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The authors note a contradiction between empirical findings and the dismissive conclusion of the German Federal Ministry for Family Affairs, Senior Citizens, Women and Youth (FMFASWY) that the treatment of children in early day care will not affect their relationship to their mother or entail any serious damage for their future. They use this contradiction as an opportunity to discuss the social function of early childhood socialization in day care. They come to the impression that the FMFASWY, in its assessment of research on day-care centers, was also intuitively guided by sociopolitical interests insofar as the emergence of a social character satisfying current social requirements is favored more by primary socialization in day care than in families.
卢卡奇开辟的西方马克思主义道路为后来的马克思主义者提供智性动力,葛兰西、阿尔杜塞、普兰查斯、拉克劳和墨菲等将隐喻式的>基础—建筑<诠释为符号学意义上的语言生产模式。而法兰克福学派的赖希、马尔库塞和弗洛姆则将马克思主义和弗洛伊德主义结合起来,展开马克思主义语言哲学的欲望政治研究。想象一种语言就是想象一种生命,语言与生命须臾不可分离,后马克思主义者如阿甘本、哈特和奈格里等则将语言生产模式和欲望生产模式推进到生物生产模式,即考察后现代语境下人类社会的生命权力,甚至人体内部的生物权力。无论是语言生产还是欲望政治都是生命权力的外在表现形式,对身体从外到内或从身体到生命,即从生命权力到生物权力的范式转换,才是马克思主义语言哲学的终极关怀。
伊恩•麦克尤恩是英国当代最著名的作家之一。他的作品以揭露社会现实和人类的伦理困境 而 著 称 并 受 到 高 度 重 视。其于2010年发表的《追日》以全球变暖为背景, 吸引了来自世界各地读者的关注。麦克尤恩在这部作品中将全球关注的气候变化问题与人们的道德困境相结合, 反映了当代社会存在的生态和人文危机。以往对《追日》的研究主要集中在生态主义和伦理学方面。相比之下, 人们对这部小说异化主题的研究 则显得不够充分。本文以弗洛姆和马尔库塞的相关异化理论为基础来阐述小说中的异化主题。文章主要 从三个方 面 来 分析小说中 的异化主题:人的自我异化, 人与人关系的异化和人与自然关系的异化。本论文由三部分组成。第一章主要概括并介绍了作者伊恩麦克尤恩及其作品、《追日》的文献综述、异化理论及中心论点、研究方法和研究意义。正文分为四章包括第二章、第三章、第四章和第五章。第二章分析了人的自我异化主要表现为情感麻木和信仰的缺失。第三章阐释小说中人 与 人关系的异化主要 体现在两个方面:不和谐的家庭关系和扭曲的工作关系。第四章通过人对科技的过度依赖和对自然环境的破坏 两 方 面阐述了人与自然关系的异化。第五章总结了当代人的过度贪婪, 父权制社会的根深蒂固和人类中心主义的盛行是导致《追日》中异化问题的主要原因。第六章为结论。本论文最后得出结论, 异化这一主题贯穿于整部小说。当今社会, 人们不断增加的贪欲使其成为一个失去情感和信仰的物质化存在。异化了的人际关系和人与自然的关系也反映了父权主义和人类中心主义的根深蒂固。本文同时也表达了对人们生活现状的关注并呼吁人类对自己的行为进行深刻的反思。
Our meta-analytic review investigates how employee participation in democratic enterprises is related to psychological outcomes. We gathered 60 studies through a systematic literature search of quantitative field studies (published between January 1970 and May 2017) and extracted 138 effect sizes related to three indicators of organisational democracy (OD) and 15 psychological outcomes. The overall findings suggest that employees’ individually perceived participation in organisational decision making (IPD) had a stronger relation to job satisfaction (ρ = .25), job involvement/work motivation (ρ = .36), prosocial work behaviours (ρ = .24), civic and democratic behaviours (ρ = .21) and perceived supportive climate (ρ = .44) than the other two OD indicators: structurally anchored employee participation (SAEP) and employee participation in collective ownership (EO). This was not the case for valuebased commitment: the relations of SAEP (ρ = .40), EO (ρ = .34), and IPD (ρ = .46) with commitment were nearly equal. Mediation analyses indicated that IPD partially mediated most of the effects of SAEP and EO on the outcomes mentioned. The cross-sectional database and a small number of studies for some of the outcomes are the main limitations of this study.
当今社会,技术发展迅猛。以微信、微博、TWITTER等为代表的微通讯技术,在为人类带来丰富的信息与便捷的生活的同时,也在逐渐脱离人的掌控,背离技术最初的目的,变成人类发展相对立的异己力量。一方面,社会的发展需要技术的进步,因而绝不能一味地反对微通讯技术的发展,忽视其积极作用。另一方面,也要清醒地认识到其负面作用,正确地认识微通讯技术异化,把握微通讯技术的本质,通过思想上重视人的本质,技术活动中实际强调人的本质的实现,以求达到人、微通讯技术与自然的和谐发展。对微通讯技术异化人道化治理的探索不仅对促进微通讯技术的更好发展有着重要意义,对我们今天面临的普遍的科技异化现象的缓解和解决有着深刻的参考价值,同时也为我国未来的科学技术发展和现代化建设提供参照。首先对文中的重要概念进行界定,阐述本文的理论依据,包括马克思人的本质理论、马尔库塞异化理论与弗洛姆的技术人道化理论,表明技术人道化是逐渐消解技术异化的作用,关注人的本质与创造力的实现,使技术社会回到人类的控制之下。以移动互联技术时代的代表微通讯技术为对象进行研究,其发展现状是拥有庞大的用户群体、提供丰富的功能、影响力深入人们生活的方方面面,成为人的生存方式。从二重论述微通讯技术对人的影响。微通讯技术的正面效应包括使人可在虚拟空间中进行人际交往、可即时获取海量信息、更易进行个性化的展现与表达、对公共事务的参与感与干预力加强。微通讯技术的负面效应包括造成人的严重的碎片化现象、不同程度的微通讯依赖,给人带来隐私危机和安全威胁、虚假不良信息泛滥等。当微通讯技术违背了人的目的,脱离了人的控制,并导致人的价值与自由的失去时,微通讯技术对人产生了异化。分析微通讯技术异化的表现,主要包括思维异化、社交异化、审美异化、消费异化、休闲异化。探究微通讯技术异化的原因,提出微通讯技术异化具有技术性的原因、主体性的原因和社会性的原因。对微通讯技术异化的治理应该从单一的社会治理向人道化治理发展,首先从思想上治理,以人为先,强调技术活动中要时刻体现人的本质以及技术为人的目的。提出微通讯技术异化人道化治理这一主张并阐述其基本思想,以人性引导和规约技术发展,关注人的生命质量,维护人的自由本质。探索微通讯技术异化人道化治理的主要途径,从技术性、主体性、社会性三方面提出具体的措施,以求实现技术的人性化、人文化、人道化发展。将人道化治理思想用于广泛的技术领域,可以推动技术真正成为人的技术,促进人的自由而全面的发展。
