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This paper contributes to the current debate about decolonisation by rethinking the theoretical base of psychotherapy. It offers, first, a reformulation of the problem of human suffering that draws on the concept of alienation as detailed in the works of Karl Marx, Frantz Fanon, and Erich Fromm. Second, it presents an alternative reading of Wulf Sachs’ psychoanalytic text, Black Hamlet, as viewed through the prism of alienation theory. And third, while affirming the significance of that classic work for psychotherapists today as well as the salience of alienation theory, the paper raises complex questions about the integration of Marxism and psychoanalysis.
>Hans, einen herrlichen Film hab ich gesehn.< Von Potemkin bis Ben Hur. Die Grundigs und das Kino
(2022)
Classical Psychoanalysis and Politics. The article is concerned with psychoanalysis and its application to politics. First part focuses on social thinking of Sigmund Freud. Second part examines political insights of Carl Gustav Jung. Third part examines the social theory of Erich Fromm. Forth part calls attention to political opinions of Herbert Marcuse. The article highlights a traditional Freudian approach to society and politics.
En este artículo se comparan los planteamientos de Sigmund Freud, Herbert Marcuse y Erich Fromm en torno a la agresividad humana. Analizar esta temática en el contexto actual es relevante dado el incremento de acciones que conllevan gran dosis de violencia tanto en el plano físico, como en el psicológico y espiritual, así como la urgencia de plantear soluciones. La posición de los tres autores permite visualizar la pertinencia de explicaciones que tienden a asumirse en la vida cotidiana en torno a este fenómeno y, sobre todo, construir nuevas perspectivas que las relean, trasciendan y enriquezcan.
Review Ahron Friedberg with Sandra Sherman. Psychotherapy and personal change: Two minds in a mirror
(2022)
心理學普通不設宗教信仰這一問題,因為兩者的研究對象各有不同之故。但由於心理學所討論的人,是「整體性」的,生理與心理固然不能分離,肉體與精神現象也很難完全分開處理;因此自五十年代以來,某些研究「人之所以為人」之特徵的心理學家,已開始對宗教信仰這一問題發生了興趣。心理學家討論信仰問題,不管他們的背境是什麼,藉通不強調、更不執著某種特定的宗教系統,如佛教、基督教、或天主教,雖然這些心理學家也有他們自己的特定信仰。本文收集了五位較有代表性的心理學家,並計劃從他們不同的立場來討論人與宗教之問題:(一)從成熟的人格觀點來看人之宗教信仰對人之人格成熟有何關連。這裡介紹了兩位心理學家,即亞爾伯之人格理論及梵岡之信仰健康觀。(二)從人生意義之探索看信仰問題。並以意義治療學之創始人以弗蘭克為代言人。(三)從追求道德及靈魂之實有看宗教,以新精神分析學權威佛洛姆為主。(四)從人之自我實現論談宗教信仰,並以此理論之創始人馬斯洛為主要依據。輔大以全人教育為宗旨,並以真善美聖為師生共同追求的目標,但全人教育不設宗教這一問題又如何能成為「全人」。真善美聖的實際內涵又脫不了終極關懷的問題。我們不願以自己的信仰談宗教,雖然我們也有此權利及責任,但畢竟易引起誤會及反感。本各完全以人自己的立場來說信仰,似乎應該易於接受。
Tato bakalářská práce pojednává o výkladu lásky a nenávisti, zejména na základě dvou významných psychologů Ericha Fromma a Carla Gustava Junga. V úvodu je popsána obecná charakteristika lásky a nenávisti pomocí literatury Petera Laustera či M. Scott Pecka. V práci se zaměřuji na to, jak Erich Fromm ve svých stěžejních dílech pojednává o lásce a rozebírá jednotlivé druhy lásky. Dále se věnuji tomu, co je příčinou nenávisti a destruktivity podle E. Fromma. U Carla Gustava Junga jsem se zaměřila především na archetyp anima a animus, na jejichž základě se posléze dostávám k jeho pojetí manželství jako psychologického vztahu. Nenávist jako takovou, sám o sobě Jung přímo neřeší, avšak pomocí archetypů vztahující se k temné stránce člověka, lze vyčíst, co vede jedince ke špatnému jednání. Já rozebírám konkrétně jeho pojetí archetypu stín. V závěru shrnuji veškeré poznatky získané na základě studií v této práci.
