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В статье рассматривается философия отчуждения и философия конфликта в историософской проблематике одного из участников сборника >Вехи< 1909 года Михаила Осиповича Гершензона, который был одним из первых критиков >массовой культуры<. Показано историко-философское осмысление феномена отчуждения в эпоху Модерна от Гегеля, Маркса до ключевой работы Гершензона >Тройственный образ совершенства<, где проблема отчуждения исследователем интерпретируется не через отчуждение трудом или религией, а через отчуждение культурой. Дилемма Гершензона >создавать или ощущать< как основной конфликт человечества предвосхитила дилемму Э.Фромма >иметь или быть<. В статье демонстрируется, что Гершензон М.О. опередил ряд положений, изложенных в работах Г.Маркузе, Э.Фромма, Х.Ортеги-и-Гассета в плане критики массовой культуры и отчуждения человеческого бытия.
В статье предпринят сравнительный анализ феномена мазохизма у неофрейдиста Э. Фромма и экзистенциалиста Ж.-П. Сартра. Показано, что Фрейд усматривал корни мазохизма в тайнах детского психосексуального развития. Фромм как представитель неофрейдизма предпринял попытку радикально изменить этот диагноз. Он пришёл к убеждению, что феномен садизма и мазохизма не столько психоаналитический, сколько социальный феномен. Люди становятся заложниками этого невротического состояния в результате воспитания, социализации и реализации межличностных отношений. Власть растлевает людей. Она заставляет многих стремиться к властолюбию, а других обрекает на унижение и подчиненность. Принципиально другой взгляд развивает Сартр. Он полагает, что мазохизм не столько социальный, сколько антропологический феномен. Власть не может принудить личность к жестокости или подчинению, если это не совпадает с ее экзистенциальным выбором. Сартр создает свою концепцию мазохизма в полемике с Симоной Бовуар, с которой его связывали любовные отношения. Автор использует методы исторической реконструкции проблемы. Это позволяет показать, что мазохизм имеет исторические аспекты. На разных этапах складывались разные версии истоков мазохизма. В статье применены также методы философского постижения человека. Таким образом, феноменология социальности замещается в статье экзистенциальным мышлением. Новизна статьи в том, что проблема мазохизма не сводится только к психологическому аспекту. Впервые в отечественной литературе в историческом аспекте сопоставляются взгляды Фрейд, Фромма и Сартра. В результате показано, что от этапа к этапу осмысление данного феномена становится все более развернутым, ясным и теоретически продуктивным. Экзистенциальная экспертиза характеризуется как наиболее состоятельная.
Статья посвящена феномену экзистенциального оптимизма. Авторы трактуют его как душевную установку, присущую отдельной личности и вклю¬чающую в себя положительную оценку мира, умение радоваться и волю к жизни. Экзистенциальный оптимизм не сливается с социальным оптимиз¬мом, он связан с определением индивидуальной траектории судьбы и способен помогать человеку проходить через трудные социальные обстоятель¬ства, сохраняя позитивный настрой и реализуя свои цели. Его стержнем выступает ощущение и выбор личного жизненного проекта, который существует не только в юности, но может в разных вариантах актуализироваться в любых возрастах. Авторы квалифицируют фигуру экзистенциального оптимиста с помощью понятий >продуктивности< (Э. Фромм) и >самоактуа¬лизации< (А. Маслоу), а также образа >победителя< (Э. Берн). Жизненные препятствия видятся такому человеку не только как нормальная характеристика действительности, но и как поле для игры наших сил, что приносит ему бытийную радость. В становлении подобного мироотношения боль¬шую роль играет воспитание и личный пример старших. Авторы обращаются также к теме смерти и разочарования, с которыми сталкивается любой человек, и подчеркивают, что смерть не находится в центре внимания экзистенциального оптимиста. Последней обсуждаемой в статье темой выступает тема практик >позитивного мышления<. В выводах подчеркивается, что позиция оптимиста не может быть никому навязана, а может быть лишь принята самостоятельно.
Социальная трансформация – актуальная в текущих философских и общественных реалиях концепция, которая получила проблематизацию и начала рассматриваться вместе с появлением и развитием социальной философии несколько веков назад. Особенный вклад в этот вопрос был внесен в рамках улучшения качества знаний о человеке с развитием психологии как науки и методологии, в частности – психоанализа и неофрейдизма. Данная статья посвящена вопросу этической трансформации общества на примере радикального гуманистического психоанализа Эриха Фромма – неофрейдистской концепции, которая требует уточнения и пояснения несмотря на обилие материала по теме. В качестве методов исследования были использованы качественный анализ первичных эмпирических данных, обработка вторичных эмпирических данных, анализ различных взглядов по выбранной теме. В настоящей статье проводится рассмотрение основных понятий гуманистического психоанализа Фромма в рамках изучаемого вопроса, а также оценка концептуальной применимости его теории к вопросу социальной трансформации. В процессе исследования автор приходит к выводу, что теоретические построения Эриха Фромма изучаются недостаточно скрупулезно, содержат уникальную идиографическую точку зрения на процесс социальной трансформации, обладают практической применимостью для широкого круга пользователей предлагаемой информации – философов, психологов, социологов, историков, религиоведов.