爱丽丝•门罗是加拿大女性作家,2013年诺贝尔文学奖得主。她终身致力于短篇小说创作,享有>我们的契科夫<的盛誉,是当代短篇小说大师。门罗最新的一部短篇小说集《亲爱的生活》于2012年出版,由十四篇故事组成,揭示了门罗关于成长,婚姻,爱情,疾病和死亡的永恒主题;这部小说一经发表就引起了广大评论界的关注;同时,它也是门罗力荐给读者的最后也是最好的一部作品。国内外许多学者以及文学评论家从多个不同角度评析爱丽丝•门罗的小说《亲爱的生活》。然而,大多数研究关注主题、文化、叙事艺术,女性主义、存在主义,比较文学及心理学等方面。门罗对女性生活日常的心理刻画细致入微,她笔下的女性人物在追寻着自由的同时又在逃避着自由;生活于她们而言是一场自由进行曲,这使得她们挣扎于个体自我、家庭和社会期望之间的矛盾需求。而弗洛姆的自由说中所蕴含的一些独特阐释又恰恰为这一研究提供了理论支持。本文借埃里希•弗洛姆的自由论试析《亲爱的生活》中五个故事里的女性。全文分为三个部分,引言、正文和结论;其中,正文本分由四个章节组成。引言介绍了爱丽丝•门罗和小说《亲爱的生活》,埃里希•弗洛姆的自由论,以及国内外对门罗的《亲爱的生活》的研究和评论,进而点明本文的研究意义:以弗洛姆的自由观中所涉及的>纽带<、>逃避<、>自发<为理论出发点,分析门罗的小说,揭示女性生活的实质。第一章是本文的理论基础。详细阐述了弗洛姆自由论的三个重要概念,>纽带<>逃避<与>自发<。在现代社会,个体为获得自由摆脱了曾赋予其生命以意义和安全的所有>纽带<,却又陷入了无能为力及孤立的状态。为了摆脱这种不安全的状态,个体开始竭力>逃避<自由,却被束缚在新纽带关系之中。但以牺牲个体自我为代价的新纽带并不能恢复他失掉的安全感。因此,这种>逃避<又给人套上了新的枷锁。而>自发<以不压抑自我、不割裂理性与本性为前提,能够帮助个体获得真实自我并依照其自由意志进行活动,使其重新找回安全感,实现真正意义上的自由。第二章从>纽带<的双重含义来具体分析女性在生活中所面临的困境。女性在不同的人生阶段扮演着多重角色,相应的也承受着多重的困境;而>纽带<,作为女性与家庭和社会联系的节点,在给予女性安全感的同时,也限制了她们对自由和自我实现的追寻;因此,女性徘徊于自我需求,家庭责任和社会期待的矛盾边缘,而她们的追寻也被现实生活中的日常琐碎日渐湮没,并逐渐在家庭与社会生活中变得无力与孤独。因此,>纽带<又成为了她们追求自由与自我实现的一种束缚与枷锁。第三章以>逃避<的深层次概念来关注女性在生活中的心理历程。自由所带来的孤独与无力感迫使女性个体在逃离束缚后开始寻求新的>纽带<关系。以感性占据统治地位的女性以爱之名屈从于外在男性权威,致使她们在生活中为了寻求丢失的安全感而牺牲掉一部分的自我。而内在权威又假借责任和良心之名无形地制约着女性,迫使她们在生活中放弃自我需求,回归理性。无论是感性占据抑或是理性占据,都是一种割裂自我,压抑自我的>逃避<,因此,新的>纽带<是暂时的,脆弱的。第四章从>自发<的概念进一步阐释了女性在生活中屡屡失败的根本原因及出路。女性>逃避<到新的>纽带<关系中注定是失败的,生活中的意外与悲剧便是最好的见证;女性对权威的依附其实是对安全感和权利的依附,而这种以牺牲部分或全部自我为代价的>逃避<是不牢固的,一旦时机成熟便会再次唤醒女性对内在自我的追寻;因此,自发性的缺失是导致失败的根本原因;唯有在实现自我的完整性的基础上,女性才能在寻求自由与幸福的同时与他人建立起平等独立的关系。基于以上的讨论和分析,结论部分指出门罗所塑造的女性人物在不同的人生阶段面临着不同的生存困境,表面上看似幸福的生活背后隐藏的是无尽的孤独与无力感。面对社会与家庭的双重压力,女性游走于社会或家庭需求与自我需求的矛盾边缘,不论是被动的屈服或主动地尝试,在现实生活中,她们仍然会与意外与悲剧不期而遇。尽管,这种生存困境对于女性而言是一种普遍存在的现象,但她们对自由和幸福的追寻是永无止境的。而且,她们终将通过自发性的活动找到生活的意义。
伊丽莎白•斯特劳特是当代美国文坛著名的一位女作家,她的一生创作了多部小说。2008年,斯特劳特发表了《奥莉芙•基特里奇》,该小说入围了2008年美国国家书评人协会奖,后来成为《纽约时报》的畅销书,也使得她一举拿下2009年的普利策奖和意大利Premio Bancarella奖。之后,这本小说被HBO改编成了电视剧,获得了第67届艾美奖13项提名。《奥莉芙•基特里奇》无疑是一本十分成功的小说。但国内外对该小说的研究并不多,且大多数研究都侧重于女性主义,荒诞主义,心理分析等视角。斯特劳特精于描写平凡小镇的平凡人物,但在平凡人物关系中,却或多或少的存在着冷漠、疏离与孤独。因此,本论文运用弗洛姆的异化思想,从四个方面解读《奥莉芙•基特里奇》中的异化现象。本论文分为三个部分,分别是:引言、主体、结语三个部分。引言部分概述了伊丽莎白•斯特劳特的生平和她的所有作品,综述了《奥莉芙•基特里奇》在国内外的研究。其次,本论文研究了《奥莉芙•基特里奇》中异化现象的原因,同时介绍了弗洛姆的生平以及异化思想。主体分为四章。第一章解读了小说中情感的异化,这种异化主要表现在两个方面。异化的情感首先表现为偶像崇拜式的爱,在恋爱关系中,一方把另一方当作>偶像<一样崇拜,以至于在爱的人身上丢失了自己;其次表现为夫妻各自的婚外情,这种婚外情主要是由于婚后沟通能力的丧失,夫妻间对婚内生活的不满以及受到性欲望的诱惑造成的。第二章侧重分析了父母与孩子关系的异化,这在小说中表现在三个方面。首先体现在上一代父母亲的自杀给孩子的内心造成了严重创伤,导致孩子长大后精神失常或者性格有缺陷而想要自杀。其次,这种异化还表现在父母对孩子的异化权威。父母过度控制地孩子的生活,导致孩子人格的不完整以及心理疾病的出现。最后,父母与孩子关系的异化还导致了孩子的父母亲情结。孩子在的成长过程中,难以摆脱父母形象,既想要赶紧脱离父母的力量,又想找一个和父母形象、性格等相似的人相伴终身。此外,父亲情结还会导致孩子的过度自我压抑和顺从;具有母亲情结的人则会过分依附于他者,无法获得健全生活。第三章介绍了小镇人的异化,这种异化主要是由机械式生活,与他者疏远以及自我身份的不确定导致的。单调的生活使得小镇人变得麻木,冷漠,如同机器一般。小镇人对他者漠不关心,有的甚至疏远他人,过起了与世隔绝的生活,俨然变成了隐士。第四章主要指出了通往健全生活的方式。健全的生活需要创造性的爱,爱是个体存在的最基本需求,也是通往健全生活的必要条件。另外,人需要定位坐标来界定自我身份。满足个体定位坐标需要客观地看待世界;同时也需要感性地与世界相连。此外,人需要与他者关联,摆脱内心的孤独与压抑。结语部分概括了《奥莉芙•基特里奇》中的异化表现,指出了小说文本与异化理论结合的意义。通过对小说中异化的研究,读者能从全新的视角理解本小说。此外,小说中的异化也是现实世界异化的缩影,折射出人与人之间普遍存在的异化现象,而对通往健全之路的分析则有利于改善人与人之间的异化。
In >Sleeping memories< (2017), French writer Patrick Modiano confronts the past and his memories in a different way compared with his previous novels, as he keeps trying to revisit and reprocess them. In this book he adds a new method, the dreaming revision of memories, especially traumatic ones, turning to the work of Marquis d’Hervey de Saint-Denys, >Les rêves et les moyens de les diriger: Observations pratiques.< I would suggest that in this way he dreams undreamt traumas, thereby transforming them. In doing so, Modiano meets Thomas Ogden’s art of psychoanalysis.
