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Az írás áttekintést ad a buddhista pszichológia tradicionális irodalmának nyugati recepciójáról, illetve egyes gondolatainak a nyugati pszichológiával történt összehasonlító elemzéseiről. Ezt követően a nyugati és a buddhista pszichológia általános jellegzetességeit veti egybe, hasonlóságaikat és különbségeiket foglalja össze. Ehhez kapcsolódóan a cikk a nyugati tudományosság és a buddhista szemlélet módszertani azonosságait és eltéréseit tárgyalja, majd felhívja a figyelmet arra, hogy a buddhizmus módszertana a >tudományosság< kritériumainak napjainkban zajló paradigmaváltási folyamatába illeszkedik. Az írás bemutatja a buddhizmus és a tudomány kapcsolatának főbb pontjait, valamint azt, ahogyan a nyugati pszichológia és a buddhizmus közötti dialógus útján haladók Karen Horney, Carl Gustav Jung és Erich Fromm úttörő vállalkozásainak nyomdokaiban járnak. A cikk rámutat továbbá arra, hogy a buddhista nézetek egyre szélesebb körű ismertségét követően e szemlélet bizonyos elemei az 1960-as évek végére a transzperszonális pszichológia létrejöttekor már meghatározó szerepet játszottak, de a jelenkori tudatkutatás terén, a neurofenomenológia születésénél, vagy az agykutatásban is érvényesülnek a hatásaik. Az utóbbi évtizedekben növekedett a nyugati pszichológia arra vonatkozó felismerése is, hogy a buddhizmus releváns a nyugati pszichopatológia és pszichoterápia számára. Figyelemre méltó a magatartás megváltoztatására irányuló buddhista stratégiák összevetése a modern viselkedésterápiák egyes technikáival, melynek során számos hasonlóságra derül fény, miközben a profilaxis, illetve a mentálhigiénia szempontjából Nyugaton a buddhista meditációk alkalmazása kínál új lehetőségeket. A meditációnak ez a szerepe különösen érvényes az >éberség-belátás< (páli: szatipatthána-vipasszaná) típusú, nem-reaktív meditáción alapuló terápiás módszerek esetében, melyeket a tanulmány szintén ismertet röviden.
The author tells the history of his relationship with Malcolm Pines, and uses it in order to describe the latter’s personality and thinking, as well as to trace the influence that he has had on his thinking and practice. The focus of the discussion is on Malcolm’s understanding of the socio-political context of mental processes, including the creation of psychoanalysis by Freud, and the inner politics of psychoanalytical and group-analytical institutions. Malcolm is described as a revolutionary character, in Fromm’s terms. The article is a celebration of Pines’ life and contributions, as he reaches the age of 85.
Somatization symptom appears shaped in various ways, for example, organic neurosis may appear gastritis through a heart attack. Psychoanalysis, through his method of treatment, this symptom can interpret it in their aggressiveness alters the functioning of the physiology and psychological well-being of the patient.
Many of these symptoms present in nervous system disorders and mood depend on the level of intensity and the time that this state of tension or stress, is present in this patient lives without their minimal consciousness. You need to get the patient to understand these instances of emotional energy that has its origin in the unconscious. Many organs are affected by somatization can alter the morphology and biochemistry, which in some cases becomes irreversible, for example, dilatation of the bronchi in asthma, gastric ulcer, etc. Psychosomatic illnesses can be understood in two ways: the first is when you install the body as a psychosomatic symptom, and in another condition, such as a chronic disease.
In psychoanalysis we can also make the following distinction: there neurosis character, the convergence, the reactive chronic. All these types of neurosis were learned in childhood, some are fruits of education, other gain affective, and finally, with the unconscious desire of personal destruction. In childhood trauma is the origin of all these psychosomatic disorders. We know there is a multitude of psychosomatic illnesses, many of them are already widely known and studied with the aid of psychoanalytic theory. In the verification of the diagnosis is important to describe the etiology and pathogenic aspects of these symptoms. All shrink somehow know indirectly problems of hypertension, gastric ulcer, asthma, rhinitis, migraine, etc.
