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En el marco del proyecto de investigación >Relaciones de producción, subjetividad, sentimientos y acción< que lleva a cabo el GESES (Grup d'Estudis Emocions, Sentiments i Societat), y bajo la dirección de la doctora María Jesús Izquierdo Benito, se ha llevado a cabo la tesis doctoral titulada Alienación y sufrimiento en el trabajo. Una aproximación desde el marxismo. En esta tesis, nos hemos planteado los siguientes objetivos: a) Analizar algunas aportaciones relevantes de autores de inspiración marxista a la cuestión del trabajo y la alienación. En concreto, se han analizado las aportaciones de Paul Lafargue, Agnes Heller, Herbert Marcuse, Erich Fromm, André Gorz y Jon Elster. b) Elaborar una propuesta para un desarrollo de la teoría de la alienación de carácter materialista y compatible con la normatividad. c) Sondear la aportación de esa propuesta a al análisis teórico y empírico del sufrimiento en el vínculo social, especialmente en el trabajo. La tesis contiene, por tanto, una parte de análisis de las aportaciones teóricas elaboradas desde tradiciones marxistas sobre la cuestión del trabajo alienado, una parte de desarrollo teórico de tal teoría y de sus vínculos con el sufrimiento humano, y una parte de análisis empírico, que consistió en la realización y análisis de diez y nueve entrevistas en profundidad a trabajadores de una empresa multinacional del sector automovilístico. Las conclusiones fundamentales del trabajo teórico y el análisis empírico son las siguientes: a) Los autores analizados no suelen aportar una aproximación materialista a la alienación, y cuando lo hacen, circunscriben la teoría al terreno de lo normativo. b) Existe en la vida social un sufrimiento inevitable, que no debe ser confundido con una inevitable alienación. c) La alienación, entendida como pérdida del control sobre nuestros vínculos controlables, genera coerciones y sufrimientos excedentes. d) Allí donde recuperamos el control sobre nuestros vínculos establecemos las condiciones para la abolición del sufrimiento excedente. e) El trabajo constituye una actividad fundamental en la construcción de nuestra subjetividad y en la configuración de nuestros vínculos sociales. f) El modo en que producimos y nos producimos en el trabajo condiciona ampliamente el tipo y la intensidad de nuestros sufrimientos. El trabajo es, por ello, un escenario fundamental en la estrategia de evitar aquellos sufrimientos que son evitables.
Marx's 'radical humanism', as presented in Erich Fromm's prominent study, To Have or to Be, is reflected in his criticism of the capitalist system, not only in terms of its social and economic aspects, but also in terms of its devastating effects upon the human psyche. The capitalist system, Marx and Fromm maintain, produces an impoverished human character dominated by avarice and greed, which tends to alienate all the physical and intellectual senses and replace them by the single sense of having. Instead of the myriad of ways in which an individual can appropriate an object, or human reality in general – such as by the faculty of senses, by thinking, feeling, observing, acting or loving – only the utilitarian, materialistic form of appropriation is considered relevant by the dominant Western mindset. Such a reduction of meaningful human relations to the world is depicted in Caryl Churchill's Owners. Churchill's characters' obsessive need to own – both objects and other people – deprives their lives of deeper meaning and fulfilment, either driving them into despair, madness and suicide, or turning their vitality into destructiveness, compelling them to annihilate everything that cannot be possessed. The paper also focuses on another common feature of Fromm's study and Churchill's play, namely, their recourse to Buddhism, which for both authors represents a system of thought diametrically opposed to the spirit of capitalist society centred in property and egotism.
