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En el presente escrito buscaremos reconstruir algunas de las diferencias conceptuales que mostraron los autores más representativos de la primera Teoría Crítica de Frankfurt. Estas diferencias remiten tanto al análisis de los procesos socio-históricos, como al del problema del poder y la dominación. Para su adecuada reconstrucción nos serviremos de los aportes realizados por Axel Honneth – actual director del Institut für Sozialforschung – en su artículo >Teoría Crítica<. Su principal tesis es que, a finales de la década del treinta, se produjo una escisión en el seno de la primera Teoría Crítica; escisión que suscitó un círculo >interno<-integrado, entre otros, por Max Horkheimer y Theodor Adorno- y uno >externo< – al que pertenecieron Franz Neumann, Erich Fromm y Walter Benjamin –. Honneth defiende a los autores pertenecientes al círculo >externo<, pero no desarrolla de manera extensiva sus argumentos. Nuestra intención aquí es, precisamente, desglosar esta defensa a partir de la relectura del libro de Erich Fromm >El miedo a la Libertad<. En dicha obra puede encontrarse una exposición >compleja< del proceso socio-histórico y, sobre todo, un modelo de poder / dominación >alternative< respecto del que prevaleció en el círculo >interno< de la Teoría Crítica. Entendemos, por último, que el diálogo que se pueda establecer entre Honneth y Fromm señala caminos prometedores para renovar y dotar de actualidad al pensamiento social crítico.
Frankfurt School Critical Theory and the Persistence of Authoritarian
Populism in the United States
(2018)
Treatment for drug-induced depression usually consists of cessation or reduction of the causative agent and psychopharmacologic management. In addition, psychotherapy can be useful as an adjunctive treatment. The author presents case material related to a young woman with an inborn physical illness, who became depressed during the course of interferon treatment for a medical complication, hepatitis virus infection. In addition to the cessation of interferon and pharmacologic management, supportive psychotherapy of a psychodynamic orientation was started in order to address the patient’s low self-esteem and anxiety about her future. During the course of psychotherapy, it was understood that the premature cessation of interferon was, to her, a narcissistic injury. It was also important to explore the meanings of her inborn illness and her guilty feelings. After reviewing various formulations of depression, the author discusses the case material from an integrative perspective, which describes vicious cycles of depression.
Penelitian Tipe >Manusia Biofilia dan Nekrofilia dalam Ekofiksi Indonesia: Perspektif Ekopsikologi< ini didasarkan pada fakta bahwa sastra merepresentasikan hubungan manusia dan lingkungan. Penelitian ini berfokus pada empat aspek, yakni (1) tipe manusia biofilia dalam ekofiksi Indonesia; (2) tipe manusia nekrofilia dalam ekofiksi Indonesia; (3) sikap pengarang terhadap manusia biofilia dalam ekofiksi Indonesia; dan (4) sikap pengarang terhadap manusia nekrofilia dalam ekofiksi Indonesia. Penelitian ini menggunakan pendekatan kualitatif-deskriptif-interpretatif. Pendekatan yang digunakan dalam penelitian ini, yakni ekopsikologi yang merupakan bagian dari studi psikologi, sedangkan teori yang digunakan, yakni biofilia dan nekrofilia yang ditopang dengan konsep etika lingkungan dan alienasi lingkungan. Instrumen penelitian adalah peneliti yang sekaligus menjadi instrumen kunci. Data yang digunakan berupa kata, frasa, kalimat, dan alinea yang relevan dengan fokus penelitian. Sumber data yang digunakan, yakni 17 ekofiksi Indonesia yang relevan dengan fokus penelitian. Penganalisisan data menggunakan teknik heuristik yang merujuk pada Key & Kerr, swapencarian (selfsearch), swadialog (selfdialogue), dan swatemuan (selfdicovery), sedangkan untuk pengodean data merujuk pada Neuman, yakni (1) pengodean terbuka, (2) pengodean aksial, (3) pengodean selektif, dan (4) tahap pengodean final. Berdasarkan analisis, diperoleh temuan penelitian yang terpapar sebagai berikut. Pertama, tipe manusia biofilia yang terdapat dalam 17 ekofiksi indonesia muncul dalam bentuk (1) tipe manusia biofilia humanistik. Dalam interaksinya dengan lingkungan, manusia biofilia humanistik