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Reviews elements of A. Maslow's (1968) work and shows how E. FROMM's (1976) distinction between >having< and >being< modes of experience corresponds with the work of Maslow. In both cases, the emphasis is on >being< as an aspect of personal growth. This emphasis is a central theme that recurs throughout the whole existential-phenomenological-humanistic psychology tradition. Instead of studying the individual as an object, this tradition studies the individual as someone who exists within a lived world, who is an integral part of that world, and who is capable of self-transcendence and encounter. The works of Maslow and FROMM complement each other and offer possible alternative designs for an emergent cultural value system and the satisfaction of higher needs within that value system. The interpersonal consequences of an arbitrary dualistic split between subject and object became evident during the 1970's--the >me< decade. However, the counseling needs of the 1980's require an approach that recognizes the transpersonal nature of the self. Transpersonal psychology is more than a strategy for self-transcendence; it is also an approach to environmental assessment that clarifies the interpersonal atmosphere of an agency and helps to demonstrate the impact of this environment on clients.
Contends that from its inception, interpersonal psychoanalysis was both a movement away from libido theory and its biological metaphors and a rejection of the orthodoxy of the European belief system. Its development coincided with the adaptive point of view growing throughout society and reflected in the ego psychology of Anna Freud and H. Hartman and the interpersonal theories of H. S. Sullivan, E. FROMM, C. M. Thompson, F. FROMM-Reichmann, and E. G. Schactel. From a preoccupation with frustration and trauma, the psychoanalytic understanding of human dynamics has moved to a focus on the relationship between inner and outer reality and an emphasis on a functional, adaptive, rational, and organismic whole. The development of the interpersonal tradition has not been linear, but, rather a continually shifting series of perspectives that both absorb and depart from those that came before. The modern perspective is that of Freud, Sullivan, and others who have helped shape it.
There is an urgent need to bring together in a united movement all those who claim to be humanists. The continued fragmentation as humanists, Ethical Culturists, Unitarian-Universalists, Humanistic Jews, secularists, Rationalists and so forth subverts our ability to do what must be done. For all its essential truthfulness to the human condition, humanism lacks a credible sustaining vision for the future and generates scarce excitement in the present, except on the fundamentalist Right. The question is how to build from the insights of Adler, Dewey, Huxley, FROMM and others toward a new and as yet unshaped position. Without philosophy, action is blind; without action, philosophy is helpless. Ethical Humanism has not yet found its suitable conjunction of idea and practice.
Erich Fromm
(1982)
Discusses FROMM's style of writing and highlights his ideas about (1) what hope is, (2) hope as an essential quality of the structure of >aliveness<, (3) shattered hope, and (4) the vital relationship between suffering and hope. FROMM wrote most often in the spirit of the prophet mode; central to a prophet's message is messianic hope or messianic vision. Four functions of the prophets are summarized.
Based on Erich FROMM's analysis of the social character syndromes of modern industrial society, the contribution of the schools to the development and reproduction of these character orientations is discussed. Following a critical review of basic psychoanalytical and anthropological concepts in FROMM's work, character orientations (receptive, narcissistic, >market<, conformist, and necrophilic-destructive) and their relations to society are elaborated. The hidden processes of socialization by which schools perpetuate the psychological orientations conditioned by society are examined. It is found that learning has become a passive consumption process, resulting in increased alienation of students, as evidenced by lack of interest, truancy, and vandalism. Investigation of students' problems with the schools is needed, the solution of which would necessitate a change in the material substructure of character formation.