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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。
A libertação dos oprimidos [The liberation of the oppressed] [La liberación de los oprimidos]
(2019)
Este texto teve por objetivo refletir sobre o conceito de liberdade e libertação, a partir do que disse Paulo Freire em Educação como Prática da Liberdade (que ele chama de >introdução à Pedagogia do Oprimido<) e Pedagogia do Oprimido. A nosso ver, como o conceito de liberdade foi especialmente sugestionado por Erich Fromm, trouxemos para o debate a sua problematização. Identificamos que Freire, de certa forma, vai preterindo a ideia de liberdade, usada inicialmente para significar as ideias de Fromm, e se volta especialmente às ideias marxistas. Isso demonstra o investimento de Freire na libertação dos oprimidos, onde reside quase todo propósito de sua pedagogia, cuja principal obra, Pedagogia do Oprimido, está completando cinquenta anos.
Las prácticas de consumo han estado históricamente asociadas con las emociones, siendo dadoras de status, orgullo, prestigio, satisfacción, vergüenza. En este sentido, el presente escrito tiene por objetivo rastrear en algunos trabajos teóricos, el modo en que el consumo –como práctica social- ha estado fuertemente relacionado con las emociones de los sujetos. La estrategia expositiva será la siguiente: en primer lugar se hace un recorrido teórico que escinde el consume de las necesidades vitales y de la noción de utilidad. En segundo lugar se consideran los trabajos de Erich Fromm (2013) y de Colin Campbell (1983), en cuyos desarrollos las emociones presentan un lugar central en vinculación con procesos económicos y sociales. En tercer lugar – acercándonos a una perspectiva más actual –, se buscará delinear los rasgos del >hombre de consumo del siglo XXI< (Scribano, 2015). Por último, se harán unas reflexiones a modo de cierre.
U radu pokušavam primijeniti Frommov pojam spontanosti na Foucaultovu teoriju sustava represije. Ovom analogijom pokušava se iznova sagledati Foucaultov problem slobode, pomoću pojma koji Foucault uglavnom zanemaruje. Osnovna je teškoća takvog pristupa u različitim polazištima dvojice autora pri analizi uzroka ljudske podčinjenosti kroz povijest. Unatoč tome, članak će pokazati da je moguće pronaći točku konvergencije između Fromma i Foucaulta: oba autora opisuju svojevrsni bijeg pojedinca prema institucijama moći. Bilo da su te institucije formaliziranije ili rudimentarnije, raspršene ili centralizirane, zajednička im je osnova represija utemeljena na izbjegavanju bilo kakve spontanosti.
Between Thanatos and Eros: Erich Fromm and the psychoanalysis of social networking technology use
(2019)
Social networking technologies have become a ubiquitous framework for social interaction, serving to organise much of the individual’s social life. Such technological structuring affects not merely the individual’s psyche (as a psycho- technics), it also affects broader aspects of society (as a socio-technics). While social networking technologies may serve to transform society in positive ways, such technologies also have the potential to significantly encroach upon and (re) construct individual and cultural meaning in ways that must be investigated. Erich Fromm, who psychoanalytically describes humans as a product of their society and the economic systems within that society, may provide insight into the influence of social networking technologies in contemporary society. He sees the relationship between the individual and society as being in a constant state of dynamic change. Utilising Fromm’s psycho-societal insight, social networking technologies are shown to conflate and confuse the relation between Thanatos and Eros – the Thanatos of a lifeless and consumerist agenda-filled mechanisation, and the Eros associated with social engagement. Thanatos and Eros are tied together via social networking technologies. This results in, firstly, social networking technologies functioning predominantly to further capitalist agendas through the monetisation of these technologies – particularly in terms of linking commodity fetishism and the foundational social drive of the individual. Secondly, social networking technologies mechanise human action according to predictable behavioural paths through the use of these technologies, especially in terms of how socialisation is possible via these technologies (shaping how platonic and romantic relationships may take place in the contemporary world). Such a mechanisation of interpersonal engagement contrasts with Erich Fromm’s assertion that interpersonal relations (vis-à-vis love) are not “mere emotion”, but rather represent an interpersonal creative capacity and interplay. Fromm’s psycho-societal insights will show how contemporary individuals may take independent and responsible rational action to establish accountable and psychologically beneficial ways of engaging with others through social networking technologies.
[...] On this basis, we determined that 231 human genes under study are subject to natural selection against under expression (significance p < 0.0005), which equally supports the human tendencies in domination and subordination such as the norm of a reaction (plasticity) of the human social hierarchy. These findings explain vertical transmission of domination and subordination traits previously observed in rodent models. Thus, the results of this study equally support both sides of the century-old unsettled scientific debate on whether both aggressiveness and the social hierarchy among humans are inherited (as suggested by Freud and Lorenz) or are due to non-genetic social education, when the children are influenced by older individuals across generations (as proposed by Berkowitz and Fromm).
Das Phänomen des Postfaktischen lässt sich in Anlehnung an Erich Fromm als einen modernen Fluchtmechanismus verstehen. Es handelt sich beim Postfaktischen um eine Flucht vor der Freiheit – eine Flucht vor dem freien und eigenständigen Denken und Handeln, dem sich das Individuum in der Moderne entziehen möchte, weil es sich selbst als ohnmächtig wahrnimmt. Allerdings unterscheidet sich diese Flucht von den bei Fromm noch als dominant beschriebenen Fluchtmechanismen ins Autoritäre bzw. Konformistische. Im Unterschied zu diesen ist die Flucht ins Postfaktische nicht mehr dadurch gekennzeichnet, dass sich das Individuum der Welt anpasst und unterwirft – vielmehr wird stattdessen die Welt angepasst und dem Selbst unterworfen. Ähnlich der Selbst-Verleugnung bei Fromm ist auch diese Welt-Verleugnung Symptom einer gestörten Welt-Selbst-Beziehung, die zu problematisieren ist.
Sejak memasuki era industri, kehidupan masyarakat sudah mulai dimudahkan oleh mesin-mesin teknologi, hingga kemudahan yang diberikan oleh teknologi membawa kemajuan pada peradaban manusia. Akan tetapi, ternyata teknologi juga membawa dampak negatif di dalam masyarakat. Menurut Erich Fromm teknologi tidak lagi hanya menjadi sarana untuk mencapai tujuan, akan tetapi sudah menjadi tujuan dari masyarakat. Sedangkan menurut Kuntowijoyo, teknologi diciptakan oleh manusia untuk membantu pekerja industri agar memperoleh hasil yang efisien, akan tetapi hal sebaliknya yang terjadi adalah pekerja mengikuti kerja dari mesin teknologi. Teknologi yang seharusnya melayani manusia, menjadi manusia yang melayani teknologi. Bagi Erich Fromm dan Kuntowijoyo, masyarakat sedang dalam keadaan dehumanisasi. Oleh karena itu diperlukan humanisasi pada masyarakat, yang bertujuan untuk mengembalikan derajat kemanusiaan. Penelitian ini merupakan studi komparasi antara pemikiran Erich Fromm dan Kuntowijoyo mengenai konsep humanisasi. Penelitian ini menggunakan metode kualitatif dengan menjelaskan keadaan masyarakat era teknologi dan mengumpulkan sumber data dari karya-karya Erich Fromm dan Kuntowijoyo, serta sumber lain yang sesuai dengan tema. Dalam studi komparasi, penelitian ini menggunakan metode komparasi simetris, dengan mengurai pemikiran Erich Fromm dan Kuntowijoyo satu persatu secara lengkap, kemudian membuat perbandingan dari pandangan kedua tokoh tersebut. Hasil dari penelitian ini adalah perbedaan pemikiran Erich Fromm dan Kuntowijoyo yang terletak padalandasan berfikirnya, serta pemakaian aspek spiritual dalam mendukung konsep humanisasi. Sedangkan persamaan pemikiran kedua tokoh tersebut terdapat dalam tiga aspek, yaitu humanisasi, pembebasan dan pemenuhan kebutuhan spiritual.
