Acts of terrorism seem to never run out of Indonesia, from independence to the present day. Including the ideals of the establishment of an >Islamic State< that gave rise to a new wave of terrorism. The JAD group affiliated with ISIS clearly states that the Indonesian republic is thogut, so it is haram to be obedient to it, and they commit an act of terror some time ago. ISIS cleverly uses religious propositions to recruit new members. The verses of the Qur'an and the Sunnah of the Prophet became his legitimacy. The concept of Hijra, Necrophilia and millenarism became the main doctrine of the ISIS. ISIS uses this narrative to facilitate and call for action in Indonesia. Suicide bombing, police station attack carried out by sympathizers, either JAD members or lone wolf. ISIS also utilizes social media well, this facilitates the idea of necrophilia, millenarism of ISIS is practiced by its sympathizers. Through qualitative and text analysis and the idea approach, necrophilia from Erich Fromm and millenarism from Norman Cohn, and other narrative this research is intended to make counter narrative of ISIS, so that the emergence is the concept of biophilia and optimism against the times and build a better future.
Статья посвящена феномену экзистенциального оптимизма. Авторы трактуют его как душевную установку, присущую отдельной личности и вклю¬чающую в себя положительную оценку мира, умение радоваться и волю к жизни. Экзистенциальный оптимизм не сливается с социальным оптимиз¬мом, он связан с определением индивидуальной траектории судьбы и способен помогать человеку проходить через трудные социальные обстоятель¬ства, сохраняя позитивный настрой и реализуя свои цели. Его стержнем выступает ощущение и выбор личного жизненного проекта, который существует не только в юности, но может в разных вариантах актуализироваться в любых возрастах. Авторы квалифицируют фигуру экзистенциального оптимиста с помощью понятий >продуктивности< (Э. Фромм) и >самоактуа¬лизации< (А. Маслоу), а также образа >победителя< (Э. Берн). Жизненные препятствия видятся такому человеку не только как нормальная характеристика действительности, но и как поле для игры наших сил, что приносит ему бытийную радость. В становлении подобного мироотношения боль¬шую роль играет воспитание и личный пример старших. Авторы обращаются также к теме смерти и разочарования, с которыми сталкивается любой человек, и подчеркивают, что смерть не находится в центре внимания экзистенциального оптимиста. Последней обсуждаемой в статье темой выступает тема практик >позитивного мышления<. В выводах подчеркивается, что позиция оптимиста не может быть никому навязана, а может быть лишь принята самостоятельно.
Epilogue
(2020)
Recent decades have witnessed a surge of important studies dealing with intellectuals’ confrontation with fascism and Nazism, and the societal roles that they can play, especially during such “dark times.” This is an area that is close to my study, and it is therefore important to mark the difference between some of these studies and mine in terms of content and form and with regard to the meaning and significance intellectuals assigned to their works.
Erich Fromm was a German social psychologist and psychoanalyst who was associated with the Frankfurt School of Critical Theory. He was known for developing the concept that freedom was a fundamental part of human nature and for challenging the theories of Sigmund Freud. In his works he presented the view that understanding of basic human needs is essential to the understanding of society and mankind. In >Escape from Freedom< Fromm explores humanity’s shifting relationship with freedom, with particular regard to the personal consequences of its absence.
>The Mass Psychology of Fascism< (1933) was the first psychological inquiry into Fascism. In this work the psychoanalyst Wilhelm Reich (1897–1957) explores how Fascists came into power, and explain their rise as a symptom of sexual repression. It was followed by other psychological interpretations of Nazism by Jewish exiles from the Third Reich, from Erich Fromm’s >Escape from Freedom< (1942), to Siegfried Kracauer’s >From Caligari to Hitler: A Psychological History of the German Film< (1947), and Erich Neumann’s >Depth Psychology and a New Ethic< (1949).
