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Fromm is a representative of >Freudian Marxism<. He combined some of Marx’s guidance theories and Freud’s seminars on the spirit level, and analyzed their mental orientation, their current plight, and revealed the profound psychological mechanism of modern man and the nature of the alienation of personality. He proposed a new theory of >escape from freedom< which was totally different from the former one. The only way to truly free yourself is to use love and creative work. His theory of escaping freedom not only provides insight and reflection to the people in the pursuit of real freedom, but also provide some reference for the construction of socialism in China’s new era. [Translation: www.cnki.net, 4/2023]
Социальная трансформация – актуальная в текущих философских и общественных реалиях концепция, которая получила проблематизацию и начала рассматриваться вместе с появлением и развитием социальной философии несколько веков назад. Особенный вклад в этот вопрос был внесен в рамках улучшения качества знаний о человеке с развитием психологии как науки и методологии, в частности – психоанализа и неофрейдизма. Данная статья посвящена вопросу этической трансформации общества на примере радикального гуманистического психоанализа Эриха Фромма – неофрейдистской концепции, которая требует уточнения и пояснения несмотря на обилие материала по теме. В качестве методов исследования были использованы качественный анализ первичных эмпирических данных, обработка вторичных эмпирических данных, анализ различных взглядов по выбранной теме. В настоящей статье проводится рассмотрение основных понятий гуманистического психоанализа Фромма в рамках изучаемого вопроса, а также оценка концептуальной применимости его теории к вопросу социальной трансформации. В процессе исследования автор приходит к выводу, что теоретические построения Эриха Фромма изучаются недостаточно скрупулезно, содержат уникальную идиографическую точку зрения на процесс социальной трансформации, обладают практической применимостью для широкого круга пользователей предлагаемой информации – философов, психологов, социологов, историков, религиоведов.
面对百年未有之大变局,>加快构建以国内大循环为主体、国内国际双循环相互促进的新发展格局<,消费已成为打通国内大循环生产、分配、流通、消费各个环节的重要突破口,作为劳动力再生产的必要手段,消费结构和质量更是关系到人民对美好生活的追求。数字经济时代人民消费的方式、内容和结构都发生了深刻的变革,消费主义文化在虚拟和现实世界交互中被放大,导致背离人本身需要的数字消费异化现象越来越成为一个不容忽视的社会问题。一、消费异化的根源消费异化理论可追溯到法兰克福学派埃里希·弗洛姆和赫伯特·马尔库塞的>消费领域的异化>和>虚假的需要<等概念。弗洛姆提到:因为消费成了目的本身因为消费不再是为了使用或享受买来的消费物品,所以购买和消费的行为成了强迫性的和非理性的目的。>同样,马尔库塞认为消费异化使人按照<虚假的需求>而消费,<>虚假的需求<是指那些在个人的压抑中由特殊的社 …
In the last decade we have witnessed the vast development of AI algorithm, which is perceived as a new approach to solve human problems. Meanwhile, within the humanist framework love is regarded as the answer to human survival as well as to the question of good life. However, love itself is in crisis today. AI (which is exactly how love is pronounced in Chinese/Mandarin), with its algorithmic revolution, is nonetheless powerless in coping with the crisis of love revolution. In the post-humanistic horizon, we are facing three different kinds of >black box<. [Translation: www.cnki.net, 1/2023]
Love as an Event [作为事件的爱]
(2022)
群文阅读能让学生的思维方式变得多元化,思维获得提升,让语文教学焕发新的活力。基于此,笔者设计了以《群文阅读高中读本》(高一)中>剪不断的生命脐带<为议题的群文教学。前置任务:学生运用浏览、默读、批读、细读等方法阅读,整体感知文本内容,并完成导学案。课堂探究:首先,通过分析《触龙说赵太后》(《战国策》)掌握劝说的艺术,懂得由>父母之爱子,则为之计深远<到>对一朵花的爱是欣赏与合理的浇灌<的关于真爱的哲学。其次,比较阅读《我的母亲》(胡适)《谢幕的教养》(刘心武)《母亲的力量》(孟鸿)《多年父子成兄弟》(汪曾祺)《父母与孩子之间的爱》(艾里希·弗洛姆),分析概括父母行为、性格和对孩子的影响,感受父母对孩子的爱,激起学生心灵的共鸣。
Zum Geleit
(2022)
消费作为一种现象存在于人类的日常生活中,是人类生存需要使用的手段。随着科学技术的进步、生产能力的不断提高,人们在消费过程中其消费方式、消费目的不断发生着变化,甚至说是发生了某种程度上的异化。西方是最早进入消费社会的国家,消费异化现象较为突出,弗洛姆作为法兰克福学派的代表人物之一,他在认真分析并借鉴马克思的劳动异化理论和弗洛伊德的精神分析学说的基础之上,又借鉴于卢卡奇的物化理论及马尔库塞的单向度理论,把社会批判理论作为其立足点,从社会心理学这样的全新视角诠释了他的乌托邦救赎之路。他针对20世纪资本主义社会的现实情况,剖析出消费异化的表现、危害、根源及其消除路径,指出消费不能仅仅是对消费品的消耗和浪费、占有和享乐,而是要在消费的过程中充分展现人的主体性,体现生命的价值和意义。消费应该是理性的、适度的,而不是盲目的、无止境的占有。在中国,伴随着全球化的发展,西方社会的生活方式、文化、价值观念等逐渐渗透到我国日常生活领域,因此,面对如今不同于20世纪的新的时代,弗洛姆的消费异化理论给我们带来了哪些思考,这是本课题的研究目的所在。
More simply human than otherwise: interpersonal psychoanalysis and the field of the >negro problem<
(2022)
The philosophical foundations of interpersonal psychoanalysis: Albert Dunham Jr. and racial politics
(2022)
