Деструктивность относится к числу фундаментальных дискурсивных категорий, которые играют значительную роль в организации коммуникативного взаимодействия и определяют прагматику дискурса; ее изучение способствует пониманию некоторых механизмов и принципов коммуникации, а также идентификации стратегий и тактик, используемых деструктивной коммуникативной личностью. Актуальность настоящего исследования определяется нарастающими проявлениями агрессивности в различных типах дискурса и, соответственно, необходимостью расширения знаний о деструктивном поведении коммуникативной личности. Исследование базируется на теории дискурс-анализа и теории деструктивности (Z. Harris, T. van Dijk, A. Buss, E. Fromm, D. Ponton, K. Hacker, R. Wodak, Н.Д. Арутюнова, В.И. Карасик, М.Л. Макаров, Е.И. Шейгал и др.). Развивая теорию деструктивности Э. Фромма (1973), авторы уточняют понятие >деструктивности< по отношению к политическому дискурсу и соотносят его с родственным понятием агрессивности. В статье на материале отрывков из выступлений кандидатов на пост президента 2016 г. анализируется категория деструктивности в современном политическом дискурсе США. Особое внимание уделяется доминирующей деструктивной интенции – нанести вред репутации оппонента и уменьшить его политические шансы, а также функциям вербальной агрессии: с одной стороны, дискредитировать оппонента, с другой, настроить аудиторию против него/нее и вызвать у аудитории ощущение опасности, исходящей от политического оппонента. Проводится анализ вербальных и невербальных средств выражения деструктивности в политическом дискурсе США. Делается вывод о том, что оскорбительные реплики политиков – результат не спонтанного эмоционального всплеска, а тщательно продуманной деструктивной стратегии, в которой агональная природа политического дискурса стимулирует использование средств инструментальной агрессии (Басс, 1971) ради борьбы за власть, понижения статуса оппонента и ухудшения его публичного имиджа.
Celem artykułu jest wskazanie miejsca i znaczenia w filozofii Ericha Fromma obecnych w jego pracach figur czasu mesjańskiego i rytuału sza¬batu. Powiązane ze sobą dają się odczytać jako integralna część koncepcji Fromma, prowadząca w jego myśli do pedagogii azylu – posiadającego istotny potencjał emancypacyjny i edukacyjny rozwiązania problemu alienacji współczesnego człowieka.
Psychoanalysis is practiced in context. How relevant are our theories in addressing the psychological impact of disruptive, traumatizing effects of socio-cultural events? This is one of the many critical questions raised by Dr. Holmes in her very telling essay. Particularly on the question of race, Dr. Holmes outlines the shortcomings of our theories, but also challenges what she perceives as the reluctance of psychoanalytic training Institutes to address the traumas of race and racism. This discussion expands on Holmes’s position to wonder whether all psychoanalytic theories are equally remiss, and whether Institutes and psychoanalysts’ perceptions of, and responses to, social trauma are shaped by their particular theoretical orientation. Specifically, this discussion focuses on differences in orientation between Classical psychoanalysis and Interpersonal/Relational theories of mind. The author identifies Sullivan, Fromm, Ferenczi, and others as early psychiatrists and psychoanalysts for whom interpersonal and cultural contexts were central to their theories of human development.
Mexican psychiatry initiated since pre-Hispanic times. Historically, treatments were a mixture of magic, science and religion. Ancient Nahuas had their own medical concepts with a holistic view of medicine, considering men and cosmos as a whole. The first psychiatric hospital appeared in 1566 and a more modern psychiatric asylum emerged until 1910. International exchanges of theoretical approaches started in the National University with the visit of Pierre Janet. There were other important figures that influenced Mexican psychiatry, such as Erich Fromm, Henri Ey, Jean Garrabé and Yves Thoret. Regarding Mexican psychiatrists, some of the most important contributors to Mexican psychiatry were José Luis Patiño Rojas, Manuel Guevara Oropeza and Ramón de la Fuente Muñiz. This article includes excerpts from >Clinical Psychiatry<, a book by Patiño Rojas where he tries to understand and describe the inner world experienced by patients with schizophrenia; also, the thesis conducted by Guevara Oropeza (>Psychoanalisis<), which is a critical comparison between the theories of Janet and Freud. Finally, we include >The study of consciousness: current status< by Ramón de la Fuente, which leads us through the initial investigations concerning consciousness, its evolution, and the contributions made by psychology, philosophy and neurobiology.
Beginning from a critique of neoliberalism, and in particular of its concept of freedom, I develop an alternative notion of freedom as love. In order to escape the current neoliberal hegemony, I argue that we must reconnect with the radical traditions of the nineteenth and twentieth centuries. I thus take as my starting point the debate between Herbert Marcuse and Erich Fromm over the nature of freedom that took place in the pages of Dissent in the mid-1950s. Building on their work I construct a theory of freedom as >connective expression<.
Negative freedom was the ideological rallying call of the bourgeoisie’s historically progressive period, when it overthrew the economic and political power of the landed aristocracy and gave birth to modern liberalism. Liberal philosophers asserted the moral primacy and autonomy of the individual and advocated the market and representative democracy as forms of association that allowed freedom from externally imposed authority. Only those relations of obligation and authority entered into voluntarily by the individual could have legitimacy.
