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Some successors of Marxists once insist that the >substance<of the world is >abstract matter< of old materialism. Western Marxists who are the affirmative or negative of >substance< commonly demand re-understanding Marx’s texts because they think that the judgment doesn’t embody the real Marxist philosophical revolution. With the refusing to >abstract matter<, Lukács, Fromm, Schmidt and Gramsci etc.do their most to emphasize ontological significance of historical practice and the nullity of two-pattern of materialism and idealism to understanding Marxist philosophy. Though Western Marxism excessively emphasis on practice, their theoretical approach has important theoretical significance to the research of contemporary Chinese Marxist philosophy. [Translation: www.cnki.net, 6/2023]
In >Can We Live Together?< Alain Touraine combines a consummate analysis of crucial social tensions in contemporary societies with a strong normative appeal for a new emancipatory >Subject< capable of overcoming the twin threats of atomisation or authoritarianism. He calls for a move from >politics to ethics< and then from ethics back to politics to enable the new Subject to make a reality out of the goals of democracy and solidarity. However, he has little to say about the nature of such an ethics. This article argues that this lacuna could usefully be filled by adopting a form of radical humanism found in the work of Erich Fromm. It defies convention in the social sciences by operating from an explicit view of the >is< and the >ought< of common human nature, specifying reason, love and productive work as the qualities to be realised if we are to move closer to human solidarity. Although there remain significant philosophical and political differences between the two positions, particularly on the role to be played by >the nation<, their juxtaposition opens new lines of inquiry in the field of cosmopolitan ethics.
This article explores the essential role of love and understanding in analysis. Love is seen as a healing force keeping the patient connected to life and to health, and as the glue that cements the analytic process. The four components of love which describes – care, respect, responsibility, and knowledge – are the heart of all successful analysis. Two case studies illustrate how the positive countertransference may be used therapeutically to help patients move towards healthy self-esteem and self-care, and a more benevolent and loving relatedness.
This thesis is a critique of romantic love theoretically premised on the analytical psychology of Carl Jung and the humanistic psychoanalysis of Erich Fromm. The aim of this critique is to explore whether there are grounds for postulating a conception of love beyond the current romantic framework. As the critique is primarily concentrated at the depth level, romantic love is examined via the medium of Cinderella folklore, with particular focus on Andy Tennant's 1998 film adaptation of Cinderella, >Ever After<. Based on a Jungian approach to the psyche and psychic products, the methodological framework incorporates the three following tools: The tool of interpretation at the subjective level, in which the characters of the Cinderella fairy tale are read symbolically rather than taken to denote literal fictitious characters; the tool of constructive analysis, in which it is argued that romantic love is more than >nothing but< a boy/girl love story or >nothing but< a myth depicting patriarchal oppression; and the tool of amplification, in which archetypal similarities between the Christian myth and the Cinderella fairy tale are highlighted. The central argument of this critique is that while romantic love does not provide a viable model of relatedness if taken and practiced literally, the romantic myth nonetheless contains within it the basis for a fuller and richer experience of love and relatedness if read subjectively. The rationale for a depth critique of romantic love is based upon the Jungian postulate that phenomena such as dreams and myths issue fundamentally from the unconscious psychic realm, and further upon Jung's recognition of a psychological developmental process he refers to as >individuation< activated by engagement with the products of the unconscious. A symbolic/psychological reading of romantic love brings to light that romantic desire toward another is an outward manifestation of an inner desire for individual realisation, and is expressive of the individual's own capacity for wholeness. The value of a symbolic reading of romantic love is appreciated if it is conceived that it is precisely individual realisation that forms the basis for what is referred to by Erich Fromm as productive or knowledge-based love, argued here to be the ideal and only firm basis for human relatedness generally and intimate relatedness specifically.