menunjukkan pikiran/tindakan mencintai laut, memprotes lingkungan tambang, peduli pada lingkungan domestik, peduli pada lingkungan sawah/ladang, dan mencintai binatang; (3) tipe manusia biofilia estetik. Dalam interaksinya dengan lingkungan, manusia biofilia estetik menunjukkan pikiran/tindakan yang berkait dengan keindahan air terjun, keindahan lingkungan sekitar, keindahan laut, kesenian tema lingkungan; (3) tipe manusia biofilia ekospiritualistik. Dalam interaksinya dengan lingkungan, manusia tipe manusia biofilia ekospiritualistik menunjukkan pikiran/tindakannya dalam upacara yang berkait dengan lingkungan dan pencarian jati diri melalui lingkungan; (4) tipe manusia biofilia ekosaintik. Dalam interaksinya dengan lingkungan, manusia biofilia ekosaintik menunjukkan pikiran/tindakan pengetahuan lokal tentang pengobatan, pengetahuan lokal tentang persilatan, pengetahuan lokal tentang pola hidup, cara mengendalikan lingkungan, dan cara membuat perahu. Kedua, tipe manusia nekrofilia yang terdapat dalam 17 ekofiksi indonesia muncul dalam bentuk (1) tipe manusia nekrofilia eksploitatif. Dalam interaksinya dengan lingkungan, manusia nekrofilia eksploitatif menunjukkan pikiran/tindakan yang berkait dengan eksploitasi lingkungan tambang, eksploitasi lingkungan hutan, eksploitasi binatang; (2) tipe manusia nekrofilia destruktif. Dalam interaksinya dengan lingkungan, manusia nekrofilia eksploitatif menunjukkan pikiran/tindakan yang berkait dengan pembakaran hutan, penyiksaan/pembunuhan binatang; dan (3) tipe manusia nekrofilia simbolis. Dalam interaksinya dengan lingkungan, manusia nekrofilia simbolis mengalami trans-spesies menjadi binatang (babi) yang suka mencuri harta orang lain. Ketiga, sikap pengarang Indonesia terhadap tipe manusia biofilia adalah mendukung sepenuhnya. Para pengarang Indonesia menunjukkan keberpihakan pada tipe manusia biofilia. Sikap keberpihakan pengarang tersebut muncul dalam bentuk (1) sikap menumbuhkembangkan spiritualisme lingkungan. Sikap ini direpresentasikan oleh pengarang Herliany dalam Is; (2) sikap mencintai binatang direpresentasikan oleh pengarang Kuntowijoyo dalam MPU, Cipta dalam Ca, Thayf dalam TT, dan Lestari dalam Pt; (3) sikap apresiatif terhadap estetika lingkungan direpresentasikan oleh pengarang Dewi Lestari dalam Ak, Seno Gumira dalam NB2, dan Mangunwijaya dalam IHIH; dan (4) sikap menunjukkan pengetahuan tradisi pengobatan tradisional direpresentasikan oleh pengarang Mangunwijaya dalam IHIH, Senogumira dalam NB2, dan Thayf dalam TT. Dengan demikian, sikap pengarang Indonesia terhadap manusia biofilia terkategorikan orientasi >lunak< belum mengarah pada orientasi >radikal< sebab dalam novel Indonesia manusia biofilia tidak digambarkan melakukan peperangan/pemberontakan terhadap manusia nekrofilia. Keempat, sikap pengarang Indonesia terhadap manusia nekrofilia adalah tidak mendukung. Mereka memprotes dan mengkritisi tipe manusia nekrofilia. Hal tersebut ditunjukkan pengarang Indonesia dalam bentuk (1) sikap menunjukkan ketidakadilan ras dalam lingkungan; (2) sikap mengkritisi eksploitasi lingkungan. Sikap menunjukkan ketidakadilan ras dalam lingkungan direpesentasikan oleh Andrea Hirata dan Thayf. Adapun sikap mengkritisi eksploitasi lingkungan direpresentasikan oleh Andrea Hirata, Thayf, dan Tereliye dan; (3) sikap mengkritisi penyiksaan dan pelecehan terhadap binatang direpresentasikan oleh pengarang Eka Kurniawan dalam O. Berkait dengan keempat simpulan tersebut tampak bahwa sastra Indonesia, khususnya novel masih belum banyak yang memunculkan representasi interaksi manusia dengan lingkungan, baik segi manusia biofilia dan manusia nekrofilia. Dengan demikian, pengarang Indonesia, khususnya novelis, perhatian terhadap masalah interaksi manusia dengan lingkungan belum begitu besar. Lingkungan belum menjadi tema arus utama dalam novel-novel Indonesia. Meskipun demikian, sastrawan Indonesia, misalnya Mangunwijaya, Navis, Kuntowijoyo, Rampan, Lestari, Kurniawan, Thayf, Senogumira, Tereliye, Cipta, dan Herliany, merupakan pengarang yang menaruh konsentrasi terhadap hubungan interaksional antara manusia dan lingkungan. Karena itu, pengarang yang menggambarkan interaksi manusia dan lingkungan adalah pengarang yang menarasikan sastra lingkungan atau yang dikenal dengan sebutan ecoliterature, ecofiction, atau econarratology.
