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This work is about criticism of consumer society, seen by eyes of Erich Fromm, Zygmunt Bauman and Gilles Lipovetsky. Erich Fromm (1900 – 1980) was German-American philosopher, sociologist and psychologist who was performing psychoanalysis practice for a long time and his thinking was affected by Karl Marx. Fromm was against capitalism, which he perceives like mentally ill, irrational society. The main point of his criticism is that modern consumer society is mainly oriented on ownership which creates its social character. In his opinion people should focus more on living than having. The way of truly being leads through the active way of living. Activity by Fromm means inner activity, a creative use of your own abilities. But for consumer society is typical working for the only one reason, which is a profit. People living in consumer society are powerless, uncertain and full of anxiety and can't use their freedom positively. Fromm compared modern human to a component which is a part of big machine. Zygmunt Bauman (1925) is English sociologist from Poland. Bauman points at transition and changes between modern and postmodern society. For actual society is typical uncertainty of the future. People misses permanent identity, they always have to changing it, depends on what takes advantage at the moment. Current human is full of uncertainty, which is caused by missing authority telling him exactly what to do. Human have to decide often on his own, but he doesn't know if his decisions will be revealed as profitable in the future. Another typical thing for Bauman's today's society is to hunt luck by shopping. People thinks that owning more stuff can make them happier. Gilles Lipovetsky (1944) is a French philosopher and sociologist. According to Lipovetsky we live in the age of emptiness and transience which is associated with decreasing of morale values and individualism. He marks actual society as hyper-consumer. People in this society are shopping mainly for themselves, not for others, to make good impression on others instead of having a good feeling from yourself. Human living in hyper-consumer society tries to get more impressions wants to improve quality of his life, taking care of his health and he wants to be young forever. Lipovetsky says, that today's man is a narcissist, hedonist and cannot stop consuming more. He is being pushed towards by desire of life, which could be found thanks to consuming way of living.
The author makes an attempt to reconstruct profiles of a modern humanist on the basis of statements entangled into the press and social discourse. The starting point is E. Fromm’s conception related to the productive and mercenary orientation that constitute the reflection of the social context of the texts under investigation. While conducting an analysis, the author uses the tools of cultural linguistics such as perspective, point of view, profiling and a linguistic image of the world, as well as the assumptions of axiological semantics.
The main topic of this thesis is to compare the concept of freedom of three major thinkers of the twentieth century – Sigmund Freud, Erich Fromm and Zygmunt Bauman. The work consists in an attempt to find differences in approach of mentioned thinkers and in approach in individual fields to which they are classified i.e. psychology, sociology, and philosophy. The work is gradually focused on several aspects of freedom, while the majority of interpretation focuses on the modern form of freedom and finds its credibility for the modern man. The thesis also highlights the main features of freedom and its current ambivalent character. Freedom is interpreted here as a phenomenon which is an essential part of society. The modern age is characterized by a completely different freedom from the previous period and as part of a new society must be explained from a different perspective. Freedom in Freud relates to its interpretation from the perspective of human inborn instincts and biologically conditioned man who is forced to live in a civilized society that restrains him. Freud considers culture to be despotic on one side, full of cultural norms and regulations, which do not allow people to act based on their will. On the other hand he is aware that without certain limits total anarchy would prevail in the world. Fromm to certain extent distances himself from Freud's theory of instinct-driven man, whose naturalness makes him to meet the needs associated with libido saturation, and embeds freedom in the broader social standards and historical coherence. Fromm proceeds from the time since the man was not a single individual to a modern industrial society in which individualism is the main theme and freedom seems to be an ambiguous phenomenon. With the rise of capitalism the man gained freedom to decide but on the other hand he began to feel helpless and alone. According to Fromm man is determined by culture and social motivation drives him. Freedom is possible in a society where every individual and his growth and happiness is primary objective and purpose.
Fromm´s theory is followed by contemporary sociologist Zygmunt Bauman who understands freedom as ambivalently as his predecessor. In a capitalist society almost everyone of us is free, we have a choice of many options, which brings Fromm´s theory is followed by contemporary sociologist Zygmunt Bauman who understands freedom as ambivalently as his predecessor. In a capitalist society almost everyone of us is free, we have a choice of many options, which brings discomfort associated with the act of decision-making. In this sense he has in mind a society that has been in the last few decades radically transformed. When he talks about consumer freedom he thinks of present form of capitalism that was transformed from production stage to consumption stage. So consumer freedom, which depends on market, dominates today´s entire society.
