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I argue in this paper that every society has its own >libidinal drives< that may or may not paralyze the capacity of individuals towards freedom. Fromm calls this the social character. Social character is the unconscious canalization of individual libidinal drives for the attainment of social objectives instituted by the dominant figures of society. I theorize that the Freirian dyadic alliance persists because of a dominant characterology permeated by the ruling authorities. The dynamics of social character structure not only eludes the oppressed conscious awareness, but it also actually strengthens the domination and control through the institutionalization of structural policies enacted and implemented by the oppressors. Hence, what Freire laments in the Pedagogy of the Oppressed is equalized and smoothen by how the marginalized and the downtrodden cling incessantly towards the oppressors. By depending upon the dominant ruling authorities, the oppressed find fulfillment and satisfaction, upon which they fortify the dyadic-symbiotic relations. This happens because of the dynamics of their character structure that caters to the instinctual drive to survive. The social character gives rise to the inner satisfaction of oppressed libidinous desires and needs, thus equalizing their own emotional needs. Furthermore, the very nature of their submissiveness is a character trait that unknowingly recanalizes their elementary needs in life. Hence, by understanding how the Frommian social character influences social behaviors the symbiotic element that cements the Freirian dyadic relation is unlocked. Through unraveling the dynamics of social characterology, the Freirian dyadic symbiosis ungrounds itself and eventually grasps why the majority of the poor and marginalized are motivated and find fulfillment therein as a matter of survival from controlling authorities.
A presente pesquisa estรก vinculada ao Laboratรณrio de Estudos em Religiรตes e Religiosidades da Universidade Estadual de Maringรก (BR), sob tรญtulo >Histรณria e Literatura: as narrativas mitolรณgicas em As Brumas de Avalon<, obra literรกria escrita por Marion Zimmer Bradley (1982). O trabalho tem como objetivo buscar compreender uma linguagem literรกria que contรฉm em si uma linguagem simbรณlica. Assim, tanto sรฃo utilizados apontamentos de Roger Chartier (1999), quanto ao uso da literatura como fonte histรณrica, como tambรฉm se procurou alinhar o trabalho com a linguagem simbรณlica de Erich Fromm (1969).
Economic threat predicted the level of superstition in Germany for the tumultuous years 1918 to 1940. Indexes of superstition were the number of articles on astrology, mysticism, and cults appearing in a German periodical index. Threat was measured by levels of real wages, unemployment, and industrial production. The economic threat variables significantly predicted level of superstition in two of the three superstition indexes. Experimental and naturalistic evidence concerning situational determinants of superstition are reviewed. These results support Fromm's (1941/1965) thesis that threat produces authoritarianism and corroborate Sales's (1973) investigation of U.S. archival data.
It is argued that Brouwerโs philosophy of mathematics makes perfect sense if viewed from an Eastern philosophical perspective, as a mathematics in what Erich Fromm called โthe being mode of existence.โ The difficulty Western philosophers have accepting its validity under Brouwerโs own justifications is that mathematics is one of the highest prized treasures of Western philosophy (those footnotes to Platoโs dialogues).
์ด ๊ธ์ ๋์ฒด๊ฐ ใ์ํฐ๊ทธ๋ฆฌ์ค๋ใ์์ ๊ฐ์งํ๊ณ ์๋ ๋ถ๊ต์ ๊ทธ๋ฆฌ์ค๋๊ต์ ๋ํ ๊ฒฌํด๋ฅผ ํ๋กฌ์ ๊ฒฌํด์ ๋์กฐํ๋ฉด์ ๋นํ์ ์ผ๋ก ๊ฒํ ํ๋ฉด์, ๋์ฒด์ ๊ฒฌํด๊ฐ ๊ฐ์ง๊ณ ์๋ ๊ธ์ ์ ์ธ ์์์ ํ๊ณ๋ฅผ ์ดํด๋ณด๊ณ ์๋ค. ๋์ฒด๋ ๋ถ๊ต์ ๊ทธ๋ฆฌ์ค๋๊ต๊ฐ ํ์ค์ ๊ณ ํต์ ๊ฐ๋ ์ฐฌ ๋ถ์ ์ ์ธ ๊ฒ์ผ๋ก ๋ณด๋ฉด์๋ด๋ฉด์ผ๋ก์ ๋ํผ๋ ํผ์์ผ๋ก์ ๋ํผ๋ฅผ ์ฃผ์ฐฝํ๊ณ ์๋ค๋ ์ ์์ ํ๋ฌด์ฃผ์์ ์ด๋ผ๊ณ ๋ณด๋ฉฐ, ๋ํ ์์๊ฐ ๋ชจ๋ ์๋ช
๋ ฅ์ ์ฝํ์ ํดํ์์ ๋น๋กฏ๋์์ผ๋ฉด์๋์๋ช
๋ ฅ์ ์ฝํ์ ํดํ๋ฅผ ์กฐ์ฅํ๊ณ ์๋ค๋ ์ ์์ ๋ฐ์นด๋น์ค์ ์ด๋ผ๊ณ ๋ณด๊ณ ์๋ค. ์ด์ ๋ฐํด์ ํ๋กฌ์ ์ข
๊ต๋ฅผ ํฌ๊ฒ ๊ถ์์ฃผ์์ ์ธ ์ข
๊ต์ ์ธ๋ณธ์ฃผ์์ ์ธ ์ข
๊ต๋ก ๋๋ณํ๋ฉด์ ๋ถ๊ต๋ฅผ ๋ํ์ ์ธ ์ธ๋ณธ์ฃผ์์ ์ธ ์ข
๊ต๋ก ๋ณด๋ ๋ฐ๋ฉด์ ๊ทธ๋ฆฌ์ค๋๊ต์๋ ๋ ๊ฐ์ง ์์๊ฐ ์์ฌ ์๋ค๊ณ ๋ณด๊ณ ์๋ค. ํ๋กฌ์ ์์์ ์ฐธ๋ ์ ์ ๊ณผ ๊ทธ๋ฆฌ์ค๋๊ต ์ ๋น์ฃผ์๋ ์ธ๋ณธ์ฃผ์์ ์ธ ์ฑ๊ฒฉ์ ๋ ๊ณ ์๋ ๋ฐ๋ฉด์, ์ด๋ฅธ๋ฐ์ ์ง์ ๋ฅํ ์ ์ ๋ํ ๋ฌด์กฐ๊ฑด์ ์ธ ๋ณต์ข
