The Crisis of Psychoanalysis, a collection of nine brilliant essays, fuses Erich Fromm's basic statements on the application of psychoanalytic theory to social dynamics.
Erich Fromm, Ph.D. (Sociology, University of Heidelberg, 1922) was a German-American social psychologist, psychoanalyst, sociologist, humanistic philosopher, and democratic socialist. He was a German Jew who fled the Nazi regime and settled in the United States. He was one of the founders of The William Alanson White Institute of Psychiatry, Psychoanalysis and Psychology in New York City and was associated with the Frankfurt School of critical theory.
Fromm explored the interaction between psychology and society, and held various professorships in psychology in the U.S. and Mexico in the mid-20th century.
Fromm's theory is a rather unique blend of Freud and Marx. Freud, of course, emphasized the unconscious, biological drives, repression, and so on. In other words, Freud postulated that our characters were determined by biology. Marx, on the other hand, saw people as determined by their society, and most especially by their economic systems.
Erich Fromm'u ne zaman okursam okuyay谋m kendimi tam yeri tam zaman谋 tad谋nda buluyorum. De臒inileri ve anlat谋m谋 o kadar g眉zel ki. 1923-1969 tarihleri aras谋nda, Freud, Marx ve Sosyal Psikoloji 眉zerine yazd谋臒谋 makalelerden olu艧an bir kitab谋 Psikanalizin Bunal谋m谋. Biraz uzun da olsa kitaptan al谋nt谋 yapaca臒谋m. Kitab谋 okutam谋yorsan谋z da, bu b枚l眉m眉 okuyun okutun l眉tfen...
"Marx, insan tutkular谋n谋n somut terimlerinden 枚zellikle de a艧ktan s枚z etmeye ba艧lad谋臒谋 zaman bu etkinlik kavram谋 iyice netle艧meye ba艧lar. Bununla ilgili 艧枚yle der : 陌nsan谋n, insan ve d眉nya ile olan ili艧kisinin de insanca oldu臒unu varsayal谋m. 陌艧te o zaman sevgi, sevgiyle de臒i艧 toku艧 edilebilir; g眉ven de g眉venle vb. Sanattan ho艧lanmak istiyorsan sanatsal a莽谋dan beslenmi艧 biri olmal谋s谋n; ba艧ka insanlar谋 etkilemek istiyorsan ger莽ekten ba艧kalar谋 眉zerinde g眉d眉leyici ve te艧vik edici bir etkiye sahip olman gerekir. Do臒ayla ve insanla olan ili艧kilerinin her biri, senin ger莽ek bireysel ya艧ant谋n谋n ve istencinin nesnesiyle 枚rt眉艧t眉rerek, 枚zel bir ifade ta艧谋mas谋 gerekir. Kar艧谋l谋臒谋nda sevgi olaca臒谋n谋 akl谋na getirmeden seversen, 枚rne臒in, sen a艧谋k biri 艧eklinde d谋艧a vurarak sevilen ki艧i olam谋yorsan, o zaman sevgin acizdir ve bu bir talihsizliktir.
Marx, sevginin bu etken 枚zelli臒ini Die Heilige Familie鈥檇e yazd谋臒谋 bir yaz谋da a莽谋k莽a ifade etmektedir : 鈥淢r. Edgar, a艧谋k birini ya da seven insan谋 sevgi insan谋na d枚n眉艧t眉rerek, sevgiyi tanr谋莽aya, zalim bir tanr谋莽aya d枚n眉艧t眉rm眉艧 olur, b枚ylelikle 鈥渟evgiyi鈥� insandan ayr谋 bir varl谋k haline getirir. Bu basit s眉re莽le, y眉klemin 枚zne haline d枚n眉艧t眉r眉lmesiyle鈥�, insan, insan olmaktan uzakla艧m谋艧 olur. Ger莽ekte, a艧k, insani bir etkinliktir, edilgenlik de臒ildir. (birine tutulmaktan ziyade sevmek) ve Marx der ki : 鈥溎皀sana kendi d谋艧谋ndaki nesnelerin d眉nyas谋na ger莽ekten inanmay谋 枚臒reten 艧ey, sevgidir.鈥�
Marx鈥櫮眓 ger莽ek insan gereksinimleri kavram谋, - ba艧kalar谋na ihtiya莽 duyma, ifade etme ve yetilerini uygun nesnelerine bo艧altma ihtiyac谋 鈥� onun sentetik, insani olmayan, k枚lele艧tirci gereksinimler kavramlar谋 g枚z 枚n眉nde bulunduruldu臒unda ancak tam anlam谋yla anla艧谋labilir. 脟a臒da艧 psikoloji, gereksinimlerin ele艧tirel 莽枚z眉mlemesiyle pek az ilgilenir; bir insan谋n bir 艧eyleri arzu etmesi ger莽e臒i, tam da o insan谋n arzu edilen 艧eye hakl谋 olarak ihtiya莽 duydu臒unun bir kan谋t谋 oldu臒unu varsayd谋臒谋ndan, end眉striyel 眉retim yasalar谋n谋 (en 眉st d眉zeyde 眉retim, en 眉st d眉zeyde t眉ketim ve en az 枚l莽眉de insan anla艧mazl谋klar谋n谋) kabul etmi艧tir."