Die eudaimonistische Tugendethik sieht sich, was ihre innere Struktur anbelangt, standardmäßig mit den Vorwürfen des Egoismus und Anthropozentrismus konfrontiert, was auch das Projekt einer ökologischen Tugendethik zu gefährden scheint. Der vorliegende Artikel versucht, ausgehend von der Tugendethik Erich Fromms, eine neue Perspektive auf diese Standardvorwürfe zu entwickeln, indem er den theoretischen Implikationen nachgeht, die die Anerkennung der Biophilie – der Liebe zum Leben – als eine der Tugenden des Menschen für den Frommschen Ansatz hat. Die zunächst noch exegetisch ausgerichtete Diskussion der werkinternen Relation von humanistischer und biophiler Ethik bei Erich Fromm leitet schließlich zu einer stärker systematisch ausgerichteten Diskussion der inneren Dynamik von selbst- und umweltbezogenen Tugenden im tugendhaften Akteur über. In diesem Zuge wird deutlich gemacht, dass das selbstbezogene Streben nach eigener Eudaimonie und das umweltbezogene Streben nach der Förderung des Objekts der eigenen Liebe zwar durchaus miteinander in einen Konflikt geraten können, dass dieser Konflikt aber nicht zur Selbstauslöschung der Tugendethik führt, sondern stattdessen im tugendhaften Akteur eine produktive Dynamik entfaltet. Die klassische Gegenüber- stellung von Anthropozentrismus und Biozentrismus innerhalb der Ethik lässt sich auf diese Weise unterlaufen.
Obedience
(2022)
This is a phenomenological description of existential obedience, which draws out a contrast between it and ressentiment and existential envy, and compares it with pedagogical obedience. The discussion is developed with reference especially to the work of Erich Fromm, Emerson, and Nietzsche. Eds.: This paper forms part of a special issue titled >Beyond Virtue and Vice: Education for a Darker Age<, in which the editors invited authors to engage in exercises of >transvaluation<. Certain apparently settled educational concepts (from agency and fulfilment to alienation and ignorance) can be reinterpreted and transvaluated (in a Nietzschean vein) such that virtues become vices, and vices, virtues. The editors encouraged authors to employ polemics and some occasional exaggeration to reimagine educational values that are all too readily accepted within contemporary educational discourses.
This chapter presents several different conceptualizations of the ambivalence which, it argues, is a central feature of the psyche of the modern individual. It is produced by two basic but potentially contradictory needs – for the assertion of individuality, and for membership of a collectivity. The understanding of this ambivalence is an important contribution of psychoanalysis to psychosocial theory. It bridges between sociohistorical and clinical perspectives and throws light on many aspects of the contemporary world.– The starting point is Fromm’s >Fear of Freedom< (1942). Fromm describes the depth of fearful aloneness and vulnerability felt by the modern individual who has emerged from the very limited individuation of pre-modern societies. This leads to the dangers of a regressive escape from that fear, and into identification with an idealized collective, which is the basis of popular support for authoritarianism.– This remains a highly relevant analysis, though another, complementary dynamic must now also be considered. This involves a fear of the collective, a libertarian denial of the pains of separation, and an idealization of the unfettered individual. A deficit of confidence in the core, individuated self produces vulnerability to both of these anxieties, trapping us in an ambivalence between freedom and belonging, unable to feel fully secure with either.– Developments in post-Freudian theory have offered clinically-based elaborations and variations on this idea of a basic ambivalence. Here the focus is on Guntrip’s account of the schizoid dilemma, and on descriptions of a >core complex< (Glasser) involving agoraphobic and claustrophobic impulses and oscillations between them. These different formulations converge in their picture of a self unable to live either with or without human relationships.– A number of key topics in politics today are then considered in the light of this analysis: attitudes toward the state, national identity and nationalism, terrorism, and populism. In each area, the expression and interplay of these complementary anxieties and defences against them are seen to contribute to the present difficulties of democracy.
Direct-to-consumer pharmaceutical advertising (DTCPA) is pervasive in the United States. Beyond its effect on consumer behavior, DTCPA changes the relationship between individuals and physicians. The author provides a brief history of pharmaceutical advertising in the United States. The author then analyzes the current commonly used marketing techniques of pharmaceutical companies and argues that pharmaceutical companies are >irrational authorities< in Erich Fromm’s sense of the term since they seek to exploit persons. Using concepts from various philosophers from the Continental tradition, with a particular emphasis on the work of Michel Foucault, the author analyzes the power relations involved in DTCPA and ultimately argues that DTCPA subtly undermines the contemporary paradigm of patient autonomy while simultaneously depending upon it by treating health consumers as >dividuals<, that is, as porous entities to be manipulated.