์ ์๊ตฌํ๋ ์ ๋ํ๋ ๊ตํ์ ๊ต๋ฆฌ๋๊ถ์์ฃผ์์ ์ธ ์ฑ๊ฒฉ์ ๋ ๊ณ ์๋ค๊ณ ๋ณด์๋ค. ํ๋กฌ์ด ์ด๋ ๊ฒ ์ข
๊ต๋ฅผ ๊ถ์์ฃผ์์ ์ข
๊ต์ ์ธ๋ณธ์ฃผ์์ ์ธ ์ข
๊ต๋ก ๊ตฌ๋ณํ๊ณ ์๋ ๊ฒ์ ์ด๋ค ๋ฉด์์๋ ๋์ฒด๊ฐ ์ข
๊ต๋ฅผ ํ์์ ์์ง๋ฅผ ๊ฐ๊ฑดํ๊ฒ ๋ง๋๋ ์ข
๊ต์, ๊ทธ๊ฒ์ ์ฝํ์ํค๊ณ ๋ณ๋ค๊ฒ ํ๋ ์ข
๊ต๋ก ๊ตฌ๋ณํ๊ณ ์๋ ๊ฒ๊ณผ ์ ์ฌํ๋ค. ๋์ฒด๊ฐ ์ด๋ค ์ข
๊ต์ ์ข๊ณ ๋์จ์ ๊ทธ ์ข
๊ต๊ฐ ์ค์ฌ๋ฅผ ์ผ๋ง๋ ๋ฐ์ํ๋๋๊ฐ ์๋๋ผ ์ธ๊ฐ์ ์ผ๋ง๋ ๊ฐ๊ฑดํ ์กด์ฌ๋ก ๋ง๋๋๋์ ๋ฌ๋ ค ์๋ค๊ณ ๋ณด๋ ๊ฒ์ฒ๋ผ, ํ๋กฌ์ญ์ ์ด๋ค ์ข
๊ต์ ์ข๊ณ ๋์จ์ ๊ทธ ์ข
๊ต๊ฐ ์ธ๊ฐ์ ์ผ๋ง๋ ์ ์ ์ ์ผ๋ก ์ฑ์ํ์กด์ฌ๋ก ๋ง๋๋์ง์ ๋ฌ๋ ค ์๋ค๊ณ ๋ณด๋ ๊ฒ์ด๋ค. ๊ทธ๋ฌ๋ ํ๋กฌ์ด ๋ถ์ฒ์ ์์๋ฅผ ์ธ๋ฅ๊ฐ ์ถ๊ตฌํด์ผ ํ ์ด์์ ์ธ ๊ฐ์น๋ฅผ ์ ์ํ๊ณ ๊ตฌํํ ์ธ๋ฅ์ ์ฌํ๋ก ๋ณด๋ ๋ฐ๋ฉด์, ๋์ฒด๋ ๋ถ์ฒ์ ์์๋ฅผ ๊ฒฐ๊ตญ์ ํ์์ ์์ง๊ฐ ์ฝํ๋ ๋ฐ์นด๋น์ผ๋ก ๋ณธ๋ค๋ ์ ์์ ์์๋ ์ฌ์ค์ ์
์ฅ์ ์ ์ ์ผ๋ก ๋ฌ๋ฆฌํ๋ค๊ณ ๋ณด์์ผ ํ ๊ฒ์ด๋ค. ์์ ๊ฐ์ ์ฐจ์ด๋ ๊ถ๊ทน์ ์ผ๋ก๋ ใ์ํฐ๊ทธ๋ฆฌ์ค๋ใ์์์ ๋์ฒด๊ฐ ์ฌํด๋ํฌ์ฃผ์์ ์ธ ์ฌ๋์ ์ฃผ์ฐฝํ๋ ๊ณ๋ชฝ์ฃผ์์ ์ธ ํด๋จธ๋์ฆ์ ๋ํด์ ๋นํ์ ์ธ ์
์ฅ์ ์ทจํ๊ณ ์๋ ๊ฒ์ ๋ฐํด ํ๋กฌ์ด ๊ทธ๊ฒ์ ์ ๊ทน์ ์ผ๋ก ๋ฐ์๋ค์ด๊ณ ์๋ค๋ ๋ฐ์์ ๋น๋กฏ๋๋ค. ๋์ฒด๊ฐ ๊ณ๋ชฝ์ฃผ์๋ฟ ์๋๋ผ ๋ถ๊ต๋ ๊ทธ๋ฆฌ์ค๋๊ต์ ๋ํ๋๊ณ ์๋ ์ฌํด๋ํฌ์ฃผ์์ ์ธ ์ฌ๋์ ํ์ด ์ฝํ ์๋ค์ ์๊ธฐ๊ธฐ๋ง์ ๋๋ก ๋ณด๋ ๋ฐ๋ฉด์, ํ๋กฌ์ ์คํ๋ ค ์ง์ ํ ๋ด์ ์ธ ํ์์ ๋น๋กฏ๋๋ ์ฌํด๋ํฌ์ฃผ์์ ์ธ ์ฌ๋์ด ์กด์ฌํ๋ฉฐ ๊ทธ๋ฌํ ์ ์ ์ ์ธ ๋ฅ๋ ฅ์ ๊ตฌํํ๋ ๊ฒ์ด์ผ๋ง๋ก์ฐ๋ฆฌ ์ธ๊ฐ์ด ์ถ๊ตฌํด์ผ ํ ๊ฐ์น๋ผ๊ณ ๋ณด๊ณ ์๋ ๊ฒ์ด๋ค.
์ด ๊ธ์ ์ผํํ์ฐ์ด์ ์๋ง๊ด๊ณผ ๊ทธ๊ฒ์ด ๊ฐ๋ ๋ฌธ์ ์ ์ ์ดํด๋ณด๊ณ ์ด๋ฌํ ๋ฌธ์ ์ ์ ์ด๋ป๊ฒ ๊ทน๋ณตํ ์ ์๋์ง๋ฅผ ์ดํด๋ณด๊ณ ์๋ค. ์ผํํ์ฐ์ด์ ์ฒ ํ์ ์ธ๊ฐ ๋ฟ ์๋๋ผ ๋ชจ๋ ์กด์ฌ์๋ค์ด ์๊ธฐ๋ณด์กด์์ ์๋ง๊ณผ ์ข
์กฑ๋ณด์กด์์ ์๋ง์ ์ํด์ ๊ท์ ๋๊ณ ์์ผ๋ฉฐ ์ด๋ฌํ ์๋ง๋ค์ ๋ฌผ์์ฒด๋ก์์ ์์ง์ ํํ์ด๋ผ๊ณ ๋ณด๊ณ ์๋ค. ๊ทธ๋ฆฌ๊ณ ์ผํํ์ฐ์ด๋ ๊ฐ ๊ฐ์ฒด๋ค๊ณผ ์ข
์กฑ๋ค์ ์์ ๋ค์ ๋ฌดํํ ์๋ง์ ์ถฉ์กฑ์ํค๊ธฐ ์ํด์ ์๋ก ํฌ์ํ๊ณ ๊ฐ๋ฑํ๋ ๋ฐ ์ด๋ฌํ ์ธ๊ณ๋ ์๊ฐํ ์ ์๋ ์ธ๊ณ ์ค์์ ์ต์
์ ์ธ๊ณ๋ผ๊ณ ๋ณด์๋ค. ์ผํํ์ฐ์ด๋ ์๋ง์ ๊ทน๋ณตํ๋ ๊ถ๊ทน์ ์ธ ๋ฐฉ๋ฒ์ผ๋ก ์ด์ฑ์ ์ํ ์์ง๋ถ์ ์ ๋ด์ธ์ฐ๊ณ ์๋ค. ๊ทธ๋ฐ๋ฐ ์ด๋ ์ด์ฑ์ ์๊ธฐ๋ณด์กด๊ณผ ์ข
์กฑ๋ณด์กด์์ ์๋ง์ ๋๊ตฌ๋ก ๋ณด๋ ์์ ์ ์ฒ ํ์ ์
์ฅ๊ณผ ๋ชจ์๋ ๋ฟ ์๋๋ผ ๊ทธ์ ์ฒ ํ์ด ์ด์ฑ๊ณผ ์๋ง์ ์๋ก ๋๋ฆฝํ๋ ๊ฒ์ผ๋ก ๋ณด๋ ์ ํต์ ์ธ ์ด์๋ก ์ ์
์ฅ์ผ๋ก ์ ๋ฝํ๊ฒ ๋๋ ๊ฒ์ ์๋ฏธํ๋ค. ์ด๋ฌํ ๋ฌธ์ ์ ์ ๊ทน๋ณตํ๋ฉด์ ์ธ๊ฐ์ ์๋ง์ ๊ณ ์ฐฐํ๋ ๋ณด๋ค ์ค๋๋ ฅ์๋ ์
์ฅ์ผ๋ก์ ์ด ๊ธ์์๋ ๋ง๋ฏธ์์ ํ๋กฌ์ ์๋ง๊ด์ ๊ฐ๋ตํ ์ดํด๋ณด๊ณ ์๋ค. ํ๋กฌ์ ์ผํํ์ฐ์ด๋ ์์์ ์ ํต์ ์ธ ์ด์๋ก ์ ์ธ ์
์ฅ์ด ์ฃผ์ฅํ๋ ๊ฒ์ฒ๋ผ ์ด์ฑ๊ณผ ์๋ง์ด ๋๋ฆฝํ๋ ๊ฒ์ด ์๋๋ผ ์คํ๋ ค ์์ฐ์ ์ด๊ณ ๊ธ์ ์ ์ธ ์๋ง๊ณผ ๊ทธ๊ฒ๊ณผ ๊ฒฐํฉ๋ ๊ฑด๊ฐํ ์ด์ฑ์ ๋ํด์ ํ๊ดด์ ์ด๊ณ ๋ถ์ ์ ์ธ ์๋ง๊ณผ ๊ทธ๊ฒ๊ณผ ๊ฒฐํฉ๋ ๋ณ์ ์ธ ์ด์ฑ์ด ๋๋ฆฝํ๋ค๊ณ ๋ณด์๋ค.
The aim of this work is to interpret โ by means of the postcolonial strategy of reading โ a short story titled Mimesis, published in Paweล Huelleโs collection: Opowieลci chลodnego morza. This kind of interpretation reveals a choice of new perspectives, aiming at the healing of trauma by explaining the symptoms and revealing hidden facts. In Mimesis by Huelle, this happens due to the characterโs narration. The author of the article presents a process of the characters identity creation during their encounters with different cultures (Huelle exemplifies a multicultural mosaic in his short story). All the way through the imagery of the characters, the author of the article enhances the main axiological features and describes the process of identity creation, thus an act of liberating oneself from restrictions of oneโs own culture.
Dr. Pankiewiczโs paper focuses on the depiction of Erich Frommโs character and views. The subject of the author's analysis is the work of Fromm entitled >War in Man< (the author is the initiator of the Polish edition of this book). The paper raises both the issues of the presented book, as well as Fromm's views, which can be found in reading the paper. Dr. Pankiewicz points out that >War in Man< is a very important voice of warning against nuclear threat, while pointing to the paradoxical fact that the main source of danger to humanity is currently man himself - that the element of self-destruction lies within us. The author introduces to the reader the universal issues of life and death, so characteristic for Fromm's thought, citing pessimistic thoughts about the dimensions of human destructiveness. And although (as stated by the author himself) the take on the paper's issues is not optimistic, the guide and popularization of Fromm's reflections on the global nuclear threat is nowadays one of the most current issues. The text help us to better understand what was happening and is still happening before our eyes: It approximates the structure of modern manโs nature and the problems of interdependence of social and psychological factors, explains the essence of human aggressive behaviour, indicating the sources of these behav-iours.