Undoubtedly, it is very important for psychoanalytic science contribute to the elucidation, confrontation, clarification and interpretation of psychosomatic symptoms. To accomplish this noble task we need knowledge, a proper diagnosis and psychological treatment. There are undoubtedly other disciplines also studying this subject, which is very complex and difficult to understand, for this reason I believe that in the very near future, several professionals from various sciences hold a interdisciplinary teamwork.
The psychoanalytic science seeks to discover the emotional and instinctual unconscious processes that affect the human body structure and psychosomatic symptoms. Psychoanalysis, regardless of the criticisms and misunderstandings, defends the idea that emotions can alter the functioning of some organ. For this science there is no illness but the sick person, taking into consideration your type of existence and how that relates to your instinctual and emotional world.
约翰•福尔斯是当代英国文坛上一位享有国际声誉的作家。他在小说,诗歌,和文学评论等方面都有显著的成绩。他的很多作品先后被翻译成多种语言,并引起了世界各国文学评论家和学者的密切关注,尤其是出版于1969年的代表作《法国中尉的女人》。作为一位国际闻名的小说家,约翰•福尔斯在英国文学史上占有着不可取代的地位《收藏家》是福尔斯的处女作,自1963年问世以来,便给福尔斯带来了巨大的成功。评论家们也从不同的角度对这部小说进行了研究。不可否认,在小说中米兰达的生活是一个悲剧。然而,作为一个绑架者,克莱格的生活也是一个悲剧。基于弗洛姆的人本主义,本论文试图分析克莱格的悲剧,从而为这部小说的解读提供一个不同的角度。更重要的是,论文还力争传达给我们一些深刻和实际的社会意义。现今,随着科学技术的日益发展,我们生活的世界也发生了巨大的变化。高科技在日常生活中的应用导致了人们之间的竞争越演越烈。人们,特别是那些工人们,都快被机械化成了机器。与此同时,各种通讯设施的发明加快了人们生活的节奏。因此,人与人之间的真诚交流也越来越少,人际关系趋向于异化。在异化已经渗透到人们生活的各个领域的关键时刻,从克莱格的悲剧中汲取教训是至关重要的。特别是弗洛姆的爱的理论能够帮助人们建立一个更和谐的社会。本论文共有五章组成:第一章简单介绍了约翰•福尔斯的生平,大致概括了小说《收藏家》的故事情节以及这部小说的国内外研究现状。最后但同样重要的是,它还指出了对克莱格悲剧进行人本主义解读的重要性。第二章对弗洛姆的人本主义理论体系进行了大致介绍。他的人本主义理论主要讨论了三个方面的问题,也即是,人性论,异化理论和爱的理论。人性论是他的人本主义的基础和出发点,而异化理论是人本主义的核心,同时也是人性论的深化和扩展。而爱的理论则是他的人本主义的顶峰和最终归宿。这里主要介绍了他的异化理论和爱的理论,因为这两个理论在论文中得到了充分的应用。第三章运用弗洛姆的异化理论对克莱格孤独的精神世界进行了描述。异化已经占据了他生活的每一个角落,这主要体现在以下三个方面:首先他的责任感和义务感的缺失导致他与国家关系的异化,其次他与周围人的人际关系也是异化的,最后他甚至异化于自己。第四章分析了克莱格悲剧产生的原因。一个原因就是由社会现实所产生的阶级差别。来自于社会的底层,克莱格常常被自卑感所困扰,因此他缺乏自信,变得极其敏感。另一方面,米兰达的藐视也对他施加了负面影响。克莱格悲剧产生的另一个原因就是他病态的性格结构,他的性格是囤积性格,施虐倾向和恋死倾向的统一体。此外,克莱格悲剧产生的另外一个原因就是他不能很好的理解爱的真谛。运用弗洛姆爱的理论,论文克莱格孤独感的产生进行了分析。分析主要是通过他与米兰达之间的关系来展开的。首先从给予,也就是爱的本质开始,然后更进一步地分析了爱的其他四个基本要素,也即是,关心,责任,尊重和了解。爱的这四个基本要素是相互依存,相互补充的。在这三重因素的相互作用下,克莱克悲剧的产生是不可避免的。最后一章是论文的结论部分。它总结了克莱格悲剧产生的原因,并强调了对克莱格悲剧进行人本主义解读的重要性和意义。
African concepts of beauty and adornments of the body reflect a celebration of life in the face of death. They are derived from ancient times and the sense of man as a biological animal, within the context of life with other beasts. Among these, man is the only one who is born naked without nature's protections and adornment, such as fur, stripes, or feathers. The body is therefore an asset which must be guarded and covered and yet be expressive of strength as well as sexual desire, so as to attract a mate. Beauty, as a source of self-regard in African cultures is also often achieved through empathic identification with animals. Primordial African attitudes to life and death and symbols of beauty apparently influenced Freud's fourth instinct theory conceptions of Eros and Thanatos, as well as Erich Fromm's ideas about life-loving and death-loving societies, as illustrated in selected quotations from their writings.
