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Ziel dieser Arbeit ist es, die Grundprinzipien der humanistischen Ethik von Erich Fromm darzustellen. Seine Ideen werden mit denen von Sigmund Freud und Karl Marx verknüpft, von denen Fromm oft inspiriert wurde. Im ersten Teil wird auf die Definition der humanistischen Ethik und die Unterscheidung zwischen biophiler und nekrophiler Orientierung eingegangen. Der Kern von Fromms Ethik ist seine Charakterologie. Dabei beschäftigt sich die Arbeit mit produktiver und unproduktiver Orientierung, deren Ausprägungen und in der Folge auch Seinsweisen. Der Hauptteil beschreibt die Frage nach der menschlichen Natur, zusammen mit der Frage, ob der Mensch von Natur aus schlecht oder gut ist. Auch dem Freiheitsbegriff Fromms wird Beachtung geschenkt. Diese Interpretation beschreibt den Prozess der Individualisierung, der zur Freiheit führt, sowie die Mechanismen der Flucht, die sich aus diesem Prozess ergeben. Ein weiteres Thema ist ein Überblick über positive Freiheit und wie man sie erreicht. Im Zusammenhang mit der Freiheit befasst sich das Werk auch mit dem Gewissen. Der letzte Teil widmet sich einem Vergleich ausgewählter ethischer Kategorien von Karl Marx und Erich Fromm. Konkret geht es um eine Gegenüberstellung ihres Menschenbildes und seiner Entfremdung. [Deutsche Kurzfassung der Autorin]
[Chinese abstract not available] A personal character is determined by the historical era in which one lives. Erich Fromm is particularly concerned with the debated issue of freedom, especially the escape mechanism of freedom. As a member of the Frankfurt School, Erich Fromm believes that human beings are mainly social beings, not a self-sufficient enclosed system. After analyzing how the escape mechanism for freedom is produced, Fromm advocates that positive freedom should be the freedom to develop oneself freely, to fully tap and realize one’s own potential, to pursue the ideal of truth, goodness and beauty, and to promote personal growth and happiness. Only when people actively play their own roles in the society can their sense of isolation and helplessness be overcome. Replacing authoritarian power with democracy and instilling to people the ideas about life, liberty and truth can they find a right path towards self-realization. [Author's English]
The authors examine the influence that psychoanalysts’ economic situation has on the current state of psychoanalysis, particularly focusing on the situation in Germany and employing a perspective afforded by Marxian commodity analysis. Their analysis brings them to conclude that, in psychoanalysis, the suspension of truth value, the tolerance shown towards contradictory concepts, the lack of conceptual criticism, and the exclusion of sociocritical issues seem to be effects of psychoanalysts’ interest in realizing the exchange value of their psychoanalytic treatment and their accompanying lesser interest towards its use value.
Gejolak konsep Ketuhanan sepanjang perjalanan kehidupan manusia senatiasa terjadi. Erich Fromm (1900-1980) yang merupakan seorang psikoanalis Mazhab Frankfurt, dalam karya-karyanya secara tersirat telah mencirikan suatu konsep yang dinamakannya sendiri sebagai ‘Mistisisme Non-Teistik’ sebagai suatu bentuk spiritualitas yang humanis dan mengatasi keterpisahan manusia yang dalam istilah Fromm disebut >well being< sebagai konsekuensi eksitensinya, yang akhirnya dapat mengatasi dilema kemanusiaan dan keberagaman. Kajian ini merupakan sebuah upaya untuk menguraikan pemahaman Ketuhann dalam perspektif Erich Fromm, serta relasi Tuhan dan manusia.
Analytic writers have studied existential anxiety or annihilation anxiety, emanating from traumatic disruptions to people’s sense of going-on-being, reminders of their finitude, and facing a chaotic reality, and suggested that they can endure this anxiety by being with and living through it together with another person. The literature suggests that to be with patients who experience such anxiety, therapists need to indulge >narcissistically< in their own memories and fantasies of similar experiences, and, in parallel to the patients, enter transient regressive states. Sometimes, however, therapists are faced with a chaotic analytic reality that arouses existential anxiety in themselves, and seek to share it with their supervisors who, by experiencing parallel regressive states, can identify with their supervisees and grasp their experiences. Supervisors who consistently fail to be with their supervisees at such moments and persist in offering them new constructions of therapeutic materials might strengthen the supervisees’ defensive operations and disrupt their development as therapists.
Children construct their inner worlds by internalizing real and imagined aspects of their parental figures and their families as whole objects with their relational configurations. These familial configurations are often evoked in the context of communities that, similarly to families, struggle to preserve and advance their unity and collective values, interests, and symbols. Supervisees acknowledge their internalized familial relational configurations when they explore their countertransferences and their transferential responses to the analytic community. Understanding these transferences in supervision may facilitate the process of assimilating the analytic community into supervisees’ professional selves. Moreover, the supervisors represent and mediate both the community’s balanced and flexible relational therapeutic positions and its complexities. These positions might provide the supervisees with new group-object experiences and change their defensively organized rigid familial relational configurations, thereby further integrating the supervisees’ professional selves as well as strengthening the analytic community.
This article aims to be an intervention into the recent discussions on the importance anxiety and ontological security in the study of International Relations (IR) (Kinvall and Mitzen, 2020; Hom and Steele, 2020; Rumelili, 2020). The paper poses an alternative critical starting point based on the Marxist concept of alienation. Marx’s work on alienation continued in historical materialist traditions such as in Lukács’ (1971) analysis reification has a lot to offer to the discussions on emotions and anxiety and the development of a politically relevant critical theory of IR. My purpose is to draw attention to the potential of Marxist social theory and particularly the concept of alienation in contributing to the development of an emancipatory critical IR theory. Most of the recent discussions on anxiety remain at an abstract level. The recent existential accounts of anxiety and ontological insecurity have subjectivist and idealist conceptions failing to account for the structures of power and domination in capitalist society. However, Marx’s concept of alienation deals with the consequences of power and domination in a more historically specific way (Sayers 2011, 1) providing the basis for a more meaningful social critique oriented to human emancipation.
