scholarly journals O Discurso de Ódio e o Fascismo na Sociedade Brasileira: uma Análise a Partir do Pensamento de Wilhelm Reich

2021 ◽  
Vol 22 (1) ◽  
pp. 27-36
Author(s):  
Marcio Notari

Resumo A Psicologia de Massas e do Fascismo (1932) é uma obra que tem como discussão elementar em saber o que impede a correspondência saudável entre a situação econômica e a estrutura psíquica dessas massas populares. Qual a essência da estrutura psicológica das massas e a sua relação com a base econômica da qual se origina? O autor partindo dessa premissão busca refletir sobre questões ligadas aos aspectos morais, políticos, sociológicos e psicológicos para esclarecer a adesão e o comportamento das massas diante do movimento fascista, a partir de seus conhecimentos clínicos sobre a estrutura do caráter humano no cenário político e social. A intenção é demonstrar nas linhas que se seguem, como os elementos economicos não tem influência sobre as massas, em sentido contrário ao pensamento marxista, cuja idéia central era que a fome e a miséria (teoria economica do socialismo) levaria as massas proletárias ao processo revolucionário de ruptura com o capitalismo. No pensamento Reichiano, em contraponto as idéias de Marx, o autor busca demonstrar que o movimento facista e o nacional socialismo alemão, em especial, seria a expressão da estrutura de caráter irracional do homem médio, cujos impulsos sexuais foram reprimidos tendo analisado o papel da família e da igreja como misticismo organizado no campo da sociedade. Reich entende que a existência humana seria determinada não apenas pelos processos econômicos, mas também pelos processos institivos dos seres humanos determinados no ambito da família autoritária, cuja figura do pai, representa a ideia de autoridade, e por outro lado, a ideia de nação e pátria mãe, está configurada na figura da mãe paterna, protetora dos filhos. Desse modo, na psicologia política de Reich, o que se estuda é o fator subjetivo da história, a estrutura do caráter do homem numa determinada época e a estrutura ideológica da sociedade que ela forma. Será analisado essas premissas são aplicadas na sociedade brasileira, buscando compreender o fascismo e o discurso de ódio. Palavras-chave: Discurso de Ódio. Psicologia de Massas. Sociedade Brasileira. Abstract The Psychology of the Masses and Fascism (1932) is a work that has the elementary discussion of knowing what prevents the healthy correspondence between the economic situation and the psychic structure of these popular masses. What is the essence of the psychological structure of the masses and its relation to the economic base from which it originates? Based on this premise, the author seeks to reflect on issues related to moral, political, sociological and psychological aspects to clarify the adhesion and behavior of the masses towards the fascist movement, based on their clinical knowledge about the structure of human character in the political and social scenario. . The intention is to demonstrate in the following lines, how the economic elements have no influence on the masses, in a sense contrary to Marxist thought, whose central idea was that hunger and misery (economic theory of socialism) would lead the proletarian masses to the process revolutionary break with capitalism. In Reichian thought, in contrast to Marx's ideas, the author seeks to demonstrate that the facist movement and the German national socialism, in particular, would be the expression of the irrational character structure of the average man, whose sexual impulses were repressed having analyzed the role of family and church as organized mysticism in the field of society. Reich understands that human existence would be determined not only by economic processes, but also by the institutional processes of human beings determined in the context of the authoritarian family, whose father figure represents the idea of authority, and on the other hand, the idea of nation and mother country, is configured in the figure of the paternal mother, protector of the children. Thus, in Reich's political psychology, what is studied is the subjective factor of history, the structure of man's character at a given time and the ideological structure of the society it forms. These premises will be analyzed and applied in Brazilian society, seeking to understand fascism and hate speech. Keywords: Hate Speech. Mass Psychology. Brazilian Society.

2015 ◽  
Vol 3 (2) ◽  
pp. 262-265
Author(s):  
Dr.Navdeep Kaur

Since its evolution environment has remained both a matter of awe and concern to man. The frontier attitude of the industrialized society towards nature has not only endangered the survival of all other life forms but also threatened the very existence of human life. The realization of such potential danger has necessitated the dissemination of knowledge and skill vis-a-vis environment protection at all stages of learning. Therefore, learners of all stages of learning need to be sensitized with a missionary zeal. This may ensure transformation of students into committed citizens for averting global environment crisis. The advancement of science and technology made the life more and more relaxed and man also became more and more ambitious. With such development, human dependence on environment increased. He consumed more resources and the effect of his activities on the environment became more and more detectable. Environment covers all the things present around the living beings and above the land, on the surface of the earth and under the earth. Environment indicates, in total, all of peripheral forces, pressures and circumstances, which affect the life, nature, behaviour, growth, development and maturation of living beings. Irrational exploitation (not utilization) of natural resources for our greed (not need) has endangered our survival, and incurred incalculable harm. Environmental Education is a science, a well-thought, permanent, lasting and integrated process of equipping learning experiences for getting awareness, knowledge, understanding, skills, values, technical expertise and involvement of learners with desirable attitudinal changes about their relationship with their natural and biophysical environment. Environmental Education is an organized effort to educate the masses about environment, its functions, need, importance, and especially how human beings can manage their behaviour in order to live in a sustainable manner.  The term 'environmental awareness' refers to creating general awareness of environmental issues, their causes by bringing about changes in perception, attitude, values and necessary skills to solve environment related problems. Moreover, it is the first step leading to the formation of responsible environmental behaviour (Stern, 2000). With the ever increasing development by modern man, large scale degradation of natural resources have been occurred, the public has to be educated about the fact that if we are degrading our environment we are actually harming ourselves. To encourage meaningful public participation and environment, it is necessary to create awareness about environment pollution and related adverse effects. This is the crucial time that environmental awareness and environmental sensitivity should be cultivated among the masses particularly among youths. For the awareness of society it is essential to work at a gross root level. So the whole society can work to save the environment.


