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Umanesimo socialista?
(1971)
¿Un humanismo socialista?
(1968)
This thesis is an intellectual history of dialecticism and its use in the works of the Frankfurt School members, Erich Fromm and Herbert Marcuse. Famously, these two men had a ferocious and polemical debate in the pages of Dissent Magazine in 1955-56. The Fromm-Marcuse Debate has since become almost the sole lens in which the intellectual differences and similarities between these men are analyzed. Through a comparative and historical analysis of their individual work, largely removed from the Dissent Debate, I offer a new interpretation of their conflict, their personal relationship, and a new perspective on critical theory and its relationship to political action. I argue that Erich Fromm and Herbert Marcuse's intellectual ideas are better juxtaposed through their interpretation of dialectics, rather than psychoanalysis, and that through this, they present us with starkly different prescriptions for individual and collective political engagement. Thus, both Fromm and Marcuse are outliers within the field of critical theory, and certainly within the Frankfurt School, even as their ideas remain in firm conflict with one another.
Humanisme og dialektikk
(1975)
Humanismo e Dialéctica
(1976)
Umanesimo e dialettica
(1971)
Humanismo y dialéctica
(1968)
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.
This study reports the results of the content analysis on Balada Cinta Majenun Novel by Geidurrahman El-Mishry about the love of the main character using the psychology of literature approach. The purpose of this study was to reveal the meaning of the main character's love based on Erich Fromm's love theory. The data used was the text in the novel. Reading and taking note were used to collect data. The data was classified based on the object of erotic love and divine love. Then, they were analyzed using the psychology of literature and interpreted using contextual meaning. The result showed that there was a love shift from erotic love to God love. It was influenced by the rejection of love and the concept of love that the main character owned as a result of following tharikat that later shaped his way of life into religion-oriented. His religious path, from love to the creatures that led to the path of God, gave rise to the desire to be united with God.
이 글은 프롬의 바이오필리아와 네크로필리아 개념을 중심으로 4차 산업혁명의 시대에 법이 가져야 할 방향성을 고찰한다. 바이오필리아는 생명에 대한 사랑을 의미하고 네크로필리아는 죽음에 대한 사랑을 의미하는데, 프롬의 이론에서 네크로필리아는 기계적인 것에 대한 사랑으로 새롭게 해석된다. 흥미로운 것은 프롬에게서 바이오필리아와 네크로필리아가 심리적이면서 도덕적인 문제로 설정된다는 점이다. 이 점에 착안하여 이 글은 인간의 로봇화, 로봇의 인간화가 말해지고 인공지능 로봇의 발전으로 인해 >쓸모없는 인간 계급<이 등장할 가능성마저 말해지는 지금의 상황에서, 바이오필리아와 네크로필리아가 법의 방향성을 모색할 유용한 개념일 수 있음을 주장한다. 법이 과학의 발전을 도모하면서도 기계적인 것에 대한 사랑이 생명에 대한 사랑을 대체하지 않도록 하는 파수꾼으로서 기능할 때, 바이오필리아를 확대시키는 생명의 법으로 거듭날 수 있을 것이다. 이 글은 특히 법적 상징계에 인공지능 로봇 등의 기계를 위치시킴에 있어서 지능적 기계와 동물이 비교되는 상황의 위험성을 지적하고, >인간-비인간(non-human)<의 패러다임에서 벗어나서 >생명-비생명(non-life)<의 패러다임으로 나아갈 것을 촉구한다. 또한 인간과 로봇의 관계를 법적으로 규율하는 미래적 과제에 임할 때에, 그 관계가 자기애적이고 네크로필리아적인 것일 가능성을 인식할 필요성도 제안해보았다.
The ways of transferring knowledge and values have drastically changed, and the “others directed” people, the market and/or receptive orientation people, as Fromm would call them, turn to others in order to confirm their self-value. Others, however, are often only intermediaries in promoting what the mass media have defined as “currently desirable” attitude, behaviour or set of qualities. A radical example is a problem of being torn apart between the illusion that life should be easy and the (repressed) feeling that it is not, as quoted by Riesman, which results in unfounded belief in the possibilities of effortless life and rapid success, among other things. The mutual influences of the media and the social character of the public and individuals are emphasized in the paper.
Hypocrisy and pureness of authority in >Indagine su un cittadino al di sopra di ogni sospetto< (E. Petri, 1970) in relation with >The authoritarian-masochistic character< by E. Fromm. This work had been written in order to investigate hypocrisy of authority: a will to feel itself and to show itself as a body without faults and vices, without infringement and indecencies. A cinematographic document of this self-perception is Elio Petri’s movie, >Indagine su un cittadino al di sopra di ogni sospetto< (Investigation of a Citizen above Suspicion). Screenplay, dialogues and actor’s work on the character are in relation with the features of authority – pureness, majesty, gap, aplomb – listed in >Studies on the authority and family<, a work by Frankfurt School’s intellectuals, in particular in >The authoritarian-masochistic character< by Erich Fromm. hypocrsy in authority aims to excrete every error, every contamination from itself, creating a dissociative mechanism supposed to achieve self-healing. A transfer of judgment and responsibility has been done from the immaterial body of authority to the living human body, >to reaffirm the idea of authority with all its pureness<.
Dieser Aufsatz macht es sich zu seiner Aufgabe, aufgrund der Betrachtung der politischen Situation der 1930er-Jahre, die sich seit den 20er-Jahren radikal verändert, die folgende Problematik deutlich zu machen: wie notwendig die Kritische Theorie aus der Lukác'schen >Geschichte und Klassenbewusstsein<, die die beiden jeweils die Hauptparadigmen von 20er- und 30er-Jahren im marxistischen Lager vertreten, hervorgehen musste und gerade deshalb wie konsequent sich die Kritische Theorie mit Lukács >Geschichte und Klassenbewußtsein< auseinandersetzen musste. Dabei geht es im Kern besonders um die folgenden beiden Probleme: Erstens, aus welchen Grund die Kritische Theorie mittels gründlicher Revision das Lukács'sche metaphische Totalitätskonzept in den interdisziplinare Materialismus umwandeln musste; Zweitens, warum die Einführung der Psychoanlyse innerhalb des wissenschaftlichen Rahmens des interdisziplinären Materialismus der Kritischen Theorie notwendig war, und wie sich allmählich die Psychoanalyse als zweite Hauptwissenschaft neben der politischen Ökonomie behaupten konnte.
Niniejszy artykuł jest próbą refleksji nad relacją jednostka – kultura, a ściślej: refleksji dotyczącej społeczno-kulturowych uwarunkowań w pro¬cesie poszukiwania przez jednostkę jej tożsamości osobowej. Zasadnicze pytania brzmią w tym kontekście tak: W jaki sposób kulturowe wzorce, moda, obowiązujące normy i wartości oraz religia determinują moje >ja<? Czy da się oddzielić (nazwijmy umownie) moje >ja wewnętrzne< od >ja kulturowego<, to jest ról społecznych, przez które następuje samoiden¬tyfikacja? Czy >ja kulturowe< jest wynikiem odpowiedzi (a więc: odpo¬wiedzialności), jakiej jednostka udziela sama sobie, czy też mamy do czynienia z konformistyczną maską, rodzajem samooszustwa?
Kaum ein Thema zum Nationalsozialismus hat eine derart emotionalisierte und kontroverse, von Apologie und Anklage beladene Diskussion erfahren wie das des Widerstandes gegen Hitler. Wenn daher eine >besonnene Bilanz nach dreißig Jahren< gezogen werden soll, so ist dieses Bemühen nur zu begrüßen. Die von Hans Jürgen Schultz herausgegebene, ursprünglich für eine Sendereihe des Süddeutschen Rundfunks konzipierte Untersuchung >Der zwanzigste Juli - Alternative zu Hitler?< [...] will der Frage nachgehen, ob und inwieweit die Männer des 20. Juli 1944 als Alternative zu Hitler zu verstehen sind. Eine Reihe namhafter und ausgewiesener Mitarbeiter versucht, in qualitativ unterschiedlichen Aufsätzen und Kurzbiographien hauptsächlich konservativer Widerstandskämpfer die eingangs gestellte Frage zu beantworten. Als »Einstieg« dient ein Dialog über >Hitler - wer er war und was es (hieß), Widerstand gegen diesen Mann zu leisten<.