๋ณธ ๋
ผ๋ฌธ์์๋ ์ฌ์ฑ์ ์์๊ตฌ์กฐ์ ๋ํ ์ ๊ทผ์ ์ฌ์ฑ์ ์ฌ๋ฆฌ ๋ด์ง ์ฑ๊ฒฉ์ ๋ํ ์ ๊ทผ์ผ๋ก ์๋๋์๋ค. ์ฌ์ฑ์ ์์๊ตฌ์กฐ๋ฅผ ๋
ผ์ํจ์ ์์ด์ ํ๋ก์ดํธ๋ฅผ ์์ํ์ฌ ์ต, ์๋ค๋ฌ์ ๊ฐ์ ์ ์ ์ํ์๋ค์ ๋ฌผ๋ก ์ฌ์ฑ์ฌ๋ฆฌํ์๋ก ํ๋ ํธ๋์ด์ ๊ฐ์ ์ฌ์ฑ์ฌ๋ฆฌํ์๋ค ์กฐ์ฐจ ์ฌ์ฑ์ ์์๊ตฌ์กฐ๋ฅผ ๋
ผ์ํจ์ ์์ด์ ๋จ์ฑ์ ์ผ๋์ ๋ ์๋ฌผํ์ ์ธ ์ธก๋ฉด์ ์ง๋์น๊ฒ ๊ฐ์กฐํ ๋ฉด์ด ์ง์ ๋์๋ค. ๊ทธ๋ฌ๋ฏ๋ก ์ฌ์ฑ์ ์์์ ์ ์ ๊ตฌ์กฐ์ ๋ํ ์ดํด๋ ์๋์ ๋ฌธํ์ ๋ฐ๋ผ ํฌ๊ฒ ๋ฌ๋ผ์ง๋ ๊ฒ์์ผ๋ก ์๋ฆฌ์ ์ด๊ณ ์ฌ๋ฆฌ์ ์ธ ์ธก๋ฉด๋ง์ผ๋ก ๋จ์ํํด์๋ ๊ณค๋ํ๋ค๋ ๊ฒ์ด๋ค. ๊ทธ๋ฆฌ๊ณ ๋จ์ฑ๊ณผ ์ฌ์ฑ๊ณผ์ ๊ด๊ณ ์์์ ๊ฒํ ๋์ด์ผ ํ ํ์์ฑ์ด ์ง์ ๋์๋ค. ๊ทธ๋ฌ๋ฏ๋ก ๋ณธ ์ฐ๊ตฌ์์๋ ์ข
์ ์ โ๋จ์ฑ ์๋๋ฉด ์ฌ์ฑโ์ด๋ ์์ผ๋ก ์ฌ์ฑ์ ๋
ผํ ๊ฒ์ด ์๋๋ผ ๊ถ๊ทน์ ์ผ๋ก๋ ์ธ๊ฐ์ผ๋ก์์ ์ฌ์ฑ๋ก ์ด ์ ๊ฐ๋์ด์ผ ํ ๊ฒ์ ๊ฐ์กฐํ๋ฉด์ ์ฌ์ฑ์ ์์์ ๋ํ ์ฌ๋ฆฌํ์ ์ธก๋ฉด์ ์ฐ๊ตฌํจ์ ์์ด์๋ ์ฌ์ฑ์ ์๋ฆฌ์ , ์ฌ๋ฆฌ์ ์ธก๋ฉด ์ด์ธ์ ์ฌํ์ , ์ญ์ฌ์ ์ธก๋ฉด์ ๊ณ ๋ คํ์ฌ์ผ ํจ์ ๊ฐ์กฐํ์๋ค.
์ด ๊ธ์ ์ฃผ๋ ๋ชฉ์ ์ ํ๋ณต ๋ด๋ก ์ ๋น๊ณผ ๊ทธ๋ฆผ์๋ฅผ ๋ฐํ๋ ๊ฒ์ด๋ค. ์ด ๊ณผ์ ์์ ๋๋ ์์ ์ ์ต๋ํ์ ํญ๋ ฅ์ ์ต์ํ์ ๊ธฐ์ฌํ๋ ํ๋ณต๋ก ์ ์งํฅํ๋ค. ์ด๋ฅผ ์ํด ๋๋ ๋จผ์ ์์ ์ ํญ๋ ฅ์ ๋ณ์ฆ๋ฒ์ ๊ด๊ณ๋ฅผ ๊ธฐ์ด๋ก(1), ์ํผ์ฟ ๋ก์ค์ ์๋ฆฌ์คํ ํ
๋ ์ค์ ํ๋ณต๋ก ์ ๋นํ์ ์ผ๋ก ๊ฒํ ํ๋ค. ์ด ๊ณผ์ ์์ ๋๋ ํ๋ณต๋ก ์ด ๋ถํํ ์์์ ๋น ์ง์ง ์์ผ๋ ค๋ฉด ํ๋ณต๊ณผ ๋ถํ์ ์ด๋ถ๋ฒ์ ๋ฒ์ด๋์ผ ํ๋ฉฐ(2), ๋ชฉ์ ์ด๋ ์๋จ์ด ์๋๋ผ ๊ณผ์ ์ผ๋ก์ ํ๋ณต์ ๊ถ๋ฆฌ์ ์งํ์์ ์ ๋นํํด์ผ ํ๋ค๋ ์
์ฅ์ ์ ์ํ๋ค(3). ๋์๊ฐ ๋๋ ํ๋กฌ๊ณผ ๋ง๋ฅด์ฟ ์ ์ ๊ธ์ ์ฌ๋ฆฌํ๊ณผ ๋ถ์ ์ฌ๋ฆฌํ์ ๊ฒฝ๊ณ์์ ํ๋ณต๋ก ์ด ์์ค๋ ์์๋ฅผ ์ฐพ์๊ฐ๋ ๊ณผ์ ์ด ๋์ด์ผ ํ๋ค๊ณ ๋
ผ์ฆํ๋ค(4). ๋ง์ง๋ง์ผ๋ก ๋๋ ํ๋ณต ๋ด๋ก ์ด ์๊ธฐ์นจ์ ๊ณผ ์๊ธฐ์ฐ๋ฏผ์์ ๋์ ๋ฐ๊นฅ์ผ๋ก ๋์๊ฐ๋ ๊ณผ์ ์ด ๋์ด์ผ ํ๋ค๋ ๊ฒ์ ๋ฐํ๋ค(5).
๋ณธ ์ฐ๊ตฌ์ ๋ชฉ์ ์ ์ฌ๋์ ๊ดํ ๊ธฐ์กด ์ฒ๋๋ค์ ํ๊ณ๋ฅผ ๋ณด์ํ์ฌ Fromm์ ์ฌ๋์ ๊ฐ๋
์ ์ด๋ก ์ ๋ฐํ์ผ๋ก ๊ธฐํผ ๋จ๋
๋ฅผ ๋์์ผ๋ก ํ๋ ์ฌ๋์ ์ฒ๋๋ฅผ ๊ฐ๋ฐํ๋ ๊ฒ์ ๋ชฉ์ ์ผ๋ก ํ์๋ค. ๋จผ์ , ๊ตญ๋ด์ธ ์ ํ์ฐ๊ตฌ๋ค์ ๊ณ ์ฐฐํ ํ ๊ธฐ์กด์ ์ฒ๋๋ค์ ํ๊ณ์ ์ ๋ถ์ํ๊ณ ์ด์ ๋ํ ๋์์ผ๋ก Fromm์ ์ฌ๋์ ๊ฐ๋
์ ์ ์ํ์๋ค. Fromm์ ์ฌ๋์ ๋ํ ๊ตฌ์ฑ ๊ฐ๋
์ผ๋ก 6๊ฐ ํ์์์ญ(์๊ธฐ์ , ๋ชจ์ฑ์ , ๋ถ์ฑ์ , ํ์ ์ , ์ด์ฑ์ , ์ ์ ์ฌ๋)์ ์ถ์ถํ์๋ค. 6๊ฐ ํ์์ฒ๋์ ์ ํฉํ ๊ธฐ์ด 100๋ฌธํญ์ ๊ฐ๋ฐํ ํ, ์ ๋ฌธ๊ฐ๋ค๊ณผ์ ๋
ผ์๋ฅผ ๊ฑฐ์ณ 1์ฐจ ์๋น๋ฌธํญ์์ 60๋ฌธํญ์ด ์ ์ ๋์๋ค. 30~50๋ ๊ธฐํผ ๋จ๋
324๋ช
์ ๋์์ผ๋ก ์๋น๊ฒ์ฌ๋ฅผ ์ค์ํ์ฌ ๋ฌธํญ๋ถ์, ํ์์ ์์ธ๋ถ์ ๋ฐ ์ ๋ขฐ๋ ๋ถ์์ ๊ฑฐ์ณ 22๋ฌธํญ์ด ์ ๊ฑฐ๋๊ณ , 868๋ช
์ ๋์์ผ๋ก ๋ณธ ๊ฒ์ฌ๋ฅผ ์ค์ํ์ฌ ๋ฌธํญ๋ถ์, ํ์ธ์ ์์ธ๋ถ์ ๋ฐ ์ ๋ขฐ๋ ๋ถ์์ ๊ฑฐ์ณ 1๋ฌธํญ์ด ์ ๊ฑฐ๋์ด ์ต์ข
38๋ฌธํญ์ด ์ ์ ๋์๋ค. ๊ฐ๋ฐ๋ ์ฌ๋์ฒ๋์ ์ ๋ขฐ๋ ๊ณ์๋ .72~.86 ์ฌ์ด๋ก ์ํธํ ๊ฒ์ผ๋ก ํ์ธ๋์์ผ๋ฉฐ, ์ด๋ฌํ ๋ณธ ์ฐ๊ตฌ์ ๊ฒฐ๊ณผ๋ ๊ธฐ์กด์ ์ฌ๋์ ์ฒ๋์ ํ๊ณ์ ์ ๋ณด์ํ๊ณ ์ฌ๋ฆฌ๋ฐ๋ฌ ๋จ๊ณ์ ๋ค์ํ ์ธ๊ฐ๊ด๊ณ์ ํน์ฑ์ ๋ฐ์ํจ์ผ๋ก์จ ๊ตญ๋ด์ธ์์ ์ฒ์์ผ๋ก ์ธ๊ฐ์ ์ฑ์ฅ๊ณผ ๋ฐ๋ฌ์ ํฌํจํ ์๋ก์ด ์ฐจ์์ ํตํฉ์ ์ฌ๋์ ๊ฐ๋
์ ์ ์ํ๊ณ ์๋ค๋ ์ธก๋ฉด์์ ๊ทธ ์์๊ฐ ์๋ค.