Love should be the moral ideality, spiritual backbone and value foundation which person should always be pursued. Ever since the society start, there has been mankind love of existence and mankind to love of pursue. But the spirit of love is lost in the social modernize. The interpersonal relation steps up a piece more, the morals apathetic phenomenon is widespread day by day, and the precious love is slowly disappearing; Person himself bear of the more and more mental stress, the self-contradict conflict of the outside in the mind and body turn worse, and the mental problem has already become an outstanding social problem; the relationship of the person and the nature also is placed in unprecedented opposition period. So, the ability of love for person has been appeared a certain degree to change with degeneration. Now, love, friendship, benevolence, all the precious virtues of person are giving way to the inhospitality, insulate, conflict, antinomy, all the hostile relationship. The western scholars have put forward many resolve paths, like Feuerbach’s >The Religion of Love<, Fromm’s >The art of Loving<, and Marcuse’s >The Liberation of Eros< etc., all include very big meaning to loving theories analytical and realistic social judgment, but can’t resolve the problem from the source. But the our country then is clearly putting forward the harmonious social great speculation of the socialism which sets up >democracy rule of law, fair justice, trustworthiness friendly affection, the stability have a preface, vibrant, person and nature harmony get along with<, resetting alight the mankind’s fire of love, indicating mankind continuously toward the communism that person is free but develop completely.– Except the foreword and epilogue, this paper consists of three chapters. The first chapter mainly trims the thinking development about love in china and overseas history, which gives us academic references for solving the social problems. The second chapter analyses the loving alienation and imperfection problem in the contemporary society. Draw lessons from western scholars’ research in the middle of the modern capitalism society, emphasize to point out that our country in the transform period appears the loving alienation and imperfection problem to have particular history source and realistic back ground at present, and compare the loving problems between china and overseas, explicit socialism harmony society be resolve loving alienation and imperfection, rebuild the ability of mankind’s love, carry out the basic path of the mankind’s love. Finally point out how to reconstruct the ability of mankind’s love in the socialism harmony society. On the one hand continuously perfect the democracy role of law system, make the fair justice become the initial value of socialism, on the other hand strengthen the loving education, make the love become the behavior norm of the socialism and the spirit main factor of the socialism, provide strong spirit motive in the construction for the harmonious society. Deep study on this problem makes for much: to eliminate the thinking misunderstanding and transiting the social mental mentality; to make a better development of market economy in social democracy; to accelerate an intimately, cooperative and mutual affectionate social relationship; to establish a harmonious socialism social, construct an honest and helpful, friendly and harmonious social ethic atmosphere. By all means the harmonious society is the society full of a love. We must inherit the loving tradition in the excellent culture in the present stage and on the base of actual society continuously raise mankind spiritual civilization character, continuously make great effort for the harmonious society that full of love. [Translation: www.cnki.net, 6/2023]
U uvodu su izložena obeležja društvene prirode psihičkih poremećaja. Zatim je izložen doprinos pojedinih autora i njihovih dela razvoju sociologije mentalnih poremećaja u evropskim zemljama i SAD, posebno u aspektu sociogeneze psihičkih poremećaja. Sažeto su predstavljena gledišta Konta, Dirkema, Albvaksa, Mejera i Eliota, preko Gofmana, Parsonsa, Morena, Fukoa i predstavnika antipsihijatrije (Lenga, Bazalje i Sasa) I frojdomarksista (Rajha, Froma i drugih) sve do autora savremenih udžbenika iz ove oblasti (Galagera, Itona, Kokerhema i drugih). Dat je kratak presek izučavanja sociologije mentalnih poremećaja u Srbiji.
После краћег увода су изложени потенцијали социологије психијатријског сазнања сагледани на основу знања саме психијатрије односно психопатологије, тј. На основу оног што клиничка психијатрија може да пружи социолошком сазнању, првенствено из угла анализе психички измењене стварности појединаца (из снова, симптома, емоционалног стања појединаца и сл.). Потом су опширно изложене патографске студије као методолошки потенцијал интеграције психијатријског и социолошког сазнања. Понуђени су резултати патографских студије Фрома и Вирта од интернационалних, те Станојевића и Адамовића од српских аутора, и то везано за патографије Стаљина, Хитлера, Кола, Фишера, Милошевића и неколико других историјских личности. У закључку је указано на теоријске, методолошке и емпиријске претпоставке кориштења патографских студија у социологији, зависно од теоријских образаца (психоаналитичког и феноменолошког) и ситуирања биографије лидера у одговарајуће друштвено-историјске околности.
