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Aim: Through a review of philosophical and theoretical constructs, this paper offers insight and guidance as to ways in which nurse leaders may operationalize advocacy and an adherence to nursing's core ethical values. Background: The US health care system works in opposition to core nursing values. Nurse leaders are obliged to advocate for the preservation of ethical care delivery. Evaluation: This paper draws upon the philosophies of Fromm, Foucault, and Deleuze and Guattari to critically review the functions of nurse leaders within a capitalist paradigm. Key issue: Key emergent issues in the paper include health care and capitalism and the nurse leader's obligations towards advocacy. Conclusion: The nurse leader acts as parrhèsia in viewing truth telling as a duty critical to improving the lives of patients. Ramifications of the decisions by those in power have even greater impact in institutions that serve those with little to no political agency. Implications for Nursing Management: The nurse leader has a freedom and platform that their patients do not and must take the courageous risk of choosing to speak. This paper serves as a call to action for nurse leaders to urgently address the current state of US health outcomes.
Since the 1990s, urban literature has risen and become the most important literary landscape. As an important part of urban literature, urban poetry has been gradually developing in the middle and late 1980s. With its constantly spring-up, the research on urban poetry has gradually increased. In the early days, most of the research and discussion of related concepts. After the 1990s, along with the introduction of Western urban poetry theories, urban poetry research showed a diversified research trend as well as achieved a fruitful result. The Chinese cities after the 1990 s have striking similarities with Baudelaire’s Paris described by Benjamin. Therefore, based on the texts of Chinese urban poetry after the 1990s and took reference of Western multidisciplinary urban studies, this thesis analyzes the writing of urban poetry in this period and its modern urban consciousness in a comparative perspective, and demonstrates the urban development and human spiritual dilemma of universal significance in the process of urbanization. The first chapter of the thesis mainly analyzes the urban landscape as imagery. Based on the research ideas of Roland Bart’s semiotics and Kevin Lynch’s urban planning, it draws and studies the formal characteristics and semantic structure in Chinese urban poetry after the 1990 s, which applied the related concepts and methods of urban space theory and architectural phenomenology, using basic units such as city streets, nodes, landmarks to combine urban architecture and the space. Dense streets are a typical feature of urban space, which also present the most authentic people’s life. In poetry, abstract and conceptual streets often symbol the urban space, representing fastness or congestion. The specific streets with clear directivity become the memory carrier or the emotional projection in the poet’s narration. The constantly demolished old streets are regarded as the epitome of urban culture. Typical urban nodes are like squares with the nature of gathering points as well as railways and stations with the nature of connecting points. The connotation of city squares in poetry has gone from a space with rich political accommodation or ideal accommodation to a huge public entertainment function. The urban railway is not only a symbol of modern civilization, but also a metaphor of time, and a symbol of the ideal love of urban people. The station with a strong spirit is not only a place for strangers and nostalgia, but also the maternal symbol of the initiator of era and nurturing new life. As the symbol and unique characteristic of a city, tall buildings transcend reality and enters the imaginary level in poets’ writing from symbolizing power and rebirth to squeezing, siege and becoming an ancient behemoth. To get rid of the invisible majesty and pressure brought by the shape of tall buildings, poets choose to take the top or glass windows, curtain walls of tall buildings to determine their position and perceive the shape of the city. The second chapter shows the modern crowds wandering in the city. It divides into three types, i. e. wanderers, aliens and margins, defined by Benjamin, Simmel, and Robert Parker on the role of urban people combining the poet’s subjective life experience, urban vision, and self-identity. Wanders are further divided into wandering meditators, lonely garbage pickers, and angry critics. Wandering meditators walk through the streets to achieve a complex relationship among the city and urban people; lonely garbage pickers observe the people and objects in the city as a >garbage picker< in Baudelaire’s pen to collect his own poetry; angry critics take the angle to stand on the opposite side of the city, revealing the deformed development of the city in a manner that is incompatible with the city, and the ecological crisis and human survival crisis. There are two types of aliens. Some of them can >dwells on this earth poetically< in the city. They eagerly present and examine the city’s unique mundane feelings with their own original vision and take a proactive attitude toward the city. Another part are people ran back and forth between the countryside and the city. They were >dual-aliens< between the countryside and the city. Marginal people mainly include those who have a real-world marginal situation and those who have a >self-marginal< mentality. The marginalized people with