Oedipus complex is a key concept in psychoanalysis. It is related to the theory of sexual instinct within the system, the field of unconsciousness, the analysis of dreams, neurosis and other important categories, and has caused numerous disputes since its birth. In the past, the evaluation of Oedipus complex mainly focused on three aspects: one is that children depend on their mother rather than sexual desire for food and emotional needs; the other is the penile centralism and neglect of mother in Freud’s theory; the third is the universality of Oedipus complex. These controversies still follow the critical thinking of Malinowski and Fromm, but actually do not touch the core of Oedipus complex. Because the Oedipus complex in Freud’s view is essentially a concept about sex, and the successors of Lacan and other psychoanalytic schools have responded to these disputes by reinterpreting the Oedipus complex.– Therefore, this paper will focus on the initial definition of Oedipus complex and explore the original rationality of this concept. Freud first discovered the special relationship between early children and their parents when exploring the causes of neurosis. This relationship appears again frequently in typical dream cases and self-analysis. Therefore, Freud regarded this connection as a common phenomenon and applied it to clinical treatment and analysis. In addition to returning to the context in which Freud raised this issue, we also introduce Levi Strauss and Foucault’s theory of sex and gender from the perspective of triangular interpersonal structure and human gender differences to reflect on the bias of traditional interpretation of the concept of Oedipus complex. Specifically speaking: Freud believed that the sexual desire contained in Oedipus complex can only appear in the form of heterosexuality, that is, the first impulse of a child should be directed to the heterosexual side of the parents. According to Foucault’s analysis of the relationship between power and sex, sexual experience is produced rather than born with us. Therefore, in this sense, the concept of Oedipus complex constructed by Freud falls into the power. Furthermore, Freud limited the external manifestation of Oedipus complex to the family triangle in the general sense of experience. This kind of setting only pays attention to the interaction between kinship roles, and does not consider each role in the whole system. In Levi Strauss’s view, the deep structure of kinship is the uncle nephew relationship based on the premise of >incest taboo<, which includes four words: >brother-sister-father-son<. This >basic structure of kinship< is universal and stable in explaining all the facts of kinship. To sum up, this paper intends to analyze the heterosexual form and triangular relationship in Oedipus complex through Foucault’s theory of sexual experience and Levi Strauss’s theory of kinship structure. [Translation: www.cnki.net, 4/2023]
Of all the psychological theorists who have tried to formulate a system better than Freud's to approach problems of contemporary life, no one has been more creative or influential than Erich Fromm. He is the most articulate advocate on the role of social forces in molding our character and on our manner of relating to others. This volume is an expansion of his systematic doctrine. >The Dogma of Christ<, which is also the longest essay in this collection, appears in English for the first time. It was written thirty years ago, when Fromm identified himself with the orthodox wing of the psychoanalytic movement. He describes the experience of the early Christian community, with its emphasis on the role of the son, as an expression of the revolutionary stirrings of an oppressed minority against the paternalism of the Roman Empire. >The suffering Jesus originated primarily from the need for identification on […]
This volume is the first major expansion of the interpersonal theory of psychiatry since the death of Harry Stack Sullivan. The authors, who are husband and wife, are directors of the Sullivan Institute for Research in Psychoanalysis. In addition to drawing in a major way on Sullivan's formulations, the authors were influenced by the particular approach of Drs. Frieda Fromm-Reichman, Erich Fromm, and Clara Thompson. The central idea of this book is that the life history of any particular individual can only be understood by the quality of his relatedness with significant people. The therapist is the agent who will help catalyze or impede the forces within the individual towards growth. The authors delineate the elements which need affirmation in order for human capacities to be realized. The text is divided into five sections: the structure of personality, normal sequence in interpersonal growth, love and hate, diagnostic categories in interpersonal […]
Grundeinkommen braucht Europa - Europa braucht Grundeinkommen, Berlin (Lit-Verlag), 2023, 215 pp.
