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[Chinese abstract not available] With the American psychologist Erich Fromm's humanistic ethics as a point of reference, this article analyzes >The Winter of Our Discontent< (1961), John Steinbeck's final work of fiction. This novel focuses on protagonist Ethan Allen Hawley as he succumbs to the influence of corrupt social values and thereby fails to actualize his primary potentiality for goodness. At the novel's end, however, as he is on the verge of suicide, he thinks about the innocence of his daughter, Ellen, and experiences an epiphany of light that leads to a realization of love for self and others. Overcoming his sense of alienation from the good, he embarks on a course of active freedom that will enable him to go on with his life. Steinbeck's exquisite depiction of Ethan's moral development reflects his own ethical concerns about the well-being of his beloved America. [Translation: www.cnki.net, 9/2023]
The authoress of this article has attempted to read the play by an American playwright Eugene O’Neill in the light of the concept of love as proposed by Erich Fromm in 1956. This German philosopher argued that the only way to escape loneliness, a feeling to which everybody is doomed, is to unite oneself with another person in love. In a popular publication, titled >The Art of Loving<, Fromm describes various forms of love. >Desire Under the Elms< – a play written more than three decades before Fromm’s publication – seems to illustrate these philosophical considerations. Such a view on O’Neill’s work allows to notice its human dimension, and perceive its protagonists as an embodiment of the universal human condition.
In this paper, I compare two theories of ideal love, the Platonic and Frommian, and argue that they give opposite advices to lovers in practice. While Plato emphasizes >whom to love< and urges one to continuously look for a better beloved, Erich Fromm emphasizes >how to love< and urges one to grow and change with one’s imperfect lover. Using the movie >Her< as an example, I explain why an ideal love is extremely difficult to attain under the guidance of the Platonic and Frommian ideals. In an imperfect love, to leave or to stay seems to be a question with no simple answer.
En este artículo se trabaja con la pulsión de muerte, tan importante en el arte moderno, a través de Las Hurdes, tierra sin pan de Luis Buñuel. Se registran las formas más significativas en que dicha pulsión aparece en el mencionado documental y se tematizan en torno a la dualidad entre biofilia y necrofilia (entendida en sentido general, no sólo sexual) de Erich Fromm. Finalmente paso a una deconstrucción de dicha dualidad, o sea, a mostrar sus limitaciones como polaridad jerárquica.
Tantangan terbesar Bangsa Indonesia ke depan adalah mempertahankan keutuhan NKRI ini ditengah-tengah bermunculannya gejolak disintegrasi bangsa. Perlu ditegaskan kembali bahwa Indonesia adalah bangsa yang majemuk dan kemajemukan bangsa ini telah melahirkan kebesaran dan kekokohan Negara Kesatuan Republik Indonesia yang lahir berdasarkan kesepakatan para founding father negeri ini yang kemudian diwariskan kepada kita. Nilai-nilai kebhinekaan yang tertuang dalam lambang dan dasar negara kita telah banyak mengajarkan bahwa Indonesia bangsa yang majemuk sehingga perlu dijaga nilai-nilai kemajemukan melalui ikatan sosial kebangsaan atau kesalehan sosial. Upaya meneguhkan kembali jati diri ke-Bhineka-an Indonesia di tengahtengah gejolak disintegrasi bangsa saat ini bisa digali berbagai dimensi salah satunya membangun ikatan sosial melalui perwujudan karakter sosial dengan menularkan doktrin karakter sosial antara lain: >love (kasih saying), justice (keadilan), equality (kesamaan), and sacrifice (sikap rela berkorban)<. Bahwa konsepsi karakter sosial sejalan dengan nilai-nilai Falsafah Pancasila mengisyaratkan upaya memperkuat jati diri kemanusiawian. Menebarkan doktrin kasih sayang, sikap adil, persamaan dan sikap rela berkorban dapat menjaga nilai-nilai >human relationship<. Berdasarkan pemikiran tersebut bahwa nilai-nilai karakter sosial dapat digali dan dimplementasikan melalui pembelajaran di perguruan tinggi untuk meneguhkan kembali jati diri ke-Bhineka-an bagi bangsa Indonesia khususnya generasi muda mahasiswa agar memiliki kemampuan untuk hidup bersama dalam lingkungan sebayanya, orang tua dan lingkungan masyarakatnya secara luas.
This chapter explores a fundamental alternative philosophy of the subject. Drawing inspiration from Adorno’s critical theory and from Fromm’s social psychology, Smith offers a contemporary, cross-disciplinary study of the subject, including the individual’s relation with society and social development. What emerges is a deeply insightful approach to understanding social interaction, developmental psychology and the problem of ego colonization. Enriching arguments laid out in early chapters, Smith employs a methodologically innovative conception of the development of the subject: from its (de)formation and early childhood development to more practical issues such as compassion fatigue, deficits of reason and empathy. Smith shows how negative social conditions foster emotionally overwhelmed individuals – a deeply repressed, closed, traumatized subject. This chapter also covers other important practical issues, such as the problem of economic coercion, pathological reproduction, cycles of domination and violence, and the everyday effects of >needless suffering< on the psyche.
Alan Watts’ seminal text >Psychotherapy East and West<was authored near Humanistic Psychology’s beginnings, also a transformational time for psychotherapy theory and practice. Watts fostered appreciation for Eastern philosophical traditions, particularly in relation to self, identity, and counterculture. In this article, contributions of innovative thinkers cited by Watts, including Gregory Bateson, Erich Fromm, Jay Haley, George Herbert Mead, Rollo May, and Carl Rogers, are highlighted and historically situated toward tracking threads of contemporary influence vis-à-vis social construction, brief therapy, and therapeutic simplicity. The article begins with a brief note on Watts’ countercultural positioning.
The analysis project >Motherly Love in Edgar Allan Poe's 'To My Mother'< examines the intrinsic elements and the concept of motherly love in the poem >To My Mother< by Edgar Allan Poe. The author uses literature study as a method of collecting data and information about research objects through books and the internet. The author uses a literary psychology approach with Erich Fromm's theory of love to find out the love that a mother gives to her child. From the results of the analysis, the author found the concept of love given by a mother to her child, in this poem not all children get the love of a mother from their biological mother, but there are other people who are able to replace the mother's role and give love to a child even though the child is not is his biological child. The concept of love that the writer finds is in accordance with the concept of motherly love, Erich Fromm's theory of love. [Google translator, 1/2023]
This article is based on a doctoral thesis entitled Erich Fromm’s socialist humanism. >Cuius regio eius religio<. It shows how Willi Münzenberg pushed the intellectuals into the communist ideology, as it was never done before. It was motivated by the search of an Utopia that aiming to overcome the old values will allow to get the control over them. The Soviet Union manipulated the sense of solidarity, peace and a solid opposition to war and fascism in order to incorporate supporters and collaborators into its political aims.
Penulisan skripsi ini dilatarbelakangi oleh keinginan penulis untuk merefleksikan situasi zaman dewasa ini. Penulis melihat bahwa situasi zaman dewasa ini semakin didominasi oleh keinginan untuk memiliki lebih. Keinginan ini sangat tidak masuk akal karena orang didorong untuk memiliki sesuatu yang sebenarnya bukan menjadi kebutuhannya. Bahkan, manusia modern cenderung mengidentifikasikan dirinya dengan sesuatu yang mereka miliki. Tujuan hidup manusia direduksi hanya pada kenikmatan materi yang tiada habisnya. Pengaruh kapitalisme modern yang merasuk ke dalam semua aspek kehidupan manusia menjadi penyebab terjadinya situasi ini. Kehadiran kapitalisme mengubah orientasi manusia pada materi, apalagi dengan perkembangan teknologi yang semakin canggih. Manusia seolah bebas menentukan pilihan-pilihan dalam hidupnya. Namun, sebenarnya pilihan-pilihan tersebut telah ditentukan oleh sistem yang berlaku. Hal inilah yang menyebabkan manusia teralienasi dari kehidupannya. Konsumsi dan alienasi menjadi karakter yang utama di abad modern ini. Salah satu filsuf yang mengkritik situasi zaman ini ialah Erich Fromm. Ia mengajukan gagasannya tentang konsep being yang dibahas dalam >To Have or To Be< (1976). Rumusan masalah yang ingin dijawab dalam karya tulis ini ialah apa itu konsep being dalam >To Have or To Be< Erich Fromm. Pertanyaan ini dapat dijawab dengan menganalisa pemikiran Erich Fromm secara kritis dan sistematis. Dengan menjawab pertanyaan ini, penulis berharap agar skripsi ini dapat memberikan kritik sekaligus sumbangsih bagi masyarakat dewasa ini. Metode penulisan yang digunakan dalam karya tulis ini ialah studi pustaka dengan sumber utama dari buku >To Have or To Be< (1976) karya Erich Fromm. Dari hasil studi pustaka, penulis menemukan bahwa konsep being yang diajukan oleh Erich Fromm berkaitan dengan dua modus eksistensi manusia yaitu being dan having. Keduanya menentukan karakter sosial dan karakter individu manusia. Orientasi hidup manusia juga berakar dari kedua modus eksistensi tersebut. Manusia dapat menentukan pilihan untuk menjadi semakin being atau semakin having. Erich Fromm mendefiniskan being sebagai sebuah proses, aktivitas, dan gerak. Definisi ini menunjukkan bahwa kehidupan bukan sesuatu yang berhenti, tetapi terus berproses. Erich Fromm mengartikan being dalam dua pengertian. Pertama, being sebagai eksistensi yang berbeda dengan having. Being mencakup keseluruhan realitas manusia, sedangkan having hanya merujuk pada benda. Kedua, being sebagai melampaui sesuatu yang nampak. Artinya, manusia dapat menyembunyikan diri di balik penampilan fisik dan perilakunya. Dengan demikian, being lebih rumit dan kompleks dibandingkan dengan having karena ia bukan sesuatu yang nampak seperti benda. Selanjutnya, Erich Fromm menunjukkan sifat utama being yaitu aktif. Keaktifan diartikan bukan sebagai aktivitas fisik, tetapi aktivitas batin. Syarat being adalah mandiri, bebas, dan kritis. Dalam hal ini diperlukan penggunaan akal budi untuk dapat memahami realitas manusia secara lebih mendalam. Selain itu, relasi dengan sesama juga membantu mengungkapkan realitas hidup yang sebenarnya. Erich Fromm juga menunjukkan aspek dari being yaitu kemauan untuk memberi, berbagi, dan berkurban. Aspek being ini lebih banyak ditemukan dalam situasi perang dibandingkan situasi damai. Pemikiran Erich Fromm ini bermuara pada terwujudnya sebuah masyarakat baru yang disebut dengan masyarakat being. Dari masyarakat being inilah akan muncul manusia-manusia baru yang mendasarkan hidupnya pada being. Manusia baru ini tidak menggantungkan hidupnya pada benda, tetapi pada dirinya sendiri. Setiap tindakan yang dilakukan berangkat dari dalam dirinya, bukan dari luar dirinya. Masyarakat being mengarahkan manusia untuk dapat mencapai kebahagiaan sejati. Erich Fromm mengartikan kebahagiaan sejati sebagai sebuah proses bertumbuh dalam kehidupan ini. Penulis menemukan tiga relevansi dari konsep being Erich Fromm bagi masyarakat dewasa ini. Pertama, modus eksistensi being menjadi jawaban atas situasi masyarakat yang cenderung didominasi oleh modus eksistensi having. Kedua, relasi menjadi syarat penting dalam memahami sebuah realitas khususnya dalam memilih pemimpin. Ketiga, pilihan atas modus eksistensi being membawa manusia kepada kebahagiaan sejati. Konsep being juga sangat relevan dengan nilai-nilai Kristiani. Hal ini dapat ditemukan dalam kutipan-kutipan kitab suci yang menekankan pentingnya menggantungkan diri bukan pada materi.
