Rainer Funk makes a theoretical analysis surrounding the postmodern human being's present form of existence in the book of I and Postmodern Human Psychoanalysis which must be read as the product of intellectual creativity. "For most postmodern people, it is not a contradiction to live entirely autonomous on the one hand, and on the other, to have a strong connection and to realize this need," he says. "I-focus and emotion do not exclude each other." Although I-focus and loyalty seem to exclude each other, the bonding experience for the self-centered character is extremely important and central.
Separating all these things and standing on top of each other reveals the behavior and ways of thinking that complement the postmodern person. Behavior and ways of thinking appear to be two distinct ends when we talk about postmodern situations, and these two extremes, which seem to be unlikely to be united, impose separate evaluation. Can’t think if you are alive, can’t live if you think: can we add this to the personality traits of the postmodern person? Postmodern man's autonomy comes from not being able to identify himself with the world he thinks he lives in and is outsiders. It is not like the autonomy of the modernist individual. Let us now turn our lives into those who live today: let us also consider the distance between our lives, which we have opened up to postmodern fiction, and the lives we live in the West, but let us deny that there is enough data in our own lands for the solutions to be made for postmodern people. Rainer Funk also looks at the analysis of the life he has been through detailed observations from a place where the relation to post modernity is limited, not by the American community, but by a European-minded thinker.
In this context there are always concrete reasons to see post modernity as one of the obvious variants of present-day reality. Therefore, the postmodern people's desire to remain independent is a state of existence in our country that the metropolitan people want to see themselves; but the desire to live within this identity seems to be accompanied by the desire to see himself as a part of society. Even when you see yourself condemned to lonely, it floats in fear of falling apart from social culture. It is a consciousness, more precisely, a sense of emotion and identity, the only way it can be walked, the only dress that is cut off, while it is impossible to overcome the sense of belonging when the benevolence is the point of exaltation reflexes.
The wall in which the modernity paved the place where the modernity enlivened and extreme glorifies, the wall that the individual drowns between the place where we reject being the whole and the place where the postmodern person leans on the other side is also the protection wall.
Rainer Funk is a good successor of Erich Fromm, who is one of the strongest thinkers who have entered our thinking life since Marxism in the 1970s, since he does not stay in the world of thought, but does it by considering the possibilities and limitations of presenting the present man. It is also surprising how modern people use the Nike brand enthusiasm, advertising and shopping ties, the dependence of new technology on communication tools, the illusion of completing Marlboro's inner world and the results of a series of postmodern icons as concrete, casual but obviously very meaningful data . Let's take the following definition:
"Do not let others tell you who you are. You'll be the one who made you. You've been the slogan of Sprite years ago." Spontaneously, a free self-accent and the radical self-centeredness of the fictitious, In a postmodern way. Everything depends on everything. You have to be able to establish and establish a relationship with everyone and everything. You have nothing to do, and for this reason everything warns. And everything that fits is 'okey'. "
It is also surprising to see Rainer Funk's literary resurrection in his book, which seems to have come out of every day, postmodern life, requiring special expertise. Stay on your own: As one of the slogans of the cul-de-sac reproduced after the 1980s, we have also voiced it, but with the following difference: Be yourself in the mold you are stuck with. The requirement of the postmodern person is not to be specific but to be part of collective identities, social approval words, slogans, principles. Though the story of individual individuals is no longer taken care of, the stories about the common values of the whole society are important. Postmodern people will always be pleased with what they do, because they are either free of features that they will regret or never have. It is complementary to this identity, which is the anxiety of being in the eye of everyone, and the stitching on others, instead of the ones that need to constantly strive. Not being watched, being a spectator; Gossip ... The symbols that he uses to distinguish himself are the kind that the behavior patterns that he wants to have seem to be self-centered, indeed every day, accessible to all. While the way of using technology shows it as a new type of person superior to the previous generation, it does not actually make itself self-transformed, nor does it lead to its own superiority. Computers, the internet, mobile phones, pornography, music that only the genius understands, or those that have made it to the postmodern age, not created for it, but which best explain it, I-focused, out-of-the-way. The ideals of the community are in the concrete, in the distance that everyone can reach and hold by hand at the end of all the features. However, it is impossible for modernism to be forgotten in its creativity in the reality of self-centered individualism and in the possession of existence by social means of belonging. The postmodern person, who does not need any, Whereas the individual creates with the power of imagination and imagination; I can only analyze it politically, but I am curious about the consequences of sociological and psychoanalytic solutions: Why did the youth of the 1960s and 1970s never think of nationalism, The modern psychoanalysis of Rainer Funk's postmodern human being, despite all its depth, has a vacuum and I think it is not easy to fill it. Slavoj Zizek, 'Does Your Essay Have a Reason?' , The fact that the object of psychoanalysis is a historically determined entity, an 'autonomous individual', indicates that the pre-northeastern society does not recognize this individual, nor does it recognize the contemporary, yet socialized world. The relationship between Zizek's autonomous-individual and contemporary social culture is, without a doubt, more enlightening, to read Rainer Funk's book, Ben and Biz, in the light of the brilliant interpretations he brings in the light of psychoanalysis. It seems impossible for today's people to get out of the crawl of the psychoanalysis and to solve it in the depths of the psychoanalysis, as much as it is done to stay singled out, unable to produce lasting results. In this analysis of practice, Rainer Funk emerges from a intellectual reality reached by abstraction, It turns to him. To know that the truth out there is actually more slippery and irrational, and that the reality we are reaching is trustworthy, it actually depends on a postmodernist reality that is to be removed from modernity or reproduced by the postmodern fantasy.