๋ฌธใํ๋์ ๊ธฐ์ ์๋๋ฅผ ํน์ง์ง๋ ๊ฒ์ ๊ธฐ์ ์ ์ํ ์ธ๊ฐ์ ํ์ผ์ ์ง๋ฐฐ์ด๋ค. ์ด ์์์ ์ธ๊ฐ์ ๊ธฐ์ ์ ๋
ธ์๊ฐ ๋ ์ฑ ๊ธฐ์ ์ฒด์ ์ ์์ํ๋ฉฐ ์ด์๊ฐ๊ธฐ๋ฅผ ๊ฐ์๋ฐ๋๋ค. ๊ทธ๋ผ์ผ๋ก์จ ์ธ๊ฐ์ ์์ ์ ๋ณธ์ฑ์ผ๋ก๋ถํฐ ๋ฉ์ด์ง ์ฑ ์์ธ๋ ์ํ๋ก ์ด์๊ฐ๋ค. ์ด๋ฌํ ์ธ๊ฐ์์ธ๋ฅผ ์ด๋ํ๋ ๊ธฐ์ ์๋์ ๊ทน๋ณต์ ์ํด์๋ ์ด๋ ํ ํํ์ ์ค๋ฆฌํ์ด ํ์ํ ๊ฒ์ธ๊ฐ? ์ ํต์ ์ธ ์ค๋ฆฌํ์ด ๊ธฐ๋ฐ์ ๋๊ณ ์๋ ์ด์ฑ์ ๋ํ ๊ฐ์กฐ๋ง์ผ๋ก๋ ๋๋ฆ๋๋ก ๋งค์ฐ ํฉ๋ฆฌ์ ์ด๊ณ ์ฃผ์ง์ฃผ์์ ์ธ ์ฑ๊ฒฉ์ ๋ ๊ณ ์๋ ๊ธฐ์ ์๋์ ์ ๋ฐ์ ๊ฒฝํฅ์ ๋ํญํ๊ธฐ์๋ ์ค๋๋ ฅ์ด ๋ถ์กฑํ๋ค. ๊ธฐ์ ์๋์ ๊ฐ์ฅ ๊ฒฐ์ฌ๋์ด ์๋ ๊ฒ์ ์ธ๊ฐ์ ๊ฐ์ฑ์ด๋ค. ๊ทธ๋ฆฌ๊ณ ๊ธฐ์ ์๋์ ์ค๋ฆฌํ์ ์ฌ๊ธฐ์ ํธ์ํด์ผ๋ง ํ๋์ ์ค๋๋ ฅ ์๋ ์ค๋ฆฌ์ ๋์์ผ๋ก ๋ฐ์๋ค์ฌ์ง ์ ์์ ๊ฒ์ด๋ค. ๊ทธ๋ฐ๋ฐ ์ธ๊ฐ์ ๊ฐ์ฑ์ ๋ฐํ์ ๋๋ฉด์ ๋์์ ๊ธฐ์ ์๋์์ ๊ฐ์ฅ ํ์๋ก ํ๋ ์ธ๊ฐ์ ๋ฅ๋ ฅ์ ์ฌ๋์ด๋ค. ๋ฐ๋ผ์ ๊ธฐ์ ์๋์ ๋ํ ํ๋์ ํจ๊ณผ์ ์ธ ์ค๋ฆฌ์ ๋์์ด ๋ ์ ์๋ ๊ฒ์ ๋ฐ๋ก ์ฌ๋์ ์ค๋ฆฌํ์ด๋ค.๊ทธ๋ฌ๋ฉด ๊ธฐ์ ์๋์ ์ ํฉํ ์ฌ๋์ ์ค๋ฆฌํ์ ๋ชจ๋ธ์ ์ด๋์์ ์ฐพ์ ๊ฒ์ธ๊ฐ? ์ฌ๊ธฐ์ ๋ณธ ๊ธ์ด ๊ณ ๋ ค ๋์์ผ๋ก ์ผ์ ์ฒ ํ์๋ ํ์ค, ํ์ด๋ฐ๊ฑฐ, ํ๋กฌ์ด๋ค. ์ธ ์ฌ๋ ๋ชจ๋ ๊ธฐ์ ์๋์ ๋ํ ๋นํ์ ์ธ์์ ํ ๋๋ก ๋๋ฆ๋๋ก์ ์ฌ๋๋ก ์ ์ ๊ฐํ๋ค๋ ๊ณตํต์ ๋ฐฐ๊ฒฝ์ ์ง๋๋ค. ๊ทธ๋ฌ๋ ํ์ค์ ์ฌ๋๋ก ์ ์ง๋์น๊ฒ ์ด๋
์ ์ด๊ณ ์ถ์์ ์ด๋ผ๋ ํ๊ณ๋ฅผ ์ง๋๋ค. ๋ํ ํ์ด๋ฐ๊ฑฐ์ ์ฌ๋๋ก ์ ๊ตฌ์ฒด์ฑ๊ณผ ํ์ค์ฑ์ ๋ด์งํ๊ณ ์๋ค๋ ์ ์์๋ ํ์ค์ ๋นํด ๋ฐ์ ์ ์ด๋ ์๊ทน์ ์ด๊ณ ๋น์์ง์ ์ด๋ผ๋ ์ ์ด ๋จ์ ์ผ๋ก ์ง์ ๋๋ค. ํ๋กฌ์ ์ฌ๋๋ก ์ ์์์ ๋จ์ ์ด ๋นํ์ ์ผ๋ก ๊ทน๋ณต๋ ๊ฒ์ผ๋ก์ ํ์์์ ๊ฒฐํฉ์ ์งํฅํ๋ ์ธ๊ฐ์ ๋ณธ์ฑ์ ์ด๋ง์ ๋ฐํ์ ๋๊ณ ๊ฐ์ธ์ ๊ด๋
์ ์ฌ๋์ด ์๋ ์ฌํ์ ํ์์ผ๋ก์์ ์ฌ๋์ ๊ฐ๋ฅ์ฑ์ ์ด์ ์ ๋ง์ถ๊ณ ์๋ค. ๊ทธ๋ฌ๋ฏ๋ก ํ๋กฌ์ ์ฌ๋๋ก ์ ๊ธฐ์ ์๋์์ ํฉํํ๋๊ณ ์๋ ์ธ๊ฐ์ฑ ํ๋ณต์ ์ํ ๊ตฌ์ฒด์ ์ด๊ณ ํ์ค์ ์๋ ๋์์ผ๋ก ์ ์ ํ๋ค. ๊ธฐ์ ์๋์ ์ฌ๋์ ์ค๋ฆฌํ์ ์ด๋ฌํ ํ๋กฌ์์ ์ฌ๋๋ก ์ ๋ฐํ์ ๋ ๊ฒฝ์ฐ ํ๋นํ ์ด๋ก ์ผ๋ก ์ ๋ฆฝ๋ ์ ์๋ค.