Einer verbreiteten These folgend wird von alternativ-spirituellen Akteuren keine Änderung der gesellschaftlichen Verhältnisse angestrebt, wesentlich sei hingegen die Arbeit an der eigenen Identität im Dienst der >Selbstverwirklichung< (vgl. Lasch 1980, List 1988, Bellah et al. 1996). Die Verantwortung für Probleme und deren Lösungen würden dem Einzelnen aufgebürdet und die komplexen Zusammenhänge von (scheinbarer) Selbstbestimmung und internalisierten gesellschaftlichen Ansprüchen blieben verdeckt. Das heutige spirituelle Feld sei marktförmig strukturiert und statt gemeinschaftlicher Beziehungsformen würden flüchtige Begegnungen zwischen unabhängigen Transaktionspartnern vorherrschen (vgl. Hero 2010). Die Individualisierungsthese (vgl. Beck 1986, Beck & Beck-Gernsheim 2002) bildet den theoretischen Bezugsrahmen für diese oftmals als Kritik vorgebrachten Annahmen. Anhand der für die alternative Spiritualität wichtigen Ansätze von Erich Fromm und Marylin Ferguson werden die beschriebenen Ansichten in der vorliegenden Arbeit relativiert. Inwiefern die in den exemplarischen Selbstzeugnissen formulierten Ansprüche tatsächlich eingelöst wurden und auch für das heutige alternativ-spirituelle Milieu handlungsleitend sind, kann Gegenstand weiterführender Forschungen sein.
Este trabalho busca apresentar um dos aspectos do modo de existência baseado no Ter e no Ser segundo o filósofo alemão Erich Fromm, dando luz ao sentido religioso da fé. Partindo da leitura do livro “Ter ou Ser” do citado autor, será apresentado alguns argumentos que afirma o por quê deve-se aproximar-se do modo Ser e se afasta do modo Ter. É importante enaltecer que diante a sociedade consumista atual, as pessoas estão bem mais próxima do modo Ter, sendo que muitas pessoas pensam ser o único modo de vida possível. Diante disso, elas vão transformando o que deveria ser experiências em algo que possa ser possuído como concreto. Isso acontece nos mais variados aspectos da vida humana, como por exemplo, no amor, na aprendizagem, no conhecer. Na fé não é diferente. Fromm faz a análise da fé nesses dois modos e dar ênfase no modo Ser, como uma alternativa melhor do que o modo Ter e sugere que possamos mudar a atitude em busca do Ser. Em verdade, existe uma grande dificuldade para acontecer esse movimento. Mas, o objetivo desse trabalho se detém apenas em mostrar a diferença dos modos Ter e Ser na questão da fé e mostrar a importância de tentar vivenciar a fé no modo Ser.
O presente estudo visa apresentar o conceito de experiência religiosa do psicanalista e filósofo alemão, Erich Fromm. Para Fromm, a experiência religiosa deve ser compreendida como um dos caminhos para o aprimoramento espiritual do indivíduo. Como uma das principais características da experiência religiosa, o psicanalista alemão, destaca a capacidade de transcendência do egocentrismo, movimento que favorece uma existência mais altruísta. Como metodologia, este manuscrito se utilizará das seguintes obras: >A arte de amar<, >O espírito de Liberdade<, >Psicanálise e religião<, ambas de autoria de Fromm, além de recorrer a trabalhos de comentadores do referido autor. Em suma pretende-se esclarecer que, esclarecer que, a experiência religiosa pode ser entendida como um dos caminhos para a promoção do amor e do auxílio aos necessitados, em outros termos, possibilita a imitação dos atos divinos.
O presente estudo visa promover um diálogo entre o psicanalista, filósofo e sociólogo Erich Fromm (1900-1980) e o sociólogo e filósofo Zygmunt Bauman (1925-2017). A premissa que permeia o diálogo entre ambos os autores se direciona a compreensão dos vínculos amorosos na sociedade contemporânea. Nessa guisa, serão apresentadas as contribuições oriundas do pensamento de Bauman que tangenciam aquestão do amor e, sobretudo, a sua concepção de amor líquido. No contexto frommiano, pode-se citar as ponderações acerca das vivências amorosas, que podem ser produtivas (positivas) ou improdutivas (negativas). Além disso, Fromm elucida que as orientações de caráter do sujeito podem ser entendidas como aspectos constituintes das diversas formas de amor, entre elas as formas negativas: os pseudoamores. No que tange ao aspecto metodológico, a presente pesquisa se utilizará fundamentalmente das seguintes obras: Amor Líquido: sobre a fragilidade dos laços humanos de autoria de Bauman, e A arte de amar, de Erich Fromm. Por fim, por intermédio do diálogo entre os autores, pretende-se sublinhar os aspectos essenciais para a compreensão das problemáticas e dos desafios referentes ao ato de amar na sociedade contemporânea.
O presente estudo se orienta pela elucidação dos conceitos teóricos do psicanalista e filósofo alemão Erich Fromm, no que tange a constituição humana e o processo de educação. Para o psicanalista alemão, o processo educacional está intrinsecamente associado aos aspectos socioculturais, isto é, o indivíduo como um ser social é impactado pela cultura de sua sociedade. Segundo o autor, o principal desafio do contexto educacional é o de proporcionar ao estudante um ambiente pautado pela autonomia e pela criatividade em contraste com uma sociedade que se fundamenta na alienação e na aquisição. No que tange à metodologia, este estudo visa empreender uma leitura analítica das obras >Análise do homem<, >Ter ou Ser?< e >A revolução da esperança<, todas de autoria de Erich Fromm. Como objetivo principal, este artigo visa sublinhar as contribuições do pensamento frommiano no que se refere às possibilidades da construção de uma educação mais humanizada em meio a atual sociedade da aquisição.
Manabendra Nath Roy (1887-1954) was the founder of the Communist Parties of Mexico and India and a socialist-humanist philosopher. In the Western world, his works are today widely ignored and forgotten. This article introduces some philosophical aspects of Roy’s thought. It engages with foundations of his theory and shows its relevance for the study of communication, culture, technology, the human being, fascism, and nationalism. Frankfurt School thinkers such as Theodor W. Adorno, Max Horkheimer, Herbert Marcuse, and Erich Fromm were interested in similar topics to Roy. This article also compares the approach of Roy and the Frankfurt School. It shows parallels between Roy and the first generation of the Frankfurt School with respect to themes such as the dialectic of technology and society, the dialectic of the Enlightenment, fascism, nationalism, and authoritarianism. In the age of new nationalisms and authoritarian capitalism, global environmental crises, capitalist crisis, and the digital crisis, socialist-humanist theories such as M. N. Roy’s can inspire struggles for a humanist and socialist society as antidotes to the acceleration and deepening of the three crises.
The problem of alienation has been a persistent issue of man since the beginning of civilization and it has been discussed in the history of philosophy since beginning. But as a serious issue the problem of alienation come in to existence after the development of industrialization and technology in a mass scale. Some twentieth century thinkers, philosophers, psychologist, sociologist, and religious scholars prescribed the way to come out from alienation. But in contemporary philosophy the existentialists took the issue of alienation most seriously. They gave their own approach on this issue and propagate a humanistic point of view as a way to come out from alienation. They try to make the philosophy free from the clutches of objectivity and bring the man in center again. Other contemporary western philosophers also influenced by existential movement. For them also the problem of alienation is a serious issue especially the famous philosopher and psychologist Erich Fromm. Fromm observes that in twentieth century man finds himself in a highly mechanical culture dominated by technology. Because of over use and emphasis on technology man becomes alienated from his own personal being. Both existentialists and Erick Fromm believes that man’s subjectivity is lost in the highly technical and mechanical contemporary world. The main issue for these thinkers is not only to understand the concept of alienation but to find out the ways to eliminate the alienation. Through which a human can understand his true being and meaning of life. This is a descriptive paper. The objective of the paper is to explore the issue of alienation in contemporary world and to suggest the ways to come out from the alienation with special reference to Existentialism and Erick Fromm.