Societies ◽  
2021 ◽  
Vol 11 (3) ◽  
pp. 84
Author(s):  
Chiara Imperato ◽  
Tiziana Mancini

The effects of intergroup dialogues on intercultural relations in digital societies and the growing conflict, inflammatory and hate speech phenomena characterizing these environments are receiving increasing attention in socio-psychological studies. Based on Allport’s contact theory, scholars have shown that online intercultural contact reduces ethnic prejudice and discrimination, although it is not yet clear when and how this occurs. By analyzing the role of the Dialogical Self in online intercultural dialogues, we aim to understand how individuals position themselves and others at three levels of inclusiveness—personal, social, and human—and how this process is associated with attitudes towards the interlocutor, intergroup bias and prejudice, whilst also considering the inclusion of the Other in the Self and ethnic/racial identity. An experimental procedure was administered via the Qualtrics platform, and data were collected among 118 undergraduate Italian students through an anonymous questionnaire. From ANOVA and moderation analysis, it emerged that the social level of inclusiveness was positively associated with ethnic/racial identity and intergroup bias. Furthermore, the human level of inclusiveness was associated with the inclusion of the Other in the Self and ethnic/racial identity, and unexpectedly, also with intergroup bias. We conclude that when people interact online as “human beings”, the positive effect of online dialogue fails, hindering the differentiation processes necessary to define one’s own and the interlocutor’s identities. We discuss the effects of intercultural dialogue in the landscape of digital societies and the relevance of our findings for theory, research and practice.


2018 ◽  
Vol 2 (2) ◽  
pp. 91-111
Author(s):  
Ana Paula Barcellos

The paper deals with a situation that perhaps represents one of the most radical and profound challenges to the claim that contemporaneous western societies – and Brazilian society in particular – share the values concerning equality and essential or ontological dignity of mankind. It is an attempt to investigate how Brazilian society, immersed in a context of fear as a result of urban violence, deals with its prison population. This paper is divided into three main parts. Part one deals with a situation of fact: traditional, ongoing, generalized, serious and practically institutionalized violation of the fundamental rights of prison inmates in Brazil. This situation of fact easily leads one to conclude that inmates in Brazil are not treated like human beings (and are probably not even considered as human beings). Part two is an attempt to examine some possible explanations of why this situation exists. In part three, the paper tries to suggest that there is a connection between how prisoners are treated and the current level of urban violence in Brazil as a contributing factor. Considering that neither the principle of human dignity nor the actions of the legal system have been able to change the scenario that has built up in recent decades, perhaps it would be useful to suggest that inhumane treatment of inmates is not just a problem restricted to prisons: society as a whole receives the effects of this policy in the form of more violence. 


2018 ◽  
Vol 2 (2) ◽  
pp. 91-111
Author(s):  
Ana Paula Barcellos

The paper deals with a situation that perhaps represents one of the most radical and profound challenges to the claim that contemporaneous western societies – and Brazilian society in particular – share the values concerning equality and essential or ontological dignity of mankind. It is an attempt to investigate how Brazilian society, immersed in a context of fear as a result of urban violence, deals with its prison population. This paper is divided into three main parts. Part one deals with a situation of fact: traditional, ongoing, generalized, serious and practically institutionalized violation of the fundamental rights of prison inmates in Brazil. This situation of fact easily leads one to conclude that inmates in Brazil are not treated like human beings (and are probably not even considered as human beings). Part two is an attempt to examine some possible explanations of why this situation exists. In part three, the paper tries to suggest that there is a connection between how prisoners are treated and the current level of urban violence in Brazil as a contributing factor. Considering that neither the principle of human dignity nor the actions of the legal system have been able to change the scenario that has built up in recent decades, perhaps it would be useful to suggest that inhumane treatment of inmates is not just a problem restricted to prisons: society as a whole receives the effects of this policy in the form of more violence. 