In recent years, identity-based movements have increasingly been criticized by outsiders for espousing a >culture of outrage< both in terms of their academic expressions and activist mobilizations. In the present study, I examine this charge from within the struggle by advancing a self-reflexive socio-psychological investigation into certain emotional responses, attitudes, and practices that have, in significant ways, come to define this type of political agitation. Specifically, I focus my analysis on anti-racist feminism given my personal ties and investment in this movement. Following Wendy Brown, I investigate whether anti-racist feminism suffers from the Nietzschean affliction of ressentiment, and if so, what can be done to reorient the movement towards a more affirmative and humanist future. I address this latter objective through the work of Erich Fromm who I argue provides us with insights that are especially pertinent to our current problem, and which, when developed further with the aid of anti-racist interventions, can offer a fruitful means to moving forward.
The paper attempts to explore the patient–analyst contribution to the analytic process – focusing mainly on the contribution of the analysand – and how their mutual influence might affect the outcome, sometimes beyond the analyst’s capabilities. This is approached through exploration of the co-creation of an intersubjective analytic field by the analytic dyad, in which the analytic phenomena occur, somehow in both participants, but in an asymmetrical way. Their co-creation of the analytic third in this space includes conflictual as well as healthy elements of themselves. The analyst’s professional self and the analysand’s healthy ego parts form an unconscious alliance directed towards a common cause, the progress of analysis, which unavoidably affects both. Clinical material and vignettes from three cases are presented. In these, becomes apparent that the patient can temporarily take over the analytic situation, permitting continuation of the analytic progress. It is argued that, through the above process, a patient can often help and support the analytic process, surpassing the weaknesses and defects that their analyst might have. Influences on patients’ developing mentalization.
Some have attempted to address the popular acceptance of irrational ideas like fascism or capitalism through various combinations of the work of Marx and different forms of psychoanalysis. Some of the better - known attempts in this regard are Erich Fromm’s humanistic psychoanalysis, Wilhelm Reich’s discussion of the role of repressed sexuality as a control mechanism, and today, the philosopher Slavoj Žižek’s explanation via Marx’s theory of commodity fetishism and Lacan’s psychoanalysis.
God’s Love [神之爱]
(2018)
O objetivo deste artigo é abordar a noção de sistema de crenças dentro da psicologia da religião através de três elementos que parecem cruciais para tal compreensão. Inicialmente tratar a experiência religiosa como elemento formado a partir de um sistema de crenças constituído no campo psíquico e, depois, propor um levantamento das obras de dois autores (Sigmund Freud e Erich Fromm) da psicanálise que abordaram a experiência religiosa em algumas de suas obras, e em terceiro, compor um perfil significativo da psicologia das crenças em questão. Trata-se de um estudo revisional exploratório. A motivação para esse estudo situa-se no conjunto de estudos que venho propondo nos campos da antropologia, psicologia e sociologia sobre o que concebo por sistema de crenças. A questão é se os autores e obras que venho analisando tocam nesta questão, sem necessariamente se darem conta de que estão tratando de uma estrutura tão elementar para a formação social quanto as demais. A premissa básica é de que autores e obras analisadas dão subsidio para tal localização. Espera-se não só neste artigo, mas no estudo como um todo, chegar a noções conceituais sólidas sobre o sistema de crenças e seu papel cultural, psíquico e social.
