एरिक फ़्रॉम
बहुत-से लोगों को स्वतंत्रता भयावह लगती है और वे आज्ञाकारिता या अनुरूपता में भागते हैं; अच्छे जीवन का अर्थ रखने और स्वामित्व के बजाय होना और प्रेम करना है।
पृष्ठभूमि
मनोविश्लेषक और सामाजिक दार्शनिक, 1939 तक फ्रैंकफ़र्ट सामाजिक शोध संस्थान के सदस्य: आधुनिक मनुष्य स्वतंत्रता से भागकर अनुरूपता और सत्ता की ओर जाता है; “टू हैव ऑर टू बी?” स्वामित्व की तुलना जीने से करती है।
मुख्य विचार
- स्वतंत्रता से पलायन
- सामाजिक चरित्र
- रखना या होना
- मानववादी समाजवाद
प्रभाव
जिनसे प्रभावित 4
मास्टर एकहार्ट
जिनसे प्रभावित ✓
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”
साक्ष्य: Wikidata में भी · Wikidata
मास्टर एकहार्ट › लगभग 1260–1328
बारुख़ स्पिनोज़ा
जिनसे प्रभावित ✓
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)
साक्ष्य: Wikidata में भी · Wikidata
बारुख़ स्पिनोज़ा › 1632–1677
योहान याकोब बाखोफ़ेन
जिनसे प्रभावित ✓
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)
साक्ष्य: Wikidata में भी · Wikidata
योहान याकोब बाखोफ़ेन › 1815–1887
कार्ल मार्क्स
जिनसे प्रभावित ✓
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
साक्ष्य: Wikidata में भी · Wikidata
कार्ल मार्क्स › 1818–1883
जिन्हें प्रभावित किया 1
पाउलो फ्रेइरे
जिन्हें प्रभावित किया
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)
साक्ष्य: AI मसौदा
पाउलो फ्रेइरे › 1921–1997
आलोचना
जिनके द्वारा आलोचित 1
हर्बर्ट मार्कूज़े
जिनके द्वारा आलोचित
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)
साक्ष्य: AI मसौदा
हर्बर्ट मार्कूज़े › 1898–1979
जिनकी आलोचना की 2
ज़ीगमुंड फ़्रॉइड जिनसे प्रभावित
जिनसे प्रभावित ✓
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)
साक्ष्य: Wikidata में भी · Wikidata
जिनकी आलोचना की
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)
साक्ष्य: AI मसौदा
ज़ीगमुंड फ़्रॉइड › 1856–1939
कार्ल गुस्टाफ युंग
जिनकी आलोचना की
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”
साक्ष्य: AI मसौदा
कार्ल गुस्टाफ युंग › 1875–1961
कृतियाँ
मध्यकालीन बंधनों से मुक्त पर अकेला, आधुनिक मनुष्य समर्पण, विनाशकारिता या अनुरूपता में भागता है – फ़ासीवाद का एक सामाजिक मनोविज्ञान।
- 1976रखना या होना?
अस्तित्व के दो ढंग: रखने का ढंग हमें इससे परिभाषित करता है कि हमारे पास क्या है, होने का ढंग इससे कि हम क्या करते और साझा करते हैं – एकहार्ट, मार्क्स और बुद्ध साक्षी के रूप में।
मत
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.
जीवन और संदर्भ
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.
अन्य प्रमुख कृतियाँ
- 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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