The Concept Of Escape From Freedom Erick Fromm

The Concept Of Escape From Freedom Erick Fromm Tatap Muka 12. Anna Keprib 1. 2016

Riwayat Hidup �Lahir di Frankfurt, Jerman 1900. �Studi psikologi, sosiologi Univ. Heidelberg, Frankfurt dan Munich. Gelar Ph. D dari Heidelberg (1922), Training Psikoanalisa di Munich dan Berlin Psychoanalitic Institute. �Ke Amerika sbg lektor Chicago Psychoanalitic Institute dan praktek privat di New York. Mengajar di bbrp universitas dan institute di New York, Mexico. Kemudian tinggal di Switzerland. Anna Keprib 1. 2016

Riwayat Hidup �He moved to the U. S. in 1934 -- a popular time for leaving Germany! -- and settled in New York City at Columbia University, where he met many of the other great refugee thinkers that gathered there, including Karen Horney, with whom he had an affair. �After leaving Columbia, he helped form the New York Branch of the Washington School of Psychiatry in 1943, and in 1945 the William Alanson White Institute of Psychiatry, Psychoanalysis, and Psychology. Anna Keprib 1. 2016

Riwayat Hidup �Toward the end of his career, he moved to Mexico City in 1950 to teach. �He became a professor at the UNAM (Universidad Nacional Autónoma de Mexico) and established a psychoanalytic section at the medical school until his retirement in 1965 �He had done considerable research into the relationship between economic class and personality types there. Anna Keprib 1. 2016

Riwayat Hidup �Meanwhile, he taught as a professor of psychology at Michigan State University from 1957 to 1961 and as an adjunct/ tambahan professor of psychology at the graduate division of Arts and Sciences at New York University after 1962. �In 1974 he moved to Muralto, Switzerland, and died at his home in 1980, five days before his eightieth birthday. Anna Keprib 1. 2016

Latar Belakang Pengalaman �In his autobiography, Beyond the Chains of Illusion, Fromm talks about two events in his early adolescence that started him along his path. �The first involved a friend of the family’s: Maybe she was 25 years of age; she was beautiful, attractive, and in addition a painter, the first painter I ever knew. I remember having heard that she had been engaged but after some time had broken the engagement; I remember that she was almost invariably in the company of her widowed father. As I remember him, he was an old, uninteresting, and rather unattractive man, or so I thought (maybe my judgment was somewhat biased by jealousy). Then one day I heard the shocking news: her father had died, and immediately afterwards, she had killed herself and left a will which stipulated that she wanted to be buried with her father. (p. 4) Anna Keprib 1. 2016

Latar Belakang Pengalaman �This news hit the 12 year old Erich hard, and he found himself asking what many of us might ask: “why? ”. �Later, he began finding some answers -- partial ones, admittedly/ diakui -- in Freud. Anna Keprib 1. 2016

Latar Belakang Pengalaman �The second event was even larger: World War I. At the tender age of 14, he saw the extremes that nationalism could go to. �All around him, he heard the message: We (Germans, or more precisely, Christian Germans) are great; They (the English and their allies) are cheap mercenaries/ pencari untung murahan. The hatred/ kebencian, the "war hysteria", frightened/ menakutkan him, as well it should. �So again he wanted to understand something irrational -- the irrationality of mass behavior -- and he found some answers, this time in the writings of Karl Marx. Anna Keprib 1. 2016

Struktur �Fromm's theory is a rather unique blend of Freud and Marx. �Freud emphasized the unconscious, biological drives, repression, & so on. In other words, Freud postulated that our characters were determined by biology. �Marx, on the other hand, saw people as determined by their society, and most especially by their economic systems. �He added to this mix of two deterministic systems something quite foreign/ asing sama sekali to them: The idea of FREEDOM Anna Keprib 1. 2016

Ahli Yang Berpengaruh �Fromm banyak dipengaruhi oleh tulisan Karl Marx, dalam buku “The economican Philosophical manuscripts”, 1944. �Karya tsb diterjemahkan oleh T. B. Botomore. Juga tulisan Fromm “Marxs concept of man”, 1961. �Di dalam “beyond the chain of illusion” (1962), Fromm memperbandingkan ide-ide Marx dg Freud. Anna Keprib 1. 2016