内観を外部から見ると、内観三項目の中の「迷惑をかけたこと」が、自己抑制的になり自分の考えや気持ちを表現できなくなるのではないか、あるいは、道徳的な響きを感じる、といったふうな誤解を与える場合もあるようである。そこで、内観三項目がいかに精神の認識力を成長させるか、その構造について考察するとともに、とりわけ「迷惑をかけたこと」を調べる有用性を精神分析学者のエーリッヒ・フロムの「成熟すると両親から自由になり、自分自身の中に母性原理と父性原理を作り上げる。子どもは自分自身の父親になり、母親となる」という理論を借りて説明を試みた。内観をすることが、どうして内部に母性原理と父性原理を作り上げることが出来るのかを考察し、内観における「罪悪感」をその過程と構造を従来の罪悪感と比較しながら考察することによって「迷惑をかけたこと」の今日的解釈を導き、東洋思想から生まれた内観を西洋思想の言葉に置き換えようとするものである。
First generation Frankfurt School critical theorists argued that global solidarity was possible because human beings have similar vulnerabilities to mental and physical suffering. This approach to solidarity remains significant for any discussion of the ethical aspirations of critical theory. It also has ramifications for efforts to develop a sociological approach to global moral codes which is influenced by the idea of an emancipatory social theory. Informed by certain themes which were developed by Simone Weil, this article draws on the writings of Fromm, Horkheimer, Adorno and Elias to consider how a sociology of international moral codes can be developed. One of the aims of this project is to consider how far global moralities have developed forms of solidarity around the recognition of shared vulnerabilities to mental and physical suffering which are part of the species’ biological legacy.
The remarkable tendency shown in recent fashion can be the customer's passiveness, not only their feeling desire for product but also needs for product seem to be made by mass media. So this condition can be thought as the currency of energy for being subjected. The public of fashion eagerly want the fashion style to be suggested for following it. The late Freudian, Erich Fromm said that the reason why individuals demand themselves to follow the masses' move could be explained as the hope against the fear of feeling not being from staying isolated and having no direction. Escaping from this fear, individuals ought to believe the necessity of participation in public. The fashion is willing to be defined as the united condition by individuals in the hope being consolidate in masses against being solitude. Nowadays, people can share many information with internet, the fastest medium, which makes the individuals impatient not to be isolate, thinking other people must contact the information and should feel pressure of taking part in the currency. Even though the style is considered to be awkward for following it, it is frequent exposure on mass media by celebrities wearing the style could soon make a fashion. This is able to show that many customers should incline to consider less about their style or taste, whereas lean to pursue after masses' authority. Recent consumers have propensity to avoid feeling concern about others' criticism, on the other side, they try to chase of the fashion as masses' choice for feeling peaceful. The reason why people recognize not to have clothing to wear in spite of a large wardrobe, it must reflect their needs promoted from outside influence of introducing for new styles.
기존의 시민․시민 사회론과 시민사회단체론은 국가-시장-시민 사회의 삼분법에 따르고 있다. 그 삼분법은 모든 사회 구성원을 시민으로 전제하고 있고, 시민․시민 사회는 국가와 시장을 감시하는 것으로 되어 있다. 그러나 이 논문에서는 모든 사회 구성원이 시민이 아니고, 사회 압력으로부터 자유로운 사회 구성원과 사회 압력으로부터 자유롭지 못한 사회 구성원을 구별되고 있다는 사실에서 출발하고 있다. 에리히 프롬의 자유로부터의 도피에서 독일의 나치의 억압에 독일인들이 굴복하였던 원인을 고립의 공포와 자기 보전의 욕구로 규명하고 있는데 고립의 공포와 자기 보전의 욕구는 다양한 사회 압력에 굴복하게 되는 사회학적 원인으로 원용할 수도 있다. 사회 압력으로부터 자유롭지 못한 사회 구성원을 구분함으로써 모든 사회 구성원을 시민․시민 사회로 전제해 왔던 시민사회단체에 대한 기존의 대부분의 논의가 갖고 있는 한계를 지적하고 있다. 예를 들어 모든 사회 구성원을 시민으로 정의하고 있는 기존의 논의들이 시민 없는 시민운동이나 시민사회단체의 활동과 사회 구성원 사이에 존재하는 거리를 설명할 수 없었던 이유를 이 논문에서 규명하고 있다.