Artykuł ma na celu analizę wybranych spektakli Angéliki Liddell, współczesnej hiszpańskiej dramaturżki, reżyserki i aktorki teatralnej poprzez teorię psychoanalityczną Ericha Fromma. Głównym konceptem, który wydaje się być kluczowy dla dogłębnego zrozumienia wymowy Liddellowskich sztuk, jest koncept nekrofilii, czyli umiłowania zniszczenia, śmierci i rozkładu, w przeciwieństwie do biofilii, orientacji życiowej nakierowanej na wzrost i syntezę. Sztuką, która jest rozpatrywana szczególnie dogłębnie pod kątem charakteru nekrofilijnego jest >Rok Ryszarda<, wystawiona w 2005 roku wariacja na temat >Króla Ryszarda III< Szekspira. Motywy, jakie pojawiają się w tym przedstawieniu, będą powracały w kolejnych tekstach wychodzących spod pióra Liddell, takich jak >Co zrobię z tym mieczem? Wokół problemu Prawa i Piękna< czy „Liebestod – zapach krwi stoi mi wciąż przed oczami – Juan Belmonte<. We wszystkich tych sztukach znajdziemy centralną figurę, która na skutek fizycznej deformacji wykluczona jest ze świata miłości, a więc skazana na samotność. Samotność ta wywołuje ogromny lęk i agresję, która popycha bohatera do wejścia ze światem w więź sadystyczną, bazującą na kontroli. Jednak jak zauważyła Simone Weil, najdoskonalszym przejawem siły, najpełniejszą formą kontroli jest zabicie obiektu, toteż ostatecznie bohaterowie Liddell pławią się w krwi, zaś ona sama próbuje przedstawić widzowi akty najbardziej odrażającej przemocy jako rytuały, które mogą nam pomóc w odnalezieniu trascendencji. Jej pesymistyczna i z punktu widzenia psychologicznego wypaczona koncepcja miłości, wedle której zawsze ostatecznie zabija się to, co się kocha, stoi w jaskrawej sprzeczności z biofilijną etyką Fromma, dla którego, jak przytaczamy w artykule, miłość do troska, odpowiedzialność poszanowanie i poznanie. Ostatecznie w artykule podkreśla się psychopatologiczny charakter Liddellowskiej ideologii, zwracając uwagę na konieczność oceny dzieła sztuki nie tylko przez pryzmat estetyki, ale także etyki, społecznego wpływu dzieła.
My parents’ death struggle, my clinical work with dying patients, the euthanasia of Freud, and a fear of dementia form the background to my reflections on dying patients, hospices, assisted suicide, and euthanasia. The change in public opinion has resulted in a displacement from Nazi crimes to the present focus on the right to self-determination. Consequently, a law allowing assisted suicide or euthanasia has been adopted in several locations, such as Oregon in the USA, the Benelux countries, Switzerland, and Canada. The fear of suffering, hopelessness, and inability are strong arguments to allow euthanasia and aided suicide. A compelling case against it is its negative social consequences, the infringement into the private sphere when the sick person and their family must decide if they are willing to accept assisted suicide or euthanasia. Although the >right to death< provides freedom to some, for others it is a forced choice that interferes with the dying process. I conclude by highlighting the palliative model, wherein death is perceived as a part of an individual’s life and as a normal process, although this task is hard for the family to contain, especially when the dying person is in pain and agony. Dying is not merely an individual process. It affects the whole family as well as the future generations’ views on reciprocity and responsibility.
Penelitian ini bertujuan untuk mendeskripsikan kepribadian Marxian pada tokoh utama pada novel >Sunyi di Dada Sumirah< karya Artie Ahmad menggunakan teori psikologi kepribadian Erich Fromm. Kepribadian Marxian adalah kepribadian yang muncul pada diri manusia sebagai bentuk perjuangannya untuk memperoleh martabat dan kebebasan. Bentuk kepribadian tersebut tampak pada kondisi eksistensi manusia. Kondisi tersebut meliputi dilema eksistensi, kebutuhan manusia, dan mekanisme pelarian diri. Untuk menemukan hal-hal tersebut, digunakan metode deskriptif kualitatif, dengan teknik pengumpulan data melalui teknik studi kepustakaan dan teknik >Content Analysis< sebagai teknik analisis datanya. Hasil penelitian ini meliputi: (1) 50 data dilema eksistensi manusia yang terdiri atas manusia sebagai binatang dan manusia sebagai manusia, hidup dan mati, kesempurnaan dan ketidaksempurnaan, serta kesendirian dan kebersamaan; (2) 25 data kebutuhan manusia yang terdiri atas kebutuhan kebebasan dan keterikatan, dan kebutuhan untuk memahami dan beraktivitas; serta (3) 7 data mekanisme pelarian diri berupa otoritarianisme, perusakan, dan penyesuaian yang dialami oleh tokoh Sunyi, Sumirah, dan Suntini.
본 연구는 에리히 프롬의 글을 통해 철학적 관점에서 여가에 대해 탐구하였다. 역사적으로 사회는 정치적, 경제적으로 인간에게 자유를 부여하는 방식으로 발전해왔으며, 그 기반 위에서 인간이 자유를 적극적으로 실현해 각자의 개성을 실현할 수 있을 것이라고 기대되었다. 그러나 그 같은 체험을 하는 사람은 소수이며 대부분의 사람들은 오로지 소극적 의미의 자유만을 경험함으로써 자유의 진정한 의미를 살리지 못하고 있다. 프롬의 저서들로부터 여가에 시사점을 준다고 판단되는 여덟 개의 주제를 도출하였다. 그것들은 현대자본주의 사회에 순응한 현대인에게서 어떻게 수동적 여가의 모습이 주를 이루고 있는가를 이해하는데 도움을 준다. 현대사회의 노동은 인간이 능동적 존재가 될 수 없는 영역이며 생존의 필요를 가지는 인간이 노동으로부터 벗어나기 어렵다. 따라서 여가를 통해 인간이 능동적인 존재가 되어 자유를 적극적으로 실현함으로써 개성을 실현하는 것이 여가가 삶에 줄 수 있는 진정한 보상이라는 것이 프롬이 던지는 메시지이다.
The reunification of Germany took place in 1990. As an analyst brought up in the former West Germany, but practicing in Berlin, I have observed over and over again that patients who come from what used to be East Germany (German Democratic Republic) – even those born after 1990 – have a strong need to distinguish between East Germans and West Germans. In their minds, Germany seems still to be a divided country. A split identity appears to have been internalized, producing >West German< and >East German< racists who despise, in the >other< kind of German, a devalued aspect of what being German means. I have tried for many years to understand the hidden meanings of this defensive maneuver for the analytic couple, and beyond this for the relation between the East and West German societies. Here I discuss these unresolved shadows in German identity. Analyses in Germany may be dominated by the splits they provoke, which interfere with patients’ capacities to think. Patients may relate instead to a >German< object that is impersonal, nonempathic, and rejects the idea of an independent internal world. The defensive use of this object in the transference has to be continually worked through in the analysis.