Pandangan Tentang Manusia �Walaupun Fromm digelari sbg teoritikus personality Marxian, ia sendiri memakai label “dialectic humanist” pada dirinya. �Tulisan-tulisan Fromm diinspirasi oleh pengetahuan yang ekstensif tentang sejarah, sosiologi, literature dan philosophy. �Inti dari tulisan Fromm ialah keyakinannya bahwa manusia itu merasa kesepian dan terisolir karena ia terpisah dari alam serta manusia lainnya. Kondisi keterpisahan tsb tidak dijumpai pada jenis makhluk Kondisi keterpisahan yang lainnya, dengan demikian ini merupakan “human situation” yang tersendiri. �Contoh: Anak mendapat kebebasan dari ikatan dengan orang tuanya, hal ini berakibat ia merasa terasing dan tak berdaya. �Seorang budak menemukan kebebasan hanya dengan menempatkan dirinya pada dunia asing yang lebih berkuasa. Dan ia merasa ada yang memilikinya dan merasa bahwa ia terikat dengan dunia dan orang lain, walaupun sesungguhnya ia tidak bebas. Anna Keprib 1. 2016

Escape from freedom, 1941. � Fromm mengatakan bahwa kemampuan manusia dapat mencapai lebih banyak kebebasan lewat perkembangan usianya, tapi ia juga merasa semakin kesepian, dan makna kebebasan kini memberi arti sebagai suatu kondisi yang negatif, dan untuk itu ia mencoba melepaskan diri dari kondisi tsb. � Apakah jawaban dari dilemma ini? Manusia dapat menyelesaikannya dengan cara menggabungkan diri pada orang lain, dengan rasa cinta serta kerja yang terbagi, ia dapat menemukan rasa amannya dengan tunduk pada otoritas dan taat tunduk pada otoritas kepada masyarakatnya. � Dengan demikian, manusia menggunakan kebebasannya untuk mengembangkan suatu masyarakat yang lebih baik, sementara dalam kasus lainnya manusia memperoleh perbudakan yang baru (Inti dari escape from freedom). � Dengan memberikan tuntutan terhadap manusia, yang bertentangan dengan sifatnya (nature), maka masyarakat akan menjadi sebab kesesatan dan frustrasi manusia. Anna Keprib 1. 2016

Pandangan Lainnya � Buku-buku (1947, 1955, 1964), menunjukkan bahwa bentuk apapun dari suatu masyarakat, baik feodalisme, kapitalisme, fasisme, sosialisme dan komunisme, merupakan usaha manusia memecahkan basic kontradiksinya. Kontradiksi manusia sebagai bagian dari alam sekaligus terlepas dari alamnya, dengan demikian sebagai manusia, sekaligus sebagai hewan. � Sebagai hewan, manusia memiliki kebutuhan-kebutuhan fisiologis yang harus dipuaskan. Sebagai manusia, ia memiliki “self awareness”, “reason”, dan “imagination”. Pengalaman unik manusia adalah feeling of tenderness, love, attitude of interest, responsibility, transcendence dan freedom; berikut value serta norma-norma. � Manusia yang bersifat ‘animal’ dan ‘human’, membentuk kondisi dasar dari eksistensi. Pengertian tentang psyche manusia, harus didasarkan pada analisa kebutuhan 2 manusia yang berasal dari kondisi alam eksistensinya. � Kebutuhan khusus manusia itu sebagai wujud akibat dari kondisi 2 eksistensinya tersebut. Anna Keprib 1. 2016

The Dynamic: Escape From Freedom � Fromm menguraikan tiga cara ketika kita escape from freedom: 1. Authoritarianism 2. Destructiveness 3. Automaton Conformity Anna Keprib 1. 2016

Authoritarianism � We seek to avoid freedom by fusing/ bergabung ourselves with others, by becoming a part of an authoritarian system like the society of the Middle Ages. � There are two ways to approach this: One is to submit/ tunduk to the power of others, becoming passive and compliant. The other is to become an authority yourself, a person who applies structure to others. Either way/ salah satu cara, you escape your separate identity. Anna Keprib 1. 2016

Authoritarianism -2 �Fromm referred to the extreme version of authoritarianism as masochism and sadism, and points out that both feel compelled/ dipaksa to play their separate roles, so that even the sadist, with all his apparent power over the masochist, is not free to choose his actions. Anna Keprib 1. 2016

