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评论家及学者对乔纳森·弗兰岑及其作品的关注与日俱增,一度引发>弗兰岑热<。作为弗兰岑的代表作之一,《自由》(2010)探讨了诸如自由、环境保护、战争、人口过剩等关乎人类生存发展的重要问题。国内外有关《自由》的研究已取得一定成果,但关于该小说逃避主题的研究有待进一步深入。基于埃里希·弗罗姆及段义孚关于>逃避<的研究思想,本文拟从逃避自由、逃避现实与逃避动物性三个方面对该小说中的逃避主义进行深入的分析与研究。分析人类所面临的自由困境及积极自由的实现,阐释逃避现实的双重内涵,并探讨道德与人性在规避动物性方面的重要意义,最后指出《自由》中的逃避不仅仅只是消极逃避,也是一种积极的回归与自我实现的方式。论文分为六个章节。第一章,引言,主要对与作家作品相关的背景进行简单介绍,梳理国内外已有的研究成果,并指出论文的研究目的与研究意义。第二章,理论框架。主要对埃里希·弗罗姆的《逃避自由》及段义孚的《逃避主义》进行介绍,并梳理出有关逃避的主要准则,为论文第三章至第五章是论文的主体分析部分。在第三章,从权威主义与破坏分析探讨了逃避自由。在第四章,从迁移与想象分析探讨逃避现实。在第五章,从规避动物性与呼吁人性分析探讨了逃避动物性。第六章,结语。归纳总结逃避主义在该小说中的体现,点明逃避在该小说中的复杂性及积极意义。
托马斯·品钦是当代美国文坛最著名的后现代作家之一。他的作品以奇谲诡异的构思、百科全书式的叙述、神秘怪诞的情节和富含哲理的隐喻而著称,颇具影响力。《拍卖第49批》是品钦的第二部小说,虽是他所有长篇小说中篇幅最短的,却有着>体小而才华横溢<的美称。小说围绕一位受过高等教育的年轻太太(奥狄芭·马斯)追寻神秘组织特里斯特罗的故事而展开。该小说自问世以来就引起了批评界的广泛关注,并在1967年获得由全国文学艺术学会颁发的>理查德与希尔达·罗森塞尔基金奖<。这部小说写于20世纪60年代,是美国历史上政治和社会最动荡的10年。在此期间,毒品文化兴起,越南战争,摇滚革命同时爆发。这也是约翰·F·肯尼迪和马丁·路德·金被暗杀、各种民权运动以及女权运动突起的时期。这部小说充分展现了这场文化运动,描绘了一个碎片化的社会。《拍卖第49批》弥漫着一种无处不在的文化混乱感,生动地描绘了当时美国文化和社会的方方面面。本论文将结合熵定律,并借用弗洛姆的相关理论,探讨《拍卖第49批》的现实意义和独特价值,揭示品钦小说所反映的后现代熵化社会中人类的生存困境。本文首先是分析文中后现代熵化社会的特征,如支离破碎的亚文化,扭曲的信息传递和无效的交流系统,病态混乱的美国社会。其次是分析文中人物所遇到的生存困境,主要是人的异化和物化,情感的孤独,真爱的缺失,自我身份认同的焦虑。然后分析品钦给出的解决方案以及他提出的社会改良政策,包括追寻的意义,交流的重要性。最终得出结论,品钦带着强烈的人文关怀,揭示了社会的熵化现状和现代人的生存困境,从侧面反映出他对极权的蔑视、对现实的关注和对人类终极命运的思考.
In this article we will explore three important themes: (1) Fromm's anti-objectivistic perspective which stands for the idea that the other Being should not become an object in analysis; (2) the central idea of the relatedness and the relational dimension in the psychotherapeutic practice; (3) in the last part we will analyze the existential-ontological level which is manifested in analysis. We will focus our attention on the different ways in which Fromm as a psychoanalytic thinker, social critic and humanist can help the therapists to include the existential and social dimension in the psychotherapeutic work.