Tekstas skirtas postsekuliariai ir postfundamentaliai kitybės filosofijai. Siekiama rekonstruoti efektyvios kitybės filosofinę tradiciją ir pateikti jos teoriją. Homoseksualumas nagrinėjamas kaip efektyvus kitoniškumas. Analizuojamos dinamiškos religijos, atviros Kitam. Akcentuojamas judaizmas ir hebrajų Biblijos svetimo meilė. Apeliuojama į Bibliją, rabiniškąją literatūrą bei jų psichoanalitinę interpretaciją, pateiktą E. Frommo ir J. Kristevos. Biblijos ir Korano svetingumo idėją esą atnaujino J. Derrida, J. Kristeva, G. Pollockas ir G. H. Hartmanas. Pateikiama kultūros analizė ir žydų literatūros studijos sankirta, inspiruota E. van Alpheno, M. Balio, Ch. von Braun bei G. Pollock. Pabaigoje analizuojami vizualios kultūros, kuriai atstovauja Lenkijos ir Lietuvos menininkai, pavyzdžiai.
존재란 소유하거나 소유하려고 탐하지 않고 기쁨에 차서 자신의 능력을 생산적으로 사용하고 세계와 하나가 되는, 그런 실존양식을 의미한다. 이러한 존재 지향적 교육은 미술을 통해서 가능한데 그 이유는 미술이 인간 존재의 근원에 대한 물음의 내적 과정이고, 존재론적 한계상황과 이를 극복하려는 성찰적 과정이 미술적 과정이고 이것은 자신의 경험일반에 자리하지 않기에 초월하는 과정이기 때문이다. 이러한 존재 지향적 미술교육은 다양한 앎의 방식을 제공하고, 통합을 추구하고, 열정을 경험하고, 자신을 발견하고, 내재적이라는 면에서 교육적 의의도 가진다. 그런 점에서 미술교육이 지식의 습득 정도 보다는 미술활동을 통한 의미체험이나 인간의 성장과 완성에 목적을 두어야 한다. 이러한 열림은 우리 아이들로 하여금 전환적 계기를 맞이하고 자신의 존재와 마주하게 하는 것이다.
Introducción
(2007)
ln this paper I discuss the various paths I have taken to become a poet who gives voice to some of the key environmental issues of our time. As I map out this journey I discuss a selection of my own poetry that focuses on the topic of environmental ethics and justice. The main influences on my poetry come from:· my own childhood experiences with nature, academic research I have done on pain and my personal experience of pain (inspired by Arthur Frank's book >The Wounded Storyteller< and Maurice Merleau-Ponty's late essay >The Intertwining<), the question concerning technology (inspired by Heidegger's essay of this name), philosophical hermeneutics (from Gadamer's work. especially >Truth and Method<), and the ethical obligation to bear witness to suffering. My goal as an essayist and a poet is to move toward the consilience described by E. O. Wilson's book of that name and to further me project of Erich Fromm as laid out in his book >To Have Or To Be<. Just as poetry by its nature cannot offer programs for social change, poets cannot exhort readers to take action; instead, we must inspire them to change by touching the very fiber of their being-in-the-world.
En esta comunicación tratamos de comprender los motivos psicológicos que viabilizan la existencia de una dictadura así como los límites de esta viabilidad debido a la necesidad de libertad del ser humano. Para ello emplearemos la novela >La Fiesta del Chivo<, de Mario Vargas Llosa, que nos servirá de pretexto y fuente para analizar el pensamiento de Erich Fromm, autor que fue capaz de explicar los motivos psicológicos que pueden llevar al ser humano al sometimiento de un poder externo.
