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At least 19 recordsLinked to original sources
PubMed2004

Orthodox Judaism and psychoanalysis: toward dialogue and reconciliation.

The authors examine the conflicted relationship between Orthodox Judaism and psychoanalysis. Orthodox Jewish thinkers about psychology have responded to psychoanalysis as incompatible with the practice of Orthodox Judaism. On the other hand, those psychoanalytic writers who have examined the beliefs and practices of Orthodox Jews have tended to treat these issues in a reductionistic fashion. However, the authors find possibilities for reconciliation and dialogue in the work of Aaron Rabinowitz and Moshe Halevi Spero.

Humans↗
PubMed1997

[Karl Abraham: family, childhood and youth in Bremen].

This article extends and nuances, modifies and discusses points raised in Hilda Abraham's biography of her father. The author uses previously unknown sources from the state archives in Bremen, the Leo Baeck Institute in New York and Mrs. Lottie Levy, Karl Abraham's niece. Aspects of Abraham's family, events in his youth as well as a reminiscence of his youth written by Abraham will be related to the cultural and social history of Bremen and Bremen's Jewish community and to developments in modern German Judaism, especially orthodox Judaism. The author also relates source material to the writings of Karl Abraham, his relationship to women and femininity, to Freud and C.G. Jung and to his activities in the psychoanalytic movement. A childhood letter and an essay written by Abraham as he was finishing school are documented fully.

Germany↗
PubMed1990

Mental illness and religious change.

Over the last 20 years there has been a revival of interest in orthodox Judaism in Israel. In an area of Jerusalem with a large concentration of academies of study for 'baalei teshuva' (those who have undergone change to orthodox Judaism), it was noted that 12.6 per cent of referrals to the community mental health centre were newly religious. These referrals tended to have schizophrenia or severe personality disorders and were less likely than other referrals to have anxiety, depressive or adjustment disorders. Most of the newly religious referrals had psychiatric problems prior to becoming religious. Subsequent to religious change, many married and started a family before their psychiatric referral. The link between religious change and mental illness is explored.

Adaptation, Psychological↗
PubMedDate not supplied

Living and dying in the Jewish way: secular rights and religious duties.

This article compares and contrasts the modern American secular emphasis on individual rights and autonomous decision making in the "right to die" context with the traditional emphasis on obligation to others and to God found in Orthodox Judaism. The approach of Conservative and Reform Judaism to decision-making about life-sustaining medical treatments also is explicated and used as the basis for posing a variety of questions regarding the proper balance and relative influence of religious and secular values for modern American Jews in grappling with the difficult ethical dilemmas posed by "right to die" scenarios.

Advance Directives↗
PubMed1995

Psychosocial adjustment among returnees to Judaism.

Two groups of returnees to Orthodox Judaism who were among Lubavitcher Hasidim attending an outpatient mental health center were studied to investigate a relief effect upon returning. One group manifested lifelong serious psychopathology, and the members of the comparison group, who had undergone similar religious transition, had sought help for adjustment-type problems. The psychopathology manifested prior to religious change persisted for those who had exhibited a lifelong history of pathology, even after the radical transition. The lack of a relief effect and the lifestyles possibly unique to Lubavitcher Hasidim are discussed.

Adult↗
PubMed2003

The ethics of public consultation in health care: an Orthodox Jewish perspective.

New Zealand and United Kingdom governments have set new directives for increased consultation with the public about health care. Set against a legacy of modest success with past engagement with public consultations, this paper considers potentially adverse ethical implications of the new directives. Drawing on experiences from New Zealand and the United Kingdom, and on an Orthodox Jewish perspective, the paper seeks to answer two questions: What conditions can compromise the ethics of public consultation? How can the public respond ethically to consultation? In answering these questions, the paper considers how Orthodox Judaism, as a specific positive morality, can aid the development of public policy. It is suggested that an Orthodox Jewish perspective does not require limiting the content of public consultations and helps to define a common procedural morality binding Jews and non-Jews. This procedural morality requires avoiding two conditions that, as shown from Jewish texts, make public consultation unethical. These are "overpreparation" and "underpreparation." Members of the public who deem a consultation unethical should give feedback not on the proposal but on the conditions they perceive to prevent the consulting party from considering their viewpoints on the proposal.

Community Participation↗
PubMedDate not supplied

Evaluation and treatment of unconsummated marriages among Orthodox Jewish couples.

Orthodox Judaism expects new brides and grooms to engage in sexual intercourse on the first night of marriage or soon thereafter, despite stringent norms forbidding premarital physical contact. Any delay for more than several weeks in consummating a marriage is seen as problematic and worthy of rabbinic or professional attention. This article examines traditional Jewish sources for this emphasis on marital sexuality, defines the problem of unconsummated marriages, discusses issues pertinent to evaluation, and suggests appropriate treatment strategies. Our focus includes both the Orthodox and Ultra-Orthodox (Haredi) elements of the Jewish community.

Adult↗
PubMedDate not supplied

Addressing the idiosyncratic needs of Orthodox Jewish couples requesting sex selection by preimplantation genetic diagnosis (PGD).

We report here on ethical considerations addressing the idiosyncratic needs of two Orthodox Jewish couples requesting sex selection through PGD. The patients' considerations stem from generally healthy concerns, are not based on any gender biases and have little chance of having any major societal impact, given the idiosyncratic nature of the situation. Halakhah, the legal and ethical system of rabbinic Orthodox Judaism, generally opposes sex selection through PGD for nonmedical reasons, but would approve the procedure in these cases. Meeting these needs within the context of the doctor-patient relationship necessitates reconsidering to some extent the ASRM Ethics Committee guidelines.

