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内観を外部から見ると、内観三項目の中の「迷惑をかけたこと」が、自己抑制的になり自分の考えや気持ちを表現できなくなるのではないか、あるいは、道徳的な響きを感じる、といったふうな誤解を与える場合もあるようである。そこで、内観三項目がいかに精神の認識力を成長させるか、その構造について考察するとともに、とりわけ「迷惑をかけたこと」を調べる有用性を精神分析学者のエーリッヒ・フロムの「成熟すると両親から自由になり、自分自身の中に母性原理と父性原理を作り上げる。子どもは自分自身の父親になり、母親となる」という理論を借りて説明を試みた。内観をすることが、どうして内部に母性原理と父性原理を作り上げることが出来るのかを考察し、内観における「罪悪感」をその過程と構造を従来の罪悪感と比較しながら考察することによって「迷惑をかけたこと」の今日的解釈を導き、東洋思想から生まれた内観を西洋思想の言葉に置き換えようとするものである。
This paper explores Erich Fromm’s contribution to Deweyan democratic education by referring to his psychoanalytic interpretation of John Dewey’s pragmatic theory. First, it employs the work by Gert Biesta to secure a space between critical pedagogy and Deweyan democratic education, from which Fromm’s theory can be discussed. Furthermore, it argues that Biesta’s perspective offers a valuable theoretical ground to extend the emancipatory potential of Deweyan democratic education, while avoiding some pitfalls of critical pedagogy. Subsequently, the paper contrasts Marcuse’s and Fromm’s views on Dewey to show how Fromm’s understanding of Dewey was more effective than that of Marcuse for developing the potential of Dewey’s philosophy. Next, the paper clarifies key similarities and differences between Fromm’s psychoanalysis and Dewey’s pragmatism, as it is applicable specifically to emancipatory education. Finally, the paper argues that despite the differences between these two thinkers, Fromm’s theory further radicalizes Deweyan democratic education by adding new elements to the list of preconditions on the role of the emancipatory teacher.
본 논문의 목적은 에리히 프롬이 분석한 근대화의 역설을 모델로 삼아, 박근혜 탄핵 반대집회에서 모습을 드러낸 ‘태극기 군중’의 유래와 정체성을 밝히는데 있으며, 이를 위해 세 가지 작업을 수행할 것이다. 첫째, 본 논문은 근대화의 역설에 대한 에리히 프롬의 분석을 통해 정치지도자에 대한 맹신이 등장하는 이유를 근대인의 심리적 구조를 통해 설명할 것이다. 둘째, 본 논문은 에리히 프롬의 분석을 모델로 삼아 태극기 군중의 역사적 기원을 1970년대에 ‘조국근대화’를 추진한 박정희의 지지층으로 보면서, 이들의 탄생이 근대화의 역설적 결과임을 보여줄 것이다. 셋째, 본 논문은 박정희 지지층 일부가 박근혜 등장 이후 태극기 군중으로 부활하게 된 것을 프로이트의 ‘가족로망스’와 ‘멜랑콜리’ 개념을 통해 설명할 것이다. 그리고 끝으로 태극기 군중의 등장을 사회 병리학적 관점에서 ‘사회적 질병’으로 규정하면서 이를 극복하기 위해 어떤 사회적 노력이 필요한지를 지적할 것이다.
In this paper we express concerns that the marketisation of British higher education that has accompanied its expansion has resulted in some sections becoming pedagogically limited. We draw from Fromm's humanist philosophy based on >having< to argue that the current higher education (HE) market discourse promotes a mode of existence, where students seek to >have a degree< rather than >be learners<. This connects pedagogic theory to a critique of consumer culture. We argue that a ‘market-led’ university responds to consumer calls by focusing on the content students want at a market rate. It may decrease intellectual complexity if this is not in demand, and increase connections with the workplace if this is desired. Once, under the guidance of the academic, the undergraduate had the potential to be transformed into a scholar, someone who thinks critically, but in our consumer society such ‘transformation’ is denied and ‘confirmation’ of the student as consumer is favoured. We further argue that there is a danger that the new HE's link to business through the expansion of vocational courses in business, marketing and related offerings, inevitably embeds expanded HE in a culture of having. This erodes other possible roles for education because a consumer society is unlikely to support a widened HE sector that may work to undermine its core ideology.
When we talk about the >quality of life< (QOL) we should inquire just into the >quality< of human life. Generally speaking, a qualitative thing includes something original that has no substitute. Each person's existence is an irreplaceable life, and it has a unique value. QOL is a subject about the qualitative values of human life. The pursuit of QOL is the pursuit of a >healthy< human life or >happiness.< E. Fromm said that a person represents the whole human being, and that an individual is a physico-spiritual totality. He also said that the goal of a person in life is to be himself. According to Fromm, the fundamental human desire aims to conquer >existential dichotomies,< such as >life and death,< >solidarity and aloneness.< Everyone shows one's answer depending on his/her character or personality. Only a >productive character< can get happiness through its answer. That is the basic attitude by which >human nature< and >individuality< are brought into full play at the same time. Such a person gropes for a >sane society<. And such a society ought to bring up sound persons. QOL as elements of a living environment are useful as conditions for happiness. However, the most important thing is the >quality< of each one's life itself. This kind of QOL is shown by the basic attitude as >personality.< A person who lives a well-filled life has a high quality of life. The scale of quality of life as the standard common to human beings is >human nature,< which is also the foundation of human equality. This is the >basis< of human rights. And each person will be the judge of the matter connected with >happiness<, making use of the activation of individuality. So, medical persons should not confuse QOL and >social usefulness!< Medical preference order is not a problem of QOL but purely a problem of medical technique.
Fenomen chciwości może być ujmowany z różnych stron. W zależności od kontekstu może przejawiać się niemal we wszystkich dziedzinach życia społeczno-ekonomiczno-kulturowego. W dobie zachodzących zmian cywilizacyjnych problematyczne staje się nie tylko zdefiniowanie samej chciwości, ale także wyartykułowanie najważniejszych jej znamion. Dzieje się tak z powodu podejmowanych prób redefinicji chciwości w obrębie nauk ekonomicznych (gdzie rozumiana jest jako istotny czynnik napędzający gospodarkę) i społecznych (gdzie traktowana jest jako naturalny przejaw konsumpcjonizmu). Celem artykułu jest ukazanie chciwości w kontekście podmiotowości człowieka i wywoływanych w nim przeróżnych pęknięć przy jej udziale. Okazuje się, że zarówno warstwa duchowa, wolicjonalna, emocjonalna, jak i intelektualna ulegają destabilizacji pod wpły wem zainicjowanej przez podmiot chciwości, rugując tym samym istotną rolę kształtowania siebie od wewnątrz (zwłaszcza w znaczeniu moralnym). Poprzez analizy Ericha Fromma, Tomáša Sedláčka, Michaela Sandela oraz Benjamina Barbera ukazano wymiar chciwo ści w jej ekonomiczno-etyczno-antropologicznym aspekcie jako prowadzącej do szeroko rozumianego zniewolenia jednostki. Przy tym odsłoniła się również antypersonalistyczna perspektywa międzyludzkich relacji, eliminująca możliwość działania z innymi na zasadach sprawiedliwości, uczciwej wymiany oraz solidarności.
