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Love as an Event [作为事件的爱]
(2022)
群文阅读能让学生的思维方式变得多元化,思维获得提升,让语文教学焕发新的活力。基于此,笔者设计了以《群文阅读高中读本》(高一)中>剪不断的生命脐带<为议题的群文教学。前置任务:学生运用浏览、默读、批读、细读等方法阅读,整体感知文本内容,并完成导学案。课堂探究:首先,通过分析《触龙说赵太后》(《战国策》)掌握劝说的艺术,懂得由>父母之爱子,则为之计深远<到>对一朵花的爱是欣赏与合理的浇灌<的关于真爱的哲学。其次,比较阅读《我的母亲》(胡适)《谢幕的教养》(刘心武)《母亲的力量》(孟鸿)《多年父子成兄弟》(汪曾祺)《父母与孩子之间的爱》(艾里希·弗洛姆),分析概括父母行为、性格和对孩子的影响,感受父母对孩子的爱,激起学生心灵的共鸣。
Many writers have commented on the lack of Freud's usual level of logic and powers of persuasion in Moses and Monotheism. The majority attribute it to the significance of dynamic determinants in Freud himself--most notably, identification with Moses. Fromm (1972) says >one must assume that Freud's preoccupation with Moses was rooted in the deep unconscious identification with him< (p. 79). Unfortunately, the situation is much more complex. Although many pertinent observations have been made, what is needed is a detailed dissection of the text, a correlation with elements from Freud's personal life, and an overall psychoanalytic synthesis of the data. This paper makes a beginning in that direction, incorporating the ideas of other investigators with those of the author – but it is hoped that much more detailed analysis and biographical correlation will follow. There is a wealth of information about Freud in Moses and Monotheism and no one paper will exhaust it. In this examination no attempt will be made to evaluate Moses and Monotheism for its literary, psycho-historical, or scientific merit. The focus is on the psychodynamic determinants of Freud's essay.
Problems of love can be included to psychology domain remember he go together is psychological someone. Hand in glove of its bearing with this research, hence in research of art there are a space to analyze belles letters with approach is art psychology. This research use approach is art psychology and theory wearied was Erich Fromm psychology theory, especially its theory about love. According to Fromm, form religious from love of the so-called with God love psychologically is not differ. One definitive matter is that essence love to that God on a par with essence love to human being. Love is human and the relationship in line with growth love human being to God. Love to God started from a period to human being not yet recognized something and still depend on strength or element outside him. Then human being recognize God love which is matriarchal so-called with Davit. Principal of this matriarchal love is equality.
Neste artigo pretende-se analisar certos xingamentos utilizados por falantes do dialeto alemão hunsrückisch de uma comunidade rural da região noroeste do Rio Grande do Sul. À luz da concepção psicolinguística de Steven Pinker (2008) sobre o xingamento e da teoria do inconsciente social de Erich Fromm (1992), pretende-se analisar as formas arcaicas destes xingamentos e buscar em que medida ainda mantêm conexões com estímulos do pensamento medieval retido no inconsciente social desta comunidade.
The aim of this article was presentation the Fromm’s concept of person, person, who is involved to dichotomy of human subsistence. Person live, sometime it lived according to nature, there was part, however, in course of evolution, mental authorities have spread out at it. Person gaining consciousness, it has broken attachment of junction it with nature same. Fear has appeared and sense of alienation. Person has become free, but same very solitary. In purpose of killing existential solitude, person resorts to rate interpersonal. Correct, according to Fromm’s conception, rate is love, however the most often chosen rate is authoritarism, destruction and mechanical conformism. Dichotomies of person incline for choice among life or death, existence or property. Correct orientation, inherent restless being, is existence and life, other postures are secondary in accordance with they and if they are in balance, it lives according to nature person.
La legalità socialista
(1971)
Mexican psychiatry initiated since pre-Hispanic times. Historically, treatments were a mixture of magic, science and religion. Ancient Nahuas had their own medical concepts with a holistic view of medicine, considering men and cosmos as a whole. The first psychiatric hospital appeared in 1566 and a more modern psychiatric asylum emerged until 1910. International exchanges of theoretical approaches started in the National University with the visit of Pierre Janet. There were other important figures that influenced Mexican psychiatry, such as Erich Fromm, Henri Ey, Jean Garrabé and Yves Thoret. Regarding Mexican psychiatrists, some of the most important contributors to Mexican psychiatry were José Luis Patiño Rojas, Manuel Guevara Oropeza and Ramón de la Fuente Muñiz. This article includes excerpts from >Clinical Psychiatry<, a book by Patiño Rojas where he tries to understand and describe the inner world experienced by patients with schizophrenia; also, the thesis conducted by Guevara Oropeza (>Psychoanalisis<), which is a critical comparison between the theories of Janet and Freud. Finally, we include >The study of consciousness: current status< by Ramón de la Fuente, which leads us through the initial investigations concerning consciousness, its evolution, and the contributions made by psychology, philosophy and neurobiology.
