We are presently at a point of unique circumstantial convergence where recession, an increased emphasis on business ethics, and marketer’s reluctance to accept shifting social agendas have combined to identify the need for a new approach to marketing. Using concepts from the human resources, marketing and psychology literatures, and especially Erich Fromm’s ideas concerning economic character, this paper posits that marketers – as a professional community – are driven to promote consumerist outcomes; victims of an automaton amalgam of calling and character. The analysis suggests the vulnerability of both marketer and consumer are mutually reinforcing and that we need, somehow, to break this damaging cycle of dependence. We know little, however, about how marketers think and feel about their discipline, so this paper also promotes an agenda for marketer behaviour research, as a countervailing balance to a currently disproportionate focus on the consumer.
Auf dem Umschlag dieses Buches begrüßt uns Diogenes von Sinope, der nichts haben will, nicht einmal von Alexander dem Großen. Er ist freilich eine Ausnahme. Die meisten Menschen haben gern, und deshalb mangelt es auch nicht an Gründen und Anlässen, sich über das Haben zu äußern. In einer höchst unterhaltsamen Reise durch die Sinnwelten des Habens eröffnet Harald Weinrich, der Grandseigneur der europäischen Sprachwissenschaft, verblüffende Einsichten in unseren Gebrauch des Wörtchens Haben – und unser Haben-Denken, das sich darin offenbart.
This paper discusses the notion of mental health from the perspective of the social context in which such a notion has to exist, and has to be fostered or otherwise, by that key social activity in a democracy that is education. In particular, it considers this topic by way of reviewing a thoroughgoing analysis of ‘society and sanity’ presented over a half century ago by Erich Fromm in his >The Sane Society<. The links to and an implications for a PCP understanding of mental health in the light of the ideas of Fromm and some later thinkers are discussed.
Drawing upon the thought of Eric Fromm, this paper argues that efforts to understand and counter behaviour that causes difficulties in education should begin in a critical and reflective engagement with both the conditions of human freedom and the character of educational institutions and society as a whole. Fromm’s critique of dominating ideas about good mental health within capitalistic societies is examined in relation to disablement and attention-deficient hyperactivity disorder. A study of a sixth-form college in the south of England elucidates connections between Fromm’s insights into social psychology and disablement as a process of oppression.
In 1937 Theodor Adorno, in a letter to Erich Fromm, described women as exemplars of commodity fetishism, >agents of the commodity in society<. Adorno wanted Fromm to join him in a study of the invidious psycho-social effects of this phenomenon. Fromm did not respond to this invitation, possibly because his own views on women were diametrically opposed to Adorno’s. To Fromm, women were not agents of capitalist corruption but avatars of altruism, their nurturing qualities providing models for socialist morality. These polarized images of women have their roots in Enlightenment gender theory. This essay outlines the myths of Woman promulgated by Enlightenment intellectuals, in particular the Janus-faced doctrine of ‘female influence’ that dominated eighteenth-century writings on women, which portrayed them simultaneously as acquisitive hedonists and as paragons of self-sacrificial benevolence.
Erich Fromm (1900 – 1980)
(2012)
Erich Fromm in his short book >The Art of Loving< presents love as an attitude and feeling that can be learned. Love in Fromm's terms is beyond the scope of interest sexologists, is an attitude combining the ability to learn a second, respect for him and concern for his welfare. Love is not a recipe for a happy sex life but the essence of the attitude in which it is a centre place for the most subtle and for healthy human development kind of relationship. There is no health without mental health and full of expression capabilities inherent in the unit without the feeling of love. It is an expression of the full development of personality.
Fromm's approach to mental health is based on the neurophysiology principle that the brain has an innate tendency to preserve life. This principle implies a basic condition of psychic health: the concomitant of the process of life itself respect for life, that of others as one's own. According to Fromm, this universal criterion of mental health, inextricably linked to ethical issues, gives a satisfactory solution to the problem of human existence.
In a 2002 article that appeared in El País, the Spanish writer Javier Cercas allies himself with other scholars who have argued that during the time of its publication he Family of Pascual Duarte (1942) by Camilo José Cela, served as an apologia for Franco’s dictatorship. Following the ideas articulated by Erich Fromm in Escape from Freedom (1941) about fascism as a reaction against the effects of individual isolation in the modern era, I relate Cerca’s political interpretation of the Family of Pascual Duarte with existential and psychological readings of the novel. I argue that the moral decline of Pascual Duarte is the result of his inability to live up to the existential burden of freedom in the seemingly uncaring, anarchical and meaningless universe associated, from the Nationalist perspective, with the political and social programs of the Second Republic. While Pascual tries to elude this responsibility through various mechanisms of escape, primarily through practices of submission and domination, the lack of any legitimate authority to submit to or of any sphere in which he can legitimately assert his own authority, leads Pascual to unwittingly present his meaningless and immoral life as a case for the reassertion of a dictatorial regime.