Authoritarianism -3 � But milder versions of authoritarianism are everywhere. � In many classes, for example: there is an implicit contract between students and professors: Students demand structure, and the professor sticks to his notes. It seems innocuous/ tak berbahaya and even natural, but this way the students avoid taking any responsibility for their learning, and the professor can avoid taking on the real issues of his field. Anna Keprib 1. 2016

Destructiveness � Authoritarians respond to a painful existence by, in a sense, eliminating themselves: If there is no me, how can anything hurt me? � But others respond to pain by striking out against the world: If I destroy the world, how can it hurt me? It is this escape from freedom that accounts for much of the indiscriminate nastiness of life -- brutality, vandalism, humiliation, vandalism, crime, terrorism. . Anna Keprib 1. 2016

Destructiveness -2 � Fromm adds that, if a person's desire to destroy is blocked by circumstances, he or she may redirect it inward. � The most obvious kind of self-destructiveness is, of course, suicide. But we can also include many illnesses, drug addiction, alcoholism, even the joys of passive entertainment. � Fromm turns Freud's death instinct upside down: Self-destructiveness is frustrated destructiveness, not the other way around. Anna Keprib 1. 2016

Automaton Conformity � Authoritarians escape by hiding within an authoritarian hierarchy. But our society emphasizes equality! There is less hierarchy to hide in (though plenty remains for anyone who wants it, and some who don't). When we need to hide, we hide in our mass culture instead. � When I get dressed in the morning, there are so many decisions! But I only need to look at what you are wearing, and my frustrations disappear. Anna Keprib 1. 2016

Automaton Conformity � I can look at the television, which, like a horoscope, will tell me quickly and effectively what to do. � If I look like, talk like, think like, feel like. . . everyone else in my society, then I disappear into the crowd, and I don't need to acknowledge/ mengakui my freedom or take responsibility. It is the horizontal counterpart to authoritarianism. Anna Keprib 1. 2016

Automaton Conformity � The person who uses automaton conformity is like a social chameleon/ bunglon: He takes on the coloring of his surroundings. Since he looks like a million other people, he no longer feels alone. He isn't alone, perhaps, but he's not himself either. � The automaton conformist experiences a split between his genuine/ asli feelings and the colors he shows the world, very much along the lines of Horney's theory. Anna Keprib 1. 2016

The Dynamic: Escape From Freedom � In fact, since humanity's "true nature" is freedom, any of these escapes from freedom alienates us from ourselves. � Here's what Fromm had to say: Man is born as a freak of nature, being within nature and yet transcending it. He has to find principles of action and decision making which replace the principles of instincts He has to have a frame of orientation which permits him to organize a consistent picture of the world as a condition for consistent actions. He has to fight not only against the dangers of dying, starving, and being hurt, but also against another anger which is specifically human: that of becoming insane. In other words, he has to protect himself not only against the danger of losing his life but also against the danger of losing his mind. (Fromm, 1968, p. 61) Anna Keprib 1. 2016

Pertumbuhan dan Perkembangan � The escapes from freedom you tend to use has a great deal to do with what kind of family you grew up in. � Fromm outlines two kinds of unproductive families: 1. SYMBIOTIC FAMILIES 2. WITHDRAWING FAMILIES Anna Keprib 1. 2016

Symbiotic Families �Symbiosis is the relationship two organisms have who cannot live without each other. �In a symbiotic family, some members of the family are "swallowed up/ menelan" by other members, so that they do not fully develop personalities of their own. �The more obvious example is the case where the parent "swallows" the child, so that the child's personality is merely/ hanya a reflection of the parent's wishes. �In many traditional societies, this is the case with many children, especially girls. Anna Keprib 1. 2016

Symbiotic Families �The other example is the case where the child "swallows" the parent. �In this case, the child dominates or manipulates the parent, who exists essentially to serve the child. It is common, especially in traditional societies, in the relationship between a boy and his mother. �Within the context of the particular culture, it is even necessary: How else does a boy learn the art of authority he will need to survive as an adult? Anna Keprib 1. 2016

Withdrawing Families �There are 2 kinds of this unproductive family. This kind of family is most notable for its cold hatefulness or cool indifference. �The older of the two is the "cold" version, found in northern Europe and parts of Asia, and wherever merchants/ pedagang are a formidable/ luar biasa class. �Parents are very demanding of their children, who are expected to live up to high, well-defined standards. �Punishment is not a matter of a slap/ tamparan upside the head in full anger and in the middle of dinner; it is instead a formal affair, a full-fledged ritual/ mdptkan bulu burung, possibly involving cutting switches and meeting in the woodshed/ los penimbunan. Punishment is cold-blooded, done "for your own good. “ Anna Keprib 1. 2016