佛洛姆雖然沒有提出系統的教育理論,但其理論以人的全面發展、充分誕生為目標,以建立人本主義的社會主義社會為理想,冀望人人覺悟異化的實相,努力克服非理性的熱情與性格,發展生產性格,以解決生存的矛盾,而能夠健全的生活,實具有教育理論的內涵。本文所嘗試為其建立的教育理論,奠基於其人性論、異化論與歷史唯物論,既重視人本身人性力量的發揮,也重視社會整體結構對人發展的影響,有別於先前對其教育理論探討者之忽視社會結構的分析。其人性論承繼馬克思的人性論,以自由而有意識的活動的社會存有為人的本質,同時又根據其心理分析實踐的反思,以內在於人生存處境的矛盾為人的本質。人要獲得自由,必須擴大對自己無意識的覺察,從無意識的壓抑中解放出來。在最深的無意識中,人可以覺察到普遍的人性,而體驗到與所有人類為一體。一般人無法意識到如此深的無意識,但如能意識到其性格結構、社會性格、社會無意識、社會的意識形態等,則能覺察到諸種壓抑其自由發展的內、外在障礙。資本主義社會的生產方式,促使人發展非生產性的市場性格、接受性格等異化的性格,又發展出產業與人工頭腦時代的宗教,來強化這些性格。人由這些非生產性格發展出貪婪、自戀、亂倫固著、威權性格、破壞性等非理性熱情,又屈從於匿名權威,成為自動機器人,遂不得自由發展。人由生產性的工作、工作社群、產業民主、健全消費、全民參與式民主、集體藝術、人本主義的宗教與教育,可以發展生產性格結構,發展生產性的愛與理性的力量,以克服與自我、他人、自然異化的生存矛盾,而達到與世界合一的真我,真正得到自由的發展。生產性格者能夠帶動產生更多的生產性格者,一個社會若有許多生產性格者,就能逐漸轉變社會盛行的價值與觀念,進而逐漸轉變社會性格與社會的生產方式。佛洛姆以生產性的愛為基礎的認識論,和格物致知的修養功夫相似,必須格除私欲,克服自戀等非理性熱情,以無我的愛與世界關聯,心清淨無染,才能看清世界。在這個基礎上,才能發展愛與理性的能力,及其他的人性潛能。故學為聖人,放下自我,從自我的牢籠中脫離出來,乃人得以自由發展的重要關鍵。以「存有」情態學習人類導師與人本宗教的教誨,知行合一的實踐博愛,能夠克服自戀,發展生產性格。能相當程度的發展生產性格,解決生存矛盾之後,才能健全的生活,發展各種人性潛能。生產性格的教育者與領導人「作之君、作之親、作之師」,將家庭、學校、公司等小團體,建立成以愛生性為導向的學習社會,可以促進所有成員生產性格的發展。這種學習社會可以漸次擴大,而將整個社會、國家建立成以愛生性為導向的團體。經由教育者的愛與人格典範、童蒙養正、教勞結合、內在自我實現動機的啟發、落實所教內容、對受教者的信心,可以幫助人發展生產性格,克服異化。教育學的理論與實踐,應更重視整體社會結構與歷史對人的影響,應更重視德育對人整體發展的影響,避免將自私、異化的人視為常態,而應以幫助人發展成生產性格者為目標去進行研究與實踐。
本文的主旨是企圖對佛洛姆的政治思想從事一全面性的了解,並加以評價性的討論。關於了解部分,乃是先設定一個研究架構,就其思想背景、人性理論、個人與社會的調適論、自由與權威的並重論以及世界新秩序的建立途徑,分別加以說明,並進一步指出其政治思想的重心以及整個體系之所在。關於討論部分,則在每章陳述佛氏思想內容之後,列出專節根據當代重要政治思想家某些論點與佛氏思想作比較並加以評論,最後又在全文的結論中,列舉佛氏思想的創義,作較深入的討論,以突顯其思想的主要價值並指出與當代改革潮流的相關性。本文的具體處理共分九章,約三十餘萬字。每章的標題如後:第一章緒論;第二章思想背景;第三章自我肯定的人性論;第四章個人與社會的互動關係;第五章不完全的社會;第六章健全的個人與健全的社會;第七章自由與灌威的協調; 第八章世界新秩序的建立;第章結論--對佛洛姆思想的一個評價。
佛洛姆的人道心理分析學:兼述心性論與位格論的人道傳統 [Fromm's Humane Psychoanalysis: The Humane Tradition of Mind and Person]
(1984)
弗洛姆(Erich Fromm)愛的理論中認為,愛包括一些元素:照顧、責任、尊重及瞭解,其中母親與小孩的關係最密切,她代表著溫暖和安全的狀態,兒童從胚胎起便與母親相互依戀著,縱使日後脫離母體向世界探索,也是相當緊密的。值得注意的是,父親之愛與母愛最大的差別在於,母親是無條件的,而父愛是有條件的。《三國演義》對於劉禪親情的書寫,從三十四回出生到四十一回趙子龍單騎救主、四十二回摔阿斗、六十一回截江奪阿斗、甚至到後來八十五回的託孤事件、及後主登基之後劉禪與諸葛亮的關係等,在在都是於親情的軌跡上書寫。是故,本文欲從現代西方心裡學家弗洛姆(Erich Fromm)《愛的藝術 The Art of Loving》中對於親情剖析的觀點析論《三國演義》中劉禪為中心的敘述,期以重新理解作者在情節段落中的安排和更貼近真實人心的心理狀態,重要的是期盼能梳理出後主人格缺陷部分始是造成蜀國敗亡的真正原因,再從弗洛姆的父親之愛、母親之愛再推而影響人類成年後的父性良知和母性良知,以釐清日後造就出後主如此懦弱無能的主因,竟和童年的親情脈絡有著密不可分的關係。
心理學普通不設宗教信仰這一問題,因為兩者的研究對象各有不同之故。但由於心理學所討論的人,是「整體性」的,生理與心理固然不能分離,肉體與精神現象也很難完全分開處理;因此自五十年代以來,某些研究「人之所以為人」之特徵的心理學家,已開始對宗教信仰這一問題發生了興趣。心理學家討論信仰問題,不管他們的背境是什麼,藉通不強調、更不執著某種特定的宗教系統,如佛教、基督教、或天主教,雖然這些心理學家也有他們自己的特定信仰。本文收集了五位較有代表性的心理學家,並計劃從他們不同的立場來討論人與宗教之問題:(一)從成熟的人格觀點來看人之宗教信仰對人之人格成熟有何關連。這裡介紹了兩位心理學家,即亞爾伯之人格理論及梵岡之信仰健康觀。(二)從人生意義之探索看信仰問題。並以意義治療學之創始人以弗蘭克為代言人。(三)從追求道德及靈魂之實有看宗教,以新精神分析學權威佛洛姆為主。(四)從人之自我實現論談宗教信仰,並以此理論之創始人馬斯洛為主要依據。輔大以全人教育為宗旨,並以真善美聖為師生共同追求的目標,但全人教育不設宗教這一問題又如何能成為「全人」。真善美聖的實際內涵又脫不了終極關懷的問題。我們不願以自己的信仰談宗教,雖然我們也有此權利及責任,但畢竟易引起誤會及反感。本各完全以人自己的立場來說信仰,似乎應該易於接受。
