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1

The Ideal Love: Platonic or Frommian?

100%
Wong M.-Y.
Dialogue and Universalism
|
2017
|
issue 4
137-146
EN
In this paper, I compare two theories of ideal love, the Platonic and Frommian, and argue that they give opposite advices to lovers in practice. While Plato emphasizes “whom to love” and urges one to continuously look for a better beloved, Erich Fromm emphasizes “how to love” and urges one to grow and change with one’s imperfect lov-er. Using the movie Her as an example, I explain why an ideal love is extremely diffi-cult to attain under the guidance of the Platonic and Frommian ideals. In an imperfect love, to leave or to stay seems to be a question with no simple answer.
2
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Stosunek do samego siebie a poczucie szczęścia w ujęciu Ericha Fromma i Mieczysława Gogacza. Studium porównawcze

89%
Listkowska B.
Rocznik Tomistyczny
|
2016
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vol. 5
131-148
EN
The aim of the article is the comparison of the conception of relation between the attitude to self and sense of happiness in humanistic ethics of Erich Fromm and Mieczyslaw Gogacz. The text indicates differences occurring between them, as well as similarities, however the latter ones seem to be particularly interesting, as the conceptions of mentioned philosophers derive from totally different philosophical traditions. Analyses of Fromm and Gogacz show that attitude of human being to themselves significantly influences not only their sense of happiness, but also their way of life and relation with other people.
3

Przyczynek do marksistowskiej krytyki prywatnego automobilizmu.

88%
Czapnik S.
Nowa Krytyka
|
2015
|
vol. 35
209-229
EN
The aim of this paper is to analyze private automobilism in capitalist system from the Marxist perspective. Author starts with Paul Virilio thought on speed and politics, issues of the mobility and social and political control. Then article is focused on Erich Fromm’s, thinker from the Frankfurt School, criticism of private owned cars. Next part is devoted to the social and cultural significance of the car-first transportation in the United States. Paper ends with alternative point of view on the automobilism, delivered by punk rock artist, known as Jello Biafra. In conclusion, there is an attempt to outline socialist option on motorization.
4
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Authority, Tradition and the Postmodern University

88%
Burston D.
Eidos. A Journal for Philosophy of Culture
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2018
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vol. 2
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issue 3(5)
90–99
EN
The postmodern university is experiencing a legitimation crisis because of a deepening and corrosive mistrust of all forms of authority; even those that are intended to benefit students by enabling them to “think critically”, or to deepen and improve their knowledge and skills. Some of the problem is rooted in prevailing cultural and economic trends, but others inhere in the nature of postmodernism itself; especially the postmodern claim that truth itself is non-existent or simply unattainable or unavailable, even at the best of times. Unlike earlier generations of critical theorists, who believed that “the truth shall make you free”, postmodern theorists, following Nietzsche, claim that the very idea of truth is moot, if not entirely obsolete. But absent a commitment to a search for truth, the entire structure of the university itself begins to crumble.
5
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Humanistická psychologie jako sekularizovaná teologie?

75%
Machálek V.
Studia theologica
|
2020
|
vol. 4
113-134
EN
The aim of this article is to evaluate quasi‑religious elements in the humanist psychology with a special focus on Erich Fromm, Abraham Maslow and Carl Rogers. The study analyses concepts which may be denote as a secularized "humanist theology". It refers to the fact that the authors of those concepts were originally connected with the Jewish or Christian faith and after their apostasy they radically reinterpreted it or replaced it with a new religion. The humanist "cult of self‑worship" explicitly or implicitly locates godhood into man and at the same time excludes possibility of a personal relationship between man and God. The rise of this new religiosity connected with sacralised psychology was paradoxically made easy also by some forms of modern Jewish and Christian thinking.
6
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Obca praca, obce "ja", obcy bóg - wybrane aspekty teorii alienacji w okresie od XVIII wieku do współczesności