Introduction
(2020)
>Jewish Exiles’ Psychological Interpretations of Nazism< examines works of four German-Jewish scholars who, in their places of exile, sought to probe the pathology of the Nazi mind: Wilhelm Reich’s >The Mass Psychology of Fascism< (1933), Erich Fromm’s >Escape from Freedom< (1941), Siegfried Kracauer’s >From Caligari to Hitler: A Psychological History of the German Film< (1947), and Erich Neumann’s >Depth Psychology and a New Ethic< (1949). While scholars have examined these authors’ individual legacies, no comparative analysis of their shared concerns has yet been undertaken, nor have the content and form of their psychological inquiry into Nazism been seriously and systematically analyzed. Yet, the sense of urgency in their works calls for attention. They all took up their pens to counter Nazi barbarism, believing, like the English jurist and Judge Sir William Blackstone, that >scribere est agree< (to write is to act).
This paper sets out to examine in a comparative framework Pitirim A. Sorokin and Erich Fromm's conceptions of love. The core argument is s in the complementarity between self-love and altruistic love. In conclude, altruistic love and self-love are not contradictory to each other. Those who don't love themselves cannot love others, nevertheless, those who ignore others cannot love themselves. What I try to show in this thesis is to clarify this fact.
This paper sets out to examine in a comparative framework Pitirim A. Sorokin and Erich Fromm's conceptions of love. The core argument is s in the complementarity between self-love and altruistic love. In conclude, altruistic love and self-love are not contradictory to each other. Those who don't love themselves cannot love others, nevertheless, those who ignore others cannot love themselves. What I try to show in this thesis is to clarify this fact.
[Chinese abstract not available] What is the unique feature of China’s model of development? Upon reviewing the >dialectics of development< that draws on both Amartya Sen and Erich Fromm, this paper argues that the China Model may have a particular strength in reconstructing its Confucian tradition towards social solidarity. In China, like other countries with a rapid development, swift social transformation has brought to fore as many positive as negative consequences, on the basis of which a mixed record of development in modern society can be pathologically diagnosed. Following the Durkheimer's premise that these social ills may be cured by a shift from mechanical solidarity (characteristic of a traditional society) to its organic counterpart, this paper, drawing on both Fisk and Confucius, proposes the idea of >civitas homini<as the core concept to anchor such transition. It defines the linking of individuals to each other in particular and to society in general via voluntary associations that are based on multiple cohesive factors, whether it be modern or traditional. It emphasises the respecting of individual rights to choice and liberties based on informed reasoning faculties. Different forms of >civitas homini<, when combined together, shall reach a stage of >res publica latium< (commonwealth) that ensures both individual liberties and social solidarity, with different communities entering into terms of intersubjective recognition, tolerance, and peaceful coexistence. Through this >civitas homini<, we can rewrite the paradigm of development as one that aims at solidarity rather than purely individualistic freedom. [Author's English]
Można przyjąć, że dwa biblijne mity – o wyjściu Adama i Ewy z ogrodu Eden oraz o budowniczych wieży Babel – są interesującymi ekspresjami wyobraźni utopijnej, ponieważ opowiadają o dwóch miejscach, w których na dwa odmienne sposoby realizowano projekty wystarczająco doskonałego porządku społecznego. Współcześnie jednym z takich miejsc, które możemy rozumieć jako niejednoznaczny efekt realizacji utopii epoki rewolucji przemysłowej, jest szkoła – przestrzeń edukacji zaplanowana jako ważna część projektu wystarczająco doskonałego porządku społecznego. Dwa oryginalne odczytania – autorstwa Ericha Fromma i George’a Steinera – przywołanych biblijnych mitów posłużą wzbogaceniu o nowe wątki i podejścia dyskusji o kondycji współczesnej szkoły oraz dyskursów pedagogiki krytycznej czy pedagogiki oporu i pedagogiki hermeneutycznej.
