A collection of essays examining the contentious, dynamic, and ethically complicated relationship between race and religion in Judaism. Includes perspectives from the fields of history, philosophy, sociology, ethics, religious studies, law, psychology, literary studies, and theology.

Since the emergence of psychology, its relation with religion has been inconsistent. Their different sources and methodologies but common aims made them close or distanced. Today these disciplines acknowledged and learned to benefit from each other. The affect of religion/spirituality on human’s lives raised the attention of psychology and required the integration of these into psychotherapy. In order to approach the psychology-religion relation via the traces of religion within psychotherapy the paper deals with the necessity, the knowledge (...) needed, the principles when integrating religious/spiritual principles and practices into psychotherapy; finally the religious traces in psychotherapy. The paper comprises few Turkish examples together with the huge body of theoretical and practical examples on the topic. These theories and practices should be important examples for Turkey. By addressing the religious traces in psychotherapy the aim of the paper is to show that the cliff between psychology and religion is in fact not that deep.SummaryIt can be argued that psychology and religion have common interests relating the well-being of individuals. There is a huge body of research that emphasizes the implementation and necessity of cultural, religious, spiritual principles in professional psychology. The proprium of these models is to integrate the client’s religious/spiritual sources into therapy. Especially religious clients benefit from therapies that define their treatment goals around their religious views. However, it must be considered that if the disorder has a biological dimension and/or is severe psychopathologic pure religious interventions will not be sufficient. This paper traces the religious/spiritual principles within psychotherapies and shows that the cliff between religion and psychology is not that deep.At different places in the world therapy is done according to western standards. However, determining mental health or disorders according to western criteria might be problematic. In societies in which religious/spiritual life is an essential part of culture, religion plays a crucial role in people’s perception of disease and treatment. In mental health, spirituality is an important and primary source for coping. Empirical studies reveal the positive outcomes of religious practices such as personal prayer, repentance, meditation, and dhikir on mental and physical health. In light of this data it becomes clear that psychotherapies should be revised socio-culturally and culturally sensitive psychotherapies that cover belief and religious practices should be developed. Another need for the integration of religion, belief, and spirituality with psychotherapy is the significant effect of these experiences on individual’s lives. With regard to the broad impact of religion, psychological interventions solely might not be sufficient to fulfill human psychological needs. As studies show, religious clients expect religious practices in treatment as well as a therapist who is open and respectful to religious principles, ready to talk about own religious beliefs, willing to integrate religious matters into therapy. To fulfill these expectations therapists, need to be trained and educated in religious/spiritual matters. Additionally, the therapist must acknowledge and be conscious about her/his own worldview, religious commitment, and spiritual life. However, the therapist needs not to be religious him/herself or share the same religion as the client. It is sufficient that the therapist is open and receptive to the client’s beliefs so that these can be used as effective sources in therapy. Spiritual psychotherapy considers spirituality as one of the main sources of clients. Thus, it might be critical when the therapist has poor knowledge about religion when the client considers it as significant. This source might be helpful for the client in coping with his/her problems and limitations. Having knowledge about the client’s religion and culture might also be important to acknowledge his/her perceptions and beliefs. Because individuals’ understanding of disease, their beliefs about reasons for mental disorders, their expectations from the health system are important factors in seeking help and choosing therapy.Therapists who decide to integrate spiritual/religious principles into psychotherapy have to adhere to some ethical principles. The source and the degree of the psychological disorder are important, too. Even though the efficacy of religious rituals and spiritual interventions are extensive in each case it has to be investigated whether religiosity/spirituality is part of the problem or the solution. Certain aspects will guide the therapist in deciding whether to integrate religiosity/spirituality into the therapy process or not. Additionally, he/she has to gather information about the client’s religious/spiritual life (spiritual anamneses) in order to choose the most appropriate religious method and intervention. Today psychotherapy deals with coping, questions about the meaning, purpose, and way of life. Actually, these are issues with which religious traditions has dealt and proposed solutions for thousands of years ago. For example, ethical principles for mental health professionals correspond to those of religious teachings. The attitudes and the type of relationship recommended by the client-centered approach are also commended by religious teachings for all human relations. Beginning with the 1960’s an increasing interest in Buddhist teachings is observable among psychotherapists. Mental exercises (especially meditation) cause transformations in the self-perception and lead to enduring changes in consciousness. Religions such as Islam, Judaism, and Buddhism recommend meditation technics like contemplation, dhikr, and yoga. Confession in the Catholic Church has similarities with psychotherapeutic catharsis. Many cultures own one kind of forgiveness rituals of confessions. As studies report people benefit from these rituals. Forgiveness is a multifaceted issue with psychological and spiritual dimensions and involves cognitive, emotional, relational, and spiritual processes. Research indicates the religious and psychological functions of forgiveness. Many subjects such as personal prayer, hope, empathy, love, and tolerance are common issues of both, psychotherapy and religion/spirituality. Different psychotherapeutic approaches and especially positive psychology integrate these values that are valued by religion/spirituality into their theories and practices.In conclusion, the cliff between psychology and religion/spirituality is not that deep at it seems at first sight. They have many subjects in common. Individuals turn to religion and spirituality in times of crises. This makes it inevitable to include religion and spirituality into the therapeutic process. Because religions provide ways of coping, hope, and meaning in difficult times. This fact is recognized and accepted abroad and lead to the religious/spiritual psychotherapy movement, which will hopefully an inspiration for Turkish psychology as well. (shrink)