Withdrawing Families �Alternatively, a culture may use guilt and withdrawal of affection as punishment. Either way, children in these cultures become rather strongly driven to succeed in whatever their culture defines as success. �This puritanical style of family encourages the Destructive escape from freedom, which is internalized until circumstances (such as war) allow its release. �This kind of family more immediately encourages perfectionism -- living by the rules -- which is also a way of avoiding freedom. When the rules are more important than people, destructiveness is inevitable/ tak dapat dielakkan. Anna Keprib 1. 2016

Withdrawing Families �The second withdrawing kind of family is the modern family, found in the most advanced parts of the world, most notably the USA. �Changes in attitudes about child rearing/ pemeliharaan anak have lead many people to shudder/ menggigil at the use of physical punishment and guilt in raising/ mengembangkan children. �The newer idea is to raise your children as your equals. Anna Keprib 1. 2016

Withdrawing Families �A father should be a boy's best buddy/ tunas; a mother should be a daughter's soul mate. �But, in the process of controlling their emotions, the parents become coolly indifferent. �They are, in fact, no longer really parents, just cohabitants/ duduk bersama with their children. �The children, now without any real adult guidance, turn to their peers and to the media for their values. This is the modern, shallow, television family! Anna Keprib 1. 2016

Withdrawing Families �The automaton conformity escape from freedom is particularly obvious here. �Although this is still very much a minority family in the world (except, of course, on TV!), this is the one Fromm worries about the most. It seems to portent/ menandakan the future. Anna Keprib 1. 2016

What makes up a Good, Healthy, Productive Family? �Fromm suggests it is a family where parents take the responsibility to teach their children reason in an atmosphere of love. �Growing up in this sort of family, children learn to acknowledge/ mengakui their freedom and to take responsibility for themselves, and ultimately/ akhirnya for society as a whole. Anna Keprib 1. 2016

Pertumbuhan dan Perkembangan: Kebutuhan Manusia �Erich Fromm, like many others, believed that we have needs that go far beyond the basic, physiological ones that some people, like Freud and many behaviorists, think explain all of our behavior. �He calls these human needs, in contrast to the more needs basic animal needs. And he suggests that the needs human needs can be expressed in one simple statement: The human being needs to find an answer to his existence. Anna Keprib 1. 2016

Pertumbuhan dan Perkembangan: Kebutuhan Manusia �All cultures are like religions, trying to explain the meaning of life. Some, of course, do so better life than others. �A more negative way of expressing this need is to say that we need to avoid insanity �He defines neurosis as an effort to satisfy the satisfy need for answers that doesn't work for us. He says that every neurosis is a sort/ semacam of private religion, one we turn to when our culture no longer satisfies. Anna Keprib 1. 2016

Pertumbuhan dan Perkembangan: Kebutuhan Manusia �The need is so powerful that sometimes we seek it in unhealthy ways. �Another way some attempt to overcome this need is by denying it. �He defines neurosis as an effort to satisfy the satisfy need for answers that doesn't work for us. He says that every neurosis is a sort of private religion, one we turn to when our culture no longer satisfies. Anna Keprib 1. 2016

Pertumbuhan dan Perkembangan: Kebutuhan Manusia �Kebutuhan-kebutuhan ini merupakan kebutuhan manusia yang murni serta benar-benar obyektif, �Tidak ditemukan pada hewan, dan �Bukan ditentukan oleh masyarakat, namun terdapat pada sifat manusiawi melalui suatu proses evolusi. �Fromm menyatakan lima kebutuhan manusia: 1. Relatedness (hubungan) 2. Creativity (kreativitas) 3. Rootedness (berakar) 4. A Sense of Identity (identitas) 5. A Frame of Orientation (kerangka acuan) Anna Keprib 1. 2016

1. Relatedness �As human beings, we are aware of our separateness from each other, and seek to overcome it/ mengatasinya �Fromm calls this our need for relatedness, and views it as love in the broadest sense. �Love, he says, "is union with somebody, or something, outside oneself, under the condition of retaining the separateness and integrity of one's own self. " (p 37 of The Sane Society). It allows us us to transcend our separateness without denying us our uniqueness Anna Keprib 1. 2016

