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Ausgehend von den Entdeckungen und Erkenntnissen Sigmund Freuds wird deren Veränderung und Weiterentwicklung durch Erich FROMM dargestellt. Es wird berichtet, daß FROMMs Charaktertheorie eine Verbindung von Soziologie und Psychologie zu einer Sozialpsychologie sei. Die dem psychischen Geschehen zugrundeliegende Energie sei Ausdruck der gesellschaftlichen Kräfte. Sie resultiere aus jener menschlichen Situation, die entsteht, wenn das Individuum sich seiner Widersprüchlichkeit bewusst wird. Da die gesellschaftlichen Erfordernisse die psychische Struktur bestimmten, sei Therapie damit auch immer Gesellschaftskritik. FROMMs Versuch, im Begriff des Charakters die gesellschaftliche Existenz des Menschen zu respektieren und sein Verzicht auf die Libidotheorie führe zu einer Neueinschätzung des Selbstverständnisses der Psychoanalyse.
The Mother Not The Father
(1987)
Der unbekannte Fromm
(1987)
Reply to discussions of M.F. Basch >The interpersonal and the intrapsychic: Conflict or harmony?<
(1987)
Bildung von Assoziationen
(1987)
Die Kritiker Freuds und des Neofreudismus – Die Situation in den sechziger Jahren und Erich Fromm
(1987)
Il linguaggio autoritario
(1987)
Tolerating Nothing
(1987)
Review Friesenhahn, G. J.: Kritische Theorie und Pädagogik. Horkheimer, Adorno, Fromm: Marcuse
(1987)
Se aborda el estudio del pensamiento y la obra de Erich Fromm, acometiendo los objetivos de dilucidar, por una parte, su vinculacion con los paradigmas gnoseologicos de la Escuela de Frankfurt y la teoria critica de la sociedad; por otra, el fuerte talante sociologico de su discurso, susceptible de aplicar fundamentalmente a especificidades tematicas de la Sociologia como disciplina cientifica: familia, comunicacion, conocimiento y religion. Para ello, se procede tambien a desentrañar tanto la situacion histo-rica y social que favorecio el surgimiento del Institut fur Sozialforschung y, en consecuencia, el modo frommiano de concebir los procesos sociales, -como las premisas antropologicas y psicologicas que sustentan las proposi-ciones de caracter sociologico.
Our work >Fromm’s Normative Humanism< — which, as a matter of fact, is divided in six topics: 1] Sacred Contemporaneity; 2) Ideologic Logos; 3) One more >ism< to rhyme with Reformism; 4) Fromm’s Marx; 5) The Frommian man; and 6) The Metaphysical Terrorism — has as its main aim the critical >break-up< of the theoretical conjectures which are the structure of Fromm’s work (and specially, his The Sane Society), whose analytical insufficiency, for us, is notorious, being determined somehere in the text as follows: – >E. Fromm confines himself to repeat the humanistic myth of the supernatural man, in which the opposition nature/culture assumes the shape of methodological directive of all his discourse.< – However, even if our analysis has as its focal point Fromm’s conceptualization of the being of man in the contemporaneous society, it is not restricted by this subject, because it generically fits in the whole problematic of humanism. – Really, in the last resort, the text reveals not only a criticism to Fromm’s theoretical posture, but also a criticism >Flumianism<, whose definition to us is the metaphisical determination of man edified by the occidental thought. So, won’t be somewhat problematic the title of our dissertation? Is it really possible to achieve a humanism without a normative imposition? Owing to this, by the by, it would be stimulating to read the >Brief über den ‘Humanismus’<, by Heidegger. Finally, it must be said — to eliminate possible misunderstandings — that being theoretically anti-humanistic isn’t properly to be against man. This seem to be clear, but as to many people it isn’t, we let here the warning.