>Hotel Euro, 1203< written by Jeong Mi-gyeong is a short story included in the collection of her novels entitled >Bloodstained lover< and published in 2004. The novel depicts the life of a woman who is absorbed in a consumptive life in the modern rapidly changing society. It remains unchanged that consumption is a basic element of the capitalist society, but, in the modern society, consumption is used not simply to purchase daily necessaries but show off the social status and economic power of a consumer. Such tendencies in the society are given a good insight by >Hotel Euro, 1203<, where the causes and developments of consumers' desires are chased by means of the heroine who cannot control her desire to possess brand-name products. However, as is pointed out by Erich Fromm, considerations should be made from various perspectives about how human beings having both existence-oriented desires and possession-oriented desires are becoming a consumption-oriented existence. The present author has investigated the above-mentioned writing and found that a decisive cause for changes in the heroine's values is personal hurts inflicted on her in the society where priority is not given to the practical values of a commodity but to the people's preference for it. That is demonstrated in the life of the heroine who was initially existence-oriented but turned to excessively possession-oriented in her later days when her integrity was damaged after she was forced to marry and divorce. Yet, it is a tragedy that her desire for possessions was not originated from inside her but instigated by her imitation of others and, subsequently, can never be satisfied. The novel concerned is raising an issue to be settled by modern people who make much of material values.
Mi encuentro personal con la obra de Erich Fromm se produjo de manera totalmente casual. De forma espontanea habia creado junto con unos amigos una tertulia en el cafe Barbieri, situado en la madrilena plaza de Lavapies. Durante nuestras reuniones charlabamos sobre cualquier tema que fuera surgiendo, con la osadia propia de un grupo de universitarios curiosos que estan descubriendo de nuevo el mundo con otros ojos, alentados