This article seeks to problematize the issue of pathology and to render it intelligible. I elucidate a cultural-political model of a) why pathology is prevalent in numerous forms and social domains, and b) interventions for ameliorating widespread pathology, and ultimately eradicating it. This model draws on the work of Erich Fromm that articulates how pathology is characteristic of normal social, psychological activity in many or most societies. This article also discusses two ways in which prevalent pathology is misunderstood, and not corrected, eradicated, or prevented. One misinterpretation is the standard biomedical model of pathology. A second misinterpretation is a liberal, humanistic, postmodern position that denies all pathology and insists that behavior is a positive expression of choice and agency, which must be validated and accepted rather than corrected.
Negatywna seksualnośc jako bierna postawa spoleczna. Negatywna seksualnośc to seksualnośc, ktora nie sklada sie na poczucie tozsamości i samoakceptacji. Jest obarczona wstydem, poczuciem winy i zagrozenia. W polskim spoleczenstwie panuje atmosfera negatywnej seksualności. Brak jest tolerancji dla roznorodności i wolności seksualnej rozumianej jako swobodna ekspresja siebie. Jest to sytuacja, ktora zagraza dobrostanowi psychicznemu. Deprecjonowanie i normatywizowanie ludzkiej seksualności jest uwiklane w relacje wladzy, ktore petryfikują dany stan spoleczny. Prowadzi to do totalitarnego zagospodarowania naszej seksualności i utrzymywania tego stanu dzieki psychicznym mechanizmom ulegania wladzy totalitarnej. By pokazac te procesy, przywoluje myślicieli i myślicielki takie jak Michel Foucault, Erich Fromm, Theodor Adorno, Wilhelm Reich i Karen Horney. Taka rzeczywistośc jest tez rezultatem procesow spolecznych, ktore ją uksztaltowaly. Mialy na to wplyw procesy związane z wladzą i kulturą. Negatywne wzorce są obecne w naszej kulturze od dawna. Polską kulture analizuje przez pryzmat kina polskiego epoki PRL-u. Kultywowanie tych negatywnych norm spolecznych to bierna postawa spoleczna. Pokazuje alternatywy dla atmosfery negatywnej seksualności. Opisuje ruch pozytywnej seksualności i jego zalety dla zdrowia psychicznego jednostki i spoleczenstwa. Poddaje w wątpliwośc mozliwośc popularyzowania teorii queer w Polsce. Pokazuje pewne uniwersalne strategie oporu wobec wladzy nad ludzką seksualnością. Opisuje zjawisko biooporu i uwalniania cielesności na przykladzie pracy Krzysztofa Pacewicza o teoriach Michela Foucaulta i Giorgio Agambena. Analizuje kondycje edukacji seksualnej i ruchow antydyskryminacyjnych w Polsce w czasie teraźniejszym. Moja praca ma pokazac, ze sekspozytywna postawa zyciowa, czyli akceptacja siebie i innych oraz tworzenie bezprzemocowej przestrzeni umozliwia powszechną samoakceptacje i samorozwoj. Jest jednocześnie aktywną postawą spoleczną, poniewaz wymaga zaangazowania intelektualnego i politycznego we wplywaniu na zastaną rzeczywistośc. Uwazam, ze pozytywna seksualnośc, wspierana pozytywną edukacją seksualną i zaangazowaniem spolecznym, to bardzo istotny element oporu wobec relacji wladzy.
A presente pesquisa está vinculada ao Laboratório de Estudos em Religiões e Religiosidades da Universidade Estadual de Maringá (BR), sob título >História e Literatura: as narrativas mitológicas em As Brumas de Avalon<, obra literária escrita por Marion Zimmer Bradley (1982). O trabalho tem como objetivo buscar compreender uma linguagem literária que contém em si uma linguagem simbólica. Assim, tanto são utilizados apontamentos de Roger Chartier (1999), quanto ao uso da literatura como fonte histórica, como também se procurou alinhar o trabalho com a linguagem simbólica de Erich Fromm (1969).
The article raises the subject of female motive in Stanisław Grochowiak’s poetry. Female element in the work of the representative of 56 generation is marked positively – in contrast to masculine one. The poet’s high evaluating of woman is closely connected with the war escalation in 20th century. According to Grochowiak, it proclaims that civilization based on patriarchal system suffered its defeat. The only hope for humanity resurgence is just related to a woman. The author says that she is the host of such values as love and wisdom – and her fertility and protectiveness are opposite to the death. The crisis of European civilization caused by two world wars has its overtone in philosophic idea of Erich Fromm. He abstracted two tendencies in human’s behavior: biophilic – directed at life and necrophilic – aimed at death. Fromm similarly to Grochowiak found the reason for the twentieth-century hecatomb in human nature, in this what is typical of man and patriarchal society. Both Grochowiak’s and Fromm’s diagnoses are parallel but at the same time independent, that is why we can say that they are complementary to each other in seeking the explanation for traumatic war events and the hope for human’s future.
Este estudo tem por objetivo analisar as influências da teoria psicanalítica no processo de constituição da Psicologia Política, como campo de pesquisa. Inicialmente, enfocamos os pensadores franceses Alexis de Tocqueville, Gabriel Tarde e Gustave Le Bon, cujas contribuições acerca das revoluções francesas sãorelevantes ao campo. Em contrapartida, apresentamos os autores anglófonos Graham Wallas e Harold Lasswell, pois suas reflexões aportam distintas perspectivas aos eventos políticos, porém, não menos significativas para a posterior institucionalização da Psicologia Política. Em seguida, os principais textos sociais de Freud, bem como os metapsicológicos, são abordados com o objetivo de analisar os elementos políticos subjacentes na teoria psicanalítica. Finalmente, apresentamos três autores, que no nosso entendimento, são essenciais à história do campo: ilhelm Reich, Erich Fromm e Theodor Adorno, cujo interesse principal era o estudo do autoritarismo. Por meio de uma análise crítica e reflexiva, buscamos mostrar as contribuições da psicanálise e como ela foi apropriada por esses autores. Esta pesquisa justifica-se por preencher uma lacuna na história da Psicologia Política e mostrar a relevância da psicanálise para o pensamento político, especialmente, durante e logo após a Segunda Guerra Mundial. Além disso, é indubitável a atualidade desses autores, haja vista a crescente adesão ao discurso autoritário que se observa em pleno século XXI.
This study examines Emily Dickinson’s >God Gave a Loaf to Every Bird<, which talks about love, life, and happiness. The purpose of this study is to find out God’s love in the poem. The method used in this paper is the intrinsic and extrinsic approach. The intrinsic elements, such as diction and imagery, are used to get the deeper meaning of the poem. The second one is describe the mutual love between the speaker and God through the extrinsic elements, focuses on the speaker’s perspective, maturity and life experience based on the theory of love by Erich Fromm concerning on Love of God aspects. The result shows that the speaker of the poem expresses her feelings while giving the other creature a pleasure, besides the speaker of the poem is categorized as a religious person who always grateful for what she owned.
