования.
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.
Goethe wrote: >Mankind walks steadily forward, but the person remains the same<. Customs as a normative tradition ways of behavior are the important social community and have the power to unwritten laws. Are primarily transmitted orally or by imitation, once established are very slow to change. The article discusses the problem of looking at the reality of the two opposite poles.
프롬과 마르쿠제에 의하면 우리사회의 소외문제가 심각히 대두된 배후에는 기술과 과학의 전체주의적 속성과 자본주의적 산업논리가 기술을 동원하여 인간과 사회를 폭력적으로 지배하는데 그 핵심에 있다고 보았다. 아울러 두 철학자간 유사성은 다음과 같다: 1, 사회과학적 방법론과 정신분석학을 접목시키는 학제간 연구를 연구방법론으로 채택, 2, 존재론적 측면에서 현실과 초월적 세계의 2원론적 구조를 취함, 3. 현대 기술사회를 반이성적이고 반생명적으로 봄. 또한 이들은 건전한 사회를 위한 구상 및 전망에 있어서도, 혁명적 인간상을 통해 구현하고자 하였다는 데 그 유사성을 보인다. 본 연구는 마르쿠제와 프롬 사이의 이견에도 다음과 같이 정리하였다 : 1, >소외< 개념에 있어서 마르쿠제는 일종의 퇴행이자 해결해야하는 사회구조적 병폐로 보고 있는 반면에 프롬은 마르쿠제와 달리 >사회적 병폐로서의 소외<로만 분류하지 않고 >존재론적 문제로서의 소외<로도 이해하고 있다.2, >자연< 개념을 두고 볼 때, 마르쿠제는 자연 낙관주의적 관점을 갖지만 프롬은 인간이 극복해야하는 대상으로서 인간의 삶에 부정적 대상으로 파악한다. 3, 마르쿠제는 >기술<을 원칙적으로 긍정적으로 보고 있다. 단지, 선진 산업사회의 제도적 합리성이 기술의 사용을 왜곡시키고 있다고 보았던 것에 반해, 프롬은 기술 자체를 일종의 중립적 대상으로 보고 있다.
전통유교와 현대 자유주의의 핵심적 대립은 ‘자아실현’에 대한 상이한 이해에서 비롯되는 것이었다. ‘자아실현’은 동서고금 누구나 원하는간절한 소망이라 할 수 있다. 문제는 ‘자아실현’란 본래 두 차원에서 이해할 수 있다는 점이다. 우리는 자신만의 독특한 개성을 실현하고자 원할 수도 있고, 인간의 보편적 본성을 실현하고자 원할 수도 있다. 그런데 개인의 독특한 개성만을 강조하고 인간의 보편적 본성을 무시한다면, 그 때의 자아실현이란 프롬⋅매킨타이어⋅테일러 등이 지적한 것처럼 ‘소외, 자아도취, 멋대로 자유’ 등 각종 폐단을 야기하는 것이다. 그렇다면 우리는 ‘인간의 보편적 본성’에 기초하여 ‘개인의 독특한 개성’을 발휘할 때만이 참다운 자아실현이라고 할 수 있을 것이다. 이는 인륜의 한계를 넘지 않는 범위에서 자유를 누린다는 뜻이요, 또한 가치의 객관적 척도를 존중한다는 뜻이다. 우리는 그 모범적 사례를 공자의 ‘和而不同’이나 ‘從心所欲不踰矩’에서 찾을 수 있다.
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.
Сколько бы дальновидным не старался быть человек, его деятельность в большинстве случаев определяет не только его прогресс и успехи, но и новообразование проблем физического и психического характера. Психическое вмешательство не оценено, не имея под собой однозначной антропологической модели для оценки такого воздействия. На основе рассуждений Эриха Фромма о незавершенности человеческой природы сравнены два терапевтических направления: классический психоанализ и психосинтез. Принципы и методы психоаналитической практики, соотнесенные с антропологическими представлениями Эриха Фромма, являются более безопасными для человеческой антропологической неопределенности, чем психосинтез. Это преимущественно определено отсутствием в психоанализе нормальных типов и подходом к проблеме со стороны изучения патологий. Изучения в данной области должны определить развитие терапевтических направлений и вывести на первый план ряд философских вопросов о человеке.
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.
The following >note from the field< is based off of first-hand observations and experiences had while living and working as an affiliated professor at a Chinese university. Noting the well-known political restrictions existing in China, the piece argues that against dominant Western narratives depicting a lack of freedom within China, there ostensibly appear spaces offering levels of emotional and interactional freedoms greater than what one can experience in the West. This argument is framed within the thought of Western intellectuals such as David Riesman, Erich Fromm, C. Wright Mills and Stjepan Mestrovic, and is advanced by considering the vast historical and cultural changes in recent Chinese history that have created an anomic condition in regards to newly emerging spaces made possible by vast wealth acquisition in the last several decades.
