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The conflict between Freud and Ferenczi during Ferenczi’s final period centers as much on their differences in technique as on Ferenczi’s revival of Freud’s pre-1897 trauma theory. Severn is the first patient since the 1890s whose childhood sexual trauma was the focus of her analysis, just as she was the first since Anna O. whose trauma-based dissociation was integral to her treatment. The corollary of the revival of trauma theory is a model of the mind based not on repression but dissociation. Ferenczi belongs to a tradition of analysts including Breuer, Fairbairn, and Sullivan who worked with a dissociation model. The fountainhead of this tradition is Janet, but though Ferenczi read and quoted from Janet, no references to Janet are found in Ferenczi’s work after 1924, when he began to move away from Freud. It is necessary to integrate scholarship on Ferenczi with the vast body of work on dissociation. Ferenczi is situated between Freud and Severn. Reversing the traditional verdicts, Ferenczi’s relationship to Freud is viewed as an enactment, whereas his relationship with Severn constitutes an authentic dialogue.
This chapter presents the discovery that Elizabeth Severn’s 1933 book, The Discovery of the Self, contains disguised case histories of both herself and Ferenczi, and thereby constitutes a companion volume to Ferenczi’s Clinical Diary. From having been known primarily as >R.N.,< the most important patient in the Diary, Severn emerges as a subject and original contributor to psychoanalysis in her own right. Severn’s reception of Ferenczi’s legacy is compared to that of two of his other American patients, Izette de Forest and Clara Thompson, the latter of whom envied Severn for her closeness to Ferenczi. Multiple correspondences between the accounts of Ferenczi and Severn of their mutual analysis, as well as of their histories, are set forth. The significance of Strindberg’s play, The Father, for Ferenczi’s transference to Severn is examined. Ferenczi and Severn are shown to have been two deeply traumatized individuals who healed themselves by finding their spiritual counterparts in each other.
This chapter employs Fromm’s concept of the >magic helper< to analyze the symbiotic nature of the Freud-Ferenczi relationship. Because both sadists and masochists, according to Fromm, are unable to tolerate genuine freedom, the sadist is dependent on the masochist, no less than the masochist is dependent on the sadist. As Clara Thompson, who was in analysis with both Ferenczi and Fromm, recognized, Ferenczi suffered from his need to be loved and accepted by Freud, and unconsciously resented him for that reason. Fromm’s contrast between the >original self< and the >pseudo self< parallels Winnicott’s antithesis between the True Self and the False Self, as well as Horney’s antinomy between the >real self< and >phony self.< Marcuse’s critique of Fromm is based on an adherence to Freud’s outmoded drive theory. Whereas Freud plays the role of what Daniel Shaw calls the >traumatizing narcissist< in his relationship with Ferenczi, Ferenczi, until his emancipation in his final years, exhibits the deformations resulting from what Bernard Brandchaft calls >pathological accommodation.<
This chapter provides a comprehensive overview and rehabilitation of Erich Fromm’s importance as a psychoanalyst. Fromm is lauded for having been an unsurpassed analyst of psychoanalytic politics and the incarnation of what it means to be an independent psychoanalyst, who was unjustly attacked both by orthodox analysts and by his erstwhile colleagues in the Frankfurt School. His 1935 essay, >The Social Determinants of Psychoanalytic Therapy,< in which the influence of Ferenczi and Groddeck is directly acknowledged, and his 1959 book, Sigmund Freud’s Mission, are hailed as summits of his achievement, while The Greatness and Limitations of Freud’s Thought shows him in decline. Three weak points in Fromm’s thought are identified: (1) his tendency to flatten out an individual level of analysis into a purely social level; (2) his penchant for shifting the blame for the problems in psychoanalysis away from Freud onto his followers; and (3) his assumption that motherly love is unconditional. Fromm’s defense of radical humanism is compared with that of Orwell, and it is shown to be grounded not only in philosophy but above all in natural science in The Anatomy of Human Destructiveness.
This chapter offers a proto-Frommian reading of Paradise Lost. The opening section reviews the debate between >theological< and >Romantic< critics of Milton’s poem—C. S. Lewis and Stanley Fish, on the one hand, and A. J. A. Waldock and William Empson, on the other. Although Waldock pointed to the structural contradictions in the epic, and Empson argued that God was >put on trial< in the narrative, the neo-Christians have gotten the upper hand because the neo-Romantics have been unable to provide an overarching framework to account for their observations. The middle section furnishes such a framework by synthesizing Kenneth Burke’s >logological< analysis of the Fall as inevitable from a narrative perspective with Bernard Paris’s insight that God is the supreme narcissist in the poem. The final section compares Milton’s God and Freud as patriarchs who impose a double bind on their followers and are motivated by a compulsive need for fame.
Introduction >One Man Cannot Be the Same as Many<: Glimpsing New Paradigms through Old Keyholes
(2019)
The introduction sets the stage for the ensuing chapters by meditating on the key phrases in the title, which are indebted to and inspired by the work of Donnel Stern as well as Philip Bromberg. Fromm is praised for his espousal of a humanistic psychoanalysis as well as his critique of authoritarianism, and his concept of >literary psychoanalysis< is introduced. Freud’s interpretation of Oedipus Rex is shown to be important as much for its >unformulated< assumption of a >hidden reality< theory of the mind as for his extrapolation of the idea of the Oedipus complex. The humanism of Fromm is contrasted with Sullivan’s claim that personal individuality is an >illusion<; Stern and Bromberg are critiqued for decoupling trauma from dissociation and for positing that these are normal conditions of the mind. It is argued that a forensic stance is warranted in hermeneutic endeavors and that it is possible to reconcile objectivist and constructivist epistemologies.
In Formulated Experiences, Peter L. Rudnytsky continues his quest for a >re-vision< of psychoanalysis by coupling his revival of the unjustly neglected figure of Erich Fromm with his latest groundbreaking research on Ferenczi and Groddeck. Committed at once to a humanistic and to a literary psychoanalysis, Rudnytsky explores the subjective roots of creativity and critiques the authoritarianism that has been a tragic aspect of Freud’s legacy.Through his clinically informed interpretations he brings out both >hidden realities< and >emergent meanings< of the texts and authors he examines, including Shakespeare’s Othello and Macbeth, as well as Milton’s Paradise Lost. A preeminent scholar of the history and theory of psychoanalysis, Rudnytsky displays an interdisciplinary expertise that makes Formulated Experiences truly sui generis and unlike any existing book. Bridging the artificial divide between the academic and clinical worlds, his eloquent championing of the interpersonal and relational traditions will captivate contemporary psychoanalysts and psychotherapists, while his insightful close readings provide a model for psychoanalytic literary critics.
This paper presents a case of >trauma by omission< as a product of the attachment process. The absence of intimate and specific recognition and response by the caretaker of a child can create, by their omission, a >freeze< version of the fight/flight/freeze trauma response. The frozen moments, then dissociated, can become confusion and paralysis at the cusp of adulthood. This state is illustrated in the case below of a 23-year-old Chinese woman being treated by a 29-year-old Chinese male psychoanalytic fellow. The role of cultural context in >omission< is highlighted regarding development and treatment, which is taking place in a Communist society with a recent violent history of extinguishing individuality, modifying how attachment and individuation are expressed. A relational/interpersonal treatment orientation is applied and advocated at this intersection of individual and social realities. This paper contributes to attachment theory by raising awareness of how its many forms and outcomes may or may not be deemed healthy and functional.