_Jung and the Monotheisms_ provides an exploration of some of the essential aspects of Judaism, Christianity and Islam. Leading Jungian analysts, theologians and scholars - including Baroness Vera von der Heydt, Ann Belford Ulanov and Murray Stein - bring to bear psychological, religious and historical perspectives in an attempt to uncover the nature and psychology of the three monotheisms. The editor, Joel Ryce-Menuhin, is especially concerned to bring both the essential and comparative elements of the religious psychology (...) of Islam to the attention of the contemporary reader and to provide a forum for an increased dialogue between the three monotheisms. (shrink)

MacDonald argues that a suite of genetic and cultural adaptations among Jews constitutes a “group evolutionary strategy.” Their supposed genetic adaptations include, most notably, high intelligence, conscientiousness, and ethnocentrism. According to this thesis, several major intellectual and political movements, such as Boasian anthropology, Freudian psychoanalysis, and multiculturalism, were consciously or unconsciously designed by Jews to promote collectivism and group continuity among themselves in Israel and the diaspora and undermine the cohesion of gentile populations, thus increasing the competitive advantage of Jews (...) and weakening organized gentile resistance. By developing and promoting these movements, Jews supposedly played a necessary role in the ascendancy of liberalism and multiculturalism in the West. While not achieving widespread acceptance among evolutionary scientists, this theory has been enormously influential in the burgeoning political movement known as the “alt-right.” Examination of MacDonald’s argument suggests that he relies on systematically misrepresented sources and cherry-picked facts. It is argued here that the evidence favors what is termed the “default hypothesis”: Because of their above-average intelligence and concentration in influential urban areas, Jews in recent history have been overrepresented in all major intellectual and political movements, including conservative movements, that were not overtly anti-Semitic. (shrink)

Maimonides on Judaism and the Jewish People explores Maimonides' philosophical psychology, his ethics, his views on prophecy, providence, and immortality, his understanding of the place of gentiles in the Messianic area, his attitude toward proselytes, his answer to the question, "Who is a Jew?", his conception of the nature of Torah, and his arguments concerning the nature of the Chosen People. With respect to each of these issues, Kellner shows that Maimonides adopted positions that reflected his emphasis on (...) nurture over nature and his insistence that it is intellectual perfection and not ethnic affiliation which is crucial. (shrink)

This chapter contains sections titled: Setting the Task Constructing Yahweh The Ten Commandments: An Evolutionary Interpretation Conclusion: The Evolved Law.

"This book explores the religious underpinnings of psychoanalysis and examines how the tenets of Judaism and Christianity specifically influenced the theories and practices of Freud and Jung, respectively. It demonstrates that secular psychoanalysis is in large measure a revision of religious principles contained within the Judeo-Christian ethic and questions whether Freud's and Jung's approaches may best be suited to the psychological configurations of their fellow religionists." -- Back cover.