弗洛姆作为西方思想界的一个重要人物,提出了资本主义社会中社会和人的双重异化理论。同时,弗洛姆对于教育也表现出了极大的关心,在他看来,教育同样出现了异化。弗洛姆关于教育异化思想的论述渗透在其名著中,主要体现在自由、爱和创造性三个方面的缺失。针对异化,弗洛姆认为资本主义的社会和人都需要进行改革,才能实现拯救,教育在其中发挥着重要的作用,教育也就成为通往健全社会和新人的必由之路。本文分为四章:第一章概括介绍弗洛姆思想的来源以及当前的研究现状。第二章主要介绍弗洛姆的教育思想,分别从社会的异化、人的异化、教育的异化三个方面展开论述。第三章主要介绍弗洛姆关于教育异化的拯救思想。在社会改革的基础上进行教育的改革,实现新人和健全的社会。第四章在通过对弗洛姆教育思想研究总结的基础上,联系当前世界教育改革的发展趋势,可以得出其关于生存教育、自由教育、爱的教育以及创造性教育思想的现实意义和对我国教育改革的启示。
本文重在分析赖希的人学思想与伦理思想,他的伦理思想重心是性伦理。赖希综合并发展了弗洛伊德和马克思的思想,开创心理分析的马克思主义,故本文在对他的分析和对他与弗氏、马克思的比较中,也阐发了弗洛伊德和马克思的理论。本文借助人物研究思想,而非仅借助思想研究人物,重视对欲望与人性等话题的研究。人性论方面。第一,马克思认为人性中固有对经济利益的欲望。然而这种欲望不能代表人的本质,在他看来真正的人性是创造的需求。消除异化的最终目的是使人具有创造性、实现自我。第二,人有本能欲望和非本能欲望,本能欲望被重点论述。弗洛伊德认为人性中固有生的本能(食欲与性欲)和死的本能(攻击与自我毁灭)。攻击本能的提出显示了弗氏对人性的悲观。自我毁灭的本能是与生的本能必然相伴的,追求快乐到极致,兴奋量降至最低,也就是死亡的来临。第三,赖希的人性论,以性为中心。他改造弗洛伊德对本我、自我、超我的区分,以及马克思的异化理论,提出新的三层性格结构。认为性本能是善的,性压抑是万恶之源。他在心理学上提的>性格盔甲<与伦理学上的廉耻之心有共通之处。在对社会政治现象的解释中,赖希突出强调人在性压抑之下会产生精神病态。他们成为麻木、机械、顺着由性压抑引起的非理性情绪和性格而行动的植物人,无能力自由,促成了权威主义社会,如法西斯社会。性压抑的人认识不到自己的利益,丧失阶级意识,支持不能代表自身利益的政党。文章分析和评价了赖希的性革命建构。论述了性活动伦理、赖希宇宙生命能和劳动民主的构想,阐发赖希理论的空想性。在赖希看来,宗教是性压抑的产物,同时加重性压抑。他把宗教神秘主义和种族主义联系在一起进行了批判。本文分析宗教的本质(抚慰痛苦)和基础(道德),以及禁欲的意义,指出快乐主义和利他主义的悖论,证明赖希对宗教的理解并不透彻。文中对赖希思想的论衡,阐发了赖希带给我们的启示和思考。首先,对待性的本质,有悲观主义和乐观主义的不同见解。从康德论性说起,说明了性欲具有需要性器官与对象身体接触才可满足等特征,它集中体现了意志的冲突。因此必然隐含了伤害。赖希的形而上的性乐观主义对此认识不足。其次,从心理学和哲学(尤其人生哲学)角度追问性压抑是否带来精神疾病,指出赖希思想的夸张。再次,论述性与爱的辩证关系、什么是自愿、性放纵与消除性压抑,指出赖希思想中存在的矛盾。赖希的思想影响重大,尤其在他的时代。然而当代人的性压抑得到很大缓解,性放纵危害也逐渐显现出来。今天的任务是重新确立作为恶的两个端点,建立中道的善。赖希的性伦理思想,对我们仍有积极意义。其思想比弗罗姆和马尔库塞的学说更有助于我们走向自由。弗罗姆和马尔库塞对先进社会的批判会使我们因噎废食,裹足不前。
Aspects of Psychodynamic Neuropsychiatry I: Episodic Memory, Transference, and the Oddball Paradigm
(2010)
DT Suzuki is undoubtedly the most crucial figure in the formation of Zen context of the 20th century in the West. His achievements not only prevent Zen from scapegoat-type presentation by Jesuit missionaries and orientalists, but also make Zen enter Western world as an academic research. Therefore, He represents a new epoch in the history of Western Zen. People call this phenomenon >Suzuki effect< or >Suzuki stage<. From this, one can see how important Suzuki is to the Zen study in the Western context. This thinking pattern is what my paper follows and expands. The whole structure and content can roughly be expressed as below: Introduction: to expound the motivation and purpose of this paper by four questions which are >Who is DT Suzuki?<, >What does Suzuki effect bring to West?<, >How does Zen be understood and interpreted in the Western context?<, >Is there any problem of communication between Zen and Western culture?< According to these four questions, the theme and scope of this paper can be described as to discuss DT Suzuki's Zen and relevant study by Western scholars from the fields of psychology, philosophy, history and religion. From this, one can know clearly that West absorb something from Zen on the surface, but in fact there exists an ideology of orientalism.