The subject of this work is the state of human nature as a result of the impact of technology. Technology is significant for human nature, human freedom and human liberation. Based on an examination of the state of man's nature as a result of the impact of technology, this paper argues that in the process of technology development, on the one hand, reason and wisdom develop man's nature, and on the other hand, this nature is hindered, even destroyed; technology and man's nature are restricted from within. Technology development is not the final goal, but human development is the goal of technology development. In this work, we have dealt with modern technology philosophy and technology-critical ideas in the Western countries and technology alienation according to Marx on the level of human nature, taking human nature as the basis. [Translation: www.cnki.net, 6/2023]
The psychoanalyst's ethics at issue – referred to a paradigm of complexity in the postmodern age – is to affirm as a fundamental value the recognition of determinism of unconscious desire, which implies a renunciation to any exercise of power, even the power of influence that can guide and support. Intending through interpretation of the partial truth of desire to be accomplished as a process that subverts the subject's relation with its own history, psychoanalysis, as it undoes the imaginary fixations of the subject, cannot predict the >politics< of the unconscious desire. Nor can it confront the possibilities of decision and choice of a relative and finite freedom. Using the interpretative elaboration of an intersubjective field of values, the psychoanalytic practice reveals the limits of a knowledge restricted by the context where the interpretation takes place. It differentiates between deciphering and decoding by emphasizing the attribute of the uncognoscibility of the unconscious Thus it reveals the cryptogram, a cipher designed as an ambiguous puzzle that is not exhausted by interpretation as a symbolic act, and it refers to the unrepresentable and the inaccessibility of the real.
The author points out that it is desirable for psychoanalysis to possess not only descriptive theories, which are useful for clinical purposes, but also a general, unitary theory to explain the functioning of the mind. An explanatory theory must be consistent with the findings of the other sciences of the mind. Freud pursued his explanatory aim by formulating his energy-and-drive theory in line with the sciences of his day. This underlay the recognition achieved by psychoanalysis at the time. We currently lack an explanatory theory consistent with the present-day neurosciences, while on the other hand the energy-and-drive theory can no longer be deemed to possess explanatory value. However, a new explanatory theory can be constructed on the basis of today's cognitive sciences. Summarizing the ideas presented in his writings over the last twenty years, the author here puts forward his own theory, which he considers will be useful, first, in a clinical context, second, with a view to standardizing the language used by psychoanalysts, and third, as part of a policy of securing recognition for psychoanalysis among the present-day psychological sciences.
Die bürgerliche Welt operiert seit ihrem Beginn mit zwei durchaus widersprüchli-chen Maximen: Die eine besagt, dass es Werte, Haltungen, geschichtliche Errun-genschaften gibt (wie etwa Würde, Freiheit, Mündigkeit), die unter keinen Umstän-den käuflich sind. Kontrastiert wird diese Leitidee von einer ganz anderen Maxime, der zufolge im Prinzip alles, was gesellschaftlich hervorgebracht und produziert wird, seinen Preis hat: Es kann erworben und verkauft werden. – Zweifellos konnten sich bestimmte gesellschaftliche Bereiche für lange Zeit dieser Marktlogik entzie-hen. Dies gilt auch für den Bildungsbereich, der sich seit dem 19. Jahrhundert vor allem unter staatlicher Regie entwickelte. Daher war er von der expandierenden Warenwirtschaft zunächst nur indirekt tangiert. – Seit den sechziger Jahren des letzten Jahrhunderts aber ist es damit vorbei. Bildung soll ihren Sonderstatus verlie-ren und sich gleich jeder anderen Ware den Imperativen der Ökonomisierung fü-gen: Sie soll preiswert produziert, effizient eingesetzt und optimiert werden. – In Frage steht allerdings, ob das, was nach modernem Verständnis zur Bildung gehört – vor allem der Anspruch von Mündigkeit. und Kritik – dieser Marktlogik nicht prinzi-piell widerstreitet. Ins Zentrum der Überlegungen rücken damit die widersprüchli-chen Effekte, die aus dem Einsatz neoliberaler Strategien im Bildungsbereich resul-tieren. – Die forcierte Ökonomisierung des Bildungssektors, die zum Beispiel unter den Stichworten >Hochschulreform< bzw. >Qualifizierungsoffensive< ins Spiel ge-bracht wird, erweist sich weniger als Expansion von Bildung, denn von Halbbildung. Die Untersuchung geht diesem Sachverhalt sowohl an den aktuellen Strategien zur Hochschulreform wie auch an den Entwicklungen im Feld der Weiterbildung nach. – Entgegen dem ideologischen Befreiungsvokabular der derzeitigen Bildungsreform konzentriert die Abhandlung ihr Augenmerk auf die Bruchlinien und Widerspruchs-potentiale des Reformprozesses. An ihnen wird ein verändertes, kritisches Bil-dungsverständnis ablesbar: Es thematisiert Bildung als Kritik und Überschreitung des gesellschaftlichen Status Quo.