Pesantren sebagai lembaga pendidikan memberikan sebuah kontribusi yang besar dalam bidang keagamaan. Pendidikan di pesantren memandang bahwa manusia diberi keistimewaan dengan kemampuan berpikir untuk memahami alam semesta, dirinya sendiri, dan tanda – tanda keagungan Tuhan. Dalam pandangan erich fromm manusia pada esensinya adalah makhluk hidup yang organisme yang memiliki bentuk proses energi atau gairah yang memberikan dorongan untuk mencapai kep uasan kepada dunia sekitarnya. Jika ditinjau dalam perspektif p endidikan pesantren, santri sebagai manusia yang berada dalam dilema eksistensial yang mengalami kebingungan dan mencoba mencari cara untuk mengatasi masalah eksistensialnya tersebut. Pendidikan pesantren yang lebih banyak mendidik secara rohani sangat diperlukan dan memiliki peran dalam permasalahan ini. Erich Fromm dalam teori Humanistik Dialektiknya memberikan sebuah pandangan bahwa manusia yang bereksistensi memiliki kebutuhan dasar dan karakter. Tujuan penelitian ini adalah mengkaji pemikiran erich fromm sebagai paradigma eksistensi manusia yang tidak pernah berhenti untuk berdialektika dalam dunia realitas ke hidupnya. Metodologi dalam penelitian ini merupakan metode penelitian pustaka atau library research, yang mengkaji sumber literatur mengenai pemikiran tokoh dan objek penelitian yang terdapat dalam buku, jurnal, ataupun artikel. hasil penelitian ini menggambarkan bahwa manusia dalam hal ini santri yang menempuh pendidikan pesantren sepatutnya diberikan sebuah tuntunan untuk memiliki sikap kritis dalam proses pembelajaran bahkan dalam situasi yang mendasari kebutuhan eksistensinya sebagai manusia. Dalam pandangan Teori Humanis Dialektik erich fromm sesungguhnya sikap kritis yang ada pada diri manusia dipakai untuk mendialektikan suatu problematika hidup, yang tampak tidak se suai (berlawanan) dan mencari upaya untuk mengatasinya. Melalui sistem pendidikan pesantren, peserta didik atau santri akan dapa t menge tahui dirinya dan keberdaan orang disekitarnya dengan mem perhatikan serta memahami suatu keunikannya yang ada pada diri manusia.
The world is currently shocked by a new virus, namely severe acute respiratory syndrome corona virus 2 (SARS-CoV-2) or what is known as covid-19. The virus, which was first discovered in Wuhan, China, has claimed thousands of human victims, including in Indonesia. Many things have happened in terms of humanity in this Covid-19 phenomenon. The occurrence of social distancing, solidarity to help each other even excessive concern for the victims of covid-19. Which in the end has an impact on the exclusion and rejection of these covid-19 victims, which should not have happened. According to a German philosopher, Erich Fromm. In his humanist psychoanalytic theory, Erich Fromm, basically humans under any circumstances have social attachments in the form of love and cooperation with others.
Fromm adalah seorang psikoanalisis, ahli teori sosial, sekaligus filsuf. Dalam perjalanan kehidupannya fromm mengkaji tentang kepribadian manusia, oleh karena itu fromm dalam teori humanis dealiktiknya menunjukkan perhatiannya terhadap perjuangan manusia yang tidak pernah menyerah untuk memperoleh kebebasan dalam kaitannya dengan kebutuhan manusia untuk berhubungan dengan orang lain. Kajian ini bertujuan untuk memahami makna, urgensi dan hakikat kebutuhan manusia dalam teori psikoanalisis humanis dialektik erich fromm sebagai modal eksistensi diri manusia di dunia ini dan membaca kerangka pemikiran erich fromm yang dipandang memiliki pengaruh besar terhadap kepribadian manusia. Dengan menggunakan pendekatan analisis deskriptif dihasilkan kesimpulan bahwa konsep munusia dalam perspektif teorinya erich fromm di pandang sebagai bentuk kesadaran manusia. Manusia miliki sifat suprabiologis yang unik dan dibangun dalam karakter manusia. Hidup manusia ditentukan oleh alternatif yang tak terelakkan antara kembali pada eksistensi hewani atau tiba pada eksistensi manusia sejati.
After publishing a psychoanalytic inquiry on Enescu’s and Stravinsky’s Oedipal operas, it seemed worth offering comments about other artistic depictions based on Oedipus’ myth. Josep Soler’s and Xiao-song’s versions were studied in relation to their orientalist sources. Soler’s opera shed further light on Oedipus’ paranoid crisis in his duet with the blind seer. Seneca, Soler’s main inspiration, also influenced Méreaux’s Oedipal opera, which portrays the phantom of Laius requiring vengeance for his murder, a situation similar to the one Freud and Jones commented on in their analysis of Hamlet. Another ghost was found in Pierre Bartholomée’s OEdipe sur la route, which depicts a return of Oedipus’ own complex and its psychopathological comorbidities even after he chastised himself. Psychopathological symptoms were also observed in Sacchini’s version, probably the most famous of all Oedipal operas in its century. Furthermore, the focus now is not only on Oedipal operas, but also on a version of the Jocasta debate. Also attended to in this article are other operas and artistic representations that do not deal directly with the Oedipus myth. A list of 30 Oedipal operas with musical examples offers a fruitful space for debates on psychopathological issues related to the most important complex in psychoanalysis.
The author presents a model of clinical intervention based on patients’ mentalization, or mind reading, that is, the function of the mind to understand the mind. The action of mind reading means a type of thought, mostly not conscious, implicit, often not even encoded in words, that expresses the meaning >I think that you think that I think.< Thoughts about the analyst’s states of mind crowd the minds of patients, taking shape in these questions: >What do you think I have in mind?< and so >How do you plan to act towards me?< If the analyst does not capture and does not disambiguate the doubts, the patient’s perplexity and insecurity can intensify and produce emotions of anxiety, fear, fright, but also anger towards a silent interlocutor. Conversely, the analyst who mentalizes the state of mind of the patient and verbalizes it heteroregulates the patient’s fears and anxiety level. Mentalization and affect regulation are also related to the analyst’s recognition of the patient’s metacognition process. At the conclusion of the theoretical section, a clinical sketch shows examples, and highlights in therapeutic work the abovementioned theoretical issues.
