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Cinta dapat dijadikan sebagai jawaban bagi pertanyaan mengenai eksistensi manusia. Maka banyak filsuf dari barat maupun timur yang menawarkan konsep mengenai cinta, Erich Fromm adalah salah satunya yang menganggap bahwa mencintai adalah seni. Tujuan dari penelitian ini adalah untuk mengklasifikasikan lima objek cinta dari pemikiran Erich Fromm dalam puisi-puisi karya W.S Rendra. Puisi dipilih menjadi objek penelitian karena puisi dapat digunakan sebagai sarana seseorang mengungkapkan cinta. Metode penelitian ini adalah studi literatur juga kajian pustaka. Hasil dari penelitian ini terdapat lima judul puisi yang mewakili kelima objek cinta tersebut, pertama objek cinta persaudaraan berjudul >Aku Mendengar Suara< karena puisi ini berisikan Rendra yang mencintai saudara sesamanya yang tertindas. Objek cinta keibuan berjudul “Ibunda” berisi cinta ibu yang layaknya bumi yang memberikan kesuburannya bagi anak-anaknya agar tumbuh serta mengorbankan semua hal yang ibu punya bagi anak-anaknya, benar-benar mencintai meskipun tak mendapatkan apapun dari sang anak. Objek cinta erotis dengan judul >Barangkali Karena Bulan< mengenai cinta eksklusif kepada satu orang yaitu cinta penyair kepada seorang wanita. Cinta diri dengan puisi berjudul >Orang Biasa< berisi cinta Rendra pada dirinya sendiri. Dan terakhir objek cinta Tuhan berjudul >Tuhan, Aku Cinta Pada-mu< mengenai keinginan Rendra untuk kembali kepada-Nya dan meraih penyatuan antara hamba dan Tuhannya.
Freud has stated that the psychoanalytic cure is effected through the love of the patient for the analyst. This paper claims that the analyst’s love towards the patient is often essential as well. Countertransference love might indeed be associated with therapeutic risks, yet it is often a crucial part of the analytic process, since in order to be able to change, many people need to feel loved. The analyst’s curative love is defined by being both sublimated and passionate, modulated as well as libidinal. In addition, it is conscious, aware, and reflective, and hence any act based on it is directed solely to the patient’s psychic growth. Developing and maintaining such love is not easy. What comes to the aid of the analyst is the special construction of the analytic setting, which brings up a profound, loving interest in patients’ psyche as well as a >second self< that is consistently benevolent and loving and acts at a level of empathy rarely encountered in ordinary life.
This article offers an involved account of the first International Conference on Critical and Radical Humanist Work and Organizational Psychology, held from the 11th to the 13th of July 2022 at the University of Innsbruck. The objective of this report is to provide some background information and to give an overview of the most important conference themes, topics, and activities, as well as to briefly introduce main contributors to the conference and to provide some basic information and exemplary references regarding their academic work. After some general remarks on the conference organization and participants, the text is structured according to the main program features, specifically, pre-conference workshops, opening and keynote speeches, presentation sessions and workshops, poster exhibition, panel discussion, and farewell address. Ways to get connected with and become actively involved in the emerging movement towards „criticalizing“ work and organizational psychology are discussed.
Historians, including intellectual historians such as myself, rely more on primary source research than philosophers. During the period 1992–2001, I conducted extensive research on both the Herbert Marcuse and Max Horkheimer Archives in Frankfurt, Germany. This essay describes my experiences working in these archives. I highlight, in particular, some of the most important discoveries I made in the archives and how the primary source documents shaped my understanding of Herbert Marcuse and Max Horkheimer’s crucial contributions to the development of Critical Theory. The essay also emphasizes the value of primary source research, especially for those working in the materialist tradition of the early Frankfurt School, which emphasizes the >Zeitkern der Wahrheit<, that is, the impossibility of separating ideas from a historically specific social context.
Czy nadal kochamy życie?
(2023)
Dehumanization of Village Financial Management: Erich Fromm's Perspective Accounting Reconstruction
(2023)
This study aims to reconstruct village financial management using modernity vis a dehumanization perspective. This study uses primary data obtained from observations and interviews with informants. The research approach used is a qualitative method. The research paradigm uses the paradigm of criticism with data collection procedures, data presentation, data reduction and conclusion/verification. The results showed that the modernization and digitization of financial management in Klambir V Kebun Village had an impact on social relations in the community, which became less harmonious. For this reason, it is necessary to carry out an accounting reconstruction based on modernity vis a vis dehumanizaton perspective that is relevant to be carried out in Klambir V Kebun Village.