2018年教育部联合国务院扶贫办印发了《深度贫困地区教育脱贫攻坚实施方案(2018-2020年)》(以下简称>方案<),方案进一步聚焦深度贫困地区的教育扶贫,力图用三年时间确保深度贫困地区如期完成>发展教育脱贫一批<任务。其中明确提出要加强乡村教师队伍建设,特别强调了>三区三州<乡村教师生活补助政策的落实,达到稳定和吸引优秀人才长期在乡村学校任教目的。尽管国家大力保障贫困地区乡村教师生存,但深度贫困地区的乡村教师在物质需要、精神需要及职业需要等生存境遇方面仍存在亟需解决的问题。本研究基于深度贫困地区乡村教师生存境遇的问题,选取了云南省怒江傈僳族自治州(以下简称>怒江州<)的贫困且是多民族聚居的F县为调研点。乡村教师对乡村教育的发展起着重要作用,云南省怒江州乡村教师生存境遇直接关系该州乡村教育的稳步发展。本文对怒江州F县乡村教师进行观察与深度访谈,借鉴弗洛姆对人的生存境遇的理论探讨,根据弗洛姆对人的生存需要分类,从调研实际出发,归纳概括为物质需要、精神需要、职业需要三方面以分析乡村教师生存需要。具体内容包括工资福利、住房交通、婚姻与工作、身体健康、工作压力、职业成就感、社会地位等七维度。在访谈与观察中发现,乡村教师在生存需要上依然存在问题亟待解决,且生存矛盾逐渐凸显。首先,深度贫困地区乡村教师的物质条件还比较差;其次,深度贫困地区乡村教师精神需要尚未满足;第三,深度贫困地区乡村教师职业选择自由缺失。此外,生存需要不满足导致了深度贫困地区乡村教师的生存矛盾问题凸显:工资待遇与当地公务员存在较大差距、福利津贴仍待进一步改善、身心健康尚未得到足够关注;在工作、社会地位、自我提升方面,当地的教师编制仍沿用旧时编制造成乡村教师工作负担重,且职称评聘尚未充分提升教师积极性,乡村教师社会地位较低等现象。以及工作时间长、工作负担重,教学压力大等问题依旧存在。另外,部分乡村教师存在职业成就感较低、自我意识比较弱、自我认同感不足等问题。弗洛姆认为要满足人的生存需要及解决人的生存困境,需要从人在生物学上的弱点、人>历史的二歧<和人>生存的二歧<三方面分析,回归到社会、经济、文化三者对人生存境遇的影响进行阐释。因此,本研究通过对怒江州地理环境的观察,傈僳族作为主体民族的民族历史文化追溯,怒江州乡村教师自我意识的探究,分析影响深度贫困地区乡村教师生存境遇的因素:第一,作为深度贫困地区的怒江州,其恶劣的自然地理环境、缓慢发展的经济环境影响乡村教师物质需要包括生存条件、工资福利等的满足;第二,多民族聚居地的民族文化环境影响乡村教师精神需要的获得;第三,长期处于封闭环境导致怒江州乡村教师自我意识弱,自我更新、自我提升等认识不够。以上诸多原因共同影响了乡村教师的生存境遇。基于以上对怒江州乡村教师生存境遇存在问题与影响因素的分析,本文提出改善深度贫困地区乡村教师生存境遇的措施:首先,加强政策倾斜。从政策、制度层面提供保障,保障乡村教师应有权益。其次,促进深度贫困地区文化建设。建设乡村文化、吸纳民族优秀传统文化,丰富乡村教师的工作与生活。第三,给予经济支持。努力缩小乡村教师与当地公务员的工资差距,并适当增加乡村教师福利。此外,给予深度贫困地区乡村教师爱的关注,积极促进乡村教师建立与他人、与外部环境联系,以提升乡村教师自我意识。最后,深度贫困地区的乡村学校在管理中应加强对教师的人文关怀。
Erich Fromm’s analysis of >pathological normalcy< offers promising social-theoretical resources to help transcend the contemporary, >domesticated<, diagnosis of social pathologies. This article commences by briefly tracing the numerous limitations of the current orthodoxy, epitomised by the recognition-cognitive >pathologies of recognition< approach. A sympathetic reconstruction of Erich Fromm’s diagnosis of pathological normalcy is then presented as a promising palliative. The strengths of Fromm’s social-theoretical framework are then outlined: Fromm’s scholarship presents a structure through which objectively inadequate and contradictory social conditions can be diagnosed, while emphasizing their important connections to the social-psychological pathologies which sustain them. The efficacy of Fromm’s approach is then defended against post-modern and social-constructivist critiques. This article thus supports the rehabilitation of Fromm’s work within the sociological mainstream as an important antidote to the ‘domesticated’ framing of social pathology which continues to dominate contemporary scholarship.