– Chapter One: Focus on discussing the description of Zen from 16th Century to 19th Century which forms the >Zen context< of 20th Century in the West. Basically the image of Zen belongs to atheism, mysticism and quietism both in the observation from Jesuit missionaries and in the books written by orientalists. It doesn't make any change until the World's Parliament of Religion in Chicago, 1983. Zen Masters coming from East introduce the real Zen during the Conference; this is the first time for Zen to speak about itself. Japanese Zen monk Shaku Soyen who is Suzuki's spiritual teacher is one of the crucial figures in this big event. After that, through Suzuki's efforts, he finally makes Zen enter Western world successfully.– Chapter Two: Focus on discussing Suzuki's life history, academic career, sectarian heritage and Zen experiences. This is a way that we place Suzuki in the circumstances of the whole society so that one can explores specifically the background from which Suzuki and his thought grow up. It's surprise to know that the life of Suzuki is not just only his own personal history, but also reflects a trend of the time of the academic achievements. Some people praise him as >The great results of human knowledge< or >a great persuasive advocate of Zen<; but also some people criticize him as >a great tailor of Western Zen< or >the spirit of colonist<. Such a life that mixes with praises and criticizes just stand out the meaning and worth of my research.– Chapter Three: Focus on the inheritance and development of Suzuki's Zen thought from Chinese Ch'an school. One can see specifically the connection between it and Daosheng, Sengzhao, Huineng, Huayan school. Moreover, Nishida's >pure experience< which emphasizes on direct experience integrated subject with object also enrich the interpretation of Suzuki's Zen. But without the spirit of practice, one can't understand clearly about what real Suzuki's Zen thought is, therefore, we must discuss >the Ch'an methods of Linji< and >the combination of meditation and wisdom<. Those two factors bring the spirit of practice and life into Suzuki's Zen, this is why it is so attractive to West.– Chapter Four: Focus on the psychological characteristic of Suzuki's Zen, such as >self<, >consciousness<, >unconsciousness<. This tendency builds a close connection between Zen and Western psychology. For example: Fromm thinks Zen and psychology share the same goal because of the insight into human nature and the release of inside power; Jung thinks Zen's unconsciousness is more profound than Freud's repressed unconsciousness. Although the connection is built by Suzuki and those psychoanalysts, but the truth is their differences are more than similarities. For example: psychology wants unconsciousness to enter into consciousness, but Zen asks consciousness to go back to unconsciousness. One can see Zen and psychology share the same words with different meanings. Moreover, Western psychology often treats Zen as a kind of psychotherapy, but the truth is Zen help people not only to return to normal, but also to live in an integral life of body and mind. Therefore, it is true that Zen shows up the strong side on psychology, but Zen is not a kind of psychology, it is more than that!