This article analyzes the issues of alienation in the philosophy of Erich Fromm. The development of capitalism has changed the political, economic, and spiritual relationships in the society, and depression, misery, helplessness and solidarity are increasing in people. The philosopher has shown the causes of separation and alienation from the society and ways to get rid of it.
Kabe-don adalah sebuah adegan romantis yang banyak ditemui di manga, anime, dorama, maupun film Jepang dengan genre romantis. Adegan romantis tersebut ditunjukkan dengan pihak laki-laki memukulkan tangannya ke tembok sembari mengapit pihak perempuan di antara tubuh pihak laki-laki dan tembok. Fenomena kabe-don muncul dengan banyaknya perempuan Jepang yang ingin di-kabe-don, yaitu menjadi objek dari tindakan kabe-don. Idaman akan tindakan kabe-don tersebut merupakan keinginan untuk memenuhi kebutuhan-kebutuhan khusus yang hanya dimiliki oleh manusia yang oleh Erich Fromm disebut dengan kebutuhan manusia. Kebutuhan manusia terdiri dari kebutuhan akan >keterhubungan<, >keunggulan<, >keberakaran>, >kepekaan akan identitas<, dan >kerangka orientasi< yang dapat dipenuhi dengan dua cara, yaitu secara produktif dan secara nonproduktif. Pemenuhan kebutuhan secara produktif dilakukan dengan cinta, kreasi, pendewasaan, individualisasi, dan rasionalitas. Di sisi lain, pemenuhan kebutuhan secara nonproduktif dilakukan dengan narsisisme, destruksi, fiksasi, konformitas, dan irasionalitas. Selain itu, idaman perempuan Jepang akan kabe-don juga tidak lepas dari faktor kultural di mana perempuan tersebut berada. Oleh karena itu, dalam penelitian ini perlu dicari faktor kultural apa yang ada di balik idaman perempuan akan tindakan kabe-don menggunakan analisis tema budaya James Spradley. Tema budaya ditemukan dengan mencari benang merah dari adegan-adegan romantis yang ada. Setelah tema budayanya diketahui, dilakukan analisis menggunakan konsep-konsep kebutuhan manusia dalam teori psikoanalisis humanistik Erich Fromm dengan merelasikannya dengan tema budaya tersebut. Pengumpulan data dalam penelitian ini menggunakan metode netnografi, yaitu dengan mengumpulkan data-data yang relevan dari media-media daring dalam bentuk pengakuan, hasil survei maupun pemberitaan. Data yang terkumpul kemudian dianalisis dengan analisis tema budaya dan psikoanalisis humanistik Erich Fromm. Dari hasil analisis, ditemukan bahwa amae merupakan tema budaya dari idaman perempuan Jepang akan tindakan kabe-don, dan idaman tersebut memungkinkan untuk menjadi pemenuhan kebutuhan manusia, baik secara produktif maupun secara nonproduktif.
O ensaio objetiva explorar a obra criminológica de Erich Fromm, fundamentalmente estabelecer parâmetros conceituais para análise e crítica das tradicionais teorias de legitimação da pena a partir da abordagem dialética e interdisciplinar fornecida pela teoria crítica da sociedade. Fromm, ao enlaçar a criminologia (sociologia do desvio e do controle social) à psicanálise e ao questionar, desde fora do direito penal, as funções declaradas da sanção penal nas sociedades contemporâneas, permite redimensionar e atualizar as indagações sobre a funcionalidade do sistema de justiça criminal, mais especificamente sobre os efeitos concretos que a pena produz na prevenção do crime. Neste sentido, a presente investigação é dividida em duas partes: (primeira) a exploração das condições epistemológicas e metodológicas do diálogo entre criminologia e psicanálise; e (segunda) o questionamento dos discursos oficiais de justificação da pena na modernidade.
Purpose: The main purpose of the study was to examine if life orientations of young adults (>being< or >having<) differentiate respondents with respect to the degree of life satisfaction. Material and methods: A total of 187 persons (143 woman and 44 man) aged 18 to 29 years were included in the study. The following methods were used in the study: sociodemographic questionnaire, Satisfaction with Life Scale by E. Diener, R.A. Emmons, R.J. Larson, S. Griffin and the Being and Having Orientations Scale of B. Grulkowski. Results: A life orientation is a kind of behaviour regulator, that set the direction of human activity. There is a distinction between a >being< orientation (which refers to spiritual values) and a >having< orientation (which refers to possessing material things) that are manifested in a variety of experiences, and is related to human thinking, feeling, and acting. Therefore, a life orientation may play a really important role in the satisfaction with life. Most of the respondents were characterised by a mixed orientation (>being-having<) and an average level of satisfaction with life. There is no significant difference in the level of satisfaction with life according to gender and the subject of studies. It was shown that people with the >being< orientation have greater satisfaction with life than people with the >having< orientation. The obtained results, which show no differences in satisfaction with life according to gender, are consistent with the earlier studies. And so is the result that people with the dominant of the >being< orientation have greater satisfaction with life, than those with the >having< orientation. Conclusions: Only few papers about >being< and >having< orientations have been published so far since the method used in the study occurs only in the Polish language and there is no data about its adaptations in different countries. Results of conducted research set the direction of educational impact and give the scientific basis for a well-known saying: money can’t buy happiness.
본 연구는 다음과 같은 필요성에 의해 시도되었다: 첫째로, 우리의 미래세대가 4차 산업의 혁명과 함께 도래하는 >초기술사회<에서 자신의 진짜 삶을 잃어버리지 않고 가정과 학교, 교회 공동체와 사회에서 자발적이고 창의적인 삶을 살아가도록 길인도하기 위한 교육이 필요하다. 둘째로, 그러한 교육은 인간을 >욕망의 주체<로 이해함과 동시에 >사랑의 소통<을 통해 자발적이고 창의적인 삶을 살아가는 >사랑의 존재<로서 이해하는 것이어야 한다. 셋째로, 이러한 인간이해를 바탕으로 한 전인교육적인 사랑의 교육의 방향 및 과제가 구체적으로 제시되어 우리의 미래세대가 진정한 사랑을 욕망하는 주체로서 진짜 삶을 살아가도록 도울 필요가 있다. 우리의 미래세대가 진정한 사랑을 욕망하는 >주체>이자<사랑의 존재>로서 살아가도록 길인도 하기 위해 정신분석학적 >욕망의 주체< 이해에 기초한 사랑의 교육을 연구한 본고의 특징은 다음과 같다: 첫째로, 기독교 신앙을 무의식적 욕망과 관련하여 재해석한 돌토의 정신분석학적 관점을 학문적 논의의 자원으로 활용하였다. 둘째로, 소쉬르로 대표되는 구조주의 언어학에서 주장하는 >기의의 우위성<을 전복하고 >기표의 우위성<을 제기한 라캉과 돌토의 정신분석학적 업적을 토대로, >주체의 인간화<로 인도하는 >기표<인 >사랑의 말<의 중요성을 제시하였다. 셋째로, 진정한 사랑을 욕망하는 인간, Homo Desiderans를 제시함으로써 인간이해의 지평을 융복합적으로 확장하였다. 즉 무의식의 >욕망의 주체<로서 사랑을 >욕망하는 삶<을 살아가는 인간존재이자 예수 그리스도 안에서 진정한 >사랑의 능력<을 키워나가는 인간존재인 정신분석학적 · 기독교적 Homo Desiderans를 제시하였다. 넷째로, 우리의 미래세대를 위한 사랑의 교육은 주체가 타자를 향한 사랑의 욕망을 따라 다른 사람들과 더불어 사랑을 나누며 살아갈 수 있도록 길인도 하는 전인격적 교육이어야 한다. 사랑의 교육의 전인격적인 가치를 탐구하기 위해 본 연구에서는 프롬의 사회심리학적 통찰과 돌토의 정신분석학적 통찰을 활용하였다. 다섯째로, 이러한 탐구에 기초한 사랑의 교육의 방향 및 과제를 세 가지로 제시하였다. >주체의 인간화<를 위한 사랑의 교육, >아가페적 사랑을 욕망하는< 사랑의 교육, 그리고 >치유(용서)와 모험(신앙)<을 위한 사랑의 교육이 신앙공동체 안에서 먼저 실천될 때 우리의 미래세대는 아가페적 사랑의 불꽃을 삶의 모든 영역에서 밝히는 첫걸음을 옮기게 될 것이다.