1. Relatedness �The opposite of relatedness is what Fromm calls narcissism. �Narcissism -- the love of self -- is natural in infants, in that they don't perceive themselves as separate from the world and others to begin with. �In adults, it is a source of pathology. Like the schizophrenic, the narcissist has only one reality: the world of his own thoughts, feelings, and needs. His world becomes what he wants it to be, and he loses contact with reality. Anna Keprib 1. 2016

The need’s for relatedness �Berasal dari fakta bahwa manusia dalam menjadi manusia, ia melepaskan ketergantungan dari alamnya. Hewan dilengkapi oleh alam untuk mengatasi kondisi yang dijumpai, sedangkan manusia dengan kemampuan akal dan imajinasinya menghilangkan ketergantungan tersebut dari alamnya. �Dalam hal ini, ikatan instinktif yang dialami hewan, maka manusia menciptakan hubungannya secara tersendiri dengan alamnya, dan hubungan yang paling memuaskan dirinya didasarkan pada “productive love”. �“Productive love” senantiasa mengandung “mutual care”, “responsibility”, “respect”, dan “understanding”. Anna Keprib 1. 2016

2. Creativity �Fromm believes that we all desire to overcome, to transcend our sense of being passive creatures. We creatures want to be creators �There are many ways to be creative: We give birth, we plant seeds/ benih, we make pots, we paint pictures, we write books, we love each other. �Creativity is, in fact, an expression of love Anna Keprib 1. 2016

Creativity �Some don't find an avenue/ jalan for creativity. �Frustrated, they attempt to transcend their passivity by becoming destroyers instead. �Destroying puts me "above" the things -- or people -- I destroy. It makes me feel powerful. �We can hate as well as love. But in the end, it fails to bring us that sense of transcendence we need. Anna Keprib 1. 2016

The need’s for transcendence �Untuk menjadi seseorang yang kreatif disamping tetap menjadi makhluk, apabila dorongan kreatif tersebut mendapatkan rintangan, maka manusia menjadi seorang destroyer. �Fromm mengemukakan bahwa sesungguhnya cinta dan benci bukanlah dua dorongan yang saling bertentangan. Keduanya merupakan jawaban bagi kebutuhan manusia untuk mentranscendence-kan dari sifat-sifat animalnya. -kan �Dengan demikian, kalau hewan tidak memiliki perasaan cinta maupun benci, maka manusia memilikinya (dengan cinta maupun benci demikian, lebih transcendence). Anna Keprib 1. 2016

3. Rootedness �We also need roots, need to feel at home in the universe, even though, as human beings, we are somewhat alienated from the natural world. �The simplest version is to maintain our ties/ ikatan to our mothers. But to grow up means we have to leave the warmth of our mothers' love. To stay would be what Fromm calls a kind of psychological incest/ tiada putusnya. �In order to manage in the difficult world of adulthood, we need to find new, broader roots. We need to discover our brotherhood (and sisterhood) with humanity. Anna Keprib 1. 2016

Rootedness �This, too has its pathological side. For example, the schizophrenic tries to retreat into a womb-like existence, one where, you might say, the umbilical cord/ tali pusat has never been cut. �There is also the neurotic who is afraid to leave his home, even to get the mail. �And there's the fanatic who sees his tribe/ suku bangsa, his country, his house. . . as the only good one, the only real one. Everyone else is a dangerous outsider, to be avoided or even destroyed. Anna Keprib 1. 2016

The need’s for rootedness �Manusia menginginkan, membutuhkan keterikatan dengan alam, ia ingin menjadi suatu bagian integral dengan alam dari dunia, menginginkan bahwa dia ada yang memilikinya. �Sebagai seorang anak yang terikat dengan ibunya, terikat dengan ibunya namun apabila keterikatan semacam ini menetap, maka dapat dikatakan suatu “fiksasi”. Anna Keprib 1. 2016

4. A Sense of Identity �Fromm believes that we need to have a sense of identity, of individuality, in order to stay sane/ sehat. individuality �This need is so powerful that we are sometimes driven to find it, for example, by doing anything for signs of status, or by trying desperately to conform. �We sometimes will even give up our lives in order to remain/ meninggalkan a part of our group. But this is only pretend identity/ pura 2, an identity we take from others, instead of one we develop ourselves, and it fails to satisfy our need Anna Keprib 1. 2016

