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埃里希·弗洛姆

1900–1980

初步了解有意简化——人物介绍讲得更多

许多人觉得自由令人恐惧，于是逃入服从或从众；美好的生活意味着“存在”和“爱”，而不是“占有”和“拥有”。

定位

社会主义、无政府主义、马克思主义与批判理论 · 西欧 · 社会与历史, 伦理学, 存在与自我, 宗教

精神分析学家兼社会哲学家，1939年之前是法兰克福社会研究所的成员：现代人从自由中逃入从众与权威；《占有还是存在？》对比了占有与生活。

核心思想

  • 逃避自由
  • 社会性格
  • 占有或存在
  • 人本主义社会主义

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影响

受影响于 4

  • 埃克哈特大师

    受其影响 ✓

    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”

    依据: 亦见于 Wikidata · Wikidata

    埃克哈特大师 › 约1260–1328年

  • 巴鲁赫·斯宾诺莎

    受其影响 ✓

    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)

    依据: 亦见于 Wikidata · Wikidata

    巴鲁赫·斯宾诺莎 › 1632–1677

  • 约翰·雅各布·巴霍芬

    受其影响 ✓

    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)

    依据: 亦见于 Wikidata · Wikidata

    约翰·雅各布·巴霍芬 › 1815–1887

  • 卡尔·马克思

    受其影响 ✓

    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

    依据: 亦见于 Wikidata · Wikidata

    卡尔·马克思 › 1818–1883

影响了 1

  • 保罗·弗莱雷

    影响了

    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)

    依据: AI 草稿

    保罗·弗莱雷 › 1921–1997

批评

受批评于 1

  • 赫伯特·马尔库塞

    受其批评

    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)

    依据: AI 草稿

    赫伯特·马尔库塞 › 1898–1979

批评了 2

  • 西格蒙德·弗洛伊德 受其影响

    受其影响 ✓

    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)

    依据: 亦见于 Wikidata · Wikidata

    批评了

    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)

    依据: AI 草稿

    西格蒙德·弗洛伊德 › 1856–1939

  • 卡尔·古斯塔夫·荣格

    批评了

    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”

    依据: AI 草稿

    卡尔·古斯塔夫·荣格 › 1875–1961

作品

  • 1941逃避自由

    摆脱了中世纪的束缚却变得孤立，现代人逃入屈从、破坏性或从众之中——一种关于法西斯主义的社会心理学。

  • 1976占有还是存在

    两种存在方式：占有方式以我们所拥有的来界定我们，存在方式以我们所做和所分享的来界定我们——以埃克哈特、马克思和佛陀为见证。

立场

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.

生平与背景

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.

其他主要作品

  • 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)

来源: Wikipedia · Wikidata

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