There has been a striking lack of interest in reforming training and creating new forms of transmitting the essential knowledge required to function as a psychoanalyst. This paper presents a model for training psychotherapists in use in Finland, in which private institutes offer training in collaboration with the universities. The roles and functions of the universities and the institutes in the training are described. The implications of this mixed-model training are discussed, viewed through the experiences of some teachers involved in implementing the model. The teachers were asked to describe their experiences in regard to certain questions: What happens, when a third party becomes involved in the training process? Is it possible to maintain a psychoanalytic curriculum of studies in such a context? What does the relative loss of autonomy signify? What are the implications for the psychoanalytic institutes? Regarding the content of the training, the experiences seem more positive than expected. Institutes seem to have managed to adapt to the new requirements while maintaining the psychoanalytic core of the training. However, the model contains elements that can pose threats to the roles of the institutes and the position of psychoanalytic thinking as the base for psychotherapy in the future.
The article is an attempt to prove that cinema, becoming a kind of home of a mythical being – a vampire, clearly influences the change in the perception of its importance in culture. It was decided to explore the form and narrative of >The Hunger<, directed by Tony Scott and >Only Lovers Left Alive<, written by Jim Jarmusch, because both of these works are masterpieces of the romance of the vampire myth with the film medium, which are not particularly popular among researchers of the phenomenon. The research works of Roland Barthes, Vladimir Propp, Erich Fromm and Rollo May were used, as well as the concepts of successive processing of a mythical story were demonstrated.
En este ensayo se reflexiona sobre el autoritarismo contemporáneo, a propósito de los 80 años del libro clásico: El miedo de la libertad, de Erich Fromm. Se argumenta que el mensaje principal del texto mantiene su vigencia al advertir sobre los riesgos que se ciernen sobre la democracia ante la llegada de un líder autoritario al cual las masas se someten en busca de resguardo y sentido, en el que el caso salvadoreño sirve para ilustrar la sumisión a líderes populistas en Centroamérica. Mientras la dignidad de las personas no sea colocada en el centro de las preocupaciones políticas, el riesgo de persistir en la idea de escapar de la libertad a través del autoritarismo será siempre una posibilidad latente.
En su obra >El miedo a la libertad<, publicada en 1941, el psicólogo y psicoanalista alemán Erich Fromm desenmascara de forma casi vertiginosa una tendencia ambivalente, inherente a las sociedades modernas, según la cual la libertad conquistada por el ciudadano medio en las democracias del sistema capitalista es directamente proporcional al crecimiento de un generalizado sentimiento de soledad, impotencia e insignificancia. Esta situación empuja al individuo a buscar algún tipo de subterfugio o paliativo mediante el cual consiga contrarrestar dicha sensación de angustia. En este ensayo, me propongo abordar la correlación entre la absurda coherencia del universo kafkiano y las ideas de Fromm con respecto a los mecanismos, desarrollados desde la ética protestante y exacerbados por el espíritu del capitalismo tardío, que para el cumplimiento de tal fin se sirvió nuestra sociedad occidental, y contrastarlos con la problemática actual. Sabemos que si algo destaca dentro de la irracionalidad racional que significa toda la obra de Kafka es precisamente ese >miedo inconsciente a la libertad< que obliga a sus personajes a encerrarse dentro del incuestionable marco del sometimiento – o sumisión, como diría Fromm – al gran Otro y cumplimiento de las normas sociales establecidas, lo que a su vez se articula como una suerte de refugio aislado de la caótica realidad exterior, si bien a expensas del bienestar tanto físico – como sucede en La metamorfosis o en El artista del hambre – como psicológico – en el caso de El proceso o El Castillo – del protagonista en cuestión.
