Mafi kyawun littattafai 3 na Erich Fromm

Muna zuwa can tare da ɗalibin da ya ci gaba Freud. Kuma wanene ya zarce shi a cikin ƙwarewar sadarwarsa ta shaida a cikin littattafai masu kyau da yawa. Ina nufin ba shakka Erich Daga. Marubuci wanda, ta hanyar rubutunsa kuma tare da zurfafa watsawa zai, sauƙaƙe, kuma har yanzu yana sauƙaƙe a yau, damar kusantar abin da ainihin ɗan adam a falsafa da ilimin halin ɗabi'a. Domin komai yana zaune a cikin wannan duo.

Ilimin halin dan Adam ya dogara ne akan falsafar rayuwar mu fiye ko adjustedasa da aka daidaita zuwa ga alamu. Kuma wannan wurin da aka sani na sanin mu wuri ne mai cike da nishaÉ—i ga akidu, abubuwan da ke faruwa, salon zamani da kowane irin aiki na waje.

Don haka karanta yawancin su manyan ayyuka na Fromm, tare da cewa an inganta ingancin É—an adam a kowane lokaci azaman kariya daga nisantawa, yana tsammanin motsa jiki na son sanin gaskiya da trompe l'oeil, na sani da murdiya sun iso kamar amo na waje. Mafi kyawun duka shine yaren da aka yi amfani da shi a cikin littattafan sa, daidaitaccen daidaituwa tsakanin kalmomin magana da ma'ana ko fassarar cikin rayuwar yau da kullun.

M m believermini a postulates na Marx azaman kyakkyawan tsarin ƙungiyoyin zamantakewa a kan gurɓataccen mutumci da ake nema ta hanyar mulkin kama -karya wanda ya rikide ya zama jari -hujja.

Ta hanyar sanya waɗannan fannonin gurguzu na farko su dace (babu abin da ya shafi kwaminisanci mai mulkin mallaka) tare da ilimin psychoanalysis azaman horo wanda zai iya magance sauran sashi na kowace al'umma: mutum, a ƙarshe aikinsa ya cika a cikin kyakkyawar manufa da aka yiwa lakabi da mutum mai kyau a kan mutane da yawa. lokatai.

Amma, an yi la’akari da shi cikin sanyi, saiti guda ɗaya da zai iya daidaita duniyar da, kamar yadda marubucin ya nuna a koyaushe, ba ya daina haɓaka cikin rashin daidaituwa, rashin adalci, rashin kulawa da kuma hangen nesa na kumburin kumburi daga tunanin tara kayan.

Ta haka ne, Don karanta Fromm a yau shine dagewa akan wannan yanayin, a cikin wannan ainihin neman tushen farin ciki cewa kodayake yana iya zama sararin sararin samaniya kawai, ba ya da alaƙa da gamsuwa ta abin duniya, wanda shine ra'ayi mara kyau.

Manyan littattafan da aka ba da shawarar 3 daga Erich Fromm

Fasaha na vingauna

A cikin mafi girman yanayin ɗan adam, Fromm ya ba da kansa ga rubuta wannan littafin akan tushen soyayya. A ƙarshen littafi irin wannan babu wani zaɓi face kusantar tunanin tunani na abin da muke fahimta a yau ta ƙauna.

Idan waÉ—anda ke yiwa soyayya ta yau da kullun, na yau da kullun ko tsawaita soyayya a matsayin wani abu, dole ne su yarda cewa wannan soyayyar, wacce aka fahimta a matsayin takwaransa a cikin mafi tsananin son juna, ba ta gaske bane idan bayan É—an gajeren lokaci ya É“ace.

Idan motsin rai game da ɗayan ya ɓace, kamar dai wannan ƙaunar ba ta taɓa kasancewa ba. Sannan duk lokacin da aka kashe akan sa zai bata lokaci.