Jewish spirituality and religion include dynamics that are different from other traditions and have important implications for relational forms of spirituality. Certain approaches to relational Judaism (e.g. Mussar) have offered insights for understanding the folk psychology of relational spirituality in Jewish contexts but have not generated empirical research. Existing research in the psychology of Jewish religion and spirituality draws on several theoretical frameworks and has generated helpful findings. In this synthetic review, we foreground the role of theory (...) in psychological research and offer a brief review of several theoretical frameworks used in research on the psychology of Jewish religion and spirituality (cognitive-behavioral, psychodynamic, cultural psychology of religion, and positive psychology). The relational spirituality model (RSM) is summarized as a conceptual framework that could be useful for future research in this area. We use the RSM as a heuristic organizing framework to review several lines of prior empirical research on the psychology of Jewish religion and spirituality that fit within the RSM domains of spiritual dwelling, seeking, and struggles. The final section outlines future directions in research in this area based on the RSM, with particular attention to dimensions of diversity (e.g. gender, sexual orientation), diverse contexts of Jewish spirituality, Jewish spirituality in relation to both mental health suffering and flourishing, and historical trauma. We also highlight the need for research on Jewish spiritual development in communal settings (e.g. congregations, seminaries) to provide a deeper understanding at both individual and communal levels, and interdisciplinary integration with Jewish theology. (shrink)

The central ideas of early object relations theory are heavily inflected with Christian anti-Judaism, particularly as found in the work of Ian Dishart Suttie, now credited as the founder of this tradition. The critique of Freud launched by Suttie repudiates Freudian theory as a “disease” inextricably connected to Freud being a Jew. Suttie’s portrayal of Judaism both conforms to and replicates those theological commitments that privilege a triumphalist, supersessionist Christianity that breaks with Judaism, understood as devoid of (...) love, ethics, and social justice interests. The paper argues that the elements organizing the central concepts that structure Suttie’s Christian prejudice constitute distorting ideological interests that circulate and shape important strands of contemporary object relations theory. Central to the authors discussed is a repudiation of Freud’s theory of unconscious drives on the basis of privileging love and intersubjectivity as the motivators of human psychological development made possible by Jesus and Christianity. The paper demonstrates that contemporary object relations theory remains heavily indebted to Suttie while remaining oblivious to his explicit anti-Judaism. (shrink)

Translation of: "Mavo la-psikhologyah shel ha-tsimtsum" (Introduction to the psychology of self contraction (tsimtsum)), Ã2010.

This volume explores the early Jewish understanding of divine knowledge as divine presence, which is embodied in major biblical exemplars, such as Adam, Enoch, Jacob, and Moses. The study treats the concept of divine knowledge as the embodied divine presence in its full historical and interpretive complexity by tracing the theme through a broad variety of ancient Near Eastern and Jewish sources, including Mesopotamian traditions of cultic statues, creational narratives of the Hebrew Bible, and later Jewish mystical testimonies. Orlov demonstrates (...) that some biblical and pseudepigraphical accounts postulate that the theophany expresses the unique, corporeal nature of the deity that cannot be fully grasped or conveyed in some other non-corporeal symbolism, medium, or language. The divine presence requires another presence in order to be transmitted. To be communicated properly and in its full measure, the divine iconic knowledge must be "written" on a new living "body" which can hold the ineffable presence of God through a newly acquired ontology. Embodiment of Divine Knowledge in Early Judaism will provide an invaluable research to students and scholars in a wide range of areas within Jewish, Near Eastern, and Biblical Studies, as well as those studying religious elements of anthropology, philosophy, sociology, psychology, and gender studies. Through the study of Jewish mediatorial figures, this book also elucidates the roots of early Christological developments, making it attractive to Christian audiences. (shrink)

