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A pesar de que Max Horkheimer en Eclipse de la razón había analizado los límites de la razón subjetiva, atendien- do a las posibilidades de retornar a la razón objetiva y a su función después del eclipse, a Jay le parecían aún insuficientes estas respuestas. Por ello, regresó al estudio de las conceptualizaciones filosóficas de los fundadores de la teoría crítica y de quienes se quedaron a cargo del Instituto de Investigación Social en Frankfurt. En este sentido, este texto podría verse en continuidad y a distancia respecto a su primer li- bro: Dialectical Imagination. A History of the Frankfurt School and the Institute of Social Research, 1923-1950 (1973); producto de su trabajo de doctorado, enfocado en la formación del Instituto de Investigación Social; en sus principales integrantes: Herbert Marcuse, Max Horkheimer, Theodor Adorno, Leo Löwenthal, Walter Benjamin,Franz Neumann, Otto Kirchheimer, Henryk Grossmann, Erich Fromm, Karl August Wittfogel; en la integra- ción del psicoanálisis; en su exilio a América; en los estudios empíricos sobre el autoritarismo, la estética y la industria cultural.
Of all the psychological theorists who have tried to formulate a system better than Freud's to approach problems of contemporary life, no one has been more creative or influential than Erich Fromm. He is the most articulate advocate on the role of social forces in molding our character and on our manner of relating to others. This volume is an expansion of his systematic doctrine. >The Dogma of Christ<, which is also the longest essay in this collection, appears in English for the first time. It was written thirty years ago, when Fromm identified himself with the orthodox wing of the psychoanalytic movement. He describes the experience of the early Christian community, with its emphasis on the role of the son, as an expression of the revolutionary stirrings of an oppressed minority against the paternalism of the Roman Empire. >The suffering Jesus originated primarily from the need for identification on […]
This volume is the first major expansion of the interpersonal theory of psychiatry since the death of Harry Stack Sullivan. The authors, who are husband and wife, are directors of the Sullivan Institute for Research in Psychoanalysis. In addition to drawing in a major way on Sullivan's formulations, the authors were influenced by the particular approach of Drs. Frieda Fromm-Reichman, Erich Fromm, and Clara Thompson. The central idea of this book is that the life history of any particular individual can only be understood by the quality of his relatedness with significant people. The therapist is the agent who will help catalyze or impede the forces within the individual towards growth. The authors delineate the elements which need affirmation in order for human capacities to be realized. The text is divided into five sections: the structure of personality, normal sequence in interpersonal growth, love and hate, diagnostic categories in interpersonal […]
[…] Erich Fromm's latest work is an ambitious attempt to synthesize psychoanalysis and ethics by grounding the norms of the latter in the integrated personality. The ethical agent is characterized by a >productive orientation< which permits him to realize his constructive potentialities in thought, work, and love. Virtue consists in recognizing his obligation to his mature self; vice, in denying his obligation and therefore >mutilating< his thwarted self. The good life finds itself validated not by authoritarian dogma or supernatural sanction but by man's constructive needs and aspirations as disclosed in the findings of psychology and anthropology. Fromm's position, therefore, allies him not only with those rationalists and humanists whose ethical orientation is anthropocentric in the best sense of the word but also with the modern naturalists who maintain that ethical judgments can be the subject matter of a scientific morality. (PsycInfo Database Record (c) 2021 APA, all rights reserved)
In seinen Texten geht Fromm verschiedensten Fragen und Problemen auf den Grund: Er fragt etwa nach dem Zusammenhang zwischen dem Überfluss, in dem unsere Gesellschaft lebt, und dem Gefühl des Einzelnen, überflüssig zu sein ... oder er beschreibt das 'Fiasko der Religion' ... Trotz komplexer Fragestellungen machen die Texte das Buch zu einem kurzweiligen und interessanten Lesevergnügen. Dass auf die Frage 'Wer ist der Mensch? nur eine Annäherung und keine eindeutige Antwort möglich ist, wird man dabei verschmerzen. [Quelle: Buecher.de]