(2023)
D. H. Lawrence (1885 – 1930) is one of the most important novelists in the history of English literature in the late 19th and early 20th centuries. He lived at a time when capitalist industry was at its peak, but at the same time, a series of negative consequences of the industrial revolution were exposed. The nature of man is poisoned, the integrity of the individual is destroyed, and the relationship between man and man and nature loses its balance in traditional agricultural societies. For Lawrence, he was living in a time when the world was completely out of balance. For this reason, he keeps on writing, with sharp and bold strokes to express the alienated individual, abnormal interpersonal relationship and the imbalance between man and nature under the capitalist industrial civilization, and tirelessly explores the way to restore the balance between individual and self, between man and man, and between man and nature. Furthermore, in his opinion, these three levels do not exist in isolation, but constitute a mutually restrictive whole; An imbalance at any level leads to an imbalance at other levels, or problems at any level reflect problems at the other two levels. Thus, among the >imbalance< and >balance<, the individual, society and nature form an intricate internal relationship, presenting a systematic structure of three and one, one and three, which integrates Lawrence’s whole life exploration and literary creation. This provides an important entry point for us to re-understand Lawrence’s series of controversial topics and reassess their current significance. Based on this, this paper takes Lawrence’s novels as the research object and the concept of >balance< as the entry point to make a detailed discussion of the relationship between man and self, man and man, man and nature in his works.– This paper consists of three parts: introduction, text and conclusion. The introduction mainly focuses on Lawrence’s personal experience of >imbalance< and traces the origin of his concept of >balance<. The concept of >balance< is preliminarily defined; Review relevant research results at home and abroad.– The first part of the text discusses Lawrence’s concept of balance from the perspective of individual self. Under the background of industrial revolution, due to the poison of mechanical civilization and rampant materialism, human beings constantly overcome or tame their own nature. But when the civilization overcomes the nature, man gradually moves toward the one-sided. In Lawrence’s works, human nature and civilization correspond to >blood consciousness< and >mind consciousness< respectively, while the individuals in his works can be divided into >brain type< individuals and >blood type< individuals. In Lawrence’s opinion, when the >blood< of an individual is overwhelmed by the >mind<, his emotion and instinct will be suppressed, thus leading to the alienation of human nature. At the same time, the >blood< of the individual must resist the >mind< and call for the return of nature, so as to achieve the >balance< of the individual self.– The second part uses Erich Fromm’s theory of >possession and existence< to explore Lawrence’s thoughts on the relationship between people. In Lawrence’s opinion, due to the dominance of >possessive< value orientation, the lovers’ relationship, family relationship and class relationship in the era of industrial civilization were also out of balance, and they tried to control, dominate and possess others, resulting in the breakdown of interpersonal relationship. In view of this bad situation, Lawrence proposed the concept of >interstellar balance< relationship model, calling on modern people to get out of the dilemma of self-centeredness and build a relationship model of >existence<, sharing and symbiosis on the basis of respecting others, so as to rebuild the balance of human relations.– The third part discusses Lawrence’s thoughts on the relationship between human beings and nature in modern industrial civilization from the perspective of ecological criticism. Lawrence believed that the relationship between man and nature became estranged and antagonistic during the transition from agricultural civilization to industrial civilization. His works deeply reflect on and criticize the anthropocentrism and development-oriented concepts in western culture, and accuse human beings of unrestrained conquest of nature. In Lawrence’s view, human beings are part of nature, and they should Revere nature, return to nature, blend in with nature, and live in harmony with nature. Only by conquering nature and reconciling with nature and restoring the balance between man and nature can modern people overcome the ecological crisis and seek the healthy and all-round development of human society.