๊น์์์ 1945๋
๋ฑ๋จํ ๋ค ํ์ค๊ณผ ์์ ๊ณผ์ ํฌ์ ์์์ ๊ณ ๋ฆฝ๊ณผ ๋ฌด๋ ฅ๊ฐ์ ๋๋ฌ๋ด๋ฉฐ ์์ ์ ์ ์ฒด์ฑ์ ํ์ธํ๊ณ ์ ํต์ฐฐ๋ก ๊ฐ๋ํ ์ ๊ท๋ค์ ์ฐ๋ฌธ์ ํ์์ ๋น๋ ค ๋
ธ๋ํ ์๋ค. ํนํ ๊น์์์ 4.19๋ฅผ ๊ธฐ์ ์ผ๋ก ๊ณ ๋ฆฝ๊ณผ ์์ธ์์ ๋ฒ์ด๋๊ธฐ ์ํด ์ ๊ทน์ ์ผ๋ก ์์ ๋ฅผ ๋
ธ๋ํ๋ฉฐ ํ์ค์ ์ฒ์ง๋ฅผ ์ค์์ด๋ผ๊ณ ์์ ํ๊ณ ๊ฐ์ธ๊ณผ ์ฌํ์์ ํต์ผ์ ์ขํ๋ ค๋ ๋
ธ๋ ฅ์ ๊ณ์ํด ์๋ค. ์์ธ๋ ๊ทผ๋์ ๋น์ธ๊ฐํ์ ํจ๊ป ์ธ๊ฐ์ ๋ฌธ์ ๋ฅผ ์์ ํ๋ ์ค์ํ ๋ถ๋ฉด์ ์ง๋๋ฉฐ ์ธ๊ฐ์ด ์์ ์ ๋ณธ์ง์ ์ ์งํด์ผ ํ๋ค๋ ์๋ฏธ๋ฅผ ์ง๋๋ค. ๋ณธ๊ณ ์์๋ ๊น์์ ์์ ๋ํ๋ ์์ธ๋ฅผ >๋ฌธ๋จ๊ณผ ์์ ์ ์๋ก๋ถํฐ์ ์์ธ<, >์ํ๋ก๋ถ ํฐ์ ์์ธ<, >์๊ธฐ ์์ ์ผ๋ก๋ถํฐ์ ์์ธ<๋ก ๋๋์ด ์ดํด๋ณด๊ณ ์ด๋ฅผ ๊ทน๋ณตํ๊ธฐ ์ํด ๊น์์์ด >์กฐํ์ ํต์ผ<์ ๊ฐ์น๋ก ์ผ์์์ ๋ฐํ๊ณ ์ ํ์๋ค. ์์ธ๋ ํค๊ฒ๊ณผ ๋ง๋ฅดํฌ์ค๋ฅผ ๊ฑฐ์ณ ํ์ด๋ฐ๊ฑฐ ๊ทธ๋ฆฌ๊ณ ํ๋กฌ์ ์ด๋ฅด๊ธฐ๊น์ง ๊ทผ๋์ ์ค์ํ ์์ ์ผ๋ก ๋ถ๊ฐ๋์๋ค. ํ์ด๋ฐ๊ฑฐ๋ ๊ธฐ์ ๋ฌธ๋ช
์ ์ํฉ์ด ์กด์ฌ์๋ฅผ ์ธ์ ํ์ง ์๋ ์ํฉ์์๋ ํ๋ฌด์ ๋ถ์์ ๋น ์ง ์๋ฐ์ ์๋ค๊ณ ์ง๋จํ๋ฉฐ ๊ฐ์ธ์ด ๊ด๊ณํ๊ณ ์๋ ๊ฒ์ด ํ๋งํ๋ค๋ ์๊ฐ์ ๋น ์ ธ ์์ธ์ ์ง๋ฉด ํ๋ค๊ณ ๋งํ๋ค. ๊น์์์ด ๋ฑ๋จ ์ด๊ธฐ ๋ฐ์ธํ๊ณผ์ ๋ถํ์ ์์ ์ ์์ ๋ํ ๋ฌด๋ ฅ๊ฐ์ ํํํ ๊ฒ์ ๊ณ ๋ฆฝ๊ฐ์ ๋๋ฌ๋ด๋ ๊ฒ์ด์๋ค. ๋ํ ์ํ์ ์์ด์ ๋ฒ์ญ ์ผ์ ํ๋ฉด์ ์ด๋ฅผ ์ฒญ๋ถ ๋ฒ์ญ์ด๋ผ๊ณ ํ ๊ฒ์ด๋ ๋งํฌ๊ตฌ ๊ตฌ์๋์ผ๋ก ์ด์ฌํ ๋ค ๋ญ์ ํค์ฐ๋ฉฐ ์์ ์ ๋ณ๋๋ฆฌ ์ธ์์ด๋ผ๋ ์์กฐ์ ๋น ์ง ๊ฒ๋ ์์ธ ๋๋ฌธ์ด์๋ค. ์ด์๋ ๋ฌ๋ฆฌ ์๊ธฐ ์์ธ๋ ์์ ์ ๋ถ์ ์ ์ผ๋ก ์ธ์ ํ๊ณ ์๋ค๋ ์ ์์ ์ ๊ฒฝ์ฆ์ ์ฆํ๋ฅผ ๋๋ฌ๋ธ๋ค. ํด๋ฐฉ๊ณผ 4.19 ๊ทธ๋ฆฌ๊ณ 5.16๊ณผ ๊ฐ์ ์๋์ ์ํฉ์ ๊น์์์๊ฒ ์์ด ์ค์๊ณผ ๋น์ ์ ๊ฐ์ ๊ฐ์ ์ ์ธ์๋ฟ๋ง ์๋๋ผ ์์ , ์ ์, ์์ฌ๊ณผ ๊ฐ์ ํ์ด์ํ์ ๊ด๋
๋ค์ ์๊ตฌํ๋ค. ๊ทธ๋ฌ๋ ๊น์์์ด ์์ธ์ ๋น ์ง ๊ฒ์ ๊ฒฐ๊ตญ ํ์ค๊ณผ ์ฌ์ ๋ผ๋ ๋น๋์ผ์ ๊ฐ๊ทน ๋๋ฌธ์ด์๋ค. ์์ธ๋ ์์ธ๋๊ธฐ ์ ์ ์ํฉ๊ณผ ์์ธ๋ ์ดํ์ ์ํฉ์ ๋ค๋ฅด๋ค. ๊น์์์ ๋๊ตฌ๋ณด๋ค๋ ์์ ์ ๋ํด ๊น์ด ์๊ฒ ์ฑ์ฐฐํ ์์ธ์ด์๋ค. ๊ทธ๋ ํ์๋ ์์ ์ ๋ฐฉ์ํ์ง ์์๋ค. ํ์ค๊ณผ์ ์ธ์๋งํผ ์์ ๊ณผ์ ์ธ์์ ๋ฉ์ถ์ง ์์๋ค. ํ์ค๊ณผ ์์ ๋ํด ์๋์ ์์ฑ๊ณผ ์ ๋์ ์์ฑ์ ํ์ํ๊ณ ์ ๋์์์ด ์์ ์ ๋์๊ฐ๊ฒ ํ๋ค. ๊ทธ ๋์ ์ ํตํด ๊ทธ๋ ์กฐํ์ ํต์ผ์ ํ์ค๊ณผ ์์ ์๋ฆฌ๋ก ์ผ์ผ๋ฉฐ ์์ธ๋ฅผ ๊ทน๋ณตํ๊ณ ์ ํ์๋ค. ๊น์์์ด ๋ฆฌ์ผ๋ฆฌ์ฆ๊ณผ ๋ชจ๋๋์ฆ์ ๋ ์ด์ฆ ์ฌ์ด์์ ๊ท ํ์ ์ด๋ฃฌ ๊ฒ๋ ์กฐํ์ ํต์ผ์ ํ์ค๊ณผ ์์ ๊ถ๊ทน ์๋ฆฌ๋ก ์ผ์๊ธฐ ๋๋ฌธ์ ๊ฐ๋ฅํ ๊ฒ์ด์๋ค.