Entering the 14th Five-Year Plan period, accompanied by significant trend of China’s population aging, the digital integration of the elderly group has become the core concern in academic circles. In view of this, taking Erich Fromm’s humanistic theory and his philosophy for considering China’s reality, open the interface between the elderly and technology from three top-level designs of understanding needs, stimulating creativity, and strengthening education support, which could help the elderly group to adapt to digital life and enjoy its dividends smoothly. [Translation: www.cnki.net, 1/2023]
This paper explores Erich Fromm’s contribution to Deweyan democratic education by referring to his psychoanalytic interpretation of John Dewey’s pragmatic theory. First, it employs the work by Gert Biesta to secure a space between critical pedagogy and Deweyan democratic education, from which Fromm’s theory can be discussed. Furthermore, it argues that Biesta’s perspective offers a valuable theoretical ground to extend the emancipatory potential of Deweyan democratic education, while avoiding some pitfalls of critical pedagogy. Subsequently, the paper contrasts Marcuse’s and Fromm’s views on Dewey to show how Fromm’s understanding of Dewey was more effective than that of Marcuse for developing the potential of Dewey’s philosophy. Next, the paper clarifies key similarities and differences between Fromm’s psychoanalysis and Dewey’s pragmatism, as it is applicable specifically to emancipatory education. Finally, the paper argues that despite the differences between these two thinkers, Fromm’s theory further radicalizes Deweyan democratic education by adding new elements to the list of preconditions on the role of the emancipatory teacher.
>Hans, einen herrlichen Film hab ich gesehn.< Von Potemkin bis Ben Hur. Die Grundigs und das Kino
(2022)
Fromm divided the value orientation of human beings into two kinds: emphasis on >having< and emphasis on >being<, and distinguished the essence of the two. He pointed out that alienated consumption is a way of existence of emphasis on having, which leads to the alienation of human beings and nature, between people and people as well as individual human beings, so that people are more and more far away from the >being<. He believes that only by changing the value orientation of people can we abandon the alienated consumption and return to the nature of human existence. Under the influence of western consumer society, alienated consumption is also spreading in our country. At this critical time, Fromm’s criticism of alienated consumption is of great significance for us to cultivate the correct consumption concept, imple¬ment the correct consumption behavior, and realize the sustainable utilization of resources, social harmony and the all-round development of human beings [Translation: www.cnki.net, 4/2023]
On the basis of Freud’s character theory, Fromm introduced Marx’s historical materialism and creatively put forward the social character theory, which not only broke through the limitations of Freud’s character theory, but also improved Marx’s historical materialism. With the help of social character theory, Fromm elaborated the concrete operation mechanism between social existence and social consciousness. [Translation: www.cnki.net, 11/2022]
Ist das Verhalten der gehorsamsbereiten Teilnehmenden des Milgram-Experiments unter dem Begriff des autoritären Charakters nach Erich Fromm zu subsumieren? Um diese These bestätigen beziehungsweise widerlegen zu können, wird als erstes ein allgemeiner Überblick über den Aufbau und Ablauf des besagten Experiments gegeben. Anschließend erfolgt eine Betrachtung der im Buch aufgeführten, gehorsamswilligen Versuchspersonen. Milgram veröffentlichte einige Aufzeichnungen zu den Nachgesprächen, um herauszufinden, wie sich die Funktion des Gehorsamsprozesses zusammensetzt. Daran schließt sich eine Schilderung dessen nach seinem Verständnis an. Im nächsten Kapitel folgt ein Umbruch und der autoritäre Charakter nach Erich Fromm wird typisiert. Nach getaner Vorarbeit findet ein Vergleich der beiden Konzepte und somit die Prüfung der These statt. Letzen Endes werden im Fazit die zentralen Ergebnisse zusammengefasst und durch meine eigene Meinung ergänzt. [Amazon.de]
One of the challenges of modern business ethics is to deal with the limitations of the existing model of man in economics and business – the image of homo economicus as a rational selfish being – and search for alternative visions of criteria of success for business entrepreneurs and leaders. Business ethics needs the concept of genuine love. Otherwise, business ethics is reduced to an instrumental endeavor and cannot play the ultimate role it should in a world dominated by big corporations which compete fiercely on a global market. The so-called >the Ethics Management Paradox< is an important warning against the problems with a rational and technocratic conception of ethics. The paper applies Erich Fromm’s concept of >productive love< in business education. To contextualize Fromm’s concept of love, the paper draws on the author’s personal experiences with the course >Ethical action< that has been offered for more than two decades at NHH Norwegian School of Economics in Bergen. The central question is: Can Fromm’s conception of love be applied in a business school setting with the purpose to develop the students’ empathy, to enrich their personal development and their understanding of what a good manager looks like?