Razumijevanje otuđenog čovjeka koji u povijesnom razvoju stječe sve više slobode, ali se u suvremenom društvu sve više osjeća izolirano od prirode i drugih ljudi, povezuje se u djelima Gaje Petrovića, istaknutog praksisovca, s univerzalnim humanističkim opredjeljenjima i dinamičkom psihologijom. Kada svoju pozornost usmjerava na Ericha Fromma i njegovog čovjeka za sebe, traži odgovore na pitanja što je u Frommovu shvaćanju posebno zanimljivo za tadašnju i buduću filozofiju. Zanima ga Frommovo istraživanje korijena bijega od slobode u čovjekovoj prirodi i suvremenom društvu, ali i mogućnosti oslobađanja čovjeka od tereta kojeg je postavio sam sebi. Pojmovi ljudska priroda i alijenacija Gaji Petroviću služe za produbljenje i proširenje filozofskih promišljanja o čovjeku, kako bi ponudio rješenje osnovnih problema egzistencije i društvenih odnosa. Jedna od zajedničkih točki susreta Gaje Petrovića i Ericha Fromma jest i raskorak između čovjekove biti i stvarne, praktične egzistencije. U središtu njihove filozofije je čovjek, njegova priroda i proturječnosti s kojima se suočava kao stvaralačko biće prakse. Zajedničko im je i pitanje treba li i kako ponovno koristiti dosege praktičnog uma i/ili nastaviti tamo gdje se je stalo u filozofskom konceptu otuđenog čovjeka? Hoće li razmatranje alijenacije i dezalijenacije konačno obnoviti misao o Čovjeku koji, nažalost, nije to što jest, a treba biti ono što bi mogao biti?
Beginning from a critique of neoliberalism, and in particular of its concept of freedom, I develop an alternative notion of freedom as love. In order to escape the current neoliberal hegemony, I argue that we must reconnect with the radical traditions of the nineteenth and twentieth centuries. I thus take as my starting point the debate between Herbert Marcuse and Erich Fromm over the nature of freedom that took place in the pages of Dissent in the mid-1950s. Building on their work I construct a theory of freedom as >connective expression<.
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.
Drawing upon the thought of Eric Fromm, this paper argues that efforts to understand and counter behaviour that causes difficulties in education should begin in a critical and reflective engagement with both the conditions of human freedom and the character of educational institutions and society as a whole. Fromm’s critique of dominating ideas about good mental health within capitalistic societies is examined in relation to disablement and attention-deficient hyperactivity disorder. A study of a sixth-form college in the south of England elucidates connections between Fromm’s insights into social psychology and disablement as a process of oppression.
The present study aimed to delineate the psychological structure of materialism and intrinsic and extrinsic value pursuit. Moreover, we compared models based on self-determination theory (SDT), Fromm's marketing character, and Inglehart's theory of social change to account for racial prejudice. In a sample of undergraduate students (n=131) and adults (n=176) it was revealed that the extrinsic value pursuit Financial Success/Materialism could be distinguished from the extrinsic value scales Physical Appeal and Social Recognition, and Community Concern could be distinguished from the intrinsic value pursuit scales Self-acceptance and Affiliation. Moreover, Financial Success/Materialism and Community Concern were consistently and significantly related to prejudice, whereas the other SDT facet scales yielded weaker relationships with prejudice. Structural models based on SDT and Inglehart were not corroborated, but instead the present data supported a mediation model based on Fromm's work in which the effect of Community Concern was mediated by Financial Success/Materialism. Broader implications for SDT are critically assessed.
Victor Serge, Erich Fromm y Herbert Marcuse provided some of the first interpretations of Nazi and Soviet totalitarianism. A special feature of their work in early 1940 was to link Marxist and psychoanalytical concepts to understand the rationality underlying Nazism and Stalinism. At the same time, they formulated proposals to renew socialism in a democratic sense. These three authors posited that, beyond political repression and bureaucratic control, totalitarian rule was implemented through a powerful ideological apparatus that had taken root in the individual and collective subconscious. Moreover, they considered that the importance of intellectual work was linked to the psychological mechanisms that sustained the totalitarian phenomenon with the aim of eradicating it.