Like philosophy itself, Dune explores everything from politics to art to life to reality, but above all, the novels ponder the mysteries of mind. Voyaging through psychic expanses, Frank Herbert hits upon some of the same insights discovered by indigenous people from the Americas. Many of these ideas are repeated in mainstream American and European philosophical traditions like pragmatism and existential phenomenology. These outlooks share a regard for mind as ecological, which is more or less to say that minds extend (...) beyond the brain into the rest of the body and the surrounding environment. -/- The cross-cultural strands in Dune tie closely to Herbert’s life and interests. An outdoorsman born in the Pacific West, he had an abiding bond with a friend from the Quileute tribe, Howie Hansen. Herbert advocated for aboriginal rights and crafted well-intentioned if slightly stereotypical tales about indigenous characters, partly based on his visits with Northwest tribes. Carl Jung (1875-1961), whose idea of collective consciousness echoes aboriginal views, was among Herbert’s European influences. So was existential phenomenology, especially as developed by Martin Heidegger (1889-1976). The names of characters in one of Herbert’s novels—The Santaroga Barrier—in fact coincide with terms that Heidegger used to articulate how emotionally colored coping with our environment defines our existence. Many indigenous philosophers have treated phenomenology and its American cousin pragmatism in approving ways. Indeed, the ideas of North America’s first inhabitants seem to have been absorbed by pragmatists and even earlier by transcendentalists like Ralph Waldo Emerson (1803-1882) and Henry David Thoreau (1817-1862). -/- These different philosophies all advance a place-based psychology. Anne Waters, herself of mixed tribal heritage, generalizes the mindset of her people this way: “American Indian consciousness, and hence American Indian identity is … interdependent with our land base.” Lee Hester, a Choctaw thinker, adds that practices—not mere beliefs—are most important for native thought. American transcendentalists and pragmatists, as well as European phenomenologists, similarly see hands-on practices and environmental interactions as the core of experience. Extending this a little, they sometimes suggest experience isn’t individual but instead cultural. “Culture” is here understood as interactions within communities that define our worlds and experiences, as when we talk about the “French experience,” “culture” or “world,” or the “experience of parenthood.” This theme also shows up in indigenous thought. -/- Exploring the Dune universe, we find everything from land-based concepts of personal identity, to the idea of sharpening the mind through hands-on training, to collective notions of experience in cooperative tribes or through the genetic memory of central characters. The stories explore fate versus free will in cosmic contexts, introducing views from indigenous thought and the pragmatic philosophy of William James (1842-1910). Different forms of spiritualism mingle to shape minds and cultural mixtures around the globe, and the same occurs in the Dune series. The customs and personalities of characters fuse elements from Buddhism, Christianity, Hinduism, Judaism, Taoism, and especially Islam. The series not only highlights that religion shapes psychology, but also that faith connects to place, especially paralleling Judeo-Christian-Islamic desert faiths. In capturing these points, the Dune novels show that “our values, our lifestyles and even the ways we think and feel have been strongly influenced by our locations in history and geography. The study of the human mind is fundamentally the study of place.”. (shrink)

This study aimed to investigate the possible moderating role of sexual sanctification in the context of sexual dysfunctions and sexual and psychological well-being, particularly examining potential gender differences. Data were collected from 1207 Israeli adult women and men in cohabiting relationships for at least 6 months using an online survey. Participants provided information on sexual functioning, and measures included non-theistic sexual sanctification, sexual and psychological distress, and sexual and relationship satisfaction. Measures of religious behavior and belief were also included as (...) control variables. Statistical analyses included moderation models to assess the moderating function of sexual sanctification on the associations between sexual dysfunctions and the outcome measures. Separate analyses were performed for men and women. Findings confirmed significant associations between sexual dysfunctions and all aspects of sexual and psychological well-being included in the study for women and men. Sexual sanctification was found to moderate the association between sexual dysfunctions and sexual and psychological distress, particularly for men, where at higher levels of sanctification, the association between dysfunction and distress was more pronounced. However, sexual sanctification did not significantly moderate the relationships between sexual dysfunctions and sexual or relationship satisfaction for either gender. The results suggest that, although sexual sanctification is often associated with positive outcomes, it may also exacerbate the emotional impact of sexual dysfunctions, particularly in those who perceive their sexual experiences as sacred. Gender-specific patterns further emphasize the importance of tailored interventions that consider the different ways men and women experience and interpret sexual dysfunctions within the context of their sexual perceptions. (shrink)

Recent research in the humanities and social sciences suggests that individuals who understand themselves as belonging to something greater than the self--a family, community, or religious or spiritual group--often feel happier, have a deeper sense of purpose or meaning in their lives, and have overall better life outcomes than those who do not. Some positive and personality psychologists have labeled this location of the self within a broader perspective "self-transcendence." This book presents and integrates new, interdisciplinary research into virtue, happiness, (...) and the meaning of life by re-orienting these discussions around the concept of self-transcendence. The essays are organized around three broad themes connected to self-transcendence. First, they investigate how self-transcendence helps us to understand aspects of the moral life as it is studied within psychology, including the development of wisdom, the practice of moral praise, and psychological well-being. Second, they explore how self-transcendence is linked to virtue in different religious and spiritual traditions including Judaism, Islam, Christianity, Buddhism, and Confucianism. Finally, they ask how self-transcendence can help us theorize about Aristotelean and Thomist conceptions of virtue, like hope and piety, and how this helps us to re-conceptualize happiness and meaning in life. (shrink)