Erinnerungen an Ágnes Heller
(2019)
自古以来,自由一直是人们追求的目标和探索的话题,人对自由的追求和向往是推动社会发展和进步的动力。弗洛姆从现实出发,在批判地继承前人思想的基础上,通过对现代人追求自由又逃避自由的生存境遇的论述,揭示了逃避自由的心理机制并试图找到解决人类两难境遇的办法。弗洛姆自由思想既离不开他的独特经历,也与时代背景有关。前者主要指压抑困惑的童年,后者包括两次世界大战及美苏争霸、资本主义经济危机与复苏、纳粹主义和法西斯主义的影响等。从理论渊源来说,弗洛伊德的精神分析理论、马克思主义异化理论及人的自由全面发展理论、犹太文化的传统等都对弗洛姆自由观的产生有较大影响。弗洛姆的自由观从历史和心理两方面分析了处于实践活动中的个人,从追求自由走向逃避自由的过程。从历史角度看,自由与人类社会并存并不断发展。从心理角度看,随着政治和经济的发展,现代人在心理上日趋孤独和无助,在追求自由的同时陷入到逃避自由的困境中,并出现了施虐倾向与受虐倾向、破坏欲和机械趋同三种逃避自由的心理机制。要想从根本上解决人逃避自由的窘境,把人们从异化中解放出来,需要通过爱和创造性的劳动抛弃消极自由并达到积极自由的存在状态,通过实行社会主义公有制、建立全民参与的民主制度和人道主义文化价值观,对经济、政治和文化教育进行改革,建立健全的社会最终达到人的自由而全面的发展。弗洛姆的自由观在一定程度上拓宽了自由的视域,加深了对自由的理解,但夸大了人的心理作用,具有一定的唯心主义倾向。因为忽视了社会生产关系的影响,注定了其改革方案的不彻底。即便如此,弗洛姆的自由观提供了分析和解决社会问题的新视角,对于构建社会主义核心价值观与和谐社会具有重要的启示意义。
中国传统民间技艺产品是民族文化重要的组成内容,传统民间技艺产品的多样性体现了中华民族深厚的文化内涵和底蕴。当下,社会的发展逐渐从工业时代向后工业时代转变,可持续发展理念已经深入人心,并在全球范围内得到了广泛的认同,现代文明由物质文明转向非物质文明。在这样的时代背景下,优秀的传统民间技艺产品在漫长的传承过程中,不仅包含了劳动人民的智慧结晶,而且也为不同地区经济的发展注入了新的发展资本。佛洛姆(Erich Fromm)认为,人们应当抵制重占有的价值观念,发展重可持续生存的价值观念,方能丰富自己的精神家园。其观点与中国传统民间技艺产品造物理念有着异曲同工之处,传统民间技艺产品崇尚自然、天人合一、朴素节俭、重视感情等观念,这些观念有助于人与自然的和谐共生,同时体现了物为我用、以人为中心的传统哲学思想。我们需要从可持续发展的视角出发,对原有的传统民间技艺产品进行再设计,通过将其与现代工艺相结合、材料转换设计、价值内核的营销、品牌建设等方法,重新融入人们的日常生活中,是实现传统民间技艺可持续发展和生态环境可持续发展的有效途径。本文重点探讨了传统民间技艺产品创新设计的方法,以及对其进行可持续发展的有效途径,建设性地分析了现代社会中可持续设计与传统民间技艺产品造物理念的启承关系,对现代消费者由物质主义到后物质主义回归理性的消费方式有着积极的启迪作用。在人与物的关系上,使人在设计中处于主导地位。提出通过对传统民间技艺产品创新设计的体验性以及趣味性、情感性、自然性、科技性原则达到人性的关怀。同时,通过尊重地域性原则、与自然的和谐共处,实现对传统民间技艺的活态传承。在现代消费市场的背景下,通过互联网新媒体的宣传、博物馆活态展示和互动体验、发展文创产业等方法,建立可持续传统民间技艺产品消费行为习惯,提升文化自信,更有益于社会、经济、自然的可持续发展。最后通过介绍杭州>品物流形<(产品设计公司)与传统民间技艺产品创新设计再造实践方案,进一步完善理论与实践体系。从而形成一套完整的可持续视角下的传统民间技艺产品创新设计策略。
Homo sapiens demens
(2019)
Erich Fromm was one of the first psychoanalytic thinkers who was genuinely interested in Asian philosophies. In the first part of this article, I will show Fromm’s imago of Buddhism as a radical, nontheistic, and ethical philosophy >without God.< I will argue that Fromm made an important difference between the phenomenal ego and being that proves crucial for his understanding of psychoanalysis and his critique of modern society. I will also explore Fromm’s synthesis of Buddhist philosophy and psychoanalysis, and show the similarities and differences between them.