A partir de las tesis elaboradas por el psicólogo social Erich Fromm (1977) respecto a los marcos de orientación y devoción que guían parte del comportamiento humano en sociedad, se cons- truye un sistema teórico-metodológico cuyo objeto de estudio, categorías, subcategorías y ejes temáticos derivan en un instrumento denominado: >Cuestionario sobre marcos de orientación ética de estudiantes de la UNED<, el cual se utiliza en el proyecto de investigación de la Cátedra de Teología titulado: >En qué creen los jóvenes? Marcos de orientación ética de estudiantes de la UNED<. Interesa que este instrumento sea una herramienta válida para sondear la orientación ética de la población con que se trabaja en ese proyecto y constituya, además, un aporte novedoso en el área de la investigación social en torno a temáticas similares. Palabras clave: Orientaciones éticas, Erich Fromm, investigación social, estudiantes universitarios.
Introduction: Despite struggling to establish itself as an autonomous profession, occupational therapy remains extensively regulated and controlled by discursive authorities inside and outside the discipline. After overcoming the profession’s reformist ideals, the military governance that supported its rapid expansion morphed into civil institutions but both were based on similar grounds: occupational therapists should obey a strict set of rules while disobedience and dissent are consistently repressed or silenced. Objective: The objective of this article is to deconstruct dominant (consensual) discourses that shape the status quo in occupational therapy and envision alternative paths for the development of the discipline. Method: Drawing on the work of Erich Fromm and Jacques Rancière, we propose a (critical) theoretical analysis of the concepts of disobedience and dissensus as they apply to occupational therapists. Results: The concepts of disobedience (Fromm) and dissensus (Rancière) can be used to revisit the consensus shaped by discursive authorities inside and outside occupational therapy and expose the political nature of such processes. We argue that remaining oppressive forces similar to those of a warfare regime persist in regulating occupational therapy practice and knowledge by enacting a form of >disciplinary propaganda.< Rather than threatening the development of the discipline, disobedience and dissensus constitute critical responses to disrupt dominant discourses and give rise to healthier concepts. Conclusion: The use of politically charged terms such as disobedience or dissensus can be seen as controversial and unsettling for a profession like occupational therapy but we believe they are necessary for the future of our discipline.
The author tells the history of his relationship with Malcolm Pines, and uses it in order to describe the latter’s personality and thinking, as well as to trace the influence that he has had on his thinking and practice. The focus of the discussion is on Malcolm’s understanding of the socio-political context of mental processes, including the creation of psychoanalysis by Freud, and the inner politics of psychoanalytical and group-analytical institutions. Malcolm is described as a revolutionary character, in Fromm’s terms. The article is a celebration of Pines’ life and contributions, as he reaches the age of 85.
Zum Geleit
(2022)
Artykuł ma na celu analizę wybranych spektakli Angéliki Liddell, współczesnej hiszpańskiej dramaturżki, reżyserki i aktorki teatralnej poprzez teorię psychoanalityczną Ericha Fromma. Głównym konceptem, który wydaje się być kluczowy dla dogłębnego zrozumienia wymowy Liddellowskich sztuk, jest koncept nekrofilii, czyli umiłowania zniszczenia, śmierci i rozkładu, w przeciwieństwie do biofilii, orientacji życiowej nakierowanej na wzrost i syntezę. Sztuką, która jest rozpatrywana szczególnie dogłębnie pod kątem charakteru nekrofilijnego jest >Rok Ryszarda<, wystawiona w 2005 roku wariacja na temat >Króla Ryszarda III< Szekspira. Motywy, jakie pojawiają się w tym przedstawieniu, będą powracały w kolejnych tekstach wychodzących spod pióra Liddell, takich jak >Co zrobię z tym mieczem? Wokół problemu Prawa i Piękna< czy „Liebestod – zapach krwi stoi mi wciąż przed oczami – Juan Belmonte<. We wszystkich tych sztukach znajdziemy centralną figurę, która na skutek fizycznej deformacji wykluczona jest ze świata miłości, a więc skazana na samotność. Samotność ta wywołuje ogromny lęk i agresję, która popycha bohatera do wejścia ze światem w więź sadystyczną, bazującą na kontroli. Jednak jak zauważyła Simone Weil, najdoskonalszym przejawem siły, najpełniejszą formą kontroli jest zabicie obiektu, toteż ostatecznie bohaterowie Liddell pławią się w krwi, zaś ona sama próbuje przedstawić widzowi akty najbardziej odrażającej przemocy jako rytuały, które mogą nam pomóc w odnalezieniu trascendencji. Jej pesymistyczna i z punktu widzenia psychologicznego wypaczona koncepcja miłości, wedle której zawsze ostatecznie zabija się to, co się kocha, stoi w jaskrawej sprzeczności z biofilijną etyką Fromma, dla którego, jak przytaczamy w artykule, miłość do troska, odpowiedzialność poszanowanie i poznanie. Ostatecznie w artykule podkreśla się psychopatologiczny charakter Liddellowskiej ideologii, zwracając uwagę na konieczność oceny dzieła sztuki nie tylko przez pryzmat estetyki, ale także etyki, społecznego wpływu dzieła.