Vorwort
(2019)
Oedipus goes to the opera: Psychoanalytic inquiry in Enescu’s >Œdipe< and Stravinsky’s >Oedipus Rex<
(2019)
Psychoanalytic inquiry into operas based on the life of Oedipus may provide further knowledge on the Oedipus complex. Therefore, we chose to analyze Enescu’s >Œdipe< and Stravinsky’s >Oedipus Rex<. Two distinct methodologies were used in our study. The first explored the concept of free association through musical themes in the operas. The second involved the comparative study of the Oedipus myth in order to provide a deeper understanding of Oedipus’s character. We observed that Oedipus displayed symptoms of his complex through the traits of aggressiveness and arrogance. Moreover, we noticed that Oedipus was compelled by the necessity of finding out who his real parents were and by unconsciously accomplishing the prophecy. Oedipus assumed the responsibility to free the Thebans from plague. Yet, it was too late, for the feared part of the prophecy was already accomplished. He provided a wrong answer to the Sphinx and then received the most severe punishment, one that would have ostracism as its outcome. It was, however, not too late for Oedipus to finally discover who his real parents were. Nevertheless, afraid of losing his place as King of Thebes, he investigated the plague’s causes. This resulted in his aggression as he resisted discovering >where babies come from.<
自由问题既是一个重要的现实生活问题,又是一个重要的哲学问题。自人类拥有意识的那一刻起,对于自由的追求就从没有间断过。经过不断的努力,近代西方国家通过资产阶级革命推翻了封建统治纷纷建立起了资本主义民主制度,人们获得了空前的自由。但是,对于这来之不易的自由,人们并没有很好的享受反而走向的自由的反面。一些人如饥似渴的贡献出自己所拥有自由,加入法西斯、希特勒等极权组织,引发了一系列的战争和社会危机。对于这种逃避自由的现象,西方马克思主义的主要代表之一弗洛姆对其进行了深刻的研究和分析,总结出消极自由并不能够带给人们完整的自由,只有积极自由才是人们真正的自由。弗洛姆的积极自由思想主要继承了马克思的历史唯物主义思想和弗洛伊德的精神分析思学说,他吸收了弗洛伊德的无意识理论、性格学说和自由观以及马克思的异化和自由思想,同时他的也深受犹太教的救世情怀和弥赛亚思想的影响。但是弗洛姆更倾向于马克思的思想,他认为马克思的历史唯物主义揭示了资本主义社会中的种种矛盾,并对其进行了深刻的分析与批判,而弗洛伊德仅仅把人的本质需要说成的性欲的需要,他的思想深度和广度都不及马克思,带有着无法克服的局限性。虽然弗洛姆的积极自由思想很大程度上继承了马克思的思想,但他与马克思的自由思想有着很大的差异,无论是对人的本质的认识,还是关于人的异化思想,或是他们对所追求的积极自由的看法以及实现路径都有着很大的不同。他的积极自由与思想在一定程度上弥补了马克思自由观的不足,具有重要的研究价值。弗洛姆的自由思想不仅具有着无法取代的理论意义,对于解决处于转型时期的中国所遇到的问题也具有着重要的借鉴意义。当前,科技的快速发展给我们的生活带来了极大的变化,高水平的生活质量、便捷的生活方式、舒适的生活环境,但是,人们的精神状况却并没有我们所预想的那样良好,人们的精神空虚,迷茫,幸福感下降,人与人之间冷漠、疏离。因此研究弗洛姆的积极自由思想对于分析并解决我国当前的自由困境具有重要的意义。本文由四大部分组成。第一部分主要是介绍弗洛姆的个人经历,从弗洛姆思想形成的社会历史背景和主要理论来源出发,来分析弗洛姆所处的社会时代背景和个人生活经历对他的思想形成的影响;第二部分是弗洛姆积极自由思想的基本内容。通过对近代积极自由思想内涵的确立以及弗洛姆对近代自由思想的批判来引出弗洛姆的积极自由思想以及积极自由的实现。第三部分是将弗洛姆与马克思的积极自由思想进行比较。通过马克思与弗洛姆关于人的看法,关于异化的理解,关于积极自由的认识的不同分析出弗洛姆积极自由思想的可取之处与局限性。第四部分是弗洛姆积极自由思想的当代价值。弗洛姆的积极自由思想具有重要的理论价值与实践价值,对于我国社会主义现代化建设、对于解决当代中国人与社会发展存在的问题具有着十分重要的借鉴意义。但是弗洛姆的自由思想也存在着一些不足之处,需要引以为戒。
Nowadays, violence appears in various forms in Brazil. From an agricultural country, Brazil became rapidly industrialized, which resulted in large rural exodus and explosion of population density in major cities. Brazil faces today a great social and economic disparity, added to endemic corruption of government, nepotism and lack of social planning. The roots of such violence can be found in our archaic heritage that has been forming Brazilian identity since its early days. The interest of former colonizers was to extract wealth, without regarding the establishment of a nation. This exploitation has been always done by force and violence, with the slave labor of native Indians and imported black people. As a state Brazil was exposed to the primal father’s law, and to the absence of a symbolic father, who could have provided his people with a more stable identity, only given by the paternal law. Is it possible to reframe archaic heritage, rebuilding the missing father image without resorting to a false savior of the fatherland? Is it possible to construct a more equitable society that could propitiate true conditions of citizenship in order to make every citizen, to the extent possible, the protagonist of his own history?
The following essay is a modified version of an invited presentation given in Florence, Italy in May 2017. It builds on and extends some of the previous psychoanalytic and multidisciplinary studies of Dante’s >Divine Comedy< as a >psychoanalysis of the Middle Ages< that greatly contributed to the incipient changes of the cultural episteme. The paper will explore and elaborate the continued relevance of Dantian proto-psychoanalytic insight into the complex role of regression, destruction, transgression, and conflict in generating growth, expansion, and creativity, and the ways in which ethics and erotics intertwine in a complex path towards unity, within the context of his multivocal presubjective, intrasubjective, and intersubjective inquiry leading to psychic reorganization. The liminal nature of Dante’s poetry, extending the symbolic and representational range in a way unprecedented in the vernacular literature of his time, vivifying and representing what is traditionally thought of as beyond representation, will also be considered in terms of its relevance to the contemporary psychoanalytic discourse.
Part I of this paper discussed various dynamic aspects of hate in the individual developmental and clinical context. Part II, also an expansion of the author’s discussion of Harold Blum’s presentation on >Hate and its vicissitudes< in Prague in 2017, examines the theme of hate as a multidimensional dynamic group phenomenon. The paper uses various theoretical perspectives to focus on group unconscious processes and the group-specific dynamic of regression leading to an activation of primitive ego operations, unleashing destructive aggression as well as creative mobilization. Also considered are the implications in terms of destruction, adaptation, and creativity, in relation to group unconscious dynamic processes and intergenerationally trasmitted trauma and posttraumatic developments.
The present paper is an expansion of the author’s discussion of Harold Blum’s seminal presentation >Hate and its vicissitudes< in Prague in 2017. It aims at an elaboration of various aspects of hate and hatred as a complex dynamic intrapsychic and relational affective-cognitive state, alloyed, in different ways, with aggression and love. In this context, various theoretical perspectives concerning the multifaceted relation between hate, love, and sexuality, and hate and destructive aggression, and transformations between them, including the first study of neurobiological correlates of hate, will be raised and explored. Implication on destruction as well as psychic structuring, adaptation and creativity are also considered. The clinical vignettes illustrates the relevance of multiple theoretical conceptualizations in contemporary psychoanalytic practice.