多丽丝•莱辛是文学史上第十一位获得诺贝尔文学奖的女作家,被誉为继伍尔芙之后最伟大的女性作家。《又来了,爱情》是莱辛的一部晚年力作。小说分别讲述了殖民地时期黑人奴隶的私生子朱莉与贵族子弟以及年迈的现代白种女人萨拉与年轻男子的爱情故事。两位女性博学多才,坚强独立,却因为种族歧视、道德偏见和等级观念等社会问题而被剥夺了爱的权利。莱辛借此抨击了当时社会存在的不公平现象,呼吁以爱为纽带缔结人与人之间真正的平等。弗洛姆的人性异化理论包括权威主义、数量化和抽象化的价值观、以及爱的能动性的缺乏三个方面。匿名权威伪装成普遍常识和公众舆论,使个人服从社会舆论和道德良知,消除了人的创造性,剥夺了人的自由,危害了人的全面发展。资本主义经济色迅速发展,其重要特点就是数量化和抽象化。人们生活的中心就是对金钱、权力、荣誉的无止境的追求,从而丧失了人的意义。现代社会人际关系冷漠无情,相互排挤,缺乏能动性的爱,无论是夫妻之情还是同胞之爱都缺乏真情实意。本文从权威主义对人性的压迫、数量化和抽象化的价值观对人性的扭曲,以及爱的能动性的缺失导致的人性冷漠三个角度出发,对《又来了,爱情》一书中不同历史时期不同人物在异化的社会中所产生的异化现象进行解读。本文通过对《又来了,爱情》中异化现象的分析,旨在探寻导致资本主义社会人性异化的原因,以及男女主人公是如何通过发挥自身潜能减轻甚至消除异化的,警示我们只有发挥理性认识和创造性思维、选择强调存在的生活方式、培养创造性的爱和人道主义良心,才能保持个人人格的健康发展,创建一个和谐稳定的社会。
理查德•耶茨(1926-1992)是一位美国小说家。他被誉为>焦虑时代的伟大作家<。同时, 他又是二十世纪中叶美国主流生活的忠实记录者。小说《十一种孤独》是美国作家理查德•耶茨的第一部短篇小说集, 刚一出版便引起巨大反响, 并受到各大媒体的好评, 更被誉为是>纽约的《都柏林人》<。本文以弗洛姆新精神分析为理论依据, 选取了《十一种孤独》中具有典型特征的四个故事, 通过对小说人物的分析并发现人的不同处境、人们之间的相互需要、不同的社会性格等都是产生孤独的原因, 从而为今后对孤独主题的研究提供理论依据和研究思路。弗洛姆的新精神分析理论是由精神分析理论发展而来的, 主要包括人的处境, 人的需要和社会性格等几个方面。其中人的处境主要包括人的软弱性和矛盾性, 人的需要主要包括人的同一性和关联性, 社会性格主要包括不健康的社会性格取向和混合社会性格取向。本文以弗洛姆的新精神分析三个方面为视角结合孤独主题, 通过对小说中孤儿文森特, 士兵瑞斯, 哈利夫妇等人物的心里解读, 找到他们孤独的根源, 并提供一些解决孤独的办法。本文包括六章:第一章简要介绍了作家及其作品, 阐述了文本的国内外研究现状和本文的创新点。第二章简要介绍了理论框架, 新精神分析的产生和弗洛姆新精神分析理论的内容。同时还强调弗洛姆的新精神分析理论不同于以往的精神分析理论, 他更强调普通人的感受, 更重视人和社会的关系研究。第三章从人的处境与孤独的关系出发, 分析了人在生物学意义上的软弱性和人存在的矛盾性, 形象地向读者展示了人的处境虽然不同, 但是由内而外透露出的孤独却又不尽相同, 并给出读者一些解决孤独的意见。第四章讨论了人的需要对孤独的影响。在社会这样的大环境下, 每个人虽然是一个个体, 但是又应该和外界保持着良好的关系, 学会给予别人真正需要的, 也勇敢地追求自己需要的, 并提供给读者一些如何面对孤独的意见。第五章介绍了社会性格和孤独的关系, 同时强调了不健康的性格取向导致的孤独, 呼吁读者养成良好的社会性格。第六章对全文进行了较为深刻的总结概述。论文分析仍有不足, 但希望该论文能为作品相关的研究提供新的思路和方向。
Terrorism is a worldwide phenomenon, as the >Global terrorism index< reveals. The aim of terrorism is to take command over our feelings and our imagination to compel us to change our ways of life and release a clash between civilizations. In my discussion, I will concentrate on identity, an individual’s feeling of being unique, having a coherent self while at the same time being part of a large group. My intention is to link the concept of identity to affects and thinking and the loss of reality-testing when the group is dominated by schizo-paranoid anxiety. Two lines of thought stand out in my discussion of terrorism – the power of identity and the search for meaning – both of which are affected by globalization, the rise of a network society, and disenchantment with the world.
裘帕•拉希莉于2000年获普利策奖,是当代美国文坛最具潜力的作家之一。她的小说以描绘美国普通移民的生活而著称,贯穿其中的主题尤为引人深思。《低地》是移民故事的典型代表,拉希莉在此对现代人们的生存境况进行了崭新探索。本文以艾里希•弗罗姆的异化理论为理论基础,从社会异化、人际关系异化和自我疏远三方面考察《低地》中的人物在自我追寻时遭遇的困境。在《低地》中,人物的自我追寻首先受到来自社会异化的阻挠。在资本主义的社会背景下,小说中的人物必须像祈祷者崇拜上帝一样向国家和社会规范屈服,被迫将主导权转交他人手中,也因此丧失了自我追寻的能力。除此之外,来自人际关系中的异化同样影响着人物的自我追寻。在不同的人际关系中,他们需要扮演不同角色,而这些角色又往往不能与梦想中的自我吻合。因此在遵从内心意愿和服从社会规约的两难选择中,人物迷失了自我,失去追寻真我的方向。最后,人物在与内心诉求和外在要求的角力中变得无力,导致对自我及外部世界的漠然,无法成就梦想中的自我,自我追寻因而陷入困境,遥遥无期。拉希莉细致描绘出人物在社会异化、人际关系异化和自我疏远的影响下自我追寻所遭遇的困境,充分体现拉希莉对人类的生存窘境及真我建构中的艰难处境的深刻洞悉,对于当下人们的自我建构与道路选择提供重要导引。
This chapter takes to task Elisabeth Roudinesco’s biography, Freud in His Time and Others, for innumerable factual errors and, even worse, for the assumption that she is presenting the objective truth about Freud. Three traditions of Freud biography are delineated: the hagiographic, of which Roudinesco’s is the latest example, the Freud-bashing, and the revisionist, which sees Freud as having created something incontestably great but also as having been tragically flawed as a human being. Roudinesco’s errors range from the trivial, to the mildly compromising, to the inexcusable and disqualifying. With respect to Jung, Roudinesco is shown to rely on Deirdre Bair’s biography, which is itself unreliable, instead of on her own reading of the primary sources. Roudinesco’s true colors are displayed above all in her treatment of Freud’s sexuality, as when she asserts that he has been >accused< of masturbation, claims that an affair with his sister-in-law >doubtless never happened,< and alleges that Freud had a >horror of adultery.< The all-too-human Freud was very different from the lifeless icon worshiped by Roudinesco.