文化是人類生活的所有表現,它包含了歷史洪流的縱向發展與社會型態的橫向延伸,它並非純物質世界的產物,而是精神內化於物質的展現,是精神生活的彰顯。每種文化都是人性的展現,在人性的自然情欲表現中,包含著喜、怒、哀、樂、愛、惡等種種情感,更簡單的區分,人有關懷、愛心與破壞、殘忍兩種相反的力量,它們雖然不是如食色等維生的基本欲望,但對人的影響卻常更甚之;因此,談道德不能抽離人性來討論,談文化不能脫離人性道德而論之。同樣,在今日我們要打造一個優質良善的環境,單從倫理道德本身來談是無法對症下藥,唯有通盤的把心理、社會文化等因素一併納入思考,方能窺探全貌。本文主要是從弗洛姆的觀點,以「人性需求與愛」以及「人性力量與文化進程」兩大角度切入,希望以此提醒人們開啟人性中道德力量對文化的強大影響力,並激發人們對文化永續課題的珍視。
There are three types of Ch’an kung-an that often bewilder Buddhologists; namely, (1) the contradictory, (2) the inexpressible, and (3) mixture of the two. D. T. Suzuki and the scholars influenced by him, for example, E. Fromm, think that these three types of kung-an imply the truth realized by Ch’an masters, the truth which goes beyond daily language and logic. However, as the author points out, there are two traditions in Ch’an School: (1) the >Buddha-nature< tradition based on the Laṅkāvatāra Sūtra, and (2) the prajna tradition based on the Diamond Sūtra. Suzuki and Fromm’s interpretation only emphasizes the first tradition and ignores the second one. According to the second tradition, the contradiction and inexpressibility of kung-an may seem to indicate the truth of non-existence-śūnyatā, not necessarily indicating the truly existing >Buddha-nature<.
본 연구는 노년기 자살에서 자살의 원인이 되는 소외에 관한 연구이다. 소외가 노인자살의 주요한 원인이 되는 것에 착안하여 노인자살의 원인으로서의 소외에 관한 연구를 시도하게 되었다. 아울러 소외에 관하여는 Irvin Yalom의 실존주의 심리학적 관점과 Erich Fromm의 사회심리학적 관점, Paul Tillich 실존신학적 관점에서 연구를 하였다. 그리고 이들의 소외 개념을 통합하여 노인자살 문제에 적용했으며 또한 양적 연구와 질적 연구를 통하여 임상적으로 입증하고자 시도하였다. 연구의 결과로 드러난 노인자살의 원인으로 소외현상은 네 가지로 나타났는데, 자기소외, 대인관계의 소외, 사회심리적 소외, 신과의 소외로 나타났다. 이러한 문제의 소외 극복을 위한 상담 방법적 결론은 상담자와의 참 만남을 통하여 소외에 직면할 힘을 가지게 됨의 중요성과, 죽음을 피하는 것이 아니라 오히려 죽음에 직면함으로 죽음 불안을 극복하는 방법임을 알 수 있었다. 노인자살의 원인으로 소외를 극복하기 위해 기독교 상담학적인 고찰을 통하여 얻어진 결론은 소외 극복을 위한 새로운 존재의 가능성을 제시하였고 노년기 자살의 수동적인 유형으로 죽음에 대해 소망하는 것을 궁극적 관심에 대한 소망으로의 전환과 전인적인 기독교 상담을 통한 소외 극복 방안의 필요성을 알 수 있었다.
이 연구는 플라톤에서 아리스토텔레스, 그리고 토마스 아퀴나스와 헤겔에 이르는 서양철학의 고전적 전통을 지배했던 목적론에 입각하여 행복이라는 문제에 대해서 고찰하려고 한다. 이러한 목적론은 인간을 비롯한 모든 존재자들이 자신들에게 주어져 있는 본질적인 형상을 실현하는 것을 목표한다고 보는 본질실현의 목적론이다. 이러한 본질실현의 목적론은 근대에서 지배적인 영향력을 행사했던 자기보존의 목적론과는 달리 모든 존재자들은 단순한 자기보존이나 종족번식을 넘어서 자신에게 부여된 본질적인 형상을 구현하는 것을 목표한다고 본다. 본 연구는 인간의 행복은 이러한 본질실현의 목적론을 전제로 할 경우에만 제대로 구명될 수 있다고 보면서, 이러한 사실을 본질실현의 목적론에 입각하여 인간을 파악했던 가장 대표적인 사상가인 아리스토텔레스와 에리히 프롬의 행복관을 고찰함으로써 입증하고자 했다.
