Geri Bildirim
  • İlk baskısını 1981'de "On Disobedience and other essays" ismiyle Amerika'da yapmış olan bu kitap, daha önce yayınlanmış dört makalenin derlemesidir. Erich Fromm, psikanalizde otorite kabul edilen, Nazi dönemi baskıları yüzünden Amerika'ya göç etmiş bir Yahudi'dir. Daha sonraları çeşitli sosyalist aktivitelerde bulunmuştur. Bu kitabı aslında 3 ya da 4 bölüme ayırmak mümkündür. İlk bölüm tamamen "itaat ve itaatsizlik" kavramlarının psikanaliz sebepleri hakkındadır. Bireysel ve toplumsal itaatsizlik hakkında temel öğeleri basit bir dille anlatır. Devamındaki bölümde özellikle Bertrand Russel'ın tezlerini eleştiriler kaplar. Son iki bölüm, iki makale, kapitalizm ve sosyalizmin eleştirileri ile birlikte, Fromm'un önerdiği hümanist sosyalizm fikrini anlatır. Kitabın dili kolay okunabilecek bir dil; içerik olarak yazıldığı dönem itibariyle (Soğuk Savaş) sürekli bir kapitalizm-sosyalizm ikilisi üzerinden anlatım var. İlgilenenler kitabı okuyabilir, veya dört makaleyi internetten tek tek de inceleyebilir. İsimleri:
    - "Disobedience as a Psychological and Moral Problem" (1963)
    - "Prophets and Priest" (1967)
    - "Let Man Prevail" (1960)
    - "Humanist Socialism" (1960
  • Bu , Jung ile Dostoyevski arasındaki fark gibidir. Bir tarafta Jung'un Psychological Types'te konu aldığı "psikolojik tipler", öbür tarafta ise Suç ve Ceza'daki karakterler ; bir tarafta hilkat garibeleri, suni, iki boyutlu varlıklar; öbür tarafta günah ile hürriyet arasında kıvranan insanlar, Allah'ın mahlukları, karakterler.
    Aliya İzzetbegoviç
    Sayfa 153 - Klasik Yayınları
  • Anormal bir duruma gösterilen anormal tepki; normal bir davranıştır.
  • Most economists don’t like these stories of psychological feedback. They consider them offensive to their core concept of human rationality. And they are dismissive for another reason: there are no standard ways to quantify the psychology of people.
  • For this idea, this modern idea that sanctity is identical with secrecy, there is one thing at least to be said. It is for all practical purposes an entirely new idea; it was unknown to all the ages in which the idea of sanctity really flourished. The record of the great spiritual movements of mankind is dead against the idea that spirituality is a private matter. The most awful secret of every man's soul, its most lonely and individual need, its most primal and psychological relationship, the thing called worship, the communication between the soul and the last reality—this most private matter is the most public spectacle in the world. Anyone who chooses to walk into a large church on Sunday morning may see a hundred men each alone with his Maker. He stands, in truth, in the presence of one of the strangest spectacles in the world—a mob of hermits. And in thus definitely espousing publicity by making public the most internal mystery, Christianity acts in accordance with its earliest origins and its terrible beginning. It was surely by no accident that the spectacle which darkened the sun at noonday was set upon a hill. The martyrdoms of the early Christians were public not only by the caprice of the oppressor, but by the whole desire and conception of the victims.
    The Christian martyrdoms were more than demonstrations: they were advertisements. In our day the new theory of spiritual delicacy would desire to alter all this. It would permit Christ to be crucified if it was necessary to His Divine nature, but it would ask in the name of good taste why He could not be crucified in a private room. It would declare that the act of a martyr in being torn in pieces by lions was vulgar and sensational, though, of course, it would have no objection to being torn in pieces by a lion in one's own parlour before a circle of really intimate friends.