Dalam Novel Cewek Matre karya Alberthiene Endah, Lola sebagai tokoh utama memiliki perilaku hedonis yang juga dimiliki oleh sebagian besar masyarakat metropolitan di Indonesia. Perilaku ini membuat kehidupan Lola yang awalnya berjalan lancar tanpa masalah berarti menjadi penuh konflik yang berkepanjangan. Penelitian ini bertujuan untuk mengungkapkan (1) Bagaimanakah bentuk perilaku hedonis yang dilakukan oleh tokoh Lola dalam novel >Cewek Matre< karya Alberthiene Endah? (2) Bagaimana latar belakang timbulnya perilaku hedonis pada diri Lola dalam novel >Cewek Matre< karya Alberthiene Endah? (3) Bagaimanakah dampak perilaku hedonis yang dilakukan oleh tokoh Lola terhadap lingkungan sekitarnya dalam novel >Cewek Matre< karya Alberthiene Endah? berdasarkan teori psikologi humanistik Erich Fromm. Pendekatan yang digunakan pada penelitian ini adalah pendekatan sosiologi sastra, sedangkan teknik analisis data yang digunakan adalah teknik analisis isi atau content analysis dengan menggunakan metode tafsir sastra atau hermeneutik. Hasil penelitian mengungkapkan bahwa tokoh Lola memiliki perilaku hedonis yang berupa gemar menghambur-hamburkan uang, membeli barang-barang mewah, dan menjadi cewek matre. Perilaku hedonis ini bukanlah perilaku bawaan lahir Lola, melainkan bentukan dari lingkungan sosial Lola yang menstimulus Lola untuk memiliki perilaku hedonis.
Tytuł rozdziału zaczerpnięty został z tekstu Hansa Jurgena Schultza ukazują-cego pięć jego zdaniem kluczowych w kontekście walki o godność człowieka i ludzkości postaci dwudziestego wieku. Są to Martin Luther King, Dietrich Bon-hoeffer, Reinhold Schneider, Albert Schweitzer i Erich Fromm. Dwóch ostatnich, mimo tak odmiennych biografii i dziedzictwa rodzinnego połączyło szczególnie dobitnie wyrażanie szacunku dla pełnego rozwoju wszelkich form życia. Erich Fromm wskazywał że człowiek może i powinien znaleźć poprzez własne nieza-leżne i krytyczne myślenie o sobie, wolne od manipulacji i interesów politycz-nych, czy ograniczeń ekonomicznych ideał istoty biofilnej. Erich Fromm opisy-wał biofilność jako charakterologiczną podstawę swej analitycznej psychologii społecznej. Biofilność powoduje że człowiek jest przyciągany do innych istot żywych i potrzebuje kontaktu z naturą, aby być zdrowym, aby znaleźć sens swo-jego życia i realizować się w nim. Albert Schweitzer odnalazł kontakt z naturą w dżungli w Gabonie i w tym szczególnym odległym od cywilizacji miejscu reali-zował w praktyce idee szacunku dla życia. Jego biofilność bardziej niż w przy-padku Fromma, wyrażała się czynem. Dla obu filozofów życie jest podstawą ludzkiej egzystencji i gwarantem obecności najwyższych wartości kulturowych. Można ich traktować jak partyzantów humanistyki chociażby dlatego, że podob-ni są do oddanych swej sprawie bojowników na rzecz szlachetnego człowieczeń-stwa. Fromm zwrócił uwagę, że nie starczy życie zasobne, bogate, wolne od głodu, bez wewnętrznego rozwoju człowieka. Schweitzer z przekonaniem, że każdy ma swe własne Lamaberene, zwracał uwagę na praktyczne kształtowanie człowieka etycznego. Obaj ukazali że różne drogi prowadzą do wspólnego celu, odmienne światopoglądy wskazać mogą wspólny cel jakim jest poszanowanie życia.
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.