In the television series >The Walking Dead<, survivors of an apocalypse take shelter in a prison, while zombies circle the fences looking for a way in. The zombies are shadows cast by a past to which the survivors cannot return but which they cannot escape. The living dead represent the past that, as Karl Marx wrote, >weighs like a nightmare on the brains of the living.< The prison that holds us today is what right-wing philosopher Francis Fukuyama called >the end of history,< a predicament in which >we cannot picture to ourselves a world that is essentially different from the present one, and at the same time better.<
The article focuses on the analysis of chosen fragments of Erich Fromm concerning his utopia of a healthy society based on a specific cathegory of >be<. The presented problematics is built on widely understood socio-cultural conditions which had a great impact on philosopher’s works towards creation of the Utopian vision of the Better World, free from all sorts of totalitarian ideological extremism and paradoxes used in practice.
Praca ma na celu porównanie koncepcji filozoficznych Ericha Fromma i Michela Foucaulta. W szczególności, rozważana jest w niej refleksja obu myślicieli nad XX-wiecznymi totalitaryzmami, ich stosunek do teo¬rii Marksa i Freuda oraz problem ujęcia historii w ich pracach. Z analizy tej wyłaniają się dwie odmienne hermeneutyki w ramach teorii krytycz¬nej. Jedna nakierowana na emancypację w imię materialistycznej na¬tury ludzkiej (Fromm), druga natomiast na emancypację od >człowieka< (Foucault). Pomimo iż obie koncepcje są odmienne, nie są przeciwstaw¬ne. Filozofia Fromma pozwala dostrzec ograniczenia filozofii Foucaulta i odwrotnie.
Orientasi Karakter Perilaku Aktivis Mahasiswa [Character Orientation of Students Activst Behavior]
(2016)
Penelitian ini dilakukan berdasarkan adanya perilaku mahasiswa yang menarik diri dari lingkungan organisasi. Permasalahan yang diangkat oleh peneliti merupakan hasil tinjauan budaya dalam penyelenggaraan pendidikan politik di Universitas Negeri Yogyakarta. Oleh karena itu, penelitian ini bertujuan untuk mengetahui, memahami dan memaknai dikotomi eksistensial Erich Fromm dalam membantu subyek mengatasi alienasi organisasi. Penelitian ini menggunakan pendekatan kualitatif. Subyek penelitian dipilih menggunakan teknik purposive sampling sejumlah tiga orang mahasiswa. Metode pengumpulan data menggunakan wawancara, observasi partisipan, dan dokumentasi. Teknik analisis data menggunakan reduksi data, display data, lalu kesimpulan. Uji keabsahan data menggunakan teknik triangulasi data, yaitu triangulasi sumber dan metode. Hasil penelitian menunjukkan bahwa subyek AS dan ANU menggunakan orientasi karakter produktif dengan persentase sebesar 45,32 dan 22,37. Sedangkan subyek KJ menggunakan orientasi karakter nonproduktif dengan persentase sebesar -1,47.
Este estudio de tipo cualitativo, tuvo como objetivo identificar cómo la espiritualidad es un factor de resiliencia ante la cultura de la violencia que viven los jóvenes que asisten a la Unidad Educativa Arquidiocesana >Bicentenario del Natalicio de El Libertador< de Maracaibo. Se realizó durante el período 2012-2013. La recolección de la información se realizó mediante entrevistas a profundidad a 10 adolescentes estudiantes de esta Unidad Educativa, de los cuales 6 fueron mujeres y 4 varones, cuyas edades oscilaron entre 13 y 17 años y se encontraban cursando 8vo, 5to y 6to año de Bachillerato. El análisis se realizó mediante la Teoría Fundamentada. Los principales autores que guiaron el estudio fueron Frankl (1990), Llobet (2005), González y Ginart (2011) Fromm (1978) y Walsh (2004). Como resultados, se determinó que para los estudiantes de esta Unidad Educativa, la espiritualidad ha sido un factor de Resiliencia ayudándolos a enfrentar la cultura de la violencia. Estos jóvenes han tenido proceso de interiorización y crecimiento interior gracias a la experiencia espiritual, como una búsqueda, de salud mental, motivación, comportamiento, conciencia, que imprime identidad y proyecta al ser humano hacia nuevos y mejores horizontes. Esta espiritualidad no está conectada con una Iglesia en especial, ni única, sino con una experiencia, con un ambiente, con una manera de vivir, de ser, de estar y de superar los problemas. Permitiéndoles Violencia, espiritualidad y resiliencia en estudiantes de la Unidad Educativa Arquidiocesana >Bicentenario del Natalicio de El Libertador<.