The need’s for identity �Meskipun manusia memperoleh keterikatan yang memuaskan dalam suatu rasa persaudaraan dengan orang lain, manusia tetap memiliki keinginan untuk mempunyai suatu ‘sense of identity’, untuk menjadi seorang individu yang unik. �Dan bila ternyata tak dapat mencapai goal tersebut melalui upaya kreatifnya, ia akan memperoleh ciri yang berbeda lewat cara mengidentifikasi diri dengan orang lain atau kelompoknya, �Mis: seorang budak akan mengidentifikasi dengan tuannya, budak seorang warga negara mengidentifikasi diri dengan negaranya. warga negara seorang pekerja dengan perusahaan tempat ia bekerja. pekerja �Dalam kasus ini, maka ‘sense of identity’ tercipta lewat cara ‘belonging to someone’ dan bukan lewat cara ‘being someone’. Anna Keprib 1. 2016

5. A Frame of Orientation �We need to understand the world and our place in world it. �Again, our society -- and especially the religious aspects of our culture -- often attempts to provide us with this understanding. � Things like our myths, our philosophies, and our sciences provide us with structure. �Fromm says this is really two needs: First, we need First a frame of orientation -- almost anything will do. Even a bad one is better than none! And so people are generally quite gullible/ mudah dibohongi. Anna Keprib 1. 2016

5. A Frame of Orientation �We want to believe, sometimes even desperately. If we don't have an explanation handy, we will make one up, via rationalization. �The second aspect is that we want to have a good second frame of orientation, one that is useful, accurate. A orientation frame of orientation needs to be rational �It is nice that our parents and others provide us with explanations for the world and our lives, but if they don't hold up/ tidak mengembangkan, what good are they? Anna Keprib 1. 2016

5. A Frame of Orientation �We don't just want a cold philosophy or material science. �We want a frame of orientation that provides us with meaning. �We want understanding, but we want a warm, human understanding. Anna Keprib 1. 2016

The need’s for frame of orientation �Akhirnya manusia membutuhkan suatu ‘kerangka acuan’, suatu pegangan yang stabil dan konsisten dalam mengamati dan mengerti dunianya. �Kerangka acuan yang dikembangkan oleh manusia dapat bersifat rasional, irrasional ataupun rasional, irrasional mengandung kedua elemen tersebut. Anna Keprib 1. 2016

Karakter Masyarakat � Karakter anak itu dibentuk sesuai dengan kebutuhan masyarakat. Tugas orang tua/ pendidik: membuat anak berkeinginan untuk mau bertindak sesuai bila sistem ekonomi, politik dan sosial mendukung. � Pada kapitalistis, kegemaran menabung harus ditanamkan pada rakyat, sebagai modal memperluas kondisi ekonominya. � Dengan memberikan tuntutan terhadap manusia, yang bertentangan dengan sifatnya (nature), maka masyarakat akan menjadi sebab kesesatan dan frustrasi manusia. � Masyarakat menjadi mengasingkan manusia dari ‘human situation’ nya dan merintangi usaha manusia memenuhi ‘basic condition’ dari eksistensinya. � Misal: Kapitalisme dan komunisme, membuat manusia sbg ‘robot’. Buruh dengan upah rendah tidak berarti dan masyarakat mengakibatkan seseorang menjadi gila tindakan anti sosial dan destruktif pada diri sendiri. � Fromm: Masyarakat sakit, bila tidak mampu memuaskan kebutuhan 2 dasar dari manusia. Anna Keprib 1. 2016

Perubahan Masyarakat �Fromm: Bila suatu masyarakat berubah secara drastis, misal Feodalisme Kapitalisme atau Factory System sistem pekerja tangan perorangan, maka perubahan ini, berakibat dislocation (pergeseran letak) dalam karakter sosial dari orang-orang. �Struktur karakter menjadi tidak sesuai dg masyarakat baru. Hal ini menambah ‘sense of alienasi’ (keterasingan) dan keputusasaan. �Terlepas dari ikatan tradisional dan ia belum dapat mengembangkan hubungan/ ikatan yang baru, maka ia merasa kehilangan. Anna Keprib 1. 2016