์ด ๋
ผ๋ฌธ์ ๋ํ์์ ์๋ช
์ ์ํ ๊ต์ก์ ์์์คํ์ ๊ด์ ๊ณผ ์ฐ๊ฒฐํ์ฌ ์ด๋ก ์ ์ผ๋ก ๋
ผ๊ตฌํ๊ณ ๊ทธ ์ค์ฒ์ ์ธ ๋ฐฉ๋ฒ์ ์ ์ํ๋ ค๋๋ฐ์ ๋ชฉ์ ์ ๋๋ค. ๋๋ ์ฐ์ ์ถ์ ๋ชฉ์ , ์์์คํ, ํ๋ณต๊ฐ๋
๋ฑ์ ์ํธ๊ด๋ จ์ฑ์ ์ดํด๋ณด๋ ค๊ณ ํ๋ค. ๋ค์์ผ๋ก ์ ํต์ ๋ฐ ํ๋์ ๋๋ชฉ๋ค์ด ์์์คํ์ ์ํด ํ์ฉ๋ ์ ์๋ ๊ตฌ์ฒด์ ์ธ ๋ฐฉ๋ฒ์ผ๋ก์ >๊ธ์ ์ฌ๋ฆฌํ<๊ณผ >ํ๋ณต ์ฌ๋ฆฌํ<์ ์์ฉ๊ฐ๋ฅ์ฑ์ ์ ์ํ๋ค. >์๋ช
๊ฐ๋
<์ ๊ดํ ์ ์๋ ์ดํด๋ฐฉ์์ ์ฐธ์ผ๋ก ๋ค์ํ๋ค. ๊ทธ๋ฌ๋ฏ๋ก ํ์ ์ ์ฐ๊ตฌ๋ฅผ ํตํ์ฌ ํตํฉ์ ์ธ ์ดํด๋ฅผ ์ ๊ณตํด์ผํ๋ค. >์๋ช
ํ์<์ ์๋ฌผํ์ ๋น๋กฏํ ์์ฐ๊ณผํ๊ณผ ์ํ๋ฑ์ ํ๊ตฌ๋์์ด๊ณ >์๋ช
์ ๋ณธ์ง<์ ์ฒ ํ์ ์ด๋ก ๊ณผ ๊ธฐํ ์ธ๋ฌธ๊ณผํ์ ์ฐ๊ตฌ๋์์ด๋ค. ๋ฌผ๋ก ์ฌ๋ฌ ๊ณ ๋ฑ ์ข
๊ต์์๋ ๊ฐ๊ธฐ ๊ฒฝ์ ๊ณผ ๊ต๋ฆฌ์ ํ ๋๋ฅผ ๋๊ณ ์๋ช
์ ๋ณธ์ง์ ๋ํ ์ง๋ฌธ์ ํด๋ต์ ์ ๊ณตํ๋ค. ์ค๋๋ ์๋ช
์ ์์์ ์กด์์ฑ์ ๋๋์ด๋ ค๋ ๊ต์ก๊ณผ ์ด๋์์ ๋ด๊ฑธ๊ณ ์๋ >์๋ช
์ ๋ฌธํ<๋ >์ฃฝ์์ ๋ฌธํ<์ ๋ฐ๋๊ฐ๋
์ด๋ค. ์ฃฝ์์ ๋ฌธํ๋ ๋ชจ๋ ์๋ช
์ ๊ฒฝ์ํ๋ ์์๊ณผ ํ์กฐ์์ ์นํธ๊ณ ์ด๊ธฐ์ฃผ์, ์พ๋ฝ์ฃผ์, ๋ฌผ์ง์ฃผ์๊ฐ ๊ทธ ์จ์์ด๋ค. ํ๋์ฌํ์์ ๋ง์ฐ๋ ์ฃฝ์์ ๋ฌธํ๋ ์๋ช
์ ๋ฌธํ๋ก ๋ฐ๋์ด์ผ ํ๋ค. ๊ทธ๋ฌ๊ธฐ ์ํด์๋ ๊ฐ์์ ๋๋์ ์๊ฐ๊ณผ ์ ๋์ ๊ฐ์ ์ ํตํ์ฌ ์๋ช
๋ฌธํ์ ๊ฑด์ค์ ๋ฐ์ฐจ๋ฅผ ๊ฐํด์ผ ํ ๊ฒ์ด๋ค. ์ฌ๊ธฐ์ ์ฐ๋ฆฌ์ ์ถ์ ๋ฐฉ์์ ์๋ฆฌํ ํ๋กฌ์ด ๋งํ๋๋ก >์์ ์ ์ถ<์ด ์๋๋ผ >์กด์ฌ์ ์ถ<์ด์ด์ผ ํ ๊ฒ์ด๋ค. ์๋ช
์ ์ํ ๊ต์ก์ ๊ต์๊ต์ก์ ๋ฒ์์์ ๋ชจ๋ ๋ํ์๋ค์๊ฒ ์ค์ํ๋ ๊ฒ์ด ๋ฐ๋์งํ๋ค.
El culto a la Santa Muerte es una creencia secular que se incrementa con gran rapidez en el Mรฉxico del 2009 actual y la presente tesina trata primeramente del origen de su culto, su relaciรณn con la iglesia catรณlica- ortodoxa y sus caracterรญsticas. Posteriormente, se analiza este tema desde un enfoque psicoanalรญtico. En base a la teorรญa de C.G. Jung, se aclara que el culto es la >sombra(tรฉrmino de Jung)< del neoliberalismo aparecida en el subconsciente colectivo mexicano.Tambiรฉn se expone que los aztecas tenรญan una tendencia hacia la >necrofilia< en su religiรณn primitiva segรบn Erich Fromm. Y como conclusiรณn, planteo cuatro premisas. Primero, el culto actual de Santa Muerte proviene de la tradiciรณn europea de la Danza Macabre, no obstante, la iglesia catรณlica no reconoce su legitimidad. Segundo, el culto tiene cuatro principales caracterรญsticas: 1. el sintetismo entre lo europeo y lo indรญgena, 2. el culto que se enfoca mรกs en la vida mundana, 3. el culto como religiรณn del mercado en el sentido de que se comercializa el culto, 4. el pรกnico por la muerte. Tercero, el culto se propaga por la crisis econรณmica causada por el neoliberalismo. Los marginados que no fueron beneficiarios de la globalizaciรณn han acogido este culto como >sombra< del neoliberalismo subconscientemente. A pesar de la tradiciรณn europea, la tendencia hacia la >necrofilia< ocultada en el subconsciente colectivo de los mexicanos resucita o intensifica esta >sombra<. Cuarto, el culto tiene ambivalencia como tabรบ. En otra palabras, tiene dos lados positivo y negativo. El positivo radica en que el culto absorbe y consuela a los marginados afectados por la globalizaciรณn y el negativo es que el culto es una alerta roja a la sociedad mexicana.
์ด ์ฐ๊ตฌ๋ ํ๋ผํค์์ ์๋ฆฌ์คํ ํ
๋ ์ค, ๊ทธ๋ฆฌ๊ณ ํ ๋ง์ค ์ํด๋์ค์ ํค๊ฒ์ ์ด๋ฅด๋ ์์์ฒ ํ์ ๊ณ ์ ์ ์ ํต์ ์ง๋ฐฐํ๋ ๋ชฉ์ ๋ก ์ ์
๊ฐํ์ฌ ํ๋ณต์ด๋ผ๋ ๋ฌธ์ ์ ๋ํด์ ๊ณ ์ฐฐํ๋ ค๊ณ ํ๋ค. ์ด๋ฌํ ๋ชฉ์ ๋ก ์ ์ธ๊ฐ์ ๋น๋กฏํ ๋ชจ๋ ์กด์ฌ์๋ค์ด ์์ ๋ค์๊ฒ ์ฃผ์ด์ ธ ์๋ ๋ณธ์ง์ ์ธ ํ์์ ์คํํ๋ ๊ฒ์ ๋ชฉํํ๋ค๊ณ ๋ณด๋ ๋ณธ์ง์คํ์ ๋ชฉ์ ๋ก ์ด๋ค. ์ด๋ฌํ ๋ณธ์ง์คํ์ ๋ชฉ์ ๋ก ์ ๊ทผ๋์์ ์ง๋ฐฐ์ ์ธ ์ํฅ๋ ฅ์ ํ์ฌํ๋ ์๊ธฐ๋ณด์กด์ ๋ชฉ์ ๋ก ๊ณผ๋ ๋ฌ๋ฆฌ ๋ชจ๋ ์กด์ฌ์๋ค์ ๋จ์ํ ์๊ธฐ๋ณด์กด์ด๋ ์ข
์กฑ๋ฒ์์ ๋์ด์ ์์ ์๊ฒ ๋ถ์ฌ๋ ๋ณธ์ง์ ์ธ ํ์์ ๊ตฌํํ๋ ๊ฒ์ ๋ชฉํํ๋ค๊ณ ๋ณธ๋ค. ๋ณธ ์ฐ๊ตฌ๋ ์ธ๊ฐ์ ํ๋ณต์ ์ด๋ฌํ ๋ณธ์ง์คํ์ ๋ชฉ์ ๋ก ์ ์ ์ ๋ก ํ ๊ฒฝ์ฐ์๋ง ์ ๋๋ก ๊ตฌ๋ช
๋ ์ ์๋ค๊ณ ๋ณด๋ฉด์, ์ด๋ฌํ ์ฌ์ค์ ๋ณธ์ง์คํ์ ๋ชฉ์ ๋ก ์ ์
๊ฐํ์ฌ ์ธ๊ฐ์ ํ์
ํ๋ ๊ฐ์ฅ ๋ํ์ ์ธ ์ฌ์๊ฐ์ธ ์๋ฆฌ์คํ ํ
๋ ์ค์ ์๋ฆฌํ ํ๋กฌ์ ํ๋ณต๊ด์ ๊ณ ์ฐฐํจ์ผ๋ก์จ ์
์ฆํ๊ณ ์ ํ๋ค.