This paper focuses on how sometimes it is possible to encounter nodal concepts that seem to lead to a perceptible consistency of the intertwining of some >fil rouge< in the theories and sensibilities of psychoanalysts who are otherwise very different from each other. Ninety years after the last conferences held by Ferenczi in America, it emerges that Ferenczi remains a point of reference for numerous authors and continues to influence many of the theories proposed. In particular, the concept of agency, as theorized by Jonathan Slavin, would seem capable of organizing a series of observations in analytic practice within a coherent theoretical framework, while remaining unsaturated enough to allow further reflections and connections with the theories of other scholars, among which that of Edgar Levenson appears significant. Levenson and Slavin, in the wake of Ferenczi, highlight how the analyst must avoid both the risk of an aseptic neutrality and the risk of collusion with their own narcissistic desire at the expense of the desire of others, since the realization of these risks would hinder the patient from becoming an agent of themself.
In 1939 Sigmund Freud published his latest book, Moses and Monotheism, which is his most unusual and problematic work. In Moses Freud offers four groundbreaking claims in regard to the biblical story: [a] Moses was an Egyptian [b] The origin of monotheism is not Judaism [c] Moses was murdered by the Jews [d] The murder sparked a constant sense of unconscious guilt, which eventually contributed to the rational and ethical development of Jewish monotheism. As is well known, Freud’s Moses received extremely negative reviews from Jewish thinkers. The social psychoanalyst, Erich Fromm, who wrote extensively on Freud as well as on Judaism and the biblical narrative, did not explicitly express his position on Freud’s latest work. This paper offers explanations for Fromm’s roaring silence on Freud’s Moses.
This article raises the question why is it that, despite Jewish tradition devoting much thought to the status and treatment of animals and showing strict adherence to the notion of preventing their pain and suffering, ethical attitudes to animals are not dealt with systematically in the writings of Jewish philosophers and have not received sufficient attention in the context of moral monotheism. What has prevented the expansion of the golden rule: »Love your fellow as yourself: I am the LORD« (Lev 19,18) and »That which is hateful to you do not do to another« (BT Shabbat 31a:6; JT Nedarim 30b:1) to animals? Why is it that the moral responsibility for the fellow-man, the neighbor, or the other, has been understood as referring only to a human companion? Does the demand for absolute moral responsibility spoken from the face of the other, which Emmanuel Levinas emphasized in his ethics, not radiate from the face of the non-human other as well? Levinas’s ethics explicitly negates the principle of reciprocity and moral symmetry: The ›I‹ is committed to the other, regardless of the other’s attitude towards him. Does the affinity to the eternal Thou which Martin Buber also discovers in plants and animals not require a paradigmatic change in the attitude towards animals?
A partir de los testimonios registrados en diversas entrevistas a trabajadores de la Patagonia argentina, exploro cuáles son las nociones de justicia y los valores morales que incidieron en ellos cuando decidieron rebelarse contra las condiciones de vida que sufrían cotidianamente. Se entretejen cuestiones vinculadas al género (y a la experiencia obrera sobre la conformación de una clase generizada), a no acceder a un mínimo disfrute de la vida o del tiempo libre, al «exceso» de explotación, a la transmisión generacional, entre otros factores. El trabajo retoma aportes tradicionales y los análisis sobre las nociones de justicia y autoridad pensadas, entre otros, por Erich Fromm y Jean Piaget.
Some people diagnosed with schizophrenia show an alteration of the sense of self. From a psychodynamic perspective, it has been hypothesized they have disorders of the integration of self/other identification/differentiation processes. From a neuroscientific view some with this diagnosis present dysfunctions in neural correlates of representation of self from other (the implicit sensorimotor-based bodily self), and self united with other. In >Sense of self and psychosis, part 1< we discussed scientific literature offering empirical evidence for the psychodynamic clinical observations that patients with diagnoses of psychoses didn’t receive adequate early infancy parental care and sufficient affective-sensorial/tactile interactions. Introducing parental care/cutaneous interactions seemed relevant in the analytic treatment of psychoses, as the pioneers of the psychoanalytic approach to psychosis suggested. From this theoretical basis we developed amniotic therapy, which reproduces the affective-tactile interactions of early infancy, insufficient in cases of psychosis, and aims at integrating the processes of differentiation and identification. We present a single case study of an experimental intervention plan including amniotic therapy. Results showed increases in interoception and global functioning, with significant decreases in positive symptoms suggesting that amniotic therapy contributes to increasing the protective strength of self-boundaries and integration of identification/differentiation processes.
We will describe in two articles (>Sense of self and psychosis<, 1 and 2) the theoretical basis and the methodology of a new therapeutic group approach called amniotic therapy, which aims to improve the sense of self of psychotic patients. In this first article we explore the role of the surface of the body and its early sensorimotor interactions in the processes of self/other identification and differentiation. We propose that these processes have common origins, the body surface and its interactions, but different destinies, depending on where the body’s surface is projected. When it is projected intrapsychically we have differentiation, and when it is projected externally onto the body’s surface of the other, we have identification. Identification is a reciprocal process, in which the self’s and the other’s surfaces mutually contain each other and co-create a shared field. The neural correlates of identification and differentiation are discussed. The second article, which follows, describes amniotic therapy and explores a single case study.
이 글은 우선, 역사적 트라우마가 프로이트의 정신분석학과 어떻게 다른가를 논의하는 데에서 출발하고 있다. 둘째로, 이 글은 정신분석학이라 는 범주 안에서 프로이트와 다른 정신분석학들이 어떻게 다른지를 논의하 면서 트라우마와 관련하여 프로이트의 정신분석학이 가진 문제점을 비판적 으로 다루고 있다. 셋째, 프롬의 사회심리학을 다루면서 역사적 트라우마에 관한 정신분석이 가진 특징을 제시할 것이다. 이런 논의 하에 이 글은 넷 째, 역사적 트라우마의 치유 방향을 제시하고 있다. 이 글에서 제시하는 역사적 트라우마의 특징은 다음의 세 가지이다. ①원초적 트라우마에 반해 후천적 트라우마이며 ②직접 체험하지 않은 2차적 트라우마화라는 점에서 간접적이고, ③체험 당사자 주변을 넘어서 세대 집단 간의 전이를 유발한다는 점이다. 따라서 역사적 트라우마에 대한 정신 분석은 사회심리학과 다르다. 또한, 그렇기에 치유도 역사적 트라우마가 유 발하는 PTSD가 유발하는 장애로서 >트리거<들을 제거하는 것이자 민족공동 체 간의 리비도적 흐름을 창출하는 것이다.