The text considers the problem of Albert Schweitzer's fight to stop the development of nuclear weapons, in view of the problem of modern international terrorism. Special services in many countries for some time gains information about the efforts of various terrorist organizations to obtain nuclear weapons (or components and knowledge needed to produce it). To determine the risk there was establish a term: 'nuclear terrorism', and many actions (legal and operational) are taken in order to prevent this phenomenon. Currently no one questions the clear negativity of nuclear terrorism, so it's worth to think about its structure and causes – which arise from human destructiveness. The element of self-destruction, present in human nature manifested itself particularly strongly with the invention of weapon with such great power of destruction, which is a nuclear weapon. Albert Schweitzer noticed an element of self-destruction, calling it 'an inhuman way of thinking' and actively engaged in a worldwide campaign against nuclear armament. The main reason which cause the Doctor of Lambaréné to take this activity, was to draw the attention of world public opinion on the negative effects of nuclear test-explosions. However, during the exploration of issues (in which he was supported by eminent specialists in the field of nuclear physics, with Albert Einstein headed), Schweitzer discovered a much more serious danger threatening all of humanity. This text is an attempt to answer the question about the topicality of peace appeals made by him in the 50's and 60's. The author reminds the risks associated with the development of nuclear weapons and technology in Schweitzer's times and at the present time, trying to outline the basic differences between them. Today, more and more The text considers the problem of Albert Schweitzer's fight to stop the development of nuclear weapons, in view of the problem of modern international terrorism. Special services in many countries for some time gains information about the efforts of various terrorist organizations to obtain nuclear weapons (or components and knowledge needed to produce it). To determine the risk there was establish a term: 'nuclear terrorism', and many actions (legal and operational) are taken in order to prevent this phenomenon. Currently no one questions the clear negativity of nuclear terrorism, so it's worth to think about its structure and causes - which arise from human destructiveness. The element of self-destruction, present in human nature manifested itself particularly strongly with the invention of weapon with such great power of destruction, which is a nuclear weapon. Albert Schweitzer noticed an element of self-destruction, calling it 'an inhuman way of thinking' and actively engaged in a worldwide campaign against nuclear armament. The main reason which cause the Doctor of Lambaréné to take this activity, was to draw the attention of world public opinion on the negative effects of nuclear test-explosions. However, during the exploration of issues (in which he was supported by eminent specialists in the field of nuclear physics, with Albert Einstein at the helm), Schweitzer discovered a much more serious danger threatening all of humanity. This text is an attempt to answer the question about the topicality of peace appeals made by him in the 50's and 60's. The author reminds the risks associated with the development of nuclear weapons and technology in Schweitzer's times and at the present time, trying to outline the basic differences between them. Today, more and more.
Dr. Pankiewicz’s paper focuses on the depiction of Erich Fromm’s character and views. The subject of the author's analysis is the work of Fromm entitled >War in Man< (the author is the initiator of the Polish edition of this book). The paper raises both the issues of the presented book, as well as Fromm's views, which can be found in reading the paper. Dr. Pankiewicz points out that >War in Man< is a very important voice of warning against nuclear threat, while pointing to the paradoxical fact that the main source of danger to humanity is currently man himself - that the element of self-destruction lies within us. The author introduces to the reader the universal issues of life and death, so characteristic for Fromm's thought, citing pessimistic thoughts about the dimensions of human destructiveness. And although (as stated by the author himself) the take on the paper's issues is not optimistic, the guide and popularization of Fromm's reflections on the global nuclear threat is nowadays one of the most current issues. The text help us to better understand what was happening and is still happening before our eyes: It approximates the structure of modern man’s nature and the problems of interdependence of social and psychological factors, explains the essence of human aggressive behaviour, indicating the sources of these behav-iours.
In his paper, the author considers >the humans’ love of themselves, of their perfection and self-preservation.< He shares Al-Ghazali’s postulate >humans love the eternity of their being< and highlights the presence of this idea in the doctrine of Christianity, in the conceptions of Ludwig Feuerbach (1804–1872) and Erich Fromm (1900–1980).
Идеи Эриха Фромма о педагогическои антропологии [Erich Fromm’s Ideas on Educational Anthropology]
(2012)
В своем творчестве Фромм придавал большое значение проблемам педагогической антропологии. Он поставил перед философией задачу формирования нового Человека, построившего общество, основанное на принципах гуманизма и свободы. Поставленную задачу может выполнить гуманная педагогика, которая способна гуманизировать индивидуальный, внутренний мир человека, его представления о добре и зле, расширить его идеалы, сделать его более совершенным и самодостаточным во благо себя и других людей.