– Chapter Five: >Experience< is the core thought of Suzuki's Zen which has the characteristic of individuality, intuition and ineffability. Coincidentally, there are the similar essences in the mystical experience of Christian, so both of Zen and Christian get a further chance to know each other. For example: Suzuki praises Eckhart's thought is very close to Mahayana Buddhism especially Zen; and Thomas Merton thinks Zen can wake Christian's religious consciousness because Zen includes many contents of practice which is similar to Western religion. This kind of idea is accepted by many Westerners, so they treat Zen as a kind of mysticism. Therefore, Suzuki starts to clarify the differences between Zen and mysticism. In addition, West chooses to practice Zen through meditation which Suzuki mentions less. Some scholars think this phenomenon represents West has went out of Suzuki's effect, but we think no matter which way to approach Zen, the final goal is still something that Suzuki emphasizes.– Chapter Six: Although Suzuki insists not to confuse Zen with any system of philosophy, but his philosophical interpretation of Zen just stands out the philosophical factors in Zen. This way builds a strong connection between Zen and post-modern philosophers in the second half of the 20th century, especially on the concepts of >illogical<, >practical experience< and >absolute freedom<. For example: Van Meter Ames declares both Suzuki and Dewey are the critics of traditional logic, they all try to de-construct the method of dichotomy; moreover, both Suzuki and Heidegger grasp >person< as a subject through Being and experience. Such analogy from appearance is a habitual way for West to study Zen, but in fact, there exist some key points which are completely different in Zen and philosophy. For example: Heidegger sets up an average state of Being for people to follow, but Zen opposes this kind of state because it violates the basic spirit of human. In sum, Zen comes from experience; philosophy derives from logical analysis and conceptual knowledge, therefore, Zen after all can't be confused with any philosophy.– Chapter Seven: In the eighties of 20th century, West turns its methodology of Zen study into historical and critical research, it seems a debate between Suzuki and Hu Shih happens again in the West. They expect to pull Suzuki's non-historical Zen back to the scene of history in order to get new understanding. The result is Suzuki and his Zen thought are subjected to strong criticism. Moreover, by using systematic academic discourse and narrative strategy, West scrutinizes Suzuki's ideology, then put many labels such as ideology of sectarian, ideology of nationalism or reverse orientalism on Suzuki himself. This is the main content of Zen study in the West of the eighties of 20th century. Such intention of strong criticism or action of de-construction and reconstruction actually reveals an ideology of orientalism that Edward W. Said mentions that is no matter what Suzuki says, West is the real one to interpret Zen.