– The conclusion focuses on the inner constitution and current significance of Lawrence’s concept of >balance<. Lawrence’s works comprehensively present his profound reflection on modern industrial civilization and his grand conception of future ideal civilization. His thought has obvious integrity and systematism. In this regard, his idea of >balance<, ostensibly derived from his meditation on the ideal of love, actually runs through his complex meditation on the whole of modern civilization. In his opinion, individuals, society and nature constitute an organic whole. Any imbalance at one level may lead to the imbalance at other levels and trigger a chain reaction at other levels. In order to restore balance at any level, the reconstruction of balance state at other levels is indispensable. Although Lawrence’s concept of >balance< is obviously utopian, it still has important reference value and significance in today’s era of numerous spiritual problems, continuous cultural conflicts and continuous deterioration of ecological environment. [Translation: www.cnki.net, 7/2023]
[Chinese abstract not available] Donna Tartt has published three novels all together. In 2014, she won the Pulitzer Prize for her masterpiece >The Goldfinch<. In this novel, alienation is ubiquitous: A terrorist attack causes irreparable harm to victims; there is widespread addiction to drugs and alcohol; relationships among people are alienated, either superficial and distorted or indifferent and apathetic; people worship art, freedom or money irrationally. People are belittled, objectified and deprived of love and conscience in a materialistic and egotistic society. In this novel, Donna Tartt condemns terrorism and explores the causes of alienation and the ways to overcome it which are scientific and reasonable according to Erich Fromm’s theory of alienation which is the theoretical basis of this thesis. Many articles compare >The Goldfinch< with the works of famous writers like Charles Dickens and Fyodor Dostoevsky. Some analyze the power or value of art or explore the question about the degree of freedom. And some praise the excellent writing skills and delicate expressions in the novel. This thesis focuses on manifestations and causes of alienation and ways to alleviate it, which have not been analyzed deeply yet.– This thesis is divided into five chapters. The first chapter introduces >The Goldfinch< and its author Donna Tartt and Erich Fromm and his alienation theory. This chapter also makes the literature review, analyzing related studies at home and abroad. The second chapter concerns the manifestations of alienation, including people’s irrational worship of art, freedom or money, apathetic relationships between fathers and sons and between man and others, characters’ Post Traumatic Stress Disorder and widespread addiction to drugs and alcohol. The third chapter explores causes of alienation in >The Goldfinch<, pointing out that it is materialism and egotism in capitalist society that lead to inferiority and objectification of man and disappearance of conscience and love under the guidance of Fromm’s theory of alienation. The fourth chapter is about redemption in this novel in thought, action and feeling, proposing that to overcome alienation, man should wake up from stupor and pay more attention to human beings than to things as Hobie does to Theo and as Theo does to Mrs. Barbour, man should make right choices actively when selecting career and choosing between good and evil and man should relate himself to the world lovingly and artistically. All these ways can help people overcome alienation and get redemption according to Fromm’s theory. Lastly, there is a conclusion of the whole thesis. This novel shows that productive love is the most important for people to develop and fulfill humanity, which is the ultimate weapon to overcome alienation. In front of alienation, people should not give up their self and humanity, but believe in their own life force and face everything bravely. [Translation: www.cnki.net, 2/2024]
Loneliness, as a universal sensation, has been a classic topic in literature for a long time. Yiyun Li, a new star in Chinese American literature, has published several short stories in The New Yorker, employing her upbringing memories in her motherland and English, the public language in a foreign land. The loneliness and plight of ordinaries against the profound epochal background have been the universal themes in her works and her humanistic and calm written style attracts readers’ attention. At present, studies of Yiyun’s short stories have concentrated on translation strategies, trauma, culture or multicultural, and Chinese characteristics. However, there is a lack of research on the theme of loneliness. In following six representative short stories, >A Thousand Years of Good Prayers< (2005), >A Flawless Silence<(2018), >Extra< (2005), >Gold Boy, Emerald Girl<(2010), >The Science of Flight< (2010), >A Small Flame< (2017), Yiyun Li portrays different kinds of loneliness with different characters in a psychological sense, which is a mirror reflection of the existential predicaments and spiritual dilemmas of modern people, highlighting the universal value of loneliness in