Beck (1995) has outlined an influential social theory in which the role of modern risks has been highlighted. Modern societies are characterized as qualitatively distinct from premodern societies due to the self-generated new risks of annihilatory potential. Jonas (1979) has proposed an approach highlighting fear as a heuristic guideline for approaching further scientific research and technological development. According to this framework, imagining annihilatory risks inherent in a particular technology and research should make us forego the potential benefits of this technology, as the potential costs are too high. Mittelstraß (1992) argues exactly the opposite and claims that not less but more research and technological progress is necessary in order to enhance the survival chances of the human species. In order to reduce the possibility of deliberate action, which may trigger the annihilation of the human species, however, Mittelstraß (1992) calls for the development of a strong ethos of responsibility. The question, though, remains on what kind of rationale this ethos of individual responsibility may be grounded? It is suggested in this paper that Fromm (1947) provided the answer to the question of how such an ethos may be created and sustained.
The collapse of authorities in society has been accompanied by the disappearance of the >master-student< relation, so significant for the development of young scientists. This paper presents the reasons behind this situation as well as its consequences. The discussion of the causes is based on Erich. Fromm’s theory of authority. The result of the conducted analysis is as follows: excessive institutionalization of how scientific research is carried out does not allow real scientific authorities to function effectively at universities – they are replaced with impersonal authority which scientific institution is.
Человек не является подобием машины, которая обладает набором разных свойств и характеристик. В бытии человека обнаруживаются экзистенциальные противоречия. Ведь он рождается в природе, а живет в обществе. Человек имеет инстинкты, но располагает и сознанием. Он животное и неживотное. Потомок Адама – природное создание, но он имеет и божественную природу. Человек, по определению Э. Фромма, едва ли не самое эксцентричное создание универсума.
Despite readily available facts and figures regarding human-caused natural degradation, a large portion of the public still refuses to believe that the environment is suffering because of our actions. This refusal to believe, paired with a lack of environmental motivation, has become so evident that it recently attracted the attention of scientists and psychologists attempting to account for it from various perspectives. The disbelief in, for instance, climate change, is hard to explain without referring to a mechanism best described as >environmental denial<. Analysis shows that people may be prone to deny anthropogenic environmental damage because their personal identity, as well as the quest for meaning in their lives, depends upon a consumerist modus vivendi. Consciously or unconsciously faced with the dilemma of either accepting that this lifestyle endangers the life of the planet (as well as their and their children’s well-being), and thus accepting its consequences and the responsibility for change, or refusing to believe that the environmental degradation is occurring in the first place, they choose the latter option. This choice is also motivated by the lack of sound alternatives around which new, >greener< identities could be built. Thus any attempt at changing public opinion regarding anthropogenic environmental degradation, as well as any strategy that advocates putting an abrupt end to our environmentally damaging practices, is not likely to be successful if it neglects to provide new footing for identity building.
El psicoanalista y teorico social judeoaleman Erich Fromm (1900-1980) publico en 1966 una obra en la que se propuso interpretar la tradicion religiosa de su pueblo desde una perspectiva >radical<. Por >radical< este autor entendia su particular revision de las teorias psicoanaliticas sobre el individuo y la sociedad que le dieron fama mundial. Quiza podriamos leer Y sereis como dioses (You shall be as Gods) como una obra muy personal que conecta las vivencias pasadas, que tanto peso tendrian en el mundo interno de Fromm, con el presente de un autor que ya habia alcanzado su madurez intelectual y el prestigio academico como cientifico social. Este trabajo, centrado en la religiosidad judia, no ha gozado, sin embargo, de la popularidad que alcanzaron otras de sus obras como >El miedo a la libertad< (1941), >Psicoanalisis de la sociedad contemporanea< (1955) o >El arte de amar< (1956). Creemos, sin embargo, que merece la pena una relectura de este libro desde las tradiciones teorico politicas del sur de Europa, y comentar tanto sus hallazgos valiosos como sus grisaceas ausencias.