realistic marginal situations often have rural growth backgrounds, and most of them still live in small towns. By showing the urban life and living conditions of urban fringe people, they express the filth and greatness, lofty and despicableness of the city on the one hand, and on the other hand the aspect also completed the identification of the marginal identity of the self, and realized the comfort and salvation of the self. Although marginalized people with a self-marginal mentality live in cities, they all have long or short experiences in rural life. They are particularly aware of the sadness, bitterness, and heaviness of life. They express the hidden worries and sorrows in the process of urban modernization by writing about the lives of people on the periphery of the city. The third chapter presents the alienated modern urban spirit. It takes on Simmel’s sociological theory, Fromm’s theory of human nature, and Jungian personality analysis psychology to illustrate the alienated urban spirit in modern cities. Modern cities continue to throw people into new experiences, new environments, and new crowds. When these new stimuli make city people feeling the threat, they will use their rationality and then produces indifferent. Indifference makes people form reserved interpersonal relationships. Indifferent individuals are forced to enter various relationships, so personality masks are caused and lead to constant splits in personality. Finally, indifferent modern people seek psychological balance, occasionally reveals his sincere emotions, creating a stranger’s emotional penetration. The biggest impact of indifference on modern urbanites is to make individuals suffer from loneliness. The loneliness with multiple faces has become a common mental state of modern people. It originated from the poet’s attitude of self-estrangement and the decline of the physical home (country) and the nowhere to put the spiritual home in the process of urbanization. Facing loneliness, different poets have different attitudes, which reflect the different moods of the poets. In addition, the rise of a consumer society, the expansion of material desires, and the pressure of survival forced poets to change their attitude towards commodities and strive to approach poetry in the material flood. The objects of modern civilization will gradually be degenerated with the passage of time and the changing environments. The meaning and value of money will continue to collapse, and people will never be able to achieve a poetic dwelling. Finally, the expansion of body desires is a typical symptom of modern society. Cities are full of erotic desires, and sexual desire has become the >top priority< of modern society. Herein, love is no longer a pure spiritual pursuit, but a vain term tied to material needs and even equates to prostitution. He inspires individual passions and desires, and at the same time turns individuals into puppets controlled by passions and desires. [Translation: www. cnki.net, 4/2023]
Joan Didion is an outstanding female writer who has achieved a distinctive position in contemporary literature. Her second novel, >Play It as It Lays<, is nominated for a National Book Award. Set in Hollywood and Las Vegas, it presents the alienated world through exquisite description of its protagonist Maria. Based on Erich Fromm’s Alienation Theory, this essay attempts to analyze the alienation in the novel from two aspects: first, the novel’s materialistic environment in the 1960s; second, the alienated relationship between spouses as well as between parents and children. [English translation: www.cnki.net, 5/2021]
Chapter III: Culture
(2021)
The third chapter deals with the cultural environment of humanity. It exposes its nature and stresses its fundamental historicity. It elaborates particularly on the location of cultures, stressing that culture not only constitutes our environment but it also inhabits us. The chapter underlines the crucial role played by mediations in the incessant transformations taking place between individuals and society. The role played by class position and the problem of predictability of individual actions and social development is touched upon in this context. The chapter outlines also the driving lines of evolution resulting in the society/individual couple as we know it. Finally this chapter offers a Marxist appreciation of some very important authors: George H. Mead, Karen Horney, Harry S. Sullivan, John Bowlby, Erich Fromm, Pierre Bourdieu, and the cultural psychology approach.
Over every and each sport event, a dark veil spreads and obfuscates the celebration: doping. Although anti-doping policies have been widely applied, controlling and diminishing this phenomenon has not been achieved yet and the use of doping is commonplace. In this article, I propose the concept of narcissistic civilization as a tool to interpret this phenomenon. I seek for a parallel reading between the Freudian idea of narcissism and its extension to social narcissism by Fromm, together with Heidegger’s analysis of technology, keeping in mind that doping is a technological application. In this way I point out that both theories share a common view in that humans tend to fail in the distinction between the external reality as an object and their own self as the interpreter that is between the >I< and the >not I<. By making this fusion of the two theories that originate from different intellectual traditions, I aspire to provide an interpretation tool for the broad use of doping: I conclude that doping can be understood with the assumption of a narcissistic civilization, focused on technology that calls for the use of PEDs.