This paper presents a report on our psychoanalytic investigation of cultural folktales, myths, and fables, in which we study, primarily, the extent to which such narratives lurk behind contemporary representations of men and women. Our aim is to identify the multiple narrative structures that form the core plots and storylines of these tales. Following Roland Barthes’ work on mythologies, we want to decode the tales’ ideological components by deciphering the axiomatic assumptions these tales make about the nature of perceived social reality. This represents an attempt to study a mind that is derived from the text. More specifically, we study narratives whose storylines revolve around the struggle between men and women in order to identify the culture’s core concerns about and preoccupations with the relationship between the sexes. We believe that cultural myths or folktales are a royal road to a nation’s collective conscience, and include gendered patterns of defenses, obsessions, fears, and paranoia.
The author attempts to understand the kamikaze attacks during World War II as a phenomenon that crossed a border into the systemic use of suicide attacks. The author first presents two historical precursors before World War II: the Seinan (Southwest) War in 1877; and an event in 1932 known as the Three Suicide-Bombing Heroes. To examine the process leading to kamikaze, the author offers two examples: a scene in which a suicide attack was proposed to pilots; and a story of a general, Oenishi, who has been identified as a person responsible for the campaign. In the discussion, the author employs psychoanalytic arguments on chosen trauma and apocalyptic order to see kamikaze as sharing a common psychology with other warfare. He then focuses on the previous debate over the normality of suicide attackers and argues for the importance of finding a role for positive value in the psychological processes. He concludes that kamikaze was realized through multiple mechanisms and ended up crossing the border to unconventional attack. He closes the paper by suggesting we should make efforts to keep the positive feedback in response to suicide attacks under a certain threshold in order to avoid reinforcing the spiral.
In search of the Human: The trauma of modernity and the >instrumental reason< of the persecutors
(2019)
This article takes the clinical notion of trauma as a historiographic criterion for understanding modernity and its mythologies. If the rewriting of the term trauma – at the intersection of psychoanalysis and neurobiology, cultural anthropology and philosophy of the mind – is the hallmark of contemporaneity, it is quite acceptable to see the Shoah as a radical historical and epistemological watershed. Never before had such a highly productive bureaucratic-industrial system been designed and implemented for the devastation of the very idea of humanity. Auschwitz was, in the most radical ways, the liminal space between Human and Inhuman. It lay right at the cutting edge of the abyss that the executioner shares with his victim – the annihilation of humanity. This essay crosses a question that has always characterized the social construction of subjectivity: the perimeter of the Human, and the interrelationships between identity, alterity, and recognition.
The concept of resignation carries widely divergent meanings in the cultural contexts of Western and Eastern experiences. Whereas the Western perspective of resignation implies a negative, impoverished state of self-assertion, the Eastern perspective contains wider and more complex meanings, among which is that resignation is a virtue to be cultivated. Using the writings of the Nobel Prize winner in Literature Yasunari Kawabata, akirame, the Eastern, specifically Japanese, concept of resignation, will be examined for its multilayered psychological and cultural meanings. In addition, from Kawabata’s writing and biographical information, I demonstrate how the Western psychoanalytic concept of Oedipal conflict relates to and manifests in the Eastern psychology of resignation, bridging both Eastern and Western cultures to elucidate underlying, universal human conflicts.
Making films can be a lifeline, an aid to going on living when (we feel) the world around us has disappeared. Looking, showing that there’s a >there there,< recording the present moment and thereby preserving it, can, for a time, make us not feel the nothingness within us. But the rescue that comes from making a film is always provisional. Why? Because every film has an end. Because if there are no more films to make, if there is nothing that deserves to be looked at (the worst case scenario), going on living will have exhausted itself, and taking one’s own life (if indeed there was a life to take) may seem the only option. Chantal Akerman’s >No Home Movie< – a film recording the slow death of her mother in her Brussels apartment – is this worst case scenario. A moving record of the psychic devastation that comes about when we, slowly but surely, lose the one object worth looking at. Panic, depression, hopelessness, and a fierce determination to go where the disappeared object went. To this last home where nothing no longer moves.
Descendants of terror
(2019)
The aim of this paper is to approach transgenerational transmission aspects of the traumatic experience of terror in the large social group. The author makes use of the notion of chosen trauma, coined by Vamik Volkan, which shows how specific mental representations of a traumatizing historical event, shared by the large group, can be transmitted to descendants and eventually used by them as a linking factor of their large group. The above issues, along with the importance of reversal of helplessness and of inability to mourn, are discussed; relevant clinical material focusing on the interplay between large-group and individual transmission is presented.
This article intends to propose a basis for a reflection on how separation mechanisms, both intrapsychic and social, may, by a normal identification process, be comparable in traumatic situations to true forms of violence. According to the theories of Benedetti and Peciccia (1996), a symbiotic Self and a separate Self are continuously present, integrated development lines of the Self, even though they are never fully conscious. Conversely, in the structure of the psychotic Self, a deintegration is inferred between the symbiotic and the separate states of the Self, of which the patient is painstakingly conscious. In light of significant psychoanalytic theories relating to the anxiety of separation, we aim to interpret this symbiosis and separation through the history of Michele, a psychotic young man from a Camorrist family, who was currently hospitalized in a psychiatric facility. The article intends to investigate the separation imposed by the clan, and the even deeper one, inferred from the significant separations experienced within the family circle. Furthermore, we will also outline our therapeutic method and the use of progressive mirror drawing, a psychotherapeutic technique which can be used with patients suffering from different pathologies that compromise verbalization, such as psychosis.
One of the most controversial members of the Vienna Psychoanalytic Society and Freud’s intimate for many years, Reich is known not only for his seminal contributions to therapeutic and social psychoanalysis in his 1933 classic Character analysis, but also for his notoriety as a discoverer of an energy he named orgone. This paper is devoted to Reich the psychoanalytic sociologist and reformer, with special prominence given to his other, now somewhat forgotten, 1933 book >The mass psychology of Fascism<.
Following in Hannah Arendt’s steps, this paper addresses the author’s definition of terrorism mostly from a psychoanalytical point of view and focuses further on the clinical implications related to the different thoughts on terrorism of a number of psychoanalysts. Some clinical vignettes, from individual as well as group psychotherapy, show how deep the reverberation of our way of thinking about terrorism can be in our work as psychoanalysts, particularly in regard to the integration of the destructive aspects of the personality and of the Self, and above all in cases with a history of traumatic attachment. Indeed, the psychoanalyst can actually remain embedded inside the patient's dissociative dynamics, and the treatment can fall into a painful impasse, allowing mutilated, torn, dead, and dissociated aspects to be left outside the conscious and the Self. The result of this kind of situation is a stiffening of the personality and a mortification of the whole Self.