This essay explores the psychoanalytic sanitarium (Therapeutikum) directed by Frieda Fromm-Reichmann and Erich Fromm in Heidelberg from 1924 to 1928. The Therapeutikum aimed to combine adherence to Jewish ritual with psychoanalytic practice and radical politics for a group of GermanJews who were rethinking their Orthodox backgrounds in light of new intellectual and political currents and modern sensibilities. Visitors to the sanitarium included many leading German-Jewish thinkers, and Heidelberg’s proximity to Frankfurt placed the Therapeutikum in the orbit of the Institute for Social Research and near a major hub in the renaissance of Jewish learning then occurring. At the centre of the article is a discussion of essays by Fromm-Reichmann and Fromm that subjected Jewish ritual (kashrut and shabbat) to psychoanalytic investigation. Appearing in Imago in 1927, the articles marked the two writers’ public break with Orthodox Judaism. This essay argues that the Imago articles marked a crucial moment in the political, intellectual, and religious history of German Jewry. Even if the Fromms’ synthesis of Freudianism, radical politics, andJudaism was conceptually shaky, their sanitarium illustrates the centrality of psychoanalysisças a sensibility, a hermeneutic and above all away of creating social and communal bondsçto a generation of GermanJews navigating the challenges of German and Jewish modernity.
纳博科夫文学心理学是近几年文学研究的新领域。纳博科夫认为弗洛伊德的精神分析荼毒了人类的精神世界、抹杀了人们的想象力,他所评析的艺术必定存在性象征,所讨论的话题永远离不开作家的儿时情结,是个庸俗、非理性、不懂美学的>维也纳巫医<。纳博科夫常在他的小说中以弗洛伊德理论为诙谐模仿对象,导致他笔下的人物多呈现性格执拗、极端处事、非常态化的心理特点,他的小说也因此被文学评论界评为>心理学小说<。本次研究试图结合作家的文体风格、故事情节、人物性格以及作家在访谈中有关批判弗洛伊德的精神分析部分,从镜像>主-客体<理论、两性图腾、力比多能量等视角,以思辩性理论为主,实证性质性工具为辅,分析作者诙谐模仿精神分析的用意。通过对纳博科夫长篇小说运用澳洲公司所开发的质性研究软件Nvivo8.0编码归类,总结作者所著的小说里持有的心理学观点主要集中在>存在、时间、记忆、梦、性、爱情<这六项心理学主题。另外,作者所运用的文体技法也巧妙的将这六项主题融汇其中,使作品传递的思想更加多元。本次研究基于理论思辩的基础可知,作家的意识并非等同故事中>我<的意识。拉康学派的>镜象<理论充分在纳博科夫所塑造的双重>我<中得到证明;纳博科夫所持有的>双重世界<概念,也在每部小说的心理学主题上得到呈现。进一步采用质性研究工具比较心理学理论与小说情结核心观,发现二者观点并非完全一致,深入分析可知纳博科夫文学所蕴藏的心理学思想分别有:存在主题:拉康的主-客体>镜象<理论成为纳博科夫>双重世界<观的基础,它所表现的游戏思维模式隐藏这样一条法则,即>主-客体<意识的所占比例与自我认知、行为、性格息息相关。时间主题:分别以实验心理学、现象心理学理论为依据,阐明时间存有两种特性。动态性时间与个体的有意注意、直接经验有关;静态性时间与个体意识所处的客体空间属性有关。记忆主题:以弗洛伊德精神分析引论为基础,对于主体而言,个体意识流的运作与记忆属性有关;对于客体而言,记忆瞬间的储存模式与欲望下的功利主义有关。梦主题:以精神分析拉康>镜象<理论为基础,弗洛姆的人本主义为目标,阐述梦的产生机制,即主体意识与客体环境通过无目的的组织、重构,最后帮助个体更好的认识自我,实现人类的社会属性,区别于自然界的动物属性。性主题:将精神分析、进化心理学作为依据,阐述主-客体意识在两性关系中所起到的作用。对于主体意识而言,自然造就个体适应群体的>性<繁衍法则;对于客体意识来说,性适配器在一定程度上可改变两性关系的所属地位。爱情主题:继性章节理论为前提,分析主体意识在两性关系所起的作用,实乃>自私<的物质之爱;客体意识在两性关系所起的功能,是伴有>利他<主义、情感、能量协调的精神之爱。而主体意识与客体意识共同结合而形成的意志之爱,则是纳博科夫最为称赞的崇高之爱。总结,纳博科夫所主张的文学宗旨是具有>镜像<般的现象学,及精神分析学派所主张的内省意识观意义,它们分别在>主体<与>客体<的意识中发挥作用。纳博科夫小说所隐藏的六个心理学主题思想,其理论分别涵盖了精神分析学、现象心理学派和人本主义心理学,为作者所坚持的>双重世界<观,即>主-客体<的意识奠定基础,同时也预示作者所想表达的>棱镜<艺术意义。此次研究所采取的一系列方法,也为今后的文学诠释学提供借鉴,对今后研究纳博科夫文学、作家心理学思想提供宝贵的理论依据。
