Podcasts about Erich Fromm

Watch the full episode here: https://renderingunconscious.substack.com/p/ru403-anthea-lawson-on-how-not-to Join Rendering Unconscious Podcast at Substack for all new and archival episodes: https://renderingunconscious.substack.com RU403: ANTHEA LAWSON ON HOW NOT TO SAVE THE WORLD Rendering Unconscious welcomes Anthea Lawson to the podcast! She's here to talk about her new book How Not To Save the World (2026). https://oneworld-publications.com/work/how-not-to-save-the-world/ Rendering Unconscious episode 403. On this episode, Anthea discusses the origins of her new book How Not To Save the World (2026), which explores challenges and dynamics within activist movements. As an experienced activist, Anthea addresses the need to interrogate certain patterns in order to build more effective movements, without falling into particular traps. She emphasizes the importance of building relationships, procuring insight and self-awareness, and taking strategic actions. Anthea Lawson is an author and activist. She has fought for many issues over three decades including controls on the arms trade and an end to the financial secrecy offered by tax havens. She helped launch a campaign for transparency over company ownership which resulted in changes to the law in dozens of countries. After training as a journalist at The Times, she worked for campaign groups including Global Witness and Amnesty International. Her writing helps people who want to change the world think about the psychological, spiritual and philosophical foundations of what they're doing, what's getting in the way, and how they can be more effective. Her books include How Not To Save The World (2026) and The Entangled Activist (2023). https://www.anthealawson.uk Follow her at Substack. https://anthealawson.substack.com RU News & Events: Saturday, June 13th, my Introduction to Psychoanalysis course continues! n the previous class, we reviewed Freud's later works, including Group Psychology and Civilization and its Discontents. In this next class, we'll be looking at Anna Freud, Melanie Klein, and the Controversial Discussions, as well as revolutionary psychoanalysts Otto Gross, Wilhelm Reich, Erich Fromm, and Otto Fenichel. https://rucenterforpsychoanalysis.substack.com/p/an-intro-to-psychoanalysis-continues-dce On Wednesday, June 24th, join Freudian cinephile Mary Wild for The Man Who Fell Into Himself: David Bowie's 1970s Transformations. https://www.eventbrite.co.uk/e/the-man-who-fell-into-himself-david-bowies-1970s-transformations-tickets-1986912621136 All paid subscribers to RU Center for Psychoanalysis will receive the zoom links to attend these events live and the recordings will be archived at Substack. https://rucenterforpsychoanalysis.substack.com Full archive of RU Center events and CLASSES HERE: https://rucenterforpsychoanalysis.substack.com/t/classes See RU Center SCHEDULE OF EVENTS HERE: https://rucenterforpsychoanalysis.substack.com/p/schedule Rendering Unconscious is also a book: Rendering Unconscious: Psychoanalytic Perspectives, Politics & Poetry vols 1:1 & 1:2 (Trapart Books, 2024): https://amzn.to/4sOqSEu Thank you for being a paid subscriber to Rendering Unconscious Podcast. It makes my work possible. If you are so far a free subscriber, thanks to you too. Please consider becoming a paid subscriber to gain access to all the material on the site, including new, future, and archival podcast episodes. It's so important to maintain independent spaces free from censorship and corporate influence. If you are interested in pursuing psychoanalytic treatment with me, please feel free to contact me directly: www.drvanessasinclair.net/contact/ Thank You.

En esta nueva cápsula , Gibran y Christian abordan por primera vez a Herbert Marcuse, a partir de la compilación de textos sobre psicoanálisis y filosofía (editada en español por Materia Oscura, y disponible en inglés en los Collected Papers). Una conversación sobre por qué Marcuse —tan famoso como poco leído— sigue siendo urgentemente actual.Recorremos su biografía (Berlín, Heidegger, el exilio, la nueva izquierda, el "Marx-Mao-Marcuse" del 68) y su sorprendente vínculo con México: su llegada vía las traducciones de Juan García Ponce, su visita a la UNAM en 1966, el desencuentro que nunca ocurrió con Erich Fromm, y hasta la sombra que su pensamiento proyecta sobre el 68 mexicano y Tlatelolco.Lo que atraviesa el episodio:• La disputa con Erich Fromm y el "ala derecha del psicoanálisis": cómo el revisionismo neofreudiano convirtió el análisis en un dispositivo de adaptación• Por qué para Marcuse las categorías psicoanalíticas ya son, en sí mismas, categorías sociales y políticas• La tesis central de La obsolescencia del psicoanálisis (1963): lo obsoleto no es Freud, sino el individuo sobre el que se construyó la teoría• Del individuo al "átomo social": el encogimiento del yo, el debilitamiento de las facultades críticas y la acumulación de energía destructiva• El principio de rendimiento, el plus de represión y la posibilidad de una sublimación no represiva• Eros como pulsión de vida y la idea de una "nueva sensibilidad" que afecte la dimensión biológica de la existencia• La sociedad sin padre: cómo la autoridad social anónima sustituye la función paterna, leída junto a Lacan (1938), Horkheimer y Paul Federn• Resonancias contemporáneas: narcisismo, identidad a rajatabla, el fenómeno sionista y Recalcati ("el hombre sin inconsciente")• Para qué sirve hoy un análisis: ¿liberación o paliativo adaptativo?Dónde leer los textos:Herbert Marcuse, Psicoanálisis, política y filosofía — Editorial Materia Oscura (Chile). En inglés: Marcuse, Collected Papers (volumen sobre psicoanálisis), disponible en PDF.Referencias mencionadas:• J. Lacan, "Los complejos familiares en la formación del individuo" (1938)• M. Horkheimer, "Autoridad y familia" y "Las enseñanzas del fascismo" (1950)• T. W. Adorno, "El problema de la familia" (1955)• Documental: El hipopótamo de Marcuse y la revolución en el paraíso#Marcuse #TeoríaCrítica #Psicoanálisis #EscuelaDeFrankfurt #Freud #CríticaDeÉpoca

Únete a nuestra comunidad “El mapa de la ansiedad”: https://www.skool.com/elmapadelaansiedad Un espacio con cursos, recursos y una comunidad donde compartir con otras personas que también quieren entender mejor su ansiedad. Hay una imagen sencilla, pero profundamente poderosa: sostener agua en la mano abierta. Mientras la palma permanece abierta, el agua descansa. Pero cuando aparece el miedo a perderla y cerramos el puño para retenerla, el agua se escapa entre los dedos. Esta metáfora resume una de las grandes trampas de nuestra forma de vivir: cuanto más intentamos poseer, controlar o asegurar lo importante, más riesgo tenemos de perderlo. En este episodio de La teoría de la mente, reflexionamos sobre una de las ideas centrales de Erich Fromm en su obra Tener o ser. Fromm nos invita a mirar desde dónde vivimos: desde el deseo de acumular, poseer y demostrar, o desde la capacidad de experimentar, participar y estar presentes. No se trata solo de tener cosas materiales. También intentamos “tener” amor, “tener” razón, “tener” identidad, “tener” éxito, “tener” seguridad o incluso “tener” una vida emocional perfectamente controlada. Vivimos en una sociedad que nos empuja constantemente a demostrar valor: títulos, logros, productividad, imagen, reconocimiento, experiencias, opiniones firmes y hasta una versión vendible de nosotros mismos. Sin darnos cuenta, convertimos la vida en inventario. Amar deja de ser amar y se convierte en “tener una relación”. Pensar deja de ser pensar y se convierte en “tener una opinión”. Sufrir deja de ser atravesar una experiencia humana y se convierte en “tener un problema”. Este episodio también nos lleva a pensar en cómo estudiamos, cómo discutimos, cómo recordamos y cómo nos relacionamos con el presente. ¿Vivimos realmente los momentos o los archivamos? ¿Escuchamos al otro o solo esperamos nuestro turno para responder? ¿Nos permitimos cambiar de opinión o sentimos que rectificar es perder? ¿Estamos presentes o estamos continuamente intentando guardar pruebas de que hemos vivido? La ansiedad muchas veces nace de ese intento de cerrar el puño: controlar el futuro, vigilar el amor, asegurar la identidad, retener la calma, evitar la pérdida. Pero la vida, como el agua, no se deja poseer del todo. Quizá madurar no sea aprender a controlarlo todo, sino aprender a abrir la mano. No desde la indiferencia, sino desde una forma más libre, más honesta y más viva de participar en lo que nos ocurre. Si este episodio te ayuda a pensar, compártelo con alguien que esté aprendiendo a soltar, a vivir con menos control y a reconciliarse con el cambio. Nuestra escuela de ansiedad: www.escuelaansiedad.com Nuestro nuevo libro: www.elmapadelaansiedad.com Visita nuestra página web: http://www.amadag.com Facebook: https://www.facebook.com/Asociacion.Agorafobia/ Instagram: https://www.instagram.com/amadag.psico/ ▶️ YouTube Amadag TV: https://www.youtube.com/channel/UC22fPGPhEhgiXCM7PGl68rw Keywords ansiedad, Erich Fromm, tener o ser, teoría de la mente, soltar el control, apego emocional, miedo a perder, vivir el presente, ansiedad y control, filosofía y ansiedad, psicología humanista, desarrollo personal, salud mental, amor y control, identidad personal, bienestar emocional, reflexión psicológica, AMADAG TV, el mapa de la ansiedad, comunidad ansiedad, superar ansiedad, miedo al cambio, aprender a soltar, pensamiento de Fromm, vivir sin apego #️⃣ Hashtags #Ansiedad, #ErichFromm, #TenerOSer, #SaludMental, #Psicologia, #ElMapaDeLaAnsiedad 5 títulos alternativos 4 hábitos que van a ayudarte a soltar el control y vivir con menos ansiedad Deja de hacer esto si quieres dejar de sufrir por miedo a perderlo todo Esta forma de mirar la vida puede cambiar tu ansiedad para siempre 5 cosas que nunca deberías intentar controlar si quieres vivir en paz Llevas haciendo mal esto: cuanto más aprietas la vida, más se te escapa

Begriffe wie „Trigger“, „toxisch“, „Narzissmus“ oder „Trauma“ tauchen überall auf – auf Social Media, in Beziehungen, im Freundeskreis. Aber was passiert eigentlich, wenn wir anfangen, jedes Gefühl zu psychologisieren? Und hilft Therapie uns wirklich dabei, freier zu werden – oder manchmal auch nur dabei, in einer kranken Gesellschaft besser zu funktionieren? In dieser „laut gedacht“-Folge spreche ich mit meiner Freundin Olivia Acar, die als Psychotherapeutin arbeitet, über genau diese Fragen. Ausgangspunkt sind persönliche Erfahrungen und Beobachtungen aus ihrem Arbeitsalltag: Menschen mit Burnout, Depressionen oder Angststörungen, die das Gefühl haben, mit ihnen stimme etwas nicht – obwohl ihr Leiden oft eng mit gesellschaftlichen Bedingungen zusammenhängt. Wir sprechen darüber, weshalb viele Menschen Scham empfinden, wenn sie nicht mehr „funktionieren“, und was Erich Fromm mit der „Pathologie der Normalität“ meinte. Außerdem geht es um “Therapy Talk” und die Frage, ob therapeutische Sprache uns manchmal eher dabei hilft, Gefühle zu verwalten statt sie wirklich zu erleben.