It is argued that Brouwer’s philosophy of mathematics makes perfect sense if viewed from an Eastern philosophical perspective, as a mathematics in what Erich Fromm called “the being mode of existence.” The difficulty Western philosophers have accepting its validity under Brouwer’s own justifications is that mathematics is one of the highest prized treasures of Western philosophy (those footnotes to Plato’s dialogues).
The riddle of time and space
(2022)
Time is the most important feature or fundamental describer of normal human experience and is also the most eminent forgotten element of psychoanalysis. Freud believes that the unconscious is timeless and believes that it perceives any given moment as new and immaculate. He makes very little effort to illustrate the origin of time; however, he points to the function of the Pcpt-Cs as the key to this riddle. After him, fewer psychoanalysts can be found who have systemically researched this subject, except for André Green, Hartocolles, Arlow, and Sabbadini. In this paper, I have tried to illustrate how the sense of time is related to libidinal cathexis. I have displayed, through some pathological situations such as melancholy, mania, and schizophrenia, and a clinical vignette, that the more ego invests libido in the objects, the faster we sense the passage of time and the more it withdraws libido from the objects into itself, the slower time passes. Finally, using my previous viewpoint about transitional time objects and phenomena, I have presented some ideas about an object relation account of the origin of the sense of time.
The article is devoted to the analyses of theoretical models of historical development, evaluation of them and coming to the best one. Thus the authors generalize, summarize and mark out six of them: 1) Cyclical (the old one: Herodotus, Aristotle, etc.), 2) Eschatological (A. Augustine), 3) Progressive (Hegel, K. Marks), 4) Theory of historical-cultural types (N. Danilevsky, O. Spengler, etc.), 5) postmodernist (J. Lyotard, J. Derrida) and 6) >Axial age< (K. Jaspers). Through analyses, we can conclude that the only last one is completely free from any kind of determinism, anarchism and impersonalism and has universal and personal sense. At the end, it analyzes the latest ideas of socio-political development (F. Fukuyama. S. Huntington, etc.). The idea of an alternative post-industrial path of development and the need to build a personalistic society is also expressed (N. Berdyaev, E. Fromm and A. Panarin). Based on the concept of the >Axial Age< the authors suggest existential-personal understanding philosophy of history, which was supported by humanism of the Kyrgyz and Russian writer Chingiz Aitmatov (1928 – 2008) and >philosophy of existential event< Merab Mamardashvili (1930–1990), that depends on moral decision of each person, – only in this way can we obtain social progress.
Penelitian ini bertujuan untuk menjelaskan tentang kebutuhan eksistensi tokoh utama dalam cerpen Abu Ar-Rīh karya Hasan Ibrahim Nashr dengan menganalisis karya tersebut menggunakan sudut pandang psikologi kepribadian Erich Fromm. Metode dan pendekatan yang digunakan pada penelitian ini adalah deskripsi kualitatif dengan bentuk studi pustaka (library research). Hasil dan kesimpulan yang diperoleh dari penelitian ini yaitu, Abu Riih mampu mempertahankan eksistensi sebagai manusia jika kita tinjau dari dua hipotesa yang diajukan oleh Erich Fromm. Ia memiliki kebebasan dan otonom, ia mampu beraktifitas sesuai dengan apa yang ia yakininya.
Skripsi ini membahas tentang krisis neoliberalisme dan logika kekerasan etnis di Pantai Gading, 1993-2011. Berbagai bentuk tindak kekerasan terjadi selama periode tersebut seperti produksi dan diseminasi ideologi etnonasionalis, kekerasan interkomunal, kudeta militer, dan dua episode perang saudara. Dengan menggunakan pendekatan Psikoanalisis Fromm, skripsi ini berargumen bahwa dislokasi neoliberalisme telah melahirkan kepribadian otoriter di kalangan Masyarakat Pantai Gading dan kekerasan etnis merupakan manifestasi pembentukan kepribadian otoriter yang dibentuk melalui ideologi-ideologi etnonasionalis. Dislokasi neoliberal yang dirasakan oleh masyarakat Pantai Gading yang terus terindividuasi sejak kapitalisme diperkenalkan oleh kolonialisme Perancis disikapi dengan rasa ketidakberdayaan dan hasrat untuk membinasakan. Ideologi etnonasionalis kemudian hadir untuk mengafirmasi kedua perasaan tersebut dan memanifestasikannya menjadi tindak kekerasan.
This article intends to reflect on some aspects of psychoanalytic theory and practice, to help psychoanalysis evolve. It is therefore important to update psychoanalytic language and practice so that new potentialities and self-transcendence, in the sense of self-expansion are taken into consideration. It is of the utmost importance to take aspects of development and the relational realm into consideration, as well as the way through which the subject repeats their history, maintaining themselves stagnant and in contact with representations that go back to their early relationships.
L'articolo presenta un'analisi comparativa tra Paulo Freire e Erich Fromm. L'introduzione è incentrata sulla notevole importanza di studiare e interpretare il lavoro di Freire attualmente e sul suo contributo alla Pedagogia e ad altri ambiti. L'articolo riporta una sintesi delle biografie di Freire e Fromm e alcuni aspetti di similitudine che emergono, come la loro esperienza con la religione, lo studio del marxismo e la loro vita in esilio. Di seguito, alcuni concetti chiave utilizzati dagli autori vengono analizzati. I loro approcci all'educazione, alla libertà, all'oppressione, alla consapevolezza e all'emancipazione convergono sotto svariati aspetti e possono essere complementari e utili in diversi modi per gli studi contemporanei.