Jungian psychology has taken a noticeable political turn in the recent years, and analysts and academics whose work draws on Jung’s ideas have made internationally recognised contributions in many humanitarian, communal and political contexts. This book brings together a multidisciplinary and international selection of contributors, all of whom have track records as activists, to discuss some of the most compelling issues in contemporary politics. Analysis and Activism is presented in six parts: Section One_, Interventions_, includes discussion of_ _what working (...) outside the consulting room means, and descriptions of work with displaced children in Colombia_, _projects for migrants in Italy and of an analyst’s engagement in the struggles of indigenous Australians. Section Two, _Equalities and Inequalities_, tackles topics ranging from the collapse of care systems in the UK to working with victims of torture. Section Three,_ Politics and Modernity_, looks at the struggles of native people in Guatemala and Canada and oral history interviews with members of the Chinese/Vietnamese diaspora. Section Four,_ Culture and Identity_, studies issues of race and class in Brazil, feminism and the gendered imagination, and the introduction of Obamacare in the USA. Section Five,_ Cultural Phantoms_, examines the continuing trauma of the Cultural Revolution in China, Jung’s relationship with Jews and Judaism, and German-Jewish dynamics. Finally, Section Six,_ Nature: Truth and Reconciliation_, looks at our broken connection to nature, town and country planning, and relief work after the 2011 earthquake in Japan. There remains throughout the book an acknowledgement that the project of thinking forward the political in Jungian psychology can be problematic, given Jung’s own questionable political history. What emerges is a radical and progressive Jungian approach to politics informed by the spirit of the times as well as by the spirit of the depths. This cutting-edge collection will be essential reading for Jungian and post-Jungian academics and analysts, psychotherapists, counsellors and psychologists, and academics and students of politics, sociology, psychosocial studies and cultural studies. (shrink)

When he was 26, the great psychoanalyst and philosopher Erich Fromm abandoned Judaism, though he himself was descended from a long line of rabbis and the product of a devout Jewish upbringing. The title essay of this collection was first published in 1930, just four years after he made that first, decisive split. It was to point towards the future Fromm's work, presenting the view that an understanding of basic human needs is essential to the understanding of society and (...) mankind itself. The following essays too, show a man who would eventually establish himself as a major thinker, producing some of that era's most influential and astute political works. (shrink)

When worldviews clash, the world reverberates. Now a distinguished scholar who has written widely on thinkers ranging from Samuel Beckett to Eric Voegelin inquires into the sources of religious conflict—and into ways of being religious that might diminish that conflict. _Worldview and Mind_ covers a wide range of thinkers and movements to explore the relation between religion and modernity in all its complexity. Eugene Webb invokes a number of topical issues, including religious terrorism, as he unfolds the phenomenon of religion (...) in all its complications, from the difference between faith and belief to the diversities among—and within—religions. Building on Karl Jaspers’s psychology of worldviews and Jean Piaget’s developmental psychology, Webb looks at a broad spectrum of religions—especially the history of Christianity, Judaism, and Islam in their various forms—to explore the subjective factors that sometimes render religions conflictual and aggressive and to consider conditions that might foster more helpful and reconciling forms of religiousness. He explores what psychological analysis reveals about the relationship between stages of psychological development and ways of being religious—ways that range from closed-minded literalism to open-minded tolerance. He also identifies unconscious and developmental obstacles to religious maturity and depicts the mature person as one who participates in the mystery of self-transcending love. Webb argues that authentic religion need not succumb to dogmatism, or support fanaticism, or be consigned to the stages of immature culture. Responding to critics of religion, from Sigmund Freud to Daniel Dennett, he demonstrates that religious traditions have more spiritual depth than these critics have granted and a greater potential for development than they believe, along lines they might even favor. His insightful book proposes that, if religious people can step back from their traditions and consider them as partial ways of relating to transcendent ultimacy, the world’s religions might manage to develop a way of living together with mutual appreciation and respect. (shrink)

