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At least 19 recordsLinked to original sources
PubMed1992

[The psychodynamics of anti-Judaism in the historical perspective].

In the author's view, anti-Jewishness is the expression of covert anti-Christianism, which in its turn conceals an unconscious revolt against Christ. Unconscious aggression is unleashed against the Jews, who thus become scapegoats against whom three constantly recurring accusations are levelled: the killing of Christ; the desecration of the Host; and the ritual murder of children. The author traces the history of these accusations from the Middle Ages to the present. The search for scapegoats is a universal phenomenon not limited to anti-Jeweshness but encountered more generally in situations of social and political uncertainty. To substantiate his claims, the author draws upon historical documents from the Second World War dealing with the threat to China from Japan's armed forces, and also makes reference to the race riots in Los Angeles early this year.

Christianity↗
PubMed1977

The binding of the son: psychoanalytic reflections on the symbiosis of anti-semitism and anti-gentilism.

Jewish ethno-reliqious history is analyzed as one pole of an interdependent Judeo-Christian system of opposition and symbiosis, in which reciprocal dissociation and projective identification function homeostatically to make history recur and to perpetuate what are ostensibly separate traditions. The nature of identification with the Father and with the Son is explored in the two traditions. Anti-Semitism and anti-Gentilism are seen as mirror images, reflecting what is ego-dystonic and ethosdystonic in Christianity and Judaism. It is argued that the Abraham-Isaac relationship is paradigmatic in Judaism and that throughout Jewish history, the Jewish people have accepted both the sacrificial role of Isaac and the punitive role of Abraham, with the paradoxical consequence that martyrdom is the unconscious symbol of survival.

Christianity↗
PubMed1975

Jewish alcoholics and addicts in the London area.

Throughout the ages and throughout the world alcoholism has been noted, among Jews, by its relative rarity, and this despite the virtual absence of teetotallers among them. On the other hand, misuse of other drugs has in recent years been described as not uncommon among Jews. In fact a London report in the early 1960s gave the proportion of nearly 20% Jews among the drug addicts seen by two general practitioners. Studies among our own patients, however, indicate that in the London area at present the proportion of Jews among alcoholics seems not as low as generally described - the proportion of Jewish drug addicts, on the other hand not as high as initially suspected. The common denominator amongst the great majority of these alcoholics and drug addicts was alienation from the background of their Judaism and their family - possibly thus leaving them without their former stabilizing anchorage. It is interesting to speculate, however, on the reasons for the usually-described relative rarity of alcoholism among Jews, and the relatively higher incidence of abuse of other drugs. In theory, it would seem that much useful information about the causation of alcoholism and drug dependence in general could be derived from studying, comparing, and contrasting, the factors at work in causing or preventing alcohol and (other) drug abuse, respectively, among Jews.

Alcoholism↗
PubMed1975

Religion and reality: the three doubts of Hillel.

The authors present an existential approach to the understanding of reality through an analysis of doubt. Doubt is understood as a healthy questioning of what others take for real, a search for that which will stand up to all criticism. Doubt begins in childhood, when one questions the authenticity of his parent's relationship to him. This doubt evokes anger, which normally leads to rebellion against or identification with the parents. Neither choice leads to personal authenticity or reality. Only the discovery of the true Self can heal this pain. There is a third choice possible, however, which takes account of another aspect of doubt, the one who doubts. When I doubt, I know that I don't know. Doubt then leads to the existential question, Who am I? This doubt is really faith, leading to Self-discovery. On the basis of this analysis, we re-open the old question of religion and reality. In predominantly religious cultures, the existential question, Who am I? has given rise to practical philosophies such as Yoga and Zen, together with their Western counterparts, the mysticisms associated with Judaism, Christianity and Islam. The same analysis of existential doubt as a path to the Self is to be found in Hillel's three questions.

Child Development↗
PubMed1979

Persistent traditional Yemenite ways of dealing with stress in Israel.

Using her own clinical-field case material, the author, an anthropologist working in ethnopsychiatry, analyzes and illustrates the contemporary Israeli-Yemenite cultural concepts and therapeutic approaches to mental illness. The sources and content of the traditional Yemenite health system are historically traced with particular emphasis on Judaism as the moral matrix. Despite the continuing identification and involvement with the traditional bases of health beliefs, it is pointed out that this folk conservatism has been no bar to the acceptance and utilization of scientific medicine. The Yemenite has been able to integrate, without apparent cognitive dissonance, both the traditional healers and the modern physicians. The moral approach of the Yemenite traditional healer in dealing with interpersonal, functional disorders, is reflected in the diagnostic and therapeutic behavioral and ritual prescriptions of Jewish religion and Islamic influences. In this connection, there is no incongruity perceived between the existence of the evil eye, devils and spirits possessing a person and the teachings of the Talmud.

Adult↗
PubMed1992

Jewish theology and bioethics.

This article explores the theological foundations of both classical and contemporary Jewish ethics, with special reference to biomedical issues. Traditional views concerning God's revelation to Israel are shown to underlie the methodological orientation of classical Jewish ethics, which is both legalistic and particularistic. Contemporary Jewish ethicists, by contrast, have tended to embrace more liberal views of revelation which have mitigated both the legalism and the particularism of their approach. Apart from methodological considerations, much of the content of Jewish medical ethics has also been shaped by theological concerns. Specifically, a Jewish theology of creation provides basic norms and values which inform Jewish responses to a range of contemporary biomedical issues. Finally, it is suggested that the theological roots of this ethical tradition do not disqualify it from making a significant contribution to the wider discussion of biomedical issues in our secular, pluralistic society.

Bioethical Issues↗
PubMed1979

Brain death--an opposing viewpoint.

Recent and proposed legislation to establish "brain-related" criteria of death has uniformly confounded irreversible cessation of total brain function with the death of the human person. Much of the confusion comes from widespread misunderstanding of how the word "death" is used and what it means. Cessation of total brain function, whether irreversible or not, is not necessarily linked to total destruction of the brain or to the death of the person. Further, to take vital organs or to otherwise treat people as though they were dead already on the basis of these recent criteria is morally unacceptable to most Orthodox Jews and Christians.

Brain↗
PubMed1978

Sperm procurement and analysis in Jewish law.

Whether, and how, a husband whose marriage has proved barren may procure a sample of his semen for a fertility test is a question that has often been discussed in rabbinic writings. It is permissible according to most rabbis to obtain sperm from the husband both for analysis and for insemination, but a difference of opinion exists as to the method to be used in the procurement of it. Masturbation should be avoided if at all possible and coitus interruptus or the use of a condom seem to be the preferred methods. Since many important legal and moral considerations, which cannot be enunciated in the presentation of general principles, may weigh heavily upon the verdict in any given situation, it seems advisable to submit each individual case to rabbinic judgment, which, in turn, will be based upon expert medical advice and other prevailing circumstances.

Female↗
PubMed1978

Patient recall of induced abortion.

15 of 92 women who underwent induced abortions and subsequently gave birth denied their abortions in a medical interview. Religious women and women with fewer children were more likely to deny than others. Obstetricians as well as investigators examining the effects of induced abortions must be aware that women may fail to provide accurate abortion histories.

Abortion, Induced↗