This thesis is an intellectual history of dialecticism and its use in the works of the Frankfurt School members, Erich Fromm and Herbert Marcuse. Famously, these two men had a ferocious and polemical debate in the pages of Dissent Magazine in 1955-56. The Fromm-Marcuse Debate has since become almost the sole lens in which the intellectual differences and similarities between these men are analyzed. Through a comparative and historical analysis of their individual work, largely removed from the Dissent Debate, I offer a new interpretation of their conflict, their personal relationship, and a new perspective on critical theory and its relationship to political action. I argue that Erich Fromm and Herbert Marcuse's intellectual ideas are better juxtaposed through their interpretation of dialectics, rather than psychoanalysis, and that through this, they present us with starkly different prescriptions for individual and collective political engagement. Thus, both Fromm and Marcuse are outliers within the field of critical theory, and certainly within the Frankfurt School, even as their ideas remain in firm conflict with one another.
This study reports the results of the content analysis on Balada Cinta Majenun Novel by Geidurrahman El-Mishry about the love of the main character using the psychology of literature approach. The purpose of this study was to reveal the meaning of the main character's love based on Erich Fromm's love theory. The data used was the text in the novel. Reading and taking note were used to collect data. The data was classified based on the object of erotic love and divine love. Then, they were analyzed using the psychology of literature and interpreted using contextual meaning. The result showed that there was a love shift from erotic love to God love. It was influenced by the rejection of love and the concept of love that the main character owned as a result of following tharikat that later shaped his way of life into religion-oriented. His religious path, from love to the creatures that led to the path of God, gave rise to the desire to be united with God.
We use to think that creativity is an attribute that any individual, to a greater or lesser extent, has. In this essay I will try to show that, besides the obvious differences among individuals, every man choose, more or less consciously, to narcotize part of his creative attitude because in some cases it is advantageous for himself and for the species. In order to do that, I will give a working definition of the concept of creativity (§ 1); then, echoing the words of Erich Fromm, I will outline an individual phenomenology of the creative attitude that might allow the reader to recognize a creative behavior when he sees it (§ 2);(§ 3) lastly, I will try to show, through the use of empirical data on man and on non-human primates, what are the advantages for the species and for the single individual of not acting creatively.
İnsanlığın başlangıcından bu yana, ataerkil toplum düzeninin etkisiyle kadının geçirdiği değişim süreçleri, çağlar boyunca ona birçok olumsuz özellik atfederken, değişmeyen tek ve en kutsal özelliği annelik olmuştur. Anneliğin kutsiyeti vesaflığı, hemen her dönemde kadına ayrıcalıklı ve saygın bir konum bahşetmiştir. Anne olgusunun insan hayatında ve ruhsal alanda yarattığı etkileri, on dokuzuncu yüzyıl sonlarında Sigmund Freud’un kuruculuğunu yaptığı psikanaliz, yirminci yüzyıl başlarında ise Carl Gustav Jung’un temelini attığı analitik psikoloji derinlemesine inceler ve birbirinden farklı kuram ve bulgular ortaya koyar. Freud’un, ortaya koyduğu Oedipus ve iğdiş kompleksi kuramlarıyla anneliğe yaklaşımı o dönemde dünya çapında sansasyonel etkiler yaratır. Freud sonrası bir psikanalist olan Jacques Lacan ise, insanlaştırıcı kastrasyon (iğdiş) kuramıyla bu yaklaşımı biraz daha kabul edilebilir bir şekle sokar. Öte yandan Erich Fromm, diğer bir psikanalist, Freud’un Oedipus kompleksi kuramını, erkekteki doğurganlık kıskançlığına dair kuramıyla çürütmeye çalışır. Jung’un yaklaşımı, hepsinden farklı bir şekilde, annenin ruhsal alanda hâkim olan gizil güçleriyle ilgilidir; anne arketipinin ve anne kompleksinin insan psikolojisini ve hayatını başından sonuna nasıl derinden etkilediğini ve değiştirdiğini inceler. Çalışmamızın en önemli bulgusu ise hemen hepsinin tek bir ortak noktada buluştuğudur: anneyle kurulan sağlıklı ya da sağlıksız bir etkileşim, insanın yaşamındaki kritik süreçlerin, kişilikteki güçlü ya da zayıf yönlerin ve daha da önemlisi ruhsal alanda silinmez izler bırakan deneyimlerin temelini hazırlar.
The aim of this work is to examine and explain the concept of humanistic ethics defined by Erich Fromm. Special focus is given to biological premises about human beings and Fromm's inquiry about the existence of nature of men. The important role of human conscience and its function is shown in contrast to the problem of free will. The core that holds Fromm's ethics together is his characterology. In this regard, this thesis covers the difference between individual and social character, which are introduced together with a conditions that enable the growth of biophilia, contrary to the necrophilia and destructivity. Necrophilia and destructivity have the same core, from where they arise. The process of individualization is explained by Fromm's regular standard way of explanation. Individualization is originating on an individual level, which means, that every human as a child goes through this process. Therefore, by the same token, the process is taken to a social scale from it's individual appearance and Fromm draws common ground between these two levels of development. Escape mechanisms derive from the anxious and uncertain humans, who, searching for some assurance develop the tendencies to escape their feelings through the authoritarianism, which can either take form of sadism, masochism or conformism. In the last chapter the Fromm position on free will is discussed and explained with the understanding, that the standpoint which constitutes Erich Fromm's alternativism is hope, not only for a new order but for a complete state of harmony. The compact picture of Erich Fromm's humanistic ethics will be achieved through the interpretation of some of the most important concepts in his main writings.
El objetivo de este texto es reflexionar en torno a la relación de la libertad, con la toma de decisiones y su potencial para las interrelaciones, desde la perspectiva de Erich Fromm, mostrando posibles implicaciones prácticas. El método utilizado fue la hermenéutica la cual es el arte de comprender y/o interpretar discursos para realizar un estudio monográfico sobre los conceptos señalados. Como principales hallazgos se destaca la paradoja entre libertad y toma de decisiones, los distintos sentidos en que puede ser entendido y experimentado el proceso de la libertad, y la interrelación que se puede generar entre los tres conceptos mencionados. Finalmente, las conclusiones que son de tipo teóricas, metodológicas y prácticas.
Alienation is one of the important concepts of social science which has been most studied in Marxism idealogy. The main purpose of the present paper is to review the opinion of Marxist sociologists on alienation. This paper has been compiled to answer the following question: What is self-alienation and what is the Marxists’ view about this complex concept? Regarding this matter, while reviewing the history of Alienation and its conceptual dimensions, theories of Karl Marx, George Lukács, Antonio Gramsci, Erich Fromm, and Juergen Habermas is examined. The research method used in this research is a descriptive and data collection method is librarian. The findings chart is plotted at the end of the paper.