[First page] The aim of this paper is to clarify the difference between Fromm's concept of alienation from Marx's, and thus to evaluate the significance Fromm's idea of alienation. 1. The standard of the un-alienated Marx sees man as a process of self-creation through labor (= activity in general). To Marx, the un-alienated man is, first, the individual two each day realizes the potentialities of his being through work which gives his inner capacities the form of concrete embodiments, and second, at the same time the subject of history whose potentialities and inner capacities are got the form of historical embodiments through the mode of production in each period. Fromm as a moralist changes Marx's objective concept of man into a subjective one. Fromm conceives man as the bearer of the unchangeable basic needs which are inherent in human nature and the human condition. For Fromm, the un-alienated man is the man who has satisfied and fulfilled these basic needs in a productive way, who has realized a normative basis of his nature which remains the same always and everywhere. From Marx's point of view, love, happiness and other universal values which constitute Fromm's substantialized criterion of the un-alienated are nothing but passing phenomena which are at every moment to be enriched, to be changed and to be conquered in the self-creating process of man through labor. Fromm does not bring Marx's thought up to date but pulls it back to the stage of Feuerbach's thought. 2. Alienation and its social background. Fromm conceives alienation as a psychological phenomenon. Alienation is thought to be a pattern of social character which has been former without the fulfillment of the basic needs. Fromm's concept of alienation is, after all, an unhistorical concept. Alienation in Marx's sense is not a mere psychological state, but an objective and total situation of man which involves three spheres: the realm …
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.
이 글은 출생 이전 인간생명의 증강목적 유전자 편집에 관한 현재의 담론이 도덕적 현기증에 빠져있다는 샌델의 지적에 공감하며, 이 문제에 관한 정신분석학적 고찰을 시도하여 도덕적 현기증을 극복한 법규범의 확립을 위한 토대를 놓는 것에 기여를 하고자 한다. 출생이전 인간생명의 증강 목적 유전자 편집 문제와 관련하여 크게 두 가지 입장이 있는데, 하나는 증강목적 유전자 편집을 찬성하는 트랜스휴머니즘이고 다른 하나는 반대하는 생명보수주의이다. 이 글은 정신분석학의 관점에서 트랜스휴머니스트들의 주장의 중요한 오류들을 비판하고, 생명보수주의자들의 논증은 보완하고 강화한다. 각 장의 중심 주제를 간략히 밝히자면, 제II장에서는 부모의 자녀를 위한 >합리적 선택<이 무의식을 고려한다면 허무한 신화일 수 있기에, 불가역적 변화인 출생 이전 인간생명의 증강목적 유전자 편집을 부모의 선택에 맡기는 것이 크게 위험할 수 있음을 밝히는데 주안점을 둘 것이고, 제III장은 >완벽<을 향한 트랜스휴머니스트들의 욕망의 파괴적 위험성을, 제IV장은 출생 이전 인간생명에 대한 유전자 편집의 욕망이 생명을 존중하는 바이오필리아적인 것이 아니라 통제를 갈구하는 네크로필리아적인 것임을 다룰 것이다. 제II장은 프로이트와 현대의 역동심리치료 이론들이, 제III장은 융의 분석심리학이, 제IV장은 프롬의 정신분석학이 중심적인 이론적 틀이 되며, 생명보수주의자로는 샌델과 하버마스가, 트랜스휴머니스트로는 보스트롬과 사블레스쿠가 주로 고찰될 것이다. 이 과정을 통해 인간 존재에 대한 균형 있는 관점을 가진 바이오필리아적 법의 확립을 위한 기초적 토대 마련에 기여할 수 있기를 바란다.
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.
Dieser Aufsatz befasst sich mit der frühen Phase der Kritischen Theorie in der Geschichte der Frankfurter Schule, die sich vom Jahre 1930 zum Jahre 1938 erstreckt. Sie ist durch die folgenden Vorgänge gekennzeichnet: die Übernahme des Amtes des Institutsdirektors durch Horkheimer; die Teilnahme Fromms an dem Institut im Jahre 1930; die offizielle Teilname Adornos an dem Institut im Jahre 1938; den Austritt Fromms im Jahre 1939. Diese Phase ist für die Frankfurter Schule dadurch gekennzeichnet, dass durch die Mitwirkung Fromms ein konkreter Prozess der Integration der Psychoanalyse in den interdisziplinären Materialismus Horkheimers verwirklicht wird. Er erreicht seinen Höhepunkt in den im Jahre 1936 veröffentlichten zweibändigen >Studien über Autorität und Familie<. In diesem Beitrag soll dargestellt werden, wie sich diese fruchtbare Zusammen¬arbeit der beiden in ihren fühen Werken widerspiegelt, und ferner aus welchem Grund es zu dem Bruch zwischen den beiden kam.
Dieser Aufsatz macht es sich zu seiner Aufgabe, aufgrund der Betrachtung der politischen Situation der 1930er-Jahre, die sich seit den 20er-Jahren radikal verändert, die folgende Problematik deutlich zu machen: wie notwendig die Kritische Theorie aus der Lukác'schen >Geschichte und Klassenbewusstsein<, die die beiden jeweils die Hauptparadigmen von 20er- und 30er-Jahren im marxistischen Lager vertreten, hervorgehen musste und gerade deshalb wie konsequent sich die Kritische Theorie mit Lukács >Geschichte und Klassenbewußtsein< auseinandersetzen musste. Dabei geht es im Kern besonders um die folgenden beiden Probleme: Erstens, aus welchen Grund die Kritische Theorie mittels gründlicher Revision das Lukács'sche metaphische Totalitätskonzept in den interdisziplinare Materialismus umwandeln musste; Zweitens, warum die Einführung der Psychoanlyse innerhalb des wissenschaftlichen Rahmens des interdisziplinären Materialismus der Kritischen Theorie notwendig war, und wie sich allmählich die Psychoanalyse als zweite Hauptwissenschaft neben der politischen Ökonomie behaupten konnte.
Love as an Active Choice
(2018)
Thanks to Nestor Haddaway, one cannot simply ask, >What is love?< without instinctually following it with the lyrics >Baby don’t hurt me, don’t hurt me, no more<, and I couldn’t bring myself to do it in this essay. However, now that I have posed the question – and gotten that song stuck in my head I’d like to ask the question in a better way: How does one love? The root of society’s widespread confusion on love is that it is not asking the right question. By asking how to love, one can then move on to ask more specific questions, particularly, how to maintain one’s individuality in love. I argue, with the help of Erich Fromm’s book >The Art of Loving< and Bell Hooks’ book >All About Love< that this image of a moving statue, >Man and Woman<, by Tamara Kvesitadze (Fig. 1) represents the answer to this question with its oscillation between the individuality and the connectedness needed for mature love. Contrary to the common conceptions that love is simple and out of one’s control, love is an active balance – a constant motion – between being together and yet separate.