The psychoanalytic movement is experiencing a serious crisis: its scientific consensus, social standing, and impact on practice in mental health have all been steadily declining over the last decades. This unfortunate process has been variously explained in terms of prevailing hedonistic social values, the political influence of drug companies, and cuts in health-related expenditures. Following a suggestion by Garza Guerrero, we rather believe that the sources of the contemporary crisis in psychoanalysis are to be searched for within its own development and current social and cultural life. Specifically, we think psychoanalysis has failed to bring the revolutionary contribution of interpersonal and intersubjective paradigms to its fuller consequences. Here, we review five core dimensions in which such failure is particularly apparent: (1) an unwitting reliance on the medical model of mental illness; (2) an ontological, concrete understanding of unconscious processes; (3) a manifest failure to fully appreciate the role of extratransference relationships in the patient’s life; (4) a naive and idealized view of the psychoanalyst’s person and role; and (5) a marginal awareness of the impact of group-level unconscious phenomena on the social life of psychoanalytic institutions.
Appunti autobiografici di uno psicoanalista relazionale, Milano (Mimesis Edizioni) 2018, 168 pp.
(2018)
弗洛姆是法兰克福学派的重要代表人物之一。他融合了当代西方哲学、社会学、人类学、史学和宗教等多种学科的思想成果。其中,他的“健全的社会”这一命题是围绕异化概念进行的。因此,只有承认存在并不如意的社会问题的前提下,这一命题才有意义。同时,本文涉及到的“健全的社会”是一种把人当作中心,肯定人的能力,鼓励人们自觉发挥主观能动性,提倡整个社会成员团结友爱和互帮互助,推动每个社会成员在本职工作中发挥出创造性和积极性的良性社会形态。本文主要分为五个部分,主要从政治、经济、文化、社会和环境等方面详细剖析了不如意的社会现状和问题,进一步分析不如意的社会问题的成因,逐步探索新时代健全社会的建构对策,从而促进社会的进步和人的自由而全面的发展。新时代健全社会建构应该从政治、经济、文化、社会和环境等各个方面进行转型。从理论角度来看,异化现象无处不在,人与人的关系、人与物的关系等都可能存在异化现象。因此,新时代健全社会的建构应该激发人们的生产和生活积极性,挖掘人们的潜力与智慧,实现人的自由而全面的发展。从实践角度来看,要完善经济制度,不断满足人民日益增长的对美好生活的需要。从历史维度来看,要站在全人类的角度,思考整个社会和人类的可持续性发展,思考健全社会的建构对策。从世界维度看,要大力发展新型技术产业,推动信息化和工业化,不断探索特色道路和发展模式,为新时代全世界健全社会的建构提供各国智慧和方案。
Psychoanalysis and academia: Psychoanalysis at the crossroads between exact and human sciences
(2018)
It is proposed that the mental health crisis in >developed< societies is largely due to the fact that psychology is heavily based upon an exact science model academically, and upon a medical model clinically. Indeed, these models favor an apperception of mental pathologies as essential entities with a biological etiology, and this reification facilitates a process of nonimplication of the sufferer as concerns his condition. The progress in brain sciences holds the promise of acknowledging psychology as an autonomous discipline, properly describing mental logics, which are constrained, but not determined, by brain characteristics; moreover, mental logical operations mandatorily need content from the contingent history of the subject's life to become instantiated. Psychology, then, is at the interface between an exact science and a human science epistemology. Consequently, we need psychologists and clinicians in the field of mental health who can apply a particularized approach to mental distress, who can deal with the personal feeling of nonmastery, who can base their clinical thinking on the patient's story, and who thereby systematically stay away from any essentializing temptation, while simultaneously being aware that the theoretical framework they operate from is embedded in a continuous scientific dialogue. Psychoanalysis is at that crossroads.
Building on bell hooks’ conceptualization of love as a mode of political resistance, this article explores how prisoners’ radio employs love to combat injustice. Through an examination of two prisoners’ radio projects – The Prison Show in Texas and Restorative Radio in Kentucky – I argue that incarcerated people and their loved ones appropriate the radio to perform public and revolutionary acts of love, countering the oppressive forces of mass incarceration in the United States. By unapologetically positioning their love for prisoners front and center, ordinary Americans subvert systems of oppression which mark incarcerated folks as incapable and unworthy of love. Love is an intrinsic marker of humanity, so prisoners’ radio allows the incarcerated and their advocates on the outside to actively challenge the dehumanization that people face behind bars.
Dialektische Psychologie. Adornos Rezeption der Psychoanalyse, Wiesbaden (Springer) 2018, 764 pp.