The text considers the problem of Albert Schweitzer's fight to stop the development of nuclear weapons, in view of the problem of modern international terrorism. Special services in many countries for some time gains information about the efforts of various terrorist organizations to obtain nuclear weapons (or components and knowledge needed to produce it). To determine the risk there was establish a term: 'nuclear terrorism', and many actions (legal and operational) are taken in order to prevent this phenomenon. Currently no one questions the clear negativity of nuclear terrorism, so it's worth to think about its structure and causes โ which arise from human destructiveness. The element of self-destruction, present in human nature manifested itself particularly strongly with the invention of weapon with such great power of destruction, which is a nuclear weapon. Albert Schweitzer noticed an element of self-destruction, calling it 'an inhuman way of thinking' and actively engaged in a worldwide campaign against nuclear armament. The main reason which cause the Doctor of Lambarรฉnรฉ to take this activity, was to draw the attention of world public opinion on the negative effects of nuclear test-explosions. However, during the exploration of issues (in which he was supported by eminent specialists in the field of nuclear physics, with Albert Einstein headed), Schweitzer discovered a much more serious danger threatening all of humanity. This text is an attempt to answer the question about the topicality of peace appeals made by him in the 50's and 60's. The author reminds the risks associated with the development of nuclear weapons and technology in Schweitzer's times and at the present time, trying to outline the basic differences between them. Today, more and more The text considers the problem of Albert Schweitzer's fight to stop the development of nuclear weapons, in view of the problem of modern international terrorism. Special services in many countries for some time gains information about the efforts of various terrorist organizations to obtain nuclear weapons (or components and knowledge needed to produce it). To determine the risk there was establish a term: 'nuclear terrorism', and many actions (legal and operational) are taken in order to prevent this phenomenon. Currently no one questions the clear negativity of nuclear terrorism, so it's worth to think about its structure and causes - which arise from human destructiveness. The element of self-destruction, present in human nature manifested itself particularly strongly with the invention of weapon with such great power of destruction, which is a nuclear weapon. Albert Schweitzer noticed an element of self-destruction, calling it 'an inhuman way of thinking' and actively engaged in a worldwide campaign against nuclear armament. The main reason which cause the Doctor of Lambarรฉnรฉ to take this activity, was to draw the attention of world public opinion on the negative effects of nuclear test-explosions. However, during the exploration of issues (in which he was supported by eminent specialists in the field of nuclear physics, with Albert Einstein at the helm), Schweitzer discovered a much more serious danger threatening all of humanity. This text is an attempt to answer the question about the topicality of peace appeals made by him in the 50's and 60's. The author reminds the risks associated with the development of nuclear weapons and technology in Schweitzer's times and at the present time, trying to outline the basic differences between them. Today, more and more.
The aim of the research is to discover effective tools to support and educate caregivers in the face of difficult situations, including from an ethical point of view, such as moral distress. A literature review devoted to the link between moral behavior and neuroscience was performed. Subsequently, the main models of Coaching with Ethical purposes were studied, as a progressive detachment from the Coaching model linked to Performance. Once the affinities were established, a philological research was carried out among the main authors of Humanistic Ethics to identify the authentic roots of a Health Coaching aimed at defining the fundamental principles of an enhancement of Well-being.
The present article aims to reflect on the relationship of man to nature, namely the relationship of culture and environmental crisis. The following considerations are largely based on the one hand, the concept of evolutionary ontology ล majs Joseph, on the other hand, the idea of Erich Fromm that in the context of the environmental crisis and its relation to culture and humanity offer attractive incentives for reflection. %is concerns in particular the attempt to develop a more moderate approach that could serve as an acceptable platform for further reflection on this issue. While such an approach is based on the traditional view on this issue, which in the last century attempted to justify the extension of moral respect to all living flesh, no response yet on their weaknesses and try to give new impetus to the still current discourse. Therefore your attention article focuses on reflection on the transformation of culture that in these contexts, the words ล MAJS appears to be an evolutionary possibility and an existential necessity.
Hard lessons: (Critical) Management Studies and (Critical) Work and Organizational Psychology
(2023)
This short paper explores what lessons Critical Work and Organizational Psychology (CWOP) might learn from the rise of Critical Management Studies (CMS) thirty years ago. I begin by exploring the conditions of possibility for CMS, before providing a history of how it grew and institutionalized. Despite its >success<, I describe how partial, parochial and positional it was, and open a gap between its achievements within some Business Schools and its relative invisibility outside them. I conclude with some challenges for CWOP, in the spirit of learning from CMS.
์ด ๊ธ์ ์ฐ์ , ์ญ์ฌ์ ํธ๋ผ์ฐ๋ง๊ฐ ํ๋ก์ดํธ์ ์ ์ ๋ถ์ํ๊ณผ ์ด๋ป๊ฒ ๋ค๋ฅธ๊ฐ๋ฅผ ๋
ผ์ํ๋ ๋ฐ์์ ์ถ๋ฐํ๊ณ ์๋ค. ๋์งธ๋ก, ์ด ๊ธ์ ์ ์ ๋ถ์ํ์ด๋ผ ๋ ๋ฒ์ฃผ ์์์ ํ๋ก์ดํธ์ ๋ค๋ฅธ ์ ์ ๋ถ์ํ๋ค์ด ์ด๋ป๊ฒ ๋ค๋ฅธ์ง๋ฅผ ๋
ผ์ํ ๋ฉด์ ํธ๋ผ์ฐ๋ง์ ๊ด๋ จํ์ฌ ํ๋ก์ดํธ์ ์ ์ ๋ถ์ํ์ด ๊ฐ์ง ๋ฌธ์ ์ ์ ๋นํ์ ์ผ๋ก ๋ค๋ฃจ๊ณ ์๋ค. ์
์งธ, ํ๋กฌ์ ์ฌํ์ฌ๋ฆฌํ์ ๋ค๋ฃจ๋ฉด์ ์ญ์ฌ์ ํธ๋ผ์ฐ๋ง์ ๊ดํ ์ ์ ๋ถ์์ด ๊ฐ์ง ํน์ง์ ์ ์ํ ๊ฒ์ด๋ค. ์ด๋ฐ ๋
ผ์ ํ์ ์ด ๊ธ์ ๋ท ์งธ, ์ญ์ฌ์ ํธ๋ผ์ฐ๋ง์ ์น์ ๋ฐฉํฅ์ ์ ์ํ๊ณ ์๋ค. ์ด ๊ธ์์ ์ ์ํ๋ ์ญ์ฌ์ ํธ๋ผ์ฐ๋ง์ ํน์ง์ ๋ค์์ ์ธ ๊ฐ์ง์ด๋ค. โ ์์ด์ ํธ๋ผ์ฐ๋ง์ ๋ฐํด ํ์ฒ์ ํธ๋ผ์ฐ๋ง์ด๋ฉฐ โก์ง์ ์ฒดํํ์ง ์์ 2์ฐจ์ ํธ๋ผ์ฐ๋งํ๋ผ๋ ์ ์์ ๊ฐ์ ์ ์ด๊ณ , โข์ฒดํ ๋น์ฌ์ ์ฃผ๋ณ์ ๋์ด์ ์ธ๋ ์ง๋จ ๊ฐ์ ์ ์ด๋ฅผ ์ ๋ฐํ๋ค๋ ์ ์ด๋ค. ๋ฐ๋ผ์ ์ญ์ฌ์ ํธ๋ผ์ฐ๋ง์ ๋ํ ์ ์ ๋ถ์์ ์ฌํ์ฌ๋ฆฌํ๊ณผ ๋ค๋ฅด๋ค. ๋ํ, ๊ทธ๋ ๊ธฐ์ ์น์ ๋ ์ญ์ฌ์ ํธ๋ผ์ฐ๋ง๊ฐ ์ ๋ฐํ๋ PTSD๊ฐ ์ ๋ฐํ๋ ์ฅ์ ๋ก์ >ํธ๋ฆฌ๊ฑฐ<๋ค์ ์ ๊ฑฐํ๋ ๊ฒ์ด์ ๋ฏผ์กฑ๊ณต๋ ์ฒด ๊ฐ์ ๋ฆฌ๋น๋์ ํ๋ฆ์ ์ฐฝ์ถํ๋ ๊ฒ์ด๋ค.
The ideology of psychotherapy is questioned through critical concepts taken from the Freudo-Marxist tradition. The paper first analyses in detail six determinant ideological processes detected in psychotherapy that three pioneers of Freudo-Marxism criticised in the 1920s: dualistic scission and metaphysical immobilisation (Luria); idealist generalisation and mechanistic determination (Bernfeld); and repressive adaptation and historical decontextualisation (Reich). Following this, it briefly reviews seven paired analogous processes that were denounced by continuators of the Freudo-Marxist tradition: valorative moralisation and the psychologisation of the social (Fenichel); instinctualโrational deprivation and the mechanisation of the subject (Adorno); alienating performance and surplus repression (Marcuse); manipulation and dehumanising alienation (Fromm); abstraction and mythologising (Bleger); authoritarianism and suggestion (Caruso); and depoliticisation and rationalisation (Langer). The argument will show how Freudo-Marxist questionings of these operations โ many now forgotten โ are still current and can be inspiring and enriching for a modern critique of psychotherapy.