Der vorliegende Text setzt sich kritisch mit Erich Fromms Text zur Furcht vor der Freiheit auseinander. Schwerpunkt der Auseindersetzung ist Fromms Kapitel zur Rennaissance. Es wird argumentiert, dass nicht eine Furcht vor der Freiheit ausschlaggebend für die Genese autoritärer Gesellschaftlichkeit ist, sondern die der kapitalistischen Produktionsweise immanente Tendenz, jegliche Subsistenzmittel zu zerstören. Der Freudmarxist Erich Fromm widmet sich in seinem Buch >Die Furcht vor der Freiheit< der Charakterstruktur und der Bedeutung der Freiheit für den modernen Menschen. Fromm vertritt die These, dass der moderne Mensch, je mehr er Individuum wird und sich von den >Fesseln der vorindivualistischen Gesellschaft (Fromm 2014: 7) befreie, sich entweder mit der Welt in >spontaner Liebe und produktiver Arbeit< vereine oder Bindungen eingehe, die seine Freiheit und die Integrität seines individuellen Selbst zerstöre (ebd.23) Das Individuum der Moderne ist für Fromm stets Produkt eines widersprüchlichen Gesellschaftsprozesses. Diesen Prozess meint er auch in den ideologischen und sozioökonomischen Entwicklungen der Reformation entdecken zu können. Gesellschaftliche Umwälzungen und Verwerfungen gingen Hand in Hand und bringen – damals wie heute – menschliche Freiheit und Autonomie mit sich, jedoch nur um den Preis der sozialen Isolation, die mithin neue Bindungen und die Unterwerfung unter eine höhere Autorität hervorbringe. In Kapitel 3a >Mittelalterlicher Hintergrund und Renaissance< versucht Fromm den Übergang von mittelalterlichen Gesellschaften zur Renaissance und dem >Italiener der Renaissance< (ebd. 39) zu skizzieren, dessen Charakterstruktur er als Ausgangspunkt des modernen Individuums sieht. [Buecher.de]
This article examines the sociology, psychological thinker and analyzer of Erich Fromm’s work of to have or to be and its relevance to the ICT implementation policy in education. Many previous researches that have been conducted by many researchers in regard with ICT implementation policy whether in developed or underdeveloped countries, western to east, they put the blame on teachers’ capacity with any kinds of pitfalls, ranging from lack of confidence to lack of skill of ICT use. Whilst in larger scale of society capacity; central and local education authorities, and school as well to be blamed by researchers as lack of support from them, whether in form of facilities, motivation, professional development until lack of partnership and policy support. Therefore, this conceptual paper tries to see this phenomenon from other angle of Erich Fromm’s analysis of >To Have or To Be?<
Novel >For the Love of My Son< (LS) karya Margaret Davis merupakan salah satu novel terjemahan yang mengangkat kondisi eksistensi manusia. Tujuan penelitian ini adalah untuk mendeskripsikan kepribadian tokoh utama dalam novel LS karya Margaret Davis dengan menggunakan pendekatan kepribadian Marxian (Erich Fromm). Metode yang digunakan adalah kualitatif dengan teknik analisis isi dengan ciri deskriptif. Hasil penelitian menunjukkan (1) Dilema eksistensi manusia pada tokoh utama dalam novel LS: menikah, memiliki anak, bahagia, sedih, bertanggungjawab, kesepian dan mau kekerjasama; (2) Kebutuhan tokoh utama dalam menghadapi eksistensinya: perhatian kepada keluarga, rasa bangga terhadap anak dan menjaga hubungan baik antara ibu dan anak; (3) Mekanisme melarikan diri dari kebebasan; a) Margaret berusaha untuk membantu orang lain untuk mendapatkan cinta tetapi tidak memberi hal positif kepada dirinya sendiri (negatif); b) Berusaha keras mengirim penjahat ke penjara untuk mendapatkan kekuatan atau kepuasan batin (positif). c) Menyesuaikan diri dengan pihak luar demi mendapatkan kebebasan (positif).
The life and works of Georg Groddeck are reviewed and placed in historical context as a physician and a pioneer of psychoanalysis, psychosomatic medicine, and an epistolary style of writing. His >Das Es< concept stimulated Freud to construct his tripartite model of the mind. Groddeck, however, used Das Es to facilitate receptivity to unconscious communication with his patients. His >maternal turn< transformed his treatment approach from an authoritarian position to a dialectical process. Groddeck was a generative influence on the development of Frieda Fromm-Reichmann, Erich Fromm, and Karen Horney. He was also the mid-wife of the late-life burst of creativity of his friend and patient Sándor Ferenczi. Together, Groddeck and Ferenczi provided the impetus for a paradigm shift in psychoanalysis that emphasized the maternal transference, child-like creativity, and a dialogue of the unconscious that foreshadowed contemporary interest in intersubjectivity and field theory. They were progenitors of the relational turn and tradition in psychoanalysis. Growing interest in interpsychic communication and field theory is bringing about a convergence of theorizing among pluralistic psychoanalytic schools that date back to 1923 when Freud appropriated Groddeck’s >Das Es< and radically altered its meaning and use.
Статья посвящена анализу альтернативных моделей правовой социализации человека в современном российском обществе. Автор исходит из того, что в процессе формирования законопослушного поведения ведущим фактором выступает характер социально-правовых отношений (авторитарный или гуманистический) между личностью, обществом и государством. Основной чертой гуманистической персоноцентрической модели является признание доминирования внутренних духовных сил и качеств человека в процессе его становления полноценным субъектом общественно-правых отношений. Ее альтернативой выступает авторитарная социоцентрическая модель, в качестве основных детерминант здесь признаются внешние общественные условия и факторы, определяющие вектор социально-правового развития индивида. В процессе исследования перспективной теоретической модели правовой социализации личности в российском социуме были использованы идеи персонализма Н. А. Бердяева, Э. Мунье и С. Л. Франка, концепции социального действия М. Вебера, Т. Парсонса и Ю. Хабермаса, социально-психологические идеи Э. Фромма. В работе сделан вывод о том, что традиционной, исторически обусловленной национальной моделью правовой социализации в российском социуме выступает авторитарная модель. Однако общественный прогресс требует развития гуманистической персоноцентрической модели правовой социализации, способствующей формированию субъект-субъектных отношений в правовой жизни. Приоритетом модели выступают естественные права и свободы человека, составляющие одну из экзистенциальных основ персональной идентичности.