El presente artículo es una aproximación al personaje de Ricardo, protagonista de >El año de Ricardo< de Angélica Liddell, desde el punto de vista del psicoanálisis de Erich Fromm. Un concepto especialmente útil a la hora de abordar esta reescritura moderna de la famosa tragedia shakespeariana es la >orientación necrófila<, un término acuñado por Erich Fromm para describir un carácter destructivo, que manifiesta una clara fijación en las actividades y los procesos contrarios a la vida, al desarrollo, al crecimiento. Una herramienta complementaria, que también se emplea en el análisis del personaje, es la noción de >carácter anal<, de Freud, cuyas teorías han sido reinterpretadas y elaboradas por Fromm. Siguiendo el planteamiento de Liddell, en el artículo se destaca el íntimo vínculo que existe entre la estructura psíquica y la vida pública del personaje, y, por extensión, de cualquier político.
Negative freedom was the ideological rallying call of the bourgeoisie’s historically progressive period, when it overthrew the economic and political power of the landed aristocracy and gave birth to modern liberalism. Liberal philosophers asserted the moral primacy and autonomy of the individual and advocated the market and representative democracy as forms of association that allowed freedom from externally imposed authority. Only those relations of obligation and authority entered into voluntarily by the individual could have legitimacy.
In the television series >The Walking Dead<, survivors of an apocalypse take shelter in a prison, while zombies circle the fences looking for a way in. The zombies are shadows cast by a past to which the survivors cannot return but which they cannot escape. The living dead represent the past that, as Karl Marx wrote, >weighs like a nightmare on the brains of the living.< The prison that holds us today is what right-wing philosopher Francis Fukuyama called >the end of history,< a predicament in which >we cannot picture to ourselves a world that is essentially different from the present one, and at the same time better.<
This paper explores Erich Fromm’s concept of humanism, arguing that it provides us with a unified theory for both clinical work as well as social criticism. Fromm’s humanistic ideas are rooted in a structure of thought that sees our existence, our ontology as human beings, as constituted by our inherent capacities for both relatedness as well as positing ends and purposes in the world. By cultivating a self-awareness of these dual capacities, we can achieve a state of freedom, a self-consciousness of our capacity to shape our reality as opposed to conforming ourselves to it. In this way, Fromm’s ideas constitute a critical humanism that can be realized in the world via self- and social transformation and not merely an abstract set of principles or concepts.
Is there such a thing as midwifery ethics? Yes, there is. As human beings (moral agents), midwives are to be ethical, moral, responsible persons and professionals. Midwives work in moral relationships with other persons. They serve by the moral standards of their profession as now embodied in written codes of ethics, a profession that is part of the larger health care profession. As part of the professional world, midwives participate in the general standard that to be professional is to be ethical and to be unethical is to be unprofessional. The professions, in turn, are part of what Erich Fromm calls >human ethics<. If midwives are to be ethical, we suggest they need to understand ethics and to reason morally. Better health care for all is the result.
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.
Dentro la cultura del '68
(1980)
Because psychology lacks a comprehensive theory of subjectivity that accounts for the entanglement of the social, cultural, historical, interpersonal, and personal, relevant elements for a theory of subjectivity are identified and presented. An important dimension for a theory of subjectivity is the reality of living everyday life, which includes working, relating, as well as self-processes. However, traditional psychology, including philosophical psychology, has neglected the role of work in mental life. It is argued that it is insufficient to address interaction and relationality or internal processes in the development of a theory subjectivity. Using Hannah Arendt’s and Nancy Fraser’s distinctions, it is argued that political-philosophical reflections on work remain important for understanding subjectivity. Consequences for an approach that includes work in a theory of subjectivity are discussed.
Este artigo discute a adocao de pacotes gerenciais a partir da ilustracao de dois casos de implantacao de qualidade total por empresas paranaenses, buscando-se levantar uma hipotese explicativa para o fenomeno da implantacao de modelos administrativos sem a necessaria adequacao e sem a devida observância das caracteristicas das organizacoes. Tal discussao fundamenta-se na tese de Erich Fromm (1987) acerca do homem contemporâneo e dos reveses do industrialismo, em que se encontra uma predominância do ter sobre o ser.
In 1937 Theodor Adorno, in a letter to Erich Fromm, described women as exemplars of commodity fetishism, >agents of the commodity in society<. Adorno wanted Fromm to join him in a study of the invidious psycho-social effects of this phenomenon. Fromm did not respond to this invitation, possibly because his own views on women were diametrically opposed to Adorno’s. To Fromm, women were not agents of capitalist corruption but avatars of altruism, their nurturing qualities providing models for socialist morality. These polarized images of women have their roots in Enlightenment gender theory. This essay outlines the myths of Woman promulgated by Enlightenment intellectuals, in particular the Janus-faced doctrine of ‘female influence’ that dominated eighteenth-century writings on women, which portrayed them simultaneously as acquisitive hedonists and as paragons of self-sacrificial benevolence.