[Chinese abstract not available] In Fromm's thought, the most important one is humanism. The socialization problem in modern human society is not only the problem of social system, but also the problem of human personality and psychology. Therefore, in order to reduce the occurrence of social destructive phenomena, it is necessary to reduce human destructive behavior. Through psychological analysis and theoretical study, we can improve people's psychological potential and optimize their sociality, so as to create and maintain good social forms. [Author's English]
Este capítulo explora os primeiros trabalhos de Erich Fromm nos anos 1920-1930, em particular, sua >afinidade eletiva< com o messianismo judaico, examinando as ligações entre o pensamento de Fromm, a tradição do marxismo messiânico e também os trabalhos de Freud, a partir do quais ele constrói as bases de desenvolvimento de uma criminologia crítica. Prossegue mostrando como o autor desenvolve uma profunda ligação entre justica punitiva (sistema penal) e sociedade de classes, transformando sua religiosidade numa dimensão utópica, que lhe permite conceber um outro modelo de sociedade oposta à sociedade capitalista.
The purpose of this article was to study the creative heritage of Erich Fromm and the formation of >Humanistic Radicalism<. The study was aimed at defining the historical context for the theoretical formation of >Humanistic Radicalism< within the framework of Fromm's >Social Psychoanalysis< and the practical implementation of this concept in the political activities of this personality. Four periods of the introduction of the ideas of >Humanistic Radicalism< by E. Fromm through his political activities were identified. It was found out that the humanistic orientation requires the continuation both in research activities of a person and in everyday socio-cultural life in general, while maintaining dialogical relations with the world.
In this article, the author considered the concept of >Mass Consciousness< in the philosophy of Erich Fromm. The phenomenon of >Mass Consciousness< was studied from the standpoint of E. Fromm’s «Humanistic Radicalism», and was analyzed in comparison with classical Freudian psychoanalysis and other prominent thinkers of the twentieth century. It was found that according to Erich Fromm's social psychoanalysis, aggression is the result of social exclusion, mass consciousness, and conformism. The prevention of these phenomena can only be realized by a healthy humanistic society, in which faith, hope, love, understanding, sanity, mutual respect, empathy that cannot be explained by human instincts.
The critical theory of the Frankfurt School reached Egypt in 1955, when the Arabic translation of Erich Fromm’s >The Sane Society< (New York, 1955) was published in Cairo. Later, Herbert Marcuse’s >Soviet Marxism< (1958) was translated into Arabic in Beirut in 1965, and with the rise of student protests in France, Germany, and the United States, much attention was given to Marcuse; almost all his writings were translated into Arabic between 1969 and 1973. This article explores the nature of individual >receptions< of the critical theory of the Frankfurt School at Egyptian universities. To this end, it briefly introduces the early generation of the Frankfurt School, as well as the reasons of interest in its fate in Egyptian universities. Though master’s theses and doctoral dissertations do not represent a university’s orientation to critical theory, and at best represent the perspective of their individual authors, this article shows that key individual theses and dissertations testify to an early rejection of the Frankfurt School and to the late adoption of it as a critical paradigm of the transformations in Egyptian society.
In this chapter, the author introduces his autobiographical near-death experience of a motorcycle accident as the basis for examining his life and the self-study that forms this book, within a gestalt or whole. Touching on the figure-ground-contact approach of Gestalt Therapy, the author puts this self-study within the context of a lifetime of involvement in the Japanese art of Ki Aikido. In Aikido, one learns to coordinate their mind, body, and life energy (Japanese: ki) to better attune and move in synchronization with the world around them. The ethos of Aikido reflects the broader virtue ethics of traditional Japanese arts – >do<, >michi<, or >way< – and how this approach to education aims for spiritual self-cultivation in daily life, rather than mere acquisition of technical or intellectual knowledge. Through Aikido, Japanese calligraphy or shodo (which the author took up as a comparative/adjunct >way< for his study), and beyond into increased skillful awareness in motorcycling and educational praxis, this chapter draws on Yasuo Yuasa’s theory of ki as ‘teleological intentionality.’ By taking a ‘path’ approach to learning through this >ki awareness< one thus develops and enhances their embodied presence into what Yuasa calls >transpersonal synchronization.<
In the conclusion entitled >A Holistic Relational Paradigm,< the author draws on key themes in the manuscript: attachment, healing, psychosocial development, and an altruistic approach to fostering prosocial behavior. Epstein’s (2014) work relates the early trauma of the Buddha’s loss of his mother after childbirth to his resultant view of ‘suffering.’ Epstein explores how this attachment >wound< is mirrored in the Buddhist view that we suffer as the result of not knowing how to integrate the reality of ‘impermanence.’ The author continues to generalize this universal or psycho-spiritual view (as opposed to one based on our ‘personal’ pathology or ‘narrative’) through the core training principles of Ki Aikido, like the Buddha’s Four Noble Truths, as ways of laying out a more liberatory path in daily life. Drawing on the work of Erich Fromm, he further expands on the notion of love, specifically as an approach that fosters applied skillfulness in relationships as an antidote to narcissism. Expanding further, he draws on Matthieu Ricard’s (2015) work on altruism, based in research on its roots in prosocial behavior rather than as moral idealism or superiority.
Drawing on the author’s lifelong practice in the non-competitive and defensive Japanese art of Aikido, this book examines education as self-cultivation, from a Japanese philosophy (e.g. Buddhist) perspective. Contemplative practices, such as secular mindfulness meditation, are being increasingly integrated into pedagogical settings to enhance social and emotional learning and well-being and to address stress-induced overwhelm due to increased pressures on the education system and its constituents. The chapters in this book explore the various ways, through the lens of this non-violent relational art of Aikido, that pedagogy is always something being practiced (on the level of psychological, somatic and emotional registers) and thus holding potential for transformation into being more relational, ecological-minded, and reflecting more ‘embodied attunement.’ Positioning education as a practice, one of self-discovery, the author argues that one can approach personal development as engaging in a spiritual process of integrating mind and body towards full presence of being and existence.
Propaganda is a centuries-old term, and yet scholars and practitioners are still having a hard time defining it and pinpointing what makes propaganda unique. Many existing definitions fail to distinguish between propaganda and marketing, public relations, advertising, or even mass communications, in general. This essay proposes to define propaganda through psychoanalytical research pioneered by Erich Fromm on symbiotic relations. Symbiotic relations, when transferred from biology to psychology and sociology, describe a process of allowing a person to merge with something big and important, therefore creating meaning beyond an individual’s life. As a result, following its religious roots, propaganda acts similar to religion – asking for a sacrifice of individualism in the name of something bigger – god, country, society, or political party. In the end, people willingly engage in propaganda because, although sacrificing something, they receive unity with the bigger powers of other people, organizations, political parties, countries, and so on. As a result, such persons are not alone against the world; they are now a part of a bigger and stronger union.
En este artículo de reflexión se indaga por las formas en que el enfoque psicosocial, en su aplicación por parte de Erich Fromm, configura un diálogo entre la psicología y la sociología. A partir de su obra El miedo a la libertad y de las condiciones que el contexto del nacionalsocialismo alemán introduce en su época, se propone una lectura de esta fundamentación del enfoque psicosocial a partir de las categorías de libertad, individuo y sociedad, sus articulaciones y operatividad teórica. Esta investigación básica, de carácter cualitativo, privilegió la revisión e interpretación teórica, para lo cual se retoma un autor y una propuesta seminales para la actualidad del enfoque. Fromm, desde las especificidades propias de su época y las formas de organización social de las que fue testigo, reflexiona en torno a lo psicosocial como un marco abierto de referencia, consecuente con la complejidad propia del siglo xx y sus contradicciones sociohistóricas.