Cinta adalah salah satu unsur yang tidak bisa dipisahkan dari kehidupan. Perasaan cinta biasanya dikaitkan dengan sebuah hubungan. Hubungan tidak hanya tentang hubungan antarmanusia saja, tetapi juga tentang keadaan. Pada novel Gelisah Camar Terbang karya Gol A Gong terdapat hubungan yang dilakukan antartokoh, maupun antarkeadaan. Hubungan ini dapat digambarkan melalui sebuah konsep milik A.J Greimas yang disebut konsep aktan. Menurut Greimas, aktan adalah sesuatu yang abstrak, seperti cinta, kebebasan, atau sekelompok tokoh. Novel tersebut bercerita tentang kehidupan cinta Chairul dan para TKI yang berada di Taiwan. Berkaitan dengan peristiwa yang menggambarkan cinta pada novel tersebut, Erich Fromm membagi objek cinta menjadi lima objek yakni cinta sesama, cinta ibu, cinta erotis, cinta diri, dan cinta kepada Allah. Berbagai hubungan dan objek cinta tersebut dapat ditemukan di novel Gelisah Camar Terbang karya Gol A Gong. Berdasarkan latar belakang tersebut, rumusan masalah penelitian ini ada dua yakni; (1) Bagaimana hubungan relasional keenam fungsi aktan A.J Greimas dalam Novel Gelisah Camar Terbang karya Gol A Gong?, (2) Bagaimana objek cinta sesama, cinta ibu, cinta erotis, cinta diri, dan cinta kepada Allah dalam novel >Gelisah Camar Terbang< karya Gol A Gong? Penelitian ini menggunakan pendekatan psikologis dalam menganalisis karakteristik tokoh dalam karya satra yang ditinjau dari objek cinta. Sumber data yang digunakan adalah novel Gelisah Camar Terbang karya Gol A Gong. Jenis Penelitian ini adalah deskriptif kualitatif. Dari jenis penelitian tersebut, penelitian ini menghasilkan data berupa kata, kalimat, dan wacana yang menunjukkan hubungan relational keenam aktan A.J Greimas dan bentuk cinta berdasarkan objek cinta menurut Erich Fromm. Penelitian ini menggunakan teknik baca, catat, dan pustaka dalam pengumpulan data dan menggunakan teknik deskriptif analisis serta metode hermeneutik dalam menganalisis data yang ada. Penelitian ini menggunakan konsep aktan A.J Greimas dan objek cinta menurut Erich Fromm sebagai alat bedah analisis, yang di dalamnya mengandung konsep keenam fungsi aktan dan konsep cinta sesama, cinta ibu, cinta erotis, cinta diri, dan cinta kepada Allah. Hubungan relational keenam fungsi aktan berupa hubungan antara pengirim, objek, subjek, penolong, penerima, dan penentang pada beberapa peristiwa di dalam novel. Objek cinta sesama dalam novel ini berupa kepedulian antara sesama manusia. Cinta sesama tersebut dapat ditunjukkan dari cinta antara Chairul kepada para TKI dan cinta yang ditunjukkan oleh sesama TKI. Objek cinta ibu pada novel ini berupa kasih sayang ibu kepada anaknya. Hal tersebut ditunjukkan dari kasih sayang ibu Chairul kepada Chairul. Objek cinta erotis berupa kasih sayang sepasang kekasih. Cinta erotis tersebut dapat diketahui dari cinta antara Chairul dan Halimah, dan cinta antara Halimah dan Joko. Objek cinta diri pada novel ini berupa kesadaran seseorang terhadap diri sendiri dalam menghargai kehidupan. Hal tersebut dapat diketahui dari perubahan Chairul yang lebih menghargai kehidupannya dan kehidupan orang lain di sekitarnya. Objek cinta kepada Allah pada novel ini berupa berupa rasa percaya bahwa Allah itu ada, adil, dan mengasihi umat-Nya. Hal tersebut dapat ditunjukkan dari sikap Halimah yang percaya kepada kehendak dari Allah.
Drawing upon Erich Fromm’s psychoanalytical-diagnosis of man in capitalism, this essay reflects upon some of the most political and philosophical themes of Cartoon Network’s adult animated sitcom >Rick and Morty<. It focuses mainly in juxtaposing the nihilism and the alienation of the characters Rick and Jerry, respectively. Discussing the loss of agency due to the illusions and repressions of contemporary society, the essay concludes that capitalism benefits from both Jerry and Rick’s self-destructive worldviews.
가정폭력처벌법과 가정폭력방지법이 제정된 이후 20년이 흘렀음에도 가정폭력은 여전히 심각한 사회적 문제이다. 이 문제의 해결을 위해 가정폭력 가해자의 체포우선주의나 상담조건부 기소유예제도의 폐지 등 법적 개선의 논의가 활발하다. 이러한 상황에서 영국이 2015년 Serious Crime Act를 개정하여 신체적 폭력이 없는 패턴화된 강압적이고 통제적인 행위를 독립적인 범죄로 처벌할 수 있게 한 것은 인상 깊은 사건이다. 형법상 범죄를 구성하지 않는 심리적 폭력들도 가족구성원 사이에서 지속적이고 반복적으로 행해지고 피해자에게 심각한 영향을 미쳤다면 범죄로 처벌될 수 있게 된 것이다. 가정폭력에 대처하는 영국법의 이러한 새로운 입장은 미국의 Evan Stark 교수의 강압적 통제론(coercive control)을 바탕으로 가정폭력의 개념을 새롭게 정의함으로써 가능해졌다. 스타크 교수의 강압적 통제론은 가정폭력의 핵심은 ‘통제’이고, 가정폭력은 피해자의 자유에 대한 침해라고 재정의하였다. 즉, 그 자체로는 폭력성이 낮은 행위라도 강압적이고 통제적인 방식으로 지속적으로 행해질 때에는 통제의 패턴을 이룸으로써 피해자의 자유를 구속하는 폭력이 될 수 있다는 이론이다. 가정은 매우 친밀한 공동체이기 때문에 폭력성의 수위 자체는 낮은 통제적 행위라 하더라도, 지속적이고 반복적으로 행해질 때 그 해악이 크다. 따라서 형법적 범죄를 구성하는 수준에 이르지 않는 통제적 행위들이 꾸준히 가해져서 통제적 패턴이 형성되는 상황을 법적으로 규제할 필요성이 충분하다. 이 글에서는 영국이 가정폭력의 개념과 규제 방식을 바꾼 취지를 수용하여, 영국의 SCA Part 5 Section 76을 소개하고(II), 2016년에 실시한 한국의 부부간 심리적 폭력의 실태조사와 부부간 심리적 폭력의 범죄화에 대한 여론조사의 결과를 소개함으로써 한국의 상황에서도 영국의 문제의식이 유효한 것임을 고찰해보았다(III). 나아가 강압적 통제 행위의 해악을 프롬(Fromm)이 제시한 네크로필리아(necrophilia)의 개념을 활용해 재해석함으로써 이러한 유형의 가정폭력이 심각한 해악을 미치는 것임을 새롭게 이해해보고자 하였다(IV). 마지막으로는 연구의 결과를 바탕으로 한국의 가정폭력 관련 형사정책이 부부간 심리적 폭력에 관심을 더욱 둠으로써 더욱 실효적으로 되기를 제안하면서 글을 마무리 한다(V).
이 글은 프롬의 바이오필리아와 네크로필리아 개념을 중심으로 4차 산업혁명의 시대에 법이 가져야 할 방향성을 고찰한다. 바이오필리아는 생명에 대한 사랑을 의미하고 네크로필리아는 죽음에 대한 사랑을 의미하는데, 프롬의 이론에서 네크로필리아는 기계적인 것에 대한 사랑으로 새롭게 해석된다. 흥미로운 것은 프롬에게서 바이오필리아와 네크로필리아가 심리적이면서 도덕적인 문제로 설정된다는 점이다. 이 점에 착안하여 이 글은 인간의 로봇화, 로봇의 인간화가 말해지고 인공지능 로봇의 발전으로 인해 >쓸모없는 인간 계급<이 등장할 가능성마저 말해지는 지금의 상황에서, 바이오필리아와 네크로필리아가 법의 방향성을 모색할 유용한 개념일 수 있음을 주장한다. 법이 과학의 발전을 도모하면서도 기계적인 것에 대한 사랑이 생명에 대한 사랑을 대체하지 않도록 하는 파수꾼으로서 기능할 때, 바이오필리아를 확대시키는 생명의 법으로 거듭날 수 있을 것이다. 이 글은 특히 법적 상징계에 인공지능 로봇 등의 기계를 위치시킴에 있어서 지능적 기계와 동물이 비교되는 상황의 위험성을 지적하고, >인간-비인간(non-human)<의 패러다임에서 벗어나서 >생명-비생명(non-life)<의 패러다임으로 나아갈 것을 촉구한다. 또한 인간과 로봇의 관계를 법적으로 규율하는 미래적 과제에 임할 때에, 그 관계가 자기애적이고 네크로필리아적인 것일 가능성을 인식할 필요성도 제안해보았다.
Hypocrisy and pureness of authority in >Indagine su un cittadino al di sopra di ogni sospetto< (E. Petri, 1970) in relation with >The authoritarian-masochistic character< by E. Fromm. This work had been written in order to investigate hypocrisy of authority: a will to feel itself and to show itself as a body without faults and vices, without infringement and indecencies. A cinematographic document of this self-perception is Elio Petri’s movie, >Indagine su un cittadino al di sopra di ogni sospetto< (Investigation of a Citizen above Suspicion). Screenplay, dialogues and actor’s work on the character are in relation with the features of authority – pureness, majesty, gap, aplomb – listed in >Studies on the authority and family<, a work by Frankfurt School’s intellectuals, in particular in >The authoritarian-masochistic character< by Erich Fromm. hypocrsy in authority aims to excrete every error, every contamination from itself, creating a dissociative mechanism supposed to achieve self-healing. A transfer of judgment and responsibility has been done from the immaterial body of authority to the living human body, >to reaffirm the idea of authority with all its pureness<.
The work is a critical analysis of writings of theoreticians dealing with alienation theory from the late eighteenth to the twentieth century. While in Karl Marx’s theory the focus is on alienation of a man from the product of his work and work itself, other forms of the concept play an important role in fields like history, sociology, philosophy and psychology. Before Marx, the idea appeared in the writings of Rousseau, where it was understood as a result of human distance from nature. Hegel interpreted it as a sort of alienated reality that only man can assimilate. Feuerbach, on the other hand, believed that man alienates from a part of himself by creating the idea of God. Fromm and the Frankfurt School drew from Marx’s writings, but for them the alienation was more about the mental sphere and it meant the alienation of the man from himself.
This paper contributes to the current debate about decolonisation by rethinking the theoretical base of psychotherapy. It offers, first, a reformulation of the problem of human suffering that draws on the concept of alienation as detailed in the works of Karl Marx, Frantz Fanon, and Erich Fromm. Second, it presents an alternative reading of Wulf Sachs’ psychoanalytic text, Black Hamlet, as viewed through the prism of alienation theory. And third, while affirming the significance of that classic work for psychotherapists today as well as the salience of alienation theory, the paper raises complex questions about the integration of Marxism and psychoanalysis.