Love as an Active Choice
(2018)
Thanks to Nestor Haddaway, one cannot simply ask, >What is love?< without instinctually following it with the lyrics >Baby don’t hurt me, don’t hurt me, no more<, and I couldn’t bring myself to do it in this essay. However, now that I have posed the question – and gotten that song stuck in my head I’d like to ask the question in a better way: How does one love? The root of society’s widespread confusion on love is that it is not asking the right question. By asking how to love, one can then move on to ask more specific questions, particularly, how to maintain one’s individuality in love. I argue, with the help of Erich Fromm’s book >The Art of Loving< and Bell Hooks’ book >All About Love< that this image of a moving statue, >Man and Woman<, by Tamara Kvesitadze (Fig. 1) represents the answer to this question with its oscillation between the individuality and the connectedness needed for mature love. Contrary to the common conceptions that love is simple and out of one’s control, love is an active balance – a constant motion – between being together and yet separate.
Dieser Aufsatz befasst sich mit der frühen Phase der Kritischen Theorie in der Geschichte der Frankfurter Schule, die sich vom Jahre 1930 zum Jahre 1938 erstreckt. Sie ist durch die folgenden Vorgänge gekennzeichnet: die Übernahme des Amtes des Institutsdirektors durch Horkheimer; die Teilnahme Fromms an dem Institut im Jahre 1930; die offizielle Teilname Adornos an dem Institut im Jahre 1938; den Austritt Fromms im Jahre 1939. Diese Phase ist für die Frankfurter Schule dadurch gekennzeichnet, dass durch die Mitwirkung Fromms ein konkreter Prozess der Integration der Psychoanalyse in den interdisziplinären Materialismus Horkheimers verwirklicht wird. Er erreicht seinen Höhepunkt in den im Jahre 1936 veröffentlichten zweibändigen >Studien über Autorität und Familie<. In diesem Beitrag soll dargestellt werden, wie sich diese fruchtbare Zusammen¬arbeit der beiden in ihren fühen Werken widerspiegelt, und ferner aus welchem Grund es zu dem Bruch zwischen den beiden kam.
[ВЫВОД] Представители этики неофрейдизма про-должают конкретизировать понятие справедли-вости, смягчая наиболее дискуссионные аспек-ты психоаналитической теории З. Фрейда. Они более углубленно исследуют специфику бессо-знательного, связывают его архетипы с коллек-тивными формами, женской психологией (ком-плекс Электры), чувством неполноценности субъекта, ставшего >желающей машиной<, >те-лом без органов<. Стремясь преодолеть шизо-френическую раздвоенность личности, в оче-редной раз поставить деструктивный фактор бессознательного под контроль разума, выра-ботать на этой основе общечеловеческие кри-терии справедливости, неофрейдизм вносит важный вклад в преодоление техногенных про-блем современности.
Fundamentada en los aportes de Erich Fromm, acerca del tener y del ser, la autora elabora una propuesta para desarrollar un taller orientado a la prevención del abuso sexual en adolescentes. De esta forma, busca que los y las jóvenes se involucren en la actitud de ser y no tanto del tener. Asimismo, se aborda el concepto de sexualidad que los par ticipantes tenían antes y después del taller. El presente artículo se complementa con el suplemento >Mi sexualidad<, escrito por la psicóloga Pamela Delgado, dirigido a estu diantes de cuarto, quinto y sexto grado de la Educación Primaria. Este suplemento comple menta la revista que usted tiene en sus manos.
Artikel ini membahas konsep cinta pada puisi-puisi karya Sapardi Djoko Damono. Konsep cinta seperti yang dikemukakan oleh Erich Fromm merupakan jawaban atas masalah pada eksistensi manusia. Konsep cinta yang universal dapat dilihat sebagai seni kehidupan (>art of life<) yang meliputi: cinta manusia kepada manusia, cinta manusia kepada alam, dan cinta manusia kepada tuhan. Masalah yang muncul dalam artikel ini adalah: bagaimana konsep cinta direpresentasi dalam puisi-puisi karya Sapardi Djoko Damono; serta bagaimana pemaknaan konsep cinta tersebut dilihat dari penggunaan tanda-tanda di dalam puisi. Berdasarkan permasalahan tersebut, konsep cinta akan dibahas pada kekuatan tanda yang hadir di dalam puisi. Tanda-tanda tersebut kemudian dianalisis berdasarkan teori semiotika yang dikemukakan oleh Pierce, yakni dengan memperhatikan representament, object, dan interpretant. Di samping itu, artikel ini juga menunjukkan hubungan (relasi) tanda dengan teks lain dan penggunaan gaya bahasanya. Pembahasan-pembahasannya kemudian bermuara pada pemaknaan konsep cinta yang terdapat pada puisi-puisi karya Sapardi Djoko Damono. Akhirnya, pemaknaan konsep cinta ini dapat dilihat sebagai konsep universal yang merujuk pada keperiadaan manusia sebagai bentuk eksistensinya di dunia. Hasil penelitian ini menunjukkan bahwa konsep cinta pada puisi-puisi Sapardi Djoko Damono ditemukan dalam tataran diksi, citraan, dan gaya bahasa. Konsep cinta yang ditemukan pada tataran struktur tersebut menjadi bagian penting dalam memahami puisi secara keseluruhan dan memaknai puisi-puisi tersebut.
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 explores the relevance of the life and works of Kiyoshi Miki (1897 – 1945), a Japanese philosopher, to Maslovian humanistic psychology. Although Miki and Maslow differ in many respects, they shared a few common points that are important to examine. In his early articles, Miki equated philosophy with confessions of the soul and argued that individuality was impossible within the traditional framework of logic. His first main work on Pascal’s anthropology was an attempt to assimilate and synthesize the German existential/hermeneutic and the French moralist traditions he had learned in Europe in the early 1920s. Despite pioneering works by Wilhelm Reich and Erich Fromm, humanistic psychology has not exhausted the potentialities of Marxism. Maslow and other intellectuals sympathetic to this materialist philosophy were mutually disappointed. However, Maslow’s enlightened or eupsychian management may be an important step toward social revolution, compensating for a missing psychological viewpoint in traditional Marxism. Miki’s hermeneutic approach to this ideology offers two important points relevant to humanistic psychology: his concept of basic experience – later called Pathos – as the basis of any ideology, and the distinction between dialectic and organicism. His last years, during the War and fascism, raise important questions regarding what talented, self-actualizing intellectuals can do without freedom of speech and expression under a totalitarian and authoritarian regime. Finally, this article addresses how well Miki’s concept of utopia – on which he wrote an essay in the context of a dark age—corresponds to Maslow’s idea of eupsychia.
Genus, Sexus, Gender. Zum Zusammenhang von grammatischer, biologischer und sozialer Kategorisierung
(2024)
Идеи Эриха Фромма о педагогическои антропологии [Erich Fromm’s Ideas on Educational Anthropology]
(2012)
В своем творчестве Фромм придавал большое значение проблемам педагогической антропологии. Он поставил перед философией задачу формирования нового Человека, построившего общество, основанное на принципах гуманизма и свободы. Поставленную задачу может выполнить гуманная педагогика, которая способна гуманизировать индивидуальный, внутренний мир человека, его представления о добре и зле, расширить его идеалы, сделать его более совершенным и самодостаточным во благо себя и других людей.
Patients probe the analyst with the goal of challenging pathogenic adaptations to early experiences. As the core concept of control mastery theory (CMT), testing is contextualized within psychoanalytic theory. The current work examines 29 articles illustrating therapies performed or analyzed using the CMT approach for the occurrence of testing, which takes place through interaction, self-presentation, narratives, or the use of the setting. The various manifestations of testing and their potential meanings are described. An in-depth analysis of selected testing examples is performed to compare tests within patients and across studies. The results show that patients differ in their testing strategies, shift testing strategy during the process of treatment, combine tests, and test multiple conflictual themes within a single test. Therefore, the importance of applying a case-specific approach, based on a thorough understanding of a patient, becomes evident. Recommendations concerning psychoanalytic technique, including the role of interpretation, as illustrated in case vignettes, are introduced.
