The second aspect of his argument is that these two distinct but parallel lines allow one to conceptualize the revolutionary possibility of transference displacements--the shift of religious symbology--not only from interpersonal relationships onto the God concept (Freud's model) but also from an objective human-God relationship onto interpersonal relationships.
The authors in this collection reflect deeply and self-consciously about practicing psychoanalysis within or alongside the borders of the Land of Israel. Unique passions characterize the lives of those who live here, on the individual and group level, and this will be true for the psychoanalyst who has been born and raised here or who has immigrated to this land and has had to struggle with transformations in language, values, and identity. In Israel, one passionately believes or disbelieves, or strives to be dispassionate, with varying degrees of success. The boundaries of the land can “contain” these dynamics, but this depends on how the boundaries are defined, internalized, and symbolized. The dimension of passion will grip the patient and analyst at some point during the evolution of the transference and countertransference matrix, and may bind the two together or drive them apart. Using rich clinical presentation and theoretical innovation, the authors in this compendium discuss these conflicts, and consider how terror, war, political ideology, primitive personality structure, the Holocaust, and idiosyncratic religious beliefs arouse these hidden passions and challenge analytic neutrality. Throughout, the authors carefully reexamine the development of their own personal identity, ideology, and professional perspectives in order to ascertain whether or not, or under what conditions, passion can be creatively transmitted. eros and tragedy
This book explains to children the Jewish mourning practices. The introduction details the steps that parents can take to help their child through the bereavement process.
The second aspect of his argument is that these two distinct but parallel lines allow one to conceptualize the revolutionary possibility of transference displacements--the shift of religious symbology--not only from interpersonal relationships onto the God concept (Freud's model) but also from an objective human-God relationship onto interpersonal relationships.
This book explains to children the Jewish mourning practices. The introduction details the steps that parents can take to help their child through the bereavement process.
Do human beings have free will? Are they genuinely responsible for their actions? These questions have persisted all through the history of philosophy, but in the 21st century they have become defined more sharply and clearly than ever. Indeed, a vivid and mighty tension underlies today's intellectual struggles over free will. On the one hand, the rapid advances of several empirical disciplines, notably neuropsychology and genetics, threaten our instinctive affirmation that free will and moral responsibility exist. On the other hand, the depth and force of our instincts-our powerful intuition that there is free will, that there is moral responsibility-present, for most people, an almost impenetrable barrier against the sweeping denial of free will suggested by empirical research. The papers in this volume address this tension from a dual vantage point. While drawing heavily upon traditional Jewish texts and teachings, they also offer a blend of scientific, philosophical, psychological, and social insights into this most mystifying of topics. In addition, they illuminate the concept of repentance, a transformation of character that ranks in much of Jewish literature as the highest expression of free will.
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