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Von der Couch zum Sessel
(2009)
Die Qualität der Hoffnung war für Fromm von zentraler Bedeutung. Hoffnung ist ein unerlässliches Element der Struktur des Lebens, der Dynamik des menschlichen Geistes. Aber so wie die Hoffnung immer zum Leben gehört, so gehören auch Enttäuschung und Verzweiflung, die Kehrseite der Hoffnung, dazu. Fromm beschreibt sehr treffend den Kampf zwischen Hoffnung und Verzweiflung, wie er in den biblischen Psalmen zum Ausdruck kommt. Das Ergebnis eines solchen Kampfes kann entweder eine vertiefte Bejahung des Lebens sein oder eine >Verhärtung des Herzens<, die zu Destruktivität und Gewalt führt.
Discusses FROMM's style of writing and highlights his ideas about (1) what hope is, (2) hope as an essential quality of the structure of >aliveness<, (3) shattered hope, and (4) the vital relationship between suffering and hope. FROMM wrote most often in the spirit of the prophet mode; central to a prophet's message is messianic hope or messianic vision. Four functions of the prophets are summarized.
Our profession is being challenged theoretically and by practical realities. Many of its basic premises are being questioned and a hostile managed care bureaucracy has been curtailing treatment opportunities. These challenges force a latent issue into full view: Is psychoanalytic wisdom tied to its dogma and technical rituals or can much of its wisdom be integrated into a more inclusive interdisciplinary perspective? Psychoanalysis has a history of resisting change. It defined too early what was and what was not to be considered psychoanalysis. Dogmatization made idols out of theories and the rituals of techniques. Theories are valuable tools only and not scientific truth. While in-stitutes and official sanctions have lacked in open-mindedness, the unofficial practicing psychoanalyst has been far more creative in adapting psychoanaly-sis to the patient's needs and embracing the freedom to develop his or her idio-syncratic ways, wisdom, and skills. We need to increase our therapeutic reper-toire beyond those that carry the label of psychoanalysis. I present some con-siderations that derive from my experience as a psychoanalytically trained dy-namic psychotherapist.
Our profession is being challenged theoretically and by practical realities. Many of its basic premises are being questioned and a hostile managed care bureaucracy has been curtailing treatment opportunities. These challenges force a latent issue into full view: Is psychoanalytic wisdom tied to its dogma and technical rituals or can much of its wisdom be integrated into a more inclusive interdisciplinary perspective? Psychoanalysis has a history of resisting change. It defined too early what was and what was not to be considered psychoanalysis. Dogmatization made idols out of theories and the rituals of techniques. Theories are valuable tools only and not scientific truth. While institutes and official sanctions have lacked in open-mindedness, the unofficial practicing psychoanalyst has been far more creative in adapting psychoanalysis to the patient's needs and embracing the freedom to develop his or her idiosyncratic ways, wisdom, and skills. We need to increase our therapeutic repertoire beyond those that carry the label of psychoanalysis. I present some considerations that derive from my experience as a psychoanalytically trained dynamic psychotherapist.
In this paper delivered at the 1982 meeting of the American Academy of Psychoanalysis in Toronto, the author discusses the relevance of E. FROMM's (e.g., 1966, 1967) themes for psychoanalysis. His biblical themes are reflected in his negative theology and in his description of the role of prophets as identifying choices for humankind. FROMM's emphasis on the intrinsic nature of hope in the structure of life is also reviewed. Features that characterize FROMM's therapeutic mode include (1) the intense aliveness of the therapist to the patient; (2) the therapist's focus on sensitivity to authenticity; (3) an emphasis on responsibility; and (4) the therapist's promotion of the pro-life resources of the patient, including creativity and the capacity for joy and love. FROMM believed the conflict between the >being< and the >having< modes to be universal, with the being mode emphasizing inner activity, love, and respect. In therapy, FROMM was fully attuned to his patients and active in the therapeutic exchange. FROMM recognized, however, that the patient had to participate in the actual changing.