Впервые в истории мировой философии Фромм рассматривает человека в социально-психологическом аспекте. В данной статье анализируется его концепция здорового общества и душевно здорового человека, акцентируется внимание на социально-психологическом подходе к социальному характеру человека. При демократическом преобразовании общества Фромм предлагает учитывать не только экономические, политические и социальные изменения, происходящие в обществе, но и внутренние социально-психологические перемены, возникающие в социальном характере человека. Фромм рассматривает человека в целостности его существования.
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.
Abidah El Khalieqy dalam karyanya yang berjudul >Geni Jora< menampilkan bentuk rekonstruksi dominasi budaya patriarki yang telah mengubah paradigma terhadap stereotip yang selama ini memenjarakan perempuan dalam penjara dominasi budaya patriarki. Artikel ini bertujuan untuk mengkaji bentuk budaya patriarki dan bentuk rekonstruksi dominasi budaya patriarki melalui upaya pemenuhan kebutuhan dengan menggunakan kajian psikoanalisis Erich Fromm. Data dalam penelitian dianalisis dengan metode deskriptif. Berdasarkan hasil kajian, ditemukan bahwa bentuk budaya patriarki yang muncul dalam novel >Geni Jora< antara lain: (1) stereotip/pelabelan negatif, (2) kekerasan terhadap perempuan, dan (3) subordinasi. Tindakan Kejora untuk merekonstruksi dominasi budaya patriarki tersebut dilakukan dengan upaya pemenuhan kebutuhan yang terdiri dari dua pemenuhan menurut Erich Fromm, yaitu: (1) kebutuhan kebebasan dan keterikatan (keterhubungan, kesatuan, dan pencipta), dan (2) untuk memahami dan beraktivitas (kerangka orientasi dan keefektifan).
[I] Oedipus Complex A. (1) The outline of King Oedipus by Sophocles. (2) Oedipus did not know the murder of his father by himself, and succeeded to the father's throne, making his mother his own >Qeen< without any knowledge of the truth of these facts, and without never falling in love with his mother. It is only the destiny of the oracle by Apollo. As the resulting disaster in his despair, he forced to make himself blind, exiled out of his ruling country. >The myth can be understood as a symbol not of the incestuous love between mother and son but of the rebellion of the son against the authority of the father in the partriarchal family; that the marriage of Oedipus and Jocasta is only a secondary element, only one of the symbols of the victory of the son, who takes his father's place with it all his privileges.< (The Forgotten Language by Fromm, p. 202). B. Antigone by Sophocles. (Conscious Oedipus complex between father and son). [II] Electra Complex (Chiefly through My Mother-My Self by Nancy Friday) with the daughter's envy, and jealousy of her mother, (attached to the closeness to and the symbiosis to the mother), the girl wants to be loved by her father, taking the place of her mother. Father must love his daughter with his wife in love.
In 1950, sociologist David Riesman published a best-selling book entitled The lonely crowd: A study of the changing American character. Famously, he described the ascendant >other directed< person as being haunted by an inner loneliness. This paper seeks to explain the current phenomenon of the cyber mob, an online crowd of peers gathered together to intimidate and >cancel<” others, as a form of group behavior founded in profound aloneness and alienation brought about by neoliberal society. While the existence of online groups or mobs is overdetermined, the desire to belong, to feel a part of something larger than oneself, and to escape a haunting inner loneliness may be the twenty-first-century corollary of what Reisman described 73 years ago. With the rise of authoritarianism throughout the world, climate change, massive inequality, pandemic, and the breakdown of moral authority, people on both the Left and the Right cling to cyber mobs to escape aloneness, discharge fear and rage, and acquire affirmation and acceptance through >likes< and >retweets.< While they seem to provide bonding and empowerment, what cyber mobs offer in truth is greater ferocious tribalism and the further undoing of social bonds, fellow feeling, and the remnants of civil society.
Siguiendo los postulados de Erich Fromm para comprender los procesos de la vida anímica contemporánea. Se intenta entender qué sucede en la sociedad salvadoreña. En los padecimientos psicopáticos-sociales reflejados en las altas estadísticas de homicidios, suicidios, corrupción y migración. Es un acercamiento al subconsciente cultural y otros procesos no comprendidos que podrían estar influyendo en el modo de actuar de la sociedad; pero desde un plano simbólico, intentando comprender un diagnóstico simple y algunas salidas terapéuticas para abordar los problemas.
Uomo e libertà
(1971)
Homem e Liberdade
(1976)
Mennesket og friheten
(1975)
Diese Hausarbeit beschäftigt sich mit dem Werk des Sozialphilosophen und Psychoanalytikers Erich Fromm. Die Fragestellung mit welcher sich diese Arbeit vordergründig auseinandersetzt lautet: Wie konzeptionalisierte Fromm die produktive Charakterorientierung und welche Gemeinsamkeiten bestehen zum Zen-Buddhismus? Darüber hinaus geht sie der Frage nach, inwiefern östliche Meditationsformen in der psychoanalytischen Therapie zur Anwendung kommen können? Um diese Fragen zu beantworten werden biographische wie historische Bedingungen des wissenschaftlichen Erkenntnisprozesses von Erich Fromm skizziert und wichtige Überlegungen auf diesem Weg dargestellt. Des Weiteren werden die gesellschaftlichen Bedingungen und die wissenschaftliche Konzeptualisierung seiner Theorie der produktiven Charakterorientierung erläutert. Sie stellt einen wichtigen sozialpsychoanalytischen Beitrag zur Entwicklung des Gesellschaftscharakters dar und beschreibt die natürliche Existenzweise des Menschen im Rahmen einer humanistischen Ethik. Darauf aufbauend vergleicht sie die produktive Orientierung mit der buddhistischen Lehrtradition, wobei dabei insbesondere auf Dr. Suzukis Beitrag über Zen-Buddhismus und Psychoanalyse von 1957 eingegangen wird. Darüber hinaus setzt sich die Arbeit mit dem Beitrag von Dr. Rupert von Keller auseinander und beschreibt Indikationen und Kontraindikationen zur therapeutischen Reichweite östlicher Meditationsformen in der Psychoanalyse. Abschließend werden wichtige Ergebnisse der Arbeit zusammengefasst und diskutiert. [Buecher.de]
Today, a plague of certitude is spreading within American psychoanalysis. This socially constructed virus is increasingly dominating our unmoderated list serves, appearing in our journals, and slowly seeping into our institutes. Having transcended the objectivism of traditional Freudian analysis, we seem to be revivifying its spirit. Rigorous claims to truth, superior knowledge, and contempt for those not in agreement abound. The life and work of psychoanalyst and sociologist Erich Fromm is offered as an antidote and model for resistance to this plague. He consistently objected to all forms of authoritarianism, from the Right and the Left. As a radical humanist he viewed us all as responsible selves, not mere vessels for instinctual drives or victims of unbearable circumstances. As Paul Roazan said about Fromm: >It still seems to me remarkable how he was willing to stand up for what he believed in. He should be a model of independence and autonomy for us all.<
We use to think that creativity is an attribute that any individual, to a greater or lesser extent, has. In this essay I will try to show that, besides the obvious differences among individuals, every man choose, more or less consciously, to narcotize part of his creative attitude because in some cases it is advantageous for himself and for the species. In order to do that, I will give a working definition of the concept of creativity (§ 1); then, echoing the words of Erich Fromm, I will outline an individual phenomenology of the creative attitude that might allow the reader to recognize a creative behavior when he sees it (§ 2);(§ 3) lastly, I will try to show, through the use of empirical data on man and on non-human primates, what are the advantages for the species and for the single individual of not acting creatively.
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?
The aim of these deliberations is primarily to show the relations between creativity and peace. In my opinion, these pedagogic issues are very important, especially because they challenge the commonly held views that an ordinary man in the street cannot have any influence on the issues of war and peace. In accordance with the concepts presented in the text (Montessori, Rowid), each person should be aware of their individual causative power in the creation of peaceful order in the surrounding world. The development of proper attitudes and instilling in a human the sense of responsibility in this regard are among the most significant educational tasks.