Sesambungan antarane sastra lan psikologi, ana maneka faktor kang wigati. Kapisan, sawijine sastra kudu nggambarake kakuwatan lan kapinteran pangriptane. Kaloro, karya sastra kudu nduweni kautaman sing babagan gagrag lan basa minangka piranti kanggo nyuntak pikiran lan rasane pangripta. Katelu, prakara gaya, struktur lan tema karya sastra kudu ana sesambungane karo elemen-elemen kang nggambarake pikiran lan rasane pawongan tartamtu. Panliten kanthi objek cerita sambung >Lodan Saka Segara Kidul< anggitane Kukuh S. Wibowo bakal nintingi prakara cacah telu. Kanthi ringkes underane panliten bisa dirumusake: (1) Tuwuhe sipat seneng nekad sajrone cerita sambung (2) Faktor-faktor kang njalari sipat seneng nekad lan (3) Problem saka sipat seneng nekad. Panliten iki nggunakake pendekatan Psikologi sosial teori kapribaden Erich Fromm. Fromm njupuk sikap tengah ing sadar nandhesake luwih sethithik babagan motivasi sadar lan saingan amarga salah sijine ciri unik manungsa yaiku kesadaran. Manungsa ora kewan amarga padha bisa nggawe alesan, mbayangno masa depan, lan kanthi sengaja nyoba nyedhaki tujuane urip. Nanging, miturut Fromm, yen kesadaran diri minangka campuran saka akeh wong sing nindhes wong-wong mau kanggo karakter dhasar supaya ora kuwatir. Ing masalah sosial, Fromm nerangake manawa manungsa bisa nduwe pengaruh luwih saka sejarah, budaya, lan masyarakat tinimbang biologi.
Grenzgänger haben es oft schwer, da sie sich zwischen den Stühlen einen Platz suchen müssen. Das galt auch für Erich Fromm, heute bekannt als einer der bedeutendsten Humanisten des 20. Jahrhunderts. Seine intellektuelle Biografie bewegt sich zunächst zwischen der Frankfurter Schule und der Psychoanalyse ...
The author presents the concept of man in the philosophy of Erich Fromm. The article consists of two parts. In the first part, the author presents how Fromm characterised the existential situation of man; in the second part he describes love as the main factor in the action and development of a human being. Man is part of nature, subjected to the rules of its laws, but he also transcends nature by the ability to use mind. A human subject is aware of his/her limitations and weaknesses with regard to nature. He/she feels lost and lonely in relation to other people and the natural world. Therefore, s/he looks for the frame of orientation and references. This search is the most important existential problem. Love is the solution to all problems of human existence. According to Fromm, man is the subject of love.
The subject of the analysis is the category of the inclusion as a process that does not only apply to people with special developmental or life needs, but also to social sciences, which as a result of the positivist research paradigm have divided and separated from each other. Meanwhile, human upbringing requires the inclusion of biophilic orientation towards life in all social sciences, whose achievements should be considered and applied to improve educational processes. The Author borrows inspiration from the typology of human attitudes of Erich Fromm, because it makes readers aware of the negative effects of necrophilia in interpersonal relationships. The Author analyses Fromm’s approach against the background of selected ideas of Polish pedagogical views.
The article explains the importance of forming identity for the psychological and spiritual development of an individual. The author notes that the role of folk culture in the formation of national identity in modern society has diminished, and it analyzes the socio-psychological conditions in which the specific role of folk culture can be restored: modern economic and socio-cultural activities of new cultural functions; acquisition by assimilation by species; creation of favorable environment, including information environment; unifying the community around the main objectives of the educational process; to look for new educational practices and to consider cultural and historical psychology. Indeed, >one of the worst forms of psychological suffering is boredom, not knowing what to do with yourself and your life<, concluded Fromm. The consequences of the state not formed by individuals or the loss of identity become a crisis of national identity, which is a prerequisite for the loss of national sovereignty (national self-consciousness). Problem researchers tell us that the >living< of our native culture, the deep emotional connection with it, and the understanding of the meanings of it, are made by the individual, the customs, values, special forms of cultural, historical, social and spiritual life of the motherland. Book publishing centers, Russian culture of all nations, etc. Their self-awareness in difficult financial conditions made people think not only about survival, but also to adopt a language and culture that was alien to them.
Relacionado con la historia de la arquitectura mexicana del siglo XX, este artículo expone y entrelaza la trayectoria del psicoanalista Erich Fromm y el cineasta Luis Buñuel con los arquitectos Arturo Sáenz de la Calzada y Oscar Coll Alas, quienes fueron los encargados de crear los hogares de estas figuras en México. Se explora el proceso de diáspora de los personajes y su exilio en tierras mexicanas, así como el momento y circunstancias de encuentro, sus preconcepciones en el ámbito arquitectónico, las características de las construcciones que diseñaron, construyeron y habitaron para finalmente entrelazar su propuesta teórica o estética con los hogares elegidos. Palabras clave: exilio español en México, arquitectos del exilio, casas del exilio, arquitectura mexicana del siglo XX.