Erziehungserfahrung, politische Einstellung und Autoritarismus – Ergebnisse der >Mitte<-Studien<
(2012)
Am Anfang standen die Studien zu Autorität und Familie des Frankfurter Instituts für Sozialforschung. In diesen wurde zum ersten Mal auf empirischer Grundlage der Zusammenhang von Sozialisation und antidemokratischer Einstellung untersucht. Der Befund wurde begriffsprägend und gab sowohl der noch in Deutschland durchgeführten wie auch der im Exil in Angriff genommenen Studie den Namen >The Authoritarian Personality< (vgl. Adorno et al. 1950), welche wiederum auf den weniger bekannten, aber richtungsweisenden Studien >Autorität und Familie< aufbaute (vgl. Horkheimer, Fromm & Marcuse 1936). Die Autoren kamen in ihren Studien zu dem Ergebnis, dass die antidemokratische Einstellung in Deutschland weit verbreitet und in allen politischen Lagern anzutreffen war. Dieser Befund wurde mit einer Erklärung verbunden, die bis heute diskutiert wird: dem Konzept des autoritären Charakters. Dazu die beiden Exponenten der Kritischen Theorie, Theodor W. Adorno und Max Horkheimer, nach ihrer Rückkehr aus dem Exil: >Diese Autoritätsgebundenheit bedeutet ... die bedingungslose Anerkennung dessen, was ist und Macht hat, und den irrationalen Nachdruck auf konventionelle Werte ... und entsprechend auf konventionelles, unkritisches Verhalten. ... man verhält sich unterwürfig zu den idealisierten moralischen Autoritäten der Gruppe ..., steht aber zugleich auf dem Sprung, den, der nicht dazugehört, ... zu verdammen.< Der autoritäre Charakter zeichne sich durch >Anerkennung jeglicher gegebener Ordnung<, verbunden >mit einer Schwäche des Ichs< aus. Er beurteile die Welt nach >zweigeteilten Klischees und ist geneigt, die unveränderliche Natur oder gar okkulte Mächte für alles Übel verantwortlich zu machen.< (Horkheimer/Adorno 1952, S. 368) Adorno und Horkheimer konstatieren den >unbewußten Wunsch nach Zerstörung<, den sich der autoritäre Charakter selbst nicht eingestehe, aber >in andere hineinsieht< und ihn dann als Verfolgung des Fremden, Abweichenden ausleben kann. >Immerzu phantasiert er von verbotenen und schlimmen Dingen, die in der Welt vorgehen, besonders auch von sexuellen Ausschweifungen<. Diese >projektive Identifizierung< sei die Kehrseite der >auffälligen Beziehungslosigkeit, der Flachheit ihres Empfindens, auch den ihnen angeblich nächsten Menschen gegenüber< (ebd., S. 369).
Désobéir
(2012)
Les manifestations étudiantes du printemps 2012 ont à tout jamais marqué notre inconscient collectif et colorant encore aujourd’hui notre paysage médiatique. Nous avons été soit ébranlés, soit choqués, emballés ou inspirés par toute cette agitation. Cette crise sociale historique a ravivé chez plusieurs des préoccupations, des craintes ou encore de l’espoir et de l’exaltation. Au lendemain du dépôt du projet de loi 78, j’ai tenté de faire le point sur mon rôle d’éducateur et, plus largement, sur mes valeurs éducatives. […]
Одно из глубинных потребностей человека, отмеченное Фроммом, – это стремление к уподоблению, поиск объекта поклонения. Индивид, заброшенный в мир таинственных вещей и явлений, просто не в состоянии самостоятельно осознать назначение и смысл окружающего бытия. Он нуждается в системе ориентации, которая дала бы ему возможность отождествлять себя с неким признанным образцом.
Health is a subject of reflection of many sciences: medical, social, and economic. It is a very difficult category to define, because it is multifaceted, multi-dimensional. Undoubtedly it is a value, which on the one hand, it may become aim of human activity (in this sense, health is the value of autotelic, that is valued for its own sake), on the other hand, health can be regarded as a value by which a person can function well into old age, deriving satisfaction from life and pursue differ-ent priorities in life (instrumental value).
Health is a fundamental right of every man, and also a kind of social capital, because only healthy people can produce a variety of good material and cultural progress. Therefore extremely urgent task for modern education is for health education. Health and disease issues are often undertaken by living in the twentieth century American psychologist and philosopher of German origin – Erich Fromm, who was looking for recipes for >healthy society<. The aim of this paper is to present the biomedical and holistic model of health and illness, and then on this back-ground scratching E. Fromm views on human nature and determinants of health condition. The article will take a reflection on the meaning of love in the process of caring for terminally ill people, which Erich Fromm considered the fundamental question of human existence.