Erich Fromm, the Mentor
(2021)
In the previous chapter, we examined numerous aspects of postwar American society that came into play in Riesman’s formulation of autonomy. Many factors carry weight when we consider what inspired him to write >The Lonely Crowd< and to offer his insightful analysis of conformity’s malaise. Among those who influenced Riesman intellectually, there can be little doubt that Erich Fromm played a major role. Although Riesman never accepted Fromm’s pessimistic view and radical approach to modernity in the West, we clearly see the impact of Fromm on Riesman’s ideas about social character, conformity, and especially autonomy. Thus, in order to better understand Riesman we must take a look at Fromm’s theories especially in some of his early books. Here we find several core ideas that heavily impacted Riesman’s theory of autonomy.
Oedipus complex is a key concept in psychoanalysis. It is related to the theory of sexual instinct within the system, the field of unconsciousness, the analysis of dreams, neurosis and other important categories, and has caused numerous disputes since its birth. In the past, the evaluation of Oedipus complex mainly focused on three aspects: one is that children depend on their mother rather than sexual desire for food and emotional needs; the other is the penile centralism and neglect of mother in Freud’s theory; the third is the universality of Oedipus complex. These controversies still follow the critical thinking of Malinowski and Fromm, but actually do not touch the core of Oedipus complex. Because the Oedipus complex in Freud’s view is essentially a concept about sex, and the successors of Lacan and other psychoanalytic schools have responded to these disputes by reinterpreting the Oedipus complex.– Therefore, this paper will focus on the initial definition of Oedipus complex and explore the original rationality of this concept. Freud first discovered the special relationship between early children and their parents when exploring the causes of neurosis. This relationship appears again frequently in typical dream cases and self-analysis. Therefore, Freud regarded this connection as a common phenomenon and applied it to clinical treatment and analysis. In addition to returning to the context in which Freud raised this issue, we also introduce Levi Strauss and Foucault’s theory of sex and gender from the perspective of triangular interpersonal structure and human gender differences to reflect on the bias of traditional interpretation of the concept of Oedipus complex. Specifically speaking: Freud believed that the sexual desire contained in Oedipus complex can only appear in the form of heterosexuality, that is, the first impulse of a child should be directed to the heterosexual side of the parents. According to Foucault’s analysis of the relationship between power and sex, sexual experience is produced rather than born with us. Therefore, in this sense, the concept of Oedipus complex constructed by Freud falls into the power. Furthermore, Freud limited the external manifestation of Oedipus complex to the family triangle in the general sense of experience. This kind of setting only pays attention to the interaction between kinship roles, and does not consider each role in the whole system. In Levi Strauss’s view, the deep structure of kinship is the uncle nephew relationship based on the premise of >incest taboo<, which includes four words: >brother-sister-father-son<. This >basic structure of kinship< is universal and stable in explaining all the facts of kinship. To sum up, this paper intends to analyze the heterosexual form and triangular relationship in Oedipus complex through Foucault’s theory of sexual experience and Levi Strauss’s theory of kinship structure. [Translation: www.cnki.net, 4/2023]
Following Max Horkheimer, I will first attempt to reconstruct an anthropology that essentially wants to be understood as critical social research. I will then pursue the question of humanism in critical theory. In doing so, I want to show that a reference to a normatively substantive humanism does actually exist in critical theory. On the other hand, I want to show that this humanism is anything but unambiguously and systematically formulated but has been reflected and articulated differently by different representatives of critical theory. The two examples I will refer to here are Theodor W. Adorno and Erich Fromm. I will define Adorno’s humanism as ‘dialectical humanism’, whereas Fromm’s humanism could be described as ‘emphatic humanism’. My reading, however, attempts to interrogate the two positions as to their complementarity. Not ‘Adorno or Fromm’, but ‘Adorno and Fromm’ is the motto that guides me. Finally, I will relate this complementary reading of both approaches in such a way that the possibility of a ‘Critical Humanism’ can be derived from it, which above all also wants to be understood as a sociological research program.
In 1939, Erich Fromm argued that capitalist culture imbues the pursuit of economic advantage with moral tensions that harm self and psyche. Since this time, the inner implications of such tensions have been somewhat overlooked by theorists, and not without seemingly good reasons. By many accounts, social and technological developments in the later decades of the 20th century have ostensibly reduced the cultural tensions surrounding profit making and mitigated their inner effects. This article, however, presents a different account. Drawing from literature on culture, self, and subjectivity in the neoliberal era, it argues that the tensions Fromm identified have actually been recreated in new, sometimes more elusive ways that bear substantial inner costs. Moreover, focusing on economic elites, this article analytically explores the agentic implications of these inner costs. It argues that the moral tensions that haunt profit making ironically stand at the basis of capitalist agency, shaping its materialistic default through processes rooted in self.