Trauma is the subject of increasing attention in contemporary psychoanalysis. Its complexities will be explored in a clinical case, emphasizing traumatic experience and unconscious conflict across developmental phases. The patient, a young adult white man began analysis complaining of anxiety and depression. Born to adolescent parents, he had experienced infantile stress and childhood traumatic illness. Needy, greedy, and dependent, he was gratified by the frequency and intimacy of psychoanalysis. Genetic interpretation and reconstruction were particularly important in the analytic process. Analytic progress with attenuation of unconscious conflict and developmental transformation proved enduring after termination.
Review Jonathan Sklar: Dark times. Psychoanalytic perspectives on politics, history and mourning
(2019)
The vacuum of kidnapping
(2019)
All forms of kidnapping are presented in this paper, as is their psychodynamic underpinning affecting human behavior: abduction with or without ransom, political kidnapping, kidnapping by well-organized criminal groups, human trafficking and governmental kidnapping, which all highlight the important crises in the major decline in ethics and values. Apathy, fear, and insecurity lead to an increase in dependencies on substances, psychosomatic problems, and depression, which result from the suffering of this >vacuum of kidnapping.< The author wonders, >Has right to live in peace been kidnapped?<
A client who wants his story to be made into a case history presents for psychoanalysis. An artist all his adult life, he expresses his sexual trauma through his art. His more recent artistic output is in the form of avant-garde video montages. The analysis stalls, becalmed by a failure to understand a circumcision event, a punishment for sexual expression. If Ferenczi and the Budapest school model learning from therapeutic errors, freedom of thought, sincerity, and experimentation, then this case history illustrates those. Real sexual trauma and a real circumcision event are entangled with fantasy and art in attempts to come to terms with them. The circumcision event was better understood with multiple readings of Carlo Bonomi’s work, which became part of the analysis. The wider Ferenczi community also became part of the story of the analysis, and in a kind of mutuality the analysis wants to make a contribution to that body of knowledge.