75%
Maciąg A.
Społeczeństwo i Edukacja. Międzynarodowe Studia Humanistyczne
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2017
|
issue 1(24)
91-102
EN
The work is a critical analysis of writings of theoreticians dealing with alienation theory from the late eighteenth to the twentieth century. While in Karl Marx’s theory the focus is on alienation of a man from the product of his work and work itself, other forms of the concept play an important role in fields like history, sociology, philosophy and psychology. Before Marx, the idea appeared in the writings of Rousseau, where it was understood as a result of human distance from nature. Hegel interpreted it as a sort of alienated reality that only man can assimilate. Feuerbach, on the other hand, believed that man alienates from a part of himself by creating the idea of God. Fromm and the Frankfurt School drew from Marx’s writings, but for them the alienation was more about the mental sphere and it meant the alienation of the man from himself.
7
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Un incendio invisible de Sara Mesa como una crítica implícita al «Homo consumericus»

63%
Kobiela-Kwaśniewska M.
Studia Romanica Posnaniensia
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2022
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vol. 49
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issue 1
33-52
EN
The paper is an attempt at shedding light on the issues related to the dystopian vision of postmodern society metonymically represented by Vado, an imaginary city, in the novel Un incendio invisible written by Sara Mesa. This abandoned urban space causes us to reflect on crucial topics in postmodern society, such as incorporation into unknown place, redefinition of the concept of parenthood, liquid and perverse love, social inequalities, abandoned elders, consumption, role of shopping malls and their significance, human alienation, all phenomena that we find in the novel. The city of Vado plays symbolic role in that piece, hence its devastation and ruin show a close connection with the consumer society and the actions of Homo consumericus. We base our analysis on the philosophical and sociological postulates of Gilles Lipovetsky, Zygmunt Bauman, Erich Fromm and anthropological one of Marc Augé, as well as on the proposal of how to read a novel by Javier del Prado Biezma in order to describe the nature of all these mentioned problems and expose the criticism of Homo consumericus concealed in the novel.
8
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Utopia of School, Disobedience, and Translation. Two Biblical Myths in the Interpretation of Erich Fromm and George Steiner

62%
Włodarczyk R.
Chowanna
|
2020
|
issue 2(55)
1-14
PL
Można przyjąć, że dwa biblijne mity – o wyjściu Adama i Ewy z ogrodu Eden oraz o budowniczych wieży Babel – są interesującymi ekspresjami wyobraźni utopijnej, ponieważ opowiadają o dwóch miejscach, w których na dwa odmienne sposoby realizowano projekty wystarczająco doskonałego porządku społecznego. Współcześnie jednym z takich miejsc, które możemy rozumieć jako niejednoznaczny efekt realizacji utopii epoki rewolucji przemysłowej, jest szkoła – przestrzeń edukacji zaplanowana jako ważna część projektu wystarczająco doskonałego porządku społecznego. Dwa oryginalne odczytania – autorstwa Ericha Fromma i George’a Steinera – przywołanych biblijnych mitów  posłużą wzbogaceniu o nowe wątki i podejścia dyskusji o kondycji współczesnej szkoły oraz dyskursów pedagogiki krytycznej czy pedagogiki oporu i pedagogiki hermeneutycznej.
EN
It can be assumed that two biblical myths ‒ about Adam and Eve leaving the Garden of Eden and about the builders from Babel ‒ are interesting expressions of the utopian imagination, because these myths narrate about two places where projects of sufficiently perfect social order were implemented in two different ways. At present, the school is one of the places that could be understood as the ambiguous effect of an implemented utopia of the industrial revolution era; the school is an education space designed as an important part of the project of a sufficiently perfect social order. Two original readings of the mentioned biblical myths ‒ by Erich Fromm and George Steiner ‒ shall contribute some new themes and outlooks to the discussion of the condition of the modern school and the discourses of critical pedagogy or the pedagogy of resistance and hermeneutic pedagogy.
9
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Totalitarismus a svoboda v myšlení Josepha Vialatouxe. O příčinách totalitarismu ve dvacátém století (dokončení)

51%
Koblížek J.
Studia theologica
|
2019
|
issue 4
125-147
EN
The article completes the study of totalitarianism in the twentieth century. In the first part of the text, we reviewed Joseph Vialatoux’s commentary on Hobbes’ political theory. In the second part, which we present here, we draw conclusions and general principles. Vialatoux is of the opinion that every totalitarianism is a form of naturalism. There are two main forms here. The first form is Hobbes philosophy, while the second is Durkheim’s sociologism. In response to totalitarianism, Vialatoux formulates the philosophy of mind. He then develops the theme of freedom. He distinguishes between inner and outer freedom. In conclusion, he speaks of order and authority as necessary conditions for human freedom.
10
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Charakterystyka jednostki o charakterze autorytarnym (Erich Fromm), o osobowości autorytarnej (Theodor Adorno), o osobowości twardej (Hans Eysenck) oraz dogmatycznej (Milton Rokeach) i cechy wspólne dla tych konstruktów teoretycznych