Marx’s concept of class not only plays an important role in the formation of early Marxist philosophy, but also deepens it in the exploration of late Marxist philosophy. Because Marx began to construct the concept of >class< from the early stage, and constantly deepened the concept of kind in the mature and late stage, so the study of Marx’s concept of class is of great significance to understand and grasp the development process of Marxist philosophy and the Sinicization of Marxist philosophy. However, because Marx criticized Feuerbach’s abstract concept of class and didn’t directly use the terms related to the concept of class in his later period, most researchers in the academic circles think that Marx’s concept of class is an >immature< concept, and Marx later replaced the concept of class with the concept of >society<. Therefore, based on Marx’s early and late original works, this paper will deeply explore the historical evolution of Marx’s concept of category, so as to objectively refute the above >immature< view. Althusser and Fromm hold opposite views on Marx’s concept of class. The former thinks that Marx’s early >ideological stage< involves >class< thought, while the latter >scientific< stage abandons >class< thought. Fromm thinks that there is only one humanistic Marx, and Marx’s concept of class has continuity. It is undeniable that Marx did use the philosophical terms with the color of Feuerbach’s >class concept<, and also highly valued the historical achievements of Feuerbach’s philosophy, but this does not lead to the conclusion that Marx’s class concept remained in the Feuerbach stage. Through the analysis of Marx’s concept of class and its formation process, this paper finds that although Marx’s concept of class has inherited and developed the terms related to Feuerbach’s concept of class, it has fundamentally gone beyond the basic connotation of Feuerbach’s concept of class, and has continued to deepen in Marx’s mature and late works. Therefore, the basic connotation of Marxist concept is not a mature concept, but it runs through Marxist philosophy. The study of Marx’s concept of class has two dimensions of theoretical and practical value. The theoretical dimension is conducive to maintaining the integrity of Marx’s philosophical thought and opposing the >class theory< of Marx’s thought. In the practical dimension, Marx’s concept of category provides philosophical basis for the construction of contemporary Chinese philosophy, the correct handling of the relationship between man and nature, and a community with a shared future for mankind. [Translation: www.cnki.net, 4/2023]
Context: Propaganda seems to be around us all the time, yet many people would find it difficult to provide a definition of propaganda. It becomes one of those words that are easy to use, but hard to define. Scholars have been writing on propaganda for centuries, yet the definition still remains illusive. Lay people simply call propaganda all communications they disagree with. Propaganda becomes brainwashing or, even worse, psychological warfare. Objectives: The article seeks to address this problem of identifying propaganda. Method: The article develops a theoretical argument by bringing a psychological and psychoanalytic work of Fromm into the real of communication sciences. Results: The author argues that propaganda is more than just a profanity for communication activities we disagree with. In fact, this essay suggests that propaganda is best understood through a psychoanalytical research on sadism and masochism by Fromm. Fromm using a biological concept of symbiosis explained sadism and masochism as a way of building symbiotic relations making an individual bigger than just oneself. Applying this theory to a society makes propagandist and propagandee not that different from a sadist and masochist, both gaining meaning for their lives through propaganda and becoming parts of something bigger. Propaganda's symbiotic relations rely on groupthink and participatory rhetoric focusing on building group cohesion and establishing >us versus them< mentality. Conclusion: The article concludes that propaganda's symbiotic relations work through groupthink and participatory rhetoric focusing on building group cohesion and establishing >us versus them< mentality. Propaganda removes an individual, focusing instead on many; propaganda eradicates individual's desires focusing instead on needs of the group; and propaganda draws sharp boundaries where own group ends and the enemy territory begins. Propaganda becomes an aggressive symbiosis aimed at its own survival and protection from the others. The study, building on this explicating of propaganda through symbiotic relations, proposes several areas for future research on propaganda to better understand its connection to psychology and psychoanalysis.