literary criticism. The thesis will investigate the theme of loneliness in the six short stories mentioned above, integrating four key concepts on loneliness in Fromm’s Neo-psychoanalytic theory: automation conformity, authoritarianism, the needs for love, and social unconsciousness to examine three types of loneliness in Li’s writings, such as the aphasics, the marginal man, and the rootless people, to ascertain the association of loneliness among these three types of people, and then, to trace the origins of loneliness from the insane personality, the impotence to love, and the suppressed social unconscious. Therefore, the first key to recovering from loneliness is that individuals must confront and accept loneliness; secondly, they should employ spontaneous love to relieve loneliness; and finally, they could completely get rid of loneliness and make connections with the outside world through joint efforts. Li only depicts loneliness, leaving the question on how to dissipate it to readers. Notably, with her caring and warming kindness for her characters, she invites readers to think together and discuss the ways to cure loneliness. Therefore, from the perspective of Fromm’s Neo-psychoanalytic criticism, the thesis offers guidance for the aphasics, the marginalized and the rootless to get beyond loneliness, and provides reference and insight for loneliness research in a contemporary social context. [www.cnki.net, 1/2023]
Fromm is an important representative of the Frankfurt School in the 20th century, as well as a well-known humanist philosopher and well-known humanist philosopher and psychoanalytic psychologist. The thought of Fromm’s humanistic is based on the investigation of human nature and the analysis of the actual living conditions of human beings. He believes that the rapid development of economy and technology in Western capitalist society has also caused human alienation and social morbidity. On the basis of in-depth analysis and criticism of this, Fromm reveals the survival dilemma of modern people, and hopes to achieve human liberation through psychological revolution (>The Art of Loving< and social revolution (the establishment of a sound society). The article is divided into three parts. The first part is the analysis of the theoretical origins of Fromm’s humanistic thought, mainly involving Freud's psychoanalysis, Marx's theory of alienation, the Frankfurt School’s Critical theory, and the influence of Eastern Zen thought on him. The second part is the analysis of the main content of Fromm’s humanistic thought, taking human nature of good and evil, and the multiple character structure of humans as the logical starting point, leading to the antinomy of existence, the psychological tendency to escape freedom, and the existence of reoccupied existence. In response to these contradictions, Fromm not only proposed to cultivate >new people< from the perspective of psychological revolution, that is, to cultivate creative love and productive personality, but also put forward the idea of overall social change in the fields of economy, politics, and culture, and advocated the establishment of a >new society< aiming at the full and free development of people. The third part is the analysis and evaluation of Fromm’s humanistic thought, analyzing the influence of Fromm’s thought in Frankfurt School, and interpreting the contemporary value of Fromm’s humanistic thought. [English: www.cnki.net, 4/2022]
Haben oder Sein: Leben statt Profit! Was mache ich aus dem, was die Gesellschaft aus mir macht?
(2022)
La obra más conocida de Pedro Salinas (1891-1951), La voz a ti debida (1933) ha susci¬tado siempre gran interés por el desdoblamiento de identidades, tanto del >yo< del poeta como del >tú< de la amada. En otros trabajos se ha hablado de una búsqueda de trascendencia en el amor, pero de manera individual y narcisista, por acarrear la invención de la amada en los pensamientos del poeta. Con publicaciones de filósofos de época actual, como Erich Fromm y Byung-Chul Han, se intenta justificar que el amor que deja ver Salinas en sus versos no es narcisista sino ideal.
Humanistická psychologie jako sekularizovaná teologie [Humanist Psychology as Secularized Theology?]
(2020)
The aim of this article is to evaluate quasi-religious elements in humanist psychology with a special focus on Erich Fromm, Abraham Maslow and Carl Rogers. The study analyses concepts which may be denoted as a secularized >humanist theology<. It refers to the fact that the authors of those concepts were originally connected with the Jewish or Christian faith and after their apostasy radically reinterpreted it or replaced it with a new religion. The humanist >cult of self-worship< explicitly or implicitly locates godhood into man and at the same time excludes the possibility of a personal relationship between man and God. The rise of this new religiosity connected with sacralised psychology was paradoxically made also easy by certain forms of modern Jewish and Christian thinking.