por la pasion comun de conocer y explicar el universo que nos rodea. Literatura, culturas orientales, cine, Marx, psicoanalisis, fisica cuantica, entre otros muchos temas, eran devorados con deleite y a partir de ellos surgian lecturas, discusiones y siempre una conciencia general de enriquecimiento que nos animaba a continuar. Un dia, cuando llegue a nuestro lugar habitual de reunion, me encontre sobre la mesa unos libros de un autor completamente desconocido para mi en ese momento. Se trataba, obviamente, de Erich Fromm. Como es costumbre en cualquier lector compulsivo lei de forma apresurada la resena de la cubierta y pedi prestado al azar uno de los libros. Por todo lo que despues significo fue una de las decisiones mas importantes de mi vida adulta.
Exponemos los vínculos entre Psicología Social (PS) y Teoría Critica (TC) que se gestaron en los tiempos de la Escuela de Frankfort (EF). Después damos paso a un estudio del pensamiento de Erich Fromm, científico social que manejo la necesidad de una teoría de la psicología social que abarque: 1) el estudio critico de algunas obras de Freud y Marx; y 2) el dialogo científico entre sociología y psicología. Al final emerge la psicología social analítica autónoma, con objetivos auténticos que la hacen diferente de otras ciencias de lo social, especialmente a otras sociopsicologías.
在经过十多年的发展后,中国的大众文化研究逐渐走向成熟,许多深层次的理论问题一一暴露出来,大众文化政治问题就是其中的一个。可以说,>政治<一直是大众文化研究或隐或显的主题之一,这个主题需要思考的是:大众文化问题是在什么意义上成为政治问题的?它的内涵是什么?应该怎样认识和评价这种内涵?在某种意义上,研究大众文化政治不仅是一个理论探讨的问题,它还是一个思想解放的问题。然而目前关于这个问题的系统的研究还比较缺乏。本文将从这种问题意识出发,分别从商品、语言和美学三个维度入手对大众文化政治进行研究,以求达到理论探讨和实践分析的双重突破。本文共分四章:第一章梳理大众文化研究的基本概念和理论范式。>大众文化<本来是一个西方语境中的概念,但在文化研究成为前沿显学的时候,中国学界常常把大众文化当成一个不言自明的概念在使用。然而任何一个社会的词语都不是纯粹中性和客观的知识,它背后都隐藏着政治利益和权力斗争。西方大众文化研究在选择用popular culture(褒义)还是mass culture(贬义)来命名大众文化的时候,更多地是出于立场与评价方面的考虑。例如阿多诺使用的是mass culture,甚至是culture industry(文化工业),洛文塔尔则是mass culture和popular culture混用,而到了当前的费斯克等人则完全舍弃mass culture而使用popular culture。这个用语的转变体现的是对大众文化认识和评价的转变,即从否定大众文化(法兰克福学派主流)到肯定大众文化(英美文化批评)的转变。大众文化这个西方概念在进入中国语境时不可避免地与民间文化、通俗文化、革命性大众文化等概念发生语义上的纠缠,为了捍卫大众文化的独立性,肯定其积极的政治潜能,一些学者有意识地把大众文化与其它相似概念区分开来,并且对大众文化进行了现代意义上的界定。接下来,本章着重梳理了大众文化研究范式转换的历史,总体来看,它表现为从注重政治经济学批判的社会分析向注重符号解读的文化研究转换的过程。