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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.
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.
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.
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.
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.
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.
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.<
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.
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.