This article examines Erich Fromm (1900–1980) within the context of the so-called >renaissance of Jewish religious thought< in Germany during the early 20th century. It is well known that Fromm was a member of the Institute for Social Research, later called the Frankfurt School. The focus of this study, however, is on what has received little attention in research, namely Fromm’s involvement in founding the Freies jüdisches Lehrhaus (the Jewish House of Free Study) in Frankfurt. Fromm participated in the founding of the Lehrhaus as a student and later as a lecturer. During this time, Fromm also wrote his dissertation on Judaism at Heidelberg University. Methodologically, this paper intertwines the historical biographical axis, which deals with Fromm’s connections to several thinkers: Rabbi Nehemia Nobel, Rabbi Georg Salzberger, Baruch Salman Rabinkow, Franz Rosenzweig, Ernest Simon and others, and the philosophical axis, which focuses on his dissertation, The Jewish Law. The Freies jüdisches Lehrhaus in Frankfurt is primarily associated with Franz Rosenzweig and other thinkers who worked there, such as Gershom Scholem, Ernest Simon, Leo Löwenthal and Martin Buber, who wrote >Ich und Du< during the years he taught there. With the exception of Buber, the Lehrhaus was their first official teaching venue. The Lehrhaus was characterized by its dialogical atmosphere, and symmetrical relationships between teachers and students, which softened some of the rigidity that was the norm at German educational frameworks at the time. This atmosphere continued to influence Fromm in his adult life, in terms of his attitude towards religion, questioning of authority and his understanding of human nature. Finally, it later played a role in his departure from Freudian libido theory. This study presents some key ideas from his dissertation, including his position on religious dogma, particularly concerning the Karaite sect, a subject that he later taught as a lecturer at the Lehrhaus. Fromm’s dissertation expresses his preoccupation with his Jewish identity and his examination of the complex theo-political reality in which the Jews of Germany found themselves at the beginning of the 20th century, including the debates between Orthodox Jews and reformers, and between Zionists and anti-Zionists. This article supports the claim that Fromm’s position that religious factors play a central role in the historical process, which he held throughout his life, was formed in these early years. The article strengthens the scholarly position that Fromm’s Jewish background is relevant to understanding his thought in general.
İnsanların bir aradalığının nedenleri, nasıl mümkün olduğu ve nasıl olması gerektiği sosyal bilimlerin temel konuları olarak karşımıza çıkar. Bazı düşünürler için bu bir aradalığı en iyi haliyle sağlamanın yolu yasalar ve sözleşmelerledir. Bazıları için bu bir aradalığın kaynağı aynı türe ait olmanın getirdiği duygudaşlık, empati ve ortak değerler olarak tanımlanır. Teist yaklaşımlarda ise (bu neden) tüm insanlığın Tanrının yaratımı olduğu görüşüyle temellendirilir. Erich Fromm’un ortakyaşam (symbiosis) olarak adlandırdığı bu bir aradalığın kaynağı insanın varoluşsal çelişkisinin neden olduğu yalnızlık duygulanımıdır. Fromm için yaşama atılan insanın yalnızlık duygulanımı sonucu geliştirdiği boyun eğmenin türleri sadizm ve mazoşizm olarak karşımıza çıkar. Bu boyun eğme türlerinin birbirine ihtiyaç duyması ve bu ihtiyaca paralel birbirini geliştirerek süregelen etkileşimi ortakyaşamı mümkün kılmaktadır. İnsanın dünyaya atılmasıyla karşılaştığı güçler karşısında geliştirdiği bahsi geçen etkileşimin tarafları bilinçdışında birbirine bağımlılık geliştirmektedir. Bu bağımlılık ise Fromm’a göre kendi ideal bir aradalığını türettiği, kendi bir aradalığından önce süregelen olumsuz ortak yaşamın kaynağını oluşturmaktadır. Bu çalışmada Fromm’un -özelinde ikili ilişkilerde- ortak yaşamın kaynağı olarak konumlandırdığı sadizm ve mazoşizm olgularını inceleyip bir aradalığın bugüne kadar nasıl gerçekleştiğini irdeledikten sonra nasıl olması gerektiğini tartışmaya açmayı hedeflemekteyiz. Bu hedefe paralel olarak öncelikle Sade ve Masoch eserleri üzerinden inceleyeceğimiz ardından tanımlayacağımız ve nihayetinde Fromm’un bu iki olguyu olumsuzlamasından dolayı bu iki olgunun yerine sunduğu ideal bir aradalık aktarılarak günümüz ile ilişkilendirilecektir.