The ways of transferring knowledge and values have drastically changed, and the “others directed” people, the market and/or receptive orientation people, as Fromm would call them, turn to others in order to confirm their self-value. Others, however, are often only intermediaries in promoting what the mass media have defined as “currently desirable” attitude, behaviour or set of qualities. A radical example is a problem of being torn apart between the illusion that life should be easy and the (repressed) feeling that it is not, as quoted by Riesman, which results in unfounded belief in the possibilities of effortless life and rapid success, among other things. The mutual influences of the media and the social character of the public and individuals are emphasized in the paper.
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<.
Niniejszy artykuł jest próbą refleksji nad relacją jednostka – kultura, a ściślej: refleksji dotyczącej społeczno-kulturowych uwarunkowań w pro¬cesie poszukiwania przez jednostkę jej tożsamości osobowej. Zasadnicze pytania brzmią w tym kontekście tak: W jaki sposób kulturowe wzorce, moda, obowiązujące normy i wartości oraz religia determinują moje >ja<? Czy da się oddzielić (nazwijmy umownie) moje >ja wewnętrzne< od >ja kulturowego<, to jest ról społecznych, przez które następuje samoiden¬tyfikacja? Czy >ja kulturowe< jest wynikiem odpowiedzi (a więc: odpo¬wiedzialności), jakiej jednostka udziela sama sobie, czy też mamy do czynienia z konformistyczną maską, rodzajem samooszustwa?
Kaum ein Thema zum Nationalsozialismus hat eine derart emotionalisierte und kontroverse, von Apologie und Anklage beladene Diskussion erfahren wie das des Widerstandes gegen Hitler. Wenn daher eine >besonnene Bilanz nach dreißig Jahren< gezogen werden soll, so ist dieses Bemühen nur zu begrüßen. Die von Hans Jürgen Schultz herausgegebene, ursprünglich für eine Sendereihe des Süddeutschen Rundfunks konzipierte Untersuchung >Der zwanzigste Juli - Alternative zu Hitler?< [...] will der Frage nachgehen, ob und inwieweit die Männer des 20. Juli 1944 als Alternative zu Hitler zu verstehen sind. Eine Reihe namhafter und ausgewiesener Mitarbeiter versucht, in qualitativ unterschiedlichen Aufsätzen und Kurzbiographien hauptsächlich konservativer Widerstandskämpfer die eingangs gestellte Frage zu beantworten. Als »Einstieg« dient ein Dialog über >Hitler - wer er war und was es (hieß), Widerstand gegen diesen Mann zu leisten<.
This article intends to reflect on some aspects of psychoanalytic theory and practice, to help psychoanalysis evolve. It is therefore important to update psychoanalytic language and practice so that new potentialities and self-transcendence, in the sense of self-expansion are taken into consideration. It is of the utmost importance to take aspects of development and the relational realm into consideration, as well as the way through which the subject repeats their history, maintaining themselves stagnant and in contact with representations that go back to their early relationships.
Erich Fromm, ein unterschätzter Klassiker, steht in der Reihe jener kritischer Geister, die in den vermeintlichen Errungenschaften des Kapitalismus ein Problempotential erkannten, das sich negativ auf die Gesellschaft und auf das Individuum auswirkt. Es wäre müßig, in einer von marktwirtschaftlichen Grundannahmen zutiefst überzeugten Gesellschaft den Versuch einer Bekehrung wagen zu wollen, indem man die Grundannahmen eines linken Denkers zu verteidigen sucht; diese Arbeit soll sich daher der Veranschaulichung und Hinterfragung der frühen, unter dem Eindruck freudomarxistischer Gedanken gefassten Thesen Erich Fromms widmen. Jene Thesen sind von Fromm in vielen populären Bestsellern besprochen worden, so dass es nur allzu leicht fiel, ihn zu einem zwar populären, aber wenig gehaltvollen Philosophen zu erklären. Der Erfolg eines Philosophen macht seine Thesen nicht falscher, auch wenn er durch jenen Erfolg Teil einer Gesellschaft wird, an deren Bekehrung seiner Philosophie eigentlich gelegen ist. Im Falle Fromms lag sein Erfolg nahe: Es ging ihm in der Tradition des jüdischen Humanismus um das psychische Wohl der Menschen, das er in einer wirtschaftlich und politisch unlauteren Mitteln unterworfenen Welt gefährdet sah. Daher ist es auch der Mensch, der im Mittelpunkt dieser Arbeit steht: Welche Gefahren wirken laut Fromm auf das Individuum der Moderne ein und welche Wechselwirkungen von Gesellschaft und Individuum macht er aus? Und warum ist der Kapitalismus eine Gefahr, die sich kaum überwinden lässt? Spätestens mit der Trennung vom Institut für Sozialforschung widmete sich Erich Fromm der Ausarbeitung und Vertiefung seiner Untersuchungen der frühen Jahre. Die sich daraus ergebende Vielfalt und Bandbreite kann in dieser Arbeit nicht besprochen werden; wesentliche Aspekte des Frommschen Werks müssen daher hintanstehen, wenn die vermittels Analytischer Sozialpsychologie herausgearbeitete Kapitalismuskritik dargestellt werden soll. [Hugendubel.de]
Цель статьи: изучить один из аспектов процесса глобализации – распространение английского языка – в контексте теории лингвистической относительности, указывающей на взаимосвязь языка с ментальностью носителей данного языка. При анализе автор рассматривает отнесенность английского языка к >иметь<-языкам, а русского – к >быть<-языкам и конкретные формы выражения этого в языке в качестве глубинных культурных установок, связывая данные факты воедино, с одной стороны, с концепцией Фромма о направленности человека на обладание или бытие, с другой стороны – с процессом глобализации и установками, стоящими за формами проявления этого процесса и обуславливающими результаты (прежде всего, цивилизационные кризисы), которые мы наблюдаем в настоящий момент. В заключении автор предлагает в качестве первого антикризисного шага акти визировать филологическую составляющую образовательного процесса, в том числе – на уровне высшей школы.
In diesem Artikel wird den Fragen nachgegangen, wie sich eine spezifische lebensweltorientierte Berufsidentität im Kontext der aktuellen gesellschaftlichen Rollbacks und des grassierenden Antisemitismus darstellt und inwieweit diese Berufsidentität in der Praxis der Sozialen Arbeit Orientierung bieten kann. Die Auseinandersetzung mit diesen Fragen erfolgt unter Berücksichtigung dreier Aspekte: des Phänomens des Antisemitismus, der lebensweltorientierten Berufsidentität nach Hans Thiersch und der historischen und aktuellen Autoritarismusforschung. Zweck der Beschreibung dieser Aspekte ist es, die facettenreichen Artikulationsformen des Antisemitismus, die fundamentale Trias der Lebensweltorientierung und die historische Kontinuität der Autoritarismusforschung sowie die Relation zwischen Autoritarismus und Antisemitismus aufzuzeigen, um darauf basierend Orientierungshilfen für die lebensweltorientierte Praxis zu skizzieren. Da die Hochschulausbildung für die Professionalität der Studierenden von eminenter Bedeutung ist, wird abschließend ein Schlaglicht auf die antisemitismuskritische Hochschulausbildung der Sozialen Arbeit und ihre aktuellen Defizite geworfen. Der Verfasser erhofft sich mit diesem Artikel zur Positionierung der lebensweltorientierten Berufsidentität im Kontext des aktuellen Antisemitismus beizutragen.
