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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.
The author explores the relationship between Sándor Ferenczi and Sigmund Freud in the light of their correspondence. This allows us to see how Freud was able to offer and create for Ferenczi a >professional and personal home< that enabled the latter to find a much more meaningful and creative contact with himself. According to the author, this experience played an important role in Ferenczi’s later readiness to offer to and create with his patients a similar >psychoanalytic home.< As Freud was not able to share such clinical research work with Ferenczi, a conflict developed between them whose nature has occupied psychoanalysts ever since, and whose seeds can be found in the 1246 letters that they exchanged between January 1908 and May 1933. From this point of view, Ferenczi’s Clinical diary (written in 1932 and published only in 1985) can be seen as the continuation of the dialogue they had entertained for so many years, as well as Ferenczi’s attempt not to give up the “professional and personal home” that they had created together.
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.
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。
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.