This paper briefly reviews major theoretical and clinical changes in American psychoanalysis since its beginning in the early twentieth century. The immigration of European analysts in the 1930s and 40s was of major significance. Infant development research promoted a shift towards the importance of object relations, reducing the importance of the Oedipus complex. The increasing focus on narcissism and borderline personalities is discussed, as well as the applications to dynamic psychotherapy. Dogma dissipated with increasing latitude in theory and clinical work within >classical< psychoanalysis.
This chapter introduces a psychosocial strand of thinking that offers a way to conceive of creative relations between the psyche and the world. Whereas much current psychosocial theory stresses how anxieties are managed by defending the self against the world or fuel subjection to oppressive social norms, the theories we engage with here point to ways in which anxieties can be employed in the urge to bridge inner longings and external realities. These ideas took form in the early Frankfurt School, which despite their comprehensive integration of psychoanalytic and social theory until recently has been comparatively marginalized in Anglophone Psychosocial Theory.– The chapter presents and discusses three notions: Erich Fromm’s Freedom, Hans Loewald’s Resonance, and Alfred Lorenzer’s Interaction. Even though different in emphasis and outlook, these notions contribute to a shared intellectual project, namely, to point to potentially productive and non-antagonist interactions between the psyche and society. They do so not by virtue of some resistant part of unspoiled nature residing in the body or in the mind, but by virtue of being able to point to the more or less life-enhancing and life-impeding forms this interaction of psychic energies and societal needs may take.– We argue that these theorists and their notions of freedom, resonance and interaction, contribute to further developing the materialist conception of the psychosocial in ways that appear specifically urgent today. They enable us to theorize tensions within current society, between dynamics that drive instrumentalization and reification on the one hand, and more life-enhancing and mutually enriching interactions between human beings, social structures, and natural environments on the other.
El artículo describe la importancia de la integración entre marxismo y psicoanálisis freudiano en los marcos del marxis¬mo occidental. Se analizan las principales obras de dicha inte¬gración en el pensamiento de la Escuela de Frankfurt. En es¬pecial se realiza una comparación entre Miedo a la libertad de Erich Fromm y Eros y civilización de Herbert Marcuse.
In this paper >jealousy< and >envy< are discussed from a unique perspective: as therapeutic goals rather than as maladaptive mechanisms. Furthermore, I suggest that jealousy be regarded as a performance of love. Four states are distinguished here; two of them are >primal narcissistic<, and the other two are >intersubjective<. Intersubjective envy and jealousy should be embraced as a >welcome flag< that signals a couple's entry into the oedipal layers. Mutuality and shared unconscious are described by means of >recognition< as a central concept. This article views recognition as a form of identification that allows >me parts< to be found and reclaimed from the significant >other<. In favor of historical justice and clarity, I introduce a less familiar case of Freud (1933) – Herr. P, and conclude with my own case story.
In the theory of living mode, Fromm points out that bartering with money provides the preconditions for the emergence of the having-oriented consumption, building an external sense of self is the essence of the having consumption, and never being satisfied is the consequence of the having-oriented consumption. Fromm’s critique of the having-oriented consumption has important enlightenment significance for China to prevent and resolve the adverse effects of consumerism in the new era. We should vigorously cultivate and practice the core socialist values, strengthen the construction of socialist spiritual civilization, and guide people to establish a correct concept of consumption. [Translation: www.cnki.net, 7/2023]
Fromm’s Critique of the Having-oriented Culture and Its Contemporary Value [弗洛姆对“重占有”文化的批判及其时代价值]
(2023)
Fromm points out in his theory of living mode that the having-oriented culture is caused by the market-oriented social character and it manifests itself as the abstraction of social culture, the unhindered desire and the utilitarianism of education. Fromm’s Critique of the having-oriented culture has offered us great inspiration with respect to the construction of socialist culture in China in the new era that we must uphold the guiding position of Marxism in the ideological field, build cultural confidence and strength, and promote the development of socialist spiritual civilization. [Translation: www.cnki.net, 8/2023]
In modern industrial society, alienation has become a general problem existing in politics, economy, culture and other fields. For this reason, based on humanism Fromm's uses Freudian psychoanalysis to expose the symptoms of alienation in modern society. And in the perspective of Marxism, he ran through the analysis of human psychological mechanism to seek a solution to eliminate the symptoms of alienation. However, in essence, Fromm exaggerated the role of psychological factors in eliminating alienation, so it has inevitable limitation. [Translation: www.cnki.net, 4/2023]
[Chinese abstract not available] Fromm analyzed the spiritual predicament of modern people after the two World Wars through the combination of Marxism and Freudian psychoanalysis, and pointed out that the spontaneous individualization had to be subject to social conditions, resulting in the gap between positive freedom and negative freedom. In order to escape the burden brought by such negative freedom, people would rather lose their freedom than gain security and survival. In modern society, there is a common psychology of escape from freedom, which presents different forms of expression, and eventually results in totalitarianism and unsound society. Fromm tried to eliminate the ills of modern society by finding a way to realize positive freedom. The escape from freedom emphasized by Fromm is a prominent manifestation of modernity. At present, in the background of modernization and globalization, through the critical thinking of Fromm’s thought of escape from freedom, it is still enlightening and useful for the development of Chinese modernization to pursue and surpass this kind of modernity. [Translation: www.cnki.net, 12/2023]
Haben oder Sein: Leben statt Profit! Was mache ich aus dem, was die Gesellschaft aus mir macht?
