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The present study aimed to delineate the psychological structure of materialism and intrinsic and extrinsic value pursuit. Moreover, we compared models based on self-determination theory (SDT), Fromm's marketing character, and Inglehart's theory of social change to account for racial prejudice. In a sample of undergraduate students (n=131) and adults (n=176) it was revealed that the extrinsic value pursuit Financial Success/Materialism could be distinguished from the extrinsic value scales Physical Appeal and Social Recognition, and Community Concern could be distinguished from the intrinsic value pursuit scales Self-acceptance and Affiliation. Moreover, Financial Success/Materialism and Community Concern were consistently and significantly related to prejudice, whereas the other SDT facet scales yielded weaker relationships with prejudice. Structural models based on SDT and Inglehart were not corroborated, but instead the present data supported a mediation model based on Fromm's work in which the effect of Community Concern was mediated by Financial Success/Materialism. Broader implications for SDT are critically assessed.
The author tells the history of his relationship with Malcolm Pines, and uses it in order to describe the latter’s personality and thinking, as well as to trace the influence that he has had on his thinking and practice. The focus of the discussion is on Malcolm’s understanding of the socio-political context of mental processes, including the creation of psychoanalysis by Freud, and the inner politics of psychoanalytical and group-analytical institutions. Malcolm is described as a revolutionary character, in Fromm’s terms. The article is a celebration of Pines’ life and contributions, as he reaches the age of 85.
In dieser Arbeit soll es um die Frage gehen, wie die Entstehung einer autoritären Persönlichkeitsstruktur – mit Hilfe von selbsterzieherischen und institutionellen Maßnahmen – vermieden werden kann. Dazu soll die psychische Struktur des autoritären Charakters offengelegt und dem revolutionären Charakter gegenübergestellt werden, den Fromm in den 1960er Jahren explizit als Gegenmodell zu diesem entworfen hat. In seinem Konzept des revolutionären Charakters versucht Fromm diejenige Charakterstruktur zu fassen, die er als geistig-seelisch gesund einstuft. Der gesunde Mensch ist für Fromm also das Gegenmodell zur autoritären Persönlichkeit. Dies ist zugleich die Lösung die Fromm anbietet: Will man der Anfälligkeit für faschistische und totalitäre Ideologien vorbeugen, muss dafür Sorge getragen werden, dass die Menschen Mittel und Möglichkeiten an die Hand bekommen, sich seelisch gesund zu entwickeln und ihre psychische Gesundheit zu erhalten. [Walmart.com]
This paper proposes the use of social psychological and philosophical foundations for designing affective technology that promotes the experience of love. The adopted theoretical basis is the concept of productive love, which is heavily based on Enrich Fromm but also includes theories and scientific findings of numerous psychoanalysts, social psychologists, and philosophers. We conducted a review of the theory about the nature of love and found that social psychological and philosophical approaches differ regarding peoples' understandings. The findings were used to elaborate eight principles of productive love. Based on these principles, we derived criteria for designing affective technology when the objective is to promote productive love. We reviewed the existent studies on affective technologies and implemented the criteria into a system design, the Pictures' Call. A prototype of the system was pretested to illustrate how productive love technology could be based on established criteria.