이 글에서 논자는 한국 사회에서 자유의 영역을 확장하기 위해서 필요한 이론적 관점은 어떤 것인지 고찰하고 몇 가지 실천적 과제를 제안하고자 했다. 한국 사회에서 자유의 문제는 근본적으로 경제적인 양극화의 문제와 떼어서 생각할 수 없다. 부의 편중에 따른 새로운 신분제 사회의 등장이 경제영역에서뿐 아니라, 정치, 교육, 문화 등 다양한 영역에서 차별을 만들어내며 한국 사회의 자유의 영역을 축소시키고 있다. 이런 상황을 개선시키기 위해서 요구되는 자유의 개념을 모색하기 위해 논자는 노직, 롤즈, 바우만, 프롬, 벌린, 로티 등의 철학자들에게서 언급되고 있는 자유의 개념이 어떤 의미를 지니는지 살펴보았다. 세넷이 말하는 신자유주의의 >사악한< 자유의 개념에 맞대응하기 위해서는 일차적으로 노직의 완전자유주의적 태도는 배제되어야 한다. 나아가 자유의 문제를 개인적인 자아정체성의 문제와 결부짓고 있는 관점들도 적합하다고 볼 수 없다. 한국 사회에서 자유의 문제는 사회적 불평등 및 차별과 연관되어 있기 때문에 사회적인 자유에 초점이 맞추어져야 한다. 그런 의미에서 프롬이나 벌린에게서 언급되고 있는 >적극적인 자유<도 현재로서는 논의의 대상이 아니다. 논자는 자유를 개인적인 정체성의 문제와는 다른 층위에서 다루어야 한다고 보는 로티의 >자유주의자<의 자유의 개념 및 그와 개념적으로 유사한 벌린의 >소극적 자유<의 개념이 실천을 위해 적합한 이론적 도구라고 보았다. 이들의 자유 개념은 구체적인 내용을 담고 있기보다는 실천을 위한 사회적인 차원의 자유의 조건에 대해 이야기하고 있다고 보았기 때문이다. 이런 자유의 개념에 입각하여 호네트나 웅거가 주장하듯이 지속적인 사회적인 실험이 이루어져야 한다. 논자의 실천적 제안은 그런 사회적 실험들이 사회적인 자유의 확장을 위해서 자본의 탐욕을 제어하고, 권위주의를 청산하고, 공공성을 확장할 제도적 장치들을 마련하는 것을 목표로 해야 한다는 것이다.
이 연구의 목적은 지도자와 장애선수의 참 만남을 위하여 부버, 프롬, 하이데거의 관점을 가지고 살림의 관계회복을 탐구하는 것이다. 관계는 죽임의 관계와 살림의 관계 맺음이 가능하다. 어떤 관계 맺음을 하느냐에 따라서 관계는 달라진다. 지도자가 장애선수를 소유와 도구적 대상이라고 인식하는 것은 잘못된 만남(죽임의 관계)의 시작이다. 이 문제를 해결하는 해법은지도자가 장애선수를 실존, 인격, 목적의 주체로서 인식하고(부버) 존재적 삶의 태도(프롬)와 심려라는 마음씀(하이데거)을유지하는 데서 찾을 수 있다. 이러한 관계 맺음은 살림의 관계회복으로 신뢰회복과 참 만남을 가능하게 한다. 오늘날 우리에게 필요한 것은 부버, 프롬, 하이데거의 관점에서 얻을 수 있는 살림의 관계회복이다. 장애선수의 능력과 개성과 창의성을 죽이는 죽임의 관계가 아니라 개성과 창의성을 발휘할 수 있는 살림의 관계회복이 요구된다. 지도자 역시 장애선수와 함께 지도철학과 꿈을 실현하는 살림의 관계를 형성한다면, 현장에서 지도자와 장애선수의 참 만남은 현실화될 것이다.
If we speak about Fascism and Nazism, we think at the same time mostly about Germany at times of Hitler‘s epoch; because of the fact, that it is an inter-historic phenomenon of cruelty and egoism relatively to human nation. In practice, it is not oppositely even an independent historical study; it is just a compilation of few the most famous political doctrines of all times though. Moreover, after a detailed scientific research of previous century, Fascism and Nazism were manifested finally as different, according to level of radicalism, directions of the Totalitarianism, and it stood even on the same stage with Stalinism. According to this fact, it would be absolutely justified, if at the time of describing of criticism relatively to the rule of Hitler, we would emphasize a historical parallel with criticism of The Soviet Union times and Stalinism as well. However, the last doctrine, since a long time ago, was postulated as more officially justified political system comparing with the first one. But, when we begin our research using doctrinal sources, as well as when we begin analysis of the historical and political studies under the prism of few epochs; I this case a similarity in the positive aspect could be pointed as such logic and clear, that it could be justified as well as perspective enough to speak in our article only about negative aspect of Fascism and Nazism, and, consequently, injustice of this regime. According to the fact, that the main topic of our article is investigation of – injustice‖, in particular, – illegality‖ of Adolf Hitler‘s rule; as well as discussion about main doctrinal epithets under the prism of fundamental political studies of all times.
The article aims to demonstrate the naturalistic tendencies of Erich Fromm’s research that are apparent in his interpretations of the fragments of the Old Testament relating to the Sabbath and describing the fall of Adam and Eve. Erich Fromm finds a natural ally for his naturalistic tendencies in Zen Buddhism. In Fromm’s thought both naturalism and Zen Buddhism interpreted naturalistically join with Jacob Bachofen’s theory of matriarchate.
Sağlık kavramının semantik kapsama alanı kuşkusuz sadece tıbbi terminolojinin telaffuz imkânlarıyla sınırlı değildir. Bu konu, aynı zamanda söz konusu terminolojinin sosyolojik-kültürel ve teknolojik veçhelerinin büyük ölçüde medyatik sunumuna da bağlıdır. Zira sağlıklı olma hali, hastalığın olmadığı bir durumdan ziyade fiziksel, zihinsel ve toplumsal olarak tam bir iyilik halini simgelemektedir. Bizatihi bu >toplumsal olarak< nitelemesi bile sağlığın geniş bir uzamla olan ilişkisini açığa vurmakta olup, toplumla ilgili olan her şeyi kapsamaktadır. Bu geniş çerçeve içine alınan konular bütünü, sağlıklı insan ve sağlıklı toplum betimlemesinin kurucu söylemlerinin inşa edildiği alanlardır. Optimum sağlıklı yaşamın değişmez koşullarından söz edilebilir mi? Sağlıklı yaşamın her dönem için geçerli olabilecek genelleştirilmiş bir tarifi yapılabilir mi? Sağlıklı bir toplumun temel belirleyenleri veya gösterenleri nelerdir? Medya içeriği ve retoriği sağlıklı toplum imgesine ne şekilde katkıda bulunmakta ya da bozmaktadır? Tıp teknolojisi ve bürokrasisi bizatihi sağlıklı toplum önünde bir engel midir? Ivan Illich'in >klinik iatrojenez< adını verdiği kavramın sağlıklı toplumun kuramsal ve teknik betimlenişi açısından ifade ettiği anlamlar nelerdir? Toplumsal organizmanın da hastalanabileceğini varsayan görüşler, hangi argüman veya gerekçelerden hareket etmektedir? Aynı argümanlar bizatihi tıp alanının kendisi için de söylenebilir mi? Bu ve benzeri soru ve sorgulamalar ışığında tasavvur edilmeye çalışılan >sağlıklı toplum< imgesine ilişkin doktrin ve tartışmaların genel bir yazınsal taramasını yapmak, bizlere konu hakkında bütüncül ve somut bir fikir verebilir. Bu çalışmada Erich Fromm’un Sağlıklı Toplum ve Ivan Illich'in Sağlığın Gaspı kitaplarının anahtar kavramları rehberliğinde, toplum sağlığıyla ilgili sorunların genel bir değerlendirmesi yapılarak, ana akım yazılı ve elektronik medyada bireysel sağlığa ve sağlıklı toplum imgesine ilişkin üretilen haber söylemi ve içeriklerinin >korku çekiciliği< kavramı ekseninde kritik bir okumasına odaklanılacaktır.
В статье предлагается исследование психологии религии Э. Фромма и отмечается ее актуальность для современного религиоведения. Признавая изначальную доброту человеческой природы, он подвергает критике возможность возврата к традиционному религиозному укладу. Обсуждаются сложные взаимоотношения между психоанализом и религией. Отмечается недостаточность позиций по этому вопросу З. Фрейда и К. Юнга. Анализируются различные функции религии, проблема врачевания души, ритуализм, символизм и идолопоклонство современного человека. Э. Фромм делает акцент на психологической субъективности, предлагая игнорировать онтологическую проблематику, что ограничивает возможности его подхода.
Individuality is the quality or character of a particular person that distinguishes them from others of the same kind. In other words, it is the mark which separates its existence from the rest of the group. According to Fromm, the process of individuality begins at infancy level when the child is separated from the mother. This then takes an emotional toll on the child as he suffers from loneliness and anxiety which stem from the prior separation. The child will henceforth acquire his individuality through the process of socialization which requires constant interaction with people in his life. For this paper, we have selected a novel, Faggots, authored by Larry Kramer, to be the main text for our research. This article argues that the characters in the text are conflicted with feelings of anxiety and loneliness as they embark on respective quest to eradicate the feeling of loneliness by looking for a potential life partner. However, these characters go through a series of promiscuous relationships by living an active sexual lifestyle on the ground that they are in search of the >right< one. Therefore, this paper will look into the sadistic and masochistic (sometimes both; otherwise known as sadomasochistic) tendency practiced by the characters in the novel in their quest to reclaim their lost individuality. This research draws in the concept of freedom, sadism, and masochism as proposed by Erich Fromm to further consolidate the findings.
Rosenzweig’s outstanding work culminates in the issue of recognition of God. God is a being who we vainly try to reduce to an object, and whose manifestation goes along a hidden face. The divine being calls the human being, among the nothings of nature and the culture of nihilism, overcoming the totalities of power and history. This will be an important path for Rosenzweig’s new dialogical philosophy, opening the way for the voices of Lévinas, Buber, Fromm, Strauss, Benjamin and Scholem, and developing the hermeneutic categories of relation, narrative, temporality and redemption.