(2023)
Hard lessons: (Critical) Management Studies and (Critical) Work and Organizational Psychology
(2023)
This short paper explores what lessons Critical Work and Organizational Psychology (CWOP) might learn from the rise of Critical Management Studies (CMS) thirty years ago. I begin by exploring the conditions of possibility for CMS, before providing a history of how it grew and institutionalized. Despite its >success<, I describe how partial, parochial and positional it was, and open a gap between its achievements within some Business Schools and its relative invisibility outside them. I conclude with some challenges for CWOP, in the spirit of learning from CMS.
Having introduced readers to the history of the reception of psychoanalysis in Italy, the author reconstructs the history of the Italian reception of the work of Harry Stack Sullivan (1892–1949) and Stephen A. Mitchell (1946–2000). Sullivan’s work played a fundamental role in adding to the >new Italian psychiatry,< founded by Franco Basaglia (1824–1980), the psychodynamic dimension it lacked, creating a new convergence between the social and psychological dimensions of psychiatry. Mitchell’s work played a fundamental role in the development of the Italian tradition of psychoanalytic psychotherapy originally articulated by Gaetano Benedetti (1920–2013) and Pier Francesco Galli, following their reception of Sullivan’s work. This phenomenon coincided, from an institutional point of view, with the emergence of a network of Italian institutes and societies affiliated to the International Federation of Psychoanalytic Societies, which had been originally cofounded by the William Alanson White Institute – the institute founded by Sullivan in 1943, where Mitchell himself trained as a psychoanalyst at the end of the 1970s. Interpersonal and relational psychoanalysis also ended up finding a place in the work of several colleagues of the Italian Psychoanalytic Society, as well as allowing the foundation of several institutes and societies affiliated to the International Association for Relational Psychoanalysis and Psychotherapy. The author reconstructs this chapter of Italian psychoanalysis from both a historiographical and a personal point of view.
Human Relationships and Mental Health. Insights and Findings from Erich Fromm’s time in Mexico
(2023)
In his work, Francesco Corrao has addressed cutting-edge themes developed in psychoanalysis between the 1960s and the 1980s. A contemporary re-reading of his writings offers a valuable opportunity to highlight central themes in today’s psychoanalysis, such as the epistemological approach to the reality of the unconscious, the theory of the drives, countertransference, new and different perspectives on the transference, the centrality of the Oedipus complex, and the way in which digital technology has affected both culture and psychoanalysis. It seems particularly noteworthy that, while on the one hand Corrao’s thinking preserves and integrates a part of the more recent contributions, on the other hand it provides a more solid redefinition of the fundamental elements of psychoanalysis, showing both the tensions that emerge from contemporary developments in psychoanalysis and culture, and a number of potential solutions.
Interpretation in a >personal< field perspective (https://doi.org/10.1080/0803706X.2023.2210270)
(2023)
This is a revision and expansion of a classic paper that was first delivered as a speech, in October 1994, for the 10th National Conference of the Italian Psychoanalytical Society, and then published as a chapter of the seminal book >Emozione e Interpretazione. Psicoanalisi del campo emotivo< [Emotion and interpretation. Psychoanalysis of the emotional field], edited in 1997 by Eugenio Gaburri.