Jung Chan's >Wild Swans<: Love as a Political Concept [application of Fromm's theories to art]
(2019)
This article explores the different forms of love which appear in a work which is part family memoir, part autobiography, and part literary fiction: Jung Chang’s >Wild Swans: Three Daughters of China< (1991). This exploration is underpinned by theories of love articulated first by Karl Marx and Alexandra Kollontai and later by Erich Fromm and Michael Hardt. In different ways these thinkers all point to the idea that love is not merely a private matter between two individuals but rather a social and political phenomenon. Fromm’s insistence that love changes according to historical and cultural circumstances is shown to be relevant throughout as Chang portrays love adapting to the vast political changes taking place in China from approximately 1924 (when her grandmother became a concubine) until 1976 (the death of Mao). Corresponding to a large extent to the life histories of the >three daughters of China< ─ Chang’s grandmother, Chang’s mother, and Chang herself ─ the article traces a distinctive movement through property love and family love to >winged Eros<-based love, >red love< and finally love as a decision.
본 연구의 목적은 사랑에 관한 기존 척도들의 한계를 보완하여 Fromm의 사랑의 개념을 이론적 바탕으로 기혼 남녀를 대상으로 하는 사랑의 척도를 개발하는 것을 목적으로 하였다. 먼저, 국내외 선행연구들을 고찰한 후 기존의 척도들의 한계점을 분석하고 이에 대한 대안으로 Fromm의 사랑의 개념을 제안하였다. Fromm의 사랑에 대한 구성 개념으로 6개 하위영역(자기애, 모성애, 부성애, 형제애, 이성애, 신의 사랑)을 축출하였다. 6개 하위척도에 적합한 기초 100문항을 개발한 후, 전문가들과의 논의를 거쳐 1차 예비문항에서 60문항이 선정되었다. 30~50대 기혼 남녀 324명을 대상으로 예비검사를 실시하여 문항분석, 탐색적 요인분석 및 신뢰도 분석을 거쳐 22문항이 제거되고, 868명을 대상으로 본 검사를 실시하여 문항분석, 확인적 요인분석 및 신뢰도 분석을 거쳐 1문항이 제거되어 최종 38문항이 선정되었다. 개발된 사랑척도의 신뢰도 계수는 .72~.86 사이로 양호한 것으로 확인되었으며, 이러한 본 연구의 결과는 기존의 사랑의 척도의 한계점을 보완하고 심리발달 단계와 다양한 인간관계의 특성을 반영함으로써 국내외에서 처음으로 인간의 성장과 발달을 포함한 새로운 차원의 통합적 사랑의 개념을 제시하고 있다는 측면에서 그 의의가 있다.
The article presents the results of the comparison of the variability of the psychosocial development of the personality in the adolescent, youth and adult age. At the first stage of the empirical study, the types of development in adolescence and youth age. Personality (motivation, value orientations, focus, communicative features), subject (autonomy, self-regulation, locus of control), as well as social and behavioural (distinctive features of social functioning) characteristics were used as typing criteria. The types of the psychosocial development of adolescents and youths are interpreted as constructive, non-constructive and destructive models of coming of age. At the second stage of the study the theoretical generalization of the types of personality existing in psychology and strategies of personality functioning during the period of adult age. The analysis is based on the theories of A. Adler, K. Horney, D. Marsh, E. Desci and R. Rayen, E. Fromm et al. The types of the psychosocial development of adolescents and youths was compared with variants (types, patterns) of the development in adulthood. The dynamics and continuity of the types of the psychosocial development and strategies for functioning adolescents, youths and adults were determined. It was revealed that the main features of continuity can be found along the lines of constructive or non-constructive development, focus on oneself or other people, self-sufficiency or dependence on the milieu and circumstances. The process of typing of the psychosocial development is the result of the integration of traits of the personality and the way it functions (behaves), which is inherent to it. The factors of that process were identified: regulation by the personality of his/her behavior and activities and his/her position in the system of relationships. The type of the psychosocial development is a complex structural and functional unity. The crystallization of that type from the adolescent age to adulthood is a targeted and logical process associated with the emergence of the self-concept, the ability to self-determination and self-regulation mechanisms in the adolescent age. The article emphasizes the importance of prevention and correction of the preconditions of non-constructive development models.
В статье конструируется методологический подход, по которому ограниченная рациональность индивида в экономической деятельности рассматривается в зависимости от его психологических издержек. Рациональность представлена как способность человека к самоопределению экономической деятельности путем поиска им хозяйственных задач, оптимальной для него сложности. Данный подход позволяет оценить воздействие институтов на рациональность поведения индивида. В статье проводится экономическая интерпретация идей Э. Фромма о том, каким образом человек формирует систему ориентации, путем идентификации с действующими институтами или на основе познания хозяйственной системы. Обосновывается, что эффективные институты повышают уровень рациональности человека в экономике
Biophilic design, based on humans’ innate connection to nature, evolved into a social movement over many decades. It emerged from Erich Fromm’s early use of the term biophilia to Edward Wilson’s book on Biophilia, the subsequent Biophilia Hypothesis book by Wilson and Stephen Kellert, to the multi-authored Biophilic Design publication in 2008. This progression involved meetings and discussions between people with a shared understanding of the human biological connection to nature and the need to bring nature back into urbanites daily lives. Their vision and passion led to the emergence of the social movement of biophilic design. The moral vision of bringing nature into city design reflects a shared understanding and collective goal beyond self-interest. There was a communal sense of the associated issues with cities which lack nature, such as disconnection from nature, urban heat island effect and water and air pollution, kindling a desire to initiate change.
Plemstvo duha u filozofiji Ericha Fromma [The Nobility of Spirit in the Philosophy of Erich Fromm]
(2019)
U intelektualnome diskursu 20. stoljeća umnost kao univerzalnu kategoriju umnogome je zamijenila njezina instrumentalna inačica. U spomenutome stoljeću prevladava distopijska misao koja u život suvremenoga čovjeka unosi nihilizam i apsurd. Univerzalne životne vrijednosti kao vezivno tkivo civilizacije, ideal koji je bio trajno prisutan u povijesti ljudskoga roda, u suvremenome dobu više nisu na istaknutome mjestu. Unatoč tim nepovoljnim okolnostima svojim stvaralaštvom pojedini filozofi odgovorit će na moderne izazove i pokazati postojanje vrijednosti bez kojih civilizacija ne može opstati. Značajnik koji je afirmativno promišljao o životu i tragao za alternativom postojećemu stanju bio je i Erich Fromm. U radu se njegov esencijalizam povezuje s naširoko poznatim i primjenjivanim pojmom >plemstvo duha<. Također se opisuje Frommova kritika kapitalizma i socijalizma kao neodgovarajućih društvenih sustava. Modernoj stvarnosti koja se drži svijetom bez alternative u radu se suprotstavlja Frommova vizija ideala ljudske prirode, odnosno tip karaktera kojemu će biti cilj rast i razvoj svih čovjekovih mogućnosti. Među najvrjednije ljudske mogućnosti ubrajaju se produktivno mišljenje i produktivna ljubav. Najviši oblik produktivnosti pripisuje se revolucionarnomu karakteru, odnosno životnoj orijentaciji koja se identificira s čovječanstvom, rabi univerzalna mjerila te gaji sklonost i ljubav za život. Na kraju se zaključuje kako se bez duhovne plemenitosti ne može održati ni vizija zreloga života.
Religion as a form of human belief in something supernatural or supernatural turns out to be as if accompanying humans in the broad scope of life. Religion has values for human life as people per person and in relation to social life. Besides that religion also has an impact on everyday life. The influence of religion in an individual's life is to give inner stability, feeling of happiness, feeling of protection, a sense of success and satisfaction. This positive feeling will further be a motivator to do religion in the life of an individual besides being a motivation and ethical value is also hope.