Ojciec jest pierwszym i jednym z najważniejszych mężczyzn w życiu córki. Stanowi dla niej wzór mężczyzny. Wzór ten pomaga córce w kształtowaniu wizerunku męskiego w rodzinie i poza nią (Sosnowski, 2009, s. 211). E. Fromm (2006) podkreśla, że miłość ojcowska jest wymagająca. Wymagania stawiane dziecku dotyczą odpowiedzialności, posłuszeństwa, dyscypliny, niezależności, zdolności do kierowania własnym życiem (tamże, s. 51-54). Warto poddać analizie, na ile wymagania ojca dotyczą procesu realizacji przez dziecko zadań rozwojowych, w tym - wyboru współmałżonka. Według R. Huvighursta zadanie rozwojowe pojawia się w pewnym okresie życia jednostki (dzieciństwie, adolescencji, dorosłości) i wynika z jej potrzeb (somatycznych i psychicznych) oraz wymogów społeczeństwa (Tyszkowa, 1993, s. 952). W ramach teorii Huvighursta podkreśla się, że wybór współmałżonka jest również zadaniem rozwojowym, dlatego jego niewypełnienie u większości osób skutkuje brakiem poczucia szczęścia i niespełnieniem (tamże, s. 952) (Fragment tekstu).
Мелани Кляйн (1882-1960) – представитель английского психоанализа. После формирования классического психоанализа Фрейда дальнейшее его развитие пошло сразу по нескольким направлениям. Одно из них – неофрейдизм (Г. Олпорт, Э. Фромм, К. Хорни). Сторонники этого направления упрекали Фрейда в том, что он мало внимания уделял социальным аспектам. В статье делается попытка реконструкции детского поведения согласно открытиям Мелани Кляйн.
Психика человека постоянно порождает процесс очеловечивания. На земле, в небесах и на море она усматривает присутствие образа человека. Вот почему, если исходить из общей антропологической теории, а не только из соображений, навеянных концептуальным осмыслением телевидения, на экране постоянно нужен человек. Никакая выгородка, никакая бутафория, никакое множество безличной информации не может заместить потребности видеть на мерцающем квадрате живое человеческое лицо. Такова магия персонификации... Автор показывает, что это не прихоть, а всепоглощающая страсть. Может быть, это вообще глубинная человеческая потребность, некое универсальное свойство хомо сапиенс. Но правомерно ли выделять только это качество? Ведь, возможно, есть и иные, не менее значимые? Многие философы, в том числе А. Шопенгауэр, К. Ясперс, Э. Фромм и другие, пытались осмыслить природу человеческих потребностей. В статье выделяются главные человеческие потребности. Потребность в выживании, самосохранении, продолжении рода, что и говорить – важное дело. Не станешь помышлять о персонификации, если над тобой нависла угроза голода, смерти, стихийного бедствия. Все правильно. Но инстинкт самосохранения заметен у каждого животного. Нужда в пище, сексуальность, по мнению Шопенгауэра, все это естественные склонности. Потребности эти не специфически человеческие.
В статье предпринята попытка раскрыть сущность, причины и формы процессов деиндивидуализации человека в ситуации глобального социально-антропологического кризиса. В современную эпоху человек попадает в зависимость от различных форм деиндивидуализации (политических, экономических, медийных, религиозных, бытовых). Многообразие экономического предложения или политический плюрализм не обеспечивают индивидуальную свободу выбора, а, скорее, маскируют несвободу. Мыслители, писавшие о деиндивидуализации человека, выделяли в качестве главной причины неспособность и нежелание ориентироваться на возвышающие ценности. В гонке за успехом человек не может найти себя. Ни гиперторофированное Я, ни растворённое Я не приносит человеку счастья. Подобная трагическая альтернатива лежит в основе многообразных девиантных проявлений, столь частых в современном обществе. Суть процессов деиндивидуализации состоит в том, что общество в массовом масштабе подталкивает человека превращать свою личность в средство достижения успеха. Саморазвитие личности становится в этом случае фактором побочным.
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.
A tanulmány áttekinti a pszichoanalízis társadalomképének, a társadalmi és politikai folyamatokról alkotott felfogásának változásait az elmúlt több mint egy évszázadban. A frankfurti iskola >kritikai elméletéből<, Adorno, Erich Fromm és Wilhelm Reich munkásságából kiindulva foglalkozik a hatalmi orientáció, illetve a tekintélyelvűség problémájával. Megvizsgálja, hogy a huszadik század politikai eszméi és ideológiái (köztük a marxizmus, a szocializmus, a feminizmus, a posztmodern gondolkodás) milyen kihívásokat jelentettek a pszichoanalízis számára. Végül, felteszi azt a kérdést, hogy történelmi traumák és totalitárius diktatúrák tapasztalatai után van-e érvényes mondanivalója a pszichoanalízisnek a nem-traumatikus, demokratikus folyamatokról.