Idolatry
(2021)
Celem niniejszej pracy jest przedstawienie na przykładzie rozważań Ericha Fromma i Herberta Marcusego roli miłości w życiu współczesnego człowieka.Główny wątek, którym jest możliwość samorealizacji człowieka poprzez miłość, został ukazany na tle krytyki społeczeństwa konsumpcyjnego, będącego wytworem żarłocznego dwudziestowiecznego kapitalizmu, sprowadzającego człowieka do roli maszyny, alienującego go od pracy, innych ludzi, a w końcu od siebie samego.Wychodząc od koncepcji natury człowieka, analizuję pojmowanie miłości przez obydwu filozofów, jej wpływ na człowieka jako jednostkę, społeczeństwo i ostatecznie na całą ludzkość.Pierwsza część pracy poświęcona jest omówieniu zasad rządzących rzeczywistością społeczną oraz Marcuse’owskiej rewolucyjnej wizji przemiany represywnego społeczeństwa w królestwo Erosa.W drugiej części analizuję sposób pojmowania miłości przez Ericha Fromma w oparciu o rozważania antropologiczne i psychologiczne, w tym o teorię charakteru, ze szczególnym uwzględnieniem postaw >być< i >mieć< wyznaczających sposób ludzkiej egzystencji.Na końcu porównuję stanowiska obydwu filozofów oraz podejmuję próbę odnalezienia wspólnego mianownika w koncepcjach miłości – ujmowanej jako wiązka biologicznych popędów przez Herberta Marcusego i miłości jako swoistego sposobu bycia w świecie, której twórcą jest Erich Fromm.
Starting with Fromm's (1941) distinction between rational and inhibiting authority, the study investigates children's attitudes toward their parents' restrictive norms and checking actions, assigned to either rational or inhibiting authority according to their ascribed motivation. Further distinctions between checking actions of a more concrete versus a more abstract nature, between direct and projective forms of inventories, and between different formulations of the items as implication sentences versus conventional attitude questions make a coherent system of variables that is applied according to the cross-sectional method to a sample of 656 Swedish children from 11-15 years of age. The results indicate that if parents' restrictive norms and checking actions are accompanied by authoritarian motivations (inhibiting authority), the children's positive attitudes towards these are negatively correlated with chronological age, verbal intelligence with the age factor eliminated, and preference for altruistic alternatives to authoritarian ones in imaginary occupational situations, but that these correlations are greater for items concerning more concrete situations, and for inventories applied in a direct rather than projective form. If the restrictive norms and checking actions are accompanied by rational motivations (indicating rational parental authority), the attitudes have a tendency to correlate positively with these three independent variables if they are given general and abstract formulations (as opposed to concrete) and the projective forms of inventories are employed.
This article examines utopian elements in Wilhelm Reich's writings in his American phase (1939-1957) in order to illustrate utopian sources of dynamic psychology. Although there are scholars who have used the term >psychological utopia< and applied it to individual thinkers (Reich, Marcuse, Fromm) and to specific psychological disciplines (psychoanalysis, behaviorism, cognitive psychology), the term itself has remained elusive and vague. Furthermore, there have been few attempts to systematically examine utopian elements in twentieth-century psychology in general and the basic assumptions of psychological utopianism in particular. While pointing out that Reich's orgonomic theories have no scientific merit, this article argues for the relevancy of his ideas for understanding the nature of utopianism in dynamic psychology. (© 2002 Wiley Periodicals, Inc.)
This article examines the origins and early development of psychoanalytically inspired psychohistory from the late 1950s to the early 1970s. It focuses on Erik H. Erikson, Bruce Mazlish, and Robert Jay Lifton and illustrates their contributions to psychoanalytic psychohistory. Erikson, Mazlish, and Lifton were core members of the Wellfleet group, a research project originally funded by the American Academy of Arts and Sciences in 1965 to conceptualize the foundation of psychohistory. The article gives an account of the early history of the Wellfleet group and argues for specific historical reasons to explain why psychoanalytic psychohistory emerged on the East Coast of the United States in the late 1950s and early 1960s. A critique of the Wellfleet group in unpublished correspondence of Erich Fromm and David Riesman is also discussed.
Negatywna seksualnośc jako bierna postawa spoleczna. Negatywna seksualnośc to seksualnośc, ktora nie sklada sie na poczucie tozsamości i samoakceptacji. Jest obarczona wstydem, poczuciem winy i zagrozenia. W polskim spoleczenstwie panuje atmosfera negatywnej seksualności. Brak jest tolerancji dla roznorodności i wolności seksualnej rozumianej jako swobodna ekspresja siebie. Jest to sytuacja, ktora zagraza dobrostanowi psychicznemu. Deprecjonowanie i normatywizowanie ludzkiej seksualności jest uwiklane w relacje wladzy, ktore petryfikują dany stan spoleczny. Prowadzi to do totalitarnego zagospodarowania naszej seksualności i utrzymywania tego stanu dzieki psychicznym mechanizmom ulegania wladzy totalitarnej. By pokazac te procesy, przywoluje myślicieli i myślicielki takie jak Michel Foucault, Erich Fromm, Theodor Adorno, Wilhelm Reich i Karen Horney. Taka rzeczywistośc jest tez rezultatem procesow spolecznych, ktore ją uksztaltowaly. Mialy na to wplyw procesy związane z wladzą i kulturą. Negatywne wzorce są obecne w naszej kulturze od dawna. Polską kulture analizuje przez pryzmat kina polskiego epoki PRL-u. Kultywowanie tych negatywnych norm spolecznych to bierna postawa spoleczna. Pokazuje alternatywy dla atmosfery negatywnej seksualności. Opisuje ruch pozytywnej seksualności i jego zalety dla zdrowia psychicznego jednostki i spoleczenstwa. Poddaje w wątpliwośc mozliwośc popularyzowania teorii queer w Polsce. Pokazuje pewne uniwersalne strategie oporu wobec wladzy nad ludzką seksualnością. Opisuje zjawisko biooporu i uwalniania cielesności na przykladzie pracy Krzysztofa Pacewicza o teoriach Michela Foucaulta i Giorgio Agambena. Analizuje kondycje edukacji seksualnej i ruchow antydyskryminacyjnych w Polsce w czasie teraźniejszym. Moja praca ma pokazac, ze sekspozytywna postawa zyciowa, czyli akceptacja siebie i innych oraz tworzenie bezprzemocowej przestrzeni umozliwia powszechną samoakceptacje i samorozwoj. Jest jednocześnie aktywną postawą spoleczną, poniewaz wymaga zaangazowania intelektualnego i politycznego we wplywaniu na zastaną rzeczywistośc. Uwazam, ze pozytywna seksualnośc, wspierana pozytywną edukacją seksualną i zaangazowaniem spolecznym, to bardzo istotny element oporu wobec relacji wladzy.
A favela no Rio de Janeiro constitui um fenômeno que, no espaço das últimas décadas, evoluiu, criando vários mecanismos sociais ausentes em outras partes da cidade. O artigo foca a análise das relações de poder na favela a partir dos trabalhos de Hannah Arendt e Erich Fromm, apontando na direção de soluções sistêmicas típicas de sistemas >totalistas<, o que traz consigo várias consequências para a formação humana do indivíduo.
