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본고는 근자에 이슈가 되고 있는 >한국 민주주의의 위기<에 대한 철학적 반성으로서 다음 네 가지 점을 중심으로 살펴보고자 한다. 첫째 본고는 >한국 민주주의 위기<의 근원을 다름 아닌 <개혁의 실패 내지는 지체>에서 찾고자 한다. 둘째로, 민주주의 위기론과 관련하여 제기되고 있는 >민주세력 무능론<을 비판적으로 검토한다. 여기서는 민주 세력의 중요한 실책으로 >시민적 동의획득의 실패<를 지적하고 그 의미를 탐색해 보겠다. 세 번째로 보수화의 군중심리에 나타나고 있는 >박정희 신드롬<의 위험에 대해서 그리고 참여민주주의의 당위적 과제가 갖는 의미에 대해서 살펴보겠다. 결론에서는 한국 민주주의의 위기를 극복하기 위한 진보 세력 일반의 과제로서 >대안적 사회모델의 정립<, >국민적 동의획득의 노력<, >참여와 연대 문화의 확산<을 지적하고 이러한 상황이 철학에 부과하는 과제는 무엇인지 살펴보겠다.
Die vorliegende Arbeit untersucht die Bedeutung der Entfremdung und die Problematik der Identität in der modernen Industriegesellschaft. Es geht um die Entfremdung im Dasein des Menschen und den Verlust an der Beziehung zwischen >Ich< und >Welt<.
Erstens sind nach Auffassung in diesem Beitrag die moderne Gesellschaft und die Entfremdung, Begriff und Ursache der Entfremdung, Erkenntnis der Entfremdungsstruktur sowie Verdinglichung, Konfliktstruktur und Zerstörung des Subjekts unserer Zeit eingeprägt. Im Hinblick auf theoretische Forschungen diskutieren wir Hegel und Marx vom philosophischen Gesichtspunkt, Melvin Seeman vom soziologischen Gesichtspunkt, und Erich Fromm vom psychologischen Gesichtspunkt aus. Im Allgemeinen lässt sich sagen, dass die in die industriellen Strukturen eingebundenen Menschen an den Leistungsanforderungen zerbrechen können. Die Leistungssteigerung in sämtlichen Facetten betrifft nicht nur den Arbeiter und Manager, sie betrifft auch den Autor, weil Umsatzsteigerung in jedem Betrieb Pflicht ist. In einer von Nützlichkeit und Gleichgültigkeit beherrschten Gesellschaft steht der Mensch im Gegensatz zur Welt und zu sich selbst. Zweitens werden in Bezug auf >Die Verwandlung< Kafkas die Entfremdung des Menschen und der Verlust der Identität im literarischen Sinnbild angesprochen. Für den heutigen Menschen ist die Zerrissenheit seines Lebens und seiner Welt charakteristisch. >Die Verwandlung< stellt die Gestalt des heutigen Menschen bloß, der an dem großen Mechanismus der heutigen industriellen Gesellschaft jämmerlich zu Grunde geht. Es läge zunächst nahe, die Verwandlung vom Menschen ins Tier als Identitätsverlust aufzufassen. Denn die Verwandlung ins Tierhafte bedeutet zwar den Verlust der Sprache, die auf tierische Laute reduziert ist, einen Wechsel in der Nahrungsaufnahme und in einem räumlichen Sichfortbewegen, also eine Reduktion der vitalen Organisation auf eine rein tierische Stufe; aber das Bewußtsein des Verwandelten ist ein rein menschliches, und er ist überdies durchaus imstande, menschliche Vorgänge und Gespräche aus seiner Umgebung aufzunehmen. Gregor ist zwar in ein widerwärtigrs Tier verwandelt, aber er hört darum nicht auf, Gregor zu sein. Mit der >Verwandlung< bleibt Kafka in der Ausweglosigkeit des mytischen Kreises gefangen, wo Opfer und Selbstopfer ununterscheidbar werden. Kafka sah sein >Ich< im Unheil und meinte zu erkennen, dass einzig im Leiden des Todes ein Zustand des Heils erreicht werden könne. So war es sein Bestreben, dichtend den Tod herbeizuführen, um auf diese Weise sein Seelenheil zu erringen.
