Demonstrating the connections between contemporary psychoanalysis, Jewish thought and Jewish history, this volume is a significant contribution to the traditions of dialogue, debate and change-within-continuity that epitomize these disciplines. The authors of this volume explore the cross-disciplinary connections between psychoanalysis and Jewish thought, while seeking out the resonance of new meanings, to exemplify the uncanny similarities that exist between ancient Rabbinic methods of interpretation and contemporary psychoanalytic theory and methodology, particularly the centrality of the question and the deconstruction of narrative. In doing so, this collaboration addresses the bi-directional influence between, and the relevance of, the Jewish interpretive tradition and psychoanalysis to provide readers with renewed insight into key topics such as Biblical text and midrash, religious traditions, trauma, gender, history, clinical work and the legacies of the Holocaust on psychoanalytic theory. Creating an intimate environment for interdisciplinary dialogue, this is an essential book for students, scholars and clinicians alike, who seek to understand the continued significance of the multiple connections between psychoanalysis and Jewish thought.

In the Jewish tradition, it is incumbent upon every generation to attempt to find meaning in its history. Meaning is co-created within the context of the inter-subjective field of a meeting of minds. Psychoanalysis, in some respects like the Jewish tradition from which it emerged, represents a body of thought about man's relation to himself and to others, and places great value on the influence of memory, narrative, and history in creating meaning within the dyadic relationship of analyst and patient. In Answering a Question with a Question: Contemporary Psychoanalysis and Jewish Thought, editors Aron and Henik have brought together an international collection of contemporary scholars and clinicians to address the interface and the mutual influence of Jewish thought and modern psychoanalysis.

For most of the twentieth century, Jewish and/or politically leftist European psychoanalysts rarely linked their personal trauma history to their professional lives, for they hoped their theory—their Truth—would transcend subjectivity and achieve a universality not unlike the advances in the "hard" sciences. Contemporary Psychoanalysis and the Legacy of the Third Reich confronts the ways in which previously avoided persecution, expulsion, loss and displacement before, during and after the Holocaust shaped what was, and remains a dominant movement in western culture. Emily Kuriloff uses unpublished original source material, as well as personal interviews conducted with émigré /survivor analysts, and scholars who have studied the period, revealing how the quality of relatedness between people determines what is possible for them to know and do, both personally and professionally. Kuriloff’s research spans the globe, including the analytic communities of the United States, England, Germany, France, and Israel amidst the extraordinary events of the twentieth century. Contemporary Psychoanalysis and the Legacy of the Third Reich addresses the future of psychoanalysis in the voices of the second generation—thinkers and clinicians whose legacies and work remains informed by the pain and triumph of their parents' and mentors' Holocaust stories. These unprecedented revelations influence not only our understanding of mental health work, but of history, art, politics and education. Psychoanalysts, psychologists, psychiatrists, sociologists, cultural historians, Jewish and specifically Holocaust scholars will find this volume compelling.

Inquiry, questioning, and wonder are defining features of both psychoanalysis and the Jewish tradition. The question invites inquiry, analysis, discussion, debate, multiple meanings, and interpretation that continues across the generations. If questions and inquiry are the mainstay of Jewish scholarship, then it should not be surprising that they would be central to the psychoanalytic method developed by Sigmund Freud. The themes taken up in this book are universal: trauma, traumatic reenactment, intergenerational transmission of trauma, love, loss, mourning, ritual--these subjects are of particular relevance and concern within Jewish thought and the history of the Jewish people, and they raise questions of great relevance to psychoanalysis both theoretically and clinically. In Answering a Question with a Question: Contemporary Psychoanalysis and Jewish Thought: A Tradition of Inquiry, Editors, Aron and Henik, have brought together an international collection of contemporary scholars and clinicians to address the interface and mutual influence of Jewish thought and modern psychoanalysis, two traditions of inquiry.

Relational psychoanalysis and modern Jewish philosophy have much to say about the dynamics of human relationships, but there has been no detailed, thorough, and constructive examination that brings together these two incisive discourses. Contemporary Psychoanalysis and Modern Jewish Philosophy: Two Languages of Love explores the critical similarities and differences between the two disciplines, casting new light on both the analytic and philosophical understandings of how relationships develop, flourish, and fail. For psychoanalysts such as Hans Loewald, Stephen Mitchell, and Jessica Benjamin, love is seen as a fundamental life force, a key to human motivation, and the transformative core of Freud’s therapeutic "talking cure." The Jewish philosophers Franz Rosenzweig, Martin Buber, and Emmanuel Levinas envision love as having both a human and divine dimension, expressed through the dual commandments to love God and the neighbor. The two languages are brought to life through chapters that investigate: the relationship between self-love and love of the other, the dynamics of intersubjectivity, the methods and possibilities of human transformation, the "magical" powers of language, the goal of achieving a meaningful life, the significance of responsibility for others, and the challenge that death poses to life’s fullness. This multidisciplinary study, drawing on psychology, philosophy, religion, and feminism, provides an important contribution to contemporary scientific and humanistic interest in the social and relational dimensions of human living. The book will appeal especially to clinicians, theorists, and scholars of psychoanalysis, philosophy of religion, and Jewish studies as well as advanced students studying in these fields.