This article examines Erich Fromm (1900–1980) within the context of the so-called >renaissance of Jewish religious thought< in Germany during the early 20th century. It is well known that Fromm was a member of the Institute for Social Research, later called the Frankfurt School. The focus of this study, however, is on what has received little attention in research, namely Fromm’s involvement in founding the Freies jüdisches Lehrhaus (the Jewish House of Free Study) in Frankfurt. Fromm participated in the founding of the Lehrhaus as a student and later as a lecturer. During this time, Fromm also wrote his dissertation on Judaism at Heidelberg University. Methodologically, this paper intertwines the historical biographical axis, which deals with Fromm’s connections to several thinkers: Rabbi Nehemia Nobel, Rabbi Georg Salzberger, Baruch Salman Rabinkow, Franz Rosenzweig, Ernest Simon and others, and the philosophical axis, which focuses on his dissertation, The Jewish Law. The Freies jüdisches Lehrhaus in Frankfurt is primarily associated with Franz Rosenzweig and other thinkers who worked there, such as Gershom Scholem, Ernest Simon, Leo Löwenthal and Martin Buber, who wrote >Ich und Du< during the years he taught there. With the exception of Buber, the Lehrhaus was their first official teaching venue. The Lehrhaus was characterized by its dialogical atmosphere, and symmetrical relationships between teachers and students, which softened some of the rigidity that was the norm at German educational frameworks at the time. This atmosphere continued to influence Fromm in his adult life, in terms of his attitude towards religion, questioning of authority and his understanding of human nature. Finally, it later played a role in his departure from Freudian libido theory. This study presents some key ideas from his dissertation, including his position on religious dogma, particularly concerning the Karaite sect, a subject that he later taught as a lecturer at the Lehrhaus. Fromm’s dissertation expresses his preoccupation with his Jewish identity and his examination of the complex theo-political reality in which the Jews of Germany found themselves at the beginning of the 20th century, including the debates between Orthodox Jews and reformers, and between Zionists and anti-Zionists. This article supports the claim that Fromm’s position that religious factors play a central role in the historical process, which he held throughout his life, was formed in these early years. The article strengthens the scholarly position that Fromm’s Jewish background is relevant to understanding his thought in general.
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.
La Scuola di Francoforte
(2015)
La Scuola di Francoforte costituisce, nel panorama filosofico-politico del Novecento, una delle più ricche e interessanti esperienze di declinazione, di riattualizzazione e, per alcuni aspetti, di critica del marxismo. L'articolo presenta una sintetica ricostruzione l’itinerario teorico della prima generazione della Scuola di Francoforte, concentrandosi in particolare sulle opere degli intellettuali più rappresentativi all’interno di essa (Max Horkheimer, Erich Fromm, Theodor W. Adorno, Friedrich Pollock, Herbert Marcuse), con l’obiet- tivo di evidenziare le innovazioni, in chiave di teoria sociale, apportate da questi autori rispetto alla teoria marxiana.
Положення про те, що порушення психічного здоров’я є наслідком процесу ускладненої соціалізації індивіда, досі є головною ідеєю психоаналізу. Дія феноменау компенсації осмислюється засновником психоаналізу З. Фрейдом у несвідомих механізмах психіки, у сновидіннях, у людських жартах і дотепах та ін. У цілому, весь простір культури просякнутий механізмами компенсації для адаптації й соціаліза ції особистості, що стає можливим за умов виявлення потенцій її креативності.Згідно з теорією К.-Г. Юнга, тяжкий психічний стан, «позасвідоме» та «компенсація» мають точку перетину, ніби приходять до спільного порога, за яким вступають у «хід» творчі здібності, складаючи джерело розвитку креативності. Механізми процесу компенсації фрагментарно збігаються з феноменом «Самості». Разом з тим, бінарні архетипи в структурі колективного несвідомого людської психіки також знаходяться у компенсаторній взаємодії. Поняття >компенсація – надкомпенсація< широко вживаються й А. Адлером у різних аспектах і позначають засіб подолання неповноцінності, засіб здобуття коректної моральної свободи. На основі комплексу неповноцінності розвивається компенсаторний комплекс переваги. Обидва комплекси мають щось спільне: будучи надмірно розвинені або врівноважуючи один одного, вони сприяють виключенню з корисного життя і невротизації. Але будучи наповнені соціальним змістом і проявляючись адекватно ситуації, вони виступають як сигнальні орієнтири. Згідно з концепцією К. Хорні, саме міжособистісну комунікацію можна визначити як механізм компенсації неврозів. В той же час Е. Фромм наповнює феномен компенсації соціальним змістом. Він описав три важливих компенсаторних синдроми: прагнення до панування, прагнення до підпорядкування, втеча в працю. Надбання психоаналізу не втратило своєї значущості і сьогодні, бо всі ці компенсаторні механізми діють і в сучасному суспільстві.
Статья посвящена анализу альтернативных моделей правовой социализации человека в современном российском обществе. Автор исходит из того, что в процессе формирования законопослушного поведения ведущим фактором выступает характер социально-правовых отношений (авторитарный или гуманистический) между личностью, обществом и государством. Основной чертой гуманистической персоноцентрической модели является признание доминирования внутренних духовных сил и качеств человека в процессе его становления полноценным субъектом общественно-правых отношений. Ее альтернативой выступает авторитарная социоцентрическая модель, в качестве основных детерминант здесь признаются внешние общественные условия и факторы, определяющие вектор социально-правового развития индивида. В процессе исследования перспективной теоретической модели правовой социализации личности в российском социуме были использованы идеи персонализма Н. А. Бердяева, Э. Мунье и С. Л. Франка, концепции социального действия М. Вебера, Т. Парсонса и Ю. Хабермаса, социально-психологические идеи Э. Фромма. В работе сделан вывод о том, что традиционной, исторически обусловленной национальной моделью правовой социализации в российском социуме выступает авторитарная модель. Однако общественный прогресс требует развития гуманистической персоноцентрической модели правовой социализации, способствующей формированию субъект-субъектных отношений в правовой жизни. Приоритетом модели выступают естественные права и свободы человека, составляющие одну из экзистенциальных основ персональной идентичности.
Кількісне збільшення інформації у цивілізованому світі другої половини ХХ початку ХХІ ст. впли- ває на індивідуальну свідомість людини. Це змінює всезагальний розвиток і трансформує природу лю- дини. Агресивне пришвидчення масового виробництва в цей період починає імплікувати спосіб життя людства з усталеними маркетинговими відносинами в середині суспільства. Швидкий темп зміни класу товарів, послуг, прискорення інформаційного потоку змінює свідомість. Такі зміни викликали необхід- ність культурно-антропологічного осмислення та аналізу нової парадигми поведінки людини розумної в умовах інформаційного хаосу. Біологічна неспеціалізованість і наявність інтелекту помістили людину в центр інформаційного простору, який живе за власними правилами. Історія філософсько-антрополо- гічної думки з давніх-давен розвивалась у закритих наукових товариствах формуючи високу культуру. Епоха Постмодерну вивела етичні, онтологічні і антропологічні питання «на вулицю». Дисонанс між теорією і практикою призводить до психологічних зрушень у свідомості цілих націй. Надлишкове захо- плення здебільшого має деструктивний вплив. Стаття має на меті довести можливість організації культури споживання як особистості, так і дер- жавних інститутів. Окреслюється спроба побудови доцільних шляхів такої організації на прикладі Аріс-тотелівського вчення про причини та трьох психічних інституціях людської свідомості за Лаканом. У дослідженні аналізуються роботи Е. Фромма, Т. Велбена, Ж. Бодрійяра та інших дослідників щодо специфіки сучасного процесу споживання. Окреслено ризики стихійного, неусвідомленого споживання товарів та інформації. Пропонується використати методологію Ж. Лакана для класифікації інформації, яку ми споживаємо. Акцентується увага на важливості визначення мети споживання. Виділено та про- аналізовано соціальні інститути, здатні організувати культуру споживання. Висновками запропонована ідея сімейного виховання та самовиховання організації культури споживання.
Este artigo tem como objetivo analisar de que forma o poder disciplinar atinge diretamente o corpo sexualizado do indivíduo e quais são as implicações desta realidade no mundo contemporâneo. Para isso, será utilizado como fundamentação teórica Erich Fromm, com o objetivo de analisar as implicações emocionais relacionadas ao desenvolvimento da sociedade capitalista e principalmente, os livros de Foucault: >Vigiar e Punir< (1999) e >História da sexualidade: a vontade de saber< (1977). Por meio deste estudo, pôde-se perceber que a demasiada preocupação com o corpo presente na sociedade contemporânea denota o imperativo do corpo sexualizado, resultado do exercício no domínio e controle efetuados pela sociedade sobre o indivíduo. Isso não ocorre em consequência de um poder centralizado, mas sim por um controle exercido de forma periférica, no qual a própria sociedade estrutura padrões de condutas assumidas pelos sujeitos que lhe constituem.