戴维•威廉森是当代澳大利亚最著名的剧作家, 拥有最多的观众。他创作的《俱乐部》是一部影响深远的讽刺性戏剧, 该剧讲述了发生在20世纪70年代墨尔本一个足球俱乐部中的故事。剧中每个人为了自身的利益不择手段, 管理者与球员之间勾心斗角、相互构陷。该剧反映了人自私自利、金钱至上的观念, 以及人与人之间冷漠、相互利用的关系, 揭露了当代澳大利亚社会中的人性异化现象。本文运用弗洛姆的人性异化理论论述了《俱乐部》中的人性异化现象。该剧中人物的异化表现在人自身的异化和人与人之间关系的异化这两个方面, 人自身的异化主要表现在权欲的奴隶、情欲的魔鬼和物欲的过分依赖三个方面;人与人之间的异化则表现在男女关系的异化和男性同事之间关系的异化。此外, 笔者从外在和内在分析人性异化产生的内外因。外因指社会原因, 包括金钱至上的观念和男权至上的观念;而内在原因指的是弗洛姆提出的存在矛盾。最后, 人性的回归在部分人物上也有所体现, 让读者看到了光明与希望。
以>立德树人<为旨归的道德教育必然需要关注学生完善人格的最终形成, 然而, 什么是完善人格, 如何培育完善人格, 完善人格养成的内在机制是什么, 对于这些问题的解答一直是道德教育理论研究的难题, 而对这些问题进行深入研究对于解决当前我国青少年道德发展过程中所出现的知行不一的状况也具重要的实践意义。当代西方马克思主义理论重要的代表学者, 人本主义学家埃里希·弗洛姆(1900—1980)在其庞大精深的人道主义伦理学体系中, 对人格表现出极大关注, 主张在对人性、人的本质和人的境遇充分认识的基础上通过塑造一种生产性人格, 进而实现人的道德完善, 这为解决当前我国德育困境提供了可借鉴的思想资源。本文以弗洛姆生产性人格培育为视角, 着重探究其生产性人格理论中所蕴含的丰富伦理观和德育方法论, 以期为当前我国道德教育的理论与实践提供启示。首先, 在对弗洛姆生产性人格理论产生的时代背景、思想来源和理论前提进行论述的基础上, 本文论证了人格在弗洛姆人道主义伦理学中的中心地位, 进而对生产性人格的内涵及其理论意义进行了解读, 也直接论证了生产性人格培育的必要性。其次, 本文进一步探究了弗洛姆生产性人格的培育路径。提出生产性人格的培育依赖于人的自发性行动和健全社会的建构。生产性人格的形成需要理性认知、生产性的爱、理性信仰和人道主义良心这些内在力量相互作用以推动道德行动, 最终使人达到真正的幸福状态。生产性人格的培育倡导道德教育回归道德主体, 回归生活艺术, 回归道德实践和存在式教育方式。最后, 本文认为, 弗洛姆生产性人格理论有助于促进学生的道德发展和完善人格的塑造, 它也启示当前的道德教育应回归道德主体, 促进人的自由全面发展;应进一步夯实道德心理学的基础, 促进道德知情意行的统一;应回归现实生活, 关注生活艺术的培育;还要反对占有式教育, 倡导启发式教学。
>Endgame<, the masterpiece of Samuel Beckett, a most difficult and elusive play, is such a creative work, representing the postwar social spirit. Psychological alienation is obvious in the play, since anti-hero figures, broken language, bare stage and simple actions are largely employed to prove the psychological alienation of the characters in the play. This thesis is based on Erich Fromm’s psychological alienation theory from three aspects: >Authoritarianism, destructiveness, acceptance and exploitation< (Fromm: Escape from Freedom, 24) to explore the main characters Hamm and Clov’s psychological alienation in the hopeless society. And people’s inner world is alienated, lonely and empty after World War II. [Automatic translation]
贝娄作品中的人物大部分都是犹太人,因此学者们常常从犹太性或犹太和美国的双重语境研究《只争朝夕》。一些学者从存在主义的角度研究犹太人的存在困境。虽然研究视角不同,但学者们一致认为,小说的主人公威尔姆遭受着生存困境,小说结尾表达了贝娄对人性的肯定。然而,对于小说中反映的社会现实的研究,学者们往往把研究视角集中于威尔姆,较少探究小说中呈现的当时整个美国社会的存在方式。本论文的创新之处在于两个方面:第一,它研究了当时美国社会普遍的扭曲生存方式:重占有和异化;其次,主要从人本主义心理学的角度探讨造成扭曲生存方式的原因和可能的出路。本文以弗洛姆的人文主义精神分析理论和马斯洛的自我实现理论为基础,从现代美国城市居民扭曲生存方式这一现象入手,接着详细分析了这一现象产生的原因。全文共分五章。第一章简要介绍了作者索尔•贝娄,《只争朝夕》的情节和文献综述以及本篇论文的原创性、结构和内容。第二章分别介绍了本篇论文的两个理论基础:弗洛姆的人文主义精神分析理论,包括重存在和重占有两种生存方式,异化和生产性取向;马斯洛的自我实现理论,包括自我实现的定义和自我实现者的特征。第三章分析了两种主要的扭曲生存方式。首先,分析了自我异化的内涵并指出自我异化者具有的不同类型的重占有方式。自我异化的人不能体验到>真实自我<是活动的主体。他们受到欲望或>虚假自我<的驱使,违背自己的本性进行异化活动从而占有一些东西。因此他们总是担心失去所有物,有着强烈的不安全感。为了维持安全感,小说中的这些人物形成了对金钱和地位等自身之外的力量的顺从崇拜。这种崇拜包括两类重占有的方式:年长一辈,自力更生的成功人士如艾德勒医生和拉巴包特先生身上体现的囤积取向;较年轻的中产阶级如威尔姆身上体现的消费倾向。其次,本文从两个方面分析了当时美国社会中异化的人际关系。在社交中,人们表面上友好,内心深处则是冷漠,是一种相互利用的关系。在家庭中,缺失了和谐和关心,家庭成员之间的疏离更加明显。第四章着重从人本主义心理学的角度探讨出现扭曲存在方式的原因,主要从四个方面进行了探讨:没有>生产性的爱<的能力,没有>做出正确选择<的能力,没有>抛弃虚假自我<的能力,没有>活在当下<的能力。这些能力的缺乏导致他们不认同自己的真实自我,盲目追求外在的力量以谋取自身利益。因此,为了尽可能改善这种情况,这四种能力的发展至关重要。最后一章重申本篇论文的论点。贝娄意图通过《只争朝夕》一书揭示20世纪50年代美国人的扭曲存在方式,通过描绘一群心理不健康的人物,表达他对于一个促进人的自我健康发展的健全社会的期望。本篇论文的意义在于试图通过探究造成这种扭曲存在方式的四个主要原因,找到贝娄暗指的出路:不断减少重占有的生存方式和在>存在<中成长
Flaubert claimed mastery in matters of style in the French language as well as in the psychological sciences. Mastery in both areas is on clear display in the writing of Madame Bovary. Our heroine presents as a new kind of personality, namely as someone who depends greatly on sensory experience in order to maintain her emotional equilibrium. So, when under stress, she can only find some kind of soothing comfort in her perfumes, silks, and cashmeres. This dynamic pattern leaves her at a disadvantage when tasked with higher level life requirements – such as the payment of bills, the very thing that, in the end, causes her ruin. Dynamically, failures of memory and the resulting fragmentation of experience leave her with a precarious sense of self. For our heroine, there is little ability to link present experience to the past and therefore no possibility of metaphoric or symbolic thinking; in other words, she is condemned to repeat. Flaubert felt that Madame Bovary would only have original value as the sum of his psychological understandings. Further, he hoped his psychological work, often hidden under the form, would be deeply felt by the reader, as it was by him.
The world is regularly confronted by occurrences of mass violence wherein specific groups of a population are brutally killed, raped, and tortured by another group that considers its own behavior morally justifiable. There are social, economic, and political crises that lead to the scapegoating of one group designated as the enemy. It represents a mental instrument that validates dehumanizing the chosen enemy and gives >meaning< to the extermination of dangerous >elements< as part of a battle between good and evil. In the case of suicide bombers and terrorists, sacrifice and devotion to the ideology that promises martyrdom and support for sacred ideals are requirements. Some researchers talk about the personality of the torturer, particularly about how some childrearing practices annihilate children’s sense of self by teaching them to be obedient to authority. Others talk about the role of moral disengagement and the role of specialized military training. Psychoanalytic thinkers emphasize that the key mechanisms at work in these atrocities are splitting, paranoid projections, projective identification, sadomasochistic forces, strong mechanisms of negation and dissociation, and an extremely weak social identity. Those who commit evil acts seldom perceive their actions as evil. This paper focuses on the social influences that lead to dehumanizing and blaming the >other,< and childrearing practices that influence the creation of the genocidal mentality.