Celem niniejszej pracy jest przedstawienie na przykładzie rozważań Ericha Fromma i Herberta Marcusego roli miłości w życiu współczesnego człowieka.Główny wątek, którym jest możliwość samorealizacji człowieka poprzez miłość, został ukazany na tle krytyki społeczeństwa konsumpcyjnego, będącego wytworem żarłocznego dwudziestowiecznego kapitalizmu, sprowadzającego człowieka do roli maszyny, alienującego go od pracy, innych ludzi, a w końcu od siebie samego.Wychodząc od koncepcji natury człowieka, analizuję pojmowanie miłości przez obydwu filozofów, jej wpływ na człowieka jako jednostkę, społeczeństwo i ostatecznie na całą ludzkość.Pierwsza część pracy poświęcona jest omówieniu zasad rządzących rzeczywistością społeczną oraz Marcuse’owskiej rewolucyjnej wizji przemiany represywnego społeczeństwa w królestwo Erosa.W drugiej części analizuję sposób pojmowania miłości przez Ericha Fromma w oparciu o rozważania antropologiczne i psychologiczne, w tym o teorię charakteru, ze szczególnym uwzględnieniem postaw >być< i >mieć< wyznaczających sposób ludzkiej egzystencji.Na końcu porównuję stanowiska obydwu filozofów oraz podejmuję próbę odnalezienia wspólnego mianownika w koncepcjach miłości – ujmowanej jako wiązka biologicznych popędów przez Herberta Marcusego i miłości jako swoistego sposobu bycia w świecie, której twórcą jest Erich Fromm.
The aim of this thesis is to present the Erich Fromm's psychoanalytic concept and determine the influence of his ideas in the contemporary society. Erich Pinchas Fromm was dealing with the psychology all his life. He was trying to use psychology as a tool of the development of the human mind and not only its scientific description. In his works, Fromm emphasizes a destructive and almost pathological influence of a modern company on human individuality, necessity of self-awareness and self-intrinsic value. The centre of his psychoanalytic analysis is a human being. Fromm tries, through detailed analysis, to show the negative side of the current civilization and also attempts to outline new opportunities of change. He criticizes the prevailing orientation on modus of ownership when a man blindly chases the power, wealth and popularity. The man pays a big toll for his egoistic avarice in the form of anxiety, fear and feeling of helplessness. Fromm in detail focuses on the aspects of human personality, such as love, freedom and human naturalness in his works. The essence of Fromm's psychoanalysis is the need to arouse people to change the current state of society, which Fromm considers essentially tragic. All the Erich Fromm's work is focused on a resurgence of human society and creation of ideal of a new man. Fromm was persuaded that the revival of society is possible and necessary. The key of this revival is primarily the change of individual mind. Fromm sees hope particularly in the self-reflection of the individual, who is able to free himself from illusions of his being and in the development unrepeatable uniqueness of real human being. The main contribution of Fromm's humanistic social psychology is to help a >sick< human being to restore inner moral values, which leads to an active and meaningful life.
Ojciec jest pierwszym i jednym z najważniejszych mężczyzn w życiu córki. Stanowi dla niej wzór mężczyzny. Wzór ten pomaga córce w kształtowaniu wizerunku męskiego w rodzinie i poza nią (Sosnowski, 2009, s. 211). E. Fromm (2006) podkreśla, że miłość ojcowska jest wymagająca. Wymagania stawiane dziecku dotyczą odpowiedzialności, posłuszeństwa, dyscypliny, niezależności, zdolności do kierowania własnym życiem (tamże, s. 51-54). Warto poddać analizie, na ile wymagania ojca dotyczą procesu realizacji przez dziecko zadań rozwojowych, w tym - wyboru współmałżonka. Według R. Huvighursta zadanie rozwojowe pojawia się w pewnym okresie życia jednostki (dzieciństwie, adolescencji, dorosłości) i wynika z jej potrzeb (somatycznych i psychicznych) oraz wymogów społeczeństwa (Tyszkowa, 1993, s. 952). W ramach teorii Huvighursta podkreśla się, że wybór współmałżonka jest również zadaniem rozwojowym, dlatego jego niewypełnienie u większości osób skutkuje brakiem poczucia szczęścia i niespełnieniem (tamże, s. 952) (Fragment tekstu).
Tato bakalářská práce pojednává o výkladu lásky a nenávisti, zejména na základě dvou významných psychologů Ericha Fromma a Carla Gustava Junga. V úvodu je popsána obecná charakteristika lásky a nenávisti pomocí literatury Petera Laustera či M. Scott Pecka. V práci se zaměřuji na to, jak Erich Fromm ve svých stěžejních dílech pojednává o lásce a rozebírá jednotlivé druhy lásky. Dále se věnuji tomu, co je příčinou nenávisti a destruktivity podle E. Fromma. U Carla Gustava Junga jsem se zaměřila především na archetyp anima a animus, na jejichž základě se posléze dostávám k jeho pojetí manželství jako psychologického vztahu. Nenávist jako takovou, sám o sobě Jung přímo neřeší, avšak pomocí archetypů vztahující se k temné stránce člověka, lze vyčíst, co vede jedince ke špatnému jednání. Já rozebírám konkrétně jeho pojetí archetypu stín. V závěru shrnuji veškeré poznatky získané na základě studií v této práci.
Goethe wrote: >Mankind walks steadily forward, but the person remains the same<. Customs as a normative tradition ways of behavior are the important social community and have the power to unwritten laws. Are primarily transmitted orally or by imitation, once established are very slow to change. The article discusses the problem of looking at the reality of the two opposite poles.