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The fruitful philosophical thought of Erich Fromm reaching into the onto¬logical secrets of man’s native guaranteed essence by duality of possession and being in their dialectic opposition is important and yet sufficiently unexplored source of value paradigms of the social work science. Fromm’s thought opens up for the humanities of social work the issues of human totality and to him immanent existential teleology the aspects of which are practically met on a daily basis by social workers without them being aware of it. In that context social work (spontaneous through professional one) presents a particular type of prevailing/existing asceticism (self-abnegation) in which historical- civili¬zation roots have settled the principles of activity self-creation, inter-humanitarian sharing, commonness, mutuality, solidarity and love as pivotal bases of existential sense and joy.
The theory of Erich Fromm considers man on special type of social character which makes him to look upon other man as wares, and to run away from freedom and love. This kind of society degenerated man's humane potentials and with many mechanisms, turned him away from the so-called productive orientation. While speaking about man Erich Fromm certainly has woman in mind too. His whole work shows the way he describes man-woman relationships and a place he attributes to love. In the socalled productive love he found the only 'sound' reply to question of human existence, for such a love fulfills basic human need for outer personal union and yet remain two, enriching their personalities at the same time. Erich Fromm did not consider man-woman relationships in social production, education and politics, but he did consider personal, marital, and family spheres. Since the focus of Fromm's theory is man, it is society that must be adapted to him, and reality of modern capitalism with people considered as wares, automate without their own thoughts and emotions, inclined to possession and quantification, must be changed.
Erich Fromm combined doctoral training in social psychology with decades of active psychoanalytic practice and teaching. His work emphasized ethics, insight, strength of character and ways to mitigate the darker side of human nature. Fromm's books, including Man for Himself (1947), The Sane Society (1955), The Art of Loving (1956), The Anatomy of Human Destructiveness (1973) and To Have or To Be? (1976), were widely popular during his lifetime and remain applicable today. The Clinical Erich Fromm: Personal Accounts and Papers (2009), part of a series on Contemporary Psychoanalytic Studies, fills a historical gap concerning Fromm's practice as a psychoanalyst. The book was meticulously edited by Funk who worked closely with Fromm and is >sole proprietor< of the Fromm archives in Tuebingen, Germany. Twenty-three notable contributors include Ralph Crowley, Marianne Horney Eckardt, Charles Feldstein, Anne Gourevich, Gérard Khoury, Michael Maccoby, Salvador Millán.
Predgovor
(2015)
Predgovor priredivaca
(2015)
Discusses the social aspects of psychotherapy and the history of humanistic psychotherapy based on the works of S. Freud, C. H. Cooley, E. FROMM, and T. Szasz. Psychotherapy cannot exist in a social vacuum, although its central function is to help the individual with personality problems. Social anthropology deals with the problems of different social classes, i.e., those social activities that are part of psychotherapy itself. This anthropological orientation needs to be integrated into the practice of psychotherapy.
The main subject of this paper is a comparative analysis of two theoretical presentations of deviance: structurally-functionalistic against the socio-antrophological and the establishment of the main points of theoretical differences. These theories are the crucial and most influential understandings of social deviance with all the characteristics of different and >rival< scientific paradigms within the deviance sociology. The starting point is that the comparative analysis of the understanding of the society, man and the individual-society relation presents the foundation stone for noticing essential differences which there are between the structurally functionalistic and socio-antrophological understandings of social deviance. The following issues are further topics of study: definition of what is socially normal; definition of what is socially deviant; criteria for telling deviant from normal- establishment of the point of view concerning the social deviance phenomenon- recognition of basic types of indicators of social deviance; understanding the causes of social deviance; understanding the character of social reaction to deviations and recognition of joint characteristics and scientific preoccupations of these theoretical paradigms. The main authors whose ideas are being analyzed are Talkot Parsons and Robert Merton for the structurally-functionalistic that is Erich Fromm for socio-antrophological theory.
Some theoretical and practical problems of suicide prevention in hospitalized psychotic patients
(1975)
Suicide rates in Yugoslavia of 12.4 in 1964 and 13.9 in 1969 are reported, with variations of 2.3 to 29.7 in different parts of the country. Stengal's view of committed and attempted suicide is critically examined as well as theories of Freud, K. Lorenz, and E. FROMM on aggression and destructiveness. Data are presented on 4,000 psychiatric patients, 625 with presuicidal syndrome, 226 of whom had attempted suicide before admission. Four out of 4,000 patients committed suicide. A liberal regime in psychiatric institutions is suggested as a means of preventing suicide by patients. In cases of severe depression ECT is needed.
Сажетак. Интерпретација тумачења људског карактера Ериха Фрома. Анализа индивидуалног и друштвеног карактера, као и односа религије и карактера, симбиотичког одношења, повучености-деструктивности и љубави као односа социјализације. Истицање важности продуктивне и непродуктивне оријентације у односима асимилације. Осврт на типове непродуктивног карактера: прималачки, израбљивачки, згрталачки и тржишни карактер, као и ауторитарно садомазохистички и револуционарни карактер. Разматрање величине и значаја Фромове мисли са социолошког становишта: друштвени карактер за Фрома има етички и хеуристички значај. Људске страсти су укорењене у карактеру и представљају начин да се да смисао постојању, да се одговори на људску егзистенцијалну ситуацију. За Фрома, најважнији циљ друштава би требало да буде потпуни развитак човека.