The author discusses his recollection of Erich Fromm's views on psychoanalytic work with patients, including the author's treatment of a patient. The remembrance involves Fromm's clinical thinking on social character and the social unconscious, and its relevance to present-day clinical work. The author presents, in detail, his treatment of a 37-year old successful woman which addresses certain of today's clinical views on gender differences that resonate and differ with Fromm's thinking on the treatment of the marketing personality.
The author discusses his recollection of Erich Fromm's views on psychoanalytic work with patients, including the author's treatment of a patient. The remembrance involves Fromm's clinical thinking on social character and the social unconscious, and its relevance to present-day clinical work. The author presents, in detail, his treatment of a 37-year old successful woman which addresses certain of today's clinical views on gender differences that resonate and differ with Fromm's thinking on the treatment of the marketing personality.
Comment on Sergio Caruso's Article ‚On the Conjunction of Basic Assumptions in the Enlarged Group<
(2002)
Commentary on Bernard J. Paris: Daniel Deronda and Gwendolen Harleth: A Therapeutic Relationship
(2002)
Commentary on Eric M. Plakun >Jihad, McWorld and Enactment in the Postmodern Mental Health World<
(2002)
Commentary on Eric M. Plakun >Jihad, McWorld and Enactment in the Postmodern Mental Health World<
(2002)
The end of the 20th century inaugurates the tele-techno-media dimension that gives place to subjective mutation of incalculable effects. These transformations crucially affect adolescents and youths, for this new dimension promotes a planetary enlargement of the non-family influences which act directly on idealness. Held between the illusionary temptation of the ideal-ego and the possibility of living the ego ideal, the adolescent suffers through the confrontation with this colossal identifying, fragmented and voracious mirror. The author then discusses what the psychoanalyst can do.
The institution of psychoanalysis has included controversies, dissensions and expulsions at both the theoretical-methodological and personal-organizational levels. There have also been several intra- and intergroup conflicts in the history of psychoanalysis, and in constructing and patterning the future of psychoanalytic knowledge. In the context of Finnish psychoanalysis, the Therapeia Foundation (founded in 1958) met from the start with resistance from official psychiatry and also from the IPA. For example, in the mid-1960s, D. W. Winnicott, as the President of the IPA, supported the orthodox Finnish psychoanalytic study group (later to become the Finnish Psychoanalytical Society), and pronounced that the Therapeia group was too loose and was not strictly able to use the IPA-recognized designation >psychoanalytic<. The Therapeia Foundation and its Training Seminar combined classical psychoanalysis and its new versions with existentialphenomenological views, anthropological medicine, research on >social pathology< and even modern theological research. On the basis of their Swiss analytic training, three Finnish psychiatrists, Martti Siirala, Kauko Kaila and Allan Johansson, organized Therapeian training to incorporate sciences and arts, and skills involving the therapeutic >carrying< of burdens. The multifacted nature of open psychoanalysis was seen to find its proper organizational expression when the Training Seminar of the Therapeia Foundation became, in 1974, a Member of the IFPS.
From its beginning Interpersonal Psychoanalysis was eminently suited to address theoretical and clinically issues when working with patients from different cultures. The open-ended quality of the detailed inquiry was a particularly useful tool to get to know the >stranger<, as American social scientists of the fifties and sixties were quick to acknowledge. It therefore comes as a surprise how few interpersonalists have addressed themselves to cross-cultural issues. Particularly lacking has been attention to countertransferential problems in analyzing patients from other cultures. In addition the impact of the cultural climate on the analytic process itself has rarely been explored. As cross-cultural contacts in the consulting room have become more frequent it is important for analysts to consider that developmental sequences, family relationships, interpersonal distance, concepts of time and openness to emotional sharing may differ from what Western psychoanalysis considers to be >normal<.