Capitalism and Mental Health
(2019)
The psychoanalytical framework developed by Marxist Erich Fromm strongly challenges the dominant biological and individualistic explanations of the mental-health crisis that is now sweeping the globe. Fromm emphasized that all humans have certain needs that must be fulfilled in order to ensure optimal mental health. It follows that capitalism is crucial to determining the experience and prevalence of mental well-being, as its operations are incompatible with true human need.
Ibnu Qayyim al-Jauziyyah dan Erich Fromm merupakan tokoh yang membahas tentang cinta secara mendetail sesuai dengan latar belakangnya masing-masing, psikologi dan tasawuf. Penelitian ini bertujuan untuk mengetahui konsep cinta menurut Ibnu Qayyim al-Jauziyyah, konsep cinta menurut Erich Fromm, serta mengetahui persamaan dan perbedaan kedua tokoh mengenai konsep cinta. Metode yang digunakan dalam penelitian ini adalah study literature yang bersifat komparatif kualitatif. Langkah yang ditempuh dalam pengolahan data adalah hermeneutik, content analys, dan komparatif. Dari hasil penelitian diperoleh kesimpulan bahwa cinta adalah menghapus segala sesuatu di dalam hati kecuali yang dicintai. Cinta adalah kekuatan aktif yang bersemayam dalam diri yang sanggup merobohkan dinding pembatas antara manusia dengan sesamanya, serta merupakan kesatuan dengan sesamanya tanpa meleburkan integritas dan keunikan setiap individu. Ibnu Qayyim membagi cinta menjadi empat, yaitu cinta kepada Allah, mencintai yang dicintai Allah, cinta untuk Allah dan karena Allah, serta cinta terhadap hal lain selain Allah. Sedangkan Erich Fromm membaginya ke dalam lima objek, yaitu cinta sesama, cinta ibu, cinta erotis, cinta diri, dan cinta kepada Allah. Persamaan yang diperoleh adalah kedua tokoh tersebut membahas cinta dengan lebih manusiawi serta berpendapat bahwa cinta adalah unsur utama di alam semesta yang paling penting untuk kehidupan manusia, karena tanpa cinta manusia akan mengarungi kehidupan yang gelap dan penuh derita. Adapun perbedaan yang diperoleh yaitu terdapat dalam faktor penyebab cinta. Ibnu Qayyim berpendapat bahwa faktor penyebab timbulnya cinta adalah berasal dari hal-hal yang bersifat positif. Sedangkan Fromm berpendapat bahwa faktor timbulnya cinta berasal dari manusia yang mengalami alienasi serta isolasi di kehidupannya.
Fenomen chciwości może być ujmowany z różnych stron. W zależności od kontekstu może przejawiać się niemal we wszystkich dziedzinach życia społeczno-ekonomiczno-kulturowego. W dobie zachodzących zmian cywilizacyjnych problematyczne staje się nie tylko zdefiniowanie samej chciwości, ale także wyartykułowanie najważniejszych jej znamion. Dzieje się tak z powodu podejmowanych prób redefinicji chciwości w obrębie nauk ekonomicznych (gdzie rozumiana jest jako istotny czynnik napędzający gospodarkę) i społecznych (gdzie traktowana jest jako naturalny przejaw konsumpcjonizmu). Celem artykułu jest ukazanie chciwości w kontekście podmiotowości człowieka i wywoływanych w nim przeróżnych pęknięć przy jej udziale. Okazuje się, że zarówno warstwa duchowa, wolicjonalna, emocjonalna, jak i intelektualna ulegają destabilizacji pod wpły wem zainicjowanej przez podmiot chciwości, rugując tym samym istotną rolę kształtowania siebie od wewnątrz (zwłaszcza w znaczeniu moralnym). Poprzez analizy Ericha Fromma, Tomáša Sedláčka, Michaela Sandela oraz Benjamina Barbera ukazano wymiar chciwo ści w jej ekonomiczno-etyczno-antropologicznym aspekcie jako prowadzącej do szeroko rozumianego zniewolenia jednostki. Przy tym odsłoniła się również antypersonalistyczna perspektywa międzyludzkich relacji, eliminująca możliwość działania z innymi na zasadach sprawiedliwości, uczciwej wymiany oraz solidarności.
There are different ways of assessing the quality of a good translation. This study tried to approach this task using House's (2015) translation quality assessment (TQA) model and Baker's (2018) marked thematic structure model, each introducing new ideas and novel ways to assess the quality of a translated work. Having reviewed the alternative TQA models, this study aims at a detailed investigation of House’s Model and its potential power to predict the errors in the Persian translation of chosen psychological work for this study. As a kind of complementary assessment for the source text (ST) and its two target texts (TTs), Baker's model was used to compare ST marked thematic structures with their TTs equivalents. Persian translations of Eric Fromm’s >To Have or To Be< on the basis of two chosen models were carried out. First, the errors (overt and covert errors), as well as thematic structures (marked vs. unmarked), were identified and classified, and then the frequency of their occurrences was computed to see whether there is any statistically significant difference. The results indicated that out of 100 selected items of the source text, TT1 and TT2 had 22 and 77 overtly erroneous items, respectively. The most frequent errors especially in TT2 by Mr. Tabrizi were mistranslation, breach of TL system, omission, and addition. The only covert error was a tenor mismatch between the writer of the source text and the translator of the target text. Since in two particular pieces of translation especially TT2, there were a lot of overt errors and according to House’s Model, a good translation has to be translated overtly and any deviation of it will be considered as an error, this translation can be considered as a covert rather than an overt translation. Considering the marked thematic structures, with the percentage of 94.5 and 79 in TT1 and TT2 by Mr. Sabouri and Mr. Tabarizi, it can be claimed that there was a high degree of correspondence between ST and its two TTs for marked structures. The product of this study could be beneficial for translators of psychological works to get familiar with problems in translation of these books as well as strategies used to cope with such problems.
Erich Fromm points to a tendency whereby the numerous freedoms gained by the citizens of modern democracies have been accompanied by widespread feelings of loneliness and disconnection. The loosening of traditional social structures leads some individuals to seek out restrictions, for example in order to counteract the feelings of being alone. This essay uses Fromm’s thesis as a lens through which to examine two of Franz Kafka’s novels in which the protagonists exemplify the >fear of freedom< proposed by Fromm. Society in these novels is perceived as a prison cell in which one must comply with social regulations, but also a fortress to which one can retreat from the chaos of the outside world, albeit at the cost of one’s psychological health.
Acceptance and commitment therapy (ACT) and humanistic psychotherapy: an integrative approximation
(2019)
This article explores the similarities between humanistic (and existential) psychotherapy, represented here by the ideas of Viktor Frankl, Erich Fromm and Irvin Yalom, and Acceptance and Commitment Therapy (ACT). Despite the ongoing dialogue between both therapies during the last decade, regarding both their convergences and divergences, there is a gap in the literature concerning their complementarity in clinical practice. This analysis addresses this gap with the integrative (or pluralistic) clinician in mind, and approximates a theoretical and practical integration anchored upon the trans-theoretical model.
Short story is a type of popular literature in Indonesia. In short stories, love is one of the most well-known topics for the Indonesian audience. Amongst various types of love, a mother’s love is talked about the most. Thus, I decide to analyze how mothers express their love for their children in a compilation book titled >Rectoverso<. Also, I discover the consequences that the mothers experience due to their choices regarding love. By using the theory of love and the concept of motherly love from the book >The Art of Loving< by Erich Fromm, I find that the mothers have to face several choices that can give impacts toward their children and themselves. Every decision they make is caused by their love toward their children. Furthermore, the mothers prioritize their children instead of themselves. The impacts they experience may be positive or negative, depending on the situation.