This chapter tackles the perennial critical conundrum of Iago’s motivation. Agreeing with Coleridge’s assessment of his >motiveless malignity,< it argues that all attempts to explain Iago’s character in terms of individual psychology prove inadequate and that he can be more satisfactorily understood by employing Fromm’s concept of >social character.< Iago is the prototype of early modern capitalist man who exhibits the >pathology of normalcy< and exemplifies three of Fromm’s four >unproductive orientations<—exploitative, hoarding, and marketing. Iago’s lack of a sense of self leads him to destroy rather than to create, and thus manifests the impulse for negative transcendence, or what Fromm terms necrophilia. As necrophilia is the most malignant form of the anal character, this analysis accounts for the pervasiveness of anal imagery in Othello, including in the speeches of the otherwise feeble Clown. Iago, neither devil nor human, is at once a product of his age and the quintessence of all those, from Caligula to Hitler, for whom madness is a way of life because they seek to transcend through destruction the limits of human existence.
This chapter employs Caroline Polmear’s contemporary reinterpretation of Michael Balint’s concept of the basic fault as a lens through which to read Othello and Macbeth. In Polmear’s view, borderline pathology arises due to a traumatic rupture in the primal bond between mother and child, and it can take the form of either ocnophilia (clinging to people) or philobatism (clinging to spaces). It is proposed that Othello and Macbeth are representations of these complementary character-types. Othello cannot tolerate any separation from Desdemona, while Macbeth retreats into schizoid isolation. The handkerchief, the loss of which is tantamount to the loss of Desdemona’s love, was received by Othello from his mother at the time of her death, while in Macbeth the rupture of the mother-child bond is figured both in Macduff’s having been >untimely ripped< from his mother’s womb and by Lady Macbeth’s description of killing the baby that was nursing at her breast. Two clinical examples—one of an actual patient, the other of Philip Roth—are offered to illustrate the reciprocal interplay of literature and psychoanalysis. It is argued that the traditional notion of >applied psychoanalysis< should be replaced by what might be called, following Shoshana Felman, >implied psychoanalysis,< or what Fromm has called >literary psychoanalysis.<
Groddeck’s Lessons
(2019)
This chapter examines both >Groddeck’s teaching,< in the sense of the enduing value of his contributions to psychoanalysis, as well as >Groddeck’s lessons,< that is, what we can learn from his blind spots. The question of who is a psychoanalyst stands at the center of Groddeck’s relationship to Freud, and in accepting Groddeck’s assertion that transference and resistance are the >hubs of treatment,< Freud offers his most expansive definition of a psychoanalyst. Groddeck’s genius is most fully displayed in The Book of the It, the epistolary form of which casts him at once in the roles of analyst and patient. From Groddeck’s biography, it is clear that he was an extremely traumatized individual, as is further attested by his analysis in Letter 25 of his penchant for the number 26,783. But Groddeck does not recognize that he has been traumatized, and his one-sided theory that the It is >responsible for everything< reflects his inability to give due weight to environmental factors. Despite his astonishing candor, Groddeck never discusses his divorce from his first wife or the tragic story of his daughter Barbara, wounds that must have too painful for him to expose to the gaze of the reading public.
The conflict between Freud and Ferenczi during Ferenczi’s final period centers as much on their differences in technique as on Ferenczi’s revival of Freud’s pre-1897 trauma theory. Severn is the first patient since the 1890s whose childhood sexual trauma was the focus of her analysis, just as she was the first since Anna O. whose trauma-based dissociation was integral to her treatment. The corollary of the revival of trauma theory is a model of the mind based not on repression but dissociation. Ferenczi belongs to a tradition of analysts including Breuer, Fairbairn, and Sullivan who worked with a dissociation model. The fountainhead of this tradition is Janet, but though Ferenczi read and quoted from Janet, no references to Janet are found in Ferenczi’s work after 1924, when he began to move away from Freud. It is necessary to integrate scholarship on Ferenczi with the vast body of work on dissociation. Ferenczi is situated between Freud and Severn. Reversing the traditional verdicts, Ferenczi’s relationship to Freud is viewed as an enactment, whereas his relationship with Severn constitutes an authentic dialogue.
This chapter presents the discovery that Elizabeth Severn’s 1933 book, The Discovery of the Self, contains disguised case histories of both herself and Ferenczi, and thereby constitutes a companion volume to Ferenczi’s Clinical Diary. From having been known primarily as >R.N.,< the most important patient in the Diary, Severn emerges as a subject and original contributor to psychoanalysis in her own right. Severn’s reception of Ferenczi’s legacy is compared to that of two of his other American patients, Izette de Forest and Clara Thompson, the latter of whom envied Severn for her closeness to Ferenczi. Multiple correspondences between the accounts of Ferenczi and Severn of their mutual analysis, as well as of their histories, are set forth. The significance of Strindberg’s play, The Father, for Ferenczi’s transference to Severn is examined. Ferenczi and Severn are shown to have been two deeply traumatized individuals who healed themselves by finding their spiritual counterparts in each other.
This chapter employs Fromm’s concept of the >magic helper< to analyze the symbiotic nature of the Freud-Ferenczi relationship. Because both sadists and masochists, according to Fromm, are unable to tolerate genuine freedom, the sadist is dependent on the masochist, no less than the masochist is dependent on the sadist. As Clara Thompson, who was in analysis with both Ferenczi and Fromm, recognized, Ferenczi suffered from his need to be loved and accepted by Freud, and unconsciously resented him for that reason. Fromm’s contrast between the >original self< and the >pseudo self< parallels Winnicott’s antithesis between the True Self and the False Self, as well as Horney’s antinomy between the >real self< and >phony self.< Marcuse’s critique of Fromm is based on an adherence to Freud’s outmoded drive theory. Whereas Freud plays the role of what Daniel Shaw calls the >traumatizing narcissist< in his relationship with Ferenczi, Ferenczi, until his emancipation in his final years, exhibits the deformations resulting from what Bernard Brandchaft calls >pathological accommodation.<
This chapter provides a comprehensive overview and rehabilitation of Erich Fromm’s importance as a psychoanalyst. Fromm is lauded for having been an unsurpassed analyst of psychoanalytic politics and the incarnation of what it means to be an independent psychoanalyst, who was unjustly attacked both by orthodox analysts and by his erstwhile colleagues in the Frankfurt School. His 1935 essay, >The Social Determinants of Psychoanalytic Therapy,< in which the influence of Ferenczi and Groddeck is directly acknowledged, and his 1959 book, Sigmund Freud’s Mission, are hailed as summits of his achievement, while The Greatness and Limitations of Freud’s Thought shows him in decline. Three weak points in Fromm’s thought are identified: (1) his tendency to flatten out an individual level of analysis into a purely social level; (2) his penchant for shifting the blame for the problems in psychoanalysis away from Freud onto his followers; and (3) his assumption that motherly love is unconditional. Fromm’s defense of radical humanism is compared with that of Orwell, and it is shown to be grounded not only in philosophy but above all in natural science in The Anatomy of Human Destructiveness.