This paper develops a historical social psychology that can be used to understand young children's social development. It compares the theoretical frameworks of three of the most important relational thinkers in the 20th century – Norbert Elias, Pierre Bourdieu, and Erich Fromm – to shed light on their attempts to integrate the insights of psychoanalysis into their sociological perspectives. I begin by exploring Bourdieu's >uneasy< relationship with psychoanalysis, arguing that this has led to a less than successful quest by his followers for bridging concepts that can further develop the concept of social habitus. Fromm, one of the foremost but relatively neglected psychoanalysts of his generation, developed a relational psychoanalysis to explain the social relatedness of individuals in society. However, although his key concept of social character is a bold attempt to make sense of the historical forces that shape our individual and collective lives, it is still too heavily tied to the influence of economic structures in society. I argue that Elias is a more consistent, relational sociologist, able to develop highly nuanced concepts that can fully explain the social habitus of young children, focusing on his concept of >love and learning relationships< to explain how they grow up in society.
This paper analyses economic power, state power and ideological power in the age of Donald Trump with the help of critical theory. It applies the critical theory approaches of thinkers such as Franz Neumann, Theodor W. Adorno and Erich Fromm. It analyses changes of US capitalism that have together with political anxiety and demagoguery brought about the rise of Donald Trump. This article draws attention to the importance of state theory for understanding Trump and the changes of politics that his rule may bring about. It is in this context important to see the complexity of the state, including the dynamic relationship between the state and the economy, the state and citizens, intra-state relations, inter-state relations, semiotic representations of and by the state, and ideology. Trumpism and its potential impacts are theorised along these dimensions. The ideology of Trump (Trumpology) has played an important role not just in his business and brand strategies, but also in his political rise. The (pseudo-)critical mainstream media have helped making Trump and Trumpology by providing platforms for populist spectacles that sell as news and attract audiences. By Trump making news in the media, the media make Trump. An empirical analysis of Trump’s rhetoric and the elimination discourses in his NBC show >The Apprentice< underpins the analysis of Trumpology. The combination of Trump’s actual power and Trump as spectacle, showman and brand makes his government’s concrete policies fairly unpredictable. An important question that arises is what social scientists’ role should be in the conjuncture that the world is experiencing.
My article provides a systematic interpretation of the transformation of capitalist society in the neo-liberal era as a form of what Karl Polanyi called ‘cultural catastrophe’. I substantiate this claim by drawing upon Erich Fromm’s theory of social character. Fromm’s notion of social character, I argue, offers a plausible, psychodynamic explanation of the processes of social change and the eventual class composition of neo-liberal society. I argue, further, that Fromm allows us to understand the psychosocial basis of the process that Polanyi calls cultural catastrophe. This requires an elucidation of the major social forces of financialization and emancipation which, I argue, proved to be important formative factors in the emergence of neo-liberal society. The cultural catastrophe of neo-liberalism concerns the working class, whose prevailing social character has become misaligned with the new expectations and requirements of neo-liberal society.
Humanistyczna orientacja pedagogiki zaznaczyła się na przełomie XIX i XX w. w założeniach koncepcji rozwijanych w ramach nurtu Nowego Wychowania oraz pedagogikach antyautory-tarnej czy personalistycznej. Jej egzemplifikacją jest pedagogika humanistyczna, w której za główny cel oddziaływań przyjmuje się dobro wychowanka. Założenia humanistyczne leżą u podstaw współcześnie realizowanych pedagogii, ich istotność stała się bodźcem do określenia ich korzeni. Podstaw pedagogiki humanistycznej zwykło doszukiwać się w myśli filozoficznej Kanta, natomiast zamierzeniem autorki było sięgnięcie wstecz, do pedagogiki Jana Amosa Komeńskiego, uważanego za twórcę naukowych podwalin pedagogiki, i wskazanie w niej idei humanistycznych. W tym celu dokonano rekonstrukcji myśli pedagogicznej Komeńskiego pod kątem treści humanistycznych, a następnie poddano ją interpretacji w kontekście założeń pedagogiki humanistycznej. Pozwoliło to na wskazanie analogii przyjmowanych w obu pedagogikach.
Bu çalışmanın amacı sosyoloji içinde çok tartışılan Marks‘ın sınıf kuramının tanıtılması ve kuramdaki temel eksikliklerin ortaya konmasıdır. Uzun süredir sınıfsal analiz ve buna yaklaşımların sosyolojide hâkim olduğu bilinmektedir. Ancak sınıf tartışmaları içinde büyük etki yaratmış olan Marksist sınıf kuramına yönelik eleştirilere, kuramın içindeki eksikliğe dair tespitlere çok az rastlanmaktadır. Marks‘ın kuramına dair en etkili eleştiri, kuramdaki eksikliği analitik yaklaşımla analiz eden Erich Fromm‘a aittir. İnsana disiplinler arası alandan ve tüm potansiyelleri üzerinden bakan Erich Fromm, psikiyatri, antropoloji, sosyoloji ve hukuk alanlarının tümünü birleştirerek kendine özgü yeni bir sosyoloji alanı geliştirerek Marks‘ın kuramını incelemiştir. Kuramın değerli olduğu konusunda tartışma götürmez bir kanıda olsa da kuramda çok ciddî eksiklerin olduğunu belirtmiştir. Kendi çalışmaları içinde Marks‘ın değer teorisi ve sınıf yaklaşımını oldukça geniş ölçüde tartışan ve onlara yer veren Fromm, kuramın kendi özüne içkin eksiklikleri ayrıntısıyla ele almıştır. Bu çerçevede çalışma Marks‘ın sınıf kuramını tanıtarak Erich Fromm‘un eleştirileri doğrultusunda eksikliklerini ortaya koymayı amaçlamaktadır. Bu tartışmalar ışığında çalışmanın modernleşme ve sosyal değişme içinde gittikçe zayıflayan sınıf hareketinin nedenlerine ilişkin bir açıklama getireceği düşünülmektedir. Aynı zamanda Marksist kurama yönelik eleştirileri ve kuramın günümüz toplumunda açıklayamadığı sosyal değişimleri anlamada yararlı olacağı düşünülmüştür.
Psychoanalytic sociology and the traumas of history: Alexander Mitscherlich between the disciplines
(2017)
This article examines the way aspects of recent history were excluded in key studies emerging from psychoanalytic social psychology of the mid-20th century. It draws on work by Erikson, Marcuse and Fromm, but focuses in particular on Alexander Mitscherlich. Mitscherlich, a social psychologist associated with the later Frankfurt School, was also the most important psychoanalytic figure in postwar Germany. This makes his work significant for tracing ways in which historical experience of the war and Nazism was filtered out of psychosocial narratives in this period, in favour of more structural analyses of the dynamics of social authority. Mitscherlich’s 1967 work >The Inability to Mourn<, co-authored with Margarete Mitscherlich, is often cited as the point at which the ‘missing’ historical experience flooded back into psychoanalytic accounts of society. I argue that this landmark publication does not hail the shift towards the psychoanalysis of historical experience with which it is often associated. These more sociological writers of the mid-century were writing before the impact of several trends occurring in the 1980s–90s which decisively shifted psychoanalytic attention away from the investigation of social authority and towards a focus on historical trauma. Ultimately this is also a narrative about the transformations which occur when psychoanalysis moves across disciplines.
This dissertation is centrally concerned with the ways in which Erich Fromm’s critical analysis of society can be applied to education, specifically looking at the ways in which Fromm’s conceptualizations of freedom, ethics, and love can be used both to critique education and to provide an alternative vision of education through an ethic of love. With its focus on humanization and freedom, critical pedagogy offers a powerful critique, but its liberatory potential has yet to be fully realized, largely because of the ways in which critical theory has been engaged in the work of critical pedagogy. Fromm’s work offers a necessary complication to critical pedagogy through his analysis of the psychological and emotional dimensions of authentic humanization. Combining the liberatory aims of critical pedagogy with Fromm’s work enables us to reveal how schooling functions to perpetuate negative freedom, to propose a universal ethic or moral vision for critical educational studies, and to engage in a critical humanizing praxis. Ultimately, the hope of this project is to show how a more complex understanding of freedom that centers a critical theory of love allows us to develop a pedagogical framework where education as the practice of positive freedom becomes synonymous with teaching as an ethic of love.
Charles Thorpe’s >Necroculture< attempts to demonstrate that the variegated experiences of alienation under the technocratic culture of neoliberal capital are experiences tantamount to a culture of death. Thorpe suggests that the root of the necrophilia that denes contemporary capitalist culture is in the valuing of non-living objects over living human beings. In the alienation and replacement of imperfect human labor with automated dead labor and in a highly atomized consumer culture where social participation is mediated by commodity fetishism, the non-living are given priority over the living.
Στην παρούσα εργασία αναδεικνύονται οι βασικότερες θέσεις του Erich Fromm για τη Θρησκευτική Εμπειρία του ανθρώπου, μέσα από τα βιβλία του: >Ο άνθρωπος για τον εαυτό του<, >Ψυχανάλυση και θρησκεία<, >Η υγιής κοινωνία<, >Ο φόβος μπροστά στην ελευθερία< και >Η τέχνη της αγάπης<. Επίσης, αναλύεται το ηθικό σύστημα που είχε συγκροτήσει σε επιστημονικά του άρθρα, όπου παρουσιάζεται η Ψυχολογία στενά συνδεδεμένη με τη Φιλοσοφία και τη Θεολογία, ως βασική προϋπόθεση για την πληρέστερη κατανόηση του ανθρώπου. Επιπλέον, στην εργασία γίνεται λόγος για αντιθετικές έννοιες που κατέχουν βασική θέση στη Διαπροσωπική Θεωρία Ψυχανάλυσης του Fromm, όπως η διάκριση μεταξύ ιδιοτέλειας και αγάπης, εσωτερικευμένης και εσωτερικής συνείδησης και συμπεριφοράς, πίστης και αμφιβολίας, παραγωγικότητας και καταστροφικότητας, καθολικής και κοινωνικά επιβαλλόμενης ηθικής, εξουσιαστικών και ανθρωπιστικών θρησκειών, ενώ παρουσιάζονται οι έννοιες της κοινωνικά μορφοποιημένης ανεπάρκειας και της αγάπης. Τέλος αναδεικνύεται η σπουδαιότητα και η εφαρμογή των θέσεων του Erich Fromm στη διδασκαλία του μαθήματος των Θρησκευτικών με παραδείγματα και αναφορές στην Παλαιά και την Καινή Διαθήκη.