艾里希•弗洛姆是20世纪著名的心理学家、哲学家和社会学家,也是西方马克思主义者、法兰克福学派的主要代表人物之一以及新弗洛伊德学派创始人。他的一生创造了很多值得我们进行借鉴并引发我们思考的理论,这篇文章是围绕他的资本主义批判思想进行深入探讨的,在弗洛姆的批判思想中主要针对的是现代西方资本主义社会存在的诸多漏洞,从新的角度去看,我们的社会还有很多问题亟待解决,这也是本论文选择去研究弗洛姆批判思想的初衷。本论文从弗洛姆资本主义批判理论的提出、资本主义批判理论主要内涵及影响、以及弗洛姆资本主义批判理论的意义三个方面尽全力来展示弗洛姆资本主义批判理论。本文将弗洛姆对西方资本主义的批判以及其设想构建健全社会的遐想和实现方式作为着重探讨对象。在弗洛姆的观点中,现代资本主义看起来是昌盛繁荣的,但透过现象看其背后,是作为一个病态社会般的存在,人的异化及社会的异化已经发展到了极为严重的情况下,弗洛姆对生产过程的异化、消费异化以及社会关系异化进行了批判。同时弗洛姆根据病态社会带来的问题,提出了>健全社会<的构想。弗洛姆将资本主义社会从心理、经济、政治、文化四个方面进行了变革,构建一个健全的社会。然而弗洛姆的理想世界过于美好,恰似一个乌托邦,理论也存在的一些不足之处,但马克思的观点和弗洛伊德的观点在弗洛姆这里得到了升华。弗洛姆社会批判理论经历了西方资本主义发展,深入研究并分析了西方社会,回答了当今社会人们面临的基本问题。我们通过对弗洛姆资本主义批判思想理论的研究发现,他的批判理论在当今的中国也是值得借鉴的,如今的中国无论是在经济、政治还是精神方面也都欠缺很多,在这些方面的建设期间最不能忽略的就是精神世界的丰富,这也为我国的发展提供了一个规避风险的途径。
The Birth of Freedom and Its Possibility — Fromm's >Escape from Freedom< [自由的诞生及其可能——基于弗洛姆《逃避自由》的思考]
(2019)
自由在西方社会中常常被认为是最重要的政治价值,是人人向往的理想状态。它与人类是理性与自我意识的动物的观念相呼应,也为人们展现了满足利益或实现潜力的希望。>什么是自由?如何才能实现自由?<也一直是古往今来思想家们苦苦思索的问题。然而,在《逃避自由》一书中,弗洛姆从个人心理层面指出了自由的负担,揭示了在资本主义和大机器时代中下阶层的群众心理,即逃避自由。自我价值的消解、资本的垄断、新教的压迫和同类的竞争使得人的始发纽带断裂,与日俱增的孤独感和不安感使得人甚至渴望外界权威的统治,主动除掉个人自我和自由的负担,典型的威权政治法西斯主义因时而生。面临着现代种种危机,自由何以可能?事实上,自由必须通过社会途径得以表达和实现,也必须通过社会共同体的维系才能保障,因此,>善<的社会秩序是失落的自由最后的避难所。
弗洛姆作为人本主义思想家的代表人物,他的一生都围绕着人的问题展开思考和分析。通过对弗洛伊德、马克思以及法兰克福学派理论的研读和反思,继承并发展了他们关于人的问题相关理论和观点,弗洛姆逐渐形成自己的人本主义思想体系。本文主要是对弗洛姆人本主义思想进行再探分析,共分为四个部分。第一部分考察弗洛姆人本主义思想的形成和发展过程。主要从理论渊源和现实背景两个方面进行梳理和分析,其中理论渊源主要谈到对弗洛伊德精神分析学的批判吸收、对马克思人本思想的继承与阐发以及对法兰克福学派批判理论的运用与发展,现实背景与发展轨迹则是从弗洛姆个人一生的特殊经历和生活的时代背景进行阐述。第二部分考察弗洛姆人本主义思想的主要内容。按照基本理论是对人性的探究来阐释他的人性理论;核心思想是对>人的困境<问题分析,即人陷入异化状态如何走出生存困境;理论归旨围绕健全社会的的探索来展开论述。第三部分是把弗洛姆的人本主义思想分别与法兰克福学派、精神分析学派代表人物及马克思的人本理论进行比较分析,通过对研究基点、研究的方法论以及解决路径等方面来总结弗洛姆人本主义思想的特质。第四部分是坚持客观辩证角度分析弗洛姆人本主义思想的价值和局限性以及对当代社会的启示。一方面肯定了弗洛姆的人本主义思想深化了对人性问题的认识,为资本主义社会的研究提供了新视角;另一方面也指出他的思想自身存在的局限性诸如在人性问题探讨上存在矛盾性、消除异化的道路缺乏有效性等。但是不可否认的是,对于构建和谐社会,打造人与人、人与自然、人与社会和谐相处的社会,弗洛姆的理论仍然具有深刻的理论价值和现实意义,值得借鉴。
With growing inequality, the American dream is becoming less effective as a collective myth. With its focus on material success, competition and self-reliance, the intensified diffusion of neoliberal scripts of the self is leading the uppermiddle class toward a mental health crisis while the working class and lowincome groups do not have the resources needed to live the dream. African Americans, Latinos and undocumented immigrants, who are presumed to lack self-reliance, face more rigid boundaries. One possible way forward is broadening cultural membership by promoting new narratives of hope centered on a plurality of criteria of worth, ‘ordinary universalism’ and destigmatizing stigmatized groups.
Anknüpfend an eine Mitarbeiterbefragung bei BNP Paribas Personal Investors Deutschland wird aufgezeigt, dass Diskurse um New Work auch in einem großen Konzernverbund ein wichtiger Antreiber für die Gestaltung von Wandlungsprozessen sind und motivierend in Verbindung mit Aufbruchsstimmung wirken können. Gleichzeitig gilt es, auf bewährten Grundsätzen von Unternehmensführung und Teamarbeit aufzubauen und die Möglichkeiten von New Work nicht zu idealisieren. Partizipation und Mitbestimmung sind wichtig, aber nur auf der Grundlage transparenter Entscheidungswege, einer durch Wertschätzung geprägten Organisationskultur und durch qualitativ hochwertige Arbeitsbeziehungen effizient.
Triangularity in separation
(2019)
Traditional psychoanalytic literature tends to present issues of separation as a two-person dilemma. Current understanding, however, seems to challenge that view. The recent realization that there is no such thing as a baby, but only a mother-and-baby unit, has opened the way to the further understanding that there is no such thing as a mother-and-baby unit >extra-context<. In other words, there is always a father in the background – be he real or phantasized. Separation, therefore, cannot but be conceptualized as involving a triangle. It should never be forgotten that Oedipus’s own life history starts with a separation initiated by a father and acquiesced with by a mother. The aim of this paper is to present some thoughts on the Oedipal (i.e., triangular) dimension of separation.
