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- 1992 (850) (remove)
Nasza epoka absurdu
(1992)
Naza epoka niedorzecznosci
(1992)
Marxist humanism and state capitalism continue to be relevant leftist movements despite political shifts in central and Eastern Europe. Popular disillusionment with democratic reforms and an implied movement away from capitalism are exemplified in the formerly communist countries of Czechoslovakia, Romania, Poland, Russia, and the former East Germany. A critical assessment of statist communism reveals structural contradictions in its agenda to break with Stalinist and social democratic orthodoxy, which are both rooted in human emancipation through modernization and objective changes in the productive forces. A truly liberated society is the objective of a radically emancipatory strand of Marxist state capitalist theory and Marxist humanist philosophy, focusing on subjectivity in historical development, Hegelian dialects, and Marxist praxis. Such a theory draws from the writings of Raya Dunayevskaya, Frederick Pollock, Tony Cliff, Erich FROMM, and Karel Kosik. 76 References. J. Sadler.
Chi é Erich Fromm
(1992)
This paper elaborates a >relational-perspectivist< view of interpretation as a complex intersubjective process that develops conjointly between patient and analyst. Interpretation is the principal process by which analysts position and reposition themselves interpersonally in relation to their patients, and in this sense interpretations contain aspects of the analyst's subjectivity that are made available for use by the patient. Inasmuch as the analyst has captured aspects of the patient's psychic life in a particular interpretation and insofar as the interpretation also expresses aspects of the analyst's subjectivity, interpretation is best thought of as the quintessential container and purveyor of intersubjectivity between patient and analyst. The paper defines two dimensions of the analytic process, symmetry-asymmetry, referring to the similarity or dissimilarity of the patient's and analyst's roles and functions in the analytic process, and mutuality-lack of mutuality, referring to how reciprocal the interaction and the experience of the interaction are. These two dimensions are used to examine the nature of the psychoanalytic process. Clinical illustrations are provided as points of departure for discussion.
A Workshop on Erich Fromm. Meeting Report [of Verbania Workshop August 30 through September 1]
(1992)
The construction of radical humanism (RH) in the psychoanalysis of E. FROMM is based on the premise that there is a human nature that is characteristic of the human species, common to all who possess the same anatomy and the same physiology, so that a physician would never think of different therapies for sickness depending on the race or color. Humanity seen as a single unit, its individuals possessing the same psychic structure, explains how individuals can comprehend distant cultures, their art, myths, and dramas. The theoretical vision of RH finds its psychoanalytic application mainly in the core-to-core relatedness between analyst and patient. FROMM's concept of passion, character, and liberty is discussed as well as his characterology, biophilia and psychoanalysis as art, the >here and now< of the session, the humanistic vision of transference, and the value of humanism in psychoanalysis.
Macho and Shame,
(1992)
Research indicates that there is no clear relationship between fees and therapy effectiveness, although fees do impact the therapeutic process. By integrating E. FROMM's (1947) personality theory with a typology of client dynamics in response to fees, it is suggested that therapists are aided in the conceptualization of client dynamics and are able to develop proactive treatment interventions. For example, receptive clients may use fees to get attention, to foster helplessness, or to maintain ties with the therapist in the therapeutic relationship. Dynamics of exploitative, hoarding, and marketing clients are also outlined. A major benefit of the typology is that therapists can assess, evaluate, and interpret clients' dynamics in terms of goals, needs, feelings, and behavioral expressions.
Männlichkeit und Sexualität
(1992)
Ferenczi (1988) described the procedure of mutual analysis, in which the patient and analyst switch roles for part of the time in the analysis. This procedure allowed patients in stalled analyses to make progress and enabled the analyst to overcome certain countertransference blocks but was ultimately rejected for certain drawbacks. Working in the countertransference is a modification of mutual analysis that retains some of its benefits and eliminates some of its drawbacks. In such work, the psychoanalyst's personality and psychodynamics become the center stage of the manifest content of the session the analyst avoids interpretations of the transference and, instead, elicits the patient's detailed understanding of the analyst's psychodynamics. The analyst does not, however, generally volunteer his free associations or facts about his own life. This process allows deep work with patients with a predominance of projective identification. Working in the countertransference may be preferred in cases of severe psychopathology to other procedures for its lessening of the frequency, severity, and persistence of transference psychoses. The procedure is also a useful supplement to transference analysis with neurotic patients, for whom it can break through blocks caused by anxiety-laden issues or countertransference impediments.
Als eine Etappe in der Geschichte der Psychoanalyse in Deutschland wird das von Frieda FROMM-Reichmann 1924 gegründete Heidelberger Therapeutikum beschrieben, das sie mit ihrem damaligen Ehemann und früheren Analysanden Erich FROMM zusammen betrieb. FROMM-Reichmann stammte aus einer jüdisch-orthodoxen Familie; sie hatte bei Goldstein promoviert und vier Jahre lang bei Schultz in Dresden gearbeitet. Schon in dieser Zeit begann sie, sich für die zionistische Bewegung einzusetzen und sich besonders um mittellose jüdische Jugendliche zu kümmern. In ihrem eigenen Sanatorium in Heidelberg versuchte sie die Belebung jüdischer Tradition und die psychoanalytische Arbeit zu verbinden. Mit der Zeit lockerte sich jedoch die religiöse Orientierung FROMM-Reichmanns. Das Sanatorium wurde 1928 geschlossen, nicht zuletzt aufgrund finanzieller Schwierigkeiten.