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 ...
Religion as a form of human belief in something supernatural or supernatural turns out to be as if accompanying humans in the broad scope of life. Religion has values for human life as people per person and in relation to social life. Besides that religion also has an impact on everyday life. The influence of religion in an individual's life is to give inner stability, feeling of happiness, feeling of protection, a sense of success and satisfaction. This positive feeling will further be a motivator to do religion in the life of an individual besides being a motivation and ethical value is also hope.
(1) Erich Fromm's theory of >self-realization< has developed through the process of critical examination into S. Freud's biological-deterministic rationale and his own cultural-deterministic one in his early works, and it consequently includes both of these factors as the vital components. (2) In his theory, therefore, a human-being is regarded as an existence who can realize his own primary potentialities to be for himself only through his self-determining, spontaneous-productive activities as the responses or re-actions to his biological/socio-cultural determinants. In this sense, man's self-realization is the very process of such productive re-activities. (3) The essential point of the controversial issues between Fromm and the other members of the >Frankfurt School<-Horkheimer, Adorno, Marcuse-is concerned with the objective possibility of self-realization within the real context of the present society. However, Fromm's rebuttal against their negative arguments concerning his self-deterministic rationale seems to be insufficient so far as I know.
(4) In his theory, the possibility of self-realization is based on his >faith< -or >paradoxical hope< -n human nature inherently having potential powers and strivings for self-realization within itself. By this faith, his practical efforts in psychiatry and his own self-realization have been supported and, at the same time, the faith itself has also been verified through these experiences. (5) Thus, we can grasp the innate construction of Fromm's theory of self-realization as follows. a) His theory is based on the self-deterministic rationale on man's personality. b) But the biological/cultural determinisms are still alive, because in his theory man's self-realization is regarded as the process which is constructed only through his productive re-activities to his own biological/socio-cultural determinants. c) His self-deterministic rationale is founded on the above-mentioned >faith<. In other words, the theory of self-realization is the very product of this faith. (6) The essential process of what is called >self-formation< (Selbst-bildung) in educational philosophy can be identified with the self-realization through man's spontaneous-productive re-activities.
We implemented research of >surveillance study for independence and Improvement in ADL of the fracture of the femur patient by a welfare device >by the Association for Technical Aids in 2000< and >Research investigation about the upper-limbs training combined with lift device development for Motivative exercise, Small and Medium Enterprise Corporation, 2001<. Through those study by the national grants, the 21st Century Rehabilitation Research Society was born again as the Biophilia Rehabilitation Academy (hereafter BRA). We explore the mechanism, spread the new rehabilitation method, and enable them to do by anyone who learned it. The purpose of the BRA is, i) to study a new rehabilitation method in order to live for the disabled elderly independently and the physical ability improved by overcoming impairment, ii) to explore the mechanism, to spread the new rehabilitation method, and to enable them to do by anyone who learned it, and iii) to study the influence on the social economy by independence acquirement for them. The source of biophilia which we used is preface of the Revolution of Hope which U.S. philosopher Erich Fromm wrote. The preface of a source is shown below: Appealing to the love for life (biophilia) that still exists in many of us. Only through full awareness of the danger to life can this potential be mobilized for action capable of bringing about drastic changes in our way of organizing society. Not that the author optimistic about the chances of success; but he believes that one cannot think in terms of percentages or probabilities as long as there is a real possibility even a slight one that life will prevail. The predecessor of BRA, the 21st Century Rehabilitation Research Society studied to confirm the fact as a medical fact that the 30% of bedridden elderly became a walk possible, as a result of performing Takizawa Method rehabilitation. Japanese have been promoted and allowed to live on the others' care and to be admitted to a hospital if one needed care due to a cerebrovascular disorder, fracture and/or else by their kindness. The Japanese pension system of the current disbursement approach seems to be a pyramid investment organization. If the newer members increase in number, the earlier members gain more money. The Baby boomers increased in the population of workers’ number and was a kind of the newer members for paying. If the public pension maintains the present system, it would be bankrupted by increasing old baby boomers who receive money in number and descendants as newer members decrease in number by the lower birthrate. The increase in care related people and in the medical expenses by aging (social security expenditure 2025 prediction 207 trillion yen/216 trillion-yen gross pay in whole Japan) would hit baby boomers directly, and it becomes impossible and to live peacefully in Japanese tenderness like the former lifestyle. Therefore, we consider that >the heart and will which he continues hope to live as human just when it becomes a disabled person< are important. The author titled our study group >biophilia< which represented it and got all the members’ approval. We introduced the studies of the Biophilia Rehabilitation Academy, which was evolved from this way in 2002.