ВЪВЕДЕНИЕ НА СЪСТАВИТЕЛЯ
(2008)
Überfluss und Überdruss
(2008)
两次世界大战特别是第二次世界大战在物质上和精神上给人们造成了巨大的创伤,理性国家和理性社会的观念土崩瓦解,悲观、绝望的情绪笼罩整个西方世界,痛苦、忧虑、烦恼、死亡成了人的基本生存情境。二战后,人们的物质生活丰富多样,而精神生活极大空虚,资本和技术奴役人,人在社会中丧失了主动性,人由主体变成了客体等等。西方马克思主义者早在20世纪30年代就开始反思这些严峻的社会问题。在他们看来,这些问题是资本主义这一特殊社会形态中存在的带有普遍性的问题。这些问题中带有根本性的问题就是资本主义社会普遍存在着异化现象。西方马克思主义者中一类人从人本主义角度对资本主义异化现象进行了批判性的反思,如卢卡奇、马尔库塞、弗罗姆、列斐伏尔、萨特等;另一类人则从科学主义视角对资本主义异化现象进行了批判,如阿尔都塞等。纵观西方马克思主义者的异化理论,可以看出它们与马克思的劳动异化理论有着原则性的区别。当然,西方马克思主义者在批判资本主义社会对人性的压抑、对精神的奴役以及日常生活的异化、科技对人的统治等方面是相当深刻的。然而,他们的异化理论同时带有很大的局限性。本文就西方马克思主义者的异化理论的合理性和局限性作出了认真的分析和评价,并揭示了西方马克思主义者对资本主义异化现象的批判性反思给予中国现代化进程的启示。
Vorwort
(2008)
Vom Haben zum Sein,
(2008)
Vitality affects
(2008)
Buddhism and psychoanalysis have long been accused of privileging internal transformation over active social and political engagement. Yet, as representatives of non-theistic and secular paths toward the realization of human potential, both traditions embody an important aspect of the Romantic quest for progress, that is, the transcendence of internal and external division. Insight into the Buddhist notion of self as ontologically interdependent and non-dualistic optimally yields not only personal transformation but also an expanded circle of identification, with important implications for social responsibility. Erich Fromm, in interpreting the influential work of D. T. Suzuki, represents a historical and philosophical link between the psychoanalytic legacy of social responsibility and the Buddhist concept of Enlightenment.
Artykuł ma wskazywać związki filozofii Ericha Fromma z myśleniem utopijnym. Podstawowym zadaniem będzie zatem rozstrzygniecie, czy mamy do czynienia z klasyczna utopia, czy jedynie z elementami myślenia utopistycznego. Przyjmując, ze filozofia niemieckiego myśliciela wpisuje się w tradycje utopistyczna, ale klasyczna utopia nie jest, podejmuje próbę wykazania związków systemu filozoficznego Ericha Fromma z psychoanaliza Freuda, filozofia Marksa, mesjanizmem żydowskim i chrześcijańskim, które cechuje myślenie utopistyczne.
This paper combines historical and biographical work on the Frankfurt School of critical theorists with a sociological approach to intellectual creativity outlined in Michael Farrell’s provocative book Collaborative Circles: Friendship Dynamics and Creative Work. Revisiting earlier research on the often unheralded role the psychoanalyst Erich Fromm played in the early years of the critical theory tradition, the paper reviews the theory of collaborative circles outlined by Farrell, applies this social science explanation of conflict and creativity to the Frankfurt School network of Horkheimer, Fromm, Adorno, Marcuse, Lowenthal etc. and suggests a new way of thinking about the history of this innovative and controversial group of social theorists and researchers. The paper concludes by suggesting revisions to the Farrell model of collaborative circles and compares and contrasts the strengths of the theory to the “scientific intellectual movements” approach outlined by Frickel and Gross.