自从世界进入21世纪以来,各国的生态问题越发严重,保护生态环境已经成为了我国以及世界各国的一个非常现实并且急需要解决的问题。就我国来说,自从上世纪70年代改革开放以后,我国的经济发展迅速,各项建设如火如荼,这虽然很大程度的提高了我国人民的物质生活水平,但在以追求经济增长和GDP的发展观念的支配下,人们对自然界进行了毫无约束的开采和利用,生态环境和生态秩序遭到了严重的破坏,人和自然的关系发生异化,社会的发展也陷入了发展—污染—再发展—再污染的恶性循环中,产生了一系列的生态问题和环境问题。虽然现在世界各个国家,都意识到了环境污染以及生态破坏所造成的可怕的后果,但真正把可持续发展观、生态发展观落实到行动、变成现实还有对传统发展理念和发展模式进行彻底反思和变革性创新的还很少。摒弃传统的、落后的、盲目的改造方式,创新发展理念和发展方式,降低消耗的同时不损害社会福利的获得,推动人与自然的共生共荣、共同发展,实现人类、社会、自然三大系统的和谐统一发展是目前我们需要做的一个很现实的工作,也是很迫切的一项工作。生态马克思主义消费观作为生态马克思主义重要的部分,在这样的大背景下不断向前发展,生态马克思主义者最大的贡献就是在资本主义制度下将生态危机与消费观紧密地联结在一起,对资本主义社会异化消费、资本主义制度进行猛烈批驳,对理想的消费模式进行构想,丰富和发展了生态马克思主义,使得生态马克思主义消费观更具理论价值与现实意义。本文除了引言分为以下三个部分。第一部分主要对生态马克思主义消费观的形成做出了分析,分别从生态马克思主义消费观的现实背景、生态马克思主义消费观的理论来源、生态马克思主义消费观的形成过程三个方面进行了分析。生态马克思主义消费观的提出有着严峻的现实背景,现在西方消费模式日益暴露、人类与自然的矛盾日益尖锐、生态文明与适度消费越来越被人们所接受,生态马克思主义消费观应运而生。生态马克思主义消费观产生也有其深厚的理论基础:马克思的异化理论和生态观是其最初的理论基石;卢卡奇物化理论为生态马克思主义的消费观提供了消费批判的思想启迪;法兰克福学派理论是最直接的影响因素,其中主要介绍了马尔库塞、弗洛姆的观点。生态马克思主义的消费观形成过程经历了:萌芽期、形成期、成熟期。第二部分主要从三个方面对生态马克思主义消费观进行阐述,包括基本内容、特点和评价。生态马克思主义消费观内容为消费批判理论、适度消费理念、循环消费理念、均衡消费理念、公平消费理念,其中消费批判理论是四个消费观念的基础。实现生态马克思主义消费观需要一定的途径,需要做到转化消费观念、变革社会制度实行按需分配、合理使用技术、国际性的绿色运动等。生态马克思消费观的特点主要是立足于人的本质、实现了批判异化消费与资本主义的消费相结合。生态马克思消费观具有积极的现实意义,但是也要辩证看待,有积极意义也有局限性。生态马克思消费观丰富发展马克思主义理论、指出了解决生态危机的具体措施,提出全新的消费理念。也存在着浪漫主义的色彩,缺乏实际的解决途径。第三部分主要对生态马克思主义消费观对我国的启示进行了阐述,包括健全生态消费模式,消费模式要符合我国国情的、可以促进我国社会的全面发展。树立生态消费价值观,例如适度消费观念、可持续发展观念、以人为本消费观念。还有生态消费与我国社会整体建设的良性互动,例如与经济、政治、文化、社会建设的良性互动等等。在现阶段,我国的生态文明建设在党和政府的正确指引下,取得了一定的成效,我国经济进入新常态,我国的环境保护和生态保护的工作也在逐渐稳步的推进当中,现在我国正处在经济建设和资源环境保护的关键时期,也是最为艰难的时期。因此,文章最终希望通过对生态马克思主义理论内容的研究,能够对当代中国的发展和建设产生一些作用,并能够将生态建设的理论始终贯穿在我国的经济、政治、文化和社会建设的各个层面中,更好的实现人与自然、经济发展和生态保护之间的和谐发展。
《麦田里的守望者》是美国作家杰罗姆•大卫•塞林格于1951年出版的小说,至今影响深远。小说以第一人称的视角讲述了一个十六岁青少年霍尔顿•考菲尔德三天多噩梦般的历程。霍尔顿亲眼目睹了腐朽而堕落的城市生活以及人们的虚伪与假模假式。故事的叙述开始于由于考试不及格而要退学的他在潘西中学的最后一天,结束于他在一家疗养院接受治疗。在三天的游荡里,霍尔顿面对社会的异化力量感到无比沮丧与困惑,他的情绪几近失控。然而,他没有选择屈服于这个异化的社会,而是勇敢地与其进行斗争。二十世纪中期,美国社会累积着许多问题。第二次世界大战后的美国积累了大量财富,经济技术的迅猛发展给人们的生活方式和思维方式带来了巨大的变化。物质主义和享乐主义盛行,市场和公众舆论成为人们无意识顺从的匿名权威。异化已经不仅仅是个别现象,而是成为了一种社会现象。事实上,异化并不是现代才出现的现象,而是一个由来已久的概念。结合异化理论在社会学领域的研究,我们可以得出异化的一般定义:异化表示人类自身活动的结果发展成为一种陌生的力量,监督并反对着他,而不为他所控制。异化的人感受到自己是一个物体,一个商品,一个工具,他不能体会到自己是一个主动的执行者从而丧失了自我感。作为一个即将迈入成年人世界的青少年,《麦田里的守望者》的主人公霍尔顿•考菲尔德对于自己在这个世界的身份感到困惑。他拒绝按照这个世界设定好的规则生活,坚守他内心认为重要的东西。在这个市场导向的社会,当其他人都努力达到社会成功的标准,霍尔顿的梦想却是成为一个麦田里的守望者,保护纯真的孩子们免于被虚伪和假模假式的成人世界所污染。社会的异化力量使得他的内心充满困惑和冲突,他与周围的世界始终存在着一种疏离感。当其他人都努力适应现代社会的模式,他对自我的追寻和对异化的反抗使他成为了一个不合时宜的主人公。本文梳理了异化理论的起源与发展,以美国社会学家艾瑞克•弗洛姆的理论为主要理论基础,结合特定的时代背景聚焦《麦田里的守望者》中的异化主题。论文分析了小说所展现的三个异化层面:标准化的教育,规范化的社会和异化的人与人之间的关系,探讨了无处不在的异化力量下霍尔顿充满着矛盾和冲突的心理状态,最后聚焦于霍尔顿通过他毅然决然的逃离,对爱的坚守以及对自然的依恋对异化力量勇敢的反叛。本文通过分析一个十六岁青少年面对社会异化力量的心理历程和实际行动,总结了抵抗异化的更具实践意义的方式,以期对当代青少年有借鉴和启发意义。
俄狄浦斯情结是弗洛伊德提出的一个精神分析学概念,自1918年在《爱情心理学》中公开使用以来产生了广泛的影响。它不仅作为精神分析理论的核心概念对弗洛伊德的学说至关重要,而且还在其他领域产生了重要的影响,例如,文学艺术领域和社会文化领域。经过弗洛伊德的后继者对俄狄浦斯情结长时间的使用,它的内涵也不断被丰富和拓展,其影响也日益深远。本文即是以俄狄浦斯情结为研究对象,通过两条线索、三种视野对俄狄浦斯情结的发展展开的研究,旨在达到对俄狄浦斯情结发展过程较为全面的认识。文章在此基础上分析了其在不同领域具有的价值,进而从总体上对俄狄浦斯情结进行总结评价并说明它的本质特性。通过从不同视野对俄狄浦斯情结分析、对比,获得对其本质特性的认识:它是社会文化内化于个体无意识中的实存精神现象,是不同文化语境中权力话语下基本的家庭结构关系。在不同的文化语境下它以不同的样式呈现出来,俄狄浦斯情结、代情结和美拉尼西亚社会中的弑母舅娶姊妹的欲望即是以不同的样式呈现于社会之中的典型代表。其中,对俄狄浦斯情结文学价值的阐述放在了俄狄浦斯情结的价值与评价一章中,根据其发展过程阐述了它在不同发展阶段具有的文学理论和文学批评的价值。对俄狄浦斯情结的研究即是在这两条线索和三种视野的统辖下展开的,研究的主要内容如下:第一,在个体无意识的原初视野下,分析了弗洛伊德建构俄狄浦斯情结的动因、它的基本内涵和“真实、幻想、概念和神话”的多重身份。通过分析其与神经症、性本能和人格结构的关系说明它核心概念的地位。克莱因通过早期焦虑探讨了婴儿心理的俄狄浦斯冲突。第二,在语言维度视野中,拉康将俄狄浦斯情结拓展为一个象征性的三元结构,并阐述了这个三元结构与拉康无意识、欲望和三界理论的关系。第三,社会文化视野下,主要阐述了俄狄浦斯情结具有的社会文化表征性。具体来说,在弗洛姆与马林诺夫斯基理论观念中体现了俄狄浦斯情结的父权制文化表征性;在反俄狄浦斯中,它表征了父权制下的资本主义社会文化;与代情结的对比中,体现了它的文化差异表征性。第四,说明俄狄浦斯情结的深远影响,分析俄狄浦斯情结在各领域中的价值和对其进行整体性评价。