자아 상실은 현대인의 내적 공허감이나 쉴새없이 무엇인가를 소유해야만 하는 욕구 등에서 잘 나타났다. 아무 것도 시작할 수 없게 만드는 고통스러운 권태, 내적인 무기력, 자기 추진력의 상실과 그에 따른 의기소침 등이 그런 현상에 속한다. 또 자기 자신과 홀로 대면하는 것을 몹시 꺼려하는 현대인의 두려움도 마찬가지로 존재 상실의 결과라 하겠다. 어떤 형태로 표출되든지 간에 존재의 결핍은 창조능력의 부재를 의미한다. 이 글의 목표는 프롬의 저서 『소유냐 존재냐』를 중심으로 소유와 존재의 개념을 밝히고, ‘소유적 실존 양식’과 ‘존재적 실존 양식’의 이해를 위해 두 실존양식을 비교하여 프롬이 말하는 ‘실존적 욕구’가 왜 교육의 기준점이 되어야 하는가를 이해하는 것이다. 이 글은 프롬의 저서 『소유냐 존재냐』를 교육적으로 해석하는 방법을 취할 것이다. 이 글에서 이용한 텍스트는 차경화(2015) 옮김, 『소유냐 존재냐』 임을 밝혀 둔다.
In undertaking this study, the writer became aware of the following problem of study method in theology: skepticism indeed is an indispensable part of the theologian’s equipment; he must train himself to be disturtful of anything he sees on the printed page unless there seems good reason to believe that it can be trusted. In our theological culture, the printed word is generally regarded with such excessive respect that the grossest errors in fact may go unchallenged for years until the properly skeptical reader comes along. The above stated problem dictated the formulation of this study with the following purpose in mind: to develop a critical study method in theology. Accordingly, Erich Fromm's thought of religion was criticized from such standpoint in this study.
This study is to suggest the aggression, human`s instinct as the new essence of sport. Through the psychological approach it could be found that the aggression which is human instinct is deeply related with the origin of sport. In relation to the instinct of death Freud has proved that there exists the aggression in human mentality and it could be said that the aggression of sport is related with Thanatos, the instinct of death that Freud said. Fromm, a sociopsychologist expanded the concept of Freud`s aggression and divided the aggression in human mentality as the defensive and positive aggression and destructive and malignant aggression and he saw that sport is related with the malignant aggression. I think we have to discard the attitude just to try to adapt the methodical value of sport although the value of sport exists with human instinct. Sport is the only thing to express and purify the aggression and it is expected to play the important role to create the future culture.
[Chinese abstract not available.] Charlotte Bronte, one of the most celebrated English writers of the nineteenth century, >Villette<, as the last autobiographical novel of her life, has traditionally been considered a classic in the tradition of the novel. The novel’s heroine, Lucy Snowe, embodies Charlotte in her journey from the acquisition and deepening of self-consciousness to the stage of self-struggle to reach a life of self-realization, showing the current state of existence. This thesis intends to explore the issue of alienation in >Villette< from the perspective of Erich Fromm’s alienation theory. Erich Fromm’s alienation theory is divided into three important parts: the theory of human nature, the theory of alienation and the theory of love. The theory of human nature is the starting point and basis for analyzing the problem of human dilemma and helping people to get out of it; the problem of human alienation is the core problem of the impact of capitalist society on people; and the theory of love is a path proposed by Erich Fromm to help people to seek happiness under the influence of other ideas and combined with his own experience path. This thesis uses Erich Fromm’s theory of human nature, theory of alienation and theory of love to explore in depth the alienation that exists in >Villette< and the reasons for it from both the individual and social levels, and to explain how to rescue the alienation from the perspective of Erich Fromm’s theory of love. By applying Fromm’s theory of alienation to analyse the phenomenon of alienation in >Villette<, the following points are found: Firstly, the impact of alienation in the novel is not only on the external social environment in which people live, but also on the spiritual world of those who live in it. Therefore, the causes of alienation must be analyzed in relation to both individual and social factors. Secondly, escape is not the answer, but rather a comprehensive and correct understanding of oneself, breaking the illusion and facing the reality. Active participation in society and the establishment of positive relationships with people through genuine love will help people to escape from their alienation. Thirdly, Charlotte Brontë expresses her concern for human society and the environment by describing the alienation of human nature in the Victorian era, and shows where the hope for the salvation of human alienation lies. The struggle of Lucy, the protagonist of the novel, has inspired countless readers to keep pursuing for their own ideals. The study of alienation in >Villette< provides a new perspective on the analysis of this work from the perspective of alienation, and also helps to give modern people a profound reflection on their views on life, love and career, and provides some reference for subsequent research. [Translation: www.cnki.net, 9/2021]
This paper will try to analyze a curious intellectual phenomena: a group of Jewish-German authors that developed, during the Weimar Republic, a radical anti-capitalist and anti-protestant argument, directly inspired by Weber’s Protestant Ethic. They did not hesitate to denounce capitalism as a sort of diabolic religion (Ernst Bloch, Walter Benjamin), or as the product of the evil ethical tendencies of Calvinism (Ernst Bloch, Erich Fromm).