Ibnu Qayyim al-Jauziyyah dan Erich Fromm merupakan tokoh yang membahas tentang cinta secara mendetail sesuai dengan latar belakangnya masing-masing, psikologi dan tasawuf. Penelitian ini bertujuan untuk mengetahui konsep cinta menurut Ibnu Qayyim al-Jauziyyah, konsep cinta menurut Erich Fromm, serta mengetahui persamaan dan perbedaan kedua tokoh mengenai konsep cinta. Metode yang digunakan dalam penelitian ini adalah study literature yang bersifat komparatif kualitatif. Langkah yang ditempuh dalam pengolahan data adalah hermeneutik, content analys, dan komparatif. Dari hasil penelitian diperoleh kesimpulan bahwa cinta adalah menghapus segala sesuatu di dalam hati kecuali yang dicintai. Cinta adalah kekuatan aktif yang bersemayam dalam diri yang sanggup merobohkan dinding pembatas antara manusia dengan sesamanya, serta merupakan kesatuan dengan sesamanya tanpa meleburkan integritas dan keunikan setiap individu. Ibnu Qayyim membagi cinta menjadi empat, yaitu cinta kepada Allah, mencintai yang dicintai Allah, cinta untuk Allah dan karena Allah, serta cinta terhadap hal lain selain Allah. Sedangkan Erich Fromm membaginya ke dalam lima objek, yaitu cinta sesama, cinta ibu, cinta erotis, cinta diri, dan cinta kepada Allah. Persamaan yang diperoleh adalah kedua tokoh tersebut membahas cinta dengan lebih manusiawi serta berpendapat bahwa cinta adalah unsur utama di alam semesta yang paling penting untuk kehidupan manusia, karena tanpa cinta manusia akan mengarungi kehidupan yang gelap dan penuh derita. Adapun perbedaan yang diperoleh yaitu terdapat dalam faktor penyebab cinta. Ibnu Qayyim berpendapat bahwa faktor penyebab timbulnya cinta adalah berasal dari hal-hal yang bersifat positif. Sedangkan Fromm berpendapat bahwa faktor timbulnya cinta berasal dari manusia yang mengalami alienasi serta isolasi di kehidupannya.
L'articolo presenta un'analisi comparativa tra Paulo Freire e Erich Fromm. L'introduzione è incentrata sulla notevole importanza di studiare e interpretare il lavoro di Freire attualmente e sul suo contributo alla Pedagogia e ad altri ambiti. L'articolo riporta una sintesi delle biografie di Freire e Fromm e alcuni aspetti di similitudine che emergono, come la loro esperienza con la religione, lo studio del marxismo e la loro vita in esilio. Di seguito, alcuni concetti chiave utilizzati dagli autori vengono analizzati. I loro approcci all'educazione, alla libertà, all'oppressione, alla consapevolezza e all'emancipazione convergono sotto svariati aspetti e possono essere complementari e utili in diversi modi per gli studi contemporanei.
The idea of social character has a long and important history within sociological thought. The concept addresses the fundamental question of the relationship between society and the individual, structure and agency. Tracing the development of the idea of social character from the classical sociology of Marx and Weber to more contemporary writings within American sociology by figures such as Fromm, Riesman, and Mills reveals ideas and perspectives central to the development of social theory. Although many argue that the idea of social character is no longer important in sociology, it has in fact resurfaced in Pierre Bourdieu's notion of habitus. Habitus specifies the original idea of social character without the biological or essentialist traits found in most of the earlier work. Habitus marks a substantial advance beyond earlier ideas of social character, providing a more purely sociological answer to the structure/agency (society/individual) problematic.
This article analyses a particular case of sanity and madness within the therapeutic setting as an expression of psychosis. It describes the story of a boy named Pedro who, between the ages of 12 and 16 years, struggled with mental balance – oscillating between lucidity, within a broken mind, and the madness required to stay healthy. The psychotherapeutic path was marked by a set of characters – real and fictional – that revealed his split functioning. In the plots Pedro created, he used the evil characters of any given movie saga in order to express himself. Like a dream, these narratives functioned as metaphors and metonyms, where the condensed forces of evil took over the symptom – which brings us to psychosis – while the good side, represented by an isolated and unprotected figure with which Pedro identified, revealed the displaced material of his unconscious desire. Although the psychotic parts of Pedro’s personality had been rehabilitated and integrated, his mental functioning remained marked by dissociation with reality, linked to the psychotic dysfunctionality. Therefore, even if his psychotic parts were contained and masked by clever humor, they were an indelible trace of his mental life.
The current political climate is marked by polarization, which presents new difficulties for psychoanalysis. Erich Fromm, as a Freudian theorist and clinician, is uniquely positioned to address these issues. Fromm is a politically radical thinker who can help psychoanalysis think about society and social injustice beyond the clinical context while avoiding the dangers of excessively orthodox left-wing thinking that risks taking the field away from its core mission. Fromm can help psychoanalysis avoid what we are calling the >Peterson problem,< which is partly the result of provocative and extreme ideas in institutions and psychoanalytic publications that create reputational problems for the field. The >Peterson problem< brings new attention to the political bias of left-liberal authoritarians inside the profession, who focus on changing society rather than healing individuals and neglect audiences outside the liberal university and highly educated classes and thus create space for polarizing figures like psychologist Jordan Peterson to fill the gap. Peterson’s fame and influence serves as a lightning rod for the wider critique of left leaning political and cultural currents in psychoanalysis. Fromm can act as a role model as well as provide the intellectual resources for responding to these challenges.
This article examines the role of comedy and the influence of Kafka in Ana María Shua's comic novel >Soy paciente< (1980). Using Northrop Frye's rubric of comedy as a point of departure, it traces the way in which Shua's text, like Kafka's work, simultaneously inscribes and distorts the traditional utopian themes of comedy: identity acquisition and social resolution. The aim is to relate the distortions to the novel's socio-historical context of El proceso by referring to Erich Fromm's observations on the effect Fascist regimes have on concepts such as social and individual identity. The article also exposes the correlation between Shua's cultural dependency (on Kafkaesque/European creative paradigms) and the novel's oppressive cultural/political context.
Capitalism and Mental Health
(2019)
The psychoanalytical framework developed by Marxist Erich Fromm strongly challenges the dominant biological and individualistic explanations of the mental-health crisis that is now sweeping the globe. Fromm emphasized that all humans have certain needs that must be fulfilled in order to ensure optimal mental health. It follows that capitalism is crucial to determining the experience and prevalence of mental well-being, as its operations are incompatible with true human need.