How to conceive and experience one’s self is the linchpin for achieving an efficacious environmental philosophy. Naess was among the first to put the question of self at the center of environmental philosophy and laid cautious claim to >introduce … a concept of ecological self’ for the first time. Naess< >ecological self< is vitiated by at least four flaws: (i) an eclectic and mutually inconsistent set of informative sources (Freud, Fromm, William James; Mohandas Ghandhi and Advaita Vedanta); (ii) a narrow conception of ethics drawn principally from Kant; (iii) inattention to state-of-the-art ecology (the science) as a model for an ecological self; (iv) reinforcing rather than deconstructing the insidious notion of self as substance. A self resonant with ecology would posit the self as a knot, nexus, or node in a skein of social and environmental relationships. Such relationships are internal. The classical antecedent of such an ecological self is not the Hindu Ātman/Brahman – the universal substance in all – as per Naess, but the Buddhist Anātman or Anattā (No-self) / Śūnyatā (Emptiness). In the hybrid philosophical expression of Japanese Buddhism by members of the Kyoto School, the core of the internally related ecological self is the >topos of mu<.
The article discusses the contributions of the Frankfurt School (Max Horkheimer, Theodor W. Adorno, Herbert Marcuse, and Erich Fromm) to a theory of fascism in the 1930s and 1940s, after the Institute for Social Research had moved to the United States. The discussion concentrates on the economic and psychoanalytic aspects and concludes that Critical Theory remained too close to traditional Marxism to generate more profound insights into the nature of fascism, especially with regard to its political features.
Principal objective of this work is to illustrate the clinical usefulness of confrontations in the initial interview. Balint, Kernberg, Sullivan, Fromm-Reichmann are the authors, among many of them, who pointed out importance of the initial interview and the consequences of the interview for the future psychotherapeutic work. Initial interview represents two persons; therapist and person who needs help who meet for the first time and do not know anything about each other. Interaction between therapist and the patient through communication is a major source of information about potential patient in the initial interview. The nature of disorder, capacity of motivation for psychotherapy can be evaluated in the current interaction with the person who needs help. Confrontation is a routine technique in psychoanalysis and psychotherapy, unilateral and potentially dangerous, especially when working alliance is not established and that is the case in the initial interview. Purpose of confrontation in the initial interview is to collect information about patient, his psychopathology, his structural personality features, presence of defensive operations, capacity and motivations to work and what kind of psychotherapy is best suited for him. Confrontation can be very harmful so it requires tact, patience and timing. Incorrect use of confrontations which are poorly conceptualized, premature could stop the flow of the material, make sense of chaos in the interview, increasing anxiety and risk the possibility of leaving interview.
The title of this research is >The Polyamorous Behaviour in 'Detruire, dit-Elle' Novel by Marguerite Duras<. This research analyze about the polyamorous behaviour by the characters. The aim of this research are to describe and explain the polyamorous relationship between Alissa, Max Thor and Stein in >Detruire, dit-elle< novel. Alissa is the wife of Max Thor has the romantic relationship with Stein. However, Max Thor is not questioning that relationship and accept it. The research uses the characterization theory and love theory Fromm. In this research, the writer explains about the important characters in the novel. Then, the writer sorts the events which are considered as the polyamorous behaviour by the characters. The last, the writer analyzes the data and features the erotic love affair by which is done by third character. The result of this research shows that Alissa, Max Thor and Stein are done the polyamorous relationship based on the love concept that is classified as a care attitude (attention) intimacy and physical closeness factors.
La relación del hombre con el trabajo es una problemática transversal a la historia humana, la deformación que ha atravesado esta actividad en los modos de producción que el hombre ha creado, hacen del contexto un factor determinante que aqueja la vida del hombre. Las relaciones que se establecen en torno al trabajo han sido analizadas y cuestionadas por un sin número de autores sin embargo, la perspectiva de Erich Fromm consigue entablar un diálogo entre dos vertientes teóricas que favorecen este análisis, el Marxsismo y el Psicoanálisis, con el fin de generar una visión más amplia del ser humano y encontrar las soluciones apropiadas al problema de su existencia. En este trabajo se realiza una investigación teórica sobre estos fenómenos individuales y sociales, con el fin de determinar la relación que existe entre la alienación en el trabajo y la constitución de la neurosis como categoría clínica en el marco del sistema capitalista. En este recorrido teórico se encontró que la alienación es la base estructural que determina las condiciones que impone el sistema capitalista sobre el trabajo y sobre los vínculos humanos, dando lugar a que el individuo degenere en una de las patologías psíquicas más comunes en la modernidad, la neurosis.
Isu kebhinekaan atau keberagaman akhir-akhir ini diserukan kembali oleh orang-orang yang dianggap tokoh atau menokohkan diri dalam kehidupan masyarakat Indonesia. Pengangkatan kembali isu-isu tersebut bisa dimaklumi karena akhir-akhir ini tindakan-tindakan yang mengarah pada radikalisme muncul di berbagai tempat di Indonesia. Artinya, terdapatnya kelompok masyarakat yang anti kebhinekaan (tidak terang-terangan) itu pernah muncul pada masa-masa sebelumnya tetapi frekuensinya tidak sebanyak yang terjadi pada akhir-akhir ini. Bukan tidak mungkin gerakan-gerakan tersembunyi seperti itu membahayakan keutuhan negara. Tokoh panutan-kharismatis yang mengedepankan kebhinekaan demi keutuhan negara selalu dibutuhkan agar masyarakat Indonesia terbebas dari kekacauan yang disebabkan oleh sara (suku, agama dan ras).
Bu çalışmada, sosyal bilimler alanında yeni olan ama gittikçe önemi artan sosyal sermaye kavramının Fromm düşüncesindeki yeri gösterilmeye çalışılmaktadır. Böylece, sosyal sermaye üzerine; henüz yeterli olmayan literatürün zenginliğinin oluşmasında mütevazı bir katkı yapmayı başarmak amaçlanmaktadır. Fromm, >sağlıklı toplum< analizini ortaya koyarken toplumun akıl sağlığının en önemli göstergelerinden birini, bu ilişki ve iletişim bağlarının varlığı ya da yokluğuna bağlamaktadır. Özellikle >yabancılaşma< kavramına yaptığı atıflar ve modern toplumlarda bireylerin ürettiklerine bizzat dahil olamamaları ile ortaya çıkan anomik durumun ürettiği iletişim sorunlarına değinir. Fromm’a göre, >sosyal sermaye< açısından değerlendirilebilecek ikinci husus da toplumu oluşturan bireylerin akıl sağlığını koruyan dini, vicdani ve ahlaki değerlerin varlığını sürdürerek bir dayanışma ve yardımlaşma duygusu üretmesidir. Buna göre sevgi, güven, dayanışma gibi iletişim biçimleri toplumun akıl sağlığını olumlu anlamda sosyal bir sermayeye evrilten dinamiklerdir.
Viene pubblicata per la prima volta in italiano una lezione che Erich Fromm tenne il 28 maggio 1957 alla New School for Social Research di New York. Questa era l’ultima di una serie di lezioni sui concetti principali della psicoanalisi freudiana, la maggior parte delle quali non furono registrate mentre quest’ultima fu registrata e trascritta. Fromm discute i seguenti ar¬gomenti: il concetto fisiologico di sessualità in Freud e la concezione biologica della sessualità proposta da Fromm; il ruolo della mascolinità e della femminilità; il concetto freudiano di libido; la teoria della natura umana secondo Fromm, in cui vengono concettualizzati diversi bisogni dell’essere umano così come sono stati descritti nel libro del 1955 Psicanalisi della società con¬temporanea (il bisogno di essere in relazione, il bisogno di radicamento, il bisogno di un senso di identità, il bisogno di trascendenza, il bisogno di una cornice di riferimento e di un oggetto di devozione); implicazioni per la comprensione dei pazienti; le associazioni libere; il rapporto tra analista e paziente; l’importanza dei sogni; la situazione attuale della psicoanalisi e il suo futuro.
中的异化主题作为当代最有影响力的美国犹太裔作家之一,菲利普·罗斯的小说主要描述犹太身份、美国梦、现代和传统道德的冲突以及性爱。2000年,罗斯完成>美国三部曲<的最后一部-《人性的污秽》。小说讲述浅肤色黑人科尔曼·西尔克的故事,他放弃自己的种族身份,伪装为犹太人最后导致自己的人生悲剧。小说和种族、黑人身份紧密联系,深刻揭示了隐藏的社会问题。国内外学者已经对这部小说进行广泛的研究,然而鲜有人关注小说中的异化主题。弗洛姆认为在现当代资本主义社会存在严重的异化。本篇论文拟借助弗洛姆的异化理论,剖析小说所表达的个人自我异化,人与人之间关系的异化和外部社会的异化。通过揭示普遍的异化现象进一步探讨小说中人物的生存困境。除导论和结论外,正文由三章组成。第一章分析小说的自我异化,主要包括科尔曼的种族逃离、莱斯特扭曲的性格、德芬妮的生存困境和福尼娅贬低自我的人生。异化的人丧失与自己的联系,也与他人失去联系。他感觉已经失去与外界的创造性联系,感到沮丧和无能为力。第二章探讨小说中人与人之间关系的异化,从家庭,爱情以及和周围人的疏离方面入手分析小说中人际关系的异化。异化不仅存在于自我,也存在于人与人之间。小说中人物的关系由于复杂的利益变得异化和扭曲。第三章考察小说中外部世界的异化,分析政治和种族异化以及病态社会给人们带来的影响。
Nervuras: Interacao-comunicacao e os processos resilientes, Santa Maria (Gráfica Inove) 2017, 166 p.