Este artigo resulta das várias indagações que fazem parte de minha atuação na área científico-tecnológica. A pergunta-chave para iniciar o debate é: Afinal, o que é a >cts<? Um novo campo de estudos? Uma nova abordagem epistemológica ou o resgate dos valores humanos na difusão da cultura científica? Será que, contraditoriamente ao que pensamos ser uma educação >cts<, estamos >academizando< em demasia estes estudos e, de forma similar à ciência convencional, deixando-os muito distantes da função educacional? Tal aspecto me preocupa principalmente em relação ao Ensino Médio que, por ser o espaço e o tempo da formação da personalidade juvenil, enfrenta ainda diversas dificuldades em relação à formação dos valores humanos. Com este dilema e com novas leituras, encontrei similaridade com minhas preocupações em Erich Fromm, para desvendar esta questão do dissociamento da cultura científica da cultura humanística. Além dele, alguns outros importantes autores me serviram de suporte para essas reflexões: Ellul, Mumford, Ortega y Gasset – mais recentemente, Barber, Diamond, De Masi, Herman, Klein entre outros. Para os meus propósitos de análise, fica evidente que difundir a cultura científica apartada da cultura humanística no Ensino Médio pouco contribui para o desenvolvimento pleno do ser humano. E a >cts< – da forma que a concebemos atualmente – poderia ser, sim, o elo entre estas duas culturas. Palavras-chave: cultura científica; cultura humanística; ensino médio; >cts<
본 논문은 인간의 성숙에 관한 기독교상담학적 연구로서, 정신분석 및 인본주의 심리학적 관점을 중심으로 살펴보았다. 연구자는 긍정심리학의 태동 이전부터 자기실현적 입장을 지닌 상담심리학 분야의 연구자들은 성숙한 인간의 특성을 밝히기 위해 노력해왔음을 밝혔다. 연구자는 프로이트가 성숙한 인간상으로서의 욕망의 절제를 설명하고 있는 성격의 삼원구조이론(tripartite theory of personality), 프롬의 성숙한 인간상으로서의 >생산적 인간(productive person)< 에릭슨의 인간의 근원적 힘으로서의 >덕(virtue)<을 살펴보았다. 그 후에 인본주의 심리학적 관점에서 올포트(G. Allport)의 건강한 성격으로서의 >성숙한 인격(mature person)<, 매슬로우(A. Maslow)의 성숙한 인간으로서의 >자기실현적 인간(self-actualizing person)<에 관해 살펴보았다. 그 후에 기독교상담적 측면에서 성숙에 대한 성서적 관점, 긍정적인 자기변화의 성숙을 위한 >희망(hope)<에 대해 살펴보았다. 특히 우리는 성숙에 관한 심리학을 기독교 전통에서 고찰하면서 성숙의 의미가 성서적 전통에 깊이 뿌리내리고 있음을 확인하였으며, 개인의 성숙을 위해 지속적으로 신앙 안에서 돌보는 자와의 관계 안에서 희망함이 절대적으로 필요하다는 점을 지적하였다. 연구자는 본 논문을 마무리 하면서, 인간의 성숙에 관한 일반상담심리학적 연구의 필요성을 제기하고 동시에 기독교상담학적 관점에서 평가하였다. 특히 기독교상담자들은 지속적이고 긍정적인 변화는 성령의 능력과 인도를 통하여 온다는 것을 인식하기에 기독교상담학적 관점에서 앞으로 다루어야 과제의 필요성을 제시하였다.
Carlos Jimenez’s >House and Studio< was self-designed to fully function as both a home and workplace. Since its establishment in 1983, the installation has been continuously updated for almost 30 years solely under the guidance of the owner’s life occurrences and routine needs. The additions and alterations succeeding the building’s erection were executed to incorporate small yet symbolic fragments of the resident’s memories and life episodes. The particularity of the >House and Studio< can be compared with other residential remodeling and expansion projects in regards to certain key aspects. These means of comparison include, but are not limited to, building strictly under the direction of a master plan of development vs. allowing natural adaptations that comply with the resident’s needs, rapid development vs. gradual advancement, the ornamenting by exposing showy features vs. the enhancing by addition of modest natural components, sustainability vs. sustenance, systematic room divisions vs. ambiguous spatial organization, possession as a materialized asset vs. preservation as a recollection of memories, and finally the recognition as one example of signature architecture vs. the witnessing of a maturing animated shelter. The given propositions can be further explained with the comprehension of Erich Fromm’s theory of the >Having< mode and >Being< mode, two mechanisms that categorize the essence of human life. The >Having< mode is described by the human greed for wealth, power, and influence, whereas the >Being< mode is comprised of compassion, joy, and productivity. Fromm’s thesis applies to the general sense of human life, but the ideas can be narrowed to accommodate the architectural standpoint. In architecture, the >Having< mode can be translated to be the conspicuous form-oriented and self-contained object. The ‘Being’ mode, on the other hand, is transposed as the more natural form, incorporating the needs of the owner before commercialization. The growth of Jimenez’s >House and Studio< can be perceived as an architectural suggestion to the overcoming of human indifference caused by fixation on the >Having< mode.