Relational and field theories have much in common, despite divergent foundations. In this paper, several areas of divergence are selected, including the structure of the field as a relational matrix or as an unconscious joint fantasy of the couple; the fate and form of insight; and the nature of the unconscious as relational or ubiquitous. Differences in cognitive and attentional sets are identified and linked to different modes of insight. Using a clinical vignette, these divergences will be illustrated with an attempt to compare and contrast the two approaches through a discussion of how each lens highlights, expands, or forecloses different features of the analytic process. A mode of conceiving the unconscious as unstructured and multiple in potential is offered to reconcile divergent assumptions in therapeutic action. A consideration of Sandor Ferenczi’s clinical emphasis on relaxed technique, elasticity, and especially mutuality suggests that he would have been a field theorist were he among us today.
The infant observation presented in this paper was conducted weekly for two years. Through an extensive use of clinical vignettes and personal and theoretical considerations, this article aims to highlight that both harmonies and pauses, as well as interruptions and dissonances, can be present in early interactive exchanges, forming the fabric of a relational piece of music that is not always as harmonious as might be desirable. The role of the father in moderating problematic interactions between the mother and her child is also examined.
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.<
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.
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.
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.
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。
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。
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。
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.
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
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。
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<.
《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。
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.
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.
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。
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。
>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]
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.
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.
Fromm was one of the first psychoanalysts to deal with the crisis of civilization. His ideas about human nature, the social character and the social unconscious, the pathology of normalcy and the ideal of productivity are important. Fromm criticizes industrialism for its unrealizable promises of freedom and happiness, which correspond to an ideology of growth and progress. The satisfaction of >false< needs and desires does not lead to human well-being.
Fromm's Contribution to the Analysis and Critique of the Ongoing Rise of Right-Wing Movements
(2019)
One of the most important political changes in Europe, the USA and beyond is the growth of nationalistic parties and authoritarian structures within states. This contribution aims to demonstrate how a Frommian perspective on basic psychological needs, asynchronicity and alienation could contribute to a social-psychological understanding of nationalistic trends. At the end of the paper, we present some conclusions drawn from this social-psychological point of view concerning the development of a sane society.
The work of Erich Fromm is often overlooked in contemporary feminist thought. Yet important areas of relevance—his critiques of symbiotic love and sadomasochism, advocacy of mutual recognition, and objections to patriarchal presumptions in Freud’s work—render Fromm’s thought useful for feminists. Disadvantages adhere in Fromm’s ideas too, including sexist language and biologically-tinged maternalism. However, this paper reinterprets these problems to advocate for rediscovering both Fromm’s feminist and humanist aspirations.
Fromm’s necrophilous character is evident in state and governmentally run psychiatric hospitals in the United States. Rigid over-reliance on behavioral interventions can be seen as defensive posturing against the terror of uncertainty when confronted with psychosis. Clinical vignettes with institutionalized schizophrenic adults are presented. A plea is made for clinicians to work from a position of respect and love to fight the dehumanization that can result when a psychoanalytic mindset is abandoned.
The Many Prisons of Women Predestined to Commit a Crime. Sadomasochism as a Female Survival Strategy
(2019)
This is an approach to Mexican female delinquency from a Frommian sadomasochism and a non-punitive criminal justice perspective, based on autobiographical life stories written by women confined in Mexican prisons. Those women have always lived in a society which assaults them in a thousand ways and treats them with inequity; whatever their crime, they are not judged with a gender perspective. Almost all are poor, many of them are mothers forced to abandon their children to serve their sentence behind bars in despicable conditions, accused of crimes that many times they commit induced by their partners' behavior against them.
Erich Fromm’s life during the 1930s, his confrontation with Nazism and his family’s experience of the Holocaust is explored. The impact of this period on his writing, especially Escape from Freedom is considered. The current political situation, in which anti-Semitism has increased and minorities are persecuted makes the examination of Fromm’s experience of persecution and exile especially relevant. The author uses his own German family history and his discovery of his grandfather’s Nazi past to examine the importance of Fromm’s analysis of authoritarian tendencies in Germany in the early 1930s.