Az írás áttekintést ad a buddhista pszichológia tradicionális irodalmának nyugati recepciójáról, illetve egyes gondolatainak a nyugati pszichológiával történt összehasonlító elemzéseiről. Ezt követően a nyugati és a buddhista pszichológia általános jellegzetességeit veti egybe, hasonlóságaikat és különbségeiket foglalja össze. Ehhez kapcsolódóan a cikk a nyugati tudományosság és a buddhista szemlélet módszertani azonosságait és eltéréseit tárgyalja, majd felhívja a figyelmet arra, hogy a buddhizmus módszertana a >tudományosság< kritériumainak napjainkban zajló paradigmaváltási folyamatába illeszkedik. Az írás bemutatja a buddhizmus és a tudomány kapcsolatának főbb pontjait, valamint azt, ahogyan a nyugati pszichológia és a buddhizmus közötti dialógus útján haladók Karen Horney, Carl Gustav Jung és Erich Fromm úttörő vállalkozásainak nyomdokaiban járnak. A cikk rámutat továbbá arra, hogy a buddhista nézetek egyre szélesebb körű ismertségét követően e szemlélet bizonyos elemei az 1960-as évek végére a transzperszonális pszichológia létrejöttekor már meghatározó szerepet játszottak, de a jelenkori tudatkutatás terén, a neurofenomenológia születésénél, vagy az agykutatásban is érvényesülnek a hatásaik. Az utóbbi évtizedekben növekedett a nyugati pszichológia arra vonatkozó felismerése is, hogy a buddhizmus releváns a nyugati pszichopatológia és pszichoterápia számára. Figyelemre méltó a magatartás megváltoztatására irányuló buddhista stratégiák összevetése a modern viselkedésterápiák egyes technikáival, melynek során számos hasonlóságra derül fény, miközben a profilaxis, illetve a mentálhigiénia szempontjából Nyugaton a buddhista meditációk alkalmazása kínál új lehetőségeket. A meditációnak ez a szerepe különösen érvényes az >éberség-belátás< (páli: szatipatthána-vipasszaná) típusú, nem-reaktív meditáción alapuló terápiás módszerek esetében, melyeket a tanulmány szintén ismertet röviden.
Among the many remarkable peculiarities of the electoral process in Ukraine during the eighteen-month electoral cycle (from the parliamentary elections in March 1998 to the presidential elections in October-November 1999), the features of most interest to political scientists are those that, if properly explained, will enable us, first, to outline the basic parameters of citizens' behavior under the political regime that has evolved during the last ten years and, second, to determine the value orientations and the potential of the principal social and political actors. Above all, I have in mind the sociopolitical and sociocultural components of the elections or, to use a term of Erich Fromm's, the >social character< [1] of what is called the mean statistical (average) Ukrainian.
The main theme of my Bachelor thesis is the individualization process in the work of Erich Fromm. I focus on the individualization process as a growth of human freedom and individual identity. The aim of this work is to show how the social, economic and religious changes of human society reflect the progress of the individualization process. I try to explain the connections between the progress of the individualization and human relationship to the nature, authority, means of production, religion social and economic structures. I especially focus on the connection between the individualization process and the origin of the capitalist market and Protestantism and its social, economic, political and religious effects on the society structure. I compare the theories of Erich Fromm and Max Weber to show that they share differences and similarities in their viewpoint on the origin and effects and efforts of the capitalist marketplace society and the protestant ethic. I also mention Fromm’s critical viewpoint which says that capitalist society causes conformity, which is contradiction to individuality.
We reflect on the concept of the setting in psychoanalysis, and how it has been radically reconsidered given the impact of the SARS-CoV-19 pandemic on human interactions and moving from face-to-face to online sessions. The rapidity of going from seeking interaction to a fear of possible contagion led some professionals to adopt a sudden change of setting. Although the concept of setting seems to come from the classical Freudian method, Freud never spoke about it explicitly, although it was subsequently developed from his writings. Only in the 1960s and 70s was the setting perceived as the very object of psychoanalytic exploration. Since the psyche in psychoanalysis is conceived as a spatially extended entity, this paper discusses the concepts of space and time (external setting) and the mental state of both the patient and analyst (internal setting). We investigate how these aspects have changed as a result of the use of technology. What changes have taken place at the perceptual level in the patient and analyst? What differences are there with respect to the presence/absence of the other’s body? We use our own reflections of our personal experiences of undergoing face-to-face and online sessions to reveal the differences between them.
The article examines features of stability and transformation of the personality type emerging as a normative and value image of the modern Russian society. Based on approaches of Erich Fromm, David Riesman, Yuri Levada, two trends can be revealed: one of them aims to preserve those archetypal characteristics so typical of >Soviet human<, another one deals with formation of new properties that would meet goals of market oriented society and define features of individual success. Russian society is characteristic of global processes of values modernization, reasoned by R. Inglehart and C. Welzel, and reflecting individual’s pursuance of greater personal freedom and self-expression. The new value system of the Russians is still nascent; giving up on old social and cultural reality is of phantom nature. Previous research analysis allows concluding that the personality type is balancing between two poles, caused by socio-economic conditions fluctuation, poor establishment of institutional factors for system implementation of the new model, missing of a clear vision of the future, which could serve as a reference. Russian society appears to be split according to the typological dominance factor into two groups – active and passive. The problem arises on how lack of uniform symbolic and semantic field effects the modern personality type formation as it leads to social relations mobility, ongoing risk and complex processes in semio-phychological space. However, the personality type instability may be also caused by socio-cultural specifics, traditions, lack of public communication space development, preservation of former institutional structures and a particular lifestyle.
The life and works of Georg Groddeck are reviewed and placed in historical context as a physician and a pioneer of psychoanalysis, psychosomatic medicine, and an epistolary style of writing. His >Das Es< concept stimulated Freud to construct his tripartite model of the mind. Groddeck, however, used Das Es to facilitate receptivity to unconscious communication with his patients. His >maternal turn< transformed his treatment approach from an authoritarian position to a dialectical process. Groddeck was a generative influence on the development of Frieda Fromm-Reichmann, Erich Fromm, and Karen Horney. He was also the mid-wife of the late-life burst of creativity of his friend and patient Sándor Ferenczi. Together, Groddeck and Ferenczi provided the impetus for a paradigm shift in psychoanalysis that emphasized the maternal transference, child-like creativity, and a dialogue of the unconscious that foreshadowed contemporary interest in intersubjectivity and field theory. They were progenitors of the relational turn and tradition in psychoanalysis. Growing interest in interpsychic communication and field theory is bringing about a convergence of theorizing among pluralistic psychoanalytic schools that date back to 1923 when Freud appropriated Groddeck’s >Das Es< and radically altered its meaning and use.
This study is an attempt to demonstrate empirically that the way in which one views love occurs within a broad and definable existential context. John Lee's (1974; 1977) typology of six >lovestyles< was investigated in relation to other phenomenological dimensions, including the fear of death, ego strength, self-esteem, and the meaningfulness of life. The lovestyles were also related to various self-ratings and demographic variables. One hundred and fifty-three undergraduates responded to measures of lovestyle and the existential and demographic variables. Existential profiles were generated for each lovestyle. A canonical correlation procedure resulted in an equation that placed the lovestyles along an existential dimension broadly conceived of as >affirmativeness<. The agapic and manic lovestyles were particularly prominent in that they seemed to occur within opposite existential contexts. The agapic appeared as a giving and positive position and the manic as dependent and negative. Comments are offered on the value of studying love and on the relevance of the findings to the theories of Maslow, Fromm, and others.