Why is it that despite doing all the "right" spiritual work — the meditation, the yoga, the reading, the workshops — we still feel empty and frustrated?In this episode, Swami Revatikaanta explores the trap of "Spiritual Consumerism." For many of us, especially in an impatient results-oriented world, we've been conditioned to think of the Divine as a vending machine: if we put in the time, the effort, or the money, we expect an immediate "hit" of peace and love in return. It is this misunderstanding of the nature of spirituality and God that keeps us chasing the elusive experience of spiritual fulfillment.Drawing on the wisdom of the Bhagavad Gita and the social critique of Erich Fromm, Swami discusses why a "quick fix" approach to these issues always leads to a dead end. Instead, we explore how to move from a transactional relationship to a service-based relationship, shifting from the limited and superficial "having" into the real and fulfilling "being".Connect with the Community:

Erich Fromm, the prominent twentieth-century public intellectual and psychoanalyst, was recognized for his courageous stand against fascism, racism, and human destructiveness. Until now, however, little has been known about the extent to which Fromm's personal experience of Nazi Germany and the Holocaust shaped his outlook and work.In Edge of Catastrophe: Erich Fromm, Fascism and the Holocaust (Oxford 2024), Roger Frie introduces for the first time the unpublished Holocaust correspondence in Fromm's family. The letters provide insight into Fromm's life as a German-Jewish refugee and help us to understand the effect of Nazi Germany's racial terror on Fromm and his German-Jewish family. In the aftermath of the genocide, Fromm returned again and again to the themes of responsibility, social justice, and human solidarity, yet without revealing his own experience. As this book powerfully shows, Fromm's social, political, and psychological writings take on new meaning in light of the traumas and tragedies that he and his family experienced.The image of Fromm that emerges from this book enriches our understanding of what it means to be both a social critic and practicing psychologist. In light of the racial hatred and antisemitism we see today, Frie demonstrates that a politics of engagement and a psychology of well-being go hand in hand. Frie suggests that there is much to be learned from the urgency in Fromm's writings as we seek to respond to the social crises and the renewed threat of fascism in our present age. Roger Frie is Professor of Psychoanalysis and Education at the University of Vienna in Austria, Affiliate Professor of Psychiatry at the University of British Columbia, and Professor Emeritus at Simon Fraser University in Vancouver, Canada. He is also Faculty and Supervisor at the William Alanson White Institute of Psychiatry, Psychoanalysis and Psychology, and the NYU Postdoctoral Program in Psychotherapy and Psychoanalysis, and associate member of the Columbia University Seminar on Cultural Memory in New York. He is a clinical psychologist and psychoanalyst in private practice as well as a trained historian and social philosopher and brings both of these perspectives to bear in his publications. He is author most recently Wounds of Silence: Legacies of Genocide and Racial Violence (Oxford 2026), Edge of Catastrophe: Erich Fromm, Fascism and the Holocaust (Oxford 2024) and Not in My Family: German Memory and Responsibility after the Holocaust (Oxford 2017). His most recent edited book is Culture, Politics and Race in the Making of Interpersonal Psychoanalysis (Routledge, 2022, with Pascal Sauvayre). He is additionally co-editor of Contemporary Psychoanalysis. Your host for this episode, Ben Greenberg, PsyD is a psychoanalytic psychologist and founding director of both the Center for Dynamic Practice (CFDP) in Santa Fe, NM and Southwestern Alliance for Psychoanalytic Psychology (SWAPP). A disabled former symphony French hornist and musical pedagogue, Ben has published several scientific papers among other written media, and is currently working on several manuscripts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis

Erich Fromm, the prominent twentieth-century public intellectual and psychoanalyst, was recognized for his courageous stand against fascism, racism, and human destructiveness. Until now, however, little has been known about the extent to which Fromm's personal experience of Nazi Germany and the Holocaust shaped his outlook and work.In Edge of Catastrophe: Erich Fromm, Fascism and the Holocaust (Oxford 2024), Roger Frie introduces for the first time the unpublished Holocaust correspondence in Fromm's family. The letters provide insight into Fromm's life as a German-Jewish refugee and help us to understand the effect of Nazi Germany's racial terror on Fromm and his German-Jewish family. In the aftermath of the genocide, Fromm returned again and again to the themes of responsibility, social justice, and human solidarity, yet without revealing his own experience. As this book powerfully shows, Fromm's social, political, and psychological writings take on new meaning in light of the traumas and tragedies that he and his family experienced.The image of Fromm that emerges from this book enriches our understanding of what it means to be both a social critic and practicing psychologist. In light of the racial hatred and antisemitism we see today, Frie demonstrates that a politics of engagement and a psychology of well-being go hand in hand. Frie suggests that there is much to be learned from the urgency in Fromm's writings as we seek to respond to the social crises and the renewed threat of fascism in our present age. Roger Frie is Professor of Psychoanalysis and Education at the University of Vienna in Austria, Affiliate Professor of Psychiatry at the University of British Columbia, and Professor Emeritus at Simon Fraser University in Vancouver, Canada. He is also Faculty and Supervisor at the William Alanson White Institute of Psychiatry, Psychoanalysis and Psychology, and the NYU Postdoctoral Program in Psychotherapy and Psychoanalysis, and associate member of the Columbia University Seminar on Cultural Memory in New York. He is a clinical psychologist and psychoanalyst in private practice as well as a trained historian and social philosopher and brings both of these perspectives to bear in his publications. He is author most recently Wounds of Silence: Legacies of Genocide and Racial Violence (Oxford 2026), Edge of Catastrophe: Erich Fromm, Fascism and the Holocaust (Oxford 2024) and Not in My Family: German Memory and Responsibility after the Holocaust (Oxford 2017). His most recent edited book is Culture, Politics and Race in the Making of Interpersonal Psychoanalysis (Routledge, 2022, with Pascal Sauvayre). He is additionally co-editor of Contemporary Psychoanalysis. Your host for this episode, Ben Greenberg, PsyD is a psychoanalytic psychologist and founding director of both the Center for Dynamic Practice (CFDP) in Santa Fe, NM and Southwestern Alliance for Psychoanalytic Psychology (SWAPP). A disabled former symphony French hornist and musical pedagogue, Ben has published several scientific papers among other written media, and is currently working on several manuscripts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Erich Fromm, the prominent twentieth-century public intellectual and psychoanalyst, was recognized for his courageous stand against fascism, racism, and human destructiveness. Until now, however, little has been known about the extent to which Fromm's personal experience of Nazi Germany and the Holocaust shaped his outlook and work.In Edge of Catastrophe: Erich Fromm, Fascism and the Holocaust (Oxford 2024), Roger Frie introduces for the first time the unpublished Holocaust correspondence in Fromm's family. The letters provide insight into Fromm's life as a German-Jewish refugee and help us to understand the effect of Nazi Germany's racial terror on Fromm and his German-Jewish family. In the aftermath of the genocide, Fromm returned again and again to the themes of responsibility, social justice, and human solidarity, yet without revealing his own experience. As this book powerfully shows, Fromm's social, political, and psychological writings take on new meaning in light of the traumas and tragedies that he and his family experienced.The image of Fromm that emerges from this book enriches our understanding of what it means to be both a social critic and practicing psychologist. In light of the racial hatred and antisemitism we see today, Frie demonstrates that a politics of engagement and a psychology of well-being go hand in hand. Frie suggests that there is much to be learned from the urgency in Fromm's writings as we seek to respond to the social crises and the renewed threat of fascism in our present age. Roger Frie is Professor of Psychoanalysis and Education at the University of Vienna in Austria, Affiliate Professor of Psychiatry at the University of British Columbia, and Professor Emeritus at Simon Fraser University in Vancouver, Canada. He is also Faculty and Supervisor at the William Alanson White Institute of Psychiatry, Psychoanalysis and Psychology, and the NYU Postdoctoral Program in Psychotherapy and Psychoanalysis, and associate member of the Columbia University Seminar on Cultural Memory in New York. He is a clinical psychologist and psychoanalyst in private practice as well as a trained historian and social philosopher and brings both of these perspectives to bear in his publications. He is author most recently Wounds of Silence: Legacies of Genocide and Racial Violence (Oxford 2026), Edge of Catastrophe: Erich Fromm, Fascism and the Holocaust (Oxford 2024) and Not in My Family: German Memory and Responsibility after the Holocaust (Oxford 2017). His most recent edited book is Culture, Politics and Race in the Making of Interpersonal Psychoanalysis (Routledge, 2022, with Pascal Sauvayre). He is additionally co-editor of Contemporary Psychoanalysis. Your host for this episode, Ben Greenberg, PsyD is a psychoanalytic psychologist and founding director of both the Center for Dynamic Practice (CFDP) in Santa Fe, NM and Southwestern Alliance for Psychoanalytic Psychology (SWAPP). A disabled former symphony French hornist and musical pedagogue, Ben has published several scientific papers among other written media, and is currently working on several manuscripts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies

Erich Fromm, the prominent twentieth-century public intellectual and psychoanalyst, was recognized for his courageous stand against fascism, racism, and human destructiveness. Until now, however, little has been known about the extent to which Fromm's personal experience of Nazi Germany and the Holocaust shaped his outlook and work.In Edge of Catastrophe: Erich Fromm, Fascism and the Holocaust (Oxford 2024), Roger Frie introduces for the first time the unpublished Holocaust correspondence in Fromm's family. The letters provide insight into Fromm's life as a German-Jewish refugee and help us to understand the effect of Nazi Germany's racial terror on Fromm and his German-Jewish family. In the aftermath of the genocide, Fromm returned again and again to the themes of responsibility, social justice, and human solidarity, yet without revealing his own experience. As this book powerfully shows, Fromm's social, political, and psychological writings take on new meaning in light of the traumas and tragedies that he and his family experienced.The image of Fromm that emerges from this book enriches our understanding of what it means to be both a social critic and practicing psychologist. In light of the racial hatred and antisemitism we see today, Frie demonstrates that a politics of engagement and a psychology of well-being go hand in hand. Frie suggests that there is much to be learned from the urgency in Fromm's writings as we seek to respond to the social crises and the renewed threat of fascism in our present age. Roger Frie is Professor of Psychoanalysis and Education at the University of Vienna in Austria, Affiliate Professor of Psychiatry at the University of British Columbia, and Professor Emeritus at Simon Fraser University in Vancouver, Canada. He is also Faculty and Supervisor at the William Alanson White Institute of Psychiatry, Psychoanalysis and Psychology, and the NYU Postdoctoral Program in Psychotherapy and Psychoanalysis, and associate member of the Columbia University Seminar on Cultural Memory in New York. He is a clinical psychologist and psychoanalyst in private practice as well as a trained historian and social philosopher and brings both of these perspectives to bear in his publications. He is author most recently Wounds of Silence: Legacies of Genocide and Racial Violence (Oxford 2026), Edge of Catastrophe: Erich Fromm, Fascism and the Holocaust (Oxford 2024) and Not in My Family: German Memory and Responsibility after the Holocaust (Oxford 2017). His most recent edited book is Culture, Politics and Race in the Making of Interpersonal Psychoanalysis (Routledge, 2022, with Pascal Sauvayre). He is additionally co-editor of Contemporary Psychoanalysis. Your host for this episode, Ben Greenberg, PsyD is a psychoanalytic psychologist and founding director of both the Center for Dynamic Practice (CFDP) in Santa Fe, NM and Southwestern Alliance for Psychoanalytic Psychology (SWAPP). A disabled former symphony French hornist and musical pedagogue, Ben has published several scientific papers among other written media, and is currently working on several manuscripts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Erich Fromm, the prominent twentieth-century public intellectual and psychoanalyst, was recognized for his courageous stand against fascism, racism, and human destructiveness. Until now, however, little has been known about the extent to which Fromm's personal experience of Nazi Germany and the Holocaust shaped his outlook and work.In Edge of Catastrophe: Erich Fromm, Fascism and the Holocaust (Oxford 2024), Roger Frie introduces for the first time the unpublished Holocaust correspondence in Fromm's family. The letters provide insight into Fromm's life as a German-Jewish refugee and help us to understand the effect of Nazi Germany's racial terror on Fromm and his German-Jewish family. In the aftermath of the genocide, Fromm returned again and again to the themes of responsibility, social justice, and human solidarity, yet without revealing his own experience. As this book powerfully shows, Fromm's social, political, and psychological writings take on new meaning in light of the traumas and tragedies that he and his family experienced.The image of Fromm that emerges from this book enriches our understanding of what it means to be both a social critic and practicing psychologist. In light of the racial hatred and antisemitism we see today, Frie demonstrates that a politics of engagement and a psychology of well-being go hand in hand. Frie suggests that there is much to be learned from the urgency in Fromm's writings as we seek to respond to the social crises and the renewed threat of fascism in our present age. Roger Frie is Professor of Psychoanalysis and Education at the University of Vienna in Austria, Affiliate Professor of Psychiatry at the University of British Columbia, and Professor Emeritus at Simon Fraser University in Vancouver, Canada. He is also Faculty and Supervisor at the William Alanson White Institute of Psychiatry, Psychoanalysis and Psychology, and the NYU Postdoctoral Program in Psychotherapy and Psychoanalysis, and associate member of the Columbia University Seminar on Cultural Memory in New York. He is a clinical psychologist and psychoanalyst in private practice as well as a trained historian and social philosopher and brings both of these perspectives to bear in his publications. He is author most recently Wounds of Silence: Legacies of Genocide and Racial Violence (Oxford 2026), Edge of Catastrophe: Erich Fromm, Fascism and the Holocaust (Oxford 2024) and Not in My Family: German Memory and Responsibility after the Holocaust (Oxford 2017). His most recent edited book is Culture, Politics and Race in the Making of Interpersonal Psychoanalysis (Routledge, 2022, with Pascal Sauvayre). He is additionally co-editor of Contemporary Psychoanalysis. Your host for this episode, Ben Greenberg, PsyD is a psychoanalytic psychologist and founding director of both the Center for Dynamic Practice (CFDP) in Santa Fe, NM and Southwestern Alliance for Psychoanalytic Psychology (SWAPP). A disabled former symphony French hornist and musical pedagogue, Ben has published several scientific papers among other written media, and is currently working on several manuscripts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