– Chapter Eight: Undoubtedly, >DT Suzuki< is the name worthy to be remembered forever in the history of Western culture; He is not only a pioneer of Zen study in the West, but also a driver in this field. Just like Luis O. Gomez says that to stand on Suzuki's shoulder one can see farther. Indeed, in the Zen boom of 1950, West finds out its own potential of culture through Suzuki's Zen; and in the academic change of 1980, West retrieves its own cultural identity also through Suzuki's Zen. These two leaps represent not only the influences caused by >Suzuki effect<, but also the manifestation of orientalism of West. Therefore, Suzuki is just like the bridge of Zhaozhou which never mind people's abuse and just finishes its duty. But when we look closely into the study of Zen in the West, we find out obviously that West is anxious to restate Zen before completely understand it, so even though Zen in the West obtain a new epistemology, but it has already lose the essence of Zen. Suzuki says that Zen will be invited as long as people needs. It means Zen is always flexible and free enough to be applied to any kind of situation and to meet different people in the world. This is why Zen can be developed in the fields of psychology, philosophy, history and religion. From this point of view, we can say that Zen is just like a moon in the sky which becomes thousands of moons on thousands rivers, and each moon in the water is real, because there is no certain form called moon, this is Zen!
Das Gottesbild Erich Fromms,
(2010)
In dieser Arbeit soll es um die Frage gehen, wie die Entstehung einer autoritären Persönlichkeitsstruktur – mit Hilfe von selbsterzieherischen und institutionellen Maßnahmen – vermieden werden kann. Dazu soll die psychische Struktur des autoritären Charakters offengelegt und dem revolutionären Charakter gegenübergestellt werden, den Fromm in den 1960er Jahren explizit als Gegenmodell zu diesem entworfen hat. In seinem Konzept des revolutionären Charakters versucht Fromm diejenige Charakterstruktur zu fassen, die er als geistig-seelisch gesund einstuft. Der gesunde Mensch ist für Fromm also das Gegenmodell zur autoritären Persönlichkeit. Dies ist zugleich die Lösung die Fromm anbietet: Will man der Anfälligkeit für faschistische und totalitäre Ideologien vorbeugen, muss dafür Sorge getragen werden, dass die Menschen Mittel und Möglichkeiten an die Hand bekommen, sich seelisch gesund zu entwickeln und ihre psychische Gesundheit zu erhalten. [Walmart.com]
This article examines the role of comedy and the influence of Kafka in Ana María Shua's comic novel >Soy paciente< (1980). Using Northrop Frye's rubric of comedy as a point of departure, it traces the way in which Shua's text, like Kafka's work, simultaneously inscribes and distorts the traditional utopian themes of comedy: identity acquisition and social resolution. The aim is to relate the distortions to the novel's socio-historical context of El proceso by referring to Erich Fromm's observations on the effect Fascist regimes have on concepts such as social and individual identity. The article also exposes the correlation between Shua's cultural dependency (on Kafkaesque/European creative paradigms) and the novel's oppressive cultural/political context.