This article analyses a particular case of sanity and madness within the therapeutic setting as an expression of psychosis. It describes the story of a boy named Pedro who, between the ages of 12 and 16 years, struggled with mental balance – oscillating between lucidity, within a broken mind, and the madness required to stay healthy. The psychotherapeutic path was marked by a set of characters – real and fictional – that revealed his split functioning. In the plots Pedro created, he used the evil characters of any given movie saga in order to express himself. Like a dream, these narratives functioned as metaphors and metonyms, where the condensed forces of evil took over the symptom – which brings us to psychosis – while the good side, represented by an isolated and unprotected figure with which Pedro identified, revealed the displaced material of his unconscious desire. Although the psychotic parts of Pedro’s personality had been rehabilitated and integrated, his mental functioning remained marked by dissociation with reality, linked to the psychotic dysfunctionality. Therefore, even if his psychotic parts were contained and masked by clever humor, they were an indelible trace of his mental life.
Com o objetivo de elucidar como o conceito de liberdade é desenvolvido na teoria do filósofo e psicanalista contemporâneo Erich Fromm, baseado sobretudo em sua obra intitulada O medo à liberdade, assim como na revisão bibliográfica desse autor e de seus comentadores, esta comunicação apresenta a teoria antropológica do filósofo, de modo a aprofundar-se na concepção frommiana de liberdade, marcada pela ambiguidade que gera um processo dialético de sua expansão e fuga. Os aspectos negativos da liberdade são caracterizados por um sentimento de impotência e solidão e pela fragilidade do ego do indivíduo, o que faz com que o inconsciente humano crie mecanismos de fuga à liberdade: o autoritarismo, a destrutividade e o conformismo de autômatos. Por outro lado, a liberdade é ontológica ao homem, e sua expansão é um processo de individualização e realização humana. Diante dessas contradições existenciais, Erich Fromm propõe que a expressão das potencialidades intelectuais, emocionais e sensoriais do indivíduo, juntamente com transformações econômicas, políticas e culturais na sociedade são a alternativa para a constituição do humanismo.
Este artigo aborda as repercussões individuais em torno da ascensão e da consolidação de ideologias e personalidades totalitárias, a partir de obras de Arendt (2012) e Fromm (1961; 1983). A análise reconhece as trajetórias e vinculações teóricas particulares de cada um dos autores e busca atravessamentos comuns às suas teorias. O rigor histórico de Arendt, somado à preocupação que Fromm nutre no que diz respeito às implicações psicológicas dos regimes, oferece rica leitura da realidade sociohistórica e seus efeitos sobre as subjetividades em contexto totalitário.
How to educate yourself to cultivate a sense of affection in children is the topic of this paper. This is because many studies in the modern era have shown a decrease in affection for children. Bullying and violence against children are on the rise because of the actions of adults or parents. While this is troubling and worrying, it will also be a psychological burden for children now and in the future. As a result, concerns about how truly loved children feel, think, and act are on the rise in this paper. The philosophy of science approach is used to conduct research, which includes ontological, epistemological, and axiological investigations. What and why the love crisis in children is examined in ontological studies. Epistemological studies then discuss love in a philosophical perspective, reasons why children are neglected, and self- education to love children. Meanwhile, axiological investigation focuses on the benefits of training oneself to love children. This research study uses qualitative methods. Research findings show that compassion is an innate human trait that should be upheld by everyone. Unconditional love for anyone, especially children, is love that must >grow and develop<. By teaching yourself to truly love and compassion for children and not prioritize violence and disturbing children, compassion must be built through self-culture.
Editorial: On survival
(2022)
Haben oder Sein: Leben statt Profit! Was mache ich aus dem, was die Gesellschaft aus mir macht?
(2022)
Review Ahron Friedberg with Sandra Sherman. Psychotherapy and personal change: Two minds in a mirror
(2022)
In this essay, the author will explore the use of countertransference in the therapeutic process, with particular emphasis on Oedipal love. We begin with countertransference as conceptualized by interpersonal psychoanalytic theorists, who immediately pointed out the technical relevance of the therapist as a person, and the importance of the use of the therapist’s feelings, thoughts, life experiences, and states of mind in the therapeutic relationship. Just as dreams, slips of the tongue, peripheral thoughts, and physical gestures are useful in reading the patient’s unconscious experience, accepting, examining, and exploring countertransference become useful in reading the analyst’s unconscious experience. The author will then identify a more radical and contemporary conception of countertransference as representative of the analyst’s unconscious receptivity to the patient within the enactments in which transference and countertransference reciprocally affect each other. Finally, the author will concentrate on the Oedipal feelings experienced by the therapist and their importance in treatment. A clinical case will illustrate the clinical ramifications of these hypotheses.
This paper aims to emphasize the fundamental role of unconscious processes in our adaptation. We will point out how we are able to unconsciously perform higher mental functions such as setting goals and planning how to pursue them, dealing with complex data, and making choices and judgments. In the first part of this paper, we will describe the main features of conscious and unconscious processes as pointed out by recent empirical research studies, and we will see how safety is essential in pursuing our fundamental goals, and how unconscious mental processes are strongly oriented towards preserving our safety and pursuing these goals. Finally, we will discuss control-mastery theory (CMT), an integrative, relational, cognitive-dynamic theory of mental functioning, psychopathology, and psychotherapy processes developed by Joseph Weiss and empirically validated by Weiss, Harold Sampson, and the San Francisco Psychotherapy Research Group over the last 50 years. This conceptualizes unconscious processes starting from this >higher unconscious mental functioning< paradigm and, in accordance with research data, stresses that our main goal is to adapt to reality and pursue adaptive developmental goals while preserving our safety. Three clinical vignettes will help show how the concepts proposed by CMT have important implications for therapeutic process.
Einleitung
(2022)
в статье приводится попытка показать и доказать, что, несмотря на прошедшее время, Эрих Фромм говорит с нами о нашей социальной реальности на нашем языке. >Диагнозы< больной ткани постсовременного гражданского общества, а также оценки феноменов социальной и экзистенциальной реальности, поражают своей точностью и актуальностью. В статье анализируются работы Фромма, а также комментирующая литература современных западных авторов.
This text aims at a multi-dimensional reflection on Erich Fromm’s conception of the human being. Starting from Marxist-Freudian sources of the philosopher’s thought, the authors show the fundamental ideas underlying his version of psychoanalysis. Next, Fromm’s view of the human being as a social being is discussed, referring to the concepts of unproductive and productive orientations. Another important dimension of Fromm’s thought that is discussed is the reflection on the nature and functions of the symbolic language of the unconscious, which reveals to the human being both the best and the worst aspects of his or her personality. One of the most famous concepts of the American philosopher is also discussed – the distinction between the being mode and the having mode. The authors draw attention to the value Fromm placed on a life oriented towards the being mode. Finally, they remind us, following Fromm that a human being turns towards himself in his or her dreams, going beyond all the schemes and concepts that bind his mind when he or she is awake. The understanding of oneself that comes from a deep reflection on the content and character of a dream can awaken in a person the recognition of previously unknown dimensions of his or her mind; from now on, he is not merely someone immersed in the reality of everyday life. Crossing the horizon of oneiric imagination, he or she becomes free, in the dream, and she experiences the freedom of being on waking.
