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Illuminismo ed ebrei
(1970)
Ten reviews
(1970)
The Gayawal community under study is is a priestly group of the Brahman caste and, in general, one that still maintains the traditional Brahmanic way of life. The Gayawal live in the religious city of Gaya in Bihar, India, and maintain exclusiveness from the rest of the urban population by practicing strict local endogamy, traditional priestly profession, and a ritualistic way of life. It is attempted to study the ethos and value-attitude system of the Gayawal, with a view to understanding their cultural personality. A number of theoretical and methodological assumptions are outlined. Personality data (12 autobiographies, 20 daily routines, QUESTIONNAIRE's, children tests, etc) are analyzed in order to look at the persistent values and ideals of the Gayawal character. The Gayawal ethos is analyzed as the operation of 4 basic characteristics: group identification, ceremonialism, orthodoxy, and dependence. The Gayawal's special dependence on the priestly profession and >on the will of the God< are seen to put them very close to E. FROMM's characteristic of receptive orientation.
The Crisis of Psychoanalysis and ist Dialectic Revision (Typewritten Draft 1970, chapter I, 30 pp.).
(1970)
The Crisis of Psychoanalysis and its Dialectic Revision (Typewritten Draft 1970, chapter I, 30 pp.)
(1970)
Review Bower, B. M. Jr. >Pathogenesis of Acute Schizophrenic Psychosis. An Experimental Approach<
(1970)
Erich Fromm and the Rebels
(1970)
Moralnosc a natura ludzka
(1970)
FROMM complains that Christian faith often falls into the cateory of >authoritarian< faith and thus gives a non-productive orientation so personality by alienating man from himself and his own productive powers through abject submission to an authoritarian God. It takes man away from the possibility of self-realization. Actually faith does not alienate man from his productive powers; it is an affirmation of one's unique existence and a decision to use one's freedom to give meaning and direction to one's life through the commitment of faith. On the other hand man is not completely self-sufficient. Some of the qualities which he identifies as elements of authentic human existence are not the result of man's unaided effort but are a gift from outside himself.
Concepts underlying education are discussed as the greatest impediment to peace, especially where Latin American traditions and perspectives are concerned. Western philosophy has promoted the concept that manhood can be achieved only through domination, which often implies violence. The subjugated, rather than perceiving the arrogance and >threat to selfhood< in this model, raise it to an ideal. A brief history of Latin America's educational system shows the inculcation of this model, and describes the institution of educacion popular created by Paulo Freire (La educacion como practica de la libertad, Buenos Aires: Siglo XXI, 1978), first adopted by Chile in 1965. Its concepts, derived from Edmund Husserl's phenomenology, Erich FROMM's psychoanalytic theory, existentialism, Marxist humanism, and other philosophies, were intended to aid the transformation from dependency to autonomy and mobility, but caused a division in Latin American society instead. A liberating education must lead to an understanding of the relationships between men and women, and their connection to violence, and should have an androgynous goal, which would devalue the male orientation toward dominance and value the female characteristics of compassion, caring, and emotional intensity in interpersonal relationships. It is argued that such a goal would be conducive to peace.