Diese Hausarbeit beschäftigt sich mit dem Werk des Sozialphilosophen und Psychoanalytikers Erich Fromm. Die Fragestellung mit welcher sich diese Arbeit vordergründig auseinandersetzt lautet: Wie konzeptionalisierte Fromm die produktive Charakterorientierung und welche Gemeinsamkeiten bestehen zum Zen-Buddhismus? Darüber hinaus geht sie der Frage nach, inwiefern östliche Meditationsformen in der psychoanalytischen Therapie zur Anwendung kommen können? Um diese Fragen zu beantworten werden biographische wie historische Bedingungen des wissenschaftlichen Erkenntnisprozesses von Erich Fromm skizziert und wichtige Überlegungen auf diesem Weg dargestellt. Des Weiteren werden die gesellschaftlichen Bedingungen und die wissenschaftliche Konzeptualisierung seiner Theorie der produktiven Charakterorientierung erläutert. Sie stellt einen wichtigen sozialpsychoanalytischen Beitrag zur Entwicklung des Gesellschaftscharakters dar und beschreibt die natürliche Existenzweise des Menschen im Rahmen einer humanistischen Ethik. Darauf aufbauend vergleicht sie die produktive Orientierung mit der buddhistischen Lehrtradition, wobei dabei insbesondere auf Dr. Suzukis Beitrag über Zen-Buddhismus und Psychoanalyse von 1957 eingegangen wird. Darüber hinaus setzt sich die Arbeit mit dem Beitrag von Dr. Rupert von Keller auseinander und beschreibt Indikationen und Kontraindikationen zur therapeutischen Reichweite östlicher Meditationsformen in der Psychoanalyse. Abschließend werden wichtige Ergebnisse der Arbeit zusammengefasst und diskutiert. [Buecher.de]
Margaret Widdemer's >The Watcher< tells about how the watcher has wonderful love to her beloved. The purpose of this study is to analyze the intrinsic elements of the poem and the kind of love in the poem. The author uses psychological approach to prove that the love in this poem is between mother and her children based on Erich Fromm's theory of love. The author uses library research in her study for collecting the data. The author obtained the data and information related to the object from the books and internet source. The result of this study shows that the poem talks about the love of mother to her children. It can be categorized into motherly love.
The aim of this paper is to portray the influences of cultural processes on the professional and family life of the modern, Western societies. The text contains the review of the literature on the subject depicting the symptoms of reconciling career with family life. With reference to the analyses conducted by Erich Fromm and Theodore Brameld, a diagnosis of social conditions contributing to disorders of the work – family life balance is put forward. The summary embraces number of conclusions that should be addressed to the overall sphere of education. Consequently, the purpose of the teachers’ work should not exclusively concern relaying specialist knowledge to pupils whom which they teach, nor preparing young people to the work, as the key task is rather to >teach human beings how to be a man, how to reach the level of a complete, coherent personality at peace with others<. Thus, in order to support a well-balanced functioning of the society, education must have an effective influence on the process of establishing standards of the >art of being< in world of the daily life.
Hegel’den Marcuse’ye Yabancılaşma Olgusu [On the Concept of Alienation: From Marcuse to Hegel]
(2016)
Günümüz insanı, kendi üretimine ve tüketimine, doğal ve toplumsal çevresine, diğer insanlara ve en önemlisi kendi özüne yabancılaşmış durumdadır. Teknolojik gelişmeyle birlikte insanlarda ve toplumda bunalım, yalnızlaşma, kimlik yitimi ve nesneleşme söz konusu olmuştur. Bu süreçte insan içeriksiz ve anlamsız bir varlık haline gelmiştir. Yabancılaşma sorununu merkeze alan bazı çağdaş filozoflar değerlerden ve ideallerden arındırılmış olan insanın, varoluş açısından anlamsızlaştığını, yabancılaştığını ve çözülmeye başladığını ileri sürmektedir. Bu makalede Hegel, Feuerbach, Marx, Lukács, Fromm ve Marcuse’nin yabancılaşma olgusu hakkındaki fikirleri ele alınıp tartışılmaktadır.
The purpose of this study was to analyze problems related to the mechanism whereby students can accept corporal punishment during extracurricular sports activities with reference to the books Escape from Freedom and Man for Himself that were central to Erich Fromm's authority theory. Specifically, the author focused on the concepts of >authoritarian character,< >authoritarian ethics,< and >authoritarian conscience.< Fromm pointed out that anxiety prompted Germany's citizens to give up their freedom in order to obey authoritarian powers such as Hitler and the Nazis. Students taking part in extracurricular sports activities were considered from the viewpoint of Fromm's authority theory. It was revealed that students comply with a leader's authority in order to relieve anxiety, and have positive thoughts about corporal punishment. Furthermore, it was found that such acceptance of corporal punishment succeeded in eliminating conspicuous suffering, but not in removing any underlying conflicts. Fromm pointed that fear of anxiety was relieved by spontaneous activity. To achieve spontaneous activity by students, it was suggested that some form of measure that does not create the type of partnership that occurred between Germany's citizens and Hitler would be desirable for any relationship between the leader of extracurricular sports activities and the students.