Resumo Neste artigo, procuro problematizar a crítica de Erich Fromm à cultura do capitalismo contemporâneo. Para tanto, faço uma releitura especialmente, mas não apenas, de uma de suas principais obras maduras, o livro Psicanálise da sociedade contemporânea (>The Sane Society<), no qual o autor sedimenta seu projeto analítico de uma >psicanálise humanista<. Na primeira parte o artigo reconstrói, através da ideia de >patologia da normalidade<, a crítica de Fromm aos fundamentos culturais do capitalismo contemporâneo. Na segunda parte, a reconstrução é levada adiante através dos conceitos de >caráter social<e >alienação<, de modo a compreender como o capitalismo tardio do século XX aprofunda, como nunca antes, uma cultura anti-humanista. Na conclusão, procuro argumentar como a obra de Fromm pode ser de grande valia para a compreensão dos problemas tanto individuais quanto coletivos da atualidade.
The work is a critical analysis of writings of theoreticians dealing with alienation theory from the late eighteenth to the twentieth century. While in Karl Marx’s theory the focus is on alienation of a man from the product of his work and work itself, other forms of the concept play an important role in fields like history, sociology, philosophy and psychology. Before Marx, the idea appeared in the writings of Rousseau, where it was understood as a result of human distance from nature. Hegel interpreted it as a sort of alienated reality that only man can assimilate. Feuerbach, on the other hand, believed that man alienates from a part of himself by creating the idea of God. Fromm and the Frankfurt School drew from Marx’s writings, but for them the alienation was more about the mental sphere and it meant the alienation of the man from himself.
The evolution of dynamic psychology has been highly contradictory and uneven due in part to differences of emphasis and focus, and also due to philosophical and theoretical differences, which led to congruent and incongruent results between the respective schools. Now, especially with the new millennium, many are asking again whether in fact we should not go beyond the different schools towards a new sense of unity and purpose. Today there is a call for integration and a sense of common purpose, although how this is to be achieved is not clear. However, it has been argued that the introversion of a theory and the defence of its purity by its adherents will act as a brake on its growth and further development (John, 1998; Millar, 2000). The basis of any theory is always incomplete (Fromm, 1980) and consequently scientific progress must come as a result of open dialogue and debate for the benefit of all schools of psychology and psychotherapy. Classically, Adlerian psychology was founded upon a flexible and open-ended approach to the understanding of human nature. Orgler, for example, notes that Adler avoided offering a >rigid scheme< that could easily be copied by physicians and therapists (Orgler, 1973, p.167). And, regarding training, Orgler writes that >Adler demanded a thorough knowledge of other psychological schools, of philosophy and of pedagogy< (ibid, p.176).
The Pathology of Modernity
(2021)
This chapter presents the psychological burden of living under modernity’s law of gravitation as the defining focus of much continental philosophy and social science. Most Western philosophers with any self-respect have their own diagnoses of present-day society, intended to capture the essence of living in modernity. Key thinkers such as Nietzsche, Marx, Durkheim, Weber, Freud, Adorno and Horkheimer, Fromm, Rieff, Eriksson and Mitscherlich gave their important contribution to individuation – the development of a unique self, socialization and subjectivation. Equally important is the question of failed individuation as these psychologists, sociologists and philosophers ask themselves whether modern man can manage without >God< and if the science-based Enlightenment’s promise of secular happiness would hold water.
Haben oder Sein: Leben statt Profit! Was mache ich aus dem, was die Gesellschaft aus mir macht?
(2023)
Vertrauen aufbauen
(2023)
Психика человека постоянно порождает процесс очеловечивания. На земле, в небесах и на море она усматривает присутствие образа человека. Вот почему, если исходить из общей антропологической теории, а не только из соображений, навеянных концептуальным осмыслением телевидения, на экране постоянно нужен человек. Никакая выгородка, никакая бутафория, никакое множество безличной информации не может заместить потребности видеть на мерцающем квадрате живое человеческое лицо. Такова магия персонификации... Автор показывает, что это не прихоть, а всепоглощающая страсть. Может быть, это вообще глубинная человеческая потребность, некое универсальное свойство хомо сапиенс. Но правомерно ли выделять только это качество? Ведь, возможно, есть и иные, не менее значимые? Многие философы, в том числе А. Шопенгауэр, К. Ясперс, Э. Фромм и другие, пытались осмыслить природу человеческих потребностей. В статье выделяются главные человеческие потребности. Потребность в выживании, самосохранении, продолжении рода, что и говорить – важное дело. Не станешь помышлять о персонификации, если над тобой нависла угроза голода, смерти, стихийного бедствия. Все правильно. Но инстинкт самосохранения заметен у каждого животного. Нужда в пище, сексуальность, по мнению Шопенгауэра, все это естественные склонности. Потребности эти не специфически человеческие.