Fokus Fromm: Problem Relasi Manusia-Masyarakat Perlu validitas dari preposisi ini: �Manusia memiliki suatu esensi, sifat bawaan (inborn nature). �Masyarakat diciptakan manusia sehubungan dengan pemenuhan esensi nature ini. �Tidak ada masyarakat yang telah memenuhi pemuasan dari kebutuhan-kebutuhan dasar manusia. �Maka manusia berusaha menciptakan suatu masyarakat tersebut. Anna Keprib 1. 2016

Bentuk Masyarakat Usulan Fromm �“. . . manusia berhubungan dengan manusia atas dasar mencintai (lovingly), artinya ia terikat secara ), persaudaraan dan solidaritas. . . ; persaudaraan dan solidaritas �Masyarakat yang memberikan kemungkinan untuk mentransendensikan sifat ‘nature’ nya dengan mencipta daripada merusak, artinya setiap orang memperoleh ‘a sense of self’ dengan mengalami diri sebagai subyek dari kekuasaannya, ketimbang dari hasil konformitas, dimana sistem orientasi dan pengabdian muncul, tanpa melalui kebutuhan manusia untuk mencemarkan atau menyelewengkan realita dan menyembah dewa-dewa. Anna Keprib 1. 2016

‘Humanistic Communitarian Socialism’. �Fromm menyarankan suatu nama untuk masyarakat yang sempurna seperti itu, ‘humanistic communitarian socialism’. Dalam masyarakat itu setiap orang memiliki kesempatan yang sama untuk menjadi manusia yang seutuhnya. Dimana tidak ada rasa kesepian, tidak ada rasa terasing, tidak ada keputusasaan. �Manusia menemukan suatu lingkungan baru (new home) yang sesuai dengan human situation, masyarakat ini akan merealisir tujuan Marx untuk memindahkan alienasi manusia di bawah suatu sistem dari pemilikan perseorangan (private proverty) ke arah suatu kesempatan untuk realisasi diri sebagai seorang manusia sosial, manusia yang aktif dan produktif di dalam sosialisme. Anna Keprib 1. 2016

Humanistic Communitarian Socialism’. �Fromm memperluas rencana tentang masyarakat ideal dengan menekankan agar masyarakat teknologis saat ini dapat menjadi humanis (1968). �Fromm, 1957 memulai studi psikologi sosial di Mexiko tentang karakter sosial. Ia melatih interviewers Mexiko memakai depth questionnaire yang dapat diinterpretasi, diskor untuk motivasi penting dan variabel 2 karakter. Questioner ini disuplementasikan dari ‘the Rorschach ink blot method’, yang menggali sikap 2 yang terpendam, perasaan 2 dan motif 2. �Tahun 1963, data itu dilengkapi dan dipublikasikan pada tahun 1970 (Fromm dan Maccoby, 1970). Anna Keprib 1. 2016

3 Karakter Sosial, Fromm �The productive hoarding, tipe seperti landowners dan para petani �The productive exploitative, para businessman dan �The unproductive receptive, the poor workers. �Dengan perkawinan orang-orang pada karakter yang sama, maka ketiga tipe tersebut mulai menjadi struktur kelas di perkampungan itu. Anna Keprib 1. 2016

Karakter Sosial Lanjut �Sebelum pengaruh teknologi dan industri masuk, hanya terdapat 2 kelas, yakni : the landowners dan petani. �The productive exploitative muncul hanya sebagai tipe penyimpangan saja. Tipe ini akhirnya berinisiatif menerapkan teknologi. Mereka menjadi lambang kepemimpinan dan kemajuan masyarakat, menyajikan pertunjukan film 2 murah, radio, televisi, dan komoditi 2 hasil pabrik. Konsekuensinya, petani miskin mulai melepaskan nilai 2 kebudayaan tradisional tanpa memperoleh keuntungan berarti dari teknologi di masyarakat. �Akhirnya film 2 menghilangkan festival, radio menghilangkan musik 2 lokal dan pakaian melenyapkan barang tenunan, meubel, furniture melenyapkan pekerjaan tangan. Anna Keprib 1. 2016

Fokus Utama Studi Fromm �Dalam tesisnya, karakter (personality) itu dipengaruhi dan terpengaruh oleh struktur dan perubahan sosial. struktur perubahan sosial Anna Keprib 1. 2016

Terimakasih Selamat Belajar Fakultas Psikologi Universitas Esa Unggul Anna Keprib 1. 2016