Ovaj rad bavi se pitanjem konstrukcije postmodernog identiteta Jacka Gladneya, glavnog lika u Don DeLillovom romanu Bijela buka (1985). Koristeći se (post)modernim, socijalno-psihološkim i psihoanalitičkim teorijama Zygmunta Baumana, Ericha Fromma, Jeana Baudrillarda i Gillesa Lipovetskog, rad analizira konstrukciju Gladneyeva lika kroz njegove društvene uloge profesora, supruga i potrošača u užem smislu riječi kako bi došao do zaključka da su se Gladneyevi konzumeristički postupci proširili na sve aspekte njegovog života. Ovo iščitavanje DeLillova djela otkriva novu interpretaciju Gladneyeva straha od smrti; ono pokazuje da Gladneyeva tanatofobija predstavlja posljedicu njegova ateističkog svjetonazora. Naime, s obzirom da ne može pronaći utočište u religiji, on bezuspješno traži značenje života i smrti drugdje, prvenstveno u konzumerizmu, koji je identificiran kao izvor Gladneyeva otuđenja od sebe, ljudi i Boga. Ovaj rad ukazuje na činjenicu da su brojni problemi postmodernog života uzrokovani nedostatkom vjere u Boga te donosi zaključak da bi vjera mogla biti rješenje za sve poteškoće s kojima se susreću postmoderni pojedinci s fragmentiranim identitetom, kao što je Jack Gladney
Se analizan ambos polos de la ecuación >adolescencia< y >política<desde la politica, por una parte, se describen las dificultades epistemológicas subyacentes a su praxis, vinculadas a la causalidad lineal y al >racionalismo mórbido< de Gabel. También se estudia cómo éstas se relacionan con la enfermedad social a través del >narcisismo institucional<. Las posibles elecciones del adolescente están condicionadas por su carácter político (en el sentido de Fromm y Adorno) y se basan sobre la tipología de Merton, de respuestas a la anomia. Se describe el carácter revolucionario como más cercano a la respuesta >rebelled< de Merton y se la considera como respuesta más sana – en el sentido de salud social –. Se subraya la función de los educadores con relación al desplazamiento (en niños y jóvenes) desde el polo autoritario al polo revolucionario del carácter dada, entre otras cosas, su trascendencia social.
Kehidupan manusia dipenuhi dengan berbagai macam harapan dan tujuan, salah satu harapan dan tujuan tersebut yaitu pencapaian kebahagiaan. Dengan segala kelebihannya manusia dituntut untuk menciptakan kehidupan yang seimbang dan serasi di dunia ini, dengan bahagia yang menjadi tujuan utamanya, karena semua manusia mendambakan kebahagiaan dalam kehidupan dunia ini. Kebahagiaan seolah-olah menjadi harapan atau tujuan yang didambakan dalam kehidupan manusia pada umumnya. Artikel ini merupakan kajian komparasi tentang kebahagiaan antara pemikiran Al-Ghazali dari sudut pandang Islam dengan Pemikiran Eric Fromm dari sudut pandang Psikologi. Kajian ini menggunakan pendekatan studi pustaka (library research). Hasil dari kajian ini menunjukkan bahwa konsep kebahagiaan dalam pandangan Islam menurut Al-Ghazali ialah bahwa kebahagiaan akan didapatkan ketika mengenal diri sendiri serta mengenal Allah dan dalam pandangan psikologi menurut Erich Fromm adalah bahwa kebahagiaan akan didapatkan ketika kita tidak menggantungkan hidup pada orang lain maupun benda-benda, akan tetapi pada diri sendiri, dengan menjadi manusia yang aktif dan produktif.
Com o objetivo de elucidar como o conceito de liberdade é desenvolvido na teoria do filósofo e psicanalista contemporâneo Erich Fromm, baseado sobretudo em sua obra intitulada O medo à liberdade, assim como na revisão bibliográfica desse autor e de seus comentadores, esta comunicação apresenta a teoria antropológica do filósofo, de modo a aprofundar-se na concepção frommiana de liberdade, marcada pela ambiguidade que gera um processo dialético de sua expansão e fuga. Os aspectos negativos da liberdade são caracterizados por um sentimento de impotência e solidão e pela fragilidade do ego do indivíduo, o que faz com que o inconsciente humano crie mecanismos de fuga à liberdade: o autoritarismo, a destrutividade e o conformismo de autômatos. Por outro lado, a liberdade é ontológica ao homem, e sua expansão é um processo de individualização e realização humana. Diante dessas contradições existenciais, Erich Fromm propõe que a expressão das potencialidades intelectuais, emocionais e sensoriais do indivíduo, juntamente com transformações econômicas, políticas e culturais na sociedade são a alternativa para a constituição do humanismo.
Este artigo aborda as repercussões individuais em torno da ascensão e da consolidação de ideologias e personalidades totalitárias, a partir de obras de Arendt (2012) e Fromm (1961; 1983). A análise reconhece as trajetórias e vinculações teóricas particulares de cada um dos autores e busca atravessamentos comuns às suas teorias. O rigor histórico de Arendt, somado à preocupação que Fromm nutre no que diz respeito às implicações psicológicas dos regimes, oferece rica leitura da realidade sociohistórica e seus efeitos sobre as subjetividades em contexto totalitário.
This study reports the results of the content analysis on Balada Cinta Majenun Novel by Geidurrahman El-Mishry about the love of the main character using the psychology of literature approach. The purpose of this study was to reveal the meaning of the main character's love based on Erich Fromm's love theory. The data used was the text in the novel. Reading and taking note were used to collect data. The data was classified based on the object of erotic love and divine love. Then, they were analyzed using the psychology of literature and interpreted using contextual meaning. The result showed that there was a love shift from erotic love to God love. It was influenced by the rejection of love and the concept of love that the main character owned as a result of following tharikat that later shaped his way of life into religion-oriented. His religious path, from love to the creatures that led to the path of God, gave rise to the desire to be united with God.
The author discusses the ideas of three important psychoanalytic thinkers about group processes in large social groups: Sigmund Freud, Wilfred Bion, and Erich Fromm. Their ideas are developed and applied to analysis of group processes in totalitarian systems, as they were known to the author in Czechoslovakia and the Soviet Union. In conclusion, treatment considerations as they apply to patients who grew up in these regimes are developed and illustrated by clinical cases.
Self-image arises from a complex interaction of intrinsic and extrinsic factors. This article explores the importance of people with a learning disability attaining a positive self-image. It discusses the effect of society's perception of people with learning disabilities, and questions the willingness of the community to accept such people in a non-judgmental way. It argues that staff caring for this client group have a vital role to play in how people with learning disabilities are perceived by others and discusses the effects that a market philosophy (Fromm, 1978) and the popular media have on society regarding people with learning disabilities. Self-worth is important to everyone; however, the article concludes that a person with a learning disability is seriously disadvantaged in this respect. This aspect of care therefore requires insight, support and skills on the part of those healthcare professionals caring for this client group.
Humanismo e Dialéctica
(1976)
Humanisme og dialektikk
(1975)
Umanesimo e dialettica
(1971)
Humanismo y dialéctica
(1968)
Humanismo Socialista?
(1976)
Sosialistisk humanisme
(1975)
Umanesimo socialista?
(1971)
¿Un humanismo socialista?