Az írás áttekintést ad a buddhista pszichológia tradicionális irodalmának nyugati recepciójáról, illetve egyes gondolatainak a nyugati pszichológiával történt összehasonlító elemzéseiről. Ezt követően a nyugati és a buddhista pszichológia általános jellegzetességeit veti egybe, hasonlóságaikat és különbségeiket foglalja össze. Ehhez kapcsolódóan a cikk a nyugati tudományosság és a buddhista szemlélet módszertani azonosságait és eltéréseit tárgyalja, majd felhívja a figyelmet arra, hogy a buddhizmus módszertana a >tudományosság< kritériumainak napjainkban zajló paradigmaváltási folyamatába illeszkedik. Az írás bemutatja a buddhizmus és a tudomány kapcsolatának főbb pontjait, valamint azt, ahogyan a nyugati pszichológia és a buddhizmus közötti dialógus útján haladók Karen Horney, Carl Gustav Jung és Erich Fromm úttörő vállalkozásainak nyomdokaiban járnak. A cikk rámutat továbbá arra, hogy a buddhista nézetek egyre szélesebb körű ismertségét követően e szemlélet bizonyos elemei az 1960-as évek végére a transzperszonális pszichológia létrejöttekor már meghatározó szerepet játszottak, de a jelenkori tudatkutatás terén, a neurofenomenológia születésénél, vagy az agykutatásban is érvényesülnek a hatásaik. Az utóbbi évtizedekben növekedett a nyugati pszichológia arra vonatkozó felismerése is, hogy a buddhizmus releváns a nyugati pszichopatológia és pszichoterápia számára. Figyelemre méltó a magatartás megváltoztatására irányuló buddhista stratégiák összevetése a modern viselkedésterápiák egyes technikáival, melynek során számos hasonlóságra derül fény, miközben a profilaxis, illetve a mentálhigiénia szempontjából Nyugaton a buddhista meditációk alkalmazása kínál új lehetőségeket. A meditációnak ez a szerepe különösen érvényes az >éberség-belátás< (páli: szatipatthána-vipasszaná) típusú, nem-reaktív meditáción alapuló terápiás módszerek esetében, melyeket a tanulmány szintén ismertet röviden.
이 글은 쇼펜하우어의 욕망관과 그것이 갖는 문제점을 살펴보고 이러한 문제점을 어떻게 극복할 수 있는지를 살펴보고 있다. 쇼펜하우어의 철학은 인간 뿐 아니라 모든 존재자들이 자기보존에의 욕망과 종족보존에의 욕망에 의해서 규정되고 있으며 이러한 욕망들은 물자체로서의 의지의 표현이라고 보고 있다. 그리고 쇼펜하우어는 각 개체들과 종족들은 자신들의 무한한 욕망을 충족시키기 위해서 서로 투쟁하고 갈등하는 바 이러한 세계는 생각할 수 있는 세계 중에서 최악의 세계라고 보았다. 쇼펜하우어는 욕망을 극복하는 궁극적인 방법으로 이성에 의한 의지부정을 내세우고 있다. 그런데 이는 이성을 자기보존과 종족보존에의 욕망의 도구로 보는 자신의 철학적 입장과 모순될 뿐 아니라 그의 철학이 이성과 욕망을 서로 대립하는 것으로 보는 전통적인 이원론의 입장으로 전락하게 되는 것을 의미한다. 이러한 문제점을 극복하면서 인간의 욕망을 고찰하는 보다 설득력있는 입장으로서 이 글에서는 말미에서 프롬의 욕망관을 간략히 살펴보고 있다. 프롬은 쇼펜하우어나 서양의 전통적인 이원론적인 입장이 주장하는 것처럼 이성과 욕망이 대립하는 것이 아니라 오히려 생산적이고 긍정적인 욕망과 그것과 결합된 건강한 이성에 대해서 파괴적이고 부정적인 욕망과 그것과 결합된 병적인 이성이 대립한다고 보았다.
The idea of sport's character-forming qualities is a globally spread notion, which has begun to be questioned in recent years. In problematizing this notion, the relation of sport to its practitioners has been the primary study. The way the problems reflect the relation of sport to society has been less in focus. This essay sets such a focus with the help of character concepts in social psychology (Riesman, Fromm and Sennett), developing a reconstruction of such concepts of sport in a Swedish context. From being a sphere by the side of society, sport in Sweden from the twentieth century onwards has been increasingly linked in complex ways to the various spheres and actors of society. This understanding of how characters are fostered into and within sport sheds light on the conditions for character formation at different stages of history until the present time. The problems receive further relevance when considering how New Economy culture and its conditions for character formation may affect Swedish sport in the near future.
This article examines the role of comedy and the influence of Kafka in Ana María Shua's comic novel >Soy paciente< (1980). Using Northrop Frye's rubric of comedy as a point of departure, it traces the way in which Shua's text, like Kafka's work, simultaneously inscribes and distorts the traditional utopian themes of comedy: identity acquisition and social resolution. The aim is to relate the distortions to the novel's socio-historical context of El proceso by referring to Erich Fromm's observations on the effect Fascist regimes have on concepts such as social and individual identity. The article also exposes the correlation between Shua's cultural dependency (on Kafkaesque/European creative paradigms) and the novel's oppressive cultural/political context.