The International Federation of Psychoanalytic Societies (IFPS) was established in 1962. The first 20 years of the Federation were a time when psychoanalysis was divided into so-called liberal and orthodox factions. The (then orthodox) International Psychoanalytic Association (IPA) did not admit all psychoanalytic societies, and some societies did not want to join it. In the IFPS, non-IPA-psychoanalysts from Europe, the USA, and South and Middle America came together to discuss their new approaches to psychoanalysis and to find ways to better cope with their patients’ problems. At the beginning an informal organization of autonomous societies, the IFPS persisted for 12 years without a charter. The first three secretary generals came from the German Psychoanalytical Society and greatly influenced the first few years of the IFPS. The IFPS held several international conferences, and new psychoanalytic societies became members. In 1977, after the VIth Forum in Berlin, the IFPS fell into an identity crisis. The conflicts centered on the assumption of responsibility, the authority of the members, and how to understand the aim and sense of the organization. This article deals with the theoretical background of the early IFPS and the development of its self-concept.
埃里希•弗洛姆是人本主义的马克思主义的重要理论家,一生著作颇丰。他的主要代表作有《逃避自由》、《自我的追寻》、《健全的社会》、《马克思论人》、《弗洛伊德思想的贡献与局限》等。弗洛伊德的精神分析学说和马克思主义学说是其思想的主要来源。作为一个精神分析治疗师,弗洛姆创造性地发挥了弗洛伊德的无意识理论,提出了自己的社会无意识理论,这也成为他的社会理论的基础。在研究人的心理状态时,他不仅考虑到了人的生理本能因素,更多地看到了社会历史文化因素对人的心理状态的影响。只有深入研究这些因素对人的性格结构的影响,才能理解现代人为什么要逃避自由,也才能看清现代资本主义社会的病态本质,从而寻求一种健全的人道主义社会。本文试图理清弗洛姆社会理论的逻辑进路,研究他的理论的核心基础和基本内容,发现从人性层面到社会层面的弊病以及解决之道。最后从总体上对弗洛姆的社会理论进行批判性的评价。第一章是阐述弗洛姆社会理论的生成背景和思想渊源,使我们对弗洛姆其人有一个整体上的认识和把握。第二章首先指出了弗洛姆社会理论的基础—无意识理论,其次探讨了社会理论的基本内容及其丰富内涵。其中,弗洛姆分析了现代人逃避自由的心理机制,并探讨了社会性格的两种类型。弗洛姆认为我们应当与世界建立起自发创造性的联系,用爱与理性的力量创造性地生活。在这里他重点强调了社会无意识和社会性格在联结经济基础和意识形态之间的中介作用。最后阐述了弗洛姆对病态社会的剖析及他对健全的人道主义社会的构想。第三章从马克思主义的视角对其理论进行了批判性的评价,分析了它的理论价值和局限性。
埃里希·弗洛姆(Erich Fromm)是20世纪著名的哲学家, 思想家和社会学家, 是西方马克思主义的代表人物之一。他综合了马克思的异化理论和弗洛伊德的人格分析学说并建立了审美化生存理论, 从人性角度出发, 透过资本主义经济繁荣的表象, 在哲学范畴内批判了西方资本主义社会全面异化的现象, 揭示了异化现象的形成原因, 并积极探索理想化生存社会的建构。弗洛姆审美化生存理论对现时代中国建设和谐社会、深化>以人为本<原则有着重要的借鉴作用和参考价值。论文主要分为三个部分:第一部分介绍弗洛姆思想形成的理论来源及现实背景。马克思的社会学理论和弗洛伊德的人格分析说对弗洛姆的影响很大, 个人的经历和时代的变迁使他积极地从哲学理论中寻找答案。弗洛姆通过对人的生存困境和社会的现实处境展开对资本主义社会生存危机的批判, 这也是弗洛姆生存思想的现实背景。第二部分系统地介绍了弗洛姆审美化生存思想的建构。以人性为起点, 首先分析了弗洛姆的人性生存论, 积极探索实现审美化生存的基础——生产性人格, 鼓励重生存的生活方式, 并提出理想社会模式的建构。弗洛姆认为只有通过从内到外地全面改革才能实现人的自由解放, 创建生产性人格, 建构审美化生存社会。第三部分介绍对弗洛姆审美化生存思想的评价。首先从人性理论和异化理论分析了审美化生存思想的空想性。其次分析了审美化生存思想的理论意义。弗洛姆审美化生存思想创建了资本主义批判的新维度, 并促进对人精神分析的新视角。最后介绍弗洛姆审美化生存思想对中国建设和谐社会具有重要的借鉴意义, 可以深化对>以人为本<原则的认识, 并积极地促进精神文明建设。弗洛姆审美化生存思想丰富和扩展了国外马克思主义的理论创新, 弗洛姆思想的形成受其生活时代的影响, 弗洛姆对资本主义的批判是不彻底的, 在不推翻资本主义私有制的前提下进行的全面改革也是改良式的。因此我们必须用辩证的历史的发展的观点看待审美化理论, 积极地探索和解决我们在和谐社会建设中遇到的挑战。
The birth of a child strongly influences the way in which we adults perceive life and, therefore, our inner world. This birth, or rather the expectation of it, initiates in the father a complex process, the paternal function. Despite being a common experience, there are many open questions regarding its development and its impact on the new father. We reflect here on paternal function and explore conscious and unconscious fantasies of the man facing new-found fatherhood. We propose that a kind of pre-Oedipal process has already begun during pregnancy. The new being’s mere existence inside the womb generates an exclusionary force that sets the father’s ambivalent feelings in motion. The overwhelming certainty of motherhood and the generation of the mother–fetus bubble develops in parallel with the uncertainty of the father, immersed in inner conflicts regarding what his relationship with the mother–child couple is and will be. He rapidly experiences how the child’s presence makes him an excluded third party, always longing to fully occupy the place he once enjoyed beside the mother. The baby enters a world where father’s strong ambivalence is already in place, facilitating and setting in motion a full development of the Oedipal process. Finally, some considerations are outlined on the potential influence of this complex ambivalence in large group reactions and the need to be remembered that humans have displayed since ancient historical times.