Dieser Essay von ⁠Peter H. Bloecker ⁠untersucht das dynamische Feld B, jenen existenziellen Zwischenraum, der das wahre Leben jenseits rein statistischer Glückswerte definiert. Der Autor verknüpft psychologische Konzepte wie Urvertrauen und Geborgenheit mit literarischen Analysen zum Spannungsfeld zwischen Stadt und Land. Dabei werden bedeutende Denker wie Erich Fromm, Viktor Frankl und Juli Zeh herangezogen, um Themen wie Sinnfindung und soziale Gemeinschaft zu beleuchten.⁠ Bloecker ⁠argumentiert, dass wahre Zufriedenheit nicht durch äußere Umstände, sondern durch innere Haltungen wie Demut und Wahrhaftigkeit entsteht. Letztlich dient das Meer als kraftvolles Sinnbild für eine Lebensführung, die sich mutig und demütig den Unwägbarkeiten des Daseins stellt. Das Werk versteht sich als eine fortlaufende, essayistische Erkundung der menschlichen Verfassung.Der Autor beschreibt Geborgenheit als ein tiefes, existenzielles Fundament, das weit über Begriffe wie bloße Sicherheit oder Wärme hinausgeht. Der wesentliche Unterschied zwischen der Geborgenheit in der Kindheit und der im (höheren) Erwachsenenalter liegt in ihrer Entstehung und Verantwortung.Hier sind die zentralen Unterschiede laut den Quellen:Urvertrauen als Basis: In der Kindheit ist Geborgenheit eng mit dem „Urvertrauen“ verknüpft. Sie entsteht passiv dadurch, dass die Bedürfnisse des Kindes (Hunger, Schmerz, Angst) von Bezugspersonen beantwortet werden.Passives Erleben: Diese Form der Geborgenheit wird dem Kind „geschenkt“. Die Familie fungiert als schützender Raum, der das Kind für die Welt „birgt“.Voraussetzung: Sie ist das präverbale Erleben, dass die Welt ein Ort ist, dem man sich anvertrauen kann.Aktive Praxis: Im Gegensatz zur Kindheit wird die Geborgenheit im Erwachsenenleben nicht mehr einfach gewährt, sondern man muss sie sich „erarbeiten“.Liebe als Entscheidung: Sie resultiert aus der „Liebe als Praxis“. Der Autor zitiert hierzu Erich Fromm: Liebe ist kein Ereignis, das einem widerfährt, sondern eine Fähigkeit, die man durch Übung und Entscheidung entwickelt.Gemeinschaftliche Leistung: Diese Geborgenheit entsteht „nicht allein, immer zusammen“ durch den Kreislauf von Vertrauen, Liebe und gemeinsamer Praxis.Haltung statt Ort: Im Alter (dem „Dritten Leben“, wie es der Autor an der Gold Coast führt) ist Geborgenheit kein geografischer Zustand, sondern ein Bündel von Haltungen.Demut und Sinn: Während das Kind Geborgenheit durch Schutz erfährt, findet der ältere Mensch sie in der Demut (sich nicht als Mittelpunkt der Welt zu sehen) und im Sinn, den er in der Begegnung mit anderen (Ich-Du-Erlebnis) oder der Natur findet.Das Bild des Meeres: Der Autor nutzt das tägliche Schwimmen im Meer als Sinnbild für diese reife Geborgenheit: Man wird getragen, muss aber auch kämpfen. Das Wissen, Teil von etwas Größerem zu sein, das einen „tragen“ kann (wie das Meer), ist die Form der Geborgenheit, die im Alter Demut erzwingt und gleichzeitig Halt gibt.Zusammenfassend in a nutshell:Die kindliche Geborgenheit ist ein fundamentales Fundament, das von außen bereitgestellt wird, während die Geborgenheit im Alter eine bewusste Lebensleistung ist, die auf erlerntem Vertrauen und der aktiven Gestaltung von Beziehungen und Sinn beruht.1. Geborgenheit in der Kindheit: Ein wahres Geschenk2. Geborgenheit im Alter/Erwachsenenleben: Eine Erarbeitung immer und immer wieder3. Die Rolle des „Dynamischen Feldes B“ - Als Metapher fuer Sinn und ein gutes Leben.3. Wir wurden in diese Welt gesetzt, um uns selbst wirklich kennenzulernen.Ohne Luege und mit Selbstachtung sowie ein gutes und selbstbestimmtes Leben in Wuerde.Autor Peter Hanns Bloecker, Director of Education, retired.⁠Business German Podcast⁠

Dieser Essay von ⁠Peter H. Bloecker ⁠untersucht das dynamische Feld B, jenen existenziellen Zwischenraum, der das wahre Leben jenseits rein statistischer Glückswerte definiert. Der Autor verknüpft psychologische Konzepte wie Urvertrauen und Geborgenheit mit literarischen Analysen zum Spannungsfeld zwischen Stadt und Land. Dabei werden bedeutende Denker wie Erich Fromm, Viktor Frankl und Juli Zeh herangezogen, um Themen wie Sinnfindung und soziale Gemeinschaft zu beleuchten.⁠ Bloecker ⁠argumentiert, dass wahre Zufriedenheit nicht durch äußere Umstände, sondern durch innere Haltungen wie Demut und Wahrhaftigkeit entsteht. Letztlich dient das Meer als kraftvolles Sinnbild für eine Lebensführung, die sich mutig und demütig den Unwägbarkeiten des Daseins stellt. Das Werk versteht sich als eine fortlaufende, essayistische Erkundung der menschlichen Verfassung.Der Autor beschreibt Geborgenheit als ein tiefes, existenzielles Fundament, das weit über Begriffe wie bloße Sicherheit oder Wärme hinausgeht. Der wesentliche Unterschied zwischen der Geborgenheit in der Kindheit und der im (höheren) Erwachsenenalter liegt in ihrer Entstehung und Verantwortung.Hier sind die zentralen Unterschiede laut den Quellen:Urvertrauen als Basis: In der Kindheit ist Geborgenheit eng mit dem „Urvertrauen“ verknüpft. Sie entsteht passiv dadurch, dass die Bedürfnisse des Kindes (Hunger, Schmerz, Angst) von Bezugspersonen beantwortet werden.Passives Erleben: Diese Form der Geborgenheit wird dem Kind „geschenkt“. Die Familie fungiert als schützender Raum, der das Kind für die Welt „birgt“.Voraussetzung: Sie ist das präverbale Erleben, dass die Welt ein Ort ist, dem man sich anvertrauen kann.Aktive Praxis: Im Gegensatz zur Kindheit wird die Geborgenheit im Erwachsenenleben nicht mehr einfach gewährt, sondern man muss sie sich „erarbeiten“.Liebe als Entscheidung: Sie resultiert aus der „Liebe als Praxis“. Der Autor zitiert hierzu Erich Fromm: Liebe ist kein Ereignis, das einem widerfährt, sondern eine Fähigkeit, die man durch Übung und Entscheidung entwickelt.Gemeinschaftliche Leistung: Diese Geborgenheit entsteht „nicht allein, immer zusammen“ durch den Kreislauf von Vertrauen, Liebe und gemeinsamer Praxis.Haltung statt Ort: Im Alter (dem „Dritten Leben“, wie es der Autor an der Gold Coast führt) ist Geborgenheit kein geografischer Zustand, sondern ein Bündel von Haltungen.Demut und Sinn: Während das Kind Geborgenheit durch Schutz erfährt, findet der ältere Mensch sie in der Demut (sich nicht als Mittelpunkt der Welt zu sehen) und im Sinn, den er in der Begegnung mit anderen (Ich-Du-Erlebnis) oder der Natur findet.Das Bild des Meeres: Der Autor nutzt das tägliche Schwimmen im Meer als Sinnbild für diese reife Geborgenheit: Man wird getragen, muss aber auch kämpfen. Das Wissen, Teil von etwas Größerem zu sein, das einen „tragen“ kann (wie das Meer), ist die Form der Geborgenheit, die im Alter Demut erzwingt und gleichzeitig Halt gibt.Zusammenfassend in a nutshell:Die kindliche Geborgenheit ist ein fundamentales Fundament, das von außen bereitgestellt wird, während die Geborgenheit im Alter eine bewusste Lebensleistung ist, die auf erlerntem Vertrauen und der aktiven Gestaltung von Beziehungen und Sinn beruht.1. Geborgenheit in der Kindheit: Ein wahres Geschenk2. Geborgenheit im Alter/Erwachsenenleben: Eine Erarbeitung immer und immer wieder3. Die Rolle des „Dynamischen Feldes B“ - Als Metapher fuer Sinn und ein gutes Leben.3. Wir wurden in diese Welt gesetzt, um uns selbst wirklich kennenzulernen.Ohne Luege und mit Selbstachtung sowie ein gutes und selbstbestimmtes Leben in Wuerde.Autor Peter Hanns Bloecker, Director of Education, retired.⁠Business German Podcast⁠

Unete a nuestra Comunidad en Skool - El mapa de la ansiedad: https://www.skool.com/elmapadelaansiedad ️ En este episodio de La teoría de la mente hablamos de Erich Fromm, de su obra El arte de amar y de una de las preguntas más importantes de la psicología del amor: ¿sabemos amar de verdad o solo buscamos seguridad, control y dependencia emocional? Vivimos en una época en la que muchas relaciones de pareja se piensan con lenguaje de mercado. Decimos que alguien “vale la pena”, que una relación “no compensa”, que hemos “invertido demasiado tiempo” o que una historia “es una pérdida de tiempo”. Sin darnos cuenta, empezamos a entender el amor como si fuera una inversión, una negociación o una forma de obtener beneficios emocionales. Y ahí aparece una idea central de Fromm: muchas personas no sufren en el amor por falta de sentimiento, sino por haber confundido amar con poseer, necesitar con querer y vincularse con controlar. En este episodio exploramos cómo Erich Fromm entendía el amor, por qué su pensamiento sigue siendo tan actual y de qué manera su obra puede ayudarnos a comprender mejor la dependencia emocional, el miedo a la soledad, la necesidad afectiva y los problemas en las relaciones de pareja. Fromm defendía que el amor no es solo emoción, pasión o enamoramiento, sino una capacidad que necesita aprendizaje, conciencia, práctica y madurez psicológica. El arte de amar no presenta el amor como un golpe de suerte ni como la simple aparición de la persona adecuada. Lo presenta como un arte. Y eso cambia por completo nuestra manera de entender las relaciones. Igual que no se aprende música solo por desearla, no se aprende a amar solo por sentir intensidad. Amar exige desarrollar cualidades concretas, y Fromm resumió esa idea en cuatro pilares fundamentales: cuidado, responsabilidad, respeto y conocimiento. En este contenido hablamos también de la diferencia entre enamoramiento y amor maduro, de cómo la cultura actual nos empuja a convertirnos en productos afectivos que quieren gustar, seducir y resultar elegibles, y de por qué muchas veces sabemos llamar la atención, pero no sabemos sostener un vínculo cuando desaparece la novedad inicial. Ese es uno de los grandes temas de la psicología de las relaciones: la distancia entre el deseo intenso del principio y la capacidad real de construir intimidad, compromiso y profundidad emocional. Además, recuperamos una de las frases más conocidas de Fromm: el amor inmaduro dice “te amo porque te necesito”; el amor maduro dice “te necesito porque te amo”. Esta diferencia es clave para entender cuándo estamos amando desde la carencia, la ansiedad y la dependencia, y cuándo estamos construyendo una relación más libre, consciente y sana. ✨ Si te interesan temas como psicología, salud mental, amor consciente, dependencia emocional, relaciones sanas, miedo al abandono, crecimiento personal o Erich Fromm explicado, este episodio puede ayudarte a mirar tus vínculos desde una perspectiva más profunda. Si quieres seguir trabajando tu ansiedad, tu mundo emocional y tu manera de relacionarte, te invitamos a formar parte de nuestra comunidad El mapa de la ansiedad, donde encontrarás cursos, recursos y un espacio para compartir con otras personas este proceso. 5 títulos alternativos más SEO 4 hábitos que van a ayudarte a amar mejor según Erich Fromm Llevas años entendiendo mal el amor: Erich Fromm lo explica así Esta forma de amar puede cambiar tus relaciones para siempre 5 cosas que nunca deberías confundir con amor Deja de depender emocionalmente: esto es amar de verdad 25 keywords Erich Fromm, El arte de amar, Erich Fromm amor, psicología del amor, amor maduro, amor inmaduro, dependencia emocional, relaciones de pareja, relaciones sanas, amor y control, amor y posesión, enamoramiento y amor, necesidad afectiva, miedo a la soledad, miedo al abandono, responsabilidad afectiva, cuidado en la pareja, respeto en el amor, conocimiento del otro, salud mental, crecimiento personal, amor consciente, teoría de la mente, podcast psicología, ansiedad y relaciones 6 hashtags #ErichFromm, #ElArteDeAmar, #PsicologiaDelAmor, #DependenciaEmocional, #RelacionesDePareja, #LaTeoriaDeLaMente Enlaces Nuestra escuela de ansiedad: www.escuelaansiedad.com Nuestro nuevo libro: www.elmapadelaansiedad.com Visita nuestra página web: http://www.amadag.com Facebook: https://www.facebook.com/Asociacion.Agorafobia/ Instagram: https://www.instagram.com/amadag.psico/ Youtube Amadag TV: https://www.youtube.com/channel/UC22fPGPhEhgiXCM7PGl68rw Comunidad en Skool - El mapa de la ansiedad: https://www.skool.com/elmapadelaansiedad

 The fact that millions of people share the same vices does not make these vices virtues, the fact that they share so many errors does not make the errors to be truths, and the fact that millions of people share the same form of mental pathology does not make these people sane.It takes a moment to tell someone you love them, but it takes a lifetime to prove it.The lust for power is not rooted in strength but in weakness.The task we must set for ourselves is not to feel secure, but to be able to tolerate insecurity.Love isn't something natural. Rather it requires discipline, concentration, patience, faith, and the overcoming of narcissism. It isn't a feeling, it is a practice.If other people do not understand our behavior-so what? Their request that we must only do what they understand is an attempt to dictate to us. If this is being 'asocial' or 'irrational' in their eyes, so be it. Mostly they resent our freedom and our courage to be ourselves. We owe nobody an explanation or an accounting, as long as our acts do not hurt or infringe on them.Greed is a bottomless pit which exhausts the person in an endless effort to satisfy the need without ever reaching satisfaction.Man's main task in life is to give birth to himself, to become what he potentially is. The most important product of his effort is his own personality.Paradoxically, the ability to be alone is the condition for the ability to love.FORTITUDE IS THE CAPACITY TO SAY NO WHEN THE WORLD WANTS TO HEAR 'YES'Hate is a product of the unfulfilled life.As long as anyone believes that his ideal and purpose is outside him, that it is above the clouds, in the past or in the future, he will go outside himself and seek fulfillment where it cannot be found. He will look for solutions and answers at every point except where they can be found- in himself.The deepest need of the human being is to overcome ourseparateness, to leave the prison of our loneliness.Selfish persons are incapable of loving others, but they are not capable of loving themselves either.The affirmation of one's own life, happiness, growth and freedom, is rooted in one's capacity to love.The scars left from the child's defeat in the fight against irrational authority are to be found at the bottom of every neurosis.The danger of the past was that men became slaves. The danger of the future is that man may become robots.