(2017)
The fluidity, contradictions, and multiplicity of the neoliberal structures fragment the historical continuity of our culture. The signifying chain, which our culture serves, is shattered and hence there is a constant need to regain our lost identity. However, the massive concentration of the market economy dissuades us from achieving this end. Psychoanalytically, we regress into the pregenital stages of human development, which give rise to narcissistic traits. Social narcissism finds its expressions through the accumulation and possessions of lacuna of >images< and >appearances< that serve to cover existential issues in contemporary life. Reliance on surface reality, this modern-day psychopathology deadens our individual convictions on social and political issues, as well as our fidelity in emotional matters. As a consequence, we lose concern over things that might be equally or more important for the survival of our society—tradition.
Freud has always used his growing psychoanalytic understanding to address world events such as World War I as well as human psychology. The unbelievable death toll between 1914 to 1918 led Freud to attempt for the explanation and understanding of violence, conflict and destruction. He has placed greater importance to human aggression. Freud has revised many key aspects of his theory about aggression. He has dropped the idea of self-preservation drive and instead focuses on his new dual classification of two instinctual theories in both of which aggression played a significant part. He continued to develop his theory toward a more sophisticated picture of psychoanalytic view of human aggression. This paper aims to investigate the causes of aggression by probing into two different perspectives: Psychoanalysis and neo-Freudian analysis as well as social learning theory. This article specifically focuses on postulating psychoanalytic spectrum of aggression from Freudian and neo-Freudian point of views. It also attempts to examine the differences and similarities between and within these perspectives in search for answer to the main question >what are the causes of the human aggression?< In the first part of the paper, after the definition of aggression, it entails a close look to psychoanalytic approach and compare and contrast the psychoanalytic ideas within the paradigm. The second part focuses on neo-Freudian psycho-analysis of the aggression. The third section emphasizes Bandura’s social learning theory. The last section gives a summary of all perspectives.
Several thinkers have expressed the view that the central nostrums of neoliberalism, including self-reliance, personal responsibility and individual risk, have become part of the >common sense< fabric of everyday life. My paper argues that Erich Fromm’s idea of social character offers a comprehensive and persuasive answer to this question. While some have sought the answer to this conundrum in Foucault’s notion of governmentality, I argue that, by itself, this answer is not sufficient. What is significant about the notion of social character, I claim, is that it manages to unify >top-down< approaches like governmentality focused on ideas and policy, with >bottom-up< approaches focused on how the insights of day to day experience are mediated through culture. Adapting this theory to neoliberalism, I argue, means that the >common sense< nature of neoliberalism, and the lack of a reckoning for its massive economic failure (as evidenced by the 2007 Great Recession), are explicable through the formation of a neoliberal social character, by means of which experiential processes align with cultural meanings and, subsequently, fuse with social expectations.
Malignant Aggression (Fromm)
(2017)
Benign Aggression (Fromm)
(2017)
Emotionen und gesellschaftliche Transformation. Neurokognitive und neurolinguistische Aspekte
(2017)
美国著名剧作家大卫·马梅特①(David Mame, 1947-)曾多次获得美国和英国戏剧界大奖, 包括美国普利策奖、奥比奖、英国西城剧院奖等众多荣誉, 是当代美国最高产也是最受欢迎的剧作家之一。马梅特戏剧作品的人物设置、语言特色及其社会关怀博得众多学者的好评。他自早期戏剧作品如《湖舟》、《鸭子变奏曲》、《芝加哥的性堕落》等面世后就开始受到学界关注, 目前已有相当数量的研究成果。中国的马梅特研究虽起步较晚, 但由于马梅特的戏剧成就和国内学者的热情, 现已经逐渐成为美国戏剧研究的热点之一。国内对马梅特研究的视角主要有伦理学研究、女性主义批评、权利话语分析、文体学研究等, 但基本都是以单篇论文呈现, 未能展现马梅特戏剧的整体面貌。此外, 囿于研究视角比较集中, 国内的马梅特研究视野不够开阔。本论文对国内外马梅特研究现状进行比较系统的梳理后, 尝试以西方心理分析领域的马克思主义代表人物埃里希·弗洛姆的异化理论分析马梅特的《美国野牛》、《拜金一族》等剧作, 揭示剧中人物矛盾纠葛产生的深层原因。论文绪论部由四节构成。该部分包含对研究对象、研究现状、异化理论及研究方法和创新点的介绍和梳理。由于马梅特的作品较多, 可以切入研究的视角也纷繁复杂, 必须对其作品及现有研究成果进行合理分类, 才能发现已有成果的局限并为自己的研究找到契合点。其次, 绪论部分也对异化理论进行了梳理。多位哲人和学者从哲学的角度运用过异化概念, 但定义各不相同, 因此需要对论文中使用的异化理论予以界定。最后, 论文归纳了撰写过程中使用的研究方法、论文的创新点及后期研究的方向。除绪论外, 论文主体部分由三章构成, 分别研究商业活动、日常关系及情感活动中的异化现象。商品经济大潮对当今社会产生的冲击最强烈, 影响也最明显;商业活动又是商品经济中最常见、最普遍的活动, 因此论文主体部分首先讨论了商业活动中异化现象的表现及其影响。论文第一章题目是>《拜金一族》与《燃水引擎》中商业活动异化研究<。本章分别以马梅特的普利策戏剧奖获奖作品《拜金一族》及另外一部涉及商业犯罪的作品《燃水引擎》为研究目标, 分析两部作品中的物欲崇拜异化对社会的正常运转所造成的负面影响。《拜金一族》围绕推销员、主管威廉姆森的表现及公司老板的角色展开研究。论文通过分析上述角色的言行, 发现推销员的卑劣行径源于异化, 而推销员的异化则根源于公司的竞争制度和管理方式。《燃水引擎》将研究重点聚焦于商人劳伦斯·奥伯曼的言行, 通过将其言语与实际行为进行对比, 揭示这位道貌岸然的商人在物欲崇拜的驱使下如何与他人沆瀣一气追逐偏颇目标的。论文揭示了两部戏剧中商业活动缘何偏离正常轨道及商业活动中异化现象产生的原因, 认为两部戏剧都涉及因商业活动导致的犯罪问题, 其诱因表面上要归结为伦理缺失、道德失衡, 然而背后的原因却是人的异化观念导致了物欲崇拜现象。本章第四节从语言技巧出发探讨马梅特如何通过人物语言表现商业活动领域的异化现象。人际关系是链接人与人关系的重要纽带, 它决定着人际互动的展开方式并会从根本上影响社会的运转, 在社会生活中具有举足轻重的地位。马梅特在戏剧作品也非常关注异化对人际关系带来的影响, 因此论文在第二章研究了日常交往中的异化现象。本章研究异化如何影响日常交往, 研究对象是马梅特的戏剧作品《美国野牛》与《奥利安娜》。正常社会氛围中诸如相互照顾、帮助、关心都是较为常见的人际互动方式, 而>异化<会瓦解上述良性互动方式并导致社会中冷漠、仇恨等消极因素不断滋生蔓延。《美国野牛》中蒂奇说服店主更换合作伙伴、策划大部分作案细节、持续不断地中伤他人, 推动着戏剧情节的发展, 因此他的言行是研究的重点。论文运用社会表演学理论透视蒂奇言语与行为的矛盾之处, 揭示他行为表现出的深刻的异化特征。《奥利安娜》中卡罗尔经历了由>请求者<到>霸凌者<的转变, 她在要求没有得到满足的情况下执意提出控告并意图毁掉教授拥有的一切。论文分析了卡罗尔在>弱势<及>强势<身份时迥然不同的表演, 发掘其言行中异化特征。论文通过对两部戏剧的研究, 剖析了异化对人际关系的影响并揭示了人际关系异化形成的根源。本章的第四节从两部戏剧的情境入手, 以具体文本为出发点, 分析了马梅特如何巧妙地选择情境表现异化对日常生活产生巨大影响的。爱情是人类情感的升华, 是人类生活不可或缺的一部分, 同时也是文学研究的重要方面。巧合的是, 马梅特也有多部作品与爱情异化相关。因此, 论文主体的第三章研究感情生活中的异化现象。本章对《树林》与《波士顿婚姻》展开分析, 通过剧中人物的言行透视异化对情感生活的巨大影响。《树林》在上演后引起多家媒体的追捧和评论, 关注的焦点多集中于戏剧语言、情节等方面;《波士顿婚姻》引发的关注多集中在同性婚姻、爱情忠诚等方面。但在作者看来, 这两部戏剧反映的是资本主义工业化生产方式塑造的异化性格在爱情中的具体体现。《树林》中尼克对情人如丝的兴趣漠不关心, 他在爱情中只会索取, 却逃避应该承担的义务并仅仅追求即时的性欲。论文以表演学理论展现了>爱无能<在戏剧中如何体现及其产生的负面影响;《波士顿婚姻》中安娜以帮助同性恋人克莱尔的名义同已婚男性开始了新恋情。论文通过表演学理论分析其言行, 阐明她这一做法的真正动机是满足虚荣心。此外, 论文还就安娜身上所体现的金钱崇拜、不受挫原则等几个特征进行分析, 指出安娜的行为是不切实际的。论文认为, 异化改变了人的爱情观并损害了感情生活的基础。本章的最后一节阐述马梅特在戏剧中如何利用>陌生化<效果强化异化对爱情生活的负面影响。论文结论部分总结了主体部分的研究内容, 认为商业活动、日常关系及情感生活中的异化现象在马梅特的戏剧中普遍存在, 体现了马梅特对社会运行中异化、疏离现象的焦虑。论文借助相关戏剧理论分析了六部戏剧中形态各异的异化现象, 指出了异化对社会产生影响的具体方式, 揭示了异化产生的根源以及马梅特是如何通过多种艺术手法表现异化现象的。由于异化会对社会生活的各个方面都会产生消极的影响, 阻碍社会良性发展和社会个体间的良性互动, 因而社会所有成员都需要对此予以关注和重视。异化理论不仅可以解读出戏剧人物怪诞言行的深层原因, 而且可以追根溯源挖掘这些现象产生的社会原因。从异化视角解读马梅特的戏剧作品所获得的研究成果也为如何构建和谐发展的社会提供了比较有益的思考.