45%
Przybytek P.
Cywilizacja i Polityka
|
2022
|
vol. 20
|
issue 20
322-358
PL
Artykuł podejmuje temat stworzonych przez Ericha Fromma, Theodora Adorno, Hansa Eysencka i Miltona Rokeacha teorii charakteryzujących osobowości szczególnie podatne na wpływ autorytaryzmu, zwalczające demokrację. W jego pierwszej części znajduje się charakterystyka tych osobowości, konkretnie jednostek o charakterze autorytarnym (Erich Fromm), o osobowości autorytarnej (Theodor Adorno), o osobowości twardej (Hans Eysenck) oraz dogmatycznej (Milton Rokeach). W drugiej części artykułu staram się znaleźć cechy wspólne dla tych konstruktów teoretycznych. W większości jest to jednak krytyka błędnego (moim zdaniem) myślenia przy tworzeniu tych teorii. Zauważyłem, że twórcy większości spośród nich, nie tylko opisują typy osobowości szczególnie podatne na wpływ autorytaryzmu, ale przede wszystkim je potępiają. W praktyce sprowadza się to do atakowania skrajnej prawicy. Jednak należy zwrócić uwagę na kilka istotnych kwestii, które negują takie nastawienie. Z autorytaryzmem nie można utożsamiać tylko prawicy. Sam podział prawica– –lewica nie jest zbyt ostry. Z kolei autorytaryzm nie zawsze oznacza brak humanitaryzmu, nietolerancję, prześladowania. Większość powyższych konstruktów teoretycznych wskazuje błędnie, że cechy polityczne człowiek nabywa pod wpływem otoczenia, środowiska. Natomiast nie są one jakoś dziedziczone, uwarunkowane genetycznie. Ponadto uważam, że tylko pewna, mniejsza część społeczeństwa ma sprecyzowane poglądy polityczne. I tylko wśród nich występuje grupa ludzi o skłonnościach autorytarnych. Ta część społeczeństwa, która ma niesprecyzowane poglądy polityczne może koniunkturalnie poprzeć pewną opcję polityczną, nawet autorytarną, jeżeli zapewni ona jej korzyści. Założenie, że polityczne działania społeczeństwa wynikają z wewnętrznych cech jednostek, to kolejny punkt, z którym trudno się zgodzić. W rzeczywistości decyduje skuteczność ekipy rządzącej.
EN
This article addresses the subject of Erich Fromm, Theodor Adorno, Hans Eysenck and Milton Rokeache theory characterizing personality particularly susceptible to the influence of authoritarianism, personality that combat democracy. In its first part there is the characteristics of these personalities, specifically authoritarian units (Erich Fromm), with authoritarian personality, hard personality (Hans Eysenck) and dogmatic (Milton Rozeach). The second part of this article is trying to find common features for these theoretical constructs. Mostly, however, it is a criticism of erroneous (in my opinion) thinking when creating these theories. I noticed that the creators of the majority of them not only describe personality types particularly susceptible to the influence of authoritarianism, but above all they condemn them. In practice, this comes down to attacking the extreme right. However, attention should be paid to several important issues that negate this attitude. With authoritarianism, only the right can be identified. The division of the right/left is not very sharp. In turn, authoritarianism does not always mean a lack of humanitarianism, intolerance, and persecution. Most of the above theoretical constructs indicate, in my opinion, it is wrong that the political features of a person acquire under the influence of the environment, the environment. However, they are not somehow inherited, genetically conditioned. In addition, I think that only a certain, smaller part of society has specific political views. And only among them there is a group of people with authoritarian tendencies. This part of a society that has unspecified political views can be a business – related political option, even authoritarian, if this option provides its benefits. The assumption that the political actions of society result from the internal features of individuals is another point with which it is difficult to (me) agree. In fact, the effectiveness of the ruling team decides.
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