(1968)
Love is an Art [爱,是一门艺术]
(2008)
El presente artículo tiene como objetivo revisar, desde una perspectiva crítica, los orígenes sociales, históricos y teóricos que posibilitaron la emergencia de la Psicología Social Analítica desarrollada por el psicólogo Erich Fromm en la década de 1930 del pasado siglo. En este sentido, se incorporan las variables contextuales que configuraron un marco para el desarrollo de una psicología social que intentó aunar el pensamiento marxista con la teoría psicoanalítica. El análisis de sus primeras obras >Obreros y empleados en vísperas del Tercer Reich< (1929) y >El dogma de Cristo< (1930) resultan de importancia central para comprender su propuesta teórica dentro de la Escuela de Frankfurt en medio del ascenso del nazismo en Alemania.
This thesis is an intellectual history of dialecticism and its use in the works of the Frankfurt School members, Erich Fromm and Herbert Marcuse. Famously, these two men had a ferocious and polemical debate in the pages of Dissent Magazine in 1955-56. The Fromm-Marcuse Debate has since become almost the sole lens in which the intellectual differences and similarities between these men are analyzed. Through a comparative and historical analysis of their individual work, largely removed from the Dissent Debate, I offer a new interpretation of their conflict, their personal relationship, and a new perspective on critical theory and its relationship to political action. I argue that Erich Fromm and Herbert Marcuse's intellectual ideas are better juxtaposed through their interpretation of dialectics, rather than psychoanalysis, and that through this, they present us with starkly different prescriptions for individual and collective political engagement. Thus, both Fromm and Marcuse are outliers within the field of critical theory, and certainly within the Frankfurt School, even as their ideas remain in firm conflict with one another.
How to educate yourself to cultivate a sense of affection in children is the topic of this paper. This is because many studies in the modern era have shown a decrease in affection for children. Bullying and violence against children are on the rise because of the actions of adults or parents. While this is troubling and worrying, it will also be a psychological burden for children now and in the future. As a result, concerns about how truly loved children feel, think, and act are on the rise in this paper. The philosophy of science approach is used to conduct research, which includes ontological, epistemological, and axiological investigations. What and why the love crisis in children is examined in ontological studies. Epistemological studies then discuss love in a philosophical perspective, reasons why children are neglected, and self- education to love children. Meanwhile, axiological investigation focuses on the benefits of training oneself to love children. This research study uses qualitative methods. Research findings show that compassion is an innate human trait that should be upheld by everyone. Unconditional love for anyone, especially children, is love that must >grow and develop<. By teaching yourself to truly love and compassion for children and not prioritize violence and disturbing children, compassion must be built through self-culture.
Editorial: On survival
(2022)
Die Diagnose des in der gegenwärtigen bürgerlichen Gesellschaft lebenden Menschen wird aus dem Gesichtspunkt des sich entfremdeten Individuums von Fromm eingehend aber etwas einseitig beschrieben. In seinen Untersuchungen vermischen sich soziologische und psychologische Elemente. Die Entfremdung spielt in seinen Werken eine zenrale Rolle, während deren Analyse werden die Gedanken von Marx in grossem Masse verwendet; dementsprechend wird Freud von ihm revidiert.
This paper asks whether prisoners should have access to Pell Grants, for which they are currently ineligible. In the first section, the author considers philosophical arguments relating to the present ban by examining traditional concerns of deterrence, rehabilitation, and retribution. The second section explores two arguments against a more inclusive Pell Grant policy. In the third section the author argues that restoring higher education grants to prisoners is compelling, especially when one considers issues of race and class. The paper concludes by using Erich Fromm’s social theory to call into question the justice, ethics, and rationality of those societies that normalize mass incarceration.
Strains on professional resources and complex experiences of isolation and despair have taken their toll on communities, adding to the challenges for social workers and social work as a profession. In a context of austerity and locational stress, communities are increasingly relied upon to enhance or, indeed, replace the need for state intervention. However, grass-roots and mutual aid collectives have the potential for both community support and resistance. Using original qualitative data, this article explores how some groups based in Scotland’s most deprived locales provide collective and mutual aid, and, in doing so, attempt to address some of the challenges of modern life (such as overcoming addiction, isolation and mental anguish). Importantly, this article revives and develops Erich Fromm’s discourse on the importance of ‘love’ and Marx’s concept of ‘spiritual emancipation’ to explore the potential for transforming individual experiences into collective resistance.
The author is primarily interested in violence in the form of joining Girard's persecution crowd. Thus, the text concerns violence not in the general sense as the use of force to break resistance, nor symbolic violence in the sense of Pierre Bourdieu, but in the sense of human disposition to retaliate and persecution – in other words, violence is analyzed here in terms similar to what Erich Fromm called malignant aggression – the tendency to destroy and gain unlimited control over other people and the world. In the text, the author radicalizes the question about the pedagogical context of violence, treating the tendency to hasty curricular and organizational changes (which often occur after events of escalating violence in schools), as well as the utilitarian search for effective preventive evidence-based measures, as illusions and part of the problem we face with violence. He recognizes that pedagogical reflection must go much deeper. He seeks knowledge about the sources of violence and the cultural formations that foster it in the works of the French anthropologist René Girard and the Czech philosopher Jan Patočka. The ideas of mimetic rivalry and the 20th century as war can give us insight into the phenomenon of violence and suggest the direction of educational transformation. The author conducts the analysis in several steps. After a critical introduction to the contemporary reaction of education to violence, he first outlines Girard's concept of the mimetic mechanism, then emphasizes three ideas present in it (with references to the nowadays): violence as an anthropological feature embedded in the human condition, unawareness of one's own violence and unanimity of the persecuting crowd. In the end, these three accents become the basis for the postulate of existential reorientation of education, based on Patočka's concept of forces of the day and the night.
Celem artykułu jest analiza problemów związanych z działalnością na rzecz ochrony środowiska w świetle metod ochrony przyrody związanych z afektywnym podejściem do zagadnień natury. Artykuł omawia zjawisko >Fuck For Forest<, związane z działalnością międzynarodowej organizacji ekologicznej, pozyskującej środki na wspieranie przedsięwzięć pro-ekologicznych za pomocą pornografii. Działalność grupy ujawnia złożoność przedsięwzięć ekologicznych, obnażając problemy związane z wolontariatem, różnicami kulturowymi, kulturową tożsamością oraz kulturowo uwarunkowanym pojęciem natury. Wskazuje na liczne dylematy związane z biofilią, jakie ujawniają się we współczesnych formach ochrony środowiska.
Vertrauen aufbauen
(2023)
Haben oder Sein: Leben statt Profit! Was mache ich aus dem, was die Gesellschaft aus mir macht?
(2023)
Haben oder Sein: Leben statt Profit! Was mache ich aus dem, was die Gesellschaft aus mir macht?