[Chinese abstract not available] >The Summer Before the Dark< is a novel written by Doris Lessing, which is praised as the best novel after Gabriel Garcia Marquez’s >One Hundred Years of Solitude< by New York Times. The novel tells the story of the middle-aged woman Kate Brown who has been working for the family for more than twenty years since marriage. One summer, her husband went on business and her children had their plans, so she could go on a journey. During the summer journey, she began to rethink the role she had played for more than twenty years and the relationship with her husband and children, finding that she had been living under the camouflaged mask and negative freedom. Living with Maureen, she gradually knew who she was and her self-awareness was awakened. At the end of the journey, she completed self-realization and gained true inner freedom, that is, positive freedom. This paper firstly makes an introduction to Doris Lessing and >The Summer Before the Dark< and reviews the studies at home and abroad. Based on the studies, the significance of this paper is put forward. Next, it takes Erich Fromm’s theory of freedom as the theoretical framework to point out the negative freedom embodied in the protagonist Kate including authoritarianism, destructiveness and automaton conformity. Besides, this paper analyzes the three stages of the protagonist Kate to achieve positive freedom including the sprouting period, the development period and the achievement period. Fromm points out that the achievement of positive freedom depends on self-realization. After experiencing negative freedom, Kate starts to realize herself step by step and moves towards positive freedom. Finally, it concludes that Kate achieves positive freedom based on the above analysis. This paper applies Erich Fromm’s theory of freedom to analyze >The Summer Before the Dark<, which aims to inspire people to think about which kind of freedom they are in under the rapid development of science and technology, hoping that people can attach great importance to the negative freedom in the present society. [English translation: www.cnki.net, 9/2021]
[No Chinese abstract available.] Joyce Carol Oates is a famous contemporary American writer who has been nominated for the Nobel Prize in literature for many times. She pays attention to the living state and spiritual world of American people and her works are famous for exposing the violent acts and evil phenomena in American society. >The Gravedigger’s Daughter< is a masterpiece which shows the turning of her creative direction to the Jewish theme. It tells the story of Jewish descendants who flee to the United States to avoid the Holocaust. As a representative of Frankfurt School, Fromm puts forward humanism on the basis of criticizing and inheriting Marxism and Freud’s theory, reveals and analyzes the common alienation in the capitalist society, proposing the way to build the sane personality and society, which expresses his concern and thinking about the plight of human. Based on Fromm’s humanism, this paper makes an in-depth analysis of the alienated phenomena, causes and solutions in >The Gravedigger’s Daughter<. It points out that the sound development of human beings in the capitalist society is facing great pressure and challenges and hopes to arouse people’s attention to the survival of modern people. This thesis consists of five chapters. The first chapter is the introduction. Firstly, it mainly introduces Joyce Carol Oates and >The Gravedigger’s Daughter<. Secondly, it makes a literature review of the relevant researches at home and abroad. Finally, it briefly introduces the main core concepts of Fromm’s humanism. The second to the fourth chapters are the main body of the thesis, which respectively interpret the work from three aspects: phenomena, reasons and solutions of alienation.– The second chapter reveals the alienated phenomena in the works from the alienated characters of the main characters and the alienated living styles of the Schwarts.– The third chapter discusses the personal and social reasons of alienation. It expounds that the Schwarts finally break down because they can not meet the special needs rooted in human existence and bear the oppression of racial discrimination and morbid civilization.– Based on Fromm’s theory of >love< and >being<, the fourth chapter expounds that the protagonist achieves self-value due to self-love and maternal love, and realizes self-redemption by active living, so as to explore the methods of resisting alienation.– The fifth chapter is the conclusion, pointing out that modern westerners and society generally face the problem of alienation, and Fromm’s relevant theory provides a good idea to solve this problem. Only meeting the special needs rooted in human existence and cultivating a loving, proactive and creative way of life can save the spiritual crisis of modern man. [Translation: www.cnki. net, 9/2021]
Alienation of Humanity and Salvation of Love in “Ruth” [application of Fromm's theories to art]
(2017)
>Ruth<, Elizabeth Gaskell’s second novel, tells the story of a poor girl, Ruth, that was seduced and then abandoned in pregnancy by Bellingham, who was from a higher class. Basing on Fromm’s Theory of Alienation, the thesis will focus on the analysis of Ruth’s alienation of humanity and salvation of love, and illustrate Mrs. Gaskell’s reflection and critique of the exploitation of the capitalist system and traditional moral concept, especially the convention of constraint and discrimination of women and demonstrate her humanism built on love, mercy and tolerance.
>Endgame<, the masterpiece of Samuel Beckett, a most difficult and elusive play, is such a creative work, representing the postwar social spirit. Psychological alienation is obvious in the play, since anti-hero figures, broken language, bare stage and simple actions are largely employed to prove the psychological alienation of the characters in the play. This thesis is based on Erich Fromm’s psychological alienation theory from three aspects: >Authoritarianism, destructiveness, acceptance and exploitation< (Fromm: Escape from Freedom, 24) to explore the main characters Hamm and Clov’s psychological alienation in the hopeless society. And people’s inner world is alienated, lonely and empty after World War II. [Automatic translation]
Franz Kafka is known as one of the forerunners of western modernist fiction. As a representative of Chinese avant-garde fiction writer, Can Xue, with her creation influenced by Kafka, has been called >Chinese Kafka< by the Nobel Prize judge Göran Malmqvist. The two writers have both created alienated mother images in their works. Therefore, taking the >mother image< as the penetration point, the thesis endeavors to study the similarities and dissimilarities of the mother images in Kafka’s >The Metamorphosis< and Can Xue’s >Old Floating Cloud<, and to explore the causes behind the alienated mother images as well as the significance of the representation of them. In addition to the introduction and conclusion, the thesis is composed of three chapters. The introduction part begins with a close analysis of the related theme and clarifies this study’s significance and methodology.– Based on close reading, chapter one analyzes the evil mother images in >The Metamorphosis< and >Old Floating Cloud< and points out that neither of them possess traditional mothers’ virtues, but the two authors present the images of alienated mothers in different ways. Under Kafka’s depiction, the mother image in >The Metamorphosis< undergoes a dynamic change, while Can Xue puts the mother images in a static structure, presenting the inherent catastrophe within the motherhood.– Chapter two examines the causes for alienated mother images in the two works from the perspective of patriarchy and modernity crisis. Using Simon Beauvoir’s theory of >The Other Sex< and Fromm’s theory of >alienation<. this thesis demonstrates that the mothers in both books are both victims and accomplices of the patriarchy. Meanwhile, the mother in >The Metamorphosis< has lost love for her son because of her excessive pursuit of capital under the sway of modernity. The mothers in >Old Floating Cloud< are caught in the spiritual predicament in modern society, which also alienates their relationship with their children.– Chapter three discusses the significance of the representation of the alienated mother images by Can Xue and Kafka in terms of the books’ cultural and social background as well as the writers’ own experiences. Although the two writers have different focuses, they both express criticism of patriarchy and offer reflection on the crisis of modernity. Comparing the alienated mother images in >The Metamorphosis< and >Old Floating Cloud< provides a different angle in the comparative study between Can Xue and Kafka. The mothers in the two works are alienated under the influence of patriarchy and modernity crisis, which, in a practical sense, reminds us that we need to pay more attention to the identity of mothers and the spiritual plight of modern people. [English: www.cnki.net, 4/2022]