Author(s):  
Tongdong Bai

This chapter discusses political legitimacy within the Confucian context. It attempts reconcile the early Confucians’ embrace of equality with their defense of hierarchy. The chapter also considers how to reconcile their idea that the legitimacy of the state lies in service to the people, with the idea that it is not the people alone who make the final political decisions. It shows that the lack of capacities of making sound political decisions by the masses cannot result from the failure of the state to secure basic goods, education, and other necessary conditions for people to make sound political decisions, and it has to be the result of a basic fact of human life. That is, in spite of all these governmental efforts that are demanded by them, and in spite of their beliefs that human beings are all potentially equal (Mencius and Xun Zi) or close to being equal (Confucius), early Confucians also took it as a fact of life that the majority of the people cannot actually obtain the capacity necessary to make sound political decisions and participate fully in politics.


Author(s):  
Philip V. Bohlman

The translations in Song Loves the Masses close with Herder’s final large-scale essay on music, published in 1800 as a chapter in Kalligone, the culmination of his aesthetic work. With this late essay Herder, a polemic against his former teacher, Immanuel Kant (1724–1804), reveals the extent to which he has moved into a fully aesthetic domain in his concern for the universal history of humanity. Embodying the subjectivity of song and singing, music acquires the force of transcendence, and it therefore aspires to the Enlightenment ideals of the sublime. In Herder’s “On Music,” human beings are endowed with a degree of understanding that allows them to perceive the traits that make music unlike any other form of expression.


Al-Risalah ◽  
2018 ◽  
Vol 17 (01) ◽  
pp. 23
Author(s):  
Aan Asphianto

This study analyzes the hate speech as a behavior that develops and cause social problems for the population. A speech of hatred into behaviors that are developed today, where the behaviors of people, whether it was saying about something implies write status in the social media or said that implies a hatred of another person may fall into the category of hate speech. The act if it is deliberately then it can be considered a crime, but if it's just pouring anger alone or intend to harm anyone is also categorized as a criminal offense. This social phenomenon that developed in Indonesian society should be anticipated in order not to cause conflict in society. other than that in the view of Islam, that Islam as a religion rahmatan lil Alamin, the basic principle in Islam prohibits defamation and incitement against others which resulted in the dispute, because in the Al-Hujurat: 11, God forbids all human beings to each other to spread hatred and insulting others, where the verse forbids mankind to do the speech of hatred. In this study using research doctrinal approach to legislation.


Author(s):  
Christian Ingrao

Exploring Nazism and its relationship with science and scientists is undoubtedly one of the most interesting research lines for historians studying Germany, scientists, and the elites. Indeed, for a long time «Nazi science» was considered the work of a minority of sages on the edge of madness and perversion, committed to political atrocities, without it affecting the rest of the German scientific landscape. But these assertions were brought down by numerous studies. On the one hand, only a negligible part of scientists refused to work for Nazi Germany: less than 1 % of university graduates resigned after the Machtergreifung, meaning that 99 % of university professors continued working in Nazified institutions. Anthropologists, physicians, historians, sociologists, linguists, and geographers benefited from research programmes that turned their disciplines into «legitimising sciences», i.e., «combatant sciences». The more or less certified commitment of many prominent scientific figures, such as the psychiatrist Johann Asperger or the physicist Werner Heisenberg, is not that surprising when we contextualise it with the broader history of elites. The scientific field was no exception in 1930s Germany: 1990s social history proved that the elites’ adherence to the National Socialist party and the Nazi racial determinism was connected to the great appeal of Nazi ideology’s appeasing belief system, but also to the existence of elitist organisations that allowed these specific circles to find a place for entre-soi socialisation and self-preservation. This is one of the great paradoxes of 1990s historiography. After mercilessly but fairly responding to the problems in Hannah Arendt’s work regarding Nazi «totalitarianism», social historiography tended to quietly confirm that National Socialism came to power by following the electoral strategy of a popular party, but with the support of extremely well-educated militant elites. That is how the party adapted to the most significant characteristic of totalitarian regimes. In the eyes of German philosophy, this structure was considered an unprecedented alliance between the masses and the elite.  Deep down, how else can we define institutions such as the SS, the Ahnenerbe, or the Sicherheitsdienst? Or the Volkswissenschaftliche Arbeitskreis (“Population Ethnoscience Work Circle”), which grouped university specialists and SS officers to study the populations of some Eastern European territories with the aim to legitimise their conquest? Nazi science is not just a collection of skulls from exterminated Jewish citizens, nor is it a group of experts condemning entire populations like the Krymchak – a Jewish ethnic group from the Caucasus –, or indulgent speeches at university ceremonies, or inhumane medical experiments like submerging Soviet officers into freezing water in concentration camps. Nazi science is equivalent to daily acceptance, to the slow and thorough penetration of resignation and the commitment to an ideology that permeates everything adorned as a hopeful utopia, a great addictive toxin to which the cultural elites are particularly sensitive.


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