The paper is an attempt at shedding light on the issues related to the dystopian vision of postmodern society metonymically represented by Vado, an imaginary city, in the novel >Un incendio invisible< written by Sara Mesa. This abandoned urban space causes us to reflect on crucial topics in postmodern society, such as incorporation into unknown place, redefinition of the concept of parenthood, liquid and perverse love, social inequalities, abandoned elders, consumption, role of shopping malls and their significance, human alienation, all phenomena that we find in the novel. The city of Vado plays symbolic role in that piece, hence its devastation and ruin show a close connection with the consumer society and the actions of Homo consumericus. We base our analysis on the philosophical and sociological postulates of Gilles Lipovetsky, Zygmunt Bauman, Erich Fromm and anthropological one of Marc Augé, as well as on the proposal of how to read a novel by Javier del Prado Biezma in order to describe the nature of all these mentioned problems and expose the criticism of Homo consumericus concealed in the novel.
私がここで試みるのは,フランクルとフロムとの対話を想像することである.実際には両者は対話を行っていない.しかし,両者は有意義な対話を生む十分な理由を持つ.二人は同時代のユダヤ人であり,反ナチスの勇敢な闘士であり,それぞれの仕方でフロイトの精神分析学から「実存的精神分析」を生みだそうとした思想家であった.二人は,人間が抱く根本的な欲求はリビドーではなく,自分の人生を有意義な人生として実現しようとする「意味への欲求」であると考えた.フランクルは言う.「人生が君に投げかける問いに一つ一つ真摯に応えようとする営為が君に人生の意味を発見させるだろう」と.フロムは言う.「責任感とは,《自分には応答する力がある,だから応答する,応答したい》という自発的意識にほかならない」と.そして,フロムは指摘した.生き生きした豊かな応答関係の再生,これこそ今日の精神的課題である,と.
본 연구는 오즈 야스지로의 영화가 근대 사회를 비판적으로 재현하고있음을 논증하고자 한다. 오즈 야스지로는 영화 내러티브 상에 근대 사회에 관한 견해를 드러내지 않더라도, 여러 연출 방식을 통해 근대 사회의 내재화된 모순과 고통을 폭로한다. 이를 효과적으로 논증하기 위해 본 연구는 <만춘>과 <맥추>를 주요 분석대상으로 삼고, 근대의 시간을 표현하는연출과 근대인의 부정적인 특성을 묘사하는 연출을 살펴본다.
오즈 야스지로의 영화는 시계와 기차를 활용해 근대의 시간을 성찰한다. 일터에서 집 안까지로 침투하는 시계 소리의 활용은 효율성 극대화를위해 모든 인간 동작을 통제하는 근대의 선분화된 시간 질서를 표현한다. 기차를 연출하는 방식은 목적론적이며 비가역적인 근대적 시간의 특성을가시화한다. 시계 소리나 시곗바늘 각도에 맞춰 움직이는 인물들, 또는 기차 이미지와 함께 등장하는 인물들은 획일적으로 고정된 근대적 삶의 리듬을 내면화한 근대인을 묘사한다.
나아가 오즈 야스지로가 지향하는 배우의 연기 스타일과 인물 간의 시선 연출, 사물과 인물의 배치 등은 에리히 프롬이 근대인의 병리적 성격 구조를 설명하기 위해 고안한 ‘자동인형적 순응’ 개념을 활용해 분석하기 적절하다. 감정을 억제하는 표정과 부자연스러운 몸짓, 인물 간의 동기화된행위 연기는 감정과 생각이 통제되고 타인과 비슷하게 행동함으로써 무력감을 상쇄하는 근대인의 자동인형적 순응을 잘 보여준다. 인물 간의 불화하는 시선은 경쟁과 무관심에 바탕을 둔 근대의 고립된 인간관계를 드러낸다. 또 다중 프레임에 갇히거나 주변 요소에 의해 통제되는 인물 배치는근대화가 표방하는 자유와 개인 주체의 허상을 나타낸다.
한편 오즈 야스지로의 영화는 근대의 특성을 적극적으로 드러내는 동시에 근대적 사고 체계를 거부하는 역설적 연출을 보여주기도 한다. 관객과 영화 사이에 비판적 거리를 두는 비인간적 시선과 과거, 현재, 미래가 혼재하는 비선형적 시간을 나타내는 연출이 대표적이다. 근대의 모순이 잔존하는 현재의 시점에서, 본 연구가 오즈 야스지로 작품의 의미를 유효하게 되새기는 계기를 마련하길 기대한다.
본 연구의 목적은 힘의 변형 관점에서 집단상담 이론을 재이론화하고, 이에 근거하여 청소년의 폭력성이 집단상담 과정을 통해 변형된 사례를 분석하는 것이다. 연구자는 본 연구를 통해 집단상담이 힘의 변형 자원이 있음을 논증하고, 힘의 변형 관점에서 권위주의가 뿌리 깊은 한국의 목회 영역에 유의미한 실천적 적용을 모색하고자 하였다. 힘은 관계의 맥락 안에서 권위적인지, 혹은 상호적인지 정의되어질 수 있다. 본 연구에서의 힘의 변형이란, 대인관계과정에서 권위적인 힘이 상호적인 힘으로 변형되는 것을 의미한다. 본 연구를진행하기 위해 연구자는 문헌연구와 사례연구를 병행하였다. 본 연구는 집단상담의 이론과 과정을 힘의 변형 관점에서 다시 구조화했다는 점에서 그 주요한 성과가 있다. 또한 집단상담의 힘의 변형 자원을 신학적으로 조명하여 오늘날 한국교회의 리더십 유형과 공동체의 관계성 유형을 모색하였다는 점에서도 의의가 있다.