An etymology of a biophilia is Latin and is also mentioned with the instinct of the preservation of race as defined in Japanese-English dictionaries, in American dictionaries it is defined as an appreciation for life. And also bio is life and philia is love in Greek. The preface of >The Revolution of Hope< as described by Erich Fromm who is an American philosopher is a reference for biophilia. He described >The love of life< which exists in most of us is a latent power that is mobilized and whose behavior can change and can bring about change when life is threatened by danger and is fully recognized.
Plemstvo duha u filozofiji Ericha Fromma [The Nobility of Spirit in the Philosophy of Erich Fromm]
(2019)
U intelektualnome diskursu 20. stoljeća umnost kao univerzalnu kategoriju umnogome je zamijenila njezina instrumentalna inačica. U spomenutome stoljeću prevladava distopijska misao koja u život suvremenoga čovjeka unosi nihilizam i apsurd. Univerzalne životne vrijednosti kao vezivno tkivo civilizacije, ideal koji je bio trajno prisutan u povijesti ljudskoga roda, u suvremenome dobu više nisu na istaknutome mjestu. Unatoč tim nepovoljnim okolnostima svojim stvaralaštvom pojedini filozofi odgovorit će na moderne izazove i pokazati postojanje vrijednosti bez kojih civilizacija ne može opstati. Značajnik koji je afirmativno promišljao o životu i tragao za alternativom postojećemu stanju bio je i Erich Fromm. U radu se njegov esencijalizam povezuje s naširoko poznatim i primjenjivanim pojmom >plemstvo duha<. Također se opisuje Frommova kritika kapitalizma i socijalizma kao neodgovarajućih društvenih sustava. Modernoj stvarnosti koja se drži svijetom bez alternative u radu se suprotstavlja Frommova vizija ideala ljudske prirode, odnosno tip karaktera kojemu će biti cilj rast i razvoj svih čovjekovih mogućnosti. Među najvrjednije ljudske mogućnosti ubrajaju se produktivno mišljenje i produktivna ljubav. Najviši oblik produktivnosti pripisuje se revolucionarnomu karakteru, odnosno životnoj orijentaciji koja se identificira s čovječanstvom, rabi univerzalna mjerila te gaji sklonost i ljubav za život. Na kraju se zaključuje kako se bez duhovne plemenitosti ne može održati ni vizija zreloga života.
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 article focuses on the analysis of chosen fragments of Erich Fromm concerning his utopia of a healthy society based on a specific cathegory of >be<. The presented problematics is built on widely understood socio-cultural conditions which had a great impact on philosopher’s works towards creation of the Utopian vision of the Better World, free from all sorts of totalitarian ideological extremism and paradoxes used in practice.
Erich Fromm is 80 this year. He is a much read author not only in western societies, but also in many socialist countries. In Yugoslavia all his major books have been translated. The present article is an attempt to find some of the elements of his popularity. The first part of the study deals with some basic characteristics of modern man. First of all, he is manipulated in different ways. In a world that is dominated by production and its laws, man has lost the sense of his own value. Also, modern man is anxious for values and fears relativism. Under the influence of experimental sciences he has come to mistrust the capacity of reason to make objectively valid moral judgments. Finally, modern man has lost or has been forced to give up his religion. With the disappearance of religion he has lost a frame of reference and with it answers to the, basic questions of existence. Fromm meets these existential needs of modern man. The second part of the study is an analysis of Fromm's remedies. For the loss of the sense of man's own value, he offers a new humanistic anthropology. According to the new image, man is inherently good and capable of self-realization. Fromm has thus corrected the rather pessimistic anthropology of S. Freud. To the anxiety for values Fromm offers a new humanistic ethics. This ethics is anthropocentric in the sense that man is the supreme value. At the same time Fromm claims that man has a capacity to form objectively valid norms and has no need for any external authority to do this for him. And finally, as a remedy for the loss of religious orientation Fromm offers a new humanistic religion which is widely defined so as to be acceptable to everybody, everywhere. The author concludes that, on the one hand, Fromm merely restates old truths in new ways but, on the other hand, his merit is to speak to contemporary man in a way understandable to him.