To introduce an archival protocol of a >Debate about methods in the social sciences, especially the conception of social science method represented by the Institute<, held on 17 January 1941 at the Institute of Social Research in New York, the article focuses on certain conflicts in substance and terms of discourse among members of the Institute, with special emphasis on Franz Neumann’s distinctive approaches, notwithstanding his professed loyalty to Max Horkheimer’s theory. These are seen to arise not only from Neumann’s assignment as bargaining agent for the Institute and his distinctive relations with American colleagues, but also from their different orientations to the conflicted legacies of Weimar.
[Chinese abstract not available.] This study, using questionnaires and interviews, investigates how parents respond to their children’s love for the hero type cartoons such as Japanese cartoon >Ultraman<, analyzes the influence their education opinions may have on their response. Based on these, the researcher puts forward some related suggestions. [Translation: www.cnki.net, 8/2021]
The legacy of the Frankfurt Institute for Social Research has been a powerful force for critically understanding social reality. Erich Fromm was one of the early and best known members of the Institute. Fromm emphasized the centrality of culture and interpersonal relations in the construction of the psyche. The unconscious was not only the location for buried repressed matter but also for the imaginative potential of the human person. He is a forgotten and neglected contributor to the story of the Institute having been written out of this history. This retrospective of his ideas explores his work in the light of the recent work of Juergen Habermas who is also an active but less controversial engager with the psychoanalytic tradition. The implications for adult education will be addressed. The paper outlines Fromm’s radical reinterpretation of psychoanalysis emphasizing the importance of social existence as distinct from the impact of instincts; key concepts of the market, commodity fetishism and automaton conformity; The implications for adult education in the tradition of radical (Freire) and transformative learning theory (Mezirow) and addressed and make connections between Habermas and Fromm that further the project of critical theory. Both attempted in different times to identify and realize the potential of (though neither used the term) of lifelong learning as part of the process of bringing about a more just and caring society and a shared attention to the importance of having free conversations about how the emancipated life might be created and sustained.
The article traces the main stages of the history of psychoanalytic social psychology in German speaking countries. Beginning with Freud, it illuminates the Freudomarxists, Critical theory, the developments during the 1960ies and 70ies and of ethnopsychoanalysis, followed by an illustration of central topics of psychoanalytic social psychology (in- and exclusion, authoritarism and right-wing extremism, as well as the aftermath of the National Socialism and the fields of subject and gender). Reflections on a psychoanalytic-oriented empirical social research complete the text.
The nature of the psychopathology of individuals with eating disorders always requires special understanding. In the case presented in this article, the psychodynamics of the patient's bulimia needed to be thought in relation to her mother's anorexia and the transgenerational transmission of her unmourned trauma. The article will focus on the pathological vampiric tie between mother and daughter, whose bulimia served to saturate the maternal void left by the traumatic losses, actualizing the illusion of their union through a common erotogenic zone, the belly. Special emphasis will be given to the powerful phenomena of bodily countertransference experienced by the analyst, who had to contain the patient's massive projections into her own body and to work through the raw inner tensions and sensations in order to create an intermediate space of thinking between them.
Through a historical survey of the psychoanalytical reflection on depression the author shows how, after the first works by Freud and Abraham on the topic, it has developed (at least at an implicit level) according to two basic explanatory orientations. By separative orientation, the therapeutic evolution of depression aims at the substantial abandonment of the investment (already impaired by affective ambivalence) in certain objects, or their internal representatives/derivatives, having high narcissistic value. According to restorative orientation, the overcoming of depression is connected, instead, to the possibility of maintaining or re-establishing that investment, at least at a level of internal derivatives. By referring to one of his clinical treatments, the author underlines the greater significance of the separative orientation, together with the necessity of considering the restorative dimension only as a partial and secondary function of the therapeutic dynamic of depression.
The author follows Bion's, Ogden's and the Barangers’ formulations on the intersubjective field of analysis and begins with the hypothesis that, if the analytic situation aspires to mental growth and not just to insight, the new relationship becomes of particular importance. He presents the clinical case of a patient whose archaic relationship was experienced as a rather depriving one. The initial phase of analysis had periods of incomprehension but allowed for a certain degree of interpretive work. In the second phase, it seemed that the intersubjective relationship and interaction created a >field< towards growth.
