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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.