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Mencintai seseorang adalah suatu tindakanYang memanifestasikan rasa kasih saying yang sangat manusiawi dan universal. Akan tetapi dalam prakteskoya mencintai dan dicintai pada sebagian orang mencerminkan dehumanisasi, baik dalam engawali, berproses maupun mrencanakan (menggapai) tujuan bersama. Hal ini disebabkan sebagian orang tersebut terbujuk kesandaran palsu ideologi kiapitalisme, inilah tesis Erich Fromm yang melandasi pembuatan bukunya >The Art of Loving<. Berangkat dari alasan tersebut, penelitian ini bertujuan untuk memahami landasan filsafat psikoanalisa Erich Fromm, konsep seni mencintainya sertamemahami apakah ada hubungan antara landasan filsafat psikoanalisa Erich Fromm dengan konsep seni mencintai Erich Fromm Metode penelitian yang digunakan untuk mencapai ketiga tujuan tersebut herjenis penelitian kualitatatif yang berorientasi pada kajian literature (Library research). Tehnik membaca yang dipergunakan pada riset ini adalah tehnik membaca pada tingkat simbolik dan membaca pada tingkat semantic. Kedua tehnik ini bertujuan menangkap dan memahami makna kebudayaan munsia, nila-nilai, symbol-simbol, pemikiran-pemikiran serta kelakuan manusia yang memiliki sifat ganda yang terdapt dalam buku > The Art of Loving< Erich Fromm. Melalui pendeskripsian bab dua Landasan Ilmu Psikoanalisa Erich Fromm dan bab tiga Deskripsi Singkat Buku >The Art of Loving< Erich Fromm kemudian menganalisanya pada bab empat, jawaban yang dihadirkan pada bab penutup sebagai berikut: (1) Landasan filsafat psikoanalisa Erich Fromm meliputi: (a) filsafat utopianisme. Mengikuti teori pengembangan landasan filsafat ilmu, maka filsafat utopianisme. Mengikute teori pengembangan landasan filsafat ilmu, maka filsafat utopianisme merupakan dimensi ontologis psikoanalisa Erich Fromm, (b) dimensi epistemologis psikoanalisa Erich Fromm cerminan dari filsafat Materialisme historis. Fromm menggunakan filsafat Materialisme historis, dan, (c) Untuk dimensi aksiologisnya, psikoanalisa Fromm menggunakan teori yang terdapat dalam Zen Budhisme serta cerita-cerita Bible, dan (2). Maksud dengan seni mencintai dalam buku >The Art of Loving< Erich Fromm adalah seni yang berlatar belakang pengetahuan cinta dalam upaya pengembangan totalitas kepribadian secara aktif untuk tercapainya sebentuk orientasi produktif.
Three waves of challenges may be perceived from within psychoanalysis to its reductionist attitude to religion and spirit. These historical challenges from within psychoanalysis are an important context for reading the many papers now being published on spirituality and psychotherapy, and increasingly, spirituality and psychoanalysis. The 1st wave began with some of Freud's contemporaries, among them his friend, the psychoanalyst and pastor Oscar Pfister; the Nobel Laureate Romain Rolland, and the poet T. S. Eliot. Challenges continued after Freud's death: In Britain from psychoanalysts such as Rickman and Guntrip, and in America initially by the European immigrants, Erikson and Fromm. British independent psychoanalysts initiated what may be considered to be the 3rd wave, whose momentum is now swelling to a sea change.
Considerando a crítica de Adorno à indústria cultural, a qual torna a cultura um meio de produção do comportamento de consumo, tentamos demonstrar como a gramática da perversão tende a monopolizar as formas de prazer na pósmodernidade. De acordo com nossa hipótese, a produção de consumo recodifica o recalcamento originário concebido por Freud: tal gramática suprime a satisfação libidinal de forma análoga à repressão primária, contudo, ao invés de utilizar as tensões insatisfeitas da libido para o trabalho, ela direciona a satisfação erotica para o prazer de consumir. Desta forma, ela formata a satisfação perversa para que esta se coadune com os interesses da economia.