Celem artykułu jest przedstawienie problematyki wolności pojawiającej się w myśli Ericha Fromma poprzez odniesienie jej do współczesnego kształtowania prawa i pozycji jednostki w systemie demokratycznym. Za podstawę rozważań przyjęto tezę badacza wskazującą, że lęk człowieka przed wolnością i indywidualizmem stał się główną przyczyną rozwoju dwudziestowiecznych totalitaryzmów. Zdaniem autorki, diagnoza Fromma oraz wydobyte przez niego zagrożenia autonomii, mogą stanowić wzór ochrony wolności również we współczesnym systemie prawnym. Artykuł zawiera analizę mechanizmów i rozwiązań prawnych, dzięki którym możliwe jest wzmacnianie indywidualnej sprawczości i pozycji jednostki w demokracji. Akcentuje również niebezpieczeństwa, jakie dla wolności niesie współczesne myślenie o prawie, takie jak nadmierna jurydyzacja życia. Istotną częścią artykułu jest zbadanie poruszanych problemów z perspektywy regulacji zastosowanych w polskim systemie prawnym, a także zwrócenie uwagi na nowe ponadpaństwowe zjawiska i ruchy takie jak Liquid Democracy i Partie Piratów.
エーリッヒ・フロムは、フランクフルト社会研究所在籍時に、権威主義に対する批判的考察を行っている。この考察は、フロム独自の自我理論と疎外‐ 物象化論として把握可能である。この権威主義研究の際、フロムはフロイト自我理論への批判を、フロイトの概念である超自我、自我、エスという自我三層構造論を踏襲しながら行っている。自我が弱い時、彼は、「内部世界と外部世界」を生活充足の対象とする人格的課題を、超自我が担うことを認めている。しかしこの時、超自我が精神を支配し、この過程内で抑圧という心的機制が生じる。この抑圧によって自己は消耗し、自我の能動的行為編成機能と現実検証機能が低下するのである。そして、この超自我は権威との相互的な再帰的構造化過程を形成する。超自我は、自己の精神的エネルギーを権威対象へ投影する。さらに投影、備給された精神的エネルギーが、権威の命令を内化することによって、超自我に回帰していく。この諸過程によって、権威への合理的批判は抑制され、自我機能の低下が起こる。さらに、これは社会的相互作用として成立しているため、社会文化領域での物象化が生じるのである。最終的に、この超自我による物象化‐ 疎外現象は、次の四つの具体的事象へと帰結する。それは①精神的なエネルギーの譲渡=疎外、②自己関係の疎外、③自己による自己産出過程の物象化された超自我と権威への譲渡=疎外、④自己関係内部にある、権威対象以外の他者からの疎外である。
Madness is a crucial theme in the Beasts’ literature and life. This article distinguishes between individual and social madness and shows their influence on the Beats, using the ideas of Erich Fromm, Michel Foucault and many others and also using the Beats’ own works and ideas. The focus is of course more on Burroughs, Ginsberg, and Kerouac. The Beats did not adjust themselves to society because they believed that American society was so irrational and mad that it brutally suppressed their individuality, repressed their natural desires, and forced them to consider themselves mad just because of lack of adjustment. As opposed to those who regard lack of adjustment as the cause of individual madness, there are others who enunciate that the individual is not to blame but society which is inattentive to individuals’ potentialities and does not adjust itself to their needs and aspirations.
Niniejszy artykuł jest próbą refleksji nad relacją jednostka – kultura, a ściślej: refleksji dotyczącej społeczno-kulturowych uwarunkowań w pro¬cesie poszukiwania przez jednostkę jej tożsamości osobowej. Zasadnicze pytania brzmią w tym kontekście tak: W jaki sposób kulturowe wzorce, moda, obowiązujące normy i wartości oraz religia determinują moje >ja<? Czy da się oddzielić (nazwijmy umownie) moje >ja wewnętrzne< od >ja kulturowego<, to jest ról społecznych, przez które następuje samoiden¬tyfikacja? Czy >ja kulturowe< jest wynikiem odpowiedzi (a więc: odpo¬wiedzialności), jakiej jednostka udziela sama sobie, czy też mamy do czynienia z konformistyczną maską, rodzajem samooszustwa?
The aim of the article is the comparison of the conception of relation between the attitude to self and sense of happiness in humanistic ethics of Erich Fromm and Mieczyslaw Gogacz. The text indicates differences occurring between them, as well as similarities, however the latter ones seem to be particularly interesting, as the conceptions of mentioned philosophers derive from totally different philosophical traditions. Analyses of Fromm and Gogacz show that attitude of human being to themselves signify cantly influences not only their sense of happiness, but also their way of life and relation with other people.