The Treatment
(2008)
弗洛姆是20世纪著名哲学家。他的人本思想是他庞大理论体系中颇具特色的一部分。本文在研读弗洛姆几本重要著作和相关研究资料的基础上,对其人本思想进行了探索研究。文中首先介绍弗洛姆人本思想形成的时代背景和理论来源;其次,对弗洛姆人本思想的三个方面:它的出发点——人的概念及对人性的探析,它的核心——人的异化和社会的病态,它的落脚点——健全社会与人的全面发展的设想进行阐述和研究;再者,根据马克思主义科学的人学思想对弗洛姆人本思想的合理性与局限性进行分析;最后,探讨弗洛姆人本思想中的合理部分对我国建设发展的启示。当前,我国正处于构建社会主义和谐社会的关键时期。通过加强对西方马克思主义的研究来推动我们对人的全面发展的研究,从而正确处理人的发展与经济社会发展的关系,实现人与人、人与自然、人与社会的和谐发展,对促进构建社会主义和谐社会有重大意义。本文立足于马克思主义基本立场,运用马克思主义基本观点和辩证分析的方法对>西方马克思主义<主要代表人物之一弗洛姆的人本思想进行研究,意图发现他人本思想的可贵之处——即始终把人摆在经济社会发展的中心位置,主张社会的经济、政治和文化领域的所有活动都要为人的全面发展服务等思想对我们的启迪作用。他的人本思想中也有一些不合理的东西,甚至存在有悖于马克思主义的地方。因此,对弗洛姆的思想我们应采取批判地吸收态度,取其精华,弃其糟粕,服务于建设发展的伟大实践。
Johan Jakob Bachofen (1815-1887) was a Swiss anthropologist and sociologist whose 1861 book, Mother Right: An Investigation of the Religious and Juridical Character of Matriarchy in the Ancient World is best known for his radical claims that matriarchy preceded patriarchy, and that matriarchy is the source of human society, religion, and morality. Scholars have acknowledged Bachofen’s influence on a long list of writers, including but not limited to: Lewis Henry Morgan, Friedrich Nietzsche, Thomas Mann, Friederich Engels, Karl Marx, Erich Fromm, Joseph Campbelll, Emile Durkheim, Carl Gustav Jung, Thorstein Veblen, Ferdinand Tonnies, and Pitirim Sorokin. The focus of my thesis is to bring attention to Bachofen’s influence on the early sociologists (Engels, Durkheim, Tonnies, Sorokin), and more importantly, on the later sociologists and other social scientists whom these early sociologists in turn influenced, including: David Riesman, Talcott Parsons, and Jean Baudrillard.
The Relevance of Hegel's Phenomenology of Spirit to the Process of Contemporary Psychoanalysis
(2008)
Dreams are associated with those issues of our waking life which preoccupy us emotionally. According to our Daseinsanalytic view, however, the issue that concerns us while dreaming is actually not the concrete worrying matter itself, but its existential dimension. This view is based on Martin Heidegger’s concept of human being as that being to which its own being is an issue. It means that all feeling and understanding dealing with concrete issues concurrently refer to fundamental issues of our existence. Dreaming though, we are focused entirely on the fundamental aspects. Dreams show the very individual and specific struggle of the dreamer with certain conditions of human life, which he or she is unable or unwilling to accept because they seem too difficult to endure. I want to demonstrate this method of interpretation on a dream of a depressive patient. The example illustrates that the concerns of dreaming are rooted in and refer to an existential dilemma that is hidden in the concrete difficulties of waking life and represented in the concrete dream events. In addition, it gives us the opportunity to inquire into the specificity of the fundamental dilemma of a personality with a >depressive view< of the world.
This article will briefly introduce the concept of authoritarian personality as its team of authors T. W. Adorno, E. Frenkel-Brunswik, D. J. Levinson and R. N. Sanford, presented it, describe the contemporary influence of the concept and focus on possible implications for the study of non-democratic regimes. The reader will also learn about findings of political psychology and reflections about the concept of authoritarianism, including the approaches of S. Freud, E. Fromm, A. Maslow and others. The following text is based on the theoretical conclusions of political psychology, which by applying its scholarly perspective can uncover some contexts of the study of non-democratic regimes.