Nevrotisisme er et av de fem personlighetstrekkene i fem-faktor-modellen, og beskriver en tendens til å oppleve negative følelser, emosjonell ustabilitet og psykisk ubehag. Den som skårer høyt her bekymrer seg ofte, er mer reaktive overfor stress, og har økt sårbarhet for psykiske lidelser. Kvinner er i overvekt innenfor dette personlighetstrekket.For å generalisere litt: Kvinner bekymrer seg, planlegger og organiserer veldig mye mer enn menn i en A4-familie.Marcus skårer svært dårlig på personlighetstrekket planmessighet. Han setter derfor stor pris på alt det ekstra Tora gjør for familien der han kommer til kort. Men han opplever også ofte at mange av bekymringene hennes er grunnløse.Lena og Marcus har lest en forskningsartikkel fra Sverige som viser at det intensive foreldreskapet, som vi har snakket om i episode 94, slår ut veldig forskjellig på mor og fars selvrapporterte livskvalitet.Kanskje flere ville hatt godt av å se filmen «Gi slipp» på Netflix? Det handler om et par som er helt på randen. Det er hun som må tørre å gi litt mer slipp. Tørre å ikke ha kontrollen på absolutt alt eller hvordan ting skal og må gjøres.Marcus leser Erich Fromm, «Om kjærlighet» om dagen og føler seg skikkelig inspirert. Lena får piggene ut når hun hører at Fromm mener morskjærlighet er uforbeholden, mens farskjærlighet må fortjenes. Men etter å ha hørt Marcus fortelle, synes hun det henger sammen med den artikkelen de har lest før dagens episode. Hosted on Acast. See acast.com/privacy for more information.

Por que buscamos uma vida com propósito? O que significa integrar corpo, mente e espírito em uma mesma experiência humana?No novo episódio do Religare - Conhecimento e Religião, o professor Flávio Senra recebe Denis Cotta Formiga, psicólogo, psicanalista e cientista da religião, para uma conversa profunda sobre a espiritualidade humanista inspirada no pensamento de Erich Fromm.Nesta entrevista, você vai entender:✨ De que forma a espiritualidade se traduz em ação e cuidado✨ Por que somos seres que precisam de sentido✨ Como o despertar espiritual pode transformar o cotidianoUma reflexão clara, acessível e necessária para tempos de indiferença e desconexão.

Em tempos que talvez nem possam ser outra coisa senão uma pura efabulação, um desvio, uma desordem dessas para as quais nos viramos quando os sonhos se põem a lutar contra o mundo, chegávamos a um desses textos onde parecia que o intuito, todo o esforço em que alguém se empenhou, passava por “escrever páginas e páginas, enchê-las de pedras, de erva, de floresta, de céus, de movimentos das pessoas na rua, de vozes, de casas, do passado, do hoje, de quadros, de estátuas, de rios e de ondas e de copos e de frascos e de gesso branco no meu ateliê e de nuvens, criança deitada na liberdade…” (Alberto Giacometti). Seria um modo de um tipo vestir o mundo como uma segunda pele, resvalar consistentemente entre as coisas, ser de tal modo substantivo que deixava de se considerar um indivíduo. A solidão estava dispersa, absorta. Mas agora que os poetas também se consideram personagens essenciais da beleza publicitária, talvez até mais no momento em que se julgam separados da restante massa de gente, apenas vinculados a uma suposta autonomia das formas artísticas, regulando-se por outras leis num mundo que se encontra em todos os seus aspectos prostituído, é bom lembrar aquilo que notou Barthes, vincando como toda a publicidade dos produtos de beleza se baseia numa espécie de representação épica da intimidade. Num tempo em que os indivíduos se vêem transformados em seres abstractos, o modo como cada um enfatiza a sua realidade íntima, engrandecendo-a para costurar a mitologia patética de si mesmo, é assim que o discurso consegue alcançar a superfície, andar a par dessa superfície viva que é a pele, onde se organizam as miragens galopantes deste tempo, um discurso inteiramente absorvido pelas aparências, por fazer funcionar essa ordem de representações. Seres que são coisas, mas sem qualquer substância. Talvez por isso, naquele breve romance com esse título, Perec diz-nos que o inimigo passou a ser invisível… “Ou melhor, estava neles, tinha-os apodrecido, gangrenado, destruído. Eram os tansos da história. Pequenos seres dóceis, reflexos fiéis de um mundo que escarnecia deles. Estavam enterrados até ao pescoço num bolo de que nunca teriam mais do que migalhas.” Não damos já com esse orgulho dos monstros, que caíam nas zonas mais inesperadas “para revelar a entristecidos burgueses que a sua vida de todos os dias tem de raspão assassinos sedutores, ardilosamente guindados até ao seu sono, que eles atravessam por uma qualquer escada de serviço que não rangeu, armada em cúmplice” (Genet), e isto de modo a fazer explodir de aurora as sugestões dos seus crimes, como segredos entre os quais a língua se recompõe e parece respirar de novo, fazendo-se entender por gestos de tal modo vivos, e encarniçados, que parecem a um tempo absurdamente espontâneos e longamente premeditados. A partir de um certo momento o mal é a única forma de clareza que nos resta, e tem do seu lado toda a razão, toda essa razão que foi votada a uma existência clandestina por aqueles que quiseram livrar-se das suas próprias consciências. Bataille diz-nos que o interesse da obra de Genet não se deve à sua força poética, mas ao ensinamento que resulta das suas fraquezas. “Existe nos escritos de Genet qualquer coisa de frágil, de frio, de friável, que não detém necessariamente a admiração, mas que suspende a harmonia. A harmonia, o próprio Genet a recusaria, se por um erro indefensável lha quiséssemos aplicar. Esta comunicação que se esquiva, quando o jogo literário faz dela a exigência, pode deixar uma sensação de fingimento, e pouco importa se o sentimento de uma falta nos reenvia à consciência da fulguração que é a comunicação autêntica. Na depressão, resultante destas trocas insuficientes, em que se mantém uma divisória embaciada que nos separa, leitores, daquele autor, tenho a seguinte certeza: a humanidade não é feita de seres isolados, mas de uma comunicação entre eles; jamais nos damos, nem que seja a nós próprios, senão numa rede de comunicação com os outros: estamos mergulhados na comunicação, encontramo-nos reduzidos a essa comunicação incessante da qual, mesmo no fundo da solidão sentimos a ausência, enquanto sugestão de múltiplas possibilidades, como a espera de um momento em que ela se resolve num grito que outros ouvem. Porque a existência humana apenas é em nós, nesses pontos em que periodicamente se estabelece, linguagem gritada, espasmo cruel, riso louco, onde a harmonia nasce de uma consciência enfim partilhada da impenetrabilidade de nós mesmos e do mundo.” E se algum dos ditos ‘poetas' nos segue, convinha que fixasse pelo menos isto, para nunca o esquecer: “jamais nos damos, nem que seja a nós próprios, senão numa rede de comunicação com os outros…, jamais nos damos, nem que seja a nós próprios, senão numa rede de comunicação com os outros”. Mas, hoje, tudo parece invertido, como se submetido a uma radiância de astros de luto, de tal modo que mesmo o desejo e o prazer estão novamente inscritos no quadro das formas de profanação e degradação íntima, por todo o lado vemos essa pressão de uma moral que se impõe em todos os aspectos da vida e leva a que as relações sexuais sejam “tematizadas como práticas altamente problemáticas, traumatizantes, das quais se arrisca sempre, ao aventurar-se nelas, sair-se ferido e, portanto, em relação às quais seria preciso estabelecer os processos necessários para poder obter uma reparação” (Geoffroy de Lagasnerie). Neste episódio entrelaçámos uma série de fios das conversas que vimos mantendo, e contámos com os impulsos e as sugestões de Maria Leonor Figueiredo, que além de ter desenvolvido estudos no campo literário e artístico, mantém desde há muito um compromisso com as lutas políticas deste tempo, e assinou na rede anticapitalista um conjunto de intervenções importantes sobre tantos destes temas. Em “a nova (des)ordem sexual: consentimento, trauma e identidade”, refere que, se falar mais sobre trauma trouxe conquistas inegáveis, e deu legitimidade a experiências antes silenciadas, criando novas formas de reconhecimento, por outro lado, também trouxe uma armadilha, que se prende com a transformação do trauma em identidade política. “A centralidade do trauma é também sintoma de uma época que transformou o sofrimento em capital simbólico e, portanto, em poder. Neste contexto, o espaço político tende a organizar-se em torno da competição por reconhecimento individual. O trauma deixa de ser uma experiência que exige transformação colectiva e passa a ser um selo de autenticidade.” Neste momento parece decisivo assinalar que, num esforço para compreender a metamorfose contemporânea das questões sexuais, não podemos perder de vista como, até há algumas décadas, esteve em campo uma forma de pensar a sexualidade como força de desestabilização, como energia capaz de corroer instituições, códigos e hierarquias. Em Barthes, o amor aparecia como um discurso marginal, uma fala que não encontrava lugar na linguagem dominante, e em Foucault, a sexualidade era inseparável das redes de poder que a produzem, classificam e administram, mas, depois da orgia, Baudrillard foi dos primeiros a dar-se conta de que o desejo começava já a dissolver-se numa cada vez mais acelerada e indiferente circulação de signos. O recuo actual não consiste, como tantas vezes se repete, num simples retorno à moral conservadora clássica, a um reconvir do puritanismo. O que se verifica é algo mais subtil: uma transformação da própria lógica da libertação sexual em dispositivo de controlo. A partir dos anos 60 e 70, a esquerda ocidental assumiu a descriminalização, a despatologização, a ampliação dos direitos sexuais como parte integrante do seu horizonte emancipatório. O combate contra a repressão jurídica e médica — contra a polícia dos corpos, contra o tribunal das perversões — era inseparável de uma crítica mais ampla ao capitalismo disciplinar. Mas, como mostrou Foucault, a sexualidade nunca foi apenas aquilo que o poder reprime, mas passava também por aquilo que o poder produz, organiza, incentiva a confessar. O paradoxo instala-se quando a energia crítica que denunciava a vigilância se converte ela própria em instância vigilante. A esquerda, que outrora suspeitava das categorias fixas e das identidades rígidas, passou a investir numa taxonomia minuciosa das posições subjectivas, numa ontologia de micro-identidades que exigem reconhecimento permanente. O gesto que visava libertar o desejo de normas opressivas transformou-se, assim, num gesto de reinscrição normativa: o comportamento desviante deixa de ser perseguido em nome da moral religiosa ou familiar, mas passa a sê-lo em nome de uma moral da protecção, da segurança, do dano potencial. A linguagem do pecado vê-se substituída pela linguagem do trauma e a figura do pecador pela do agressor, enquanto a denúncia pública, a exclusão simbólica, a penalização social, passam a engendrar uma nova forma de recriminação e regulação punitiva. Não se trata de negar a existência real de abusos ou violências, mas de observar como o campo sexual, que fora pensado como laboratório de liberdade, se converteu em campo privilegiado de policiamento discursivo. E se a suspeita generalizada se instala como norma, a ambiguidade, que foi sempre constitutiva do desejo e da busca pelo prazer, bem como o jogo de sedução, que sempre comportou risco e assimetria, são submetidos a protocolos quase administrativos. Neste ponto, Baudrillard ajuda-nos a compreender esta mutação, notando como a sexualidade contemporânea não tem sido tanto reprimida como hiperexposta, saturada de imagens, convertida em espectáculo permanente. A pornografia deixa de ser marginal e infiltra-se na publicidade, na moda, na política. O erotismo, que supõe distância, espera, segredo, é absorvido pela transparência obscena de uma visibilidade total. Ora, quanto mais visível se torna o sexo, mais rarefeito se torna o desejo. A proliferação de signos sexuais não intensifica a experiência, mas, pelo contrário, neutraliza-a. A esquerda, que deveria ter articulado uma crítica a esta mercantilização integral, preferiu muitas vezes alinhar com uma ética da exposição e da denúncia que coincide, paradoxalmente, com a lógica capitalista da transparência e da gestão de riscos. Se tudo deve ser explicitado, nomeado, regulado, é porque tudo deve ser integrado num sistema de cálculo. A sexualidade, que outrora escapava à contabilidade, passa a ser quantificada em consentimentos, protocolos, declarações prévias. E se ainda quisermos falar de amor, se nos atrevermos a isso, podemos virar-nos para Erich Fromm, que nos desafiou a pensar o amor como arte, sublinhando como este sentimento, guindado a uma razão idealizadora, implica desde logo sair do narcisismo, reconhecer a alteridade irredutível do outro. Ora, o que se observa hoje é uma derrota dessa dimensão exigente: sacrificado à lógica do consumo, o amor vende seja o que for, adapta-se, estende-se como justificação para que sejam reinvindicados todos os caprichos e apetites. O amor que foi sempre difícil, hoje conta com a conveniência e o infinito desdobramento das aplicações de encontros, algoritmos de compatibilidade, mercados de afinidades, beneficiando dos modelos preditivos para nos proteger dos nossos erros e fornecer uma escolha optimizada. E, com isto, o outro surge já como mero elemento de validação, como aquele ser-espelhar que deve confirmar, consolidar a narrativa que temos sobre nós próprios. A ideia de ser transformado pelo outro, de ser compelido a um radical desvio face a si mesmo, e ao contexto, esse perigo ou vertigem já nem se colocam. Nos seus fragmentos sobre o discurso amoroso, Barthes mostrava como o amante fala numa língua minoritária, desajustada, vulnerável. Hoje, essa vulnerabilidade é frequentemente lida como fraqueza, dependência, falha de autonomia. A cultura contemporânea exalta a auto-suficiência, a gestão emocional, o empoderamento individual. O amor, que implica risco de perda e exposição ao sofrimento, torna-se ameaça à integridade narcísica, sendo de preferir a circulação incessante de experiências breves, intercambiáveis, as dinâmicas poliamorosas, onde a substituição rápida protege contra o investimento profundo. Com tudo isto, o puritanismo contemporâneo não se funda já na proibição do prazer, mas na sua gestão e programação até dissolver o desejo pelo outro e focalizar cada vez mais na relação que o indivíduo mantém consigo mesmo, na sua capacidade de satisfazer as suas projecções e de se auto-validar. A sexualidade já não pode, assim, representar qualquer efeito transgressivo, uma vez que passou a estar pautada pela proliferação jurídica. Assim, os aparelhos de vigilância conseguem delimitar o aceitável, estigmatizar o excesso, sancionar o desvio. Ao reivindicar protecção absoluta, segurança total, reconhecimento permanente, temos vindo a permitir o reforço de uma ordem normativa infinitamente minudente, em que cada relação é enquadrada de antemão reconhecendo um potencial litígio, tomando-se cada gesto como susceptível de ser entendido como uma agressão, e devendo estar submetido ao escrutínio moral público. Aos poucos, o desejo retrai-se ou converte-se em cálculo, preferindo-se cada vez mais o semelhante, o compatível, o previsível. O outro é convocado para legitimar uma imagem de si que já está pronta. Entre o puritanismo progressista e o hedonismo administrado, o amor torna-se ele mesmo a fachada para uma indústria de produtos culturais e experiências programadas. E a esquerda, ao abandonar a crítica radical das formas de poder que atravessam o desejo, assiste e promove esta lógica de controlo que domina no mesmo sentido todo o espectro político.