不同的研究范式对应着不同的政治立场。当前大众文化研究所处的困境之一是批判的弱化和政治关怀的空洞化,学界有种观点认为这种不良状况是由社会分析的退场和符号解读的兴起导致的,由于政治经济学范式可以做到对文化和社会进行细致深入地分析,并且将这种分析建立在坚实的社会实践基础之上,因此它能够在很大程度上弥补当前文化研究的某些不足。这种观点可以说切中当前大众文化研究的弊端,但是我们认为,如果社会分析的再出场就意味着符号解读的退场,那么我们又将失陷在另一种历史话语的迷宫之中。要解决这些复杂的问题,在学科上必须实现政治经济学与文化研究的统一,在研究范式上必须实现社会分析与符号解读的统一。本章最后本着这种范式理想,以改革开放后的中国社会为个案分析了社会结构与大众文化功能之间的对应关系:如果说现代社会的中间层是整个社会的政治稳压器,那么中间层所代表的大众文化也是文化意识形态领域的稳压器,稳压器的作用就是削峰填谷,所以大众文化既反对保守,也反对盲目的激进。第二章从商品维度入手分析大众文化政治。与传统文化形式相比,大众文化具有一种赤裸裸的商品性,它力图通过大众对批量化生产的文化产品的消费与其它商品一样实现利润最大化,并且大众文化从来都不否认自己与资本的紧密联系,然而正是因为大众文化所具有的商品性这个特殊属性才使得它与传统文化形式区分开来。从这个意义上看,文化商品化是大众文化研究首先需要面对的问题。文化商品化到底是导致了艺术堕落和专制统治还是促进了文化普及和民主自由,这是学界争论的焦点。法兰克福学派正统思想认为艺术向商业屈服甚至献媚是艺术最大的堕落,这种堕落的结果就是负载着资本主义统治意识形态的大众文化的制造与流行。我们之所以要把精力首先集中在文化商品化的历史考察上,其中一个重要原因就在于法兰克福学派对文化商品化的批判深深地影响了中国知识分子对于文化商品化的认识,进而左右了中国知识分子对大众文化的判断。单纯的争论是无济于事的,这需要我们对文化商品化的历史进行深入地考察。文化发展的史实表明,文化商品化促进了文化公共性的兴起,这主要表现在以下三个方面:其一是作为文化生产者的公共知识分子的产生;其二是作为文化传播者的大众传媒的产生;其三是作为大众文化消费者的市民阶层的产生。文化公共性进一步促进了政治公共性的产生,但是通过商品化而得以暂时逃脱政治束缚的文化却又面临着落入资本圈套的危险。在消费社会语境下,如何正确认识批判精神与消费意识的关系,如何保持公共领域与私人空间的平衡在很大程度上取决于我们能否深入研究并且正确认识大众文化的符号政治经济学。第三章从语言维度入手分析大众文化政治。后现代社会的特征并不仅仅是>经济变成了文化,文化变成了经济<,从某种意义上说,它更表现为>传媒变成了文化,文化变成了传媒<。科技的每一次飞跃都会带来传媒的巨大发展,传媒的巨大发展及其对大众文化的深刻影响则又会反过来促使人们不断地修正对传媒和文化的认识,而每一次这样的修正都是以更为广泛的语言理论变革为思想背景的。法兰克福学派的弗洛姆等人从卢卡奇的总体性思想和弗洛伊德的精神分析理论出发,把语言定位为社会意识的过滤器,这个比喻暗示了语言的单向度特征。马尔库塞进一步揭示了单向度语言得以实现的秘密,即抽掉历史和反对抽象,他认为唯一能有效对抗单向度语言的办法就是重新引入历史维度和辩证法。单向度语言已经渗透到日常生活和大众媒介的领域,阿多诺就对广播和电视等单向度媒介进行了批判。这个历史阶段是马克•波斯特所谓的第一媒介时代,它的语言理论背景是结构主义语言学。随着语言理论从结构主义向后结构主义的转向,互文性理论对大众传媒的研究产生了深远影响,受众研究被推向了前台。以霍尔为代表的理论家们逐渐认识到文本的意义并不是编码者单向决定的,它取决于编码者与解码者之间的对话,文化和传媒是一种活动、一种过程和一种意识形态斗争的场。再后来,作为第二媒介时代之标志的互联网的发明使互文性在文化实践中真正得以实现,文本进一步发展为超文本,超文本不仅解构了逻各斯中心主义,更重要的是它赋予了大众更多的表达政治诉求的话语空间。尽管学界对于大众传媒的民主性存有争议,然而不可否认的是,随着传媒技术的日益发展,大众获得了越来越多的知情权和话语权,我们不能苛求大众传媒,因为绝对的民主和平等只是遥远的乌托邦。第四章从美学维度入手分析大众文化政治。美学在诞生之初是关于感性的学问,它自启蒙运动以来一直是哲学竭力进入生活世界的途径。审美一直被界定为普遍与特殊、理性与身体冲动在>心灵法则<之下发生潜在冲突的领域,这样美学就不得不关涉到意识形态,从这个意义上讲,现代美学在根本上就具有了政治性。身体快感作为一个与艺术美感相对的范畴,从某种意义上说就是大众文化的美学。随着身体美学的兴起,快感在大众文化时代日益成为一个政治问题。从阶级政治的角度看,在什么情况下快感会被知识分子视为>革命的<?而又是在什么情况下快感会被革命的知识分子视为>统治的<?在商品这个粘合剂的作用下,作为美学的快感如果与政治合谋,即所谓的>政治美学化<,快感被张扬甚至泛滥,那么快感就倾向于成为统治的工具。而在>艺术政治化<情况下,即在极权社会中,快感被压抑甚至被否定,那么快感则往往倾向于成为革命的工具。再从性别政治的角度看,大众文化到底是女性反抗男权的斗争场,还是男权统治女性的新领域?或者说女性对自己性别特征的充分表露到底是女性权利的张扬还是仅仅满足了男性的窥淫癖?各方观点争执不下。然而问题的关键并不在此,因为任何性别政治都必然关涉到民族国家和阶级政治,性别问题的解决不可能脱离民族国家和阶级问题的解决而单独进行。中国的大众文化研究发展到现在,面临的问题不是越来越少而是越来越多。对这些问题的研究要求我们摆脱非历史的和非语境化的研究模式,强调文化生产和知识生产的历史性和地方性,大众文化政治也只有放在具体的时间和空间维度中才能被准确地定位。从某种意义上说,对大众文化政治的分析不仅有利于把大众文化研究推向深入,还有利于打开一扇探究现代性问题的窗口。