В статье рассматриваются особенности современных пограничных ситуаций в экзистенции, прослеживается раскрытие термина >пограничная ситуация<, введенного К. Ясперсом. Сопоставляются позиции экзистенциалистов Н.А. Бердяева, Л.И. Шестова, М. де Унамуно, Ж.-П. Сартра, В. Франкла, Э. Фромма. Делается вывод о том, что пограничная ситуация в экзистенции является вызовом личности, пробуждением его эмоционального мира через переживание страдания, условием становления человека и проверкой его ценностей, характера и воли.
The author makes an attempt to reconstruct profiles of a modern humanist on the basis of statements entangled into the press and social discourse. The starting point is E. Fromm’s conception related to the productive and mercenary orientation that constitute the reflection of the social context of the texts under investigation. While conducting an analysis, the author uses the tools of cultural linguistics such as perspective, point of view, profiling and a linguistic image of the world, as well as the assumptions of axiological semantics.
In the article problems connected with possibilities of analyzing human behavior in context of propensities were discussed. Main focus was put on differences in propensities with respect to sex, also in context of E. Fromm’s personality theory. Methodological issues related to propensities were presented. Definition of propensity and methods of measuring propensities were also proposed. In empirical example differences in propensity to smoke cigarettes and propensity to drink alcohol with respect to sex in Polish voivodeships in year 2004 were estimated. Also, econometric models explaining that kind of propensities were introduced.
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.
우리나라의 근대 학교교육은 초기에는 생존을 위한 기술을 중시하였고, 생존의 문제가 어느 정도 해결되자 경제적인 부(富)와 명예를 보장하는 지식을 중시하였다. 보다 유용한 지식의 추구에서 경쟁이 일상화되었고 이로 인해 여러 부분에서의 발전이 이루어졌으나 간과할 수 없는 격차와 소외 또한 발생하였다. 본고에서는 Erich Fromm이 『소유냐 존재냐』에서 경고한 바와 같이 현재 학교와 사회가 직면하고 있는 인간소외 현상은 교육이 지식을 소유하고 소비하는 대상으로 간주하여 발생하는 것으로 보았다. 이를 극복하기 위해서는 존재에 관심을 돌려 교육주체의 체험과 실천을 통해 주체를 성장하게 하고 그들이 자신들의 존재를 찾고 삶의 의미를 구성하는데 주력해야 하는데 가장 적절한 수단으로 Jerome S. Bruner가 논의한 내러티브를 탐구하였다. 본 연구는 1980년대 중반 Bruner의 인식론에 변화가 생긴 시기를 기점으로 전기의 대표적인 교육이론인 ‘지식의 구조’와 후기의 대표적인 교육이론인 ‘내러티브’의 특징과 상호관련성을 살펴보았고 내러티브가 학교교육에 주는 시사점을 고찰하였다.
l objetivo de este artículo es realizar una contribución tanto sustantiva como epistemológica al estudio de la punitividad estatal y pública. Epistemológicamente, se desarrolla un argumento a favor de la utilización del psicoanálisis y especialmente la vertiente >materialista< de Fromm. Sustantivamente y por medio de convocar el psicoanálisis frommiano a dialogar con las visiones de las economías políticas del castigo contemporáneo, el objetivo es trazar las formas en las que la penalidad contribuye a un proyecto más amplio de dominación estatal sobre el público en los Estados Unidos y Gran Bretaña bajo las condiciones del capitalismo neoliberal. Se le presta particular atención en este sentido a los temas poco estudiados hasta aquí de la producción política del apoyo de las clases medias a las políticas punitivas y el rol crucial que ha jugado en este proceso la posición privilegiada otorgada al delito violento de la calle en el dominio público. El artículo argumenta que la penalidad neoliberal y sus efectos políticos requieren necesariamente lo que ha sido típicamente teorizado como los lenguajes y operaciones moralmente neutrales y desapasionadas del gerencialismo. Concluye reclamando un quiebre con respecto a los dos enfoques dominantes acerca de la responsabilidad de las elites por la punitividad pública: >punitividad populista< y >populismo penal<. A partir del trabajo de Fromm sobre el carácter social de las clases dominantes, se plantea que la auto legitimación y sus bases narcisistas son claves para comprender las acciones e inacciones de las elites.
Although the once wildly popular writings of Erich Fromm have fallen into desuetude in the 21st century, Fromm remains a relevant figure for anyone interested in the interpenetrating fields of psychoanalysis, cultural criticism, personal spiritual development and civic engagement in domestic and international affairs. For that reason, his thought is eminently worthy of being revisited. At least that is the claim of Lawrence J. Friedman in his new biography, >The Lives of Erich Fromm: Love’s Prophet<.