At the centre of subjectivity lies the interdependence between passion and sense of responsibility. Passion is nourished by misacknowledgment (possessive desire) and acknowledgment (hatred) of the other as a subject at the same time. In the crescendo of this contradiction, the subject discovers that he is the hated subjectivity of the object that makes him alive and desirable. He discovers that he loves the object for the same reason he hates it. He must protect the object of his passionate love if he wants to keep this love alive, and this is when the sense of responsibility for the others is born. The passage from passion (passionate subject) to responsibility (responsible subject) is neither automatic nor direct. The child has to gasp his mother's subjectivity in order to responsibly protect it. What makes this possible is hysterical identification, which is both identification and relation, with her. Hysterical identification allows the child to extend the boundaries of his existence in order to make it eccentric to the original, undifferentiated core of his own subjectivity. The other becomes co-constitutive of the subjectivity, and the particular of the subjective experience meets the universal of the intersubjectivity at the point where they constitute each other.
Black holes: Some notes on time, symbolization, and perversion in the psychodynamics of addiction
(2012)
Through a historical survey of the psychoanalytical reflection on depression the author shows how, after the first works by Freud and Abraham on the topic, it has developed (at least at an implicit level) according to two basic explanatory orientations. By separative orientation, the therapeutic evolution of depression aims at the substantial abandonment of the investment (already impaired by affective ambivalence) in certain objects, or their internal representatives/derivatives, having high narcissistic value. According to restorative orientation, the overcoming of depression is connected, instead, to the possibility of maintaining or re-establishing that investment, at least at a level of internal derivatives. By referring to one of his clinical treatments, the author underlines the greater significance of the separative orientation, together with the necessity of considering the restorative dimension only as a partial and secondary function of the therapeutic dynamic of depression.
What are the implications of the new management models, which are typical of contemporary organizations, on the subjects who depend on their work for a living? Which are the new symptoms and pathologies that define contemporary organizations? What could psychoanalytical studies contribute towards a greater understanding of the contemporary modes of subject–work–organizations relations? As answers, we should stress the relevance of deeper conversations between organizational studies and psychoanalysis, as in its extension it will offer significant potential with regard to new gazes and theoretical–methodological approaches that will allow broader visions with regard to the multiple facets that characterize the complexity of current of subject–work–organizations relations.
As a psychoanalyst, I believe that conscious mental phenomena (such as feelings) are not epiphenomenal to the workings of the brain. Feelings evolved for good biological reasons; they make specific contributions to (unconscious) brain functioning. Notwithstanding all the philosophical complexities, the interactions between consciousness and unconscious brain functions are causal interactions. The tendency of modern neuroscientists (and biological psychiatrists) to marginalise consciousness in relation to how the brain works is likely to lead them badly astray. I illustrate this view by trying to address the question: why does depression feel bad?
Psychoanalysis is becoming an impossible profession within the public welfare system in Sweden
(2012)
The preconditions for psychoanalytic practice within the Swedish public welfare system are analyzed in this article. Psychoanalysis remains a one-to-one treatment and relies on the analyst's capacity to use his or her own subjective response. The development of the psychoanalytic process is dependent on unconscious reality, making it impossible to work with a model that has a strict relation between diagnosis, treatment method, and result. Objectivity and the desire to predict treatment outcomes characterize the immanent logic in the complex system of laws and recommendations that affects most practices within the field of medicine. As a consequence of this development, psychoanalysis and psychodynamic therapy are marginalized, since our treatment methods are not adapted to the present industrialization and economization of the medical health sector, with the result that the preconditions for psychoanalytic training have changed dramatically. The exclusion of psychoanalysis from the national health insurance scheme is a demanding challenge at a time when the Swedish welfare model is undergoing fundamental changes.
The time–space upheavals that characterise so-called globalization have been translated into virtual flows, the flow of objects, and population flows with differentiated impacts within the strata of the population. This paper studies a Mexico–United States migratory circuit in which the analysis focuses on the way in which subjectivities and social identities are destructured and reconfigured in a peasant population of indigenous origin that has been forming a transnational community with migrants established in Long Island, New York. The reconstruction of a structural framework and a transnational culture becomes a substratum that allows for the emergence of new social subjects such as grandmothers, autonomous women, and young people. The psychic dynamics of losses and appropriations, of unresolved ambivalences, interact with the sociostructural processes. The US–Mexico border, a cause of physical, emotional, and symbolic rupture, appears as one of the axes of comprehension for transforming the subjectivities and the intersubjective networks. A dialogue is attempted with a psychoanalytic and sociopsychoanalytic approach, which is vital in these contexts.