Tematyka pracy podejmuje kwestię recepcji buddyzmu w zachodnim kręgu kulturowym. W swojej analizie skoncentrowałam się szczegółowo na tym, jaki pogląd na buddyzm przedstawia XX wieczny psycholog, filozof i psychoanalityk – Erich Fromm. W pracy przybliżyłam kolejno sposób, w jaki prezentował myśl buddyjską Daisetsu Teitaro Suzuki, jeden z najważniejszych jej popularyzatorów na Zachodzie, jaki był światopogląd i dążenia Ericha Fromma, oraz wreszcie, jaki wizerunek buddyzmu w swojej twórczości przedstawił. Celem tej analizy było zbadanie, jaki obraz buddyzmu utrwalił się w świadomości zachodniej, jakie stawiano wobec tego wschodniego systemu oczekiwania, które jego elementy uważano za najbardziej atrakcyjne i były najbardziej eksponowane, które zaś odrzucano. W mojej pracy ważna jest kategoria orientalizmu, problematyka koncentruje się właśnie wokół tego zjawiska, jednakże temat jest istotny również z punktu widzenia badań nad historią tzw. >trzeciej linii przekazu< myśli buddyjskiej.
Rather than being absolute, human freedom is relative because human situation and condition limits it. Also relative is press freedom. History of press in Indonesia recorded that press freedom is experienced once more by Indonesian people after the 1998 reform. At implementation level, there are numerous debates on the definition of freedom. This research attempts to analyze autonomous and dynamics press freedom in Indonesia as observed from Erich Fromm’s perspective. This research is a qualitative research on philosophical problem analyzed by means of historical-factual approach. Research result indicates that autonomous and dynamic press can be achieved through two actions. First, opposing the parties who prevent press from becoming themselves. Second, developing the >culture< of rationality, i.e. accustoming the press to develop their common sense to reach each of their realistic point.
Human being needs to be understood deeply by exploring fundamental characters. The fundamental characters have a set of dichotomized situation. Personally, in the process of thinking and behaving, people try to solve those dichotomized problems. The attempts can be seen in the form of character and orientation desired. These are ideology. The ideology determines attitudes and ideas undeliberately fight his human existence. The ideology correlates with conflict situations of human. This obligates free choices according to his fundamental attitudes. Erich Fromm solved the problem which is relevant to the ideology by making the concept of >to be<, in human potencies be confronted with concept of >to have< which signed by productive activity, autonomous, critical, and freedom.
Political Reactionism as Affective Practice: UKIP Supporters and Non‐Voters in Pre‐Brexit England
(2021)
Cinta dapat dijadikan sebagai jawaban bagi pertanyaan mengenai eksistensi manusia. Maka banyak filsuf dari barat maupun timur yang menawarkan konsep mengenai cinta, Erich Fromm adalah salah satunya yang menganggap bahwa mencintai adalah seni. Tujuan dari penelitian ini adalah untuk mengklasifikasikan lima objek cinta dari pemikiran Erich Fromm dalam puisi-puisi karya W.S Rendra. Puisi dipilih menjadi objek penelitian karena puisi dapat digunakan sebagai sarana seseorang mengungkapkan cinta. Metode penelitian ini adalah studi literatur juga kajian pustaka. Hasil dari penelitian ini terdapat lima judul puisi yang mewakili kelima objek cinta tersebut, pertama objek cinta persaudaraan berjudul >Aku Mendengar Suara< karena puisi ini berisikan Rendra yang mencintai saudara sesamanya yang tertindas. Objek cinta keibuan berjudul “Ibunda” berisi cinta ibu yang layaknya bumi yang memberikan kesuburannya bagi anak-anaknya agar tumbuh serta mengorbankan semua hal yang ibu punya bagi anak-anaknya, benar-benar mencintai meskipun tak mendapatkan apapun dari sang anak. Objek cinta erotis dengan judul >Barangkali Karena Bulan< mengenai cinta eksklusif kepada satu orang yaitu cinta penyair kepada seorang wanita. Cinta diri dengan puisi berjudul >Orang Biasa< berisi cinta Rendra pada dirinya sendiri. Dan terakhir objek cinta Tuhan berjudul >Tuhan, Aku Cinta Pada-mu< mengenai keinginan Rendra untuk kembali kepada-Nya dan meraih penyatuan antara hamba dan Tuhannya.
본고는 근자에 이슈가 되고 있는 >한국 민주주의의 위기<에 대한 철학적 반성으로서 다음 네 가지 점을 중심으로 살펴보고자 한다. 첫째 본고는 >한국 민주주의 위기<의 근원을 다름 아닌 <개혁의 실패 내지는 지체>에서 찾고자 한다. 둘째로, 민주주의 위기론과 관련하여 제기되고 있는 >민주세력 무능론<을 비판적으로 검토한다. 여기서는 민주 세력의 중요한 실책으로 >시민적 동의획득의 실패<를 지적하고 그 의미를 탐색해 보겠다. 세 번째로 보수화의 군중심리에 나타나고 있는 >박정희 신드롬<의 위험에 대해서 그리고 참여민주주의의 당위적 과제가 갖는 의미에 대해서 살펴보겠다. 결론에서는 한국 민주주의의 위기를 극복하기 위한 진보 세력 일반의 과제로서 >대안적 사회모델의 정립<, >국민적 동의획득의 노력<, >참여와 연대 문화의 확산<을 지적하고 이러한 상황이 철학에 부과하는 과제는 무엇인지 살펴보겠다.