This chapter offers a proto-Frommian reading of Paradise Lost. The opening section reviews the debate between >theological< and >Romantic< critics of Milton’s poem—C. S. Lewis and Stanley Fish, on the one hand, and A. J. A. Waldock and William Empson, on the other. Although Waldock pointed to the structural contradictions in the epic, and Empson argued that God was >put on trial< in the narrative, the neo-Christians have gotten the upper hand because the neo-Romantics have been unable to provide an overarching framework to account for their observations. The middle section furnishes such a framework by synthesizing Kenneth Burke’s >logological< analysis of the Fall as inevitable from a narrative perspective with Bernard Paris’s insight that God is the supreme narcissist in the poem. The final section compares Milton’s God and Freud as patriarchs who impose a double bind on their followers and are motivated by a compulsive need for fame.
Introduction >One Man Cannot Be the Same as Many<: Glimpsing New Paradigms through Old Keyholes
(2019)
The introduction sets the stage for the ensuing chapters by meditating on the key phrases in the title, which are indebted to and inspired by the work of Donnel Stern as well as Philip Bromberg. Fromm is praised for his espousal of a humanistic psychoanalysis as well as his critique of authoritarianism, and his concept of >literary psychoanalysis< is introduced. Freud’s interpretation of Oedipus Rex is shown to be important as much for its >unformulated< assumption of a >hidden reality< theory of the mind as for his extrapolation of the idea of the Oedipus complex. The humanism of Fromm is contrasted with Sullivan’s claim that personal individuality is an >illusion<; Stern and Bromberg are critiqued for decoupling trauma from dissociation and for positing that these are normal conditions of the mind. It is argued that a forensic stance is warranted in hermeneutic endeavors and that it is possible to reconcile objectivist and constructivist epistemologies.
In Formulated Experiences, Peter L. Rudnytsky continues his quest for a >re-vision< of psychoanalysis by coupling his revival of the unjustly neglected figure of Erich Fromm with his latest groundbreaking research on Ferenczi and Groddeck. Committed at once to a humanistic and to a literary psychoanalysis, Rudnytsky explores the subjective roots of creativity and critiques the authoritarianism that has been a tragic aspect of Freud’s legacy.Through his clinically informed interpretations he brings out both >hidden realities< and >emergent meanings< of the texts and authors he examines, including Shakespeare’s Othello and Macbeth, as well as Milton’s Paradise Lost. A preeminent scholar of the history and theory of psychoanalysis, Rudnytsky displays an interdisciplinary expertise that makes Formulated Experiences truly sui generis and unlike any existing book. Bridging the artificial divide between the academic and clinical worlds, his eloquent championing of the interpersonal and relational traditions will captivate contemporary psychoanalysts and psychotherapists, while his insightful close readings provide a model for psychoanalytic literary critics.
This paper presents a case of >trauma by omission< as a product of the attachment process. The absence of intimate and specific recognition and response by the caretaker of a child can create, by their omission, a >freeze< version of the fight/flight/freeze trauma response. The frozen moments, then dissociated, can become confusion and paralysis at the cusp of adulthood. This state is illustrated in the case below of a 23-year-old Chinese woman being treated by a 29-year-old Chinese male psychoanalytic fellow. The role of cultural context in >omission< is highlighted regarding development and treatment, which is taking place in a Communist society with a recent violent history of extinguishing individuality, modifying how attachment and individuation are expressed. A relational/interpersonal treatment orientation is applied and advocated at this intersection of individual and social realities. This paper contributes to attachment theory by raising awareness of how its many forms and outcomes may or may not be deemed healthy and functional.
Vorwort
(2019)
Oedipus goes to the opera: Psychoanalytic inquiry in Enescu’s >Œdipe< and Stravinsky’s >Oedipus Rex<
(2019)
Psychoanalytic inquiry into operas based on the life of Oedipus may provide further knowledge on the Oedipus complex. Therefore, we chose to analyze Enescu’s >Œdipe< and Stravinsky’s >Oedipus Rex<. Two distinct methodologies were used in our study. The first explored the concept of free association through musical themes in the operas. The second involved the comparative study of the Oedipus myth in order to provide a deeper understanding of Oedipus’s character. We observed that Oedipus displayed symptoms of his complex through the traits of aggressiveness and arrogance. Moreover, we noticed that Oedipus was compelled by the necessity of finding out who his real parents were and by unconsciously accomplishing the prophecy. Oedipus assumed the responsibility to free the Thebans from plague. Yet, it was too late, for the feared part of the prophecy was already accomplished. He provided a wrong answer to the Sphinx and then received the most severe punishment, one that would have ostracism as its outcome. It was, however, not too late for Oedipus to finally discover who his real parents were. Nevertheless, afraid of losing his place as King of Thebes, he investigated the plague’s causes. This resulted in his aggression as he resisted discovering >where babies come from.<
自由问题既是一个重要的现实生活问题,又是一个重要的哲学问题。自人类拥有意识的那一刻起,对于自由的追求就从没有间断过。经过不断的努力,近代西方国家通过资产阶级革命推翻了封建统治纷纷建立起了资本主义民主制度,人们获得了空前的自由。但是,对于这来之不易的自由,人们并没有很好的享受反而走向的自由的反面。一些人如饥似渴的贡献出自己所拥有自由,加入法西斯、希特勒等极权组织,引发了一系列的战争和社会危机。对于这种逃避自由的现象,西方马克思主义的主要代表之一弗洛姆对其进行了深刻的研究和分析,总结出消极自由并不能够带给人们完整的自由,只有积极自由才是人们真正的自由。弗洛姆的积极自由思想主要继承了马克思的历史唯物主义思想和弗洛伊德的精神分析思学说,他吸收了弗洛伊德的无意识理论、性格学说和自由观以及马克思的异化和自由思想,同时他的也深受犹太教的救世情怀和弥赛亚思想的影响。但是弗洛姆更倾向于马克思的思想,他认为马克思的历史唯物主义揭示了资本主义社会中的种种矛盾,并对其进行了深刻的分析与批判,而弗洛伊德仅仅把人的本质需要说成的性欲的需要,他的思想深度和广度都不及马克思,带有着无法克服的局限性。虽然弗洛姆的积极自由思想很大程度上继承了马克思的思想,但他与马克思的自由思想有着很大的差异,无论是对人的本质的认识,还是关于人的异化思想,或是他们对所追求的积极自由的看法以及实现路径都有着很大的不同。他的积极自由与思想在一定程度上弥补了马克思自由观的不足,具有重要的研究价值。弗洛姆的自由思想不仅具有着无法取代的理论意义,对于解决处于转型时期的中国所遇到的问题也具有着重要的借鉴意义。当前,科技的快速发展给我们的生活带来了极大的变化,高水平的生活质量、便捷的生活方式、舒适的生活环境,但是,人们的精神状况却并没有我们所预想的那样良好,人们的精神空虚,迷茫,幸福感下降,人与人之间冷漠、疏离。因此研究弗洛姆的积极自由思想对于分析并解决我国当前的自由困境具有重要的意义。本文由四大部分组成。第一部分主要是介绍弗洛姆的个人经历,从弗洛姆思想形成的社会历史背景和主要理论来源出发,来分析弗洛姆所处的社会时代背景和个人生活经历对他的思想形成的影响;第二部分是弗洛姆积极自由思想的基本内容。通过对近代积极自由思想内涵的确立以及弗洛姆对近代自由思想的批判来引出弗洛姆的积极自由思想以及积极自由的实现。第三部分是将弗洛姆与马克思的积极自由思想进行比较。通过马克思与弗洛姆关于人的看法,关于异化的理解,关于积极自由的认识的不同分析出弗洛姆积极自由思想的可取之处与局限性。第四部分是弗洛姆积极自由思想的当代价值。弗洛姆的积极自由思想具有重要的理论价值与实践价值,对于我国社会主义现代化建设、对于解决当代中国人与社会发展存在的问题具有着十分重要的借鉴意义。但是弗洛姆的自由思想也存在着一些不足之处,需要引以为戒。