>To hear with eyes< is a Shakespearean expression used by Masud Khan as the title of his article written in 1971. In this text, Khan recounts the clinical case of a young model who told him certain things, but in whose body, lying on the couch, he saw other things. Khan’s article is almost 50 years old, and since then the clinical management of bodily issues and subjective dissociations has become more pressing. We have more and more patients who do not use the couch and who seek our gaze. If Khan privileged the analyst’s gaze on the patient’s body, we can now broaden this horizon, adding layers to the relationship between body expressions, gestures, and rhythms in the clinical encounter. Non-neurotic patients are very sensitive to this; in the analyst’s interventions, what patients perceive is the gesture, rather than the content of what is said. In the same way, we must be attentive to the rhythm of each subject during the sessions of analysis. The more traumatic the subjective process is, the more important are the perception of and respect for the patient’s rhythm, as well as the possibility of being able to get in synch with their rhythm.
The article focuses on the forms of destructiveness based on Erich Fromm’s theory, especially the concept of playful and vengeful violence, necrophilia, narcissism and symbolic fixation with the mother. The representation of the necrophilic orientation in some resonant personalities, the types of benign, malignant and social narcissism are concepts taken from Erich Fromm and clarified in the theoretical course of the article. The author applies the concept of destructiveness through the prism of symbolic fixation towards the mother, based on the novel by the Norwegian writer Anne Holt >Death of the Demon<. The morbid aspects of the child′s development and the investigation of the crime are the key dimensions through which Anna Holt′s novel can be read and interpreted.
Recent scholarship has mapped the dynamic between humiliation and violence, including the role of trauma and self-esteem. While existing research has mostly focused on individuals, there is a strong case for applying this framework to the macrosocial level. Taking an interdisciplinary approach that combines psychoanalysis, cultural anthropology, and political sociology, this paper carries out a step-by-step application of Gilligan’s shame/violence theory to the case of Greece, focusing on the post-2009 era known as >the Crisis.< This paper outlines the root causes of the shame/violence dynamic in Greece, with reference to communitarian moral codes and honor crimes, as well as political divisions, unresolved trauma, and shame/violence spirals originating in the mid-twentieth century. It then examines the role of humiliation during the current economic crisis, as well as the surge of political aggression. The application of Gilligan’s theory provides us with a compelling interpretation of civic culture in contemporary Greece, throwing light on patterns of collective self-harming behavior (>suicide by cop>) – as both a possible result of subjective humiliation, and a means of seeking pity and attention. The paper also identifies the existence of accumulated shame, which could lead to outbreaks of political extremism.
Der Soziologe und Psychoanalytiker Erich Fromm (1900–1980) entwickelte eine sozialpsychologische Methode, deren besondere Bedeutung darin liegt, dass sie auch unbewusste Motivationen und Antriebskräfte erfasst. Auf diese Weise lassen sich auch Strebungen und Verhaltensweisen sowie öffentliche Wertvorstellungen und Denkmuster ermitteln, die in einer humanistischen Perspektive als gesellschaftlich erzeugte psychische >Defekte< anzusehen sind. Mit seinem Konzept des Sozialcharakters lässt sich das, was in einer bestimmten Gesellschaft als >normal< und >vernünftig< empfunden wird, als mögliche >Pathologie der Normalität< hinterfragen. Wie aktuell sein Ansatz für eine Kritische Psychologie ist, wird am derzeit dominanten Sozialcharakter verdeutlicht.
Foreword
(2022)
Erich Fromm
(2022)
Erich Fromm hat vor etwa 90 Jahren eine Theorie undMethode der Analytischen Sozialpsychologie entwickelt und in der Folgezeit zur Anwendung gebracht. Die Analytische Sozialpsychologie ist es wert, in Erinnerung gerufen und auf ihre Relevanz für die Gegenwart befragt zu werden. Nach einer Einleitung werden in mehreren Abschnitten Fromms Theorie und Methode der Analytischen Sozialpsychologie detailliert nachgezeichnet. In einem weiteren Abschnitt werden Fromms humanbiologische Begründungen seiner Sozialpsychoanalyse skizziert. Deren Anwendung und Relevanz werden daran anschließend anhand der Phänotypik und Psychodynamik von Sozialcharakter-Orientierungen illustriert. Abschließend wird die Frage von Fromms Aktualität erneut aufgegriffen.
The aim of this paper is to give the reader an overview of several theoretical, empirical, and clinical features of survivor guilt, and to integrate recent contributions of psychodynamic theory and, in particular, of control-mastery theory into the understanding of the concept alongside the latest findings in social psychology about it. After introducing the concept of survivor guilt and its origins in clinical observations on the consequences of having survived severe traumas (e.g., internment in concentration camps), we will discuss the findings in social psychology on the concept of survivor guilt in everyday social interactions, which is based on a conception that does not connect it strictly to severe traumas. We will then focus our attention on clinical observations and empirical research studies about survivor guilt, discussing the hypotheses developed by several control-mastery theorists about its role in psychopathology. Finally, we will illustrate some manifestations of survivor guilt with a brief clinical vignette.
The short story entitled >Mu'tamar Al-Hub< by Taufiq Al-Hakim is a short story that contains the theme of love. The short story is interesting because it contains different views on the understanding of love. This study examines the psychology of the character in the short story which focuses on the characteristics of each character's love. The method used in this study is a qualitative method with the psychoanalytic theory of Erich Fromm. In this study, researchers found two divisions of the psychology of love in the short story character >Mu'tamar Al-Hub<. That is, found four forms of essential elements of love and five forms of objects of love. First, the researcher found the psychology of journalist characters who showed an attitude of concern, and responsibility and included in the type of erotic love. Second, the psychology of the musician character shows responsibility and the type of love in the form of motherly love. Third, the psychology of the poet’s character shows the respect and love included in the category of brotherly love and erotic love. Fourth, the psychology of the female character shows that there are aspects of her knowledge and love character in the form of self-love.
The postmodern Querfront
(2022)
In this paper, I explore the nature of Paul Williams’ portrayal of the psychological growth of the narrator in The fifth principle and Scum. Growing up in an impoverished environment, both as a child and as an adolescent, the narrator experienced forms of neglect and abuse, which, together with the fantasies that he created, left him traumatized and close to being totally shattered. This is conveyed quite graphically through the use of various stylistic devices that include shifts in the method of narration in both books as well as the innovative use of language in Scum. Through extensive introspection as well as the help provided by others, the narrator suggests that he became sufficiently psychologically independent as well as capable of feeling connected to others in sustained ways.