Refine
Language
- Arabic (2)
- German (77)
- English (179)
- Farsi, Persian (12)
- French (14)
- Italian (20)
- Polish (12)
- Portuguese (3)
- Spanish (20)
Document Type
- Articles (273)
- Reviews (18)
- Forewords (15)
- Collections (13)
- Dissertations (10)
- Books (8)
- Event Reports (1)
- Interviews (1)
Has Fulltext
- yes (339) (remove)
Year of publication
- 1992 (339) (remove)
Editorial
(1992)
Editorial
(1992)
Discusses how the ideas of A. A. Ukhtomskii (1950, 1973, 1983) on the nature of the human personality are linked to the principal achievements of Ukhtomskii the neurophysiologist and his theory of a dominant. A dominant is a >functional organ<, a reflex system that is temporarily dominant and is responsible for the integral nature of the functioning of nervous centers and reactions to the environment. The dominant is an active reflex observable in the generalization and specialization of conditional reflexes. The dominant is linked to human purposeful behavior as a driving force in the satisfaction of human needs. This source of human activity is extended within the realm of humanistic psychology to describe love in terms of the need for knowledge (of another) and the acknowledgement of the need for others in one's life. Ukhtomskii is seen as anticipating the writings of Erich FROMM.
>Erich Fromm in Mexico: 1950-1973<: Drawing on his intimate knowledge of Erich Fromm’s personality and on the experience of many years as one of Fromm’s colleagues, the author – who belongs to the first generation of psychoanalysts trained in Mexico – describes Fromm’s activities during the years 1950 to 1973. Although he had originally come to Mexico to seek remedial treatment for his seriously ill wife, Henny, at medicinal baths, Fromm became more and more drawn to the task of training up-and-coming psychoanalysts at the National Autonomous University of Mexico and acquainting them with his vision of >humanist< psychoanalysis. The strict >teacher< Fromm – who was at first sometimes experienced as arrogant – underwent a transformation over the years into the humane and humorous >master<, for all his constant readiness to pounce on errors whenever his watchful eye detected them. Indeed, with his astonishing creative gifts Fromm remained an elusive and hardly approachable ideal. Lastly, Fromm’s writings in the abovementioned period are commented against the background of his involvement as teaching professor, instructing analyst, and organizer of congresses and guest lectures by distinguished contemporaries – e. g. by D. T. Suzuki (1960) on the subject of Zen Buddhism.
Treatment Parameters and Structural Change: Reflections on the Psychotherapy of a Male Homosexual,
(1992)
Excerpts of Papers
(1992)
Konsumverhalten und Ethik Beitrag für das Lexikon der Wirtschaftsethik, 1992, Typescript 6 pp.
(1992)
Jednostka a spoleczenstwo
(1992)
Love and The Beginning
(1992)
>Mathematics, Intuition and the Being Mode of Existence<: At the beginning of the 20th century several paradoxes in set theory plunged mathematics into a crisis of its foundations. There were three solutions to the foundational crisis: logicism, formalism and intuitionism. Since logicism can be considered as incorporated into formalism, formalism and intuitionism represent the two major solutions. Although both were proposed by famous mathematicians, the former, put forward by David Hilbert totally dominates both mathematical practice and the philosophy of mathematics whereas the latter, put forward by Luitzen Egbertus Jan Brouwer is pursued only by a small number of logicians, most of which reject Brouwer’s underlying philosophy. In this paper we show that Brouwer’s philosophy and foundation of mathematics are not the outcome of a sick, solipsistic mind, as commonly portrayed, but that his way of thinking is perceived as such through the spectacles of alienation (the >having mode of existence< (Fromm) or >greed, hatred, delusion< (Buddha). We show that Brouwer’s way of thinking is embedded in the >being mde of existence< (Fromm). The formalist foundation of mathematics is seen historically as the mathematical counterpart of what analytical philosophy is to philosophy or what behaviorism is to psychology, the way of thinking which embraces it being rooted in the >having mode of existence<, whose prevalence in society accounts for the historical success of the formalist point of view.
Nostalgia and Transference
(1992)
The Many Faces of Love
(1992)
>Die Dritte Welt und der Gesellschafts-Charakter<: Die von Erich Fromm aufgestellte Theorie des Gesellschafts-Charakters gibt uns die Möglichkeit, uns die emotionalen Prozesse zu erklären, die sich in den Individuen im Verlauf des sozialen Anpassungsprozesses entwickeln und verändern. Nach Fromms Schema, das von den sozialen Strukturen ausgeht, ist der Gesellschafts-Charakter zwischen der ökonomischen Basis und den Ideen angesiedelt. Wenn man in Rechnung stellt, dass die sozio-ökonomischen Faktoren den Charakter beeinflussen und determinieren, kann man nicht von einem gleichartigen Charakter in der Ersten und der Dritten Welt sprechen – Differenzen, die in empirischen Studien aufgewiesen wurden, haben das gezeigt. Im vorliegenden Beitrag wird die Dynamik des Geschlechterkampfes geschildert, der nicht nur für die Dritte Welt zu gelten scheint. Die Studien zum Gesellschafts- Charakter haben unterschiedliche Charaktertypen beschrieben; in diesem Text werden Charaktertypen dargestellt, die bei führenden Persönlichkeiten in einer mexikanischen Provinzgemeinde angetroffen wurden. Ebenso werden einige theoretische Aspekte untersucht, wie z.B. der Einfluss der sozio-ökonomischen Bedingungen, das kapitalistische Modell und der Zusammenbruch der totalitären Regime in den Ländern des Ostens. Schließlich erfolgt eine kurze Zusammenfassung des praktischen sozialpsychoanalytischen Prozesses, im Anschluss an eine methodologische Studie, die der Anwendung des interpretativen Fragebogens in der erwähnten Provinzgemeinde voraufging.
>The Development of the Mexican Psychoanalytic Society and the Mexican Institute for Psychoanalysis<: In this essay a description is given of the organizational development of the Mexican Psychoanalytic Society, which was heavily influenced by Erich Fromm. After a first stage where a group of psychiatry graduates was trained as psychoanalysts by Fromm at the National Autonomia University of Mexico (the present author was himself among the trainees), the Mexican Psychoanalytic Society was founded in 1956, followed by the Mexican Institute for Psychoanalysis in 1963. An overview is given of the course of studies and methods used at the institute fortraining psychoanalysts; the procedures for screening applicants are also described as well as the various clinical specialties (e.g. focal therapy geared to special groups of clients). The article thus treats the reader to an instructive backward glance at the development of psychoanalysis in Mexico during the 50s and 60s.