A profoundly inspiring yet practical guide to well-being from one of modern Judaism's most beloved sages.As a congregational rabbi for half a century and the bestselling author of When Bad Things Happen to Good People and twelve other books on faith, ethics, and how to translate the timeless wisdom of religious thought into dealing with everyday challenges, Harold Kushner knows a thing or two about living a good life. In this compassionate new work, Kushner distills nine essential lessons from (...) the sum of his teaching, study and experience, offering a lifetime's worth of spiritual food for thought, pragmatic advice, inspiration for better living, and strength for trying times. With vital, original insights into everything from belief ("there is no commandment in Judaism to believe in God"), to conscience (the Garden of Eden story as you've never heard it), to mercy ("forgiveness is a favor you do yourself, not a favor to the person who offended you"), grounded in Kushner's brilliant readings of Scripture, history and popular culture, Nine Essential Things I've Learned About Life is a capstone addition to Kushner's oeuvre. (shrink)

The topic of "Neurotheology" has garnered increasing attention in the academic, religious, scientific, and popular worlds. However, there have been no attempts at exploring more specifically how Jewish religious thought and experience may intersect with neurotheology. The Rabbi's Brain engages this groundbreaking area. Topics included relate to a neurotheological approach to the foundational beliefs that arise from the Torah and associated scriptures, Jewish learning, an exploration of the different elements of Judaism (i.e. Reform, Conservative, and Orthodox), an exploration of (...) specifically Jewish practices (i.e. Davening, Sabbath, Kosher), and a review of Jewish mysticism. (shrink)

Jewish by birth, though from a secular family, Alan Morinis took a deep journey into Hinduism and Buddhism as a young man. He received a doctorate for his study of Hindu pilgrimage, learned yoga in India with B. K. S. Iyengar, and attended his first Buddhist meditation course in the Himalayas in 1974. But in 1997, when his film career went off track and he reached for some spiritual oxygen, he felt inspired to explore his Jewish heritage. In his reading (...) he happened upon a Jewish tradition of spiritual practice called Mussar. Gradually he realized he had stumbled on an insightful discipline for self-development, complete with meditative, contemplative, and other well-developed transformative practices designed to penetrate the deepest roots of the inner life. Eventually reaching the limits of what he could learn on his own, he decided to seek out a Mussar teacher. That was not easily achieved, since almost the entire world of the Mussar tradition had been wiped out in the Holocaust. In time, he did find an accomplished master who stood in an unbroken line of transmission of the Mussar tradition, and who lived at the center of a community of Orthodox Jews on Long Island. This book tells the story of Morinis’s journey to meet his teacher and what he learned from him, and reveals the central teachings and practices that are the spiritual treasury and legacy of Mussar. Alan Morinis has written this book because the wisdom and practices that helped him so much have not penetrated the world beyond the confines of Orthodox Judaism, and may not be fully appreciated even there at this time. His hope is that Jews and non-Jews alike will find in Mussar a time-tested path of spiritual practice that will help them discover the hidden radiance within. (shrink)

The topic of "Neurotheology" has garnered increasing attention in the academic, religious, scientific, and popular worlds. However, there have been no attempts at exploring more specifically how Jewish religious thought and experience may intersect with neurotheology. The Rabbi's Brain engages this groundbreaking area. Topics included relate to a neurotheological approach to the foundational beliefs that arise from the Torah and associated scriptures, Jewish learning, an exploration of the different elements of Judaism (i.e. Reform, Conservative, and Orthodox), an exploration of (...) specifically Jewish practices (i.e. Davening, Sabbath, Kosher), and a review of Jewish mysticism. (shrink)

Autonomy in Jewish Philosophy examines an important theme in Jewish thought from the Book of Genesis to the present day. Although it is customary to view Judaism as a legalistic faith leaving little room for free thought or individual expression, Kenneth Seeskin argues that this view is wrong. Where some see the essence of the religion as strict obedience to divine commands, Seeskin claims that God does not just command but forms a partnership with humans requiring the consent of (...) both parties. Looking at classic texts from Biblical, Rabbinic, and philosophical literature, Seeskin shows that Judaism has always respected freedom of conscience and assigned an important role to the power of human reason. The book considers both existing arguments and presents new ideas about the role of autonomy in Judaism. Clear and concise, it offers a refreshing alternative to the mysticism and dogmatism prevalent in much of the recent literature. (shrink)