According to Fromm's, freedom has a double meaning and modern man is in a dilemma of freedom. The individualization of human beings and the capitalist social system, while encouraging people to pursue freedom and obtain freedom, restrict their freedom and lead to mental loneliness. There are two ways to get rid of loneliness: escaping from negative freedom and realizing positive freedom. The ways to escape from negative freedom are totalitarianism, destructive behavior and mechanical adaptation. The way to achieve positive freedom is through love and creative work. Fromm's thought is very instructive for us to understand the psychological problems of today's China. [Automatic translation]
The paper analyses the Freud’s dilemma in his theory of civilization, on this basis, finds the course of problem. In this process, we begin with the two basic concepts, namely civilization and instinct. In Freud’s theory, the civilization is existed as the performance of difference between people and animals. It not only include the knowledge and ability that formed in dealing with the relationship between human and nature, but also include the various rules and regulations between peoples. Instinct, as a core concept in his theoretical system, is inherited from the theory of biological evolution. He believes that the instinct urged the organism returning to the previous state, and eventually, he divided the instinct into instinct for life and death instinct, and believed it has fundamental confliction between the two instincts. When Freud’s perspective turns to the field of the social life, he also looks at modern civilization from the perspective of instinct, and believes that modern civilization oppresses the satisfaction of instinct and meets the demands of instinct at the same time. But, he does not completely abandon the idea of civilization or instinct, he thinks that civilization can oppress instinct appropriately. However, the oppression what degree is appropriate, Freud does not give a clear standard. So, in fact, the problem he encountered has not been fully resolved. Aiming at the difficulties encountered by Freud, other scholars such as Marcuse and Fromm have tried to solve this problem. But, their theories have their own shortcomings. Marcuse does not fully understand Freud’s problem, he is more concerned about Freud’s instinct for life. In fact, Freud is more attention about death instinct. As for Fromm, he integrates the spirit of Marxism and psychoanalysis, in the face of the difficulties encountered by Freud, he thinks that the problem can disappear with the development of society. So, he gives us only a hope, a utopian existence. So, we should explore the root cause of the dilemma encountered by Freud, and analyze whether the dilemma exist or not in actually.– When analyzing Freud’s theory of civilization, we finds that to imagine a non-oppressed civilization, the biggest obstacle we faced is the death instinct.– So, the question is weather the death instinct is necessary. Karen·Horney raises doubts in this regard. Through her own analysis, she thinks that it is not necessary to mention death instinct, for, there is no full evidence to certificate it, and it also contradict with the reality. However, the death instinct, after all, as a real theory is putted forward by Freud, and when the theory take the great dilemma to him, he still use it. So, it was necessary to explore the theoretical way what his death instinct produced. Freud is impacted by the theory of evolution deeply, and he introduces the concept of instinct as a biological field into the psychological field. In this course, he also introduce the logic of evolution into psychological field. So, the things what are established in biological field are similarly established in psychological field. When he discovers that the people have the tendency to repeat previous activities, he considers that it represents a kind of instinctive tendency also. On this basis, he puts forward the death instinct that is, return to the previous inorganic state. However, when he looks at human civilization, he is still from the view of biology, and considers that people and animals have no essential difference. This is a non-scientific idea .It has been recognized by many scholars that it has essential difference between people and animals. Therefore, the study of human civilization should be from the fundamental characters of human.– In the history of Western thoughts, it has been existed the concept of rational person religionary person and biological person. Cassirer puts forward the concept of symbolic person, on the basis of analyzing the limitation of these concepts, and it mainly emphasize the higher level ability of free creating what human has. This is consistent with the Marx’s incisive elucidation. So, >people are symbolic animals< seizes the people’s fundamental characters. From the concept of >human is symbolic animals<, human has the ability of creating and using the symbol. This is the universal dynamic creativity what human has. In the course of creating and using symbol, human has the ability of giving the value to symbols freely and dynamicly, so the symbol system is a free system also. Civilization is a development course of self-determination. It develops and heritages through the symbol media. Thus, the development of civilization is a free, dynamic process also. So the development of civilization not only does not oppress anything, but also is not hampered by other things. Thus, in Freud’s view, the course of the development of civilization does not oppress instinct. [Translation: www.cnki.net, 6/2023]