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).
В статье анализируются работы зарубежных и отечественных теоретиков личности, представляющих различные психологические направления, в которых присутствует обращение к проблеме зависти. Проблема зависти обсуждается в рамках классического психоанализа (З. Фрейд, М. Кляйн), индивидуальной психологии (А. Адлер), аналитической психологии (К. Юнг), концепции гуманистического психоанализа (Э. Фромм), социокультурной теории (К. Хорни), эго-теории (Э. Эриксон, А. Питерс), диспозиционального направления (Г. Олпорт, Р. Кеттелл), гуманистической психологии (А. Маслоу), экзистенциональной психологии (В. Франкл). Показывается, что в отечественных теориях личности проблема зависти находит свое отражение в трудах А.А. Бодалева, В.Н. Мясищева, В.Н. Панферова, А.В. Петровского. Цель. Осуществить анализ психологических теорий личности на предмет выявления специфики представлений о психологической сущности и истоках зависти. Метод. Теоретический анализ и систематизация научных данных. Результаты. Выявлена разрозненность и неоднородность научных пред-ставлений о зависти, что, с одной стороны, позволяет взглянуть на нее с разных углов зрения, а с другой – противодействует интеграции знаний о зависти в единую теоретическую систему.
В статье рассматривается использование марксисткой концепции отчуждения в >Обществе спектакля< Ги Дебора для описания ситуации, возникшей в ХХ веке, когда появились новые формы отчуждения, основанные на навязывании престижных потребностей. Именно консьюмеризм становится важнейшей опорой существующего порядка. Ги Дебор считает, что общество потребления можно одновременно описать и как общество спектакля, который стал тотальным. Концепция Ги Дебора рассматривается в контексте предшествовавшей и последующей историографии: работ Т. Веблена, Г. Маркузе, Э. Фромма.
Rand’s triadic model is particularly germane to understanding Fitzgerald’s Bernice Bobs Her Hair. I will discuss Fitzgerald’s characters, their worlds, and beliefs in terms of the conflicts between the three types of people: >Being,< >Having,< and >Doing.< I will also explain why Fitzgerald presents his characters the way he does and examine how Rand’s theory influences his narrative point of view.
Resulting from the prevalence of hedonistic egoism within the youth culture and the media targeted to this demographic, this essay offers a brief discussion of hedonistic egoism absent in much of contemporary ethics. Analyzing Fred Feldman’s pure hedonism as discussed in >Pleasure and the Good Life: Concerning the Nature, Varieties, and Plausibility of Hedonism<, hedonistic egoism is defined as an extension of Feldmanian pure hedonism. Discussing the use of hedonistic egoism in modern society by certain societal groups, especially adolescents and young adults, as a means to seek freedom from certain societal authorities such as the law, or at least portions of it, the differences between negative and positive freedom are explored using Erich Fromm’s >Escape from Freedom<. It is then argued that when hedonistic egoism is used by individuals to seek freedom, whether it be negative or positive, certain paradoxes arise. Firstly, negative freedom, if existent, will exist merely psychology while, secondly, so far that pleasure and pain act as new authorities and egoism is present, positive freedom becomes an impossibility.
Erich Fromm analyzed how man is divided in his sense of true self. This division within forces him to cling to abstract and concrete entities outside of himself and Fromm calls this >transference< which he, after all, borrowed from Freud. This transferring of man’s individuality to outside forces brings temporary relief to his experience of powerlessness and loneliness. The transference makes man acquire a masochistic character wherein he submits himself to outside irrational forces that perpetually dehumanize him. This is the reason why his ethics is a struggle to bring back the power of man within, nursing his potentialities to change himself and transform his world. Ethics, for Fromm, is a form of normativity which leads man into freedom to fully actualize his own sense of self.
Particularmente devido às inovações técnicas, estamos testemunhando uma realidade sem limites crescente que se reflete cada vez mais em um esforço interno para nos livrarmos das limitações e fronteiras de nossa própria personalidade, reconstruindo-a novamente. Essa busca des-limitação, dissolução e indefinição dos imites é vista como um traço de caráter central do caráter social Ego-orientado. Tal fabricação de uma personalidade ilimitada sem dúvida resulta em um enfraquecimento de tais habilidades psíquicas como experimentar a si mesmo como uma entidade consistente e ambígua, estar emocionalmente ligado a si mesmo e aos outros, sentir seus próprios esforços, afetos e emoções, e ser guiado por alguém normas e valores internalizados. Por fim, discute-se o impacto dessa formação de caráter no que diz respeito às questões clínicas e terapêuticas.