(2018)
This paper follows up Bion’s development, focusing its attention on Cogitations in particular and suggesting that it can be read as a sort of new >Clinical Diary< à la Ferenczi. The authors, showing us both the link between the writings of the London Bion and those of the American one, stress the dramatic change that took place in his theoretical and technical position around about 1967, when he crossed the Atlantic for working and teaching in North and Latin America, and gradually arrived to formulate a kind of listening more authentically centered on his own thoughts and emotions and those of the patient during the analytic encounter.
Here we introduce the dissertation program PSAID (Postgraduate Studies for the Advancement of Individual Dissertations), conducted at the International Psychoanalytic University in Berlin, Germany. We tell stories about our experience: about a wish to sum up in a dissertation after long years of clinical practice what has been learnt in diving deeply into human experience; about the fear of losing one’s identity when something new is to be learned, either planning a research study or conducting an interview that has not clinical but research-driven orientations; about the >biography of theory< – what motivates therapists to make a choice between psychoanalysis or cognitive-behavioral therapy; about how the experience of listening changes when you do not hear a voice but read a transcript and understand how many details allude to a relationship and influence your perception and thinking; about the experience of seeing a voice visualized on an audiogram; about summing up certain characteristics of >situations< in the consulting room. We propose not only to distinguish >online/offline< research, but to include >situationism< as a third concept.
This paper explores how Sullivan's interpersonal theory can be applied clinically and illustrates this with a clinical case. It considers the emotional impact, on the clinician, of a Sullivanian point of view. Each theoretical orientation equips the analyst differently. Sullivanian technique impacts the analyst's focus, feelings of competence, and hopefulness. Although each theory emphasizes different aspects of the clinical material, this paper suggests that there is a set of clinical values that inspire the work of all analysts, regardless of orientation.
The postmodern university is experiencing a legitimation crisis because of a deepening and corrosive mistrust of all forms of authority; even those that are intended to benefit students by enabling them to >think critically<, or to deepen and improve their knowledge and skills. Some of the problem is rooted in prevailing cultural and economic trends, but others inhere in the nature of postmodernism itself; especially the postmodern claim that truth itself is non-existent or simply unattainable or unavailable, even at the best of times. Unlike earlier generations of critical theorists, who believed that >the truth shall make you free<, postmodern theorists, following Nietzsche, claim that the very idea of truth is moot, if not entirely obsolete. But absent a commitment to a search for truth, the entire structure of the university itself begins to crumble.
Straipsnyje analizuojama Erich’o Fromm’o suformuota produktyvaus charakterio struktūra, kuri yra ir humanistinės vertybės išreiškimo sąlyga. Ši charakterio struktūra analizuojama kaip tam tikras atskaitos taškas, kuriuo būtų galima vertinti naują technologijų formuojamą realybę. Tokio tipo analizės pasirinkimas susijęs su tuo, kad naujoji technologinė realybė sparčiai kinta kokybiškai. Todėl kyla klausimas, ar įmanoma suformuoti tokį jos kritinio vertinimo atskaitos tašką, kuris, viena vertus, tarnautų humanistiniams tikslams, kita vertus, leistų vertinti įvykusius technologijų kokybinius pokyčius. Taip pat pateikiama E. Fromm’o suformuoto produktyvaus charakterio įpraktinimo kritika ir tolesnės šios temos nagrinėjimo galimos perspektyvos.
O ensaio discute e afirma a atualidade da Criminologia Crítica a partir da identificação de sua emergência na Escola de Frankfurt e, em consequência, dos vínculos entre a constituição do saber criminológico crítico e a crítica das violências institucionais. Ao apresentar as diferenças entre as teorias tradicional e crítica, aponta as relações entre razão jurídica e razão instrumental e direciona o enfoque aos autores do círculo externo da Escola de Frankfurt que enfrentaram a questão penal (Rusche, Kirchheimer, Neumann e Fromm). Ao final, projeta formas de atuação do saber crítico nos campos da Criminologia e do Direito Penal.