Статья посвящена философской экспертизе понятия >ненависть<. При этом ненависть рассматривается не только как индивидуальное чувство, но и как социальное явление. Автор озабочен разрастанием ненависти в мировом и отечественном пространстве и пытается показать, что этот грозный симптом чреват непоправимыми последствиями. В исследовании проводится анализ исторических бедствий, продиктованных кипящей ненавистью. Ненависть выступает как возбудитель общественных потрясений. Автор также задумывается над тем, как понизить градус взаимного неприятия, чтобы ненавистнические настроения не оставили после себя выжженное поле рассудочности, накипь дурных аффектов и не породили бы эффект бумеранга. Методы, использованные в статье, связаны с феноменологией социального мышления. Автор опирается на отдельные высказывания философов о ненависти, чтобы создать целостный, гештальтный портрет данного эмоционального состояния. Он использует также положения психоанализа об амбивалентности человеческих чувств, раскрывая вслед за Шекспиром гнев, который скрывается в любви, и нежность, служащую покровом любви. Новизна подхода заключается в том, что ни в философских, ни в этических словарях нет статей, специально посвящённых этому эмоциональному состоянию. Показано, что ненависть является неустранимой чертой человеческой природы. Опираясь на работы Сенеки, Ф. Ницше, Э. Фромма, Ж.-П. Сартра, а также примеры из мировой и отечественной истории, автор раскрывает различные грани данного феномена, его социальные, психологические и антропологические корни.
Attempting a metapsychology for tele-copresence (https://doi.org/10.1080/0803706X.2023.2210794)
(2023)
The concepts of immersion and digital presence have been widely used in the human–computer interaction and virtual environment research fields and have been particularly valuable when it comes to a better understanding of tele-therapy, tele-analysis, and other forms of tele-linking. Using a metapsychological perspective, we will attempt a psychoanalytic interpretation of these phenomena. We will conceptualize them as hypnoid states that reflect a compromise between internal and external conditions, including specific defensive mechanisms and psychic dynamics. This conceptualization will be applied to the tele-analytic situation and other relevant fields of application.
О психоаналитическом наследии В. Райха написано немало: проанализированы его взгляды на бессознательное, отмечен его взгляд на телесную терапию и представлены возможности телесно-ориентированного психоанализа. Исследователи отмечали также вклад Райха в теорию характеров. Райх видел огромный потенциал здоровья в спонтанных обнаружениях психики. Однако до сих пор не выявлен социальный смысл его учения. В годы, когда он стал приобретать известность, классический психоанализ уже постепенно уступал место неофрейдизму. К. Хорни и Э. Фромм обратили особое внимание на роль социальных факторов в диагностике и лечении пациентов. Они критиковали фрейдизм за игнорирование социальных и культурных факторов в формировании личности. Приверженцы классического психоанализа, обороняясь, упрекали неофрейдистов в принижении роли внутрипсихических и биологических факторов развития индивида. В. Райх остался в стороне от этих направлений. Однако ему принадлежит интересная по замыслу трехчленная модель личности. Автор статьи опирается на методы социальной психологии, которая позволяет выявить роль социального окружения в распознавании невротических симптомов. Вместе с тем при анализе учитывается методы исторического рассмотрения проблемы. В частности, учение Райха помещается в контекст того периода истории психоанализа, когда классический психоанализ постепенно замещается неофрейдизмом. Новизна подхода к теме связана с рассмотрением трёхчленной модели личности В. Райха. Данная модель указывает на приоритетность Райха в выдвижении социально-культурной тематики. Будучи ортодоксальным приверженцем З. Фрейда, В. Райх тем не менее приблизился к пониманию несомненной значимости политики и культуры в становлении личности. В этом отношении, по мнению автора статьи, он даже опередил работы К. Хорни и Э. Фромма, хотя и не достиг той глубины социально-культурного анализа, который присущ неофрейдизму. В. Райх изменил представление о структуре личности у Фрейда. По сути дела создатель психоанализа создал модель психики, в которой отсутствовал культурный контекст. Общее указание Фрейда на роль супер-эго, на родительские запреты, на возможность морального самоосуждения получили более чёткое оформление в модели В. Райха.