The author undertook to review critically both the theoretical and the empirical studies of anxiety and to synthesize them into a comprehensive framework that would take account of biological, psychological and cultural dimensions of anxiety. The selection of material included in the book is naturally determined, at least in part, by the viewpoint of the author, who has been strongly influenced by the writings of Goldstein, Horney, Sullivan, and Fromm. Since the book is not meant to be a handbook on anxiety, the pointing out of specific omissions does not seem necessary. The contributions that have been included are presented very adequately in their main outline, though not all of them in equal detail. The book certainly fulfills the function of a synopsis of much that is most significant in the modern thinking on anxiety, and will be very useful as such. (PsycInfo Database Record (c) 2022 APA, all rights reserved)
In this volume Erich Fromm has republished eight essays, all but one of which have appeared in various periodicals during the last ten years. The longest and most important piece, from which the book takes its name, was published first in German in 1930 and has been translated by James Luther Adams. >The Dogma of Christ< is a fascinating study of the rise and modifications of Christianity considered from both an internal dynamic (psychoanalytical) and socioeconomic-political point of view. >I tried to show that we cannot understand people by their ideas and ideologies; that we can understand ideas and ideologies only by understanding the people who created them and believed in them. In doing this we have to transcend individual psychology and enter the field of psychoanalytical-social psychiatry.< This emphasis has been maintained in Fromm's work as a departure from the strict Freudian theoretical approach and has resulted […]
[…] This somewhat polemic study in applied socio-economics, psychology, and ideology concentrates on one aspect of a larger work the author is preparing and >interrupted< because of >Present political developments< and >dangers<: he therefore was unable to 1941. This is all very nice but the author does not seem to know how this ideal is to be achieved. In his relative deposition of the man of special talent and thinking who has the >answers,< and would therefore be most unique and individual, the author creates a paradox in his quest for further development of the individual. His >Social Character< is more totalitarian than he imagines. Ironically, the author’s quotations from >Mein Kampf< read very much like Old Testament. (APA PsycInfo Database Record (c) 2019 APA, all rights reserved)
This excellent book is not just another summary of the psychoanalytic concepts of the group referred to as Neo-Freudians. It does not attempt a systematic presentation of the views of these schools of thought. The author, a political scientist, examines the theories of the group as a whole as to their ideas of man's relation to society, society's impact on man, and their image of and hopes for Western man. What, he asks, are the implications of their theories for students of political science? This vantage point justifies the inclusion into the Neo-Freudian group of Harold D. Lasswell, well-known political scientist, who has pioneered in applying the fruits of psychoanalytic knowledge to political science. The Neo-Freudian group discussed includes Erich Fromm, Karen Horney, Abram Kardiner, Harry Stack Sullivan, Franz Alexander, and Harold D. Lasswell. The book is written with scholarly accuracy. The author has read not only early and late […]
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.
Although the once wildly popular writings of Erich Fromm have fallen into desuetude in the 21st century, Fromm remains a relevant figure for anyone interested in the interpenetrating fields of psychoanalysis, cultural criticism, personal spiritual development and civic engagement in domestic and international affairs. For that reason, his thought is eminently worthy of being revisited. At least that is the claim of Lawrence J. Friedman in his new biography, >The Lives of Erich Fromm: Love’s Prophet<.