The aim of this paper is to portray the influences of cultural processes on the professional and family life of the modern, Western societies. The text contains the review of the literature on the subject depicting the symptoms of reconciling career with family life. With reference to the analyses conducted by Erich Fromm and Theodore Brameld, a diagnosis of social conditions contributing to disorders of the work โ family life balance is put forward. The summary embraces number of conclusions that should be addressed to the overall sphere of education. Consequently, the purpose of the teachersโ work should not exclusively concern relaying specialist knowledge to pupils whom which they teach, nor preparing young people to the work, as the key task is rather to >teach human beings how to be a man, how to reach the level of a complete, coherent personality at peace with others<. Thus, in order to support a well-balanced functioning of the society, education must have an effective influence on the process of establishing standards of the >art of being< in world of the daily life.
Some people diagnosed with schizophrenia show an alteration of the sense of self. From a psychodynamic perspective, it has been hypothesized they have disorders of the integration of self/other identification/differentiation processes. From a neuroscientific view some with this diagnosis present dysfunctions in neural correlates of representation of self from other (the implicit sensorimotor-based bodily self), and self united with other. In >Sense of self and psychosis, part 1< we discussed scientific literature offering empirical evidence for the psychodynamic clinical observations that patients with diagnoses of psychoses didnโt receive adequate early infancy parental care and sufficient affective-sensorial/tactile interactions. Introducing parental care/cutaneous interactions seemed relevant in the analytic treatment of psychoses, as the pioneers of the psychoanalytic approach to psychosis suggested. From this theoretical basis we developed amniotic therapy, which reproduces the affective-tactile interactions of early infancy, insufficient in cases of psychosis, and aims at integrating the processes of differentiation and identification. We present a single case study of an experimental intervention plan including amniotic therapy. Results showed increases in interoception and global functioning, with significant decreases in positive symptoms suggesting that amniotic therapy contributes to increasing the protective strength of self-boundaries and integration of identification/differentiation processes.
We will describe in two articles (>Sense of self and psychosis<, 1 and 2) the theoretical basis and the methodology of a new therapeutic group approach called amniotic therapy, which aims to improve the sense of self of psychotic patients. In this first article we explore the role of the surface of the body and its early sensorimotor interactions in the processes of self/other identification and differentiation. We propose that these processes have common origins, the body surface and its interactions, but different destinies, depending on where the bodyโs surface is projected. When it is projected intrapsychically we have differentiation, and when it is projected externally onto the bodyโs surface of the other, we have identification. Identification is a reciprocal process, in which the selfโs and the otherโs surfaces mutually contain each other and co-create a shared field. The neural correlates of identification and differentiation are discussed. The second article, which follows, describes amniotic therapy and explores a single case study.
O objetivo deste ensaio รฉ fazer uma breve anรกlise dos aportes de Wilhelm Reich, Erich Fromm e Herbert Marcuse, que de alguma forma contribuรญram para a formulaรงรฃo de uma teoria psicanalรญtica da perversรฃo social. Nesse sentido, percorremos algumas obras dos autores ao analisar conceitos importantes, tais como os de economia sexual, carรกter autoritรกrio, princรญpio de desempenho e dessublimaรงรฃo repressiva, para avaliar atรฉ que ponto eles podem ser utilizados como operadores conceituais na anรกlise de alguns fenรดmenos sociais perversos. O ensaio tambรฉm apresenta crรญticas a determinadas soluรงรตes propostas pelos autores, mostrando como os caminhos seguidos desembocam em dois modelos de utopia sexual e social.
A partir de los testimonios registrados en diversas entrevistas a trabajadores de la Patagonia argentina, exploro cuรกles son las nociones de justicia y los valores morales que incidieron en ellos cuando decidieron rebelarse contra las condiciones de vida que sufrรญan cotidianamente. Se entretejen cuestiones vinculadas al gรฉnero (y a la experiencia obrera sobre la conformaciรณn de una clase generizada), a no acceder a un mรญnimo disfrute de la vida o del tiempo libre, al ยซexcesoยป de explotaciรณn, a la transmisiรณn generacional, entre otros factores. El trabajo retoma aportes tradicionales y los anรกlisis sobre las nociones de justicia y autoridad pensadas, entre otros, por Erich Fromm y Jean Piaget.
Chinese abstract not available] This article aims to interpret dreams in John Keatsโs narrative >The Eve of St. Agnes< from different perspectives: the Beadsmanโs, Porphyroโs, Madelineโs and John Keatsโs, the poet. We will analyze their functions respectively, and then draw a conclusion of Keatsโs purpose in structuring such a way of weaving dreams. After summarizing studies and theories on dream and soul from the perspective of psychoanalysis and scholarsโ views on >The Eve of St. Agnes<, we will continue to illustrate the ways in which John Keats constructs three layers of dreams with the pertinent approaches by Freud, Fromm, Lacan, Rank, ลฝiลพek, etc. so as to reveal John Keatsโs viewpoints on life and death, dream and reality, and pleasure and pain. [Author's English]
Margaret Widdemer's >The Watcher< tells about how the watcher has wonderful love to her beloved. The purpose of this study is to analyze the intrinsic elements of the poem and the kind of love in the poem. The author uses psychological approach to prove that the love in this poem is between mother and her children based on Erich Fromm's theory of love. The author uses library research in her study for collecting the data. The author obtained the data and information related to the object from the books and internet source. The result of this study shows that the poem talks about the love of mother to her children. It can be categorized into motherly love.
El hombre y la libertad
(1968)
Man and Freedom (Japanese)
(1967)
[Chinese abstract not available] >Ragtime<, published in 1975, is the fourth novel written by Jewish-American novelist E. L. Doctorow, for which he was awarded >the 1976 National Book Critics Circle Award<. Doctorow focused on the important figures in three families to explore the fate of different classes in the United States, and he didnโt try to write a grand history of the entire United States to reflect that time. He perfectly presented three very different American family freedom dilemmas in >Ragtime<: One was a wealthy middle-class white family, the other was a Jewish family from European immigrants, and the last was a black family, which genuinely reproduced the microcosm of all classes in that era. At present, some scholars have explored >Ragtime< from different angles such as feminist criticism and new historicism. Because of its unique writing style and ingenious narrative techniques, there are also many scholars studying the narrative strategy of the novel. However, there is a lack of comprehensive comments on the dilemma of freedom of the protagonists, the mechanism to negative freedom and how to realize positive freedom in the novel. From the perspective of Frommโs freedom theory, we can find that the freedom dilemma of an individual in modern society makes people confused. So manipulation and being manipulated, a desire to destroy, automaton conformity, and other mechanisms of negative freedom come into being. As for Fromm, to be a complete human being, to be truly free must be achieved through the spontaneous love and creative labor of the individual. Based on Frommโs view of freedom, the interpretation of >Ragtime< is of guiding significance for individuals in todayโs society to move from freedom dilemma to positive freedom. Ultimately, the liberation and free and all-around development of human beings is the highest value orientation for realizing a community with a shared future for mankind, which promotes the human beings to move towards a better tomorrow.
This article focuses on the role that the notion of temporality can and should play in the tradition of Critical Theory. Following an overview of the critical analyses of time found in the works of Marx, Lukรกcs, Weber, Adorno, Fromm, and Marcuse, the article analyzes Hartmut Rosaโs critique of social acceleration and argues that this critique lacks a firm normative basis. This basis is required, however, for one to claim why certain processes of social acceleration are wrong. It is shown that Rosaโs analyses of acceleration contain two suggestions for such a basis: autonomy understood as a narrative identity, and autonomy as defended by Honnethโs theory of recognition. After an exploration of both suggestions, in which the ideas of MacIntyre and Ricoeur are briefly discussed as well, it is argued that a combination of both may result in a specific, normative understanding of reification, which is defended against Honnethโs definition of this concept. Based on an interpretation of passages in Horkheimer and Adornoโs >Dialectic of Enlightenment< and Adornoโs notion of >working through the past<, the article claims that reification should be understood as a forgetting of the narratives that have shaped the self and the social structures under which this self is formed, and therefore as the inability to recognize the temporal dimensions of the autonomous self.
Nach diesem (eklektisch bleibenden) ideengeschichtlichen รberblick widmet sich das folgende Kapitel der Frage, wie ein humanistischer Produktivitรคtsbegriff aussehen kรถnnte, der das Subjekt und dessen Selbst- und Weltbezug ins Zentrum stellt. Zu diesem Zweck soll in Kapitel drei auf die Theorien Erich Fromms und Hartmut Rosas zurรผckgegriffen werden, bevor in Kapitel vier Kriterien fรผr einen humanistischen Produktivitรคtsbegriff definiert werden. Der Auswahl der Autoren liegt die These zugrunde, dass beide die Frage nach produktiver Selbstwerdung neu stellen und diese an der lebensweltlichen Erfahrung spiegeln.