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魏玛共和国时期的国民心态的形成和变化有着深刻的历史根源和社会背景,而不同的社会阶层有着不同的心态,阶层心态是社会心态的一种分解,它影响并支配着相关群体的行为。本文从不同社会阶层的心态入手,通过其外在表现和内在根源进行深入分析,探究其心态的源流和特征,从而对法西斯主义群体进行心理分析。借用心态史学和心理史学以及社会学的相关理论和方法,透析当时社会各阶层的心态与纳粹上台存在的内在联系,以及反法西斯势力因何失败,希特勒如何利用魏玛时期的国民心态进行蛊惑宣传并通过选举>合法<地登上政治舞台也是本文的研究内容。作者认为通过对魏玛国民心态和纳粹上台之间关系的分析,可以对纳粹的上台有更加深刻的认识。论文分为五章,第一章首先把当时的社会主要阶层分为四类:社会上层、社会中层、社会下层和特殊阶层,然后根据当时的社会背景和各个阶层在社会结构中扮演的角色来分析其不同的心态。第二章主要分析的是德国魏玛时代国民心态形成的原因,无论历史的渊源,还是现实的困境因素都潜移默化地影响着当时德国的国民心态。第三章总结了魏玛共和国时期国民心态的共同特征,指出了国民心态的畸形发展。第四章进行了法西斯主义的群体心理分析,介绍了赖希、弗洛姆、阿多尔诺、洛温伯格、阿谢尔等人的理论,透析法西斯主义产生的群众心理根源。最后一章讨论魏玛共和国国民心态和纳粹的互动和排斥,以及希特勒是如何利用当时社会阶层的心态运用心理战手法进行欺骗性的宣传,以最大程度地争取各阶层群众的;当时的国民心态中也存在反法西斯主义因素,本文试图解答,为什么这些反法西斯因素未能战胜法西斯因素,理性为何让位于非理性,为何不能阻止魏玛共和国的垮台和纳粹的上台,以及从中应该汲取哪些经验教训。
本文以马克思关于>需要理论<和>社会和谐<思想在人的生存论上的一致性为基础,在哲学层面上提出和论证了以人的心理需要为核心构建和谐社会的思路。本文通过对心理需要理论的历史性梳理,折射心理需要与哲学本身所关注的人的解放、幸福密切相关。尤其在当代,关注人的心理需要,这是对人的存在的自我分裂和异化的克服和超越。哲学作为理论形态的人的存在的自我意识,自觉以人的方式关注和守望人的存在,这就决定了关注人的心理需要是理解哲学和构建和谐社会不可或缺的维度。以此为基础,本文从>需要理论<、>和谐<观念及>社会和谐<思想这一视角出发,对中西方思想史中关于心理需要的思想进行扬弃,特别是弗洛姆理论中的有关论点,以此论证了以人的心理需要为核心构建和谐社会的致思理路,进而深入探究了需要理论及其在建构和谐社会中的意义。
消费是人类物质生产与再生产中的一个重要环节,消费需求的正常满足也是人类自身的生产与再生产的基本前提。消费是人类生存与发展的首要条件之一,而消费异化则是人类社会物质生产发展到一定的程度,并在特定的生产方式下产生的一种消费主体在消费活动中失去主体地位的消费活动及其心理体验。在哲学领域对消费异化现象进行反思的,要首推法兰克福学派的学者。法兰克福学派的学者们把异化分析拓宽到资本主义社会的各个领域,首创性地觉察到了资本主义社会消费异化的现实。他们的消费异化论受到后人持久地关注。法兰克福学派关于消费异化的思想被生态学马克思主义者吸收,消费异化被视为生态危机的一个重要原因。所谓消费异化,从本质上说,是一种脱离消费者正常需要的、与消费的本质相背离的、控制或操纵消费者的、并具有严重危害性的非正常消费状态。在我国,消费异化既是一个理论问题,更是一个迫切的现实问题。扬弃消费异化,有利于人与自然的和谐,有利于人的自由与发展。消费异化表现为夸示性的符号消费、奢侈性的浪费消费、跟风性的盲目消费,而夸示性的符号消费是消费异化的主要表现形式。发达的生产力是消费异化产生的前提,消费主义是导致消费异化的魔咒,劳动异化是消费异化产生的社会原因。消费异化对环境和人本身均具有严重的危害性。消费异化是环境危机的重要原因,不利于人的自由全面发展,扭曲了人们的幸福观,不利于社会的稳定。为了扬弃消费异化,在弗洛姆看来,必须全面改革,实行人本主义公有制,必须实行>人道化消费<及>健康消费<;在生态马克思主义者看来,必须控制生产规模,实行稳态经济、构建新的社会主义。在整合消费异化的扬弃之路后,我国可以从三个方面入手扬弃消费异化。首先,创建积极健康的消费伦理,抵制消费主义的影响。其次,正确处理生产和消费的关系,避免过度生产和过度消费。最后,确保社会弱势群体的基本消费权利,缩小过于悬殊的消费差距。