自改革开放以来, 国人在较短的时间内实现了从温饱型消费到享受型消费的转变, 个人的消费需求得到极大满足。然而, 生活质量的提高不但没有降低人们对消费品的占有欲望, 反而造成了消费过程中的过度消费、超前消费、盲目消费等消费异化现象。基于此, 本文通过对弗洛姆消费异化思想的研究, 结合中国当前消费领域存在的问题, 提出科学合理、适合中国国情的消费理念和消费行为, 有效避免陷入西方式消费异化问题。弗洛姆在马克思主义劳动异化理论的基础上, 从社会心理学的角度批判资本主义消费中的不合理现象。他认为消费异化是把消费本身变成目的, 个体的消费行为受到外界的干扰, 使人变成贪婪的消费工具, 同时人们对物质无止境的追求而引发了一系列的社会及生态问题。他认为消费异化的产生是利己主义与资本主义共同作用的结果, 所以要消除消费异化必须要从政治、经济、文化、个体等方面着手, 找出导致消费异化产生的根本原因, 从根源上避免消费异化。当前, 随着我国生产力的持续发展和科学技术水平的不断进步, 人们的生活质量快速提高, 人们的消费需求也在不断增长, 且消费需求的快速增长逐渐成为我国经济社会发展的强劲动力之一。但伴随人们迅速增长的消费欲望, 我国消费领域也出现了类似弗洛姆所批判的消费异化现象。与此同时, 目前我国还存在较为严重的收入差距问题, 这在客观上加剧了消费领域的异化问题。不论是高收入者的奢靡消费还是低收入者的超前消费、盲目消费, 都面临消费异化倾向。当人们沉溺于过度消费的快感之中, 被物所束缚, 在消费中体验虚假>自由<和>幸福<, 并逐渐在异化消费中迷失自我。据于此, 展开对弗洛姆消费异化理论的深入研究, 对避免消费异化问题具有重要理论价值和现实意义。本文主要通过三种方法对弗洛姆消费异化问题进行研究, 一是文献分析法, 研读马克思主义及西方马克思主义学者的消费异化理论, 以期对本文研究提供理论支撑。二是历史与逻辑相结合的方法, 从历史角度阐释马克思主义经典作家及西方马克思主义学者对消费异化理论的研究, 重点分析弗洛姆有关消费异化的理论, 揭示消费异化产生的根源、表现极其影响, 总结克服消费异化采取的措施。三是理论联系实际的方法, 将弗洛姆消费异化理论与我国当前现实相结合, 从社会学、生态学、伦理学等角度分析, 为解决消费异化问题指明出路, 为我国建设节约型社会提供理论引导。通过以上三种方法对西方马克思学者消费异化理论进行深入研究, 以弗洛姆的消费异化思想为主线, 为我国研究消费异化问题奠定理论基石和消费理念。在消费主义盛行时代, 研究消费异化问题, 可以帮助人们审视自己的消费理念, 自觉抵制消费异化行为。引导人们以马克思主义理论为指导, 树立正确科学的消费观, 发挥社会主义核心价值观的价值引领作用, 在人们心中播撒绿色消费理念, 引导我国民众进行理性消费, 有力推动我国构建节约型社会的步伐。
Editorial
(2017)
In dem Artikel beschäftigen wir uns mit dem Potenzial psychodynamischer und humanistischer Ansätze für Prozesse des Verstehens in der Beratung. Dafür setzen wir uns mit der Bedeutung von Verstehen für die Beratung auseinander und reflektieren unsere Erfahrungen in der Beratung von Studierenden im Kontext von sozial- und wirtschaftspsychologisch orientierten Studiengängen. Mit dem Artikel zeigen wir erstens auf, wie wichtig psychodynamisch-humanistische Ansätze sind, um Verstehensprozesse in Gruppen zu begreifen, ohne dass ein psychodynamisches Grundverständnis beim Gegenüber (Klientlnnen/Kundlnnen) vorausgesetzt werden kann. Zweitens verdeutlichen wir, dass psychodynamisch fundierte Konzepte keineswegs ein Auslaufmodell in der Psychologie, sondern von fundamentaler Bedeutung für Lehre und Praxis in der Wirtschaftspsychologie sind, wenn diese am Bild eines aktiven und schöpferischen Menschen ausgerichtet wird.
Among Erich Fromm’s many contributions to psychoanalysis was his emphasis on the impact of culture and socioeconomic systems on the mind of the individual. The author expands on the religious, cultural, social, and political influences in Fromm’s life and his passion about humankind creating a peaceful and just world. Fromm’s ideas of malignant narcissism and the biophilic and necrophilic orientations to living are also presented. Others have described Fromm’s approach to treatment as both passionate and bordering on the confrontational. The author discusses how this approach is antithetical to working with traumatized individuals suffering with multiple dissociated self-states.
I employ the arguments of Erich Fromm and Kurt Wolff to enhance Habermas’s ideas. Erich Fromm’s ideas assert that certain modes of human conduct, such as freedom to be materialistic, distances people from the profundities of being, creating a shallow humanity that becomes fixated with commodities and goods. The chapter highlights an ironic consequence of democratic systems made visible by Fromm: that when there is a surfeit of freedom, people retreat from it because such a freedom also offers an overload of decision-making dynamics. By doing so, they blindly defer to an authoritarian personality or institutions that provide dramatic answers and reassurances that make decisions for them. In this chapter, the trinity of the media, market, and medicine is rendered into such an authority. Yet transcendence from this epiphany, can be found in the ideas of Kurt Wolff, harnessed in the chapter to enhance Habermas’s and Fromm’s ideas. Wolff asserts that the experience of life epiphanies is catalytic in providing a high degree of personal truth for those that experience them. Through his surrender and catch thesis, Wolff argues that exceptionally profound moments in the human condition inspire protagonists to confront the meaning of existence in ways that allow them to self-actualize. The significance and utility of Wolff’s surrender and catch thesis cannot be overemphasized: many Café attendees only found their mettle to live well after exceptionally close encounters with dying, encounters that declutter life so as to unearth the lucidity and courage needed to continue living.
人口老龄化带来的巨大压力,使得基于社区的养老服务模式成为亟待解决的社会策略问题。而随着老年人心理健康问题的日益凸显,在考虑如何提高养老服务问题时,尤其需要重视心理服务的提升。准确了解老年人心理需求,是提供各种养老服务的基础。但老年人心理需求的研究仍然罕见。本研究采用基于弗洛姆心理需求理论的心理需求问卷(Lowman/Bredehoeft,1996)对我国杭州市某社区214名居家养老的老人进行了心理需求调查,并分析基本的人口统计学变量对心理需求的影响。统计结果证明对于老年人来说,关联需求、超越需求、寻根需求、认同需求和定向需求均处于比较重要的水平,验证了弗洛姆心理需求理论在老年人心理需求问题上的有效性。结果显示老年人的年龄、性别、受教育程度和居住方式等人口统计学因素的不同水平对心理需求的影响差异不显著,说明不需要针对不同人口统计学水平的老人提供差异化的心理服务。另外,模型与认知行为疗法的行为激活分支的理论相匹配,可从人际关系、教育/职业、娱乐/兴趣、身/心/灵、个人职责五个领域提升老年人的自我价值感和心理健康水平。基于心理需求的结果,我们提出的社区养老服务模式,从五个心理需求维度出发,结合行为激活疗法理论及技术,建立适合居家养老老人的朋辈支持模型。
This is a review article of the following five recent studies on populism: 1) Ruth Wodak’s The Politics of Fear: What Right-Wing Populist Discourses Mean (Sage, 2015); 2) Benjamin Moffitt’s The Global Rise of Populism: Performance, Political Style and Representation (Stanford University Press, 2016); 3) Cas Mudde and Cristóbal Rovira Kaltwasser’s Populism: A Very Short Introduction (Oxford University Press, 2017); 4) Jan-Werner Müller’s What is Populism? (University of Pennsylvania Press, 2016); and 5) John B. Judis’ The Populist Explosion: How the Great Recession Transformed American and European Politics (Columbia Global Reports, 2016). The review argues for a return to early Frankfurt School Critical Theory to address some of the shortcomings of these studies.
姆•大卫•塞林格于1951年出版《麦田里的守望者》,一举成名,被誉为>当代风格独特的文学天才>;与此同时,该书被美国文学界公认为美国文学中的>现代经典<之一。该小说以二战后的美国为时代背景,当时美国物质生活极大丰富,人民的精神生活却是一片荒原,纸醉金迷的社会特征致使主人公霍尔顿对这虚伪的社会深恶痛疾。人本主义精神分析代表人物艾里希•弗洛姆融合了马克思的人本学说和弗洛伊德精神分析理论,提出社会像人一样,有性格特征并且会生病。人有病态的性格存在,社会也有病态的、不健全的性格存在。在虚伪世界和精神荒原并存的社会中,不健全的社会性格不仅导致>垮掉的一代<成了美国50年代的代名词,也成为《麦田里的守望者》中霍尔顿的牢笼,导致了霍尔顿精神世界的压抑、孤独和焦虑。为保持精神健全,霍尔顿必须挣脱这牢笼。本文基于弗洛姆的社会性格和关联需求理论,解析霍尔顿深陷于不健全社会性格的牢笼并踏上挣脱牢笼的三天情感关联旅程。全文共分五章:引言介绍了作者塞林格和小说《麦田里的守望者》,并且综述了小说的国内外研究现状;第二章概述艾里希•弗洛姆的>健全的社会性格<和>爱的关联<理论;第三章从盈利的社会、虚伪的世界和异化的人性三方面入手,详细探讨霍尔顿深陷于不健全社会性格的牢笼里;第四章从母爱、性爱和友爱三方面,着重探讨霍尔顿挣脱了不健全社会性格的牢笼;第五章得出结论,霍尔顿在虚伪腐化的世界里,通过与妹妹菲比建立爱的联系,感悟到他心中驻留已久的童真和快乐,最终冲破不健全社会性格的牢笼,不仅改变了自身孤独困苦的精神状态,也改变了看待世界的方式。并由小说世界推至现实社会,鼓励人们在当下社会中用友爱的方式去塑造健全的社会性格,用爱去关联这个社会。