[Chinese abstract not available] Love is an inescapable issue in the development of human society, and love is not simply a matter of >sexual attraction< the definition of the concept and the true meaning behind it need to be further explored. Marx and Engels affirmed the importance of sex as the biological basis of love from the perspective of human physiology. On this basis, they emphasise that love is a social relationship unique to human society and should be a strong, solid and deep feeling between people of the opposite sex based on mutual admiration and a desire to be with each other for life. Marx and Engels were not crystallised by gender relations in the capitalist era and saw the illusion of ’love first’ created by capitalist private ownership. The aim of this paper is to analyse Marx and Engels’ critique of recent Western ideas on love and to explore the model of love envisaged in the society of the future, which undoubtedly adds to their thinking. At present, there are relatively few studies on Marx’s and Engels’ ideas on love in the academy, so this paper is a critical entry point to explore Marx’s and Engels’ ideas on love.– The first chapter starts from the four dimensions of sex, reason, marriage and religion to clarify the development of modern Western love thought, while laying the foundation for Marx and Engels to carry out their love critique. The analysis of the main types of classical Western love thought in Chapter 1 shows that these views of love do not delve into love as a uniquely human social relationship, and therefore do not properly grasp its essential properties. Marx and Engels found that love has both natural and social properties, and used this as a basis for their fierce critique of Western love thought. Love, as an indispensable social relationship, has been inextricably linked to marriage, politics and art since the dawn of humanity. It is through four aspects that Marx and Engels also critique the modern Western idea of love, thus affirming the role of love in human society. Marx and Engels saw the phenomenon of false love and alienation as a real consequence of capitalist private ownership, and that the purification of love could only be achieved when private ownership disappeared and productivity became highly developed. And the conditions for purification can only be realised in a communist society. Although Marx and Engels’ theoretical elaboration of love did not result in a systematic text, it still had an impact on Marxists in the West. Fromm, Marcuse and Badiou, three Western Marxist scholars, explored the path from love to human emancipation as an inheritance and development of Marx and Engels’ critical thinking on love. Although the two great men were in different times from us, their critique of love in the modern West is very much a modern reference. Capitalist private ownership is a constant danger to the relationship between the sexes today, and it is only when private ownership is extinguished and society is freed from the shackles of economic factors that true love can be achieved. At the same time, Marx and Engels’ critique of the concept of love in capitalist society is a positive guide to the construction of socialist love values in China and deserves our profound reflection. [Translation: www.cnki.net, 2/2014]
All of Louise Erdrich’s novels involve elements of religion, and almost every character, more or less, has something to do with religion. A multitude of impressive images of priests figure prominently in all her novels, among which >The Plague of Doves< (2008), >The Round House< (2012), >The Last Report on the Miracles at Little No Horse< (2001) stand out. In each of these novels, pseudo-Father Cassidy, quasi-Father Travis, syncretic Father Damien constitute three typical images of priests. These characters not only reflect collision and fusion between Catholicism and Ojibwe spirituality to a certain extent, but also embody Louise Erdrich’s complex emotional attitude and humanistic religious view. In The Plague of Doves, Erdrich portrays a false Catholic priest Cassidy, characterized by alcoholism, rapacity, self-importance, impudence, inhumanity and absurdity. The appearance of Cassidy’s image is a sharp spear thrown by Erdrich at the Catholic church that imprisons and destroys human nature, and is also the reflection of her humanitarianism and stance against the church’s notion of sin. In >The Round House<, a marine-turned-Catholic priest Father Travis is no more than a spokesman of Catholicism and white interest groups. Under the guise of Catholicism, he has been eradicating American Indian culture, assimilating indigenous people, paralyzing their consciousness and plundering their resources. >The Round House< reveals the alienation and unease of the Ojibwe in the face of Father Travis’ religious colonization. However, in >The Last Report on the Miracles at Little No Horse<, the author recounts Father Damien’s 87 years of missionary experience on the Little No Horse reservation. In the process of spreading Catholicism to the Ojibwe, Father Damien, disguised as a man by the farmer’s widow Agnes De Witt (formerly Sister Cecilia), is influenced by Ojibwe Shamanism and, as a result, merges it with Catholicism. This fusion realizes the equal negotiation between the >superior< Catholicism and >inferior< Shamanism, and also reflects the ability of the endangered Ojibwe spirituality to hijack Catholicism from within. In the process, Father Damian is changed from a cultural conqueror to a recipient and advocate of the inferior Ojibwe civilization, becoming its loyal friend. The two religious civilizations that have been in conflict and struggle are balanced within Father Damien’s perspective. Here, the author does not advocate an either-or religious posture, but the coexistence of the two religions to jointly construct the religious identity and psychology of the natives. This thesis, based on Ludwig Andreas Feuerbach’s >religion of love< and Erich Fromm’s humanistic religious thought, as well as post-colonial theory, expounds on the author’s humanitarian religious view from the perspective of the above-mentioned three priests. Comparing and contrasting these three typical priest images together, the thesis attempts to reach the conclusion that neither pseudo-Father Cassidy, with his subversion of classic priest images, nor quasi-Father Travis, who represents Erdrich’s negation of these orthodox images, is Louise Erdrich’s idealized priest image but rather the syncretic Father Damien instead, regardless of her female identity, hybridized religions and secularity, whose humanitarian trait brings forth a feeling of well-being in the Ojibwe people. [www.cnki.net, 1/2023]
[Chinese abstract not available] The thoughts of world peace is the mainstream thoughts in Fromm’s humanistic philosophy, Fromm believes: >The ideal of a world of a great harmony is the common aspiration of human, and it is also the common goal that human beings should try their best to achieve.< Fromm integrated Freud’s and Marx’s theories and revealed that the first inherent potential in human nature, namely creativity, reason and love, is the key to realize a sound human society, and is also the source of strength for human beings to realize a peaceful world without war. There is still the second potential in human nature, which is to pursue the satisfaction of human beings’ natural desires. Under the unsound social environment, the second potential of human beings may develop morbidly under the joint action of various factors that violate human nature, and then become the fuse of war and conflict. In Fromm’s theory, human nature is consistent with human nature. Human nature is contradictory, and human nature is not fixed and rigid. Contradictions contained in human nature directly determine human behavior and its realistic results, and then determine whether the human world will achieve peace or be deeply mired in war. Because of the consistent relationship between the contradiction contained in human nature and the process of human practice, the positive change of human practice, the way of practice and the return of human nature to the first potential are the powers to reshape sound human nature and create a peaceful new world. Therefore, human nature is plastic, and there is hope for world peace.