(2022)
The Pathology of Modernity
(2021)
This chapter presents the psychological burden of living under modernity’s law of gravitation as the defining focus of much continental philosophy and social science. Most Western philosophers with any self-respect have their own diagnoses of present-day society, intended to capture the essence of living in modernity. Key thinkers such as Nietzsche, Marx, Durkheim, Weber, Freud, Adorno and Horkheimer, Fromm, Rieff, Eriksson and Mitscherlich gave their important contribution to individuation – the development of a unique self, socialization and subjectivation. Equally important is the question of failed individuation as these psychologists, sociologists and philosophers ask themselves whether modern man can manage without >God< and if the science-based Enlightenment’s promise of secular happiness would hold water.
La obra más conocida de Pedro Salinas (1891-1951), La voz a ti debida (1933) ha susci¬tado siempre gran interés por el desdoblamiento de identidades, tanto del >yo< del poeta como del >tú< de la amada. En otros trabajos se ha hablado de una búsqueda de trascendencia en el amor, pero de manera individual y narcisista, por acarrear la invención de la amada en los pensamientos del poeta. Con publicaciones de filósofos de época actual, como Erich Fromm y Byung-Chul Han, se intenta justificar que el amor que deja ver Salinas en sus versos no es narcisista sino ideal.
The evolution of dynamic psychology has been highly contradictory and uneven due in part to differences of emphasis and focus, and also due to philosophical and theoretical differences, which led to congruent and incongruent results between the respective schools. Now, especially with the new millennium, many are asking again whether in fact we should not go beyond the different schools towards a new sense of unity and purpose. Today there is a call for integration and a sense of common purpose, although how this is to be achieved is not clear. However, it has been argued that the introversion of a theory and the defence of its purity by its adherents will act as a brake on its growth and further development (John, 1998; Millar, 2000). The basis of any theory is always incomplete (Fromm, 1980) and consequently scientific progress must come as a result of open dialogue and debate for the benefit of all schools of psychology and psychotherapy. Classically, Adlerian psychology was founded upon a flexible and open-ended approach to the understanding of human nature. Orgler, for example, notes that Adler avoided offering a >rigid scheme< that could easily be copied by physicians and therapists (Orgler, 1973, p.167). And, regarding training, Orgler writes that >Adler demanded a thorough knowledge of other psychological schools, of philosophy and of pedagogy< (ibid, p.176).
Resumo Neste artigo, procuro problematizar a crítica de Erich Fromm à cultura do capitalismo contemporâneo. Para tanto, faço uma releitura especialmente, mas não apenas, de uma de suas principais obras maduras, o livro Psicanálise da sociedade contemporânea (>The Sane Society<), no qual o autor sedimenta seu projeto analítico de uma >psicanálise humanista<. Na primeira parte o artigo reconstrói, através da ideia de >patologia da normalidade<, a crítica de Fromm aos fundamentos culturais do capitalismo contemporâneo. Na segunda parte, a reconstrução é levada adiante através dos conceitos de >caráter social<e >alienação<, de modo a compreender como o capitalismo tardio do século XX aprofunda, como nunca antes, uma cultura anti-humanista. Na conclusão, procuro argumentar como a obra de Fromm pode ser de grande valia para a compreensão dos problemas tanto individuais quanto coletivos da atualidade.
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.
Humanistická psychologie jako sekularizovaná teologie [Humanist Psychology as Secularized Theology?]
(2020)
The aim of this article is to evaluate quasi-religious elements in humanist psychology with a special focus on Erich Fromm, Abraham Maslow and Carl Rogers. The study analyses concepts which may be denoted as a secularized >humanist theology<. It refers to the fact that the authors of those concepts were originally connected with the Jewish or Christian faith and after their apostasy radically reinterpreted it or replaced it with a new religion. The humanist >cult of self-worship< explicitly or implicitly locates godhood into man and at the same time excludes the possibility of a personal relationship between man and God. The rise of this new religiosity connected with sacralised psychology was paradoxically made also easy by certain forms of modern Jewish and Christian thinking.
Loneliness, as a universal sensation, has been a classic topic in literature for a long time. Yiyun Li, a new star in Chinese American literature, has published several short stories in The New Yorker, employing her upbringing memories in her motherland and English, the public language in a foreign land. The loneliness and plight of ordinaries against the profound epochal background have been the universal themes in her works and her humanistic and calm written style attracts readers’ attention. At present, studies of Yiyun’s short stories have concentrated on translation strategies, trauma, culture or multicultural, and Chinese characteristics. However, there is a lack of research on the theme of loneliness. In following six representative short stories, >A Thousand Years of Good Prayers< (2005), >A Flawless Silence<(2018), >Extra< (2005), >Gold Boy, Emerald Girl<(2010), >The Science of Flight< (2010), >A Small Flame< (2017), Yiyun Li portrays different kinds of loneliness with different characters in a psychological sense, which is a mirror reflection of the existential predicaments and spiritual dilemmas of modern people, highlighting the universal value of loneliness in literary criticism. The thesis will investigate the theme of loneliness in the six short stories mentioned above, integrating four key concepts on loneliness in Fromm’s Neo-psychoanalytic theory: automation conformity, authoritarianism, the needs for love, and social unconsciousness to examine three types of loneliness in Li’s writings, such as the aphasics, the marginal man, and the rootless people, to ascertain the association of loneliness among these three types of people, and then, to trace the origins of loneliness from the insane personality, the impotence to love, and the suppressed social unconscious. Therefore, the first key to recovering from loneliness is that individuals must confront and accept loneliness; secondly, they should employ spontaneous love to relieve loneliness; and finally, they could completely get rid of loneliness and make connections with the outside world through joint efforts. Li only depicts loneliness, leaving the question on how to dissipate it to readers. Notably, with her caring and warming kindness for her characters, she invites readers to think together and discuss the ways to cure loneliness. Therefore, from the perspective of Fromm’s Neo-psychoanalytic criticism, the thesis offers guidance for the aphasics, the marginalized and the rootless to get beyond loneliness, and provides reference and insight for loneliness research in a contemporary social context. [www.cnki.net, 1/2023]
Fromm is an important representative of the Frankfurt School in the 20th century, as well as a well-known humanist philosopher and well-known humanist philosopher and psychoanalytic psychologist. The thought of Fromm’s humanistic is based on the investigation of human nature and the analysis of the actual living conditions of human beings. He believes that the rapid development of economy and technology in Western capitalist society has also caused human alienation and social morbidity. On the basis of in-depth analysis and criticism of this, Fromm reveals the survival dilemma of modern people, and hopes to achieve human liberation through psychological revolution (>The Art of Loving< and social revolution (the establishment of a sound society). The article is divided into three parts. The first part is the analysis of the theoretical origins of Fromm’s humanistic thought, mainly involving Freud's psychoanalysis, Marx's theory of alienation, the Frankfurt School’s Critical theory, and the influence of Eastern Zen thought on him. The second part is the analysis of the main content of Fromm’s humanistic thought, taking human nature of good and evil, and the multiple character structure of humans as the logical starting point, leading to the antinomy of existence, the psychological tendency to escape freedom, and the existence of reoccupied existence. In response to these contradictions, Fromm not only proposed to cultivate >new people< from the perspective of psychological revolution, that is, to cultivate creative love and productive personality, but also put forward the idea of overall social change in the fields of economy, politics, and culture, and advocated the establishment of a >new society< aiming at the full and free development of people. The third part is the analysis and evaluation of Fromm’s humanistic thought, analyzing the influence of Fromm’s thought in Frankfurt School, and interpreting the contemporary value of Fromm’s humanistic thought. [English: www.cnki.net, 4/2022]