教育是一项需要关爱的事业,师爱常常被视为教师从教的首要条件。但在现实教育场景中,教师辛苦付出的许多关爱行为却得不到学生的认可和回应,甚至遭遇反抗。只有对实践中的师爱样貌进行考察,分析当前师爱实践中存在的问题与改进的可能性,才有望让学生得到更好的关爱,并让学生在师爱的沃土中成长为有能力关心人、爱人也值得爱的人。本研究对S市A中学的10名教师和8名学生进行了半结构式访谈,并借助开放式问卷向30名学生收集了和主题相关的案例和资料,以此来考察实践中师爱样貌的复杂性,特别是存在的问题及改进的可能。本研究认为师爱是教师在教育实践过程中体现出来的真诚地关心爱护学生,为学生的成长和发展付出努力的专业精神和职业情感。本文参照弗洛姆和诺丁斯等学者对关爱的定义和理解,以及其他相关文献中对师爱内涵的讨论,并结合本研究实证资料中所显露的问题,建构了本研究的研究框架:(1)师爱之目的在于激发学生的潜能;(2)尊重学生是师爱之过程的必然要求;(3)面向全体学生,教师需要公平地分配关爱资源。依据收集到的观察与访谈资料,本研究发现师爱实践中存在以下的问题:(1)>为了学生好<的师爱滑向了弗洛姆批判的>占有式关爱<,表现出占有倾向,造成了对学生发展潜能的阻碍;(2)教师将关爱理解为单方面严格管控学生,缺少对学生的信任与尊重。这使得教师的关爱行为常常演变为控制行为,忽视了学生的自主和独立,表现出霸道倾向;(3)面向学生群体,教师忽视师爱作为职业爱的公平性要求,呈现出偏狭的师爱样貌。为改进上述问题,应从专业伦理的立场理解师爱的内涵,做到:(1)重视学生当下的感受和真实的需求,以激发学生的发展动力与潜能,让师爱变得更具生产性;(2)在规范学生和适度尊重学生自由之间保持一定的张力,让尊重成为师爱的根基;(3)克服人际偏见,认可每一个学生的长处,不断提升专业知识与技能,努力让每位学生都感受到被关爱.
政治现代性是现代政治的特质,也是现代政治发展的内在理据与推动力量。自启蒙运动以来,在理性主义的指引下,促进人的主体性与自主性、保障人的权利与自由、实现社会公平与正义成为政治的主要目标,政治也由此日益丰富了其现代性内涵。然而,现代政治的弊病也隐含其中,特别是民主的异化、官僚主义与极权主义等现象,引发了学者们的深入反思并逐渐形成了现代性批判的浪潮,法兰克福学派即为典型代表,尽管政治现代性批判往往隐没于社会批判与文化批判理论中。通过文献梳理可以发现,弗洛姆对政治现代性的反思与批判既与其成长经历有关,又端赖于当时独特的社会历史背景,也得益于他的求学与研究经历。与其他学者相较,>匿名权威<是弗洛姆批判理论中独特的学术概念,也是弗洛姆政治现代性批判的理论依据与主脉络。正是>匿名权威<的存在,才导致了现代政治中民主制度的异化、选举制度的异化、官僚主义与极权主义,弗洛姆对之进行了全面而深入的剖析与批判,并分析了走出>匿名权威<的路径,这些构成了弗洛姆政治现代性批判的基本内容。西方马克思主义具有资本主义批判的学术传统,作为其中的重要代表,弗洛姆对政治现代性的批判独具特色、内涵丰富,对此加以研究,不但可以推动学术界对弗洛姆的研究、拓展现代性研究视域,也对当前我国的社会主义政治现代化建设具有切实的警示、启发意义。
This text is intended as a contribution to the study of the profound mutual relations between architecture and psychoanalysis. Architecture creates representations that conceal unconscious forms of thought; psychoanalysis helps to explain the meanings of these representations – forms of construction and forms of the psyche. The multifaceted work of psychoanalyst Christopher Bollas – his thoughts on the relationships between psychoanalysis and architecture, on the vitality of objects, on the creative implications of the Oedipal relationship – serves as a critical and decisive instrument for the authors’ inquiry. The issue of the >vitality of objects< as described by Bollas also concerns – but only in part – the architectural >object.< One modern form of architecture with an inordinate capacity empathy has to be Louis Kahn’s. Kahn’s youngest son , Nathaniel, lost his father when he was still a child and hardly had a chance to get to know him. After becoming an adult and an established film-maker, he managed to recover his father in two ways: by discovering him in his works, with their powerful affective impact; and by drawing from those very works of his father to enhance his own creative process in his filmic art. As it turns out, it is this very process that has allowed for an emblematically positive resolution of the Oedipal relationship.
This paper applies the theoretical framework of Fromm’s humanistic psychology to examine the reported content of North Korean defectors’ dreams during sleep and considers what the psychological data suggests about the defectors’ past social experience in authoritarian North Korea and their present social situation as adults learning to adjust to a new life in neo-liberal South Korea.
