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- 2006 (334) (remove)
Editorial
(2006)
U radu se nastoji prikazati kultura kapitalizma iz rakursa Frommove teorije. Kapitalizam sa svojom kulturom stvara čovjeka kakav mu treba, čovjeka koji je podložan utjecaju i voljan da se njime kontrolira i upravlja. Stvaranjem čovjeka koji postavlja kao svoju kulturnu vrijednost sve što je tehničko i automatizirano, i on sam postaje takav.
Erich FROMM's work in psychology and social theory includes an analysis of the contradiction in Sigmund Freud's thought between bourgeois patriarchal morality and radical demystification; however, FROMM's work contains its own contradiction between generative theory of social character and an idealistic concept of the >productive< individual. FROMM introduced the concept of >social character<, basing it on existential necessities imposed by the socioeconomic system, and interpreted Freud's theories as revealing some of the motivational basis for the individual's pursuit of this imposed behavior, while rejecting Freud's pessimistic concept of human nature. However, FROMM's concept of the productive person is an ideal type without clinical or historical grounding. It does not offer an adequate basis for resolving the problems of neurotics, but in fact is likely to encourage submission to them, blocking the attainment of positive relationships to social institutions and situations.
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.
The broken symbol: The fear of the mind of the other in the symbolic history of the individual
(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.
Review Mauricio Cortina and Mario Marrone (Eds.): Attachment Theory and the Psychoanalytic Process
(2006)
詹姆斯•乔伊斯的作品晦涩难懂,充满象征隐喻,历来备受国内外学者的关注。他的早期短篇小说集《都柏林人》是按照传统现实主义手法写成,虽然不像后期作品那般引人注目,但《都柏林人》仍是乔伊斯研究者绝不可越过的。近几十年国内外关于《都柏林人》的研究也不少,主要集中在探讨《都柏林人》中的叙述手法、精神顿悟、人物塑造、文化传统、象征、神话原型、与后期作品的关联等方面。虽然《都柏林人》没有采用乔伊斯后期惯用的意识流手法来直接揭示人物的内心世界,但他已经开始初步探讨都柏林人的存在及其精神世界。特别是在十九世纪末、二十世纪初,爱尔兰面临重大的社会动荡,英国政府的殖民统治、爱尔兰独立运动的失败、脱离实际的文艺复兴以及天主教的伺机入侵,这一切都使爱尔兰似乎走入了死胡同,使整个社会弥漫着一种悲观无力的气氛。整个爱尔兰陷入了瘫痪,而都柏林则是瘫痪的中心。社会的瘫痪造成了都柏林人的悲观、空虚和迷茫。>孤独感<成为了《都柏林人》中成年人的精神通症,从《伊芙琳》开始我们便可以看到都柏林的成年人普遍都生存在一种孤独、缺爱的环境中。本文将用美国心理学家弗洛姆的关于人类>孤独<研究的新精神分析理论对乔伊斯短篇小说集《都柏林人》中成年人的>孤独<心理状态进行剖析。根据弗洛姆的理论,人类存在中都有一种固有的孤独感,这种孤独感无法绝对消除,但人能通过各种方式转移>孤独<。通过《都柏林人》,乔伊斯展现了由于社会的瘫痪都柏林人所表现出的孤独感和异化感以及他们的排遣方式。然而消极逃避的方法并没有使他们的精神世界得到解救,反而扩大了这种感觉,让他们在更痛苦的深渊中挣扎,找不到出路。如何解救爱尔兰民族,如何摆脱精神危机,乔伊斯通过《都柏林人》最后一篇压轴之作《死者》为都柏林人在孤独中的自救提供了暗示。正如《死者》中男主人公加佰烈最后所领悟的那样:虽然他们这些人还苟且活着,但是精神早已迈入的死者的行列;而真正活着的却是那些有着爱尔兰民族质朴本色的、充满激情的死者。在《死者》中,乔伊斯有意将读者的注意引向了爱尔兰西部,在他心里,那些看似老土的西部人才具有爱尔兰民族质朴自然的真性情,而他们这种宽容无私、敢爱敢恨、勇于献身的传统品质才充满着生命的活力。乔伊斯在《都柏林人》的结尾没有给读者一个明确的答案,但他让我们看到了一丝爱尔兰人的希望,要在孤独的精神世界中得到解救就必须释放民族的真实性情。
Fromm y la muerte hoy
(2006)
Einführung
(2006)
From Super-ego to Super-se
(2006)
Begrüßung zur Tagung
(2006)
Welcome Speech
(2006)