In today’s society, sharing bicycle has rapidly penetrated into people’s social life and become a new way of travel because it solves the problem of >the last kilometer< for people to travel. With the share bicycle industry entering the second half of the competition, the industrial focus has returned from capital invest¬ment to product design. How to form a more user-friendly sharing bicycle interaction system and enhance user experience has become an important issue affecting the development of the share bicycle industry. At present, the research on shared bicycle human-computer interaction system is still in its infancy, mainly through regular user interviews and questionnaires. However, in traditional research, users can only describe their problems in the process of interaction sensitively, and may not be able to realize and express their deep needs. Therefore, it is very important to tap the deep needs of users in the interaction process and improve the user experience purposefully.– There are three main innovations in this paper: 1. Using innovative theoretical research methods, intro¬du¬cing psychological theory into design analysis, and based on Fromm psychology, we can get the charac¬teristic emotions of shared psychology. 2. Introducing emotional reporting method into experience evalu¬ation, and carrying out emotional quantification experiments based on the characteristic emotions of Fromm psychology. The experimental data analysis can accurately extract users’ deep interaction needs under the shared psychology. 3. Based on the deep interaction needs, the optimization design practice is finally com¬pleted. In the research process, based on the current research status of shared bicycle in academia, this study uses user interviews and other research methods to conduct in depth analysis and summary of the current shared bicycle interaction system; extracts characteristic emotions based on Fromm’s psychological theory, builds a reasonable emotional quantification experimental scheme and carries out experiments, processes and analyses the experimental data, and concludes that users are in common. In order to meet the deep demand of sharing bicycle interactive experience, the optimization design practice of new sharing bicycle interactive system is completed. The main achievements of this research include: under the gui¬dance of Fromm’s psychology theory, a method of extracting the require¬ments of shared bicycle human-computer interaction system design based on emotional quantification is proposed, and a new human-computer interaction experience model is established; a new process of deep demand mining for human-computer interaction system under shared psychology is formed; and the existing shared bicycle human-computer interaction interface is optimized. [Translation: www.cnki.net, 4/2023]
By applying Erich Fromm’s theory of alienation and psychological analysis, this thesis explores the idea of alienation and the cause of tragedy in Arthur Miller’s early plays, >All My Sons<, >Death of a Salesman<, and >A View from the Bridge<. The adoption of Erich Fromm’s theory of alienation is based on Miller’s concern with the phenomenon of alienation in American society. On the one hand, the thesis discusses how the symbiotic relationship between man and society is undermined by historical movement and as a consequence how it affects man’s idea of morality and sense of identity by reviewing the particular American history during the time of the Depression and the wars (particularly the Second World War and the Cold War). On the other hand, the thesis discusses how personal fantasy contributes to one’s destiny by making uncompromised commitment to private beliefs as a counterpart of reality.– First of all, the thesis reviews the historical events that shape American experiences of alienation. Economically, the Depression not only exemplifies that everyone is closely related with the society and other human beings, but also implies the illusion embedded in the American Dream. Economic development does not guarantee human beings freedom but conditions men in an alienated position because of its advocacy of liberalism and individualism. The perversion of work ethic, particularly, defines man and directs them to seek self-interest. Politically, the Second World War and the Cold War make man retreat into a world of containment, separating self from the other. Accordingly, in Arthur Miller’s dramatic world, characters attach more importance to family business and family welfare. Then the thesis discusses how human psyche is equal in importance in sealing one’s fate. Although the environment provides the physical basis for practice and action, personal fantasy has a life of its own and therefore becomes a scene for dramatic actions. The point is that neither social codes nor personal ideals ensure a secure sense of identity. In contrast, one-sided indulgence in psychological world alienates man further from society and others. Social sense of identity and personal sense of identity becomes oppositional. Finally, the thesis holds that Miller conveys a message of hope of reconciliation, i. e., man represented by secondary roles in the three plays have the strength and freedom to change the status quo.– This thesis differs from previous studies in the following aspects. First of all, this thesis does not limit the scope of alienation to economic and political field but extends to human psyche, revealing that both the private and the public contribute to Arthur Miller’s tragedy. Secondly, this thesis explores the symbiotic relationships between man and society, pointing out that socially individual experience is the shaping force of human history. In Arthur Miller’s plays, the major characters have certain fantasy with its own life that finally forms the circumference around which dramatic conflicts become possible. The transformational relationship between scene and agent vindicates the combining force of society and psychology to realize Miller’s tragedies. The thesis concludes that Miller indicates one possible way out from the present dilemma of alienation, a characteristic of Arthur Miller’s early period of writing, because the author shows strong faith in humanity by presenting the sympathetic, integral and forgiving secondary characters. [Translation: www.cnki.net, 4/2023]
In theoretical considerations on democracy freedom is sometimes understood in unconditional and conditional terms. This general distinction underlies I. Berlin's concept of negative and positive freedom, and E. Fromm's concept of >freedom from< and >freedom to<. The authors of this paper introduce the concept of extrinsic and intrinsic sense of freedom which is meant to be psychological representation of the philosophical distinction on unconditional and conditional freedom, respectively. An extrinsic freedom results from a lack of external restrictions/barriers, whereas intrinsic freedom is based on the belief that being free means compatibility between one's own actions and preferred values, life goals or worldview. Based on nationwide survey data, the authors show that both forms of freedom are embedded in entirely different basic human values and moral intuitions. Further, it is shown that intrinsic freedom negatively predicts liberal orientation and clearly favors communitarian orientation, whereas extrinsic freedom clearly favors liberal orientation. The authors argue that both forms of experiencing freedom have different effects on support for the principles of liberal democracy. The positive effect of extrinsic freedom is indirect, i.e., entirely mediated by liberal orientation. On the other hand, the effect of intrinsic freedom can be decomposed into three components: a) as a positive direct effect, b) as a positive indirect effect (by strengthening the communitarian orientation), and c) as a negative indirect effect (by weakening the liberal orientation). In conclusion, the consequences of intrinsic and extrinsic freedom are discussed in the light of their relationships with support for democratic principles.
It can be (and has been) claimed that one of the central thematic concerns in Erich Fromm’s immense body of critical work is the exposition of a new >radical< humanist ethic, based upon the normative foundations of human solidarity/relatedness and love. The role of community in this ethic is vital, as Fromm argues for the existence of an intrinsically human need for belonging and communion. According to Fromm, the breakdown of traditional societies in modernity and the adoption of strong anti-traditionalist paradigms in both liberalism and Marxism has paradoxically led to the desire in the contemporary individual to >escape< this freedom, too often resulting in an uncritical adoption of what Eric Hobsbawm calls >invented traditions< in order to rediscover a shared sense of humankind. This article therefore contends that 1) Fromm advocates a form of >critical communitarianism<; and 2) that critical communitarianism can provide a strong foundation for an ethical confrontation with neoliberal modernity, and thereby a reconsidered form of community through human solidarity.
This article highlights the psychosocial relevance of Erich Fromm’s concepts of >social character< and >social change< to broaden our understanding of the intergenerational traumatic legacy of neoliberalism. As part of this, it also reflects on the psychosocial significance of other related concepts – namely Pierre Bourdieu’s >habitus< and Raymond Williams’ >structures of feeling< – as ways to also acknowledge their significance when related to each other in emerging research on the neoliberal effects of changes in work and identities. This includes secondary analysis of my own earlier research on the psychosocial ramifications of the loss of stable work, changing worker-gendered identities, disrupted affect, community engagement and historical memory within a global context of insecure labour. This is all understood within a theoretical frame that stresses the emerging neoliberal forms of social character in the aftermath of the massive redundancies and unemployment experienced recently in post-industrial working-class communities in the UK.