– By analyzing the socialized and historically evolving human nature, Fromm reveals that social development is not only determined by economic factors, but also influenced by social character and social unconsciousness. Social unconsciousness is the repressed part of society that is incompatible with the mainstream consciousness of society. Through the screening of social filters, That is to say, after being filtered by the social mainstream consciousness system composed of language, logic and social taboos, the unconscious commonality contained in the social unconscious and meeting the corresponding screening standards can rise to the social consciousness level and become a component of the social mainstream consciousness. At the same time, the social unconscious that does not meet the relevant screening standards does not disappear, but penetrates the development and deepening of labor and social exchanges with the participation of all members. Universal penetration and integration into the subconscious activities of all members, and in the unconscious practice of most members, it exerts a subtle influence on the thoughts and behaviors of all members, and has made an influence on the future trend of the society as a whole.– In addition, there is a close relationship between the realization of world peace and human behavior. Human behavior is the search, practice and creation of survival significance under the specific historical and production conditions of society. Fromm divides human behavior into rational behavior and irrational behavior according to the beneficial and unhelpful cooperation between human behavior and society. Irrational behavior is the alienation behavior polluted by inhuman factors, resulting in the generalization and pathological performance of social members. Rational behavior is a normal behavior conforming to the first potential of human nature. After being refined by the common practice of society, individual behavior gradually condenses into the general behavior of society around the humanity with the characteristics of the times and nationalities. Society itself exists as the foundation of the human world, and the soundness and morbidity of the general behavior of society directly determine the common destiny of the world. Therefore, the realization of world peace should not be limited to the perfection of human nature, but the social unconsciousness and the soundness of human behavior also play an important role. Social character also has an important influence on the development of society and the realization of positive peace. Fromm put forward the concept of social character in his book Escape from Freedom, and discussed the social character and character structure hidden behind mass behavior. Later, in his monograph >The Sane Society<, he studied the dialectical relationship among the three factors of >economic basis, social character thoughts and ideal<, revealing that social character is a dynamic evolution process of human nature. Social character plays both positive and negative roles in the economic foundation of society and the actual behavior of human beings. The overall practice of human beings determines the sound level of social character, and the soundness of social character also has a great impact on the overall practice of human beings and its practical results. Therefore, the realization of human positive peace can not be separated from the assistance of positive social character, which reflects human nature and plays a great role in the development of social history and the realization of human peace in reality.– The discussion of world peace is the peak of Erich Fromm’s philosophical development, and it is also the main logical clue to implement Fromm’s humanistic philosophy. One of the notable signs is that Fromm opposes US imperialism, Nazism and hegemonism and advocates world peace. Fromm wrote: >The future world should be a one-size-fits-all world.< […], that is to say, the future world is a borderless human union that has permanently eliminated the wars among countries, political parties, races, groups and organizations. Unfortunately, no matter at home or abroad, there are very few works that discover this theme and study it, and there are great limitations. However, from the two aspects of history and reality derived from human development, it is not difficult to find that although the world situation has been in turmoil for a long time, the pursuit of world peace by human beings is still the general trend. The disasters that occurred in the past and are happening have proved that the corresponding problems can be solved as desired by no country or a few countries alone. The world itself is a community of destiny, so human beings need to unite and tide over difficulties together. Fromm’s thoughts of world peace occupies an important position in his research in many fields. This thesis uses >the subject of world peace – the behavior of the subject – the society connected with the subject< as a dynamic logical framework, systematically reconstructs Fromm’s thoughts of world peace, and provides a new perspective for studying Fromm’s thoughts. [Translation: www.cnki.net, 2/2024]
This thesis adopts Erich Fromm’s theory of escape from freedom and takes the economic background of the 20th century America into consideration to analyze the characters in >Death of a Salesman< and thus to find out the psychological motivations behind the characters’ behavior as well as a reasonable explanation of their destiny from the perspective of freedom. Willy Loman, the protagonist of Death of a Salesman, enjoys a certain degree of freedom and the opportunity to choose according to their own will, only to give up the best choice to himself and the family. Individuals like Willy are in pursuit of freedom, but as they hold it, though in a liberated sense, they sometimes abandon it. The secret behind the contradiction is definitely worth exploring. According to Fromm’s psychoanalytical theory, free choice always brings about a frustrating sense of powerlessness and anxiety, which fosters fear in people’s heart. In order to alleviate or eliminate the fear, people rashly choose to give up part of their freedom in exchange for a sense of certainty and security. As they repeat the escape from time to time, they completely lose their control of freedom in the long run and thus become slaves to life. This paper borrows Fromm’s theory of >escape from freedom< which features primary bonds, alienation, and negative freedom, and selects Willy Loman as the object of analysis to explore the driving force behind the behavior of escaping from freedom from a psychoanalysis level. The primary bond and alienation parts mainly explain why Willy seems to be haunted with negative emotions when facing freedom, and the negative freedom part analyzes why he conducts so many negative behaviors, including suicide, when dealing with challenging situations. Through exploring the psychological motivation for escaping from freedom, this paper attempts to provide corresponding solutions to help people make rational choices. Here, the paper also turns to Fromm’s another psychoanalytical work >The Sane Society< which illustrates the rational individual psychology, interpersonal relationship and social structure that a sane society is supposed to have, in order to reveal the most significant factors that people should take into consideration when facing the freedom to choose. >Death of a Salesman< is so influential a work. The tragedy it contains triggers strong emotional resonance among the audience as readers can often find their own features in the characters. With Fromm’s theory of >escape from freedom< as the theoretical tool, the paper aims to provide a diagnosis for people who share the same trouble with Willy Loman, thereby helping them to gain a better understanding of what leads to their dilemma and accordingly, what the potential solution is. [www.cnki.net, 1/2023]
The Frankfurt School is known to be the first institution in Germany that in 1929 has officially related psychoanalysis to a university. The most important person in this process was Karl Landauer. With him Fromm, Horkheimer and others completed their training analyzes, he decisively worked in the Institute and the first volumes of the Journal of Social Research. Landauer and Horkheimer regularly ex¬change information in the time of emigration and discuss their texts together. Landauer is also responsible for the reception of psychoanalysis in Horkheimer’s further programs he writes for the Institute, as in his programmatic essay >Egoism and freedom-movement< from 1936. When he was murdered in concentration camp in 1945, it was a great per¬sonal and theoretical loss for Horkheimer which he hardly could overcome. Also the known dispute between Adorno and Fromm at the Institute for Social Research has as a backbone an old rivalry between the psychoanalytic institutes from Berlin and Frankfurt, which is exacerbated during the emigration and the >Gleichschaltung< in fascist Germany.