Arbeiter und Angestellte am Vorabend des Dritten Reiches. Eine sozialpsychologische Untersuchung.
(2006)
La >tolerancia< es un valor que se puede entender como inclusión entusiasta del otro en el propio mundo. Partimos de esta visión, resaltan do que, desde ella, sertoleranterequeriríatenerla capacidad y la posibilidad de escuchar. Aludimos, en este sentido, tanto a una disposición interior del sujeto como a una estructuración social determinada que permitan esta escucha, pero enfatizamos en especial la necesidad de una configuración psíquica apropiada, que denominamos >horizontalidad<. Seguimos en especial los planteamientos de Erich Fromm y Paulo Freire, entre otros, para describir dicha >horizontalidad tolerante< y terminar hallando en ella la salud y la reconciliación del hombre consigo mismo.
L’autor exposa i valora les idees principals de la filosofia de Horst-Eberhard Richter i de la seva l’empresa intel·lectual en el seu intent d’eixamplar les bases i els límits de la psicoanàlisi fins abastar el conjunt de les ciències de la cultura, camí que ja havien iniciat també altres autors com ara Erich Fromm, Herbert Marcuse, Bruno Bettelheim, Alexander Mitscherlich, Paul Ricoeur, entre d’altres.
In distinguishing between negative and positive freedom, Isaiah Berlin expressed a preference for negative freedom. Given the track record of those who in the past have advocated positive freedom, this is not surprising. But advocates of positive freedom do not accept that tyranny necessarily results from embracing their conception of freedom, and they are convinced that a commitment to negative freedom is never enough to defend “freedom” against tyrants. They do, however, share one thing in common with those who favor negative freedom: both equate their conception of freedom with >true freedom,< and treat the other as either false or incomplete. This might suggest that Berlin's distinction is more a partisan's tool than a tool of analysis. I disagree. But rather than reducing it to a distinction between >freedom from< and >freedom to,< we need to expand it. Not only will this enable us to move beyond an important criticism of Berlin's conception of freedom, it will also provide a better explanation for why negative freedom is as likely as positive freedom to diminish “true freedom” and why positive freedom is as likely as negative freedom to increase it.
The idea of social character has a long and important history within sociological thought. The concept addresses the fundamental question of the relationship between society and the individual, structure and agency. Tracing the development of the idea of social character from the classical sociology of Marx and Weber to more contemporary writings within American sociology by figures such as Fromm, Riesman, and Mills reveals ideas and perspectives central to the development of social theory. Although many argue that the idea of social character is no longer important in sociology, it has in fact resurfaced in Pierre Bourdieu's notion of habitus. Habitus specifies the original idea of social character without the biological or essentialist traits found in most of the earlier work. Habitus marks a substantial advance beyond earlier ideas of social character, providing a more purely sociological answer to the structure/agency (society/individual) problematic.
In 1960s, realist films such as >The Coachman< by Gang Daejin and >An Aimless Bullet< by Yu Hyeonmok depicted with sympathy the poverty-stricken life and desperate circumstances of working class in urban area after war whereas >Hanyeo< [>The Housemaid<] by Kim Giyoeng sternly and sharply analyzed the middle class as well as the working class without emotional involvement as to what kind of economic relationship they had in industrial capitalism and as to what kind of psychological symptoms were induced by the economic relationship. Moreover, the characters in >The Coachman< and >A Aimless Bullet< were those who could not get away from traditional way of thinking and traditional life style whereas the characters in The Housemaid were completely new people who were cut off from traditional way of thinking and traditional life style. >Hanyeo< presented that all desires and impulses of the characters who lived in the society of industrial capitalism were completely dominated by the principles of capitalism. Unfortunately, however, the characters in the movie were not aware of such circumstances and problems of theirs at all, and consequently, they could not avoid their misery and devastation. It is not easy to find a film using such an unique motive in the history of Korean films. Moreover …
The author discusses Dr. Fiscalini's idea of coparticipant psychoanalysis by placing it in historical context. The ideas of the personal self and the interpersonal self emerge from two divergent lines of interpersonal thought, one being Sullivan and the other Fromm. The author poses several questions for consideration.