This is a regular podcast of mostly guest DJ mixes and live sets from producers, live acts and DJ's who are rising or established talent. For the forty third episode we invite @andrew-chuter aka florian a veteran of the Sydney underground who has been active since the mid 90's, playing at legendary parties such as who played at legendary parties such as Freaky Loops 1, 2 & 3, the Sydney leg of Apollo 98 and Phunky Acid Bubblebath. florian was also active initiating and presenting the 2ser community radio shows Dark Energy and Biorhythms. Both of these radio shows and the associated events were a big inspiration for me musically in my younger days so it is a treat to have florian record this mix for the show. Subscribe via iTunes - apple.co/2Zd51cs Interview & Tracklist - https://shorturl.at/Gk8Dk In this episode florian traverses driving synthetic percussion and warped electro bass lines to conjure up a sonic tapestry titled The Fear of Freedom which clocks in at just over 60 minutes incorporating high energy, lush pads, deeper moments and even a sprinkling of Kraftwerk reinterpreted for the modern dancefloor. Kick back, put the phone on silent and enjoy the ride. ​ ​Tracklist 1. Sigma 3 - Linkwood [Firecracker] 2. We come to rock non stop (florian's remix) - Kraftwerk vs Paranoid London [Self Released] 3. Gravitational Lens (chwolson xallarap remix) Arpanet [Self Released] 4. Wayne County Hill Cops (original mix) - Omar S / OB Ignitt [FXHE] 5. Interlude (whodunnit!) - Objekt [PAN] 6. Love Loop to Fade (florian's extended mix) - Anthony Naples [Self Released] 7. Noche - Sansibar [Darknet] 8. T16.5 MADMA with nastya [London 03.06.17] - Aphex Twin [Warp] 9. S-mode - Linkwood [Athens Of The North] 10. Modularity - Cignol [Distant Worlds] 11. Questions - Scape One [Electro Records] 12. Computor Wars - Computor Rockers [Breakin] 13. Miami Nice - ERP [Apnea] 14. i.m.o.E.H. (Gosub turbidity mix) - The Exaltics [Solar One] 15. Beacon Monitor System - ERP [Forgotten Future] 16. Porcupine - Objekt [Hessle] 17. Illuminated Displays - Arpanet [Record Makers] 18. Ambergris 9 - Roy of the Ravers [Acid Waxa] spoken word by: Erich Fromm on Humanist Psychoanalysis 1965

Hoy hablaremos del amor y la amistad. Comenzaremos probando algunos afrodisiacos y discutiendo su origen, hablaremos de Eros y Afrodita, los dioses que explican el flechazo y el encanto. Recomendaremos algunos lugares para pedir matrimonio y cerraremos el programa con El arte de amar de Erich Fromm para recordar que amar es mucho más que sentir.See omnystudio.com/listener for privacy information.

Crise climatique, montée des autoritarismes, IA, fractures sociales, incertitude géopolitique.La peur est partout. Et si, au lieu de la fuir, on apprenait à l'utiliser ?Dans cet épisode solo, je pars de mes propres angoisses – celles qui réveillent à 3h du matin – pour interroger une idée simple mais radicale : la peur n'est pas une faiblesse, c'est un signal.Et parfois, un moteur.Nous vivons une époque de polycrises : climat, eau, biodiversité, inégalités, démocratie, géopolitique, technologie, démographie.Ce n'est pas une impression. Ce n'est pas une hystérie collective.C'est notre réalité.Face à ça, nous avons développé trois réflexes :le nihilisme passif (“on est foutus, autant profiter”),l'indignation permanente (qui donne bonne conscience mais n'engage rien),l'optimisme béat (“la technologie va nous sauver”).Aucun ne tient vraiment.Dans cet épisode solo de Vlan, je propose une autre voie :- prendre la peur au sérieux,- comprendre ce qu'elle nous dit et la transformer en élan d'action.Je m'appuie sur plusieurs penseurs – Thomas Hobbes, Baruch Spinoza, Aristote, Erich Fromm – pour montrer une chose essentielle : historiquement et philosophiquement, la peur a toujours été un moteur de coopération, de création et de civilisation.On parle de :pourquoi notre peur est rationnelle,pourquoi vouloir la supprimer est une erreur,pourquoi nous ne sommes pas égaux face à elle,comment l'action agit comme une catharsis,et comment le conatus – cet élan vital décrit par Spinoza – continue d'agir en nous, même quand tout semble bloqué.Ce n'est pas un épisode de développement personnel.Ce n'est pas un épisode “solutions miracles”.C'est une tentative honnête de répondre à une question centrale de notre époque :que faire de notre peur, quand le monde devient objectivement inquiétant ?Citations marquantes« La peur n'est pas notre ennemie. C'est un moteur de transformation. »« Le grand mensonge, c'est de croire que la peur est une faiblesse. »« Nous ne sommes pas faits pour affronter seuls les grandes épreuves. »« Le conatus ne demande pas la permission au contexte pour exister. »« Ce qui vous fait peur révèle ce qui compte pour vous. »Idées centrales discutées

Donald Trump sice dispojuje enormní politickou, vojenskou a symbolickou mocí, zároveň vykazuje dlouhodobě velmi výrazné rysy patologické osobnosti, soudí psycholog Daniel Štrobl. U amerického prezidenta vnímá tři problémy: bipolárnost, narcismus a počínající demenci. „Když je někdo narcistní, ještě to není problém, ale Trump trpí takzvaným maligním narcismem. To je soubor čtyř symptomů, které dohromady dávají něco, co Erich Fromm, nazval esencí zla,“ tvrdí v Osobnosti Plus.Všechny díly podcastu Osobnost Plus můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

The world's leading philosophers and psychologists were based in Germany and Austria during the rise of Hitler. They studied the darkest chapter of human history while trying to make sense of it and survive it themselves. Their teachings are an urgent alarm for us today: fascists seek endless conflict through domination, and it will never be enough. Drawing on George Orwell's analysis of Hitler, we see that while democracy offers the radical concept of "having a good time," fascism preys on a neurotic, broken need for "struggle, danger, and death." It is an addiction to conflict, often first learned in the childhood home, according to Erich Fromm, that views empathy not as a virtue, but as a target.  Walter Benjamin, before losing his own life to suicide to avoid the concentration camps, pointed out that fascists seek pleasure in their own demise. It is the fleeting, hollow glee of a bully kicking over a sandcastle because he doesn't know how to build one. Joy is how we win. The hate-fueled fascist high is a non-renewable resource. It requires a constant supply of new enemies to sustain a house of cards built on lawlessness and corruption. True joy, born of community, love, and creation, is sustainable energy, even in the unlikeliest of places, as our heroes who came before us also showed us. Stay safe. Stay defiant. And find some joy today: it's the best revenge. For our bonus episode this week, we sit down for a special Self Care Q&A with Vatican reporter Colleen Dulle, author of Struck Down, Not Destroyed: Keeping the Faith as a Vatican Reporter! To listen to the bonus, subscribe to our Patreon at the Truth-Teller level or higher. We are extremely grateful to our listeners who are keeping us afloat during very difficult economic circumstances. Every bit of support helps give us the freedom to tell the truth, so thank you again for making Gaslit Nation possible! Show Notes: Help Bring 5-Year-Old Liam Home https://www.gofundme.com/f/help-bring-5yearold-liam-home?attribution_id=sl:0f9224c0-2c25-4831-a70f-1357729d5d8c&lang=en_US&ts=1769049480&utm_campaign=fp_sharesheet&utm_content=amp17_control&utm_medium=customer&utm_source=copy_link Part I of Our Conversation with Colleen Dulle: MAGA's Vatican Cold War: https://gaslitnation.libsyn.com/magas-vatican-cold-war A Recent Gaslit Nation Salon Excerpt Giving the Bigger Picture of U.S. China-Panic Chaos under Trump from the Pentagon's Perspective: https://gaslitnation.libsyn.com/stay-sane-with-us-join-the-gaslit-nation-salon "An observer arrested in South Minneapolis. Photo by Richard Tsong-Taatarii/The Minnesota Star Tribune" https://bsky.app/profile/amreports.bsky.social/post/3mcxlw4ijx42p "Interesting scoop from Anna Giaritelli, who has good sources inside DHS. It suggests Noem and Lewandowski (seemingly still serving as a Special Government Employee despite having timed out months ago) are trying to push out the CBP Commissioner (former Border Patrol) because he's not harsh *enough.*" https://bsky.app/profile/reichlinmelnick.bsky.social/post/3mcyd34k2v225 Immigration officers assert sweeping power to enter homes without a judge's warrant, memo says https://apnews.com/article/ice-arrests-warrants-minneapolis-trump-00d0ab0338e82341fd91b160758aeb2d The Stolen Wealth of Slavery: A Case for Reparations https://www.gaslitnationpod.com/episodes-transcripts-20/2024/02/28/reparations-now 'That's Our Territory': Trump Uses Davos Speech to Push for Greenland https://time.com/7354005/trump-davos-speech-greenland/ You've Got to Read George Orwell's Review of 'Mein Kampf' https://www.esquire.com/news-politics/politics/a45897365/george-orwell-reviews-hitler-mein-kampf/ Police charge Trump campaign manager with assault https://www.pbs.org/newshour/politics/police-charge-trump-campaign-manager-with-assault#:~:text=Police%20in%20Jupiter%2C%20Florida%2C%20released,provided%20by%20Jupiter%2C%20Florida%20police. Ex-Trump campaign manager Corey Lewandowski accused of sexual assault https://www.theguardian.com/us-news/2017/dec/27/ex-trump-campaign-manager-corey-lewandowski-accused-of-sexual-assault  

One of the most confusing things about Trumpism is this paradox: People who believe so strongly in individual freedom are also eager to give away all their power, to one man. Why? One reason: Human beings yearn for freedom, but when we actually get it, we may find it terrifying. So argued the influential German psychologist Erich Fromm in "Escape From Freedom," published in 1941, when another authoritarian was at the peak of his power.

