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(Foreword, Japanese)
(1991)
A Profile of Erich Fromm
(1991)
A biography of German psychoanalyst Erich FROMM, beginning with the influence of an intensive Jewish religious education, which was an admixture of philosophy, mysticism, socialism, psychoanalysis, and traditional rabbinical wisdom. It is argued that this early training is evidenced in FROMM's assertion that character can change throughout life, and that prevailing social character has a profound impact on the developing individual, regardless of family idiosyncracies or misfortunes. FROMM typified a Jewish synthesis of rationalism, mysticism, and love of tradition, combined with a prophetic element of radical protest. Also discussed are his progression through religious and sociological doctoral studies and analytic training from Freud loyalists. It is contended that FROMM emerged from the turbulent 1930s and 1940s to become one of the most prolific psychoanalytic authors of the twentieth century, and that his impact on the humanities and social sciences 1950-1970s is unparalleled. Alleged weaknesses in FROMM's work that suggest drawbacks for the clinician are discussed, including the complexities created by his deliberate policy of making minimal use of case histories and clinical vignettes, his tendency toward overstatement, inconsistency in his emphasis on the cultural and economic determinants of mental disturbance, and his purported reversion to a pre-Freudian psychology.
Unter Rückgriff auf eigene Erfahrungen und auf die in den dreissiger Jahren erstmals entwickelten und zur Zeit der Studentenbewegung wieder aufgegriffenen pädagogischen Konzepte politisch links orientierter Psychoanalytiker wie E. FROMM, S. Bernfeld und W. Reich wird das Normproblem in der Sozialpädagogik erörtert. Dabei wird vor allem FROMMs Konzept des Gesellschaftscharakters herangezogen. In Anwendung des theoretischen Ansatzes von FROMM auf die Sozialpädagogik wird das abweichende Verhalten von Jugendlichen zur Struktur der Gesellschaft in Beziehung gesetzt, und Möglichkeiten zur Einübung alternativer Orientierungen innerhalb sozialpädagogischer Institutionen werden untersucht. Im Mittelpunkt der Analyse steht dabei die Frage, inwieweit Anpassung an die gesellschaftlichen Normen im Interesse der Klienten erforderlich ist und wo Spielräume bestehen. Die Darstellung wird anhand eigener praktischer Erfahrungen in einer sozialtherapeutischen Institution veranschaulicht.
>The Search for an Up-to-Date Theoretical Recasting of Marxism. Sketches towards the Intellectual History of a Dominant Theme in the Early Critical Theory<: The Critical Theory in its early version conceived of itself as a form of Marxist theory, and endeavored to cast itself in an up-to-date theoretical form appropriate to its historical context – one which by the end of the first half of the 20th century had taken a dramatic turn for the worst. Thus the principal propounders of the Critical Theory found themselves departing more and more from orthodox Marxism and devizing provisional positions that were revisionistic in nature. This essay focuses on reconstructing the principal waystations this revisionistic logic passed through, placing the lapse from orthodoxy in its intellectual history context. The central object of attention is the change in status undergone by economic theory and its dialectical structure. Grossmann's law of disintegration exemplifies admirably the attempt to preserve the body of theory in its orthodox form, notwithstanding the deep-reaching changes in the social configurations of the times. Pollock, on the other hand, wishes to embark on a provocative new theoretical construction. Of central concern are his theses on state capitalism, against which Neumann once again mounts a very powerfully argued defense of the theoretical tradition (i.e. one going considerably beyond the Pollock- Neumann controversy of such great importance to fascism theory). In the light of this scrutiny, Fromm's own revisionistic effort, analytic social psychology, is revealed as essentially an addendum focusing on the decay and reconstruction of the revolutionary subject – and indeed emerges as being strikingly compatible with Horkheimer's own position. Horkheimer it was too who took Pollock's thesis of the primacy of politics and reworked it to yield the bizarre racket theory – which just went to show just how far the Frankfurt School had distanced itself from traditional Marxism (or at least this was the case prior to the Institute's return to Germany from its American exile).
Auf der Basis von Persoenlichkeits- und Kommunikationstheorien (unter anderem von Karl und Charlotte Buehler, Erich FROMM, Joseph Luft, Elias Porter und Paul Watzlawick) werden Organisationsstrukturen in Institutionen und Unternehmen auf allen Ebenen einer Analyse unterzogen. Der Autor stellt den Uebergang von der Industrie- zur Bildungsgesellschaft fest und plaediert fuer eine >Lerngesellschaft< und kreatives Management. – Inhalt: (A) Das Ich entwickeln: Persoenlichkeits-wachstum. (1) Selbsterkenntnis des Managers und Ich-Staerke. (2) Soziales Lernen und Selbsterkenntnis. (3) Voraussetzungen fuer das Persoenlichkeitswachstum. – (B) Zum Du gelangen. (4) Kommunikation. (5) Architektur und Herrschaft. (6) Rede, Gespraech und Verhandlung: Formen und Techniken. – (C) Zum Wir gelangen. (7) Fuehrung und Motivation von Mitarbeitern. (8) Gruppe, Team, Entscheidung in Gruppen. (9) Organisation. (10) Interkulturelles Management und Globalisierung.