Die Furcht vor der Freiheit
(2006)
This paper focuses on the problem of >consumer alienation<, which forms and impedes the welfare of consumers in modern consumption society. In order to reconceptualize the consumer alienation, the paper delves into the existing discussions by philosophers including Hegel, Marx, Lukács, Fromm, and the Frankfurt School, and positivists such as Seeman, Dean, and others. By rediscovering existing discussions of alienation, the paper defines consumer alienation as >the heteronomic phenomenon that instrumentalize consumers to function as means to fulfill the capitalism, which results in the impediment of consumers’ autonomic decision-making<. The authors expect that the study contribute to the conceptualization of various problems evolved from modern consumer society by employing the concept of consumer alienation.
A presente pesquisa, de cunho bibliográfico, examina as obras >A Arte de Amar< e >Análise do Homem< de Erich Fromm, a fim de argumentar a importância da Ética Humanista para a formação do homem. Pensando na aplicação da Ética Humanista em uma educação escolar mais humanizada, consideramos que o sujeito poderá superar a crise existencial através do amor amadurecido. Com isso, no primeiro capítulo investigamos na teoria de Fromm, pontos chaves para a formação ética e moral do homem, enquanto que no segundo capítulo, fazemos uma relação da Ética Humanista frommiana com a educação, apontando caminhos para sua aplicação em uma escola. Finalizamos a pesquisa, considerando que a Ética Humanista defendida por Erich Fromm é de real importância para a formação de sujeitos mais humanos, e que uma escola baseada nessa ética, poderá promover uma educação para a vida.
Celem artykułu jest próba empirycznej weryfikacji pogladów Ericha Fromma dotyczacych konstruktywnych i destruktywnych czynników psychiki ludzkiej. Fromm nazywa je syndromem >wzrostu< i syndromem >rozpadu< przypisujac im zasadnicze znaczenie w rozwoju człowieka. Teoria ta nie została potwierdzona badaniami, choc sam Fromm sugerował ich przeprowadzenie.
Einleitung
(2006)
More than fifty years after Erich Fromm’s >The Sane Society< was first published, it remains an important work, surprisingly contemporary in scope, with particular relevance to scholars working in social theory and media studies. Fromm’s primary emphasis is on evaluating the sanity of contemporary western societies, which he suggests often deny its citizens’ basic human needs of productive activity, self-actualisation, freedom, and love. He suggests that the mental health of a society cannot be assessed in an abstract manner but must focus on specific economic, social, and political factors at play in any given society and should consider whether these factors contribute to insanity or are conducive to mental stability. Ultimately >The Sane Society< provides a radical critique of democratic capitalism that goes below surface symptoms to get to the root causes of alienation and to suggest ways to transform contemporary societies to further the productive activities of its citizens. Fromm envisions the refashioning of democratic capitalist societies based on the tenants of communitarian socialism, which stresses the organisation of work and social relations between its citizens rather than on issues of ownership.
This paper explores the unconscious communication of primary-process material in clinical work with a Latin American male that occurred while I was nursing my first child. Mutually dissociated aspects of self-experience became part of the relationship soon after an unexpected instance of >let-down<. The concept of Eros, the collection of life-preserving instincts that preserve and protect the body and mind – borrowed by Marcuse and other thinkers of the Frankfurt School to understand specifically the generative potential of consciousness – emerged as a helpful construct for understanding the transference and countertransference. Bowlby's notion of attachment, Fromm's social reconceptualization of drive, and Mitchell's integration of the biological and the social dimensions of drive all can be conceived as attesting to the powerful impetus to seek in others connections that create and enable a life structure. Eros in the therapeutic relationship can help recover dissociated elements of the individual, cultural, and political psyche.