Film merupakan salah satu bentuk cara menikmati karya sastra, Genre cinta merupakan karya film yang banyak diminati dari berbagai golongan usia. Rasa cinta insan manusia selalu memiliki makna seperti cinta terhadap Tuhan-Nya, rasa cinta terhadap orang tua ataupun teman, dan rasa cinta yang membuat hari selalu berbeda dan tidak terbatas yakni jatuh cinta terhadap sesama insan lelaki dan perempuan yang memiliki keinginan untuk menyatu sejak awal perkenalan hingga kisah cinta tersebut berakhir sesuai dengan takdir. Penelitian ini membahas tentang Analisis cinta erotis Qīng Mò Yán青墨颜dan Rú Xiăo Lán 如小岚 dalam film >I’m Pet In Dali Temple< >我在大王里寺当宠牛勿<. Penelitian ini menggunakan teori kajian psikologi oleh Erich Fromm, dengan metode penelitian yang digunakan yakni deskriptif kualitatif yakni diawali dengan mengunduh data film, menonton film secara berkala dan berulang, mengumpulkan data, menganalisis data kemudian menyimpulkan data.Tujuan penelitian ini yakni menganalisis bagaimana bentuk cinta erotis tokoh青墨颜Qīng Mò Yán dan Rú Xiăo Lán 如小岚melalui tindakan ataupun ujaran yang ada dalam dialog film I’m Pet In Dali Temple >我在大王里寺当宠牛勿<. Hasil dan simpulan data yakni cinta erotis antara tokoh 青墨颜Qīng Mò Yán dan Rú Xiăo Lán 如小岚 yakni mengacu pada objektivitas reaksi tokoh 青墨颜Qīng Mò Yán dan Rú Xiăo Lán 如小岚 seperti reaksi spontan berkorban dan menolong, emosional mengungkapkan perasaan satu sama lain, simpati dan empati dan puncaknya yakni tokoh 青墨颜Qīng Mò Yán ingin menikahi Rú Xiăo Lán 如小岚. Berdasarkan simpulan tersebut, sejalan dengan Teori psikologi Erich Fromm yakni Cinta erotis dalam bukunya yang berjudul >Seni Mencintai<.
Este artigo tem como objetivo analisar de que forma o poder disciplinar atinge diretamente o corpo sexualizado do indivíduo e quais são as implicações desta realidade no mundo contemporâneo. Para isso, será utilizado como fundamentação teórica Erich Fromm, com o objetivo de analisar as implicações emocionais relacionadas ao desenvolvimento da sociedade capitalista e principalmente, os livros de Foucault: >Vigiar e Punir< (1999) e >História da sexualidade: a vontade de saber< (1977). Por meio deste estudo, pôde-se perceber que a demasiada preocupação com o corpo presente na sociedade contemporânea denota o imperativo do corpo sexualizado, resultado do exercício no domínio e controle efetuados pela sociedade sobre o indivíduo. Isso não ocorre em consequência de um poder centralizado, mas sim por um controle exercido de forma periférica, no qual a própria sociedade estrutura padrões de condutas assumidas pelos sujeitos que lhe constituem.
This article focuses on the role that the notion of temporality can and should play in the tradition of Critical Theory. Following an overview of the critical analyses of time found in the works of Marx, Lukács, Weber, Adorno, Fromm, and Marcuse, the article analyzes Hartmut Rosa’s critique of social acceleration and argues that this critique lacks a firm normative basis. This basis is required, however, for one to claim why certain processes of social acceleration are wrong. It is shown that Rosa’s analyses of acceleration contain two suggestions for such a basis: autonomy understood as a narrative identity, and autonomy as defended by Honneth’s theory of recognition. After an exploration of both suggestions, in which the ideas of MacIntyre and Ricoeur are briefly discussed as well, it is argued that a combination of both may result in a specific, normative understanding of reification, which is defended against Honneth’s definition of this concept. Based on an interpretation of passages in Horkheimer and Adorno’s >Dialectic of Enlightenment< and Adorno’s notion of >working through the past<, the article claims that reification should be understood as a forgetting of the narratives that have shaped the self and the social structures under which this self is formed, and therefore as the inability to recognize the temporal dimensions of the autonomous self.