Mit meiner Diplomarbeit habe ich die Relevanz von Fromms Gedanken eines religiösen Denkens, das sich auf die Grundpfeiler des urchristlichen Glaubens stützt, näher analysiert. Der Reverenzrahmen meiner Arbeit umfasst dabei stets die westliche Denkweise über Religionssysteme, ebenso wie die Analysen der Gesellschaft sich auf westliche Verhältnisse beziehen. Fromms kritische Haltung gegenüber der später einsetzenden dogmatischen Glaubenserziehung soll dabei, wie ich zeigte, aus dem Blickwinkel der kritischen Theorie verstanden werden. Meine Arbeit veranschaulicht die Intention Fromms, aufbauend auf Freuds psychoanalytischer Erklärung eines religiösen Bedürfnisses des Menschen, eine humanistische Religiosität zu fördern. Doch im Gegensatz zu Freud erkennt Fromm in der Umsetzung einer lebendigen humanistischen Religion die Möglichkeit, die Natur des Menschen von den Tabus der Gesellschaft zu befreien. In diesem Zusammenhang spielt auch die religionsphilosophische Konzeption der Ursprünge der christlichen Religion eine bedeutende Rolle. In der ausführlichen Untersuchung der Fromm’schen Interpretation zum Religionsverständnis der jüdischen Propheten und der mosaischen Tradition, wird deutlich, dass das Fundament der christlichen Religion auf einer humanistischen Einstellung zum Menschen gründet. Auf der Suche nach einem, den Bedingungen und Erkenntnissen seiner Zeit entsprechenden humanistischen Menschenbildes, begegnet Erich Fromm Karl Marx. Dessen Visionen über einen im Sozialismus eingebetteten religiösen Menschen, deckt sich nach Ansicht Fromms mit seinem humanistischen Religionskonzept. Jenes Verständnis von einer Religiosität zeichnet das Bild eines selbstbewussten Menschen, der in seinem religiösen Selbstverständnis die Vernunft als Kriterium für ein Leben im Einklang mit der eigenen Natur heranzieht. Im Zeitalter der Globalisierung ist es, meines Erachtens wichtig, der Frage nachzugehen, ob das Christentum einen humanistischen Kern besitzt, der aus seiner Geschichte abgeleitet werden kann. Meine Motivation zielte darauf ab dieser Frage affirmativ zu begegnen und die friedlichen, humanistischen Aspekte, die dem Christentum inhärent sind, zu betonen. Der aktuell im europäischen Raum vorherrschenden religionskritischen Bewegung, soll jenes humanistische Gedankenkonzept als Alternative zu einer institutionalisierten Religionszugehörigkeit dienen, um damit den religiösen Bedürfnissen der Menschen gerecht zu werden. Nicht zuletzt um als Mensch in der kapitalistischen Konsumgesellschaft seine wahren Bedürfnisse wiederzuentdecken und ihnen die Bedeutung zukommen zulassen, die sie tatsächlich verdienen.
W tekście zaprezentowano trójwymiarową perspektywę zachowań agresywnych człowieka. Autorka odniosła się do wybranych egzemplifikacji teorii wyjaśniających zachowania agresywne człowieka, których analizy dokonała zgodnie z po¬wszechnie występującym w literaturze podziałem na: teorie/koncepcje biologiczne, psychologiczne oraz społeczne.
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.
Der 1. Mai im weiten Ural
(2021)
This paper proposes the use of social psychological and philosophical foundations for designing affective technology that promotes the experience of love. The adopted theoretical basis is the concept of productive love, which is heavily based on Enrich Fromm but also includes theories and scientific findings of numerous psychoanalysts, social psychologists, and philosophers. We conducted a review of the theory about the nature of love and found that social psychological and philosophical approaches differ regarding peoples' understandings. The findings were used to elaborate eight principles of productive love. Based on these principles, we derived criteria for designing affective technology when the objective is to promote productive love. We reviewed the existent studies on affective technologies and implemented the criteria into a system design, the Pictures' Call. A prototype of the system was pretested to illustrate how productive love technology could be based on established criteria.
Film merupakan salah satu bentuk cara menikmati karya sastra, Genre cinta merupakan karya film yang banyak diminati dari berbagai golongan usia. Rasa cinta insan manusia selalu memiliki makna seperti cinta terhadap Tuhan-Nya, rasa cinta terhadap orang tua ataupun teman, dan rasa cinta yang membuat hari selalu berbeda dan tidak terbatas yakni jatuh cinta terhadap sesama insan lelaki dan perempuan yang memiliki keinginan untuk menyatu sejak awal perkenalan hingga kisah cinta tersebut berakhir sesuai dengan takdir. Penelitian ini membahas tentang Analisis cinta erotis Qīng Mò Yán青墨颜dan Rú Xiăo Lán 如小岚 dalam film >I’m Pet In Dali Temple< >我在大王里寺当宠牛勿<. Penelitian ini menggunakan teori kajian psikologi oleh Erich Fromm, dengan metode penelitian yang digunakan yakni deskriptif kualitatif yakni diawali dengan mengunduh data film, menonton film secara berkala dan berulang, mengumpulkan data, menganalisis data kemudian menyimpulkan data.Tujuan penelitian ini yakni menganalisis bagaimana bentuk cinta erotis tokoh青墨颜Qīng Mò Yán dan Rú Xiăo Lán 如小岚melalui tindakan ataupun ujaran yang ada dalam dialog film I’m Pet In Dali Temple >我在大王里寺当宠牛勿<. Hasil dan simpulan data yakni cinta erotis antara tokoh 青墨颜Qīng Mò Yán dan Rú Xiăo Lán 如小岚 yakni mengacu pada objektivitas reaksi tokoh 青墨颜Qīng Mò Yán dan Rú Xiăo Lán 如小岚 seperti reaksi spontan berkorban dan menolong, emosional mengungkapkan perasaan satu sama lain, simpati dan empati dan puncaknya yakni tokoh 青墨颜Qīng Mò Yán ingin menikahi Rú Xiăo Lán 如小岚. Berdasarkan simpulan tersebut, sejalan dengan Teori psikologi Erich Fromm yakni Cinta erotis dalam bukunya yang berjudul >Seni Mencintai<.
Novel berjudul >Kisah yang Pilu untuk Kita yang Ragu< karya Boy Candra menceritakan perjuangan tokoh Salim dalam mengejar cinta Birni. Konflik Salim tersebut dipadukan dengan kehidupan sosial Salim dengan tokoh lain yang mewujudkan berbagai macam bentuk cinta. Hal tersebut menjadi daya tarik novel untuk dikaji menggunakan teori psikologi Erich Fromm. Psikologi sastra pada penelitian ini digunakan untuk mengkaji novel dengan teori psikologi Erich Fromm tentang cinta. Penelitian ini bertujuan untuk mendeskripsikan kelima objek cinta menurut teori psikologi Erich Fromm yaitu cinta sesama, cinta ibu, cinta erotis, cinta diri dan cinta Tuhan yang terdapat di dalam Novel Kisah yang Pilu untuk Kita yang Ragu karya Boy Candra. Metode penelitian yang digunakan adalah kualitatif dengan pendekatan psikologi sastra. Teknik analisis pada penelian ini adalah deskriptif analisis. Hasil penelitian ini menunjukkan bahwa 1) cinta sesama merupakan wujud dari kepedulian para tokoh sebagai dasar cinta sesama umat manusia; 2) cinta ibu kepada Salim memiliki peran begitu besar pada kehidupannya sebagai seorang anak; 3) cinta erotis tidak selalu tentang sebuah penyatuan melainkan ada unsur kerelaan yang didasari cinta itu sendiri; 4) cinta diri merupakan mencintai diri sendiri dengan mengekspresikannya melalui tindakan perhatian, tanggung jawab, rasa hormat dan pengetahuan terhadap orang lain; 5) cinta Tuhan menggambarkan kepercayaan umat manusia kepada Tuhan yang Maha segalanya. Kelima objek cinta tersebut diwujudkan melalui tindakan para tokoh dalam novel >Kisah yang Pilu untuk Kita yang Ragu< Karya Boy Candra.