>The Children Act< (2014) is a novel published by Ian McEwan, one of the most influential contemporary British writers. The novel explores the tensions and conflicts between slave mentality and master mentality, law and religion, emotion and rationality, unfolds the aftermath caused by those conflicts and eventually ends up with the failed salvation. Taking Max Weber’s instrumental rationality and value rationality as the theoretical framework, this thesis draws on Nietzsche’s philosophy of the will to power and love of one’s fate, as well as Erich Fromm’s interpretation of freedom, etc. Through meticulous textual analysis, this thesis exposes the crisis of modernity caused by the unilateral emphasis on instrumental rationality in society at the expense of value rationality and explores the gradual degeneration of modern man into a one-dimensional man in the general environment of utilitarian supremacy and negative freedom. This thesis consists of five parts. The first part introduces McEwan and >The Children Act<, and the literature review and the structure of this thesis are also included. The second part discusses the tensions and conflicts in >The Children Act<, such as the conflicts between slave mentality and master mentality, the irreconcilable conflict between religion and law, and the imbalance between emotion and rationality. The third part is the aftermath of tensions and conflicts in modern society, such as fear of freedom, one-dimensional man and utilitarianism. This part mainly discusses the paradox of freedom and the typical escape mechanism of negative freedom through the spiritual exploration and destruction of the character Adam. The fourth part explores the importance of value rationality using Adam’s resentment and self-destruction and analyzes the essential roles of literature and art in modern society. The fifth part is the conclusion of this thesis. It is fully elucidated in McEwan’s novel that the balance between instrumental rationality and value rationality is indispensable, and the aesthetic experience brought by poetry and music in modern fast-paced life is the possible way to restore the harmonious relationship. [www.cnki.net, 11/2022]
[Chinese abstract not available] From a philosophical point of view, creativity is the development of people’s subjective understanding of the development and changes in the world formed in practice, and is the intrinsic motivation to realize individual self-development and promote social progress. With the deepening of the scientific and technological revolution, innovation has become more and more important in the development of the country, and fundamentally stimulating the creative vitality of individuals and society has become an inherent requirement for social development. At the same time, the emergence of the epidemic has bred pessimism about the future development of the situation, and a series of social problems have emerged one after another. In the post-COVID-19 era, to dispel people’s negative emotions and fundamentally enhance people’s confidence in the future situation, we need not only a solid material guarantee for the country, but also a better understanding of the current situation. In Fromm’s view, forming a rational understanding of the individual and the world is an important manifestation of the creative development of the individual. As one of the important representatives of the humanistic psychoanalysis school, Fromm saw the commonalities between Marx’s humanistic doctrine and Freud’s psychoanalysis theory, and thus combined the two organically. In the face of various problems existing in capitalist society, Fromm adhered to the humanistic stance, and made diagnosis and treatment of society and people living in it from the perspective of social psychology. From the perspective of human feelings and needs, he pointed out that the perfect state of human development should be creative and spontaneous.– This paper points out the pathological phenomenon in the modern capitalist society and the alienation phenomenon of people in it, and criticizes this phenomenon strongly, and puts forward the targeted reform plan, hoping to build a sound society to realize the creative development of people. He believed that creativity fulfilled the unique need of human survival and was a potential for a mentally healthy person. Creative people can fully develop their personality and reason, express their true inner needs, and have a constructive relationship with themselves and the world. Only a sound society can stimulate people’s creativity. Fromm’s attempt to clarify the interaction between economic base and ideology from the perspective of social psychology points out the role of creativity in human development, enriches the connotation of human essence, and specifically analyzes the psychological mechanism of alienation of modern man on the basis of the interpretation of the general psychological mechanism of man. His creative theory is not only a supplement and development of Marx’s humanistic thought, but also an inheritance and development of the Frankfurt School’s social and cultural theories. Although his proposals for changes in the economic, social, political and cultural fields are not directed at the capitalist system itself, but are only an improvement of the present society, and many of his theoretical ideas are too specific and lack practicality, his theories profoundly combine human existence and psychological conditions with social development, inspiring us to pay attention to people’s needs and seek solutions to social problems from the subjectivity of people. It has a great value for our country to implement the spirit of putting people first, dispel the negative emotions of individuals under the epidemic, and re-establish social confidence. [Translation: www.cnki.net, 1/2024]