The societal changes of the last century, especially in the aftermath of World War II, have led thinkers to imagine philosophical anthropology centered on the concept of hope. From very different perspectives, authors such as Ernst Bloch, Erich Fromm, and Hannah Arendt understood that hope is deeply connected with the condition and destiny of humanity. Various sociologists have developed concepts closely linked with hope: action, social change, utopia, revolution, emancipation, innovation, and trust. However, a coherent and systematic analysis is yet to emerge. Taking up the threads of this rich but fragmented reflection, this paper intends to outline the traits of a >sociology of hope< as a tool for critically interpreting today’s society and the processes of change crisscrossing it, starting from some crucial questions: Who are the actors and historical bearers of hope? What are the main socio-historical forms of hope? What social, political, and cultural conditions favors the emergence and strengthening of this disposition? What are the effects and consequences on personal and social life?
This article explores the relevance of the life and works of Kiyoshi Miki (1897 – 1945), a Japanese philosopher, to Maslovian humanistic psychology. Although Miki and Maslow differ in many respects, they shared a few common points that are important to examine. In his early articles, Miki equated philosophy with confessions of the soul and argued that individuality was impossible within the traditional framework of logic. His first main work on Pascal’s anthropology was an attempt to assimilate and synthesize the German existential/hermeneutic and the French moralist traditions he had learned in Europe in the early 1920s. Despite pioneering works by Wilhelm Reich and Erich Fromm, humanistic psychology has not exhausted the potentialities of Marxism. Maslow and other intellectuals sympathetic to this materialist philosophy were mutually disappointed. However, Maslow’s enlightened or eupsychian management may be an important step toward social revolution, compensating for a missing psychological viewpoint in traditional Marxism. Miki’s hermeneutic approach to this ideology offers two important points relevant to humanistic psychology: his concept of basic experience – later called Pathos – as the basis of any ideology, and the distinction between dialectic and organicism. His last years, during the War and fascism, raise important questions regarding what talented, self-actualizing intellectuals can do without freedom of speech and expression under a totalitarian and authoritarian regime. Finally, this article addresses how well Miki’s concept of utopia – on which he wrote an essay in the context of a dark age—corresponds to Maslow’s idea of eupsychia.
While respecting the ontological assumption of the unconscious, the author systematically critiques the concept of the death drive. It clashes with the dictates of contemporary biology, disrupting communication between disciplines. In clinical application, the death drive as metaphor demonstrates little utility. It also invites reductionism, risking oversimplification of extremely complex phenomena like aggression. Perhaps most importantly, the construct places the entire psychoanalytic project, already in an existential crisis, in peril. The author briefly introduces a complex alternative view of aggression, driven solely by eros but involving many complicated intrapsychic, interpersonal, and sociocultural factors. He suggests the death drive, however thoughtfully utilized, hinders the forward movement of psychoanalysis for reasons of consilience, incommensurability, clinical utility, cross-disciplinary communication, and political survival.
The aim of the research is to discover effective tools to support and educate caregivers in the face of difficult situations, including from an ethical point of view, such as moral distress. A literature review devoted to the link between moral behavior and neuroscience was performed. Subsequently, the main models of Coaching with Ethical purposes were studied, as a progressive detachment from the Coaching model linked to Performance. Once the affinities were established, a philological research was carried out among the main authors of Humanistic Ethics to identify the authentic roots of a Health Coaching aimed at defining the fundamental principles of an enhancement of Well-being.
Learning >in the Hive<: >Social Character< and Student Wellbeing in the Age of Psychometric Data
(2023)
Growing societal concern about a crisis in the wellbeing of young people has prompted a range of responses from governments and corporations, predicated on an ideal of the resilient, self-reliant individual. Behavioural economists, data scientists and educational technology companies now offer a variety of psychological interventions based on psychometric data, aimed at ‘equipping’ individual students with the necessary skills and character to enable them to withstand the pressures of contemporary life. As a consequence, the critical importance of mutually supportive interpersonal relationships continues to be neglected in mainstream approaches to Social and Emotional Learning (SEL). This article draws on Fromm’s theory of social character and Zuboff’s analysis of >life in the hive< to challenge the assumptions about human behaviour underpinning data science and its application in digital tools for social and emotional learning and self-managed wellbeing. To improve students’ wellbeing, we need to begin with an understanding of why they are more likely to thrive within a network of mutually supportive social relationships than a digital >hive<.