Published on the cusp of 1900, Sigmund Freud's The Interpretation of Dreams set out to illuminate the workings of the unconscious through the analysis of dreams. Freud's notion of the unconscious would quickly become hegemonic in twentieth-century scientific thought. By Freud's time, however, several generations of philosophers had been developing the idea of the unconscious. On the Edge of the Abyss untangles the pre-Freudian concept of the unconscious in Jewish thought and reveals how the unconscious became part of public discourse (...) in the long nineteenth century. First described by Schelling as an abyss from which creation springs forth, the pre-Freudian unconscious was inspired by kabbalistic motifs and inflected with tropes derived from Jewish mysticism. Jewish thinkers engaged this porous notion as a mode for reflecting on the psychological and political meaning of otherness and on the creation of a polity that allowed for coexistence. As Clémence Boulouque shows, Jewish reception of the unconscious before Freud is a microcosm of Jewish emancipation, telling a mulilayered intellectual and cultural history of a minority reappropriating its own tradition in an early instance of self-affirmation. (shrink)

A step by step guide for preteens and teenagers on how to achieve any goal they aspire to reach. Professional therapists teach the road to teens' success through simple instructions, real life examples, stories and illustrations.

This chapter contains sections titled: Setting the Task Devoted to Destruction: Sanctified Violence and Judaism The Blood of the Lamb A Case Study in the Evolved Psychology of Religious Violence: 9/11.

This article considers the influence of childhood corporal punishment, abandonment, and neglect on the development and reception of seminal New Testament teachings. Two related but distinct propositions are argued. First, that widespread patterns of painful childhood experience provided a thematic template that deeply shaped the New Testament during its formative period. Second, that this thematic shaping has contributed, on an individual level, to subjective experiences of faith and, on a cultural level, to the initial spread and subsequent persistence of Christianity. (...) The approach is interdisciplinary, drawing on religious texts, historical evidence about the treatment of children, and several areas of psychology. The article ends with an exploratory excursus intended to stimulate thought about possible childhood influences in non-Christian religions and myths; the traditions considered are Judaism and Islam, the religious-philosophic system of karmic reincarnation that is foundational to Hinduism and Buddhism, and a Greek mythic text associated with the historically important Eleusinian mystery religion. (shrink)

Revelation and the God of Israel explores the concept of revelation as it emerges from the Hebrew Scriptures and is interpreted in Jewish philosophy and theology. The first part is a study in intellectual history that attempts to answer the question, what is the best possible understanding of revelation. The second part is a study in constructive theology and attempts to answer the question, is it reasonable to affirm belief in revelation. Here Norbert M. Samuelson focuses on the challenges given (...) from a variety of contemporary academic disciplines, including evolutionary psychology, political ethics, analytic philosophy of religion, and source critical studies of the Bible. This important book offers a unique approach to theological questions and fresh solutions to them and will appeal to those interested in the history of philosophy, religious thought, and Judaism. (shrink)

Following participation in Dr. Yair Caspi’s “Psychology in Judaism” workshop, the writers contemplate whether the teaching of Caspi’s model in academic settings could become simultaneously a fresh addition to interdisciplinary approaches to the teaching of Judaism in Israeli Academic life, and an academic addition to the contemporary trend to Jewish renewal in Israeli society. The model is based on weekly facilitated workshops in which participants both reflect on and discuss their lives and also explore unique interpretations of (...) Jewish texts and ideas, constantly seeking the borderline where their lives inform the text and vice versa. The process leads to the re-enchantment of ancient Jewish concepts, the reinvention of the Jewish religious experience in a contemporary paradigm and idiom, and the possibility of deep transformative insight. (shrink)

In this article, the Golden Rule, a central ethical value to both Judaism and Confucianism, is evaluated in its prescriptive and proscriptive sentential formulations. Contrary to the positively worded, prescriptive formulation – “Love others as oneself” – the prohibitive formulation, which forms the injunction, “Do not harm others, as one would not harm oneself,” is shown to be the more prevalent Judaic and Confucian presentation of the Golden Rule. After establishing this point, the remainder of the article is dedicated (...) to an inquiry into why this preference between the two Golden-Rule-formulations occurs. In doing so, this article discovers four main benefits to the proscriptive formulations: I) harm-doing, as opposed to generalizable moral goodness, is easier for individuals to subjectively comprehend II) the prevention of harm-doing is the most fundamental ethical priority III) the proscriptive formulation preserves self-directed discovery of what is good, thus preserving moral autonomy IV) individuals are psychologically pre-disposed toward responding to prohibitions rather than counsels of goodness. (shrink)