사랑에는 성공한 아프리카계 미국인 사업가 빌 코지 가족들의 부정적인 행위들이 난무하여 사랑의 상반되는 모습들을 보여준다. 가족들의 불화의 원인 제공자는 빌 코지이다. 52세의 빌 코지는 11살 히드와 결혼을 하고 이 결혼 이후, 가족들은 고통당한다. 특히 가족들의 싸움에 지쳤다면서, 빌 코지는 전 재산을 내연녀에게 유산으로 남긴다는 유언장을 작성하여 가족 모두를 배반한다. 빌 코지와 그의 가족의 불화한 모습들은 호텔 주방장인 엘의 사랑을 부각한다. 엘은 작품 속 주요 등장인물 중 유일하게 빌 코지에 대응하는 인물이다. 엘은 어머니가 부재한 빌리 보이와 크리스틴을 양육한다. 그녀는 코지 가족들의 심정을 이해하고, 재치 있는 대처로 각종 갈등상황을 해결하고, 누구의 편도 들지 않고 불행에 빠진 사람을 돕는다. 또한 조금도 불법적인 금전상의 이익을 추구하지 않는다. 역설적이게도 엘의 사랑은 빌 코지의 살해와 대체 유언장 만들기로 완성된다. 엘을 통해 모리슨은 사랑이란 고린도 전서 13장의 부정적인 행위들 즉 투기, 자랑, 교만, 무례함, 이기주의에 굴복하지 않는 것이고, 에리히 프롬이 설명했듯이, 보호하고 책임지며, 상대를 존중하고 그의 처지에서 이해하고 도움을 주는 행위이며, 이에 더해 긍정적인 결과를 위해 계산 없이 과감하게 정의를 실천하는 행위임을 주장하고 있다.
У статті розкривається сутність екзистенціального підходу до проектування і реалізації процесу виховання. Ціннісно-цільові орієнтири розвитку екзистенціальної сфери учнів розглядаються з позицій різних вчених (Е. Фромма, Е. Берна, О. Гребенюк, Т. Гребенюк та ін.). Акцентується увага на тому, що основним ціннісно-цільовим орієнтиром виховання в контексті екзистенціального підходу є розвиток суб’єктності людини, здатності ціннісно осмисленого проектування свого розвитку. Устатті розкриваються способи (методи, технології) розвитку екзистенціальної сфери, виховання в контексті екзистенціального підходу. Звернуто увагу на реалізацію таких суб’єктно-орієнтованих технологій, як психолого-педагогічний супровід подій, педагогічного стимулювання саморозвитку учнів, соціально-орієнтовані ігри, соціального проектування (соціальні проби).
Low-tech is an important, but at the same time largely underestimated movement of contemporary architecture. The first part of this paper attempts to discuss the characteristics of this phenomenon in the context of the grand ideas of Modernism and demonstrate how important it is to define it. The existing definitions of low-tech presented in the second part of the article bear a significant downside as they only focus on the physical aspects of this movement, i.e. materials and methods of construction. The third part of the paper suggests an alternative definition which allows extending research to include a psychological perspective onto the movement and incorporates the motivation of the creators and users of low-tech architecture. Based on the case study of Paulina Wojciechowska’s work and the newly proposed definition combined with a model based on the psychological theory developed by Erich Fromm, the paper attempts to introduce a narrative that reveals more about low-tech than even the most detailed description of physical materials and methods of construction.
In its broadest sense, hegemony is defined as a set of agreed ideologies practiced by prominent regimes and governments which influences people’s minds. One of the practices which can be observed in most societies is the exclusion and rejection of homosexuals of their fundamental rights as humans. As such, the issue will be magnified in this paper through a satirical play written by Larry Kramer, entitled >The Normal Heart<. Parallel with the dominant hegemony, the homosexual characters in the play are mistreated and isolated within their own society. To retaliate, these characters consider themselves as victims and intend to counter the situation by masochism. However, the attempt seems to backfire and reify the preexisting hegemony. As such, this paper explores >The Normal Heart< in light of Antonio Gramsci’s concept of hegemony as well as Erich Fromm’s masochism. To further specify, the paper examines the homosexual characters – their victimization and their fight against the dominant ideologies and how it all leads to their estrangement within the society.
Buddhism and Psychotherapy focus on alleviating mental suffering through a detailed investigation of mental process. Therefore Buddhism and Psychotherapy overlap each other in the theory and in practice. Historically there are many attempts to collaborate between Buddhism and psychology by a variety of renowned psychoanalysts such as Carl Jung, Erich Fromm, Karen Horney, and Mark Epstein et al. I reviewed Buddhism’s approach to the self which is described as >no-self<. Sense of the self arises from different conditions, there isn’t a permanent and solid self. An expanded understanding of the self based on Buddhism is not contradictory to modern psychology and deepens the therapeutic potential of no-self. In practice, Buddhism and psychotherapy roughly share the similar method in some aspect to approach the inner mind. But the next step to deal with these materials is definitely different. In this article I never attempt to view Buddhism through the term of psychotherapy and to integrate two fields. The earnest introspection and considerate academic attitude are necessary to collaborate between Buddhism and psychotherapy without losing the essence of each other.