Nowadays, violence appears in various forms in Brazil. From an agricultural country, Brazil became rapidly industrialized, which resulted in large rural exodus and explosion of population density in major cities. Brazil faces today a great social and economic disparity, added to endemic corruption of government, nepotism and lack of social planning. The roots of such violence can be found in our archaic heritage that has been forming Brazilian identity since its early days. The interest of former colonizers was to extract wealth, without regarding the establishment of a nation. This exploitation has been always done by force and violence, with the slave labor of native Indians and imported black people. As a state Brazil was exposed to the primal father’s law, and to the absence of a symbolic father, who could have provided his people with a more stable identity, only given by the paternal law. Is it possible to reframe archaic heritage, rebuilding the missing father image without resorting to a false savior of the fatherland? Is it possible to construct a more equitable society that could propitiate true conditions of citizenship in order to make every citizen, to the extent possible, the protagonist of his own history?
The following essay is a modified version of an invited presentation given in Florence, Italy in May 2017. It builds on and extends some of the previous psychoanalytic and multidisciplinary studies of Dante’s >Divine Comedy< as a >psychoanalysis of the Middle Ages< that greatly contributed to the incipient changes of the cultural episteme. The paper will explore and elaborate the continued relevance of Dantian proto-psychoanalytic insight into the complex role of regression, destruction, transgression, and conflict in generating growth, expansion, and creativity, and the ways in which ethics and erotics intertwine in a complex path towards unity, within the context of his multivocal presubjective, intrasubjective, and intersubjective inquiry leading to psychic reorganization. The liminal nature of Dante’s poetry, extending the symbolic and representational range in a way unprecedented in the vernacular literature of his time, vivifying and representing what is traditionally thought of as beyond representation, will also be considered in terms of its relevance to the contemporary psychoanalytic discourse.
Part I of this paper discussed various dynamic aspects of hate in the individual developmental and clinical context. Part II, also an expansion of the author’s discussion of Harold Blum’s presentation on >Hate and its vicissitudes< in Prague in 2017, examines the theme of hate as a multidimensional dynamic group phenomenon. The paper uses various theoretical perspectives to focus on group unconscious processes and the group-specific dynamic of regression leading to an activation of primitive ego operations, unleashing destructive aggression as well as creative mobilization. Also considered are the implications in terms of destruction, adaptation, and creativity, in relation to group unconscious dynamic processes and intergenerationally trasmitted trauma and posttraumatic developments.
The present paper is an expansion of the author’s discussion of Harold Blum’s seminal presentation >Hate and its vicissitudes< in Prague in 2017. It aims at an elaboration of various aspects of hate and hatred as a complex dynamic intrapsychic and relational affective-cognitive state, alloyed, in different ways, with aggression and love. In this context, various theoretical perspectives concerning the multifaceted relation between hate, love, and sexuality, and hate and destructive aggression, and transformations between them, including the first study of neurobiological correlates of hate, will be raised and explored. Implication on destruction as well as psychic structuring, adaptation and creativity are also considered. The clinical vignettes illustrates the relevance of multiple theoretical conceptualizations in contemporary psychoanalytic practice.
This paper presents a report on our psychoanalytic investigation of cultural folktales, myths, and fables, in which we study, primarily, the extent to which such narratives lurk behind contemporary representations of men and women. Our aim is to identify the multiple narrative structures that form the core plots and storylines of these tales. Following Roland Barthes’ work on mythologies, we want to decode the tales’ ideological components by deciphering the axiomatic assumptions these tales make about the nature of perceived social reality. This represents an attempt to study a mind that is derived from the text. More specifically, we study narratives whose storylines revolve around the struggle between men and women in order to identify the culture’s core concerns about and preoccupations with the relationship between the sexes. We believe that cultural myths or folktales are a royal road to a nation’s collective conscience, and include gendered patterns of defenses, obsessions, fears, and paranoia.
The author attempts to understand the kamikaze attacks during World War II as a phenomenon that crossed a border into the systemic use of suicide attacks. The author first presents two historical precursors before World War II: the Seinan (Southwest) War in 1877; and an event in 1932 known as the Three Suicide-Bombing Heroes. To examine the process leading to kamikaze, the author offers two examples: a scene in which a suicide attack was proposed to pilots; and a story of a general, Oenishi, who has been identified as a person responsible for the campaign. In the discussion, the author employs psychoanalytic arguments on chosen trauma and apocalyptic order to see kamikaze as sharing a common psychology with other warfare. He then focuses on the previous debate over the normality of suicide attackers and argues for the importance of finding a role for positive value in the psychological processes. He concludes that kamikaze was realized through multiple mechanisms and ended up crossing the border to unconventional attack. He closes the paper by suggesting we should make efforts to keep the positive feedback in response to suicide attacks under a certain threshold in order to avoid reinforcing the spiral.