You're angry. And of course, you're right! But the other person is also angry - and of course convinced that he or she is right. What next? How do you resolve arguments, disagreements, strife? How do you keep inevitable unpleasantness from souring your relationships and your life? RABBI ZELIG PLISKIN has been showing how for years and years - and in the process helped countless people save friendships, lower blood pressure and decibels. Harmony is all-important and very achievable - if (...) you know how. Let Rabbi Pliskin show you the way! It's pleasant, easy, and rewarding. (shrink)

1. Ḳlorshṭeln dem emes̀'n Toyrehdign 'ṿeg tsu a gliḳlikh leb' durkh arbeṭn af di mides̀ on darfn nutsn profesyonale ṭerapi. Ṿen darfn yo nutsn ṭerapi un ṿos iz der rikhṭiger tsugang dertsu. A breyṭe erḳlerung iber di yesoydes̀ fun Idishḳeyṭ.

Faith: Jewish Perspectives explores important questions in both modern and premodern Jewish philosophy regarding the idea of faith. Is believing a voluntary action, or do believers find themselves within the experience of faith against their will? Can faith be understood through other means (psychological, epistemic, and so forth), or is it only comprehensible from the inside, that is, from within the religious world? Is a subjective experience of faith fundamentally communicative, meaning that it includes intelligible and transmittable universal elements, or (...) is it a private experience that we can point to or talk about through indirect means (poetic, lyrical, and so forth), but never fully decipher? This book presents various manifestations of the concept of faith in Judaism as a tradition engaged in a dialogue with the outside world. It will function as an opening and an invitation to an ongoing conversation with faith. (shrink)

The volume is dedicated to the work of Chajim H. Steinthal (1823-1899), who in the second half of the nineteenth century was a prominent philosophical linguist and also an eminent teacher of the "Science of Judaism." Together with Moritz Lazarus he founded the discipline of "Voelkerpsychologie" ("psychology of nations").

This volume contains Freud’s speculations on various aspects of religion, on the basis of which he explains certain characteristics of Jewish people in their relations with Christians. From an intensive study of the Moses legend, Freud comes to the startling conclusion that Moses himself was an Egyptian who brought from his native country the religion he gave to the Jews. He accepts the hypothesis that Moses was murdered in the wilderness, but that his memory was cherished by the people and (...) that his religious doctrine ultimately triumphed. Freud develops his general theory of monotheism, which enabled him to throw light on the development of Judaism and Christianity. (shrink)

Gratitude -- Enthusiasm -- Joy -- Strength -- Loving-kindness -- Order -- Equanimity -- Honor -- Humility -- Generosity -- Watchfulness -- Judging others favorably -- Calmness -- Patience -- Love -- Abstinence -- Compassion -- Modesty -- Willingness -- Simplicity -- Courage -- Trust -- Faith -- Truth -- Silence -- Awe.

Religion is one of the most powerful forces running through human history, and although often presented as a force for good, its impact is frequently violent and divisive. This provocative work brings together cutting-edge research from both evolutionary and cognitive psychology to help readers understand the psychological structure of religious morality and the origins of religious violence. Introduces a fundamentally new approach to the analysis of religion in a style accessible to the general reader Applies insights from evolutionary and (...) cognitive psychology to both Judaism and Christianity, and their texts, to help understand the origins of religious violence Argues that religious violence is grounded in the moral psychology of religion Illustrates its controversial argument with reference to the 9/11 terrorist attacks, and the response to the attacks from both the terrorists and the President. Suggests strategies for beginning to counter the divisive aspects of religion Discusses the role of religion and religious criticism in the contemporary world. Argues for a position sceptical of the moral authority of religion, while also critiquing the excesses of the “new atheists” for failing to appreciate the moral contributions of religion Awarded Honourable Mention, 2010 Prose Awards. (shrink)

Introducing a weekly spiritual practice for developing a