자아 상실은 현대인의 내적 공허감이나 쉴새없이 무엇인가를 소유해야만 하는 욕구 등에서 잘 나타났다. 아무 것도 시작할 수 없게 만드는 고통스러운 권태, 내적인 무기력, 자기 추진력의 상실과 그에 따른 의기소침 등이 그런 현상에 속한다. 또 자기 자신과 홀로 대면하는 것을 몹시 꺼려하는 현대인의 두려움도 마찬가지로 존재 상실의 결과라 하겠다. 어떤 형태로 표출되든지 간에 존재의 결핍은 창조능력의 부재를 의미한다. 이 글의 목표는 프롬의 저서 『소유냐 존재냐』를 중심으로 소유와 존재의 개념을 밝히고, ‘소유적 실존 양식’과 ‘존재적 실존 양식’의 이해를 위해 두 실존양식을 비교하여 프롬이 말하는 ‘실존적 욕구’가 왜 교육의 기준점이 되어야 하는가를 이해하는 것이다. 이 글은 프롬의 저서 『소유냐 존재냐』를 교육적으로 해석하는 방법을 취할 것이다. 이 글에서 이용한 텍스트는 차경화(2015) 옮김, 『소유냐 존재냐』 임을 밝혀 둔다.
The present paper uses the conceptual framework first introduced by Erich Fromm in Escape from Freedom (1941) to draw parallels between how Germans came to embrace authoritarianism and totalitarianism in the 20th Century and how Americans have come to entertain authoritarian remedies in the 21st Century. Erich Fromm’s (1941) seminal conceptualization of negative and positive freedom are relevant today to understand the expansion of the internet and calls for privacy protections and privacy rights. A vicious cycle of negative freedom chasing has emerged in post-Great Recession and post-war America. Alternatively, valuing positive freedom can offer a real and long term solution to external threats to both individual freedom and social order (Fromm, 1941). A global social movement revolving around “privacy rights” has emerged in the 21st Century. It is rapidly becoming a lightning rod for past social movements in the 20th Century.
This article is the third in a series of four articles scheduled for publication in this journal. In the first article (Kapustin, 2015a) I proposed a description of a new so-called existential criterion of normal and abnormal personality that is implicitly present in the works of Erich Fromm. According to this criterion, normal and abnormal personalities are determined, first, by special features of the content of their position regarding existential dichotomies that are natural to human beings and, second, by particular aspects of the formation of this position. Such dichotomies, entitatively existent in all human life, are inherent, two-alternative contradictions. The position of a normal personality in its content orients a person toward a contradictious predetermination of life in the form of existential dichotomies and necessitates a search for compromise in resolving these dichotomies. This position is created on a rational basis with the person’s active participation. The position of an abnormal personality in its content subjectively denies a contradictious predetermination of life in the form of existential dichotomies and orients a person toward a consistent, noncompetitive, and, as a consequence, one-sided way of life that doesn’t include self-determination. This position is imposed by other people on an irrational basis. Abnormality of personality interpreted like that is one of the most important factors influencing the development of various kinds of psychological problems and mental disorders – primarily, neurosis. In the second article (Kapustin, 2015b) I showed that this criterion is also implicitly present in the personality theories of Sigmund Freud and Alfred Adler, although in more specific cases. In the current work I prove that this criterion is also present in the personality theories of Carl Jung and Carl Rogers, where it is implicitly stated in a more specific way. In the final article I will show that this criterion is also implicitly present in the personality theory of Viktor Frankl.
The field of social work is currently wrestling with a number of divergent theories and concepts as it seeks to discover ways of thinking about social issues, client worlds, and best practices. Yet many of those eclectically gathered theories are not aligned logically or philosophically. This has led to a disjointed, ad hoc, and disunited theoretical basis within the field that has, arguably, weakened its collective effectiveness, reputation, and impact. Erich Fromm (1900-1980), a German-born psychoanalyst and philosopher, offers a number of theoretical ideas, stances, and directions that may improve social work’s theoretical underpinnings and perhaps even provide some foundational elements useful for the creation of a unified theory of human functioning in the world. This article explores Fromm’s body of work with the intention of applying a selection of his ideas to social work theory, policy, and practice. Remedies to resolve the bifurcation of psyche-based and society-based theories are discussed. Following this is a presentation of Fromm’s concept of “social character” as well as implications for social work practice.
Wśród niezliczonych intelektualnych zainteresowań Ericha Fromma znalazło się także miejsce dla przewidywań dotyczących formy, jaką przy¬bierze społeczeństwo w niedalekiej przyszłości. Dziś, gdy ponad dekadę temu weszliśmy w XXIwiek, możemy spróbować sprawdzić, czy From¬mowska wizja przyszłości zmaterializowała się. Czy udało się uniknąć zagrożeń, przed jakimi ostrzegał nas filozof pięćdziesiąt lat temu. Warto przy tym zaznaczyć, że nasza próba sprawdzenia tego może okazać się nawet więcej niż nieudana, gdyż, jak zauważył Fromm, większość z nas nie zdaje sobie sprawy z tego, w jakim kierunku zmierza społeczeństwo i >… natrafiamy na poważną trudność, gdy przychodzi nam określić, w którym dokładnie punkcie historii …znajdujemy się obecnie<. Mimo to, postaram się jednak zmierzyć z zarysowanym przeze mnie wyżej za¬daniem, stawiając sobie za cel próbę odpowiedzi na pytanie, jak bardzo współczesne społeczeństwo przypomina to, przed którym >ostrzegał< nas Fromm, oraz czy jego recepty dotyczące >naprawy<, czy też >uleczenia< społeczeństwa wciąż mogą okazać się warte naszej uwagi. Czy faktycznie staliśmy się członkami >odczłowieczonego społeczeństwa<?