Статья посвящена неукротимому человеческому искушению – лжи. И. Кант считал, что обман, заблуждение являются несомненным злом и учил правдивости Немецкий философ полагал, что увлечение ложью разрушает общество. Однако другие философы были не столь категоричны в этом вопросе. Ф. Ницше, к примеру, считал, что истина не может быть основой общественного бытия, равно как и ложь. Автор статьи обращает внимание на парадоксальную переплетённость обмана и правды в индивидуальной и социальной жизни. Он отмечает, в частности, что искусство, вскормленное иллюзией, нередко раскрывает истинные проблемы человеческого существования. В статье использована методология философской антропологии, которая позволяет видеть в каждом феномене его противоречивые стороны. Тяга к истине и лжи рассматриваются как трудно насыщаемые потребности человека. В статье впервые ставится вопрос о последствиях общего увлечения истиной и ложью, показывает опасность организации общественной жизни на массовой иллюзорности или обмане. С этой точки зрения, подвергнуты критическому разбору концепции И. Канта, Ф. Ницше и Э. Фромма. Американский мыслитель, трактуя позицию Фрейда, обратил внимание лишь на постижение истины в процессе терапевтической активности, игнорируя парадоксальное стремление людей к грёзе, галлюцинаторным и виртуальным аспектам жизни.
The purpose of this article was to study the creative heritage of Erich Fromm and the formation of >Humanistic Radicalism<. The study was aimed at defining the historical context for the theoretical formation of >Humanistic Radicalism< within the framework of Fromm's >Social Psychoanalysis< and the practical implementation of this concept in the political activities of this personality. Four periods of the introduction of the ideas of >Humanistic Radicalism< by E. Fromm through his political activities were identified. It was found out that the humanistic orientation requires the continuation both in research activities of a person and in everyday socio-cultural life in general, while maintaining dialogical relations with the world.
In this article, the author considered the concept of >Mass Consciousness< in the philosophy of Erich Fromm. The phenomenon of >Mass Consciousness< was studied from the standpoint of E. Fromm’s «Humanistic Radicalism», and was analyzed in comparison with classical Freudian psychoanalysis and other prominent thinkers of the twentieth century. It was found that according to Erich Fromm's social psychoanalysis, aggression is the result of social exclusion, mass consciousness, and conformism. The prevention of these phenomena can only be realized by a healthy humanistic society, in which faith, hope, love, understanding, sanity, mutual respect, empathy that cannot be explained by human instincts.
Статья посвящена неукротимому человеческому искушению – лжи. И. Кант считал, что обман, заблуждение являются несомненным злом и учил правдивости Немецкий философ полагал, что увлечение ложью разрушает общество. Однако другие философы были не столь категоричны в этом вопросе. Ф. Ницше, к примеру, считал, что истина не может быть основой общественного бытия, равно как и ложь. Автор статьи обращает внимание на парадоксальную переплетённость обмана и правды в индивидуальной и социальной жизни. Он отмечает, в частности, что искусство, вскормленное иллюзией, нередко раскрывает истинные проблемы человеческого существования. В статье использована методология философской антропологии, которая позволяет видеть в каждом феномене его противоречивые стороны. Тяга к истине и лжи рассматриваются как трудно насыщаемые потребности человека. В статье впервые ставится вопрос о последствиях общего увлечения истиной и ложью, показывает опасность организации общественной жизни на массовой иллюзорности или обмане. С этой точки зрения, подвергнуты критическому разбору концепции И. Канта, Ф. Ницше и Э. Фромма. Американский мыслитель, трактуя позицию Фрейда, обратил внимание лишь на постижение истины в процессе терапевтической активности, игнорируя парадоксальное стремление людей к грёзе, галлюцинаторным и виртуальным аспектам жизни.