Biblical Job
(1991)
Cuando las señoras hablan
(1991)
Cuatro paredes
(1991)
>The Critical Theory’s contribution to cope with the crisis of contemporary society<: The crisis of industrial society is analysed and clarified by the interdiciplinary categories of the critical theory of the Frankfurt school. This article will attempt to make evident, that in the case of economic, ecological, legitimatorical and psychological problems analysis would fall short of its aim, if it omitted the definition of >humanism< and a utopic model of subjectivity. The utopic messianic expression of hope for the individual is elaborated, even under alienated social structures, in the oeuvre of Horkheimer, Adorno, Marcuse and Fromm. The problem of negativ thinking in opposition to an aspired positive utopia is discussed in order to create an theory of society-related, emancipated acting, which is based on educational aims and political alternatives. Fromms significance is demonstrated in connection with the oeuvre of the Frankfurt school without neglecting the differences. It is the author’s aim to define Fromm’s Analytic Social Psychology as one amongst several equally traditional lines of the Frankfurt school, by using theoretic examples. Differences, parallels and points of contact will be emphasized for a productive dialogue within these different traditional lines of thought of critical theory. A promising possibility for discussion, especially in the comparison between Marcuse and Fromm is indicated here.
Attentively reading Ferenczi's works and his scientific and ?auto-analytic? correspondence with Sigmund Freud, the author insists on the important contribution of the Hungarian psychoanalyst concerning the contemporary matter of the complex relations between biology and psychoanalysis: Ferenczi considered in fact that the unconscious was an occult phenomenon allowing an intersubjective thought-transference and was desperately searching for the material evidence of traumatic scenes and life events, reducing the psychical reality to body-writing. Freud was contrarily and prudently convinced that the unconscious processes were dependent on the materiality of the registration of the signifier, constituted by corporeal traces, but which had to be understood more in relation to language and speech phenomena than the reality of fallacious sensations.
Es wird eine Einführung in die Entstehungsgeschichte der >Analytischen Sozialpsychologie< Erich FROMMs im Zeitraum von 1928 bis 1938 gegeben. Die wichtigsten Etappen im wissenschaftlichen Leben von FROMM werden nachgezeichnet und die wesentlichen theoretischen Wurzeln im Denken FROMMs aufgezeigt. Anhand der frühen Studien FROMMs wird die Entwicklung seiner theoretisch-methodischen Vorstellungen und deren Anwendung bei der Analyse bestimmter gesellschaftlicher Phänomene dargestellt. – Inhalt: (1) Einleitung und Begründung des Themas. (2) Überblick zum biographischen Werdegang FROMMs. (3) Über das Verhältnis von Psychoanalyse und Marxismus. (4) Die Entwicklung der analytischen Sozialpsychologie. (5) Anwendung der Methode. (6) Rezeption und Bewertung.
>The Fromm-Marcuse Debate Revisited<: After his polemic with Herbert Marcuse in the fifties, Erich Fromm came to be regarded by the intellectuals of the >New Left< as an essentially conformist thinker, although it was indeed Fromm who was initially responsible for drawing attention in the US to the early writings of Marx and who, together with C.W. Mills, was long the best known critic of capitalist society in that country. The fact that Fromm’s work was falsely assessed for a long time was in no small sense due to the massive attacks Marcuse launched against his former colleague from the Institut für Sozialforschung, whom he charged with undermining the critical potential of psychoanalysis in favor of an ideologically glossed over menschenbild in the service of conformist values. Marcuse’s critique, however, is untenable since he wildly overestimates the importance of the libido theory; moreover, Marcuse fails to see that Fromm’s social psychology consistently (i.e. even after his turning away from orthodox psychoanalysis) aims at a critique of the prevailing social character and that his ethical commitment to a >productive< life is no easy bedfellow of capitalist productivity increases. In no less measure, the charge of >sociologism< leveled by Adorno and R. Jacoby – by which is meant a harmonization between personality structure and society – is far wide of the mark, since it overlooks Fromm’s postulate of the need for disobedience and creative non-adaptedness in the face of the omnivorous tendencies of society. From today’s critical perspective on the debate waged at that time, it clearly emerges that Erich Fromm has been unjustly consigned to oblivion as protagonist of the >left<.
>The Social Relevance of the Fromm-Marcuse Conflict<: At the heart of this study are the two authors’ divergent approaches to human nature and to the individual/society interface that their different theories were woven from. Both, as it happens, operate with diametrically opposed preconceptions. For Fromm man is a social being; for Marcuse, however, man is non-social by nature – i.e. that man looks on his fellow man agonistically is a fact anchored in his very biology. Fromm, for his part, is aware of the consequences of his underlying menschenbild, and elsewhere he assesses its implications for the theories he tries to develop on its basis. Other differences crop up in the respective conceptions of the relation between >theory and practice<, as well as in the account given of >individual< and >society<. Fromm places at the heart of his concern the concrete individual and the concrete social situation in the here-and-now; while Marcuse is content to deal with an idealistic abstraction of such. Theory is a closed book for the Frankfurt School in the sense that social practice can no longer have any effect on theory – only with the advent of a nonagonistic society would the book be reopened. Here Fromm clearly has the more open conception of the essence of the social scientific task. He sees theory and practice as constantly enriching each other, and so contributing to ever more exact insights into man and his place in the world. The disparate nature of the two approaches is nowhere more fraught with consequences than in the opposing conceptions of therapy and of psychic health. Here we find Adorno and Marcuse adopting an anti-Enlightenment stance: man must achieve an even greater consciousness of his impoverishment. Fromm, on the other hand, is concerned with the optimal unfolding of the manifold possibilities found within each individual – i.e. in concrete individuals living here and now, and not in their abstracted and idealized form. This study praises Fromm for recognizing that the conflict between him and Marcuse was more than just a personal one. Numerous passages are cited where he makes the point that Marcuse has delivered just the ideology sought by a disorientated, spoilt, narcissistic youth to justify its sense of malaise. Fromm, on the other hand, is commended for the way in which he repeatedly highlights the implications and consequences of an untenable menschenbild.
Die therapeutische Praxis nach Erich Fromm. Bericht vom gleichnamigen Seminar in Verbania 1991
(1991)
Editorial Philosophy
(1991)
Einleitung
(1991)