An Evidence-Based Critique of Contemporary Psychoanalysis assesses the state of psychoanalysis in the 21st century. Joel Paris examines areas where analysis needs to develop a stronger scientific and clinical base, and to integrate its ideas with modern clinical psychology and psychiatry. While psychoanalysis has declined as an independent discipline, it continues to play a major role in clinical thought. Paris explores the extent to which analysis has gained support from recent empirical research. He argues that it could revive its influence by establishing a stronger relationship to science, whilst looking at the state of current research. For clinical applications, he suggests while convincing evidence is lacking to support long-term treatment, brief psychoanalytic therapy, lasting for a few months, has been shown to be relatively effective for common mental disorders. For theory, Paris reviews changes in the psychoanalytic paradigm, most particularly the shift from a theory based largely on intrapsychic mechanisms to the more interpersonal approach of attachment theory. He also reviews the interfaces between psychoanalysis and other disciplines, ranging from "neuropsychoanalysis" to the incorporation of analytic theory into post-modern models popular in the humanities. An Evidence-Based Critique of Contemporary Psychoanalysis concludes by examining the legacy of psychoanalysis and making recommendations for integration into broader psychological theory and psychotherapy. It will be of great interest to psychoanalysts, psychoanalytic psychotherapists, and scholars and practitioners across the mental health professions interested in the future and influence of the field.

The central aim of this collection is to trace the presence of Jewish tradition in contemporary philosophy. This presence is, on the one hand, undeniable, manifesting itself in manifold allusions and influences – on the other hand, difficult to define, rarely referring to openly revealed Judaic sources. Following the recent tradition of Lévinas and Derrida, this book tentatively refers to this mode of presence in terms of "traces of Judaism" and the contributors grapple with the following questions: What are these traces and how can we track them down? Is there such a thing as "Jewish difference" that truly makes a difference in philosophy? And if so, how can we define it? The additional working hypothesis, accepted by some and challenged by other contributors, is that Jewish thought draws, explicitly or implicitly, on three main concepts of Jewish theology, creation, revelation and redemption. If this is the case, then the specificity of the Jewish contribution to modern philosophy and the theoretical humanities should be found in – sometimes open, sometimes hidden – fidelity to these three categories. Offering a new understanding of the relationship between philosophy and theology, this book is an important contribution to the fields of Theology, Philosophy and Jewish Studies.

How did psychoanalysis come to define itself as being different from psychotherapy? How have racism, homophobia, misogyny and anti-Semitism converged in the creation of psychotherapy and psychoanalysis? Is psychoanalysis psychotherapy? Is psychoanalysis a "Jewish science"? Inspired by the progressive and humanistic origins of psychoanalysis, Lewis Aron and Karen Starr pursue Freud's call for psychoanalysis to be a "psychotherapy for the people." They present a cultural history focusing on how psychoanalysis has always defined itself in relation to an "other." At first, that other was hypnosis and suggestion; later it was psychotherapy. The authors trace a series of binary oppositions, each defined hierarchically, which have plagued the history of psychoanalysis. Tracing reverberations of racism, anti-Semitism, misogyny, and homophobia, they show that psychoanalysis, associated with phallic masculinity, penetration, heterosexuality, autonomy, and culture, was defined in opposition to suggestion and psychotherapy, which were seen as promoting dependence, feminine passivity, and relationality. Aron and Starr deconstruct these dichotomies, leading the way for a return to Freud's progressive vision, in which psychoanalysis, defined broadly and flexibly, is revitalized for a new era. A Psychotherapy for the People will be of interest to psychotherapists, psychoanalysts, clinical psychologists, psychiatrists--and their patients--and to those studying feminism, cultural studies and Judaism.

The themes taken up in this book are universal: trauma, traumatic re-enactment, intergenerational transmission of trauma, love, loss, mourning, ritual-these subjects are of particular relevance and concern within Jewish thought and the history of the Jewish people, and they raise questions of great relevance to psychoanalysis both theoretically and clinically.