Bugu da ƙari, ƙauna tana ƙaruwa zuwa ga 'yan'uwantaka, zuwa na uba, har zuwa akida. Soyayyar da aka bayar kawai ga waɗanda ke da ƙarfi, ga waɗanda ba na yau da kullun ba, zuwa ga yanayin rayuwa ba ya dace da lokacin da aka yi tare da nauyin mahimmin… Ba wai marubucin ya yi niyyar bayyana abin da soyayya take ko ba ce ko yadda ake so daidai.

Amma a bayyane yake cewa abin da ke dawwama duk da komai shine mafi girman nuna ƙauna, canja wurin wancan ɓangaren rayuwa wanda a cikin mafi yawan son kai kawai batun jin daɗin kai ne aka ƙaddara a bayan ƙyallen so. Batun karatu, aunawa da sake yin tunani abubuwa da yawa ba tare da nuna wariya ba cewa dole ne wani ra'ayi ya zama kuskure saboda dalilansa.

Fasaha na vingauna

tsoro zuwa ga yanci

Littafin mafi ilimin halayyar ɗan adam, babban aikinsa na farko na tunani lokacin da marubucin ya riga ya kusan shekaru 40. Domin wannan shekarun ne, kamar yadda za a iya fassara daga bayanin Dante Alighieri: «Rabin rayuwa, a cikin daji mai duhu na sami kaina saboda hanyata ta ɓace », yana ba da kansa da yawa don nazarin menenes sharuddan wuce gona da iri da makoma, ba tare da matsanancin nauyi na matasa masu motsa rai da manyan basusuka na tsufa ba.

Lokaci mafi kyau don magance ƙaƙƙarfan ƙa'idodi a cikin al'ummomin zamani da aka haɓaka a cikin ƙarni na ashirin a cikin rikice -rikicen ɓoye da babban fatan waɗanda suka fi sanin yadda ake siyar da ra'ayin 'yanci. Tare da taɓawa tsakanin masu ƙaddara da bege mara kyau na gyara, marubucin ya buɗe tunaninmu ga rikicin wayewar mu a yau.

Ana ganin gwamnatoci sun shagaltu da mulkin kama -karya kamar na farkisanci ko rashin jari hujja, É—ayan yana da haÉ—ari kamar É—ayan.

Mafi munin sakamakon duka shine mika wuya ga ɗan adam, yarda da ƙaddara a matsayin hanyar da za ta ci gaba ita kaɗai, bayan, sama da duka, yin tunani tare da ɓarna da cin amanar waɗanda suka yi alkawarin daidaito da adalci, a takaice, kaɗan zuwa ba 'yanci ba. littlean ƙanƙan da kai ga daidaikun mutane waɗanda ke sokewa da raba su.

tsoro zuwa ga yanci

Pathology na al'ada

Sau nawa shakku ke kawo mana hari game da ma'anar zamantakewa na daidaituwa. Dace tsakanin wancan bambancin na duniya wanda kowane mutum ya yi wa alama É—aya bayan É—aya da nassosin zamantakewa, tunani, tunanin tunani a sarari ba zai yiwu ba a lokuta daban -daban ko kuma gaba É—aya.

Matsakaicin abin da ya kamata ya kasance da abin da ke cikin kanmu ya ƙare har ya kai ga rashin daidaituwa, cikin tabbataccen imani na kasancewa cikin duk wani tsari da ƙa'idodi da tsarin tsarin tattalin arziƙi ke buƙata wanda ke buƙatar iyakar sadaukarwar rayuwar mu.

Ga Fromm, rashin daidaituwa, wanda aka bincika daga aikin psychoanalysis, ya ƙare yana kwatanta wannan yanayin rashin daidaituwa azaman yanayin hankali.

Kuma gaskiyar ita ce, manyan misalansa da cikakken kwatankwacin sa suna bayyana raunin motsin rai wanda aka sanya shi a lokuta da yawa saboda wannan aikin ya zama wani yanki kuma wani ɓangare na duka kuma yana buƙatar kasancewa wanda zai iya nuna sarari daban. .

Pathology na al'ada
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