As the earliest form of literary expression, myth has provided a wide range of creative ideas for later writers with its profound changeable themes and thought-provoking connotations, and the vitality of love reflected in myth has also attracted more and more attention. Since Freud, the school of psychoanalysis and its branches have absorbed a great deal of classical nutrients concerning the practice of modern psychoanalysis in the Romantic epics Metamorphoses and Love Proverbs, which were systematized by the Roman poet Ovid. Aiming at the love topic of mankind for thousands of years, there is a close dialogue between psychoanalysis and literature in different historical contexts. Based on the theories of Freud, Lacan, Fromm and other psychoanalysts about love and the predicament of human existence, this paper attempts to analyze the symptoms of love in myth romantic epic Metamorphoses written by Ovid, and to observe >Ars amatoria<, which is shining with the glory of human nature, through the study of the symptoms of myth, and then to demonstrate: Only through the guidance and transformation of real freedom, hope and creativity can love finally become social and sound love.– This article is divided into four chapters and three parts: First of all, in the introduction part, this article will briefly explain the research significance and research status at home and abroad. Secondly, the article in the second part consisted of three chapters, aims to research on Freud’s unconscious and neurosis, Lacan’s mirror stage and the >Three Realms Theory<, Fromm’s doctrine of sound love as the foundation. Taking the classic epic Metamorphoses as a case, this paper aims to probe into the successful or tragic love in the epic from the psychological perspective of psychoanalysis, and summarize the crux and root causes of various love syndromes under an objective and meticulous text interpretation method.– The first chapter focuses on the relationship between love and freedom in two steps: The first step mainly focuses on the analysis of the stories of Eco and Philomela in >Metamorphoses<, expressing the relationship between the control and anti-control of subject, language and vision, and pointing out that human beings are always facing the dilemma of becoming >the subject that cannot stand up< in the existing order; the second step mainly compares Tereus’s >love< and Daphne’s >love< with >the subject who cannot stand up<, showing that the excessive >free< love desire leads to the loss of shame of the subject, and the serious consequences of not being able to truly realize free love.– The second chapter will focus on the relationship between love and hope in the stories of Lanthe, Pygmalion and Adonis. On the one hand, it shows that the psychological archetypes of >Anima<, >Animus< and >Mana< based on primitive experience not only stipulate the hope of love in accordance with human nature, but also prove the futility of the hope of love by the existence of >the ultimate thing< and death. On the other hand, on the basis of comparing >magic< with >Thesmophoria Worship< and >Adonis cult<, this paper analyzes hopeless obsession and positive belief, and emphasizes that only the latter can perfect free love and make it full of hope.– The third chapter focuses on love and creativity, and illustrates the defects of love between Narcissus and Eco, Thisbe and Pyramus: Due to the lack of conscious emotional motivation and the ability of free love, human beings have developed the >Copying Love< without any creativity. The creation and destruction of life is the subject’s proof of the inevitability of existence, and it also confirms the powerful power of erotic instinct. In addition, Orpheus and Pygmalion provided inspiration for the free play of the subject’s erotic impulses in art, through the understanding of art, the combination of the subject and the work of art promotes the creative sublimation of love and desire. Finally, in the third part, the fourth chapter, Based on the research results of Fromm, Marcuse and others on the formation, development and perfection of the subject personality in society, this paper returns from the love myth epic Metamorphoses by the ancient Roman poet Ovid to the love proverbs poem >Ars amatoria< then specifically analyzes the medication judgment, treatment means and cure goal of love syndrome in >Ars amatoria<. In the end, my conclusion is that love is the unity of freedom, hope and creativity. Only in the process of mutual promotion and formation of love can freedom, hope and creativity transform primitive love into social love, and realize the perfection and cure of love and purification of noble sentiment. [Translation: www.cnki.net, 4/2023]
The Pathology of Modernity
(2021)
This chapter presents the psychological burden of living under modernity’s law of gravitation as the defining focus of much continental philosophy and social science. Most Western philosophers with any self-respect have their own diagnoses of present-day society, intended to capture the essence of living in modernity. Key thinkers such as Nietzsche, Marx, Durkheim, Weber, Freud, Adorno and Horkheimer, Fromm, Rieff, Eriksson and Mitscherlich gave their important contribution to individuation – the development of a unique self, socialization and subjectivation. Equally important is the question of failed individuation as these psychologists, sociologists and philosophers ask themselves whether modern man can manage without >God< and if the science-based Enlightenment’s promise of secular happiness would hold water.
As social theorists seek to understand the contemporary challenges of radical populism, we would do well to reconsider the febrile insights of the psychoanalytic social theorist Erich Fromm. It was Fromm who, at the beginning of the 1930s, conceptualized the emotional and sociological roots of a new ‘authoritarian character’ who was meek in the face of great power above and ruthless to the powerless below. It was Fromm, in the 1950s, who argued that societies, not only individuals, could be sick. This essay traces the intertwining of psychoanalytic and sociological methods that allowed Fromm to create such new ideas. At the same time, it highlights how Fromm’s sociology was hampered by an economistic Marxist approach to the institutions and culture of democratic capitalist societies. Such theoretical restriction prevented Fromm from conceptualizing how institutions like democracy, science, and psychotherapy can provide resources for widespread emotional recuperation and civil repair.