Celem artykułu jest odniesienie antropologicznych ustaleń autora Uciecz¬ki od wolności do problematyki praktyki prawniczej. Przyjmując za Eri¬chem Frommem, że typ osobowości danej jednostki przekłada się na sposób, w jaki ona postrzega rzeczywistość i działa, oraz wykorzystu¬jąc obecne w literaturze teoretycznoprawnej twierdzenia o ukrytym znaczeniu czynników osobowościowych w procesie stosowania prawa, Autor proponuje scalenie tych tropów, traktując je jako wzajemnie po¬świadczające się i dopełniające.
Membincangkan persoalan tentang cinta seringkali mengarah pada kekuatan untuk memiliki seseorang sepenuhnya membuat orang yang dicintai selalu tunduk dan mengikuti apa yang diinginkan oleh pasangannya. Namun terlepas dari polemik yang ada penelitian ini secara spesifik membahas tentang bagaimana media mengkonstruk cinta pada acara Katakan Putus. Dengan menggunakan konsep teori Erich Fromm, sedangkan metode penelitian yang digunakan yaitu kualitatif dengan pendekatan analisis wacana Norman Fairlough. Waktu penelitian dilakukan pada bulan Desember 2015 ± April 2016. Hasil penelitian ini yakni menemukan bahwa media menghadirkan tema cinta tidak hanya sebatas cinta pada pasangan, akan tetapi terdapat cinta kepada Tuhan, cinta kepada orang tua, cinta sosial/sesama, dan cinta erotis/cinta pasangan. Meskipun tema yang dihadirkan berbeda namun media tetap melegitimasi bahwa dalam sebuah cinta unsur-unsur yang harus ada adalah karakter (1) Perhatian (2) Tanggung jawab (3) Rasa Hormat (4) Setia dan (5) Jujur. Media lebih menunjukkan bahwa sayang merupakan ungkapan yang digunakan untuk menunjukkan perasaan seseorang untuk menjaga dan mencintai sepenuh hati bukan hasrat untuk memiliki seseorang.
This article draws on the early work of Erich Fromm. In Escape from Freedom Fromm (1969 [1941]) directly addressed the psychological mechanisms of escape modern individuals employ to protect themselves from feelings of ontological insecurity and existential estrangement. The article builds on Fromm’s analysis by discussing the significance of his escape mechanisms for understanding the dynamic psychological attractions of identifying with entitative groups. Fromm’s work will be discussed in relation to Hogg’s recent work on uncertainty-identity theory. The aim of the article is to examine the advantages of combining Fromm’s psychoanalytic analysis with Hogg’s uncertainty-identity theory and to highlight the potential this approach has for understanding why groups engage in violent and destructive behaviour.
Freedom, responsibility and safety are categories which penetrate each other. However, in the specialist literature they are more often examined separately. Freedom and security are fundamental values, which are followed by specific needs and aspirations of individuals and groups. They should be treated as specific desiderata of human existence. Complementarity of the analyzed concepts is indisputable, however, responsibility and safety are >secondary< to freedom. On the threshold of the era of hyper globalization only drawing the line clearly – which I will try to propose – at individual freedom and public safety gives a chance to ensure multidimensional welfare of societies. Fromm is of the opinion that contemporary humans marginalize themselves in relation to nature or in confrontation with their surroundings. Human beings have become reified and their potential has been changed into resources, which should be treated as assets and aimed at gaining the highest profits. International relations are brought to the role of alienated beings, and each one of them reaches the feeling of safety only by integrating with the community. As I have proven, maintaining social ties guarantees the sense of safety and, thereby gives the possibility to use one’s potential freely.
Untersuchung der theoretischen Charakterkonzepte der Analytischen Sozialpsychologie von Erich Fromm - mit einer Vorarbeit zur wissenschaftlichen Kontroverse zweier Paradigmen (d.i. szientistisches Paradigma versus Sinnparadigma) zwischen Adolf Grünbaum und Jürgen Habermas (unter Stützung auf die Kritik an Grünbaum durch Manfred Clemenz)
En el presente artículo se intenta dar una visión panorámica de las cosmologías, antropogonías y utopías en las tradiciones bíblica y clásica grecolatina, anotando sus diferencias bajo el punto de vista de la hermenéutica cultural, al hacer referencia a la teoría Atenas y Jerusalén de Lev Shestov, la crítica de la filosofía de la historia de Karl Lowith, el análisis de los mitos del comienzo y del fin propuesto por P. Ricoeur y la historia de la filosofía de S. Pániker. Finalmente, abriremos una reflexión sobre la utopía de consumo de la sociedad capitalista mediante la crítica de la misma por parte de Erich Fromm.
В статье рассматривается грех как обман и игра в контексте диалектики греха и надежды. Избран философско-психологический аспект рассмотрения, лишь соотносящийся с религиозным. Исходя из модусов >бытия< и >обладания< Э. Фромма и >поток< М. Чиксентмихайи ведется полемика с постмодернистским мнением, согласно которому для уничтожения воли к власти требуется уничтожение субъекта и его сознания. Противопоставляются поток и потребительство, счастье и удовольствие, развитие личности и эгоизм.