إريك فروم
يجد كثيرون الحرية مخيفة فيهربون إلى الطاعة أو المسايرة؛ والحياة الطيبة أن تكون وتحب لا أن تملك وتقتني.
التموضع
محلل نفسي وفيلسوف اجتماعي، عضو في معهد فرانكفورت للبحث الاجتماعي حتى 1939: يفرّ الناس المعاصرون من الحرية إلى الامتثال والسلطة؛ ويقابل «أن تملك أو أن تكون» بين التملك والعيش.
الأفكار الرئيسة
- الهروب من الحرية
- الطابع الاجتماعي
- التملك أو الكينونة
- الاشتراكية الإنسانية
التأثير
تأثّر بـ 4
ميستر إكهرت
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Fromm took Meister Eckhart’s sermon on poverty of spirit as a model of the being mode, as opposed to the having mode (To Have or to Be?, 1976). E. Fromm, To Have or to Be? (1976); Meister Eckhart, sermon “Beati pauperes spiritu”
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ميستر إكهرت › نحو 1260–1328
باروخ سبينوزا
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Fromm took Spinoza’s Ethics as a model of humanistic ethics, in which virtue is the realisation of one’s own powers (Man for Himself, 1947). E. Fromm, Man for Himself: An Inquiry into the Psychology of Ethics (1947); B. Spinoza, Ethica (1677)
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باروخ سبينوزا › 1632–1677
يوهان ياكوب باخوفن
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Fromm read Bachofen’s mother right as the image of a society built on unconditional maternal love, a counterweight to patriarchal bourgeois order (‘Die sozialpsychologische Bedeutung der Mutterrechtstheorie’, 1934). E. Fromm, “Die sozialpsychologische Bedeutung der Mutterrechtstheorie”, Zeitschrift für Sozialforschung 3 (1934); J. J. Bachofen, Das Mutterrecht (1861)
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يوهان ياكوب باخوفن › 1815–1887
كارل ماركس
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In Marx’s Concept of Man (1961), which printed the Paris Manuscripts in English, Fromm presented Marx as a humanist whose aim was to overcome alienation. E. Fromm, Marx’s Concept of Man (1961), with the Paris Manuscripts tr. T. B. Bottomore
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كارل ماركس › 1818–1883
أثّر في 1
باولو فريري
أثّر في
Freire took Fromm’s distinction of necrophilous and biophilous character to describe oppression as a love of control over the living (Pedagogia do oprimido, written 1968). P. Freire, Pedagogia do oprimido (written 1968); E. Fromm, The Heart of Man (1964)
التوثيق: مسودة بالذكاء الاصطناعي
باولو فريري › 1921–1997
النقد
انتقده 1
هربرت ماركوزه
انتقده
In the epilogue to Eros and Civilization (1955) Marcuse attacked Fromm’s neo-Freudian revisionism for dropping drive theory and turning psychoanalysis into an idealist ethics of adjustment. H. Marcuse, Eros and Civilization (1955), Epilogue “Critique of Neo-Freudian Revisionism”; Fromm’s reply and the ensuing exchange in Dissent (1955–56)
التوثيق: مسودة بالذكاء الاصطناعي
هربرت ماركوزه › 1898–1979
ينتقد 2
سيغموند فرويد تأثّر بـ
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In ‘Über Methode und Aufgabe einer analytischen Sozialpsychologie’ (1932) Fromm joined Freud’s psychoanalysis to historical materialism, tracing shared drive structures to a society’s economy. E. Fromm, “Über Methode und Aufgabe einer analytischen Sozialpsychologie”, Zeitschrift für Sozialforschung 1 (1932); Escape from Freedom (1941)
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انتقد
Fromm rejected Freud’s libido theory as mechanistic and bound to bourgeois society, explaining character from social relations rather than drives (Escape from Freedom, 1941, appendix). E. Fromm, Escape from Freedom (1941), appendix “Character and the Social Process”; Greatness and Limitations of Freud’s Thought (1979)
التوثيق: مسودة بالذكاء الاصطناعي
سيغموند فرويد › 1856–1939
كارل يونغ
انتقد
Fromm objected that Jung reduces religion to a psychological phenomenon while elevating the unconscious to a religious one (Psychoanalysis and Religion, 1950, ch. 2). E. Fromm, Psychoanalysis and Religion (1950), ch. II “Freud and Jung”
التوثيق: مسودة بالذكاء الاصطناعي
كارل يونغ › 1875–1961
الأعمال
- 1941الهروب من الحرية
تحرّر الإنسان الحديث من روابط العصور الوسطى لكنه صار معزولًا، فيهرب إلى الخضوع أو التدمير أو الامتثال – علم نفس اجتماعي للفاشية.
نمطان للوجود: نمط التملك يعرّفنا بما نملك، ونمط الكينونة بما نفعله ونتقاسمه – بإكهارت وماركس وبوذا شهودًا.
الموقف
Fromm set out to join Freud and Marx: the drives and anxieties of individuals are shaped by the economic structure of their society, and every society produces a typical “social character” that makes people want to do what they have to do. At the Institute he led an empirical study of German workers and employees, which found that many who voted for the left had authoritarian attitudes. Escape from Freedom (1941) traced the long history of this: modern people have been freed from medieval bonds but feel isolated and powerless, and many flee into submission, destructiveness or automatic conformity – the psychological soil of fascism. In Man for Himself (1947) and The Sane Society (1955) he developed a humanistic ethics in which the goal is productive activity and love, and The Art of Loving (1956) treats love as an art that needs practice. His departure from Freud’s libido theory led Herbert Marcuse to attack him in 1955 as a conformist “revisionist”. Fromm introduced Marx’s early manuscripts to American readers and drew on Spinoza, Meister Eckhart and Zen Buddhism. To Have or to Be? (1976) contrasts two modes of existence and became a text of the ecological and peace movements.
الحياة والسياق
Erich Fromm was born in 1900 in Frankfurt am Main, the only child of an observant Jewish family with several rabbis among his ancestors. He studied in Frankfurt and Heidelberg, where he took his doctorate in sociology in 1922 with a thesis on Jewish law in the Diaspora under Alfred Weber. He trained as a psychoanalyst, partly in the Heidelberg sanatorium of Frieda Reichmann, whom he married in 1926, and broke with religious practice the same year. From 1930 to 1939 he worked at the Institute for Social Research, which he followed to New York in 1934. In 1949 he moved to Mexico City, where he taught at the National Autonomous University and helped found psychoanalytic training. He co-founded the disarmament organisation SANE in 1957, moved to Muralto in Switzerland in 1974 and died there in 1980.
أعمال رئيسة أخرى
- Escape from Freedom (1941)
- Man for Himself (1947)
- The Sane Society (1955)
- The Art of Loving (1956)
- Marx’s Concept of Man (1961)
- The Anatomy of Human Destructiveness (1973)
- To Have or to Be? (1976)
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