In this paper I compare Fromm’s account of social transformation with that of Alain Touraine. I argue that although there are many points of connection between Fromm’s account of >the art of living< and Alain Touraine’s account of the >Politics of the Subject,< Fromm ultimately goes beyond Touraine at many points, offering a more detailed explanatory account of how individual transformation is related to the larger, but related, goal of social transformation. I conclude that Fromm’s often overlooked account of the mechanics of individual change ought to be returned to in the process of reinvigorating social theory and practice.
The aim of this paper is to examine post-truth politics using Erich Fromm’s theory of narcissism and showing a route towards a sane society in Fromm’s sense. Post-truth situations are generated by negative synergistic effects between narcissistic psychological tendencies and social media. Both of them have so-called filter bubble effects which segregate people from inner and outer reality. The process of integrating an unknown experience or reality into the self produces a new experience. That is a definition of Fromm’s love and the way to overcome narcissism.
In my overview of the development of Fromm's theories, I show, first of all, how Fromm and his theory of relatedness and social character aimed to understand the individual and society in a different way from what was usual at that time. Secondly, I expound how relevant the often ignored social psychoanalytical approach is for current thinking in terms of relatedness, and how open his approach is to insights stemming from human biology.
This paper highlights the relevance of Erich Fromm’s concepts of social character and social change to offer a more nuanced understanding of the neo-liberal inter-generational traumatic legacy of loss of stable work, changing worker gendered identity, disrupted affect, community engagement and historical memory within a global context of insecure labour and emerging neoliberal forms of social character in the aftermath of massive redundancies and unemployment experienced recently in some post-industrial working class communities in the UK.
In the social sciences, there are different point of views on how social change has an impact on good leadership in contemporary societies. As a contribution to this debate, this article builds on basic ideas of the humanistic approach of Erich Fromm and highlights the associated possibilities for an adequate understanding of contemporary leadership demands. Key narratives and open questions related to challenges for leadership in contemporary societies facing digital transformation are evaluated from a Frommian perspective.
A longitudinal study of early attachment and social character development of 14 Nahuat mother-infant dyads -since the infants were 11 months, having assessed them at 9 years of age and again in their late adolescence- show a significant improvement on the youngsters’ emotional development. The study conducted by the Seminario de Sociopsicoanálisis within a 40-year-long humanizing project in the village, called >Intercultural Participation Project,< suggests the benefit of promoting the rescue of their indigenous Nahuat culture and tradition.
Introduction
(2019)
Mainstream social science has been blindsided by the rise of Trumpism and broader growth of authoritarian populism. We make the case that Frommian work is desperately needed inside the core of contemporary social science theorizing by examining social character theory up against and alongside the concept of habitus developed by French sociologist Pierre Bourdieu. Both Fromm and Bourdieu were concerned with the human costs of social change and economic development, Fromm with his writings on advanced capitalism in The Sane Society (1955a) and on Mexican village life in Social Character in a Mexican Village (with Michael Maccoby, 1970b), and Bourdieu with his extended studies of peasants in Algeria during the French colonial war of the 1950s and early 1960s. We will compare and contrast the theory of social character developed in the Mexican study with Bourdieu's concept of habitus, and discuss what Fromm's ideas can add to Bourdieu-influenced critical social science.
In the first part, the article reconstructs, through the idea of >pathology of normalcy,< Fromm's critique of the cultural foundations of contemporary capitalism. In the second part, it is carried forward through the concepts of >social character< and <alienation,< in order to understand how the late twentieth-century capitalism deepens an anti-humanist culture as never before. Finally, in the conclusion, it seeks to demonstrate how Fromm anticipates some essential features of the critique of capitalist culture, later analyzed by critics of the >new< capitalism, such as Axel Honneth, Richard Sennett and Boltanski & Chiapello.
Erich Fromm had developed a dialectical approach on alienation phenomena in work. On the one side he criticizes today’s poor working conditions and on the other side he shows productive orientation in work. In my essay I will discuss empirical and theoretical contributions of social-psychological research in this Frommian perspective.