In search of the Human: The trauma of modernity and the >instrumental reason< of the persecutors
(2019)
This article takes the clinical notion of trauma as a historiographic criterion for understanding modernity and its mythologies. If the rewriting of the term trauma – at the intersection of psychoanalysis and neurobiology, cultural anthropology and philosophy of the mind – is the hallmark of contemporaneity, it is quite acceptable to see the Shoah as a radical historical and epistemological watershed. Never before had such a highly productive bureaucratic-industrial system been designed and implemented for the devastation of the very idea of humanity. Auschwitz was, in the most radical ways, the liminal space between Human and Inhuman. It lay right at the cutting edge of the abyss that the executioner shares with his victim – the annihilation of humanity. This essay crosses a question that has always characterized the social construction of subjectivity: the perimeter of the Human, and the interrelationships between identity, alterity, and recognition.
The concept of resignation carries widely divergent meanings in the cultural contexts of Western and Eastern experiences. Whereas the Western perspective of resignation implies a negative, impoverished state of self-assertion, the Eastern perspective contains wider and more complex meanings, among which is that resignation is a virtue to be cultivated. Using the writings of the Nobel Prize winner in Literature Yasunari Kawabata, akirame, the Eastern, specifically Japanese, concept of resignation, will be examined for its multilayered psychological and cultural meanings. In addition, from Kawabata’s writing and biographical information, I demonstrate how the Western psychoanalytic concept of Oedipal conflict relates to and manifests in the Eastern psychology of resignation, bridging both Eastern and Western cultures to elucidate underlying, universal human conflicts.
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.
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.
This article intends to propose a basis for a reflection on how separation mechanisms, both intrapsychic and social, may, by a normal identification process, be comparable in traumatic situations to true forms of violence. According to the theories of Benedetti and Peciccia (1996), a symbiotic Self and a separate Self are continuously present, integrated development lines of the Self, even though they are never fully conscious. Conversely, in the structure of the psychotic Self, a deintegration is inferred between the symbiotic and the separate states of the Self, of which the patient is painstakingly conscious. In light of significant psychoanalytic theories relating to the anxiety of separation, we aim to interpret this symbiosis and separation through the history of Michele, a psychotic young man from a Camorrist family, who was currently hospitalized in a psychiatric facility. The article intends to investigate the separation imposed by the clan, and the even deeper one, inferred from the significant separations experienced within the family circle. Furthermore, we will also outline our therapeutic method and the use of progressive mirror drawing, a psychotherapeutic technique which can be used with patients suffering from different pathologies that compromise verbalization, such as psychosis.
One of the most controversial members of the Vienna Psychoanalytic Society and Freud’s intimate for many years, Reich is known not only for his seminal contributions to therapeutic and social psychoanalysis in his 1933 classic Character analysis, but also for his notoriety as a discoverer of an energy he named orgone. This paper is devoted to Reich the psychoanalytic sociologist and reformer, with special prominence given to his other, now somewhat forgotten, 1933 book >The mass psychology of Fascism<.
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.
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。
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。
>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]
贝娄作品中的人物大部分都是犹太人,因此学者们常常从犹太性或犹太和美国的双重语境研究《只争朝夕》。一些学者从存在主义的角度研究犹太人的存在困境。虽然研究视角不同,但学者们一致认为,小说的主人公威尔姆遭受着生存困境,小说结尾表达了贝娄对人性的肯定。然而,对于小说中反映的社会现实的研究,学者们往往把研究视角集中于威尔姆,较少探究小说中呈现的当时整个美国社会的存在方式。本论文的创新之处在于两个方面:第一,它研究了当时美国社会普遍的扭曲生存方式:重占有和异化;其次,主要从人本主义心理学的角度探讨造成扭曲生存方式的原因和可能的出路。本文以弗洛姆的人文主义精神分析理论和马斯洛的自我实现理论为基础,从现代美国城市居民扭曲生存方式这一现象入手,接着详细分析了这一现象产生的原因。全文共分五章。第一章简要介绍了作者索尔•贝娄,《只争朝夕》的情节和文献综述以及本篇论文的原创性、结构和内容。第二章分别介绍了本篇论文的两个理论基础:弗洛姆的人文主义精神分析理论,包括重存在和重占有两种生存方式,异化和生产性取向;马斯洛的自我实现理论,包括自我实现的定义和自我实现者的特征。第三章分析了两种主要的扭曲生存方式。首先,分析了自我异化的内涵并指出自我异化者具有的不同类型的重占有方式。自我异化的人不能体验到>真实自我<是活动的主体。他们受到欲望或>虚假自我<的驱使,违背自己的本性进行异化活动从而占有一些东西。因此他们总是担心失去所有物,有着强烈的不安全感。为了维持安全感,小说中的这些人物形成了对金钱和地位等自身之外的力量的顺从崇拜。这种崇拜包括两类重占有的方式:年长一辈,自力更生的成功人士如艾德勒医生和拉巴包特先生身上体现的囤积取向;较年轻的中产阶级如威尔姆身上体现的消费倾向。其次,本文从两个方面分析了当时美国社会中异化的人际关系。在社交中,人们表面上友好,内心深处则是冷漠,是一种相互利用的关系。在家庭中,缺失了和谐和关心,家庭成员之间的疏离更加明显。第四章着重从人本主义心理学的角度探讨出现扭曲存在方式的原因,主要从四个方面进行了探讨:没有>生产性的爱<的能力,没有>做出正确选择<的能力,没有>抛弃虚假自我<的能力,没有>活在当下<的能力。这些能力的缺乏导致他们不认同自己的真实自我,盲目追求外在的力量以谋取自身利益。因此,为了尽可能改善这种情况,这四种能力的发展至关重要。最后一章重申本篇论文的论点。贝娄意图通过《只争朝夕》一书揭示20世纪50年代美国人的扭曲存在方式,通过描绘一群心理不健康的人物,表达他对于一个促进人的自我健康发展的健全社会的期望。本篇论文的意义在于试图通过探究造成这种扭曲存在方式的四个主要原因,找到贝娄暗指的出路:不断减少重占有的生存方式和在>存在<中成长
Flaubert claimed mastery in matters of style in the French language as well as in the psychological sciences. Mastery in both areas is on clear display in the writing of Madame Bovary. Our heroine presents as a new kind of personality, namely as someone who depends greatly on sensory experience in order to maintain her emotional equilibrium. So, when under stress, she can only find some kind of soothing comfort in her perfumes, silks, and cashmeres. This dynamic pattern leaves her at a disadvantage when tasked with higher level life requirements – such as the payment of bills, the very thing that, in the end, causes her ruin. Dynamically, failures of memory and the resulting fragmentation of experience leave her with a precarious sense of self. For our heroine, there is little ability to link present experience to the past and therefore no possibility of metaphoric or symbolic thinking; in other words, she is condemned to repeat. Flaubert felt that Madame Bovary would only have original value as the sum of his psychological understandings. Further, he hoped his psychological work, often hidden under the form, would be deeply felt by the reader, as it was by him.