In seinem neuen Buch «Liebe! Ein Aufruf» plädiert der Essayist Daniel Schreiber für eine Politik der Liebe und radikale Freundlichkeit. Barbara Bleisch fragt nach, wie viel politische Sprengkraft in diesem Aufruf steckt, der im ersten Moment wie ein nett gemeinter, aber naiver Vorschlag klingt. Der preisgekrönte Essayist Daniel Schreiber spürt in seinem neuen Buch der Frage nach: Was bedeutet die Liebe zur Welt – und warum fällt es uns heute oft so schwer, sie zu empfinden? Bezugnehmend auf philosophische Stimmen wie Hannah Arendt oder Erich Fromm und persönliche Beobachtungen ruft Schreiber dazu auf, die derzeit bei vielen vorherrschende Resignation zu durchbrechen und sich radikal zurückzubesinnen auf Empathie, Solidarität und Verbundenheit. Doch können solch selbstverständlich klingende Appelle in der derzeitigen politischen Grosswetterlage etwas ausrichten? Barbara Bleisch fragt nach, ob nicht Wut die wirkungsvollere Kraft wäre für echte Veränderung und ob die Liebe in der Politik tatsächlich etwas verloren hat.

In seinem neuen Buch «Liebe! Ein Aufruf» plädiert der Essayist Daniel Schreiber für eine Politik der Liebe und radikale Freundlichkeit. Barbara Bleisch fragt nach, wie viel politische Sprengkraft in diesem Aufruf steckt, der im ersten Moment wie ein nett gemeinter, aber naiver Vorschlag klingt. Der preisgekrönte Essayist Daniel Schreiber spürt in seinem neuen Buch der Frage nach: Was bedeutet die Liebe zur Welt – und warum fällt es uns heute oft so schwer, sie zu empfinden? Bezugnehmend auf philosophische Stimmen wie Hannah Arendt oder Erich Fromm und persönliche Beobachtungen ruft Schreiber dazu auf, die derzeit bei vielen vorherrschende Resignation zu durchbrechen und sich radikal zurückzubesinnen auf Empathie, Solidarität und Verbundenheit. Doch können solch selbstverständlich klingende Appelle in der derzeitigen politischen Grosswetterlage etwas ausrichten? Barbara Bleisch fragt nach, ob nicht Wut die wirkungsvollere Kraft wäre für echte Veränderung und ob die Liebe in der Politik tatsächlich etwas verloren hat.

Homo consumens is what Erich Fromm has coined the modern man. During this Christmas I wonder about the origins of this type of man within our society.

Let me start with a disclaimer—this isn't a political editorial. It's a conversation about ideas. Lessons from business, design, culture, and philosophy that might help us grow—individually and collectively. And if you disagree, email me at ConvoByDesign@Outlook.com. I welcome the debate. As this year closes, I'm feeling a mix of frustration and optimism. This moment feels chaotic—as does most of life lately—which is why I often end the show with, “rise above the chaos.” We can't eliminate it, but we can manage what's within our control. The Stoics told us that long ago: focus on what you can control, release what you can't, act with virtue, and let obstacles sharpen resilience. This essay is about taking back even a small amount of control through the work we do and the spaces we shape. The Problem with Trend-Driven Design This year, phrases and hashtags flew faster than ever—Quiet Luxury, Brat Green, Fridgescaping, Millennial Grey. Much like the “big, beautiful bill” language we've all heard tossed around in political discourse, design's buzzwords can distract from what actually matters. They generate attention, not meaning. They look good on social media, not necessarily in the lived experience of a home, workplace, or public square. So instead of centering our design conversations around fleeting edits, let's pivot toward the global innovations that are transforming the built world in ways that truly matter. Designer Resources Pacific Sales Kitchen and Home. Where excellence meets expertise. Design Hardware – A stunning and vast collection of jewelry for the home! TimberTech – Real wood beauty without the upkeep Real Innovation Worth Talking About Across the globe, designers, architects, and researchers are developing ideas that transcend buzz. These are the concepts with longevity—the ones shaping smart, resilient, human-centered spaces: Biophilic Design, rooted in the work of Edward O. Wilson, Erich Fromm, and Japanese shinrin-yoku, continues to reframe our relationship with nature. Net-Zero Architecture, pioneered in Canada, Germany, and Australia, redefines building performance through projects like Seattle's Bullitt Center and Colorado's RMI Innovation Center. Smart Homes and Invisible Tech, building on early Asian innovation, hiding circuitry and functionality behind seamless design powered by Apple, Google, and Amazon ecosystems. Prefab and Modular Construction, originally exemplified by structures like the Crystal Palace and the Sydney Opera House, now reimagined by firms such as Plant Prefab. Passive House Design, born in Germany but rapidly shaping U.S. projects in California, New York, and the Pacific Northwest. And the list goes on: Self-Healing Concrete by Hendrik Marius Jonkers Guggenheim Abu Dhabi by Frank Gehry Bët-bi Museum in Senegal by Mariam Issoufou Powerhouse Parramatta in Australia Pujiang Viewing Platform in China by MVRDV Landscape and biophilic approaches—Wabi-Sabi gardening, edimental gardens, climate-adaptive landscapes, and indoor biophilia—are redefining how we engage with natural systems in daily life. Even infrastructure has become a site of innovation: CopenHill/Amager Bakke, Denmark's waste-to-energy plant with a ski slope Urban Sequoias by SOM—skyscrapers designed as carbon sinks 3D-printed timber in Germany, Finland, and France This is the work that deserves our attention—not the color of the week on TikTok. Rethinking the Shelter Space For years I described architecture as a language, design as a dialect, and landscape as the narrative. Mies van der Rohe famously introduced the concept of architecture as language. It caught on, and then the bandwagon effect took over. But today, the metaphor feels insufficient—especially for the shelter space, where people spend their lives, raise families, work, heal, and age. The shelter space isn't like a retail store or restaurant, where design is often intended for those who pass through briefly while the people who labor there navigate the leftover space. The shelter space must serve those who inhabit it deeply and continuously. And that shifts the conversation. Design begins with the usual questions—purpose, function, users, goals, budget. But these questions don't define design. They only outline it. There is no universal purpose of architecture or design, no single philosophy, no singular “right” answer. The shelter space varies as widely as the people living within it. So instead of treating architecture and design as technical processes, we should approach them philosophically. A Philosophical Framework for Design Stoicism offers clarity: Accept that budget overruns and changes will occur. Respect the expertise of the designer you hired. Invest in authenticity rather than dupes. Create environments that support health—clean air, clean water, noise reduction, resilience. Utilitarianism reminds us that choices have consequences. If the design decisions you make are based on influencer content instead of expertise, the result is no surprise. And now, a new framework is emerging that could transform our shared spaces entirely. Sensorial Urbanism: Designing the City We Actually Feel One of the most compelling movements emerging globally is Sensorial Urbanism—a shift from focusing on how the city looks to how it feels. It's neuroscience, phenomenology, and inclusive design rolled into a multi-sensory toolkit. Five Key Sensory Principles Soundscaping Water features masking traffic. Acoustic pavilions. Designed sound gardens. Paris' Le Cylindre Sonore. Soundscape parks in Barcelona and Berlin. Smellscaping Native flowers, herbs, and aromatic trees restoring identity—especially critical after disasters like wildfires. Kate McLean's smellwalks map a city's olfactory signature. Tactile Design Materials that invite touch and respond to temperature—stone, wood, water—connecting inhabitants to place. Visual Quietness Reducing signage and visual clutter, as seen in Drachten, Netherlands, creates calmer, more intuitive environments. Multisensory Inclusivity Design that accommodates neurodiversity, PTSD, aging, and accessibility through tactile paving, sound buffers, and scent markers. Why It Matters Because cities didn't always feel this overwhelming. Because design wasn't always rushed. Because quality of life shouldn't be compromised for aesthetics. Sensorial Urbanism reconnects us with spaces that are restorative, intuitive, and emotionally resonant. A city is not just a picture—it is an experience. The Takeaway for 2026 Rising Above the Chaos: Lessons from 2025 for a Smarter 2026 HED (3-sentence summary): As 2025 closes, the design and architecture world has experienced unprecedented chaos and rapid trend cycles. In this episode, Soundman reflects on lessons from business, culture, and global innovation, emphasizing resilience, purposeful design, and human-centered spaces. From Stoic philosophy to sensorial urbanism, this conversation offers guidance for navigating the next year with clarity and intentionality. DEK (Expanded description): Twenty twenty-five tested the design industry's patience, creativity, and adaptability. In this reflective episode, we explore the pitfalls of trend-driven design, the enduring value of service, and the innovations shaping architecture globally — from net-zero buildings to multisensory urbanism. With examples ranging from TimberTech decking to Pacific Sales' trade programs, we examine how designers can reclaim control, prioritize meaningful work, and create spaces that heal, inspire, and endure. A philosophical lens, practical insights, and actionable guidance make this a must-listen for professionals and enthusiasts alike. Outline of Show Topics: Introduction & Context Reflection on the chaotic year of 2025 in design and architecture. Disclaimer: this is a philosophical conversation, not a political editorial. Invitation for audience engagement via email. Trends vs. Meaningful Design Critique of buzzwords like “quiet luxury” and “millennial gray bookshelf wealth.” Emphasis on global innovation over social media-driven trends. The gap between American design influence and international innovation. Global Innovations in Architecture & Design Biophilic design and its philosophical roots. Net-zero buildings: Bullitt Center (Seattle), RMI Innovation Center (Colorado). Smart homes, modular construction, and passive house adoption in the U.S. vs. abroad. Focus on Service & Professional Support Pacific Sales Kitchen & Home: Pro Rewards program and exceptional service. TimberTech: innovation in sustainable synthetic decking. Importance of performance, durability, and client-focused solutions. Philosophical Approach to Design Architecture as experience, not just a visual language. Stoicism, utilitarianism, and mindfulness applied to design. Sensorial urbanism: engaging all five senses in public and private spaces. Emerging Global Examples of Innovation Self-healing concrete (Henrik Marius Junkers), Copenhill (Denmark). 3D printed timber in Germany, Finland, France. Climate-adaptive landscapes, Wabi-sabi gardening, inclusive urban design. Moving Beyond Social Media Trends Rejecting influencer-driven design priorities. Returning to performance, resilience, and quality of life. Practical guidance for designers in all regions, including overlooked U.S. markets. Closing Reflections & New Year Outlook Encouragement to rise above chaos and focus on what can be controlled. Goals for 2026: intentional, human-centered, and innovative design. Call to action: share, subscribe, and engage with Convo by Design. Sponsor Mentions & Callouts Pacific Sales Kitchen & Home TimberTech Design Hardware If you enjoyed this long-form essay, share it with a friend. Subscribe to Convo By Design, follow @convoxdesign on Instagram, and send your thoughts to ConvoByDesign@Outlook.com. Thank you to TimberTech, The AZEK Company, Pacific Sales, Best Buy, and Design Hardware for supporting over 650 episodes and making Convo By Design the longest running podcast of it's kind!

There's a 20 minute interview with Erich Fromm from the 1950s on well being and mental health that is still relevant today. Listen and I'll tell you why…

In this solo episode, I introduce the work of psychoanalyst Karen Horney, one of the most important—and often overlooked—figures in the history of psychoanalysis.Trained in Freudian theory yet deeply critical of its limits, Horney helped shift psychoanalysis away from instinct and biology and toward relationships, culture, and anxiety. I explore her life and intellectual world, including her interactions with other major analysts and her complicated personal and theoretical relationship with Erich Fromm.From there, I take a deeper dive into Horney's core ideas—basic anxiety, the three neurotic trends, the idealized self, and what she famously called the “tyranny of the shoulds.” These concepts remain strikingly relevant today, especially for understanding perfectionism, people-pleasing, withdrawal, shame, and the quiet suffering many people carry into therapy.Finally, I reflect on why Karen Horney still matters for contemporary psychotherapy and why her vision of healing—rooted in self-realization, relational safety, and compassion for our adaptive strategies—feels more timely than ever.This episode is an invitation to revisit a thinker who continues to help us understand what it means to lose—and recover—the real self.

Miłość jest jak cebula i to nie jest jedyna trudna wiadomość, jaką przekazuję w tym odcinku. Spotykają się w nim rycerze na białych rumakach, księżniczki z romantycznych opowieści oraz Erich Fromm idący ramię w ramię z bell hooks.Próbując zbliżyć się do fenomenu miłości, jako zjawiska psychicznego, kwestionuję kilka głównych założeń jakiewokół niej mamy, mnożę pytania i - co zadziwiające - dochodzę do jakiegoś wniosku. Ale i tak nie będziecie go lubić, więc posłuchajcie do końca.