Spanish parliament recently issued a new law offering Spanish nationality to Sephardic Jews who so desired and could demonstrate a basic knowledge of the Spanish language and culture. This law attempted to redress a five-centuries-old injustice and was expected to unleash both criticism and praise. Surprisingly, reactions in the public or the press were minimal or absent. Reasons for this are explored through a qualitative study with focus groups, which showed ideas that can be grouped into four main categories: ignorance, justice, distrust, and fear. It is hypothesized that the predominantly silent response to the new law might be due to the fact that it touches on an extremely sensible issue: the historically fragmented Spanish identity. A position of negation is constructed, to avoid deep anxieties related to the fragile core of a collective identity built from many >others< forced to the refuge of an introspection that protects them from the conviction of not fulfiling the ideal identity status, known by all but reached by none. All those >others< have mixed their bloods with the Old Christians along the centuries, possibly transmitting a profound insecurity about their personal and collective identity that might contribute to understanding current social reactions.
Unresolved loss and unresolved trauma in adult mothers, and the commonly disorganized attachment pattern developed by their infants, have been repeatedly reported in longitudinal research literature as a crucial correlate or precedent of severe pathology. We describe and illustrate how unresolved loss and unresolved trauma are manifested in verbatim-transcribed language and how they are to be detected, so that psychoanalysts and clinicians in general are able to distinguish them and understand how such >states of mind< evidence the process of fragmentation they involve. We follow each example with a resolved transcript so it can be contrasted with a nonresolved case. We then describe excerpts of a taped >disorganized infant< – an example of infants who are usually babies of unresolved mothers, as shown during the Adult Attachment Interview. The analyst’s ability to identify and understand these >states of mind< and the subsequent sensitive reflection on the transcendental role of primary traumatic relations, which are involved in fear and the destructive dynamics of mental fragmentation – as seen in empirical research on attachment – can facilitate a resourceful integrative analytic scrutiny of the processes gone through by patients, and encourage the discovery of alternatives for working through the disturbing experience.
Theodor W. Adorno's mature thought can be characterized by the attempt to articulate what he calls a >new categorical imperative after Auschwitz.< By this, Adorno means that theory and praxis must be organized in such a way that the Holocaust does not repeat itself. This article argues that Sándor Ferenczi’s metapsychology is key to understanding Adorno’s attempt to rethink the nature of precisely such a new categorical imperative. One of the key themes of Adorno’s entire corpus is the problem of the “identification with the aggressor” – an idea that originates with Ferenzci rather than, as is commonly thought, Anna Freud. The Ferenczian dimension of Adorno’s thinking becomes particularly clear in Adorno’s thoughts on the question of freedom. In this context, Adorno engages in a psychoanalytically informed critique of the philosophy of freedom and a speculative philosophical critique of psychoanalysis. The fashioning of a >new categorical imperative< after Auschwitz entails a form of education directed towards a new form of Mündigkeit, one oriented towards contradiction, resistance, and a steadfast refusal to >identify with the aggressor.<
Anknüpfend an das Tagungsthema >Lust auf Zukunft trotz Sorge und Zweifel< wird versucht, von der Sozial-Psychoanalyse Erich Fromms her die Lust auf Zukunft mit Fromms Konzept der Biophilie zu begründen. Dabei wird die Lust auf Zukunft psychologisch als die dem menschlichen Leben inhärente primäre Tendenz begriffen, die konstruktiven Lebensmöglichkeiten zur Entfaltung zu bringen. Diese primäre Tendenz kann aber durch psychische Anpassungsleistungen an bestimmte wirtschaftliche und gesellschaftliche Erfordernisse geschwächt werden. Dies wird an den von Fromm analysierten Sozial-Charakterorientierungen sowie an dem vom Autor beschriebenen ich-orientierten Charakter verdeutlicht.
Ein selbstbestimmtes Leben zu führen, das sich von keinen äußeren und inneren Vorgaben einschränken lässt, gleichzeitig aber hohe Ansprüche an Selbstoptimierung und Selbstverwirklichung zu realisieren versucht, zeichnet vermehrt das Leben von vor allem jungen Menschen aus, die therapeutische Hilfe suchen. Was bringt sie dazu, ihr Leben so einzurichten, dass sie sich mit Grenzen und Selbstbegrenzungen so schwer tun und sich nicht mit weniger begnügen können? Der folgende Beitrag fragt anhand der Psychoanalytischen Sozialpsychologie Erich Fromms nach den Ursachen für die Entwicklung eines neuen Sozialcharakters, der sich die digitale Technik und die elektronischen Medien zunutze macht, um selbstbestimmt, ungebunden und ohne Rücksicht auf Vorgaben und Maßgaben Wirklichkeit neu, anders und besser zu ‘schaffen und dabei vor der eigenen Persönlichkeit nicht Halt macht. Der Fokus der Ausführungen liegt dabei nicht auf den sich daraus ergebenden klinischen Fragen, sondern auf den pathogenen Auswirkungen dieser Sozialcharakterbildung in den Psychen der Vielen. Die Frage der Unersättlichkeit - des Nicht- genug-bekommen-Könnens — ist so alt wie die Menschheit. Sie wurde traditionell vor allem unter dem Begriff der Gier erörtert, und zwar einer Gier, bei der man trotz Befriedigung nicht satt wird. Dass man Hunger hat und deshalb eine Gier spürt, ist etwas sehr Natürliches; dass man die Gier befriedigt und sich dennoch unersättlich erlebt, verweist auf eine charakterologische Gier und bedarf einer psychologischen Erklärung.
Erich Fromm was central to the Frankfurt Institute of Social Research under the direction of Max Horkheimer, but the works of each author, while handling at times similar issues, took different paths. The article’s aim is to analyze how Horkheimer’s anthropology, which would be of importance in Dialectic of Enlightenment, was built as the author embodied in his essays elements of Fromm’s social psychology, albeit overcoming some of its limitations, as well as suggesting new potentials of critique.
The fictional protagonist of the Lionel Shriver novel, >We need to talk about Kevin<, massacred nine classmates, his father and his sister with a bow and arrow. He murdered them just before he turned 16, to avoid being prosecuted as an adult. He spared the life of his mother, a kindred spirit, cold, arrogant, who would recognize the depth of his hatred and nihilism. Kevin's maternal grandfather was born in a concentration camp during the Armenian genocide. His mother, Eva, a tough, independent woman, loathed being pregnant and the process of giving birth. Kevin was a demanding baby and then a cruel child. Eva kept telling her husband that she found Kevin's malignity troubling, but he only wanted to see the charming, vulnerable side of the boy. Was Kevin born a sociopath or did he become one due to his experiences in utero and beyond? In this paper, I elucidate how temperamental features, inadequate parenting, transgenerational trauma, and oppressive gender relations created the perfect storm from which Kevin's personality developed. Finally, I will discuss how Eva and Kevin struggled to repair their relationship after the murders, and consider whether forgiveness and reconciliation are even possible after such a heinous act.