et veldig utvidende og interessant bidrag til forst氓else av hvordan menneskers utvikling i henhold til freuds teori kan anvendes i marx kritikk og observasjon av kapitalismens innhogg i menneskers livsgrunnlag, som bidrar til forme den individuelle karakterutvikling gjennom familien鈥� og vice versa馃攧
to live a life centered around being rather than around having and using man is not free, because he is determined by the unconscious, the id, and the super ego The wealthy man is at the same time one who needs a complex of human manifestations of life, and whose own self-realization exists as an inner necessity, a need. In bourgeois society the past dominates the present; in Communist society, the present dominates the past. It is not the consciousness of men that determines their existence, but, on the contrary, it is their social existence that determines consciousness. ...both leaders and led, driven by their ambitions, greed, blindness and mental inertia, are so determined to proceed on the way to catastrophe that that the minority, who see what is coming, are like the chorus of the Greek drama; they can comment on the tragic course, yet they lack the power to change it.
This collection of essays was most definitely uneven. Fromm was at his best when speaking about Freud and his evolution, and was particularly interesting when he praises the prescience of Bachofen and matriarchy. His essay on Marcuse transmogrifying psychoanalysis through a straw man was also insightful. I think his best essay was his deconstruction of Freud's eisegesis of Little Hans's Oedipus complex. Ultimately, Hans was a well-adjusted boy who had feelings of jealousy towards his father because she had to divide her love between the both of them. However, while the Oedipus complex explains a lot of paraphilias, Hans wasn't a perverse or abnormal child. This was supported by Karen Horney in her analysis, and both ably show that Freud had mistaken interpretations about what the child said. He even occasionally interfered with the study!
An excellent introduction to the thought of Fromm, who does a great job synthesizing a modified Freudian framework with historical materialism. I find a lot of really fruitful links in this text with Pierre Bourdieu and his concept of habitus 鈥� allowing one to justify a more humanist approach to habitus and socialization that accounts for agency under the superstructure.
I hope to use Fromm more in a sort of conceptualization of the subject in a Marxist cultural critique... we'll see how that goes.
A Marxist critique of psychoanalysis, Freud, and the anti-Oedipus complex. Reading this immediately after Deleuze & Guattari's 鈥淎nti-Oedipus鈥� (also a Marxist critique of psychoanalysis, Freud, and the anti-Oedipus complex) was an interesting experience for me. Fromm was a humanist and a materialist, believed in progress and reason, his message and language here are extremely to the point and transparent, the admiration and respect for Marx are all over the place, rather old-fashioned and boring, and similar. D&G's book was anti-humanist, post-structuralist, everything happened at the level of the discourse, the style and language were extremely occult, mainly iconoclast, fashionable, rather interesting, and so on.
"Se tu ami senza suscitare una amorosa corrispondenza, cio猫 se il tuo amore come amore non produce una corrispondenza d鈥檃more, se nella tua 'manifestazione' vitale di uomo amante non fai di te stesso un uomo amato, il tuo amore 猫 impotente, 猫 un鈥檌nfelicit脿."
Freud, Marx e psicologia sociale si intrecciano in un ritratto della psicoanalisi che va oltre l鈥檌ndividuo e mira a decifrare la societ脿听contemporanea.
Kriza psihoanalize je jedina Fromova knjiga koju sam na silu dovr拧io. Ako niste zainteresovani za genezu razvoja i prognozu budu膰nosti psihoanalize, nemojte ni poku拧avati.
I appreciate some of Fromm's ideas but I'm sorry that he didn't cut himself off Freud's point of view esp. when it comes to sex as the root cause of everything.