A modern demokráciák sem oldották meg az >én< szabadságá nak kérdését, sőt a demokratikus berendezkedésű társadalmakban kialakult a szabadság előli menekülésnek egy teljesen sajátos útja. Fromm meglátása szerint (s ennek érvénye ma még erősebb, mint a könyv megírásakor volt): ahelyett, hogy az egyén megőriz né énje integritását, és spontán módon reagálna környezetére, inkább >megszűnik önmaga len ni, s teljes mértékben a kulturális minták felkínálta személyiségmodellt teszi magáévá.<
That our world stands in flames and that no one can say with any hope of finality what in fact is happening to us are facts which are present in everyone's mind. Most of the attempts to explain the situation from recent economic and sociological causes are patently insufficient, and Dr. Fromm is wise enough to present his excellent survey with a clear eye on its necessary limitations. His analysis of the individualistic character-structure of modern man, shown in relief against the contained collectivity of the Middle Ages, is an excellent example of the value of the historical method to psychological understanding. The fundamental premises of the Gothic mind were self-evident and unquestioned. Men marched in step with their time. Their fate was laid down and contained in their community. From the Reformation onward this containing envelope was ruptured and the individual began to emerge into a world which no longer shielded him from the deep-rooted sense of his own impotence and powerlessness over and against dangers and forces he could not control. Instead of being integrated and enclosed he felt exposed and alone, and this was projected into the idea of a hostile deity whose arbitrary nature demanded indefinite and intense placatory effort. The Calvinistic conception of God and the world were the inevitable result of this ejection of medieval man from his contained paradise.
[...] In this book, the reader is given to understand that this study presents an all-inclusive, eclectic approach that successfully combines the inner mixing of sociology and psychology. Thus one should be able, after reading the book, to really understand the dynamics of a socio-psychological drama in at least one village. This volume is adequate If one likes this sort of thing. I am still not convinced that one can analyze a village membership on the basis of models taken from psychoanalysis. Second, as a Latin Americanist, I found the study to present an extremely lifeless characterization, devoid of any of the warmth so prevalent in Mexican villages. Third, for me there was little new material. And, last, I felt very, very sorry for the people of this village. This book will not give anyone a better understanding of Mexican character, nor will it help if one is working with Mexicans in this country. (APA PsycInfo Database Record (c) 2019 APA, all rights reserved)
>The Forgotten Language< is an introduction to symbolism, and to the understanding of symbols in dreams, fairy tales, and myths. Fromm ably supports his thesis that symbolic language expresses inner experiences and feelings that cannot readily be formulated in conventional social communication. >Universal< symbolism >is shared by all men< and >does not have to be learned<. (APA PsycInfo Database Record (c) 2016 APA, all rights reserved)
[…] Aside from its major thesis, this book has strong incidental values. It condenses, as ably and readably as few have achieved, the concepts and theories of Freud, Adler, Jung, Rank, Karen Horney, Erich Fromm and Harry Stack Sullivan. The result is a volume that students can use with profit, and in which busy psychologists can find a meaty and accurate account of the psychoanalytic moderns. The chapter on Sullivan is of great value, much of it taken from unpublished material presented only in his lectures. (APA PsycInfo Database Record (c) 2016 APA, all rights reserved)
Dr. E. Fromm, in a recent report to the Journal of the American Home Economics Association, discussed the two kinds of hatred which he claims exist. One is what he calls the >counterpoint of life<. It is rational hatred, aroused by an attack on life, freedom, country, some person or institution we love. Such hatred is necessary for winning a war against aggression. >People must love what they are defending, in order to hate their attackers effectively.< The other kind of hatred, which he calls >character-conditioned<, was made use of by the Nazis in recruiting their party. The bulk of their recruits came from the lower middle class, who had led a starved and frustrated life socially and economically, particularly since 1918, in Germany. This led to tremendous irrational hatred and destructiveness which could only be expressed in small doses before the Nazi party offered an outlet.
[…] Written by a well-known clinical psychologist this exposition and critique of psychoanalytic schools has achieved its aim of presenting a more objective view of their tenets and divergencies than could have been achieved by an active analyst. For purposes of discussion and comparison she has divided the schools into two major categories. The first is the >libido< group who accept the libido theory of classical Freudianism. The second, the >non-libido< analysts, include Adler, Homey, Fromm, and Sullivan, all of whom have built up theories in rejection of this Freudian concept. Jung and Rank, who do not fit this dichotomy, are discussed separately. In general, >Schools of Psychoanalytic Thought< is an important contribution to the systematic literature on psychoanalytic concepts and practices, and provides both professional and student psychologists with a much needed one-volume survey of contemporary psychoanalysis. (PsycInfo Database Record (c) 2022 APA, all rights reserved)