埃里希•弗洛姆(1900——1980)是二十世纪西方著名的社会心理学家、人道主义伦理学家、哲学家,是法兰克福学派的著名代表人物。他一生著述颇多,其研究领域几乎涵盖了从宏观的社会经济、政治、文化到微观的个人心理、行为、情感、品格、气质特性等绝大部分的社会人文科学主题。进入20世纪之后,西方社会物质生活水平有了一个大的飞跃,但物质生活满足的同时也伴随着精神方面的危机:人们在庞大的社会面前感到自身力量的渺小,现代化、机械化的发展使人们孤单焦躁,感到生存意义的迷失,出现了自杀率上升、泛性主义、酗酒等不良现象。在这种矛盾与危机的现实境况中,弗洛姆以法兰克福学派的社会批判理论、弗洛伊德的精神分析学说、马克思的唯物史观、人本思想及异化论为理论来源,针对现代人所产生的生存困境和精神困惑,以人性异化为逻辑基础,以建立健全社会为道德目标,以精神分析学为心理学依据,提出了他有关于爱的伦理学说。在弗洛姆爱的伦理思想体系中,他对传统爱的理解进行了扬弃,认为爱是一种积极能动的创造性活动,其本质是给予,只有通过爱这种情感,人才能实现在保持自身独立性的同时与世界这个整体联系在一起。在阐示爱是人类生存的基础的同时,弗洛姆又把爱分为博爱、母爱、性爱、自爱、神爱五种形式,认为爱是一门实践艺术,是人们追求自身完善、拯救人性、建立健全社会的良方妙药。由于借鉴吸收了马克思历史唯物主义及其爱的理论,弗洛姆在爱的界定上比弗洛伊德更成熟,对爱的理解也更显乐观,但是弗洛姆毕竟是>新弗洛伊德主义<的继承者,尽管他关于爱的理论内容丰富、观点深刻,可力图把马克思主义理论与弗洛伊德的心理学统一起来,其立场仍不可避免地存在局限性。在对健全社会建立的实施方案上,也只是对社会制度的小修小补,没有从根源上触动资本主义的经济政治基础,他所谓的社会主义理想也不过乌托邦主义的空想。弗洛姆对现实生活中各种病态状况的深入剖析,给我们审视自身和衡量当今社会提供一个新的视角。对于正处在社会转型期的中国,弗洛姆爱关于爱的理论对健全个体人格、维护社会安定具有借鉴意义。
弗洛姆作为二十世纪著名的心理学家和人道主义伦理学家,他独特的个人经历和当时动荡的社会环境是其人道主义伦理思想产生的前提,他的人道主义伦理思想主要来源于犹太教的伦理思想、马克思和弗洛伊德的理论、巴赫芬的社会理论及禅宗思想。弗洛姆的人道主义伦理思想是以关于人性的知识为基础的,人性是其人道主义伦理思想的理论基石,并且是从精神分析心理学的角度来探讨人性,认为人性就是>人的存在所固有的矛盾<,人性本身没有善恶之分,善恶只是人在满足>存在的需要<时出现的两种潜能,并指出善恶两种潜能存在的地位和实现条件却是不同的,善是>第一潜能<,恶是>第二潜能<,人的善恶潜能的实现主要受到外界社会环境的影响。弗洛姆以人为最高价值,把人的真正自我实现作为其伦理学的主要任务。为此,弗洛姆把>自由<、>爱<、>良心<作为其人道主义伦理思想的主要内容,通过对>自由<、>爱<、>良心<分类及阐述,说明了人的真正自我实现必需具有真正的>自由<、>爱<和>良心<。人为了实现自我,还必需具有完整的人格,弗洛姆从社会化、同化、病理学和价值观四个角度提出了他的性格理论,区分为健康的性格和不健康的性格。人的真正自我实现除了自身应该具备以上这些素质外,从外在条件来看,应该建立一个以人为最高价值的社会,所以,弗洛姆把>健全的社会<作为其人道主义伦理思想的实践旨归。弗洛姆人道主义伦理思想有其意义和贡献,他从新的视角来阐释伦理思想,对精神分析伦理学和西方马克思主义伦理学的发展具有积极意义,但弗洛姆的人道主义伦理思想也有其局限性。同时,弗洛姆人道主义伦理思想为我国当前和谐社会的构建及公民道德建设提供了有益的借鉴。