[Chinese abstract not available] Donna Tartt has published three novels all together. In 2014, she won the Pulitzer Prize for her masterpiece >The Goldfinch<. In this novel, alienation is ubiquitous: A terrorist attack causes irreparable harm to victims; there is widespread addiction to drugs and alcohol; relationships among people are alienated, either superficial and distorted or indifferent and apathetic; people worship art, freedom or money irrationally. People are belittled, objectified and deprived of love and conscience in a materialistic and egotistic society. In this novel, Donna Tartt condemns terrorism and explores the causes of alienation and the ways to overcome it which are scientific and reasonable according to Erich Fromm’s theory of alienation which is the theoretical basis of this thesis. Many articles compare >The Goldfinch< with the works of famous writers like Charles Dickens and Fyodor Dostoevsky. Some analyze the power or value of art or explore the question about the degree of freedom. And some praise the excellent writing skills and delicate expressions in the novel. This thesis focuses on manifestations and causes of alienation and ways to alleviate it, which have not been analyzed deeply yet.– This thesis is divided into five chapters. The first chapter introduces >The Goldfinch< and its author Donna Tartt and Erich Fromm and his alienation theory. This chapter also makes the literature review, analyzing related studies at home and abroad. The second chapter concerns the manifestations of alienation, including people’s irrational worship of art, freedom or money, apathetic relationships between fathers and sons and between man and others, characters’ Post Traumatic Stress Disorder and widespread addiction to drugs and alcohol. The third chapter explores causes of alienation in >The Goldfinch<, pointing out that it is materialism and egotism in capitalist society that lead to inferiority and objectification of man and disappearance of conscience and love under the guidance of Fromm’s theory of alienation. The fourth chapter is about redemption in this novel in thought, action and feeling, proposing that to overcome alienation, man should wake up from stupor and pay more attention to human beings than to things as Hobie does to Theo and as Theo does to Mrs. Barbour, man should make right choices actively when selecting career and choosing between good and evil and man should relate himself to the world lovingly and artistically. All these ways can help people overcome alienation and get redemption according to Fromm’s theory. Lastly, there is a conclusion of the whole thesis. This novel shows that productive love is the most important for people to develop and fulfill humanity, which is the ultimate weapon to overcome alienation. In front of alienation, people should not give up their self and humanity, but believe in their own life force and face everything bravely. [Translation: www.cnki.net, 2/2024]
D. H. Lawrence (1885 – 1930) is one of the most important novelists in the history of English literature in the late 19th and early 20th centuries. He lived at a time when capitalist industry was at its peak, but at the same time, a series of negative consequences of the industrial revolution were exposed. The nature of man is poisoned, the integrity of the individual is destroyed, and the relationship between man and man and nature loses its balance in traditional agricultural societies. For Lawrence, he was living in a time when the world was completely out of balance. For this reason, he keeps on writing, with sharp and bold strokes to express the alienated individual, abnormal interpersonal relationship and the imbalance between man and nature under the capitalist industrial civilization, and tirelessly explores the way to restore the balance between individual and self, between man and man, and between man and nature. Furthermore, in his opinion, these three levels do not exist in isolation, but constitute a mutually restrictive whole; An imbalance at any level leads to an imbalance at other levels, or problems at any level reflect problems at the other two levels. Thus, among the >imbalance< and >balance<, the individual, society and nature form an intricate internal relationship, presenting a systematic structure of three and one, one and three, which integrates Lawrence’s whole life exploration and literary creation. This provides an important entry point for us to re-understand Lawrence’s series of controversial topics and reassess their current significance. Based on this, this paper takes Lawrence’s novels as the research object and the concept of >balance< as the entry point to make a detailed discussion of the relationship between man and self, man and man, man and nature in his works.– This paper consists of three parts: introduction, text and conclusion. The introduction mainly focuses on Lawrence’s personal experience of >imbalance< and traces the origin of his concept of >balance<. The concept of >balance< is preliminarily defined; Review relevant research results at home and abroad.– The first part of the text discusses Lawrence’s concept of balance from the perspective of individual self. Under the background of industrial revolution, due to the poison of mechanical civilization and rampant materialism, human beings constantly overcome or tame their own nature. But when the civilization overcomes the nature, man gradually moves toward the one-sided. In Lawrence’s works, human nature and civilization correspond to >blood consciousness< and >mind consciousness< respectively, while the individuals in his works can be divided into >brain type< individuals and >blood type< individuals. In Lawrence’s opinion, when the >blood< of an individual is overwhelmed by the >mind<, his emotion and instinct will be suppressed, thus leading to the alienation of human nature. At the same time, the >blood< of the individual must resist the >mind< and call for the return of nature, so as to achieve the >balance< of the individual self.– The second part uses Erich Fromm’s theory of >possession and existence< to explore Lawrence’s thoughts on the relationship between people. In Lawrence’s opinion, due to the dominance of >possessive< value orientation, the lovers’ relationship, family relationship and class relationship in the era of industrial civilization were also out of balance, and they tried to control, dominate and possess others, resulting in the breakdown of interpersonal relationship. In view of this bad situation, Lawrence proposed the concept of >interstellar balance< relationship model, calling on modern people to get out of the dilemma of self-centeredness and build a relationship model of >existence<, sharing and symbiosis on the basis of respecting others, so as to rebuild the balance of human relations.– The third part discusses Lawrence’s thoughts on the relationship between human beings and nature in modern industrial civilization from the perspective of ecological criticism. Lawrence believed that the relationship between man and nature became estranged and antagonistic during the transition from agricultural civilization to industrial civilization. His works deeply reflect on and criticize the anthropocentrism and development-oriented concepts in western culture, and accuse human beings of unrestrained conquest of nature. In Lawrence’s view, human beings are part of nature, and they should Revere nature, return to nature, blend in with nature, and live in harmony with nature. Only by conquering nature and reconciling with nature and restoring the balance between man and nature can modern people overcome the ecological crisis and seek the healthy and all-round development of human society.– The conclusion focuses on the inner constitution and current significance of Lawrence’s concept of >balance<. Lawrence’s works comprehensively present his profound reflection on modern industrial civilization and his grand conception of future ideal civilization. His thought has obvious integrity and systematism. In this regard, his idea of >balance<, ostensibly derived from his meditation on the ideal of love, actually runs through his complex meditation on the whole of modern civilization. In his opinion, individuals, society and nature constitute an organic whole. Any imbalance at one level may lead to the imbalance at other levels and trigger a chain reaction at other levels. In order to restore balance at any level, the reconstruction of balance state at other levels is indispensable. Although Lawrence’s concept of >balance< is obviously utopian, it still has important reference value and significance in today’s era of numerous spiritual problems, continuous cultural conflicts and continuous deterioration of ecological environment. [Translation: www.cnki.net, 7/2023]