Rakstu krājums "Filosofiskā antropoloģija III"

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Browsing Rakstu krājums "Filosofiskā antropoloģija III" by Subject "Ē. Fromms"

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    Mūsdienu cilvēks Ēriha Fromma skatījumā: destruktivitāte
    (Rīgas Stradiņa universitāte, 2024) Sīle, Vija
    Vija Sīle explores “The Concept of Modern Human Beings in the View of Erich Fromm: Destructiveness”, thus reflecting only on the one side of human duality (Mairita Satika in her follow-up article in this collection looks at another aspect, namely love). By studying man from the individual, psychological and social perspectives, Erich Fromm in fact explores duality of human nature, revealing the manifold manifestations of its contradictory nature. Fromm asks the question, seemingly rhetorically: do people have a “human nature”, does such a phenomenon even exist? His answer to this self-imposed question is essentialist, because it is based on the conviction that the ideas of humanism are rooted in the belief that all human beings have a human nature. Fromm’s research also focuses on the question of what the driving forces of human beings are. Man’s duality is expressed in his biosocial nature – the way he relates to both nature and society. Fromm focuses on the relationship between the innate and the acquired, seeking to answer the question of how social character is formed and what is inherent in the human personality. Social character is what, in order for society to function normally, must develop in its members the desire to do what is necessary for a wider society. Character is thus a specifically human phenomenon, which Fromm examines from two angles: as individual character and as social character. Character is a relatively fixed form of conducting human energy in the processes of assimilation and socialisation. For man, it can be seen as a substitute for instinct, since they can organise their life according to their character, thus balancing their internal and external situation, value system, preferences, etc. According to Fromm, the character consists of two aspects: the dynamic concept of character and the non-productive personality type. In describing the non-productive personality type in detail, Fromm identifies four characteristics: receptive, exploitative, hoarding, and marketing, which are typical of people in the 18th and 19th centuries, with the exception of the marketing type, which only applies to the present day. Since character is formed through a process of socialisation, it is natural to ask what the role of social conditions in the formation of character is. Not only in the past but also in the present, man becomes cruel and destructive because they lack conditions necessary for their development. Fromm discusses three phenomena which, in his view, are the worst and most dangerous forms of human tendency: necrophilia, malignant narcissism and incestuous symbiosis. Together, they form the “syndrome of decay”, which urges man to destroy for destruction’s sake and to hate for hatred’s sake. It is from the duality of human nature that Fromm’s view of man as a being who must create himself – develop their innate gifts (potential) within the limits of what society can provide – emerges. But it is up to an individual to determine to what extent these possibilities are used. If the individual is unable to fulfil themselves completely, or cannot do so because of certain circumstances (alienation), they become destructive.
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    Mūsdienu cilvēks Ēriha Fromma skatījumā: mīlestība
    (Rīgas Stradiņa universitāte, 2024) Satika, Mairita
    Mairita Satika continues her discussion of Fromm by focusing on the theme of love in her article “The Concept of Modern Human Beings in the View of Erich Fromm: Love”. She looks at Fromm’s view of the duality of human nature, focusing on the solutions that the author proposes, which would also be useful for the modern man: how to recognise, develop and experience productive character orientations, how to overcome difference and achieve unity. The article describes forms of love and pseudo-love, it also discusses Fromm’s practice of the art of love in comparison with mindfulness practices. Fromm is convinced that love is an attitude, an orientation of character, the conscious living of which makes it possible to experience unity and connection with oneself, with the object of love, and simultaneously with the world as a whole. He describes the most common forms of love as: maternal, fraternal and erotic love. In order to grasp the variety of possible models of child-parent relationships, Fromm also discusses forms of neurotic love that have a negative impact on a child’s personality development and, consequently, on their future relationships, such as a boy’s attachment to his mother in a manner that is inappropriate for his age or an exaggerated attachment to his father. Erotic love can also be inadequate – impulsive indulgence in experience of “falling in love”, superficiality of the relationship, deliberate unwillingness to get to know the partner, which inevitably contributes to transience of the experience. Elmo-love and sentimental love are forms of pseudo-love rooted in immature personality’s perception of the world. Fromm sees God’s love as a special form of love. Beyond the pleasant states that mindfulness practice can foster, the most valuable benefit is the transformed character qualities that have a significant and beneficial impact on our daily lives – the relationship with ourselves and others. Spontaneous realisation of one’s true self enables one to experience oneness with the world, which is expressed in oneness with other people, with nature and also with oneself. Love and work, on the other hand, are an essential part of spontaneity. Mature love, which strives for unity without losing the individuality of the parties involved, and work as a creative process through which unity is experienced.