본 논문의 목적은 프롬이 제시한 사랑의 의미와 실천 방법을 검토하는 것이다. 이에 본 논문에서는 프롬의 사상적 배경과 함께 그가 제시한 사랑론의 이론적 근거, 사랑론을 구성하는 주요 내용 및 프롬이 규정한 사랑의 대상, 그리고 사랑의 실천 방법을 중심으로 살펴보고자 한다. 현행 고등학교 선택 과목인 『생활과 윤리』 교과에서는 ‘성과 사랑의 윤리’를 학습 주제로 제시하고 있으며, 이에 따라 현행 교육과정을 따르는 교과서들에서는 해당 영역에서 프롬의 사랑에 관한 입장을 학습 요소로 제시하고 있다. 따라서 본 논문에서 다루는 프롬의 사랑론에 대한 원전 중심의 종합적인 검토는 교과 내용 및 교수학습 과정에 기여할 것으로 기대한다.
从人类社会产生至今,消费一直伴随我们左右。消费是一种同生产过程联系十分密切的经济行为,是社会生产活动中的终极环节,它主要表现在人们购买商品来满足自身的需求。但是随着生产力的提高,尤其是科技水平的提升和物质文明的发展,使得异化现象在消费领域显现,而且这些消费异化的现象对我们的生活带来了从未有过的改变。消费异化,从根源上说,是一种不正常的消费状态,具有很大的危害性,其具体表现在使无需求的消费者为了满足无休止的欲望而在广告等虚假宣传的鼓动下进行消费。时代在发展,社会在进步,理论研究永无止境,现如今,很多专家学者正在对消费异化的问题进行探讨和研究。在这些专家学者的学说中,法兰克福学派的先驱之一埃里希•弗洛姆的消费异化论独树一帜。弗洛姆吸取了马克思异化理论的精髓,并将其和弗洛伊德的精神分析学说相结合。他强调消费异化不只有人的本质的因素,也存在社会条件。随后,他针对每况愈下的消费主义社会,提出了扬弃的措施。当前我国贸易逐步自由化,不合理的消费异化现象在我国初步呈现并日趋增加。因此,弗洛姆对于消费异化的探究和分析,和如何消除消费异化现象,以及针对此问题展开的文化和心理领域的探索,对我国提倡文明理性的消费观、树立以人为本的消费理念、扭转不良的消费现象有着的指导价值。
This paper posits that an infusion of psychoanalytic concepts into the teaching of sociology in undergraduate liberal arts curricula offers a route to expanding students’ understanding of how self and society are entwined in a condition of mutual crisis in contemporary society. We argue that the liberatory project at the core of the liberal arts is served well by linking the critical perspectives found in these two disciplines. We provide as specific examples from our own teaching: (1) a demonstration of how Freud’s concept of neurosis has an affinity with Marx’s concept of alienation; and (2) a discussion of how the torture sequence in Orwell’s 1984 presents an inversion of a psychoanalytic treatment through which the power of propaganda is illuminated. We conclude that teaching the two disciplines in tandem helps students grasp how the self is a socially constructed entity and how the orthodoxies of neurosis and social control are available for critique and change.
With their book Psychoanalytic perspectives on migration and exile (1989), L. Grinberg and R. Grinberg (1984) opened up a new clinical field, which had been neglected for a long time in the psychoanalytic community, although Freud’s multilinguistic competence had greatly contributed to the creation of psychoanalysis. With their book The Babel of the unconscious, Jacqueline Amati Mehler, Simona Argentieri, and Jorge Canestri were able to confirm the hypothesis that it is possible to help multilingual patients to integrate the different aspects of their self which are bound to their mother tongue and to their foreign tongue(s), and thus to allow them to develop a new identity. The author, who has been a psychoanalyst in Munich since 1999, works every day with his Italian patients in this new clinical field, that is in their common mother tongue and at the two levels of their old Italian and their new German identity. Through the detailed presentation of a clinical case, he furthermore shows how, on the one hand, the migration creates a new space in which therapy actually becomes possible, and on the other hand, not only therapy, but also the kind of relationship developed by the patients to their >new country< plays a decisive role in the whole process. Such a frame proved to be particularly good for the emergence, revisitation, and reelaboration of the transgenerational trauma around which the case of Penelope is centered. The author further assumes that the theme of >migration and identity< is becoming more and more important in our globalized world, with clinical consequences whose elaboration requires a specific cultural and technical preparation.