Novel >For the Love of My Son< (LS) karya Margaret Davis merupakan salah satu novel terjemahan yang mengangkat kondisi eksistensi manusia. Tujuan penelitian ini adalah untuk mendeskripsikan kepribadian tokoh utama dalam novel LS karya Margaret Davis dengan menggunakan pendekatan kepribadian Marxian (Erich Fromm). Metode yang digunakan adalah kualitatif dengan teknik analisis isi dengan ciri deskriptif. Hasil penelitian menunjukkan (1) Dilema eksistensi manusia pada tokoh utama dalam novel LS: menikah, memiliki anak, bahagia, sedih, bertanggungjawab, kesepian dan mau kekerjasama; (2) Kebutuhan tokoh utama dalam menghadapi eksistensinya: perhatian kepada keluarga, rasa bangga terhadap anak dan menjaga hubungan baik antara ibu dan anak; (3) Mekanisme melarikan diri dari kebebasan; a) Margaret berusaha untuk membantu orang lain untuk mendapatkan cinta tetapi tidak memberi hal positif kepada dirinya sendiri (negatif); b) Berusaha keras mengirim penjahat ke penjara untuk mendapatkan kekuatan atau kepuasan batin (positif). c) Menyesuaikan diri dengan pihak luar demi mendapatkan kebebasan (positif).
This article examines the sociology, psychological thinker and analyzer of Erich Fromm’s work of to have or to be and its relevance to the ICT implementation policy in education. Many previous researches that have been conducted by many researchers in regard with ICT implementation policy whether in developed or underdeveloped countries, western to east, they put the blame on teachers’ capacity with any kinds of pitfalls, ranging from lack of confidence to lack of skill of ICT use. Whilst in larger scale of society capacity; central and local education authorities, and school as well to be blamed by researchers as lack of support from them, whether in form of facilities, motivation, professional development until lack of partnership and policy support. Therefore, this conceptual paper tries to see this phenomenon from other angle of Erich Fromm’s analysis of >To Have or To Be?<
The article aims to demonstrate the naturalistic tendencies of Erich Fromm’s research that are apparent in his interpretations of the fragments of the Old Testament relating to the Sabbath and describing the fall of Adam and Eve. Erich Fromm finds a natural ally for his naturalistic tendencies in Zen Buddhism. In Fromm’s thought both naturalism and Zen Buddhism interpreted naturalistically join with Jacob Bachofen’s theory of matriarchate.
Em busca da Sociedade Humana
(1976)
[Chinese abstract not available.] Monica Ali is a British Bengali female writer. She was listed as the best young British novelist by Granta, a famous English literary magazine. >Brick Lane<>Brick Lane<>Brick Lane< is a representative work of Ali, whose other notable works include >Alentejo Blue< and >In the Kitchen<. >Brick Lane< tells the story of Nazneen, a Bangladeshi girl who immigrates to Great Britain with her husband. The heroine of the novel, Nazneen, is a traditional and conservative woman at first. After the baptism of immigrant life and the change of her own thinking, she eventually grows into an independent and confident woman. Her husband Chanu is always looking forward to a bright future in Britain, but he is ostracised. In the end, they make different choices about their immigrant lives. In Ali’s work, she describes the intense and difficult life of Bengali immigrants incisively and vividly, but also profoundly reveals the alienation of the relationship among the characters in the novel. This thesis uses Fromm’s alienation theory from three aspects: alienation of human’s self relationship, man’s alienation from others and man’s alienation from society to interpret the alienation of characters in >Brick Lane<, and it further discusses the ways to eliminate alienation through the elaboration of alienation phenomenon.– First of all, this thesis gives a brief description of the author Monica Ali’s life and introduces the plot of the novel >Brick Lane< and the research status of scholars at home and abroad on >Brick Lane<.– Secondly, this thesis introduces the evolution of Fromm’s alienation theory and three main aspects of alienation. In the background of immigrant life, the characters in the novel blindly pursue high status in the western society. And under the influence of traditional ideas, women blindly follow men’s arrangements, lose their self-consciousness and produce self-alienation. In addition, the abnormal relationship between husband and wife also leads to the alienation between people.– Thirdly, immigrants are a special group and they have conflicts with the local social culture. Therefore, this thesis focuses on the analysis of the alienation between man and society and how to eliminate this alienation, so that people can be able to live in an equal and harmonious social environment.– Finally, it is the conclusion of the thesis. This thesis aims to explore how to effectively eliminate alienation when people are in an alienated environment by analyzing the alienation state and redemption methods of characters in >Brick Lane<. At the same time, it reminds us to fully realize our own values and give play to our subjectivity to eliminate alienation. And we should learn to get along with others in a loving way to build a healthy and equal society. [Translation: www.cnki.net, 9/2022]
>The Children Act< (2014) is a novel published by Ian McEwan, one of the most influential contemporary British writers. The novel explores the tensions and conflicts between slave mentality and master mentality, law and religion, emotion and rationality, unfolds the aftermath caused by those conflicts and eventually ends up with the failed salvation. Taking Max Weber’s instrumental rationality and value rationality as the theoretical framework, this thesis draws on Nietzsche’s philosophy of the will to power and love of one’s fate, as well as Erich Fromm’s interpretation of freedom, etc. Through meticulous textual analysis, this thesis exposes the crisis of modernity caused by the unilateral emphasis on instrumental rationality in society at the expense of value rationality and explores the gradual degeneration of modern man into a one-dimensional man in the general environment of utilitarian supremacy and negative freedom. This thesis consists of five parts. The first part introduces McEwan and >The Children Act<, and the literature review and the structure of this thesis are also included. The second part discusses the tensions and conflicts in >The Children Act<, such as the conflicts between slave mentality and master mentality, the irreconcilable conflict between religion and law, and the imbalance between emotion and rationality. The third part is the aftermath of tensions and conflicts in modern society, such as fear of freedom, one-dimensional man and utilitarianism. This part mainly discusses the paradox of freedom and the typical escape mechanism of negative freedom through the spiritual exploration and destruction of the character Adam. The fourth part explores the importance of value rationality using Adam’s resentment and self-destruction and analyzes the essential roles of literature and art in modern society. The fifth part is the conclusion of this thesis. It is fully elucidated in McEwan’s novel that the balance between instrumental rationality and value rationality is indispensable, and the aesthetic experience brought by poetry and music in modern fast-paced life is the possible way to restore the harmonious relationship. [www.cnki.net, 11/2022]
Аннотация. В работе рассмотрена критическая теория религии Фромма. С точки зрения развития взглядов философа проанализированы ключевые концепции гу-манистической психологии Фромма, включая биофилию, отказ от идолопоклонства, «икс-опыт», типологию гуманистических и авторитарных религий и т.д. Продемон-стрирована тесная связь этих концепций с иудейской традицией, особенно иудей-ским мессианством и негативной теологией Маймонида. Статья разбита на разделы, прослеживающие эволюцию взглядов Фромма на религию — от увлечения хаси-дизмом, через теории Фрейда и Маркса, до концепции гуманистической религии. Обоснован вывод, что Фромм как философ черпал вдохновение в еврейской традиции, на-чиная с самых первых работ о религии (его диссертация о социологии еврейской диаспоры, статья >Шаббат<, >Догмат о Христе<), написанных им, будучи верующим иудеем, и завершая кульминацией его учения — радикальным гуманизмом. При этом теория религии Фромма, как и других мыслителей Франкфуртской школы, сочетает в себе элементы философских учений Гегеля, Маркса и Фрейда. Взгляд Фромма на религию представляет собой оригинальный не-противоречивый синтез идей различных течений, нашедший своё окончательное выражение в концепции радикального гуманизма. В работе уделено значительное место анализу феноме-на идолопоклонства как формы отчуждения человека. Фромм призывает бороться с идолопо-клонством в широком смысле, которое он обнаруживает в различных общественных явлениях от консьюмеризма до религиозного фундаментализма. В статье впервые проанализировано понятие Фромма об >икс-опыте<, данное им в книге >Вы будете как боги<. >Икс-опыт< — особое трансцендентное переживание человека, отделённое от множества вариантов егоконцептуализации, которые могут быть как теистическими, так и атеистическими. >Икс-опыт< имеет психологическую природу и ведёт к уменьшению либо окончательному преодолению нарциссизма. Также он представляет своеобразную противоположность отчуждению, возни-кающему вследствие идолопоклонства.