消费作为一种现象存在于人类的日常生活中,是人类生存需要使用的手段。随着科学技术的进步、生产能力的不断提高,人们在消费过程中其消费方式、消费目的不断发生着变化,甚至说是发生了某种程度上的异化。西方是最早进入消费社会的国家,消费异化现象较为突出,弗洛姆作为法兰克福学派的代表人物之一,他在认真分析并借鉴马克思的劳动异化理论和弗洛伊德的精神分析学说的基础之上,又借鉴于卢卡奇的物化理论及马尔库塞的单向度理论,把社会批判理论作为其立足点,从社会心理学这样的全新视角诠释了他的乌托邦救赎之路。他针对20世纪资本主义社会的现实情况,剖析出消费异化的表现、危害、根源及其消除路径,指出消费不能仅仅是对消费品的消耗和浪费、占有和享乐,而是要在消费的过程中充分展现人的主体性,体现生命的价值和意义。消费应该是理性的、适度的,而不是盲目的、无止境的占有。在中国,伴随着全球化的发展,西方社会的生活方式、文化、价值观念等逐渐渗透到我国日常生活领域,因此,面对如今不同于20世纪的新的时代,弗洛姆的消费异化理论给我们带来了哪些思考,这是本课题的研究目的所在。
Статья автора посвящена рассмотрению феномена смерти в современном мире. В данной статье производится последовательный анализ отношения индивида к феномену смерти на основании классических текстов (Артур Шопенгауэр, Филипп Арьес, Эрих Фромм и т.д.) в совокупности с рядом статей современных авторов. Цель данной работы – выявление факторов современной действительности, которые являются регулятивными в вопросе формирования специфического отношения индивида к феномену смерти и его дальнейшей перспективы. Поскольку данный вопрос носит философско-антропологический характер, анализ данной статьи стремиться сохранить связь с такой опытной составляющей человека как прогрессивные технологии. Результатом работы является обнаружение специфических взаимосвязей феномена смерти с прогрессом и фантазмом, выявление специфики символизма феномена смерти в современном мире, расширение списка модусов иммортализации, а также намечаются перспективы дальнейшего развития феномена. Так как феномен смерти философски предстает одним из экзистенционалов человеческого бытия, то спектр применения наработок статьи оказывается достаточно широким.
Today the concept of the interpersonal field, while seldom credited to those who created it, is widely used in psychoanalysis. After reviewing how the concept of the field defines interpersonal and relational psychoanalysis, I take up the rejection of the idea in American mainstream psychoanalysis in the decades just after it was proposed by Sullivan and Fromm, why that rejection took place, and how the entire discipline of psychoanalysis in North America might have fared if the idea had been widely recognized earlier than it was.
In her final book, >Environmental Culture< as well as elsewhere, Val Plumwood advances the view that sustainability should properly be seen as emergent from an ecofeminist partnership ethic of nourishment and support between humans and nonhuman nature, and that such an ethic must replace the characteristic institutional structures and dominant conceptions of rationality found in capitalist modernity. In making this case, Plumwood impressively charts the impact and significance of the expansionist, exclusionary models of the disembodied but appropriative self found in Cartesian and Lockean thought along with the impact of private property doctrines derived from this source. However, whilst making reference to eco-socialist alternatives at the broader political level, Plumwood offers no systematic account of property that might dovetail with her wider philosophical concerns. In this paper I attempt to generate the start of such an account, drawing on Plumwood’s own canon and bringing it into relationship with (1) relections on ideas of belonging and culture drawn from a range of thinkers including Erazim Kohák, Erich Fromm, and William James, and (2) the contemporary debate over the relationship between green political thought and the liberal democratic tradition.
More simply human than otherwise: interpersonal psychoanalysis and the field of the >negro problem<
(2022)
Erich Fromm (1900 – 1980)
(2012)
Erich Fromm in his short book >The Art of Loving< presents love as an attitude and feeling that can be learned. Love in Fromm's terms is beyond the scope of interest sexologists, is an attitude combining the ability to learn a second, respect for him and concern for his welfare. Love is not a recipe for a happy sex life but the essence of the attitude in which it is a centre place for the most subtle and for healthy human development kind of relationship. There is no health without mental health and full of expression capabilities inherent in the unit without the feeling of love. It is an expression of the full development of personality.