Self-Conscious Person Above Social Pressures: Erich Fromm's Guidelines for Individual Liberation
(2019)
Erich Fromm succeeded in embracing with equal depth all the main aspects of human existence: unconscious dynamics, social formative influences and self-determination of the human being as a conscious agent. This last aspect of Fromm’s heritage allows us to speak of him as an existentially minded thinker. His analysis of human situation, theory of existential needs, view on human nature as undefined, theory of freedom and theory of being as opposed to having make a priceless contribution to the existentialist line of thought.
The paper presents a study of the social character of 16 people with an adapted version of the social character questionnaires developed by Erich Fromm and Michael Maccoby (Fromm & Maccoby 1970b) and Rainer Funk and colleagues (Fromm-Gesellschaft 1995). The difficulties during the analysis of the responses are described and the main cultural differences that are responsible for these difficulties are analyzed.
This paper explores Fromm’s dialectic analysis of power relations as it applies to the dynamics of change at the societal and personal levels. First, the paper discusses the use of empirical research—system justification theory—to test the impact of socio-psychological and structural resistances to change. Second, it looks at the concept of The Social Third to illustrate Fromm’s clinical approach around connectedness, subjectivity, narcissism, internalization of normative structures and the centrality of the concept of social character in shaping the dynamics of change.
Concepts from Self-Determination theory are related to Fromm’s conceptualizations of existential human needs and human strengths. Empirical findings seem to support Fromm (1955a) in stating that socio-economic environments which embody particular values will influence psychological well-being, health and social relations of consumers. Further, empirical studies on effects of working in democratic enterprises and experiencing a sociomoral work climate upon employees’ attitudes and behaviors will be presented. All in all, the findings support Fromm’s vision of a humanization and democratization of work.
Universality is being deconstructed within contemporary social struggles. Focusing on struggles around the discourse on refugees and the nation, and so-called >welcome culture< in the German context in particular, questions arise regarding the emancipatory potential of emerging narratives of a contested common ground (Hark et al. 2015). This article proposes Erich Fromm's understanding of >radical humanism< (1968a) and its line of argumentation towards >global solidarity< (Wilde 2013) instead of national >group narcissism< (Fromm 1964a) as a normative base to evaluate the emancipatory value of emerging narratives.
This paper shows that Fromm's discussion is curiously connected to the tradition of American individualism. In Escape from Freedom, Fromm suggests that authoritarianism derives from aloneness as a result of modern individualism and entrusts his hope in democracy for spontaneous activity and solidarity. But why is spontaneous activity and solidarity hopeful in democracy? The interesting thing is, this conclusion is close to the discussion of Alexis de Tocqueville, who also regarded spontaneous relationships as an important foundation of democracy. Based on Tocqueville's insight, there is a tradition in sociology that argues for the relationship between democracy and individualism, such as David Riesman's The Lonely Crowd and Robert Bellah's Habits of the Heart. This paper attempts to show how Fromm was influenced by the tradition of American individualism and discusses Fromm's impact on later American individualism studies.
弗洛姆在其《逃避自由》一书中认为>逃避自由<表现了人类普遍的病态心理,造成了病态的社会,而且贯穿了当代资本主义的整个进程。他想要表达的主题是:逃避孤独,放弃自由。他认为孤独和自由是一对双生胎儿,逃避孤独和追求自由一样,都深深的植于人的本性中。当二者发生冲突时,人们启动了逃避心理机制,逃避孤独的同时也放弃了自由。但这种逃避在理论上是行不通的,实践也证明这种逃避不仅是失败,更是一种灾难。通过学习弗洛姆在社会微观层面上的心理学分析与马克思在社会宏观层面上的社会批判及建构之间找到寻找自由的契合点,不仅能够加强我们对马克思自由观的科学性的认识,也能增强我们对整个人类自由解放的信心,力求树立正确的自由观,实现人的全面发展。