Katrin bezeichnet sich selbst ganz bewusst als naiv, weil sie sich entschieden hat, an das Gute im Menschen zu glauben. Alexandra hegte stets einen tiefen Argwohn gegen die Naiven, vielleicht aus Neid auf jene, die so unbeschwert vertrauen dürfen. In dieser Folge fragen wir uns, welche Arten von Naivität es gibt und ob Naivität wirklich mit Dummheit gleichgesetzt werden kann. Ist Naivität nicht auch eine Art von Mut? Wer kann es sich leisten, naiv zu sein? Und warum glauben wir so oft, dass Naive "selbst Schuld" sind, wenn Sie enttäuscht oder über den Tisch gezogen werden?Unterstützt uns!Anekdotisch evident kostet im Moment mehr, als es über Crowdfunding einbringt - ihr könnt uns dabei helfen, das zu ändern. Damit es anekdotisch evident weiterhin gibt. Am besten direkt an hauseins (Verwendungszweck "anekdotisch evident") oder mit einem Abo bei steady.Links und Hintergründe* Guardian: https://www.theguardian.com/technology/2025/sep/20/parents-outraged-meta-uses-photos-schoolgirls-ads-man * Wikipedia: https://de.wikipedia.org/wiki/Jeffrey_Epstein * Der Standard: https://www.derstandard.at/story/3000000297061/konstantin-wecker-hatte-laut-medienbericht-63-jaehrig-ein-verhaeltnis-mit-minderjaehriger* BKA: https://www.bka.de/DE/UnsereAufgaben/Deliktsbereiche/Kinderpornografie/Kinderbilder_Netz/Kinderbilder_Netz_node.html* Der siebte Tag: Das Rätsel der Milchflasche https://steady.page/de/nminkmar/posts/1d9a9845-511f-49a2-aa5c-b2ba01a350d9* Wikipedia: Naive T-Zellen: https://en.wikipedia.org/wiki/Naive_T_cell * Wikipedia: https://de.wikipedia.org/wiki/Naivit%C3%A4t* Sarah Kuttner: Mama und Sam https://www.fischerverlage.de/buch/sarah-kuttner-mama-sam-9783103977417* Guardian: https://www.theguardian.com/lifeandstyle/2025/nov/11/seven-sly-savage-stages-of-a-romance-scam * Was es ist von Erich Fromm https://www.planetlyrik.de/lyrikkalender/erich-frieds-gedicht-was-es-ist/* Das pädagogische Paradox: https://www.ausbilder-plus-akademie.de/das-paedagogische-paradox/ Hosted on Acast. See acast.com/privacy for more information.

Tune in to hear:How can southern author Flannery O'Conner's emphasis on the importance of truth be seen in both her writing and the way she lived her life?What did German-American psychoanalyst Erich Fromm have to say about the difference between the “having” and the “being” modes of existence? Also, what can Tennyson's and Basho's poems on flowers teach us about each mode of existence?How does contemporary advertising encourage us to confuse having and being?Why does a focus on having often come at the expense of being?LinksThe Soul of WealthOrion's Market Volatility PortalConnect with UsMeet Dr. Daniel CrosbyCheck Out All of Orion's PodcastsPower Your Growth with OrionCompliance Code: 2978-U-25303

In this solo episode, I explore what Erich Fromm and Frantz Fanon can teach us about suffering, freedom, and what it means to be human. I'm not speaking as a scholar — I'm speaking as a psychotherapist who sits with real people in real pain every day. This is my humble, subjective take on how their ideas show up in the therapy room.I look at how both thinkers believed our struggles aren't just personal — they're shaped by the world we live in. Fromm leans toward love, boundaries, and humanistic change; Fanon toward rupture, fire, and reclaiming dignity through action. I also reflect on our tendency to idealize intellectual heroes instead of learning to think for ourselves.If you're curious about the intersection of mental health, meaning, and the social world we're all trying to survive, this conversation is for you.

El complejo de Edipo planteado por Freud fue repplanteado por Erich Fromm.

Lo masculino y lo femenino según Erich Fromm

Te dejo aquí el enlace para votar a La Teoria de la Mente para los premios Ivoox: https://go.ivoox.com/wv/premios25?c=4271 La Teoría de la Mente nos sumergimos en los últimos días de una leyenda eterna: Bob Marley. A través de su inolvidable Redemption Song, compuesta cuando el artista ya intuía su final, reflexionamos sobre uno de los temas más universales y personales al mismo tiempo: la libertad. Pero no solo la libertad política o social… sino esa libertad interna, la que todos ansiamos y que, paradójicamente, muchas veces nos angustia. ¿Qué significa realmente ser libre? ¿Por qué, cuando logramos romper algunas cadenas, aparecen otras que son incluso más sutiles y más difíciles de ver? Marley nos dejó un legado profundo con frases como: “Emancipate yourselves from mental slavery. None but ourselves can free our minds.” A partir de estas palabras, abordamos la libertad personal, sus trampas y contradicciones. Porque si bien queremos ser libres, también tememos las decisiones que vienen con esa libertad. ¿Y si no elegimos bien? ¿Y si erramos el camino? Grandes pensadores como Erich Fromm nos recordaron que el hombre moderno ha cambiado las cadenas de la opresión externa por la angustia de la elección interna. Y autores como Byung-Chul Han han denunciado que en esta era de la autoexplotación, somos esclavos de nosotros mismos, de nuestro rendimiento, de nuestros ideales de perfección. En este episodio hacemos un puente entre música, filosofía y psicología, para explorar cómo nuestras cadenas mentales se construyen con ideas como: “deberías ser más productivo”, “tienes que llegar más lejos”, “nunca es suficiente”. Son cárceles invisibles, pero igual de reales. Y hoy, Marley nos invita a cuestionarlas. Además, te compartimos una versión muy especial de Redemption Song, grabada junto a una artista increíble, como homenaje a la música que libera y consuela. ✨ La redención no es un milagro exterior. Es un acto íntimo, a veces silencioso. Es perdonarse, es soltar, es parar. ¿Estás dispuesto a mirar dentro y preguntarte si tus cadenas siguen ahí por costumbre… o por miedo? Cuéntanos en los comentarios: ¿Qué significa para ti la libertad? ¿Has sentido alguna vez que ser libre te daba miedo? ❤️ No olvides suscribirte para más contenido que une emociones, historia, filosofía y psicología. Dale like si te ha resonado este episodio, y compártelo con alguien que necesite escuchar que la libertad no siempre es cómoda, pero sí necesaria. Palabras clave (SEO): BobMarley,RedemptionSong,libertadpersonal,ErichFromm,ByungChulHan,ansiedad,autoexplotación,cancióninspiradora,búsquedadelibertad,redención,últimasdíasdeBobMarley,reflexiónsobrelibertad,mentalidad,cadenasmentales,autoconocimiento,teoríadelamente,filosofíadelibertad,saludmental,músicayfilosofía,transformaciónpersonal,crecimientopersonal,JamesKavanaugh,MarcusGarvey,AMADAGTV,LaTeoríaDeLaMente #️⃣ Hashtags: #BobMarley, #RedemptionSong, #LibertadPersonal, #Ansiedad, #Autoconocimiento, #AMADAGTV ️ 5 Títulos atractivos para YouTube o Podcast: 4 hábitos para liberarte de tus propias cadenas mentales Deja de intentar ser libre (no funciona como crees) Esta canción cambiará tu forma de entender la libertad para siempre ❌ 5 cosas que NO son libertad (aunque lo parezcan) Redemption Song: El secreto que Bob Marley reveló antes de morir Enlaces formateados con emojis: Nuestra escuela de ansiedad: www.escuelaansiedad.com Nuestro nuevo libro: www.elmapadelaansiedad.com Visita nuestra página web: http://www.amadag.com Facebook: https://www.facebook.com/Asociacion.Agorafobia/ Instagram: https://www.instagram.com/amadag.psico/ YouTube AMADAG TV: https://www.youtube.com/channel/UC22fPGPhEhgiXCM7PGl68rw

We prefer machines to people and mechanical precision to messy human qualities. What is this but our love of death over life! Or so argue Byung-Chul Han and Erich Fromm! 

Discover all of the podcasts in our network, search for specific episodes, get the Optimal Living Daily workbook, and learn more at: OLDPodcast.com. Episode 2756: Cylon George explores how true companionship thrives through mutual strength, shared silence, forgiveness, and space for individuality. He reminds us that real love goes beyond sentiment, inviting us to see and accept our partners as they are while encouraging growth, humility, and deep connection. Read along with the original article(s) here: https://www.spirituallivingforbusypeople.com/the-art-of-companionship Quotes to ponder: “Lean on your companion when you need encouragement and support. Allow them to lean on you when they're stuck.” “You were made for more than yourself. You were made for relationship.” “Real relationships challenge us and help us grow.” Episode references: The Way to Love by Anthony De Mello: https://www.amazon.com/Way-Love-Anthony-Mello/dp/038524939X Letters to a Young Poet by Rainer Maria Rilke: https://www.amazon.com/Letters-Young-Poet-Rainer-Rilke/dp/0486422453 The Book of Joy by Dalai Lama and Desmond Tutu: https://www.amazon.com/Book-Joy-Lasting-Happiness-Changing/dp/0399185046 The Art of Loving by Erich Fromm: https://www.amazon.com/Art-Loving-Erich-Fromm/dp/0061129739 Learn more about your ad choices. Visit megaphone.fm/adchoices

Discover all of the podcasts in our network, search for specific episodes, get the Optimal Living Daily workbook, and learn more at: OLDPodcast.com. Episode 2756: Cylon George explores how true companionship thrives through mutual strength, shared silence, forgiveness, and space for individuality. He reminds us that real love goes beyond sentiment, inviting us to see and accept our partners as they are while encouraging growth, humility, and deep connection. Read along with the original article(s) here: https://www.spirituallivingforbusypeople.com/the-art-of-companionship Quotes to ponder: “Lean on your companion when you need encouragement and support. Allow them to lean on you when they're stuck.” “You were made for more than yourself. You were made for relationship.” “Real relationships challenge us and help us grow.” Episode references: The Way to Love by Anthony De Mello: https://www.amazon.com/Way-Love-Anthony-Mello/dp/038524939X Letters to a Young Poet by Rainer Maria Rilke: https://www.amazon.com/Letters-Young-Poet-Rainer-Rilke/dp/0486422453 The Book of Joy by Dalai Lama and Desmond Tutu: https://www.amazon.com/Book-Joy-Lasting-Happiness-Changing/dp/0399185046 The Art of Loving by Erich Fromm: https://www.amazon.com/Art-Loving-Erich-Fromm/dp/0061129739 Learn more about your ad choices. Visit megaphone.fm/adchoices

Are we already living in some kind of fascist or technocratic dystopia? How do we avert the AI dystopia? These are the types of things that you'll see thrown about in op-eds and analysis pieces all over the net and the press. Dystopia is doing some kind of work in our political vocabulary that goes beyond a reference to those iconic dystopian novels or their sort of contemporary successors. … Sometimes politics seems to be so absorbed in the train of fantasy and the imaginary that it becomes worrying. But like it or not, or like specific expressions of the political imagination or not, the political arena is an arena of the imagination. Habermas once said that people don't fight for abstractions, but they do battle with images.                                                                                                                    – Matthew Benjamin Cole, NBN interview 2025 After centuries of contemplating utopias, late nineteenth- and early twentieth-century writers began to warn of dystopian futures. Yet these fears extended beyond the canonical texts of dystopian fiction into post-war discourses on totalitarianism, mass society, and technology, as well as subsequent political theories of freedom and domination. Fear the Future: Dystopia and Political Imagination in the Twentieth Century (U of Michigan Press, 2025) demonstrates the centrality of dystopian thinking to twentieth century political thought, showing the pervasiveness of dystopian images, themes, and anxieties. Offering a novel reading of major themes and thinkers, Fear the Future explores visions of the future from literary figures such as Yevgeny Zamyatin, Aldous Huxley, and George Orwell; political theorists such as Max Weber, Hannah Arendt, Herbert Marcuse, Jürgen Habermas, and Michel Foucault; and mid-century social scientists such as Erich Fromm, Max Horkheimer, Theodor Adorno, David Reisman, C. Wright Mills, and Jacques Ellul. It offers a comparative analysis of distinct intellectual and literary traditions, including modern utopianism and anti-utopianism, mid-century social science, Frankfurt School critical theory, and continental political philosophy. With detailed case studies of key thinkers from the Enlightenment to the late twentieth century, the book synthesizes secondary literature and research from a range of disciplinary areas, including in political theory, intellectual history, literary studies, and utopian studies. This wide-ranging reconstruction shows that while dystopian thinking has illustrated the dangers of domination and dehumanization, it has also illuminated new possibilities for freedom. Professor Cole published his book with the University of Michigan Press as Open Access: find the detailed insights and arguments that Matthew discusses in our interview here as an online publication with downloadable options. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Are we already living in some kind of fascist or technocratic dystopia? How do we avert the AI dystopia? These are the types of things that you'll see thrown about in op-eds and analysis pieces all over the net and the press. Dystopia is doing some kind of work in our political vocabulary that goes beyond a reference to those iconic dystopian novels or their sort of contemporary successors. … Sometimes politics seems to be so absorbed in the train of fantasy and the imaginary that it becomes worrying. But like it or not, or like specific expressions of the political imagination or not, the political arena is an arena of the imagination. Habermas once said that people don't fight for abstractions, but they do battle with images.                                                                                                                    – Matthew Benjamin Cole, NBN interview 2025 After centuries of contemplating utopias, late nineteenth- and early twentieth-century writers began to warn of dystopian futures. Yet these fears extended beyond the canonical texts of dystopian fiction into post-war discourses on totalitarianism, mass society, and technology, as well as subsequent political theories of freedom and domination. Fear the Future: Dystopia and Political Imagination in the Twentieth Century (U of Michigan Press, 2025) demonstrates the centrality of dystopian thinking to twentieth century political thought, showing the pervasiveness of dystopian images, themes, and anxieties. Offering a novel reading of major themes and thinkers, Fear the Future explores visions of the future from literary figures such as Yevgeny Zamyatin, Aldous Huxley, and George Orwell; political theorists such as Max Weber, Hannah Arendt, Herbert Marcuse, Jürgen Habermas, and Michel Foucault; and mid-century social scientists such as Erich Fromm, Max Horkheimer, Theodor Adorno, David Reisman, C. Wright Mills, and Jacques Ellul. It offers a comparative analysis of distinct intellectual and literary traditions, including modern utopianism and anti-utopianism, mid-century social science, Frankfurt School critical theory, and continental political philosophy. With detailed case studies of key thinkers from the Enlightenment to the late twentieth century, the book synthesizes secondary literature and research from a range of disciplinary areas, including in political theory, intellectual history, literary studies, and utopian studies. This wide-ranging reconstruction shows that while dystopian thinking has illustrated the dangers of domination and dehumanization, it has also illuminated new possibilities for freedom. Professor Cole published his book with the University of Michigan Press as Open Access: find the detailed insights and arguments that Matthew discusses in our interview here as an online publication with downloadable options. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Are we already living in some kind of fascist or technocratic dystopia? How do we avert the AI dystopia? These are the types of things that you'll see thrown about in op-eds and analysis pieces all over the net and the press. Dystopia is doing some kind of work in our political vocabulary that goes beyond a reference to those iconic dystopian novels or their sort of contemporary successors. … Sometimes politics seems to be so absorbed in the train of fantasy and the imaginary that it becomes worrying. But like it or not, or like specific expressions of the political imagination or not, the political arena is an arena of the imagination. Habermas once said that people don't fight for abstractions, but they do battle with images.                                                                                                                    – Matthew Benjamin Cole, NBN interview 2025 After centuries of contemplating utopias, late nineteenth- and early twentieth-century writers began to warn of dystopian futures. Yet these fears extended beyond the canonical texts of dystopian fiction into post-war discourses on totalitarianism, mass society, and technology, as well as subsequent political theories of freedom and domination. Fear the Future: Dystopia and Political Imagination in the Twentieth Century (U of Michigan Press, 2025) demonstrates the centrality of dystopian thinking to twentieth century political thought, showing the pervasiveness of dystopian images, themes, and anxieties. Offering a novel reading of major themes and thinkers, Fear the Future explores visions of the future from literary figures such as Yevgeny Zamyatin, Aldous Huxley, and George Orwell; political theorists such as Max Weber, Hannah Arendt, Herbert Marcuse, Jürgen Habermas, and Michel Foucault; and mid-century social scientists such as Erich Fromm, Max Horkheimer, Theodor Adorno, David Reisman, C. Wright Mills, and Jacques Ellul. It offers a comparative analysis of distinct intellectual and literary traditions, including modern utopianism and anti-utopianism, mid-century social science, Frankfurt School critical theory, and continental political philosophy. With detailed case studies of key thinkers from the Enlightenment to the late twentieth century, the book synthesizes secondary literature and research from a range of disciplinary areas, including in political theory, intellectual history, literary studies, and utopian studies. This wide-ranging reconstruction shows that while dystopian thinking has illustrated the dangers of domination and dehumanization, it has also illuminated new possibilities for freedom. Professor Cole published his book with the University of Michigan Press as Open Access: find the detailed insights and arguments that Matthew discusses in our interview here as an online publication with downloadable options. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

Are we already living in some kind of fascist or technocratic dystopia? How do we avert the AI dystopia? These are the types of things that you'll see thrown about in op-eds and analysis pieces all over the net and the press. Dystopia is doing some kind of work in our political vocabulary that goes beyond a reference to those iconic dystopian novels or their sort of contemporary successors. … Sometimes politics seems to be so absorbed in the train of fantasy and the imaginary that it becomes worrying. But like it or not, or like specific expressions of the political imagination or not, the political arena is an arena of the imagination. Habermas once said that people don't fight for abstractions, but they do battle with images.                                                                                                                    – Matthew Benjamin Cole, NBN interview 2025 After centuries of contemplating utopias, late nineteenth- and early twentieth-century writers began to warn of dystopian futures. Yet these fears extended beyond the canonical texts of dystopian fiction into post-war discourses on totalitarianism, mass society, and technology, as well as subsequent political theories of freedom and domination. Fear the Future: Dystopia and Political Imagination in the Twentieth Century (U of Michigan Press, 2025) demonstrates the centrality of dystopian thinking to twentieth century political thought, showing the pervasiveness of dystopian images, themes, and anxieties. Offering a novel reading of major themes and thinkers, Fear the Future explores visions of the future from literary figures such as Yevgeny Zamyatin, Aldous Huxley, and George Orwell; political theorists such as Max Weber, Hannah Arendt, Herbert Marcuse, Jürgen Habermas, and Michel Foucault; and mid-century social scientists such as Erich Fromm, Max Horkheimer, Theodor Adorno, David Reisman, C. Wright Mills, and Jacques Ellul. It offers a comparative analysis of distinct intellectual and literary traditions, including modern utopianism and anti-utopianism, mid-century social science, Frankfurt School critical theory, and continental political philosophy. With detailed case studies of key thinkers from the Enlightenment to the late twentieth century, the book synthesizes secondary literature and research from a range of disciplinary areas, including in political theory, intellectual history, literary studies, and utopian studies. This wide-ranging reconstruction shows that while dystopian thinking has illustrated the dangers of domination and dehumanization, it has also illuminated new possibilities for freedom. Professor Cole published his book with the University of Michigan Press as Open Access: find the detailed insights and arguments that Matthew discusses in our interview here as an online publication with downloadable options. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Are we already living in some kind of fascist or technocratic dystopia? How do we avert the AI dystopia? These are the types of things that you'll see thrown about in op-eds and analysis pieces all over the net and the press. Dystopia is doing some kind of work in our political vocabulary that goes beyond a reference to those iconic dystopian novels or their sort of contemporary successors. … Sometimes politics seems to be so absorbed in the train of fantasy and the imaginary that it becomes worrying. But like it or not, or like specific expressions of the political imagination or not, the political arena is an arena of the imagination. Habermas once said that people don't fight for abstractions, but they do battle with images.                                                                                                                    – Matthew Benjamin Cole, NBN interview 2025 After centuries of contemplating utopias, late nineteenth- and early twentieth-century writers began to warn of dystopian futures. Yet these fears extended beyond the canonical texts of dystopian fiction into post-war discourses on totalitarianism, mass society, and technology, as well as subsequent political theories of freedom and domination. Fear the Future: Dystopia and Political Imagination in the Twentieth Century (U of Michigan Press, 2025) demonstrates the centrality of dystopian thinking to twentieth century political thought, showing the pervasiveness of dystopian images, themes, and anxieties. Offering a novel reading of major themes and thinkers, Fear the Future explores visions of the future from literary figures such as Yevgeny Zamyatin, Aldous Huxley, and George Orwell; political theorists such as Max Weber, Hannah Arendt, Herbert Marcuse, Jürgen Habermas, and Michel Foucault; and mid-century social scientists such as Erich Fromm, Max Horkheimer, Theodor Adorno, David Reisman, C. Wright Mills, and Jacques Ellul. It offers a comparative analysis of distinct intellectual and literary traditions, including modern utopianism and anti-utopianism, mid-century social science, Frankfurt School critical theory, and continental political philosophy. With detailed case studies of key thinkers from the Enlightenment to the late twentieth century, the book synthesizes secondary literature and research from a range of disciplinary areas, including in political theory, intellectual history, literary studies, and utopian studies. This wide-ranging reconstruction shows that while dystopian thinking has illustrated the dangers of domination and dehumanization, it has also illuminated new possibilities for freedom. Professor Cole published his book with the University of Michigan Press as Open Access: find the detailed insights and arguments that Matthew discusses in our interview here as an online publication with downloadable options. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

A short introduction to Erich Fromm's work. A call to look “under the hood.” Encouragement to live the vita contemplativa, the contemplative life.

Neste episódio, mergulhamos na reflexão proposta por Erich Fromm sobre a “tirania do TER”. Por que vivemos acreditando que é preciso ter para fazer e, só então, ser feliz? Nossa metodologia para quem quer falar um português de alto nível:Teste 2 dias grátis

Erich Fromm war einer der populärsten Philosophen und Psychoanalytiker in der zweiten Hälfte des 20. Jahrhunderts. Sein Buch "Haben oder Sein" wurde zum Bestseller, der sich bis heute gut verkauft. Fromm inspirierte viele Autoren, die sich kritisch mit Konsum und Wirtschaftswachstum auseinandersetzen wollten - ja, in Fromms Werk ist bereits zu finden, was bis heute in vermeintlich kapitalismuskritischen Diskursen virulent ist: Nicht mehr das Verhältnis von Kapital und Arbeit interessiert, sondern es ist vor allem das Verhältnis des Konsumenten zu seiner Um- und Mitwelt, das Sorgen bereitet. Seit Jahren ist davon die Rede, man müsse das Bewusstsein und die Narrative ändern, aber die eigentlichen Machtzentren werden nicht mehr angegriffen. Diese Haltung geht direkt auf Fromms "Haben oder Sein" zurück. Das Werk raunt viel, analysiert wenig und versteht fast nichts vom Kapitalismus. In der neuen Folge von "Wohlstand für Alle" setzten sich Ole Nymoen und Wolfgang M. Schmitt kritisch mit dem Kultbuch auseinander. Literatur: Erich Fromm: Haben oder Sein: Die seelischen Grundlagen einer neuen Gesellschaft. dtv. Termine: Ole ist am 25. Juni in Osterholz-Scharmbeck und spricht über die Kriegstüchtigkeit: https://www.instagram.com/p/DKPezZps-Hz/?img_index=1 Am 28. Juni ist Ole in Hamburg beim Live-Event mit Lensi Schmidt, Jean-Philippe-Kindler und Robinga Schnögelrögel: https://dice.fm/event/bbk3yv-studio-rot-live-28th-jun-schanzenzelt-hamburg-tickets?lng=de Wolfgang spricht am 10. Juli in Köln über die Kriegstüchtigkeit: https://www.asta.th-koeln.de/event/kriegstuechtig-zum-frieden-eine-kritische-betrachtung-der-zeitenwende-mit-wolfgang-m-schmitt/ Wolfgang ist mit den "Neuen Zwanzigern" am 23. August in Frankfurt zu Gast: https://diekaes.reservix.de/tickets-die-neuen-zwanziger-sonderformat-liveshow-in-frankfurt-am-main-saalbau-bornheim-buergerhaus-am-23-8-2025/e2373505 Unsere Zusatzinhalte könnt ihr bei Apple Podcasts, Steady und Patreon hören. Vielen Dank! Apple Podcasts: https://podcasts.apple.com/de/podcast/wohlstand-f%C3%BCr-alle/id1476402723 Patreon: https://www.patreon.com/oleundwolfgang Steady: https://steadyhq.com/de/oleundwolfgang/about

In this heartfelt and theologically rich reflection, Alison Berreman explores the difference between sacrificial love and generative giving. Drawing on the teachings of Jesus, the writings of philosopher Erich Fromm, and personal insights, Alison challenges the common Christian framing of self-sacrifice as the highest virtue. Instead, she offers a vision of love rooted in wholeness, vitality, and mutual transformation. This message invites listeners to reconsider what it means to love like Christ—not by disappearing, but by showing up fully.Kindred Church is a Christian community gathering in Reno, Nevada. We are a 501c3 non-profit organization. If you believe in the ministry of Kindred Church and would like to support our efforts, visit kindredchurchreno.com/donate to make a contribution. If you'd like to join us for a gathering, please visit kindredchurchreno.com/gatherings for our location and service times.Thanks for listening.

Today's wisdom comes from The Art of Loving by Erich Fromm.   If you're loving Heroic Wisdom Daily, be sure to subscribe to the emails at heroic.us/wisdom-daily.   And… Imagine unlocking access to the distilled wisdom form 700+ of the greatest books ever written.   That's what Heroic Premium offers: Unlimited access to every Philosopher's Note. Daily inspiration and actionable tools to optimize your energy, work, and love. Personalized coaching features to help you stay consistent and focused   Upgrade to Heroic Premium →   Know someone who'd love this? Share Heroic Wisdom Daily with them, and let's grow together in 2025!   Share Heroic Wisdom Daily →

Tune in to hear:Why does the prospect of freedom generate great anxiety for people?What led to Hitler's ascent in post-war Germany?How is freedom dialectical in nature and what role did freedom play in the rise of the Third Reich?What is the dark side of freedom and how can responsibility keep this in check?Why does the Existentialist philosopher Kierkegaard refer to “anxiety as the dizziness of freedom?”According to Erich Fromm, what are the three primary ways we run from our agency?What are the meaningful differences between “freedom from” and “freedom to?”LinksThe Soul of WealthConnect with UsMeet Dr. Daniel CrosbyCheck Out All of Orion's PodcastsPower Your Growth with OrionCompliance Code: 0783-U-25076