Fertility↗
PubMed2006

Knowledge and attitudes toward a free education and Ashkenazi Jewish carrier testing program.

Carrier testing is offered on the basis of Ashkenazi Jewish background in both the prenatal and preconception settings, with the goal of decreasing the prevalence of affected individuals and allowing informed decision-making during childbearing. The purpose of this study was to (1) document the demographic characteristics of individuals who attended a free education and screening program, (2) learn how the education program changed attendees' knowledge and attitudes by learning more about these disorders, and (3) determine how participants perceived their carrier status risk. One hundred seventy-four individuals completed questionnaires at the beginning and end of an educational program about the Ashkenazi Jewish genetic disorders. There was a statistically significant difference in the participant's level of knowledge from the pre- to post education (p < .001). Females reported a significantly higher level of concern about the disorders (p = .004) and their carrier status (p = .006) before the education, as well as about their carrier status post education (p = .05). Finally, having one or more parent affiliated with Orthodox Judaism was related to higher knowledge before the education program (p = .05). In conclusion, this study demonstrated that an educational carrier screening program increased knowledge about the disorders and also produced mild anxiety regarding personal and reproductive risks.

Adult↗
PubMed2004

Ejaculatory restrictions as a factor in the treatment of Haredi (Ultraorthodox) Jewish couples.

Orthodox Judaism has a positive attitude toward marital intimacy and minimally involves itself in spousal sexual activity. One notable exception, however, is that, to the greatest possible extent, male ejaculation must be vaginally contained. Clinicians working with Haredi (Ultraorthodox) Jewish couples will be hard pressed to suggest treatment interventions for certain sexual dysfunctions without a thorough understanding of this restriction. This article examines the origin and extent of this dictum,its impact on a number of sexual dysfunctions and implications for treatment, illustrated with a case example. A second focus is a model for a constructive working alliance between clinicians and clergy.

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↗
PubMed2004

What converges and what diverges when religious object representations transform? An annotated critique of Cohen (2002).

This essay is a discussion of several elements of Mariam Cohen's (2002) psychoanalytic reflections regarding the autobiographical account of Judith Bruder's gradual religious conversion from Orthodox Judaism to Catholicism. Despite advances in theory, it remains unclear how psychoanalysis is to accommodate the notion of an objective divine entity that truly exists behind the patient's religious representations. It would seem that the particular kind of object posited by religion is destined to remain the insoluble and nonnegotiable limit of psychoanalysis, akin to the virtual "navel" that Freud hypothesized as the endpoint or foveal spot of every dream. In order to advance theory and practice, the material used for discussion must be the product of some kind of intensive psychoanalytic process. Practically, it seems inaccurate, or at least incomplete, simply to state that a religious personality or representation has "converged into integration," as Cohen emphasizes, without also acknowledging that salient divergences occur simultaneously, whose tandem cooperation with convergence signifies healthy mindedness.

Culture↗
PubMedDate not supplied

Bioethics and the contemporary Jewish community.

David Novak takes up the methodological issue of how substantive religious perspectives can be communicated in a pluralistic society. Novak notes that while "secularism" was historically welcomed by the Jewish community, Jewish thinkers now likewise face the challenge of speaking out of a tradition to a secular audience. Novak holds up Jewish-Christian dialogue as a model for constructing a public philosophy.

Bioethics↗
PubMedDate not supplied

Body image and eating behaviors in Orthodox and Secular Jewish women.

OBJECTIVE: To explore the impact of religion on the development of disturbances in body image and eating behaviors. PARTICIPANTS: 78 Orthodox Jewish women were compared with 48 secular Jewish women. DESIGN: Participants completed the Body Shape Questionnaire (BSQ), the Eating Disorder Examination-Questionnaire Version (EDE-Q), and the Figure Rating Scale (FRS). RESULTS: Despite a similar body mass index of 22.2 +/- 2.8 SDs, the secular women scored significantly higher on the BSQ (P = .005) and the EDE-Q (P = .004) than the Orthodox women. The secular women also had greater eating disorder symptomatology: more laxative use (P = .02) and a trend toward more vomiting (P = .06) and diuretic use (P = .06), although not more binge eating. They were twice as likely to have a fear of becoming fat (P = .05) and were four times as likely to be influenced by their shape and weight (P = .001). Also, despite increased media exposure, the secular group chose an ideal body size on the FRS similar to that of the Orthodox group, suggesting that their greater body dissatisfaction on the BSQ was related, instead, to greater cultural pressure for thinness (P = .007) and more shame about appearance (P = .04). CONCLUSION: Our findings show that membership in a strict, insulated religious group such as Orthodox Judaism may protect women, to some extent, from developing body dissatisfaction and eating pathology.

Adolescent↗
PubMed2003

[The terminal patient: Jewish religious law, the Steinberg report and the bioethical discourse in Israel].

This article surveys key texts in contemporary orthodox Jewish law (Halakha) with regard to end-of-life decision making. The author proposes twelve principles that govern Jewish law in that matter. The article proceeds to examine the Steinberg report in the light of Halakha. Orthodox Judaism regards human life as a prime value, which is always beyond consideration of economical means or quality of life. The avoidance of suffering is the only justification to shorten the life of the sufferer, provided that the acts performed do not fall within the Halakhic definition of murder, namely active and direct action that shortens life. It is argued that the main challenge of bioethics in Israel is the bridging between the positive law of Halakha whose fundamental value is submission to God's will as manifested in Halakha, and the rationalism, universalism, and egalitarianism which constitute naturalistic ethics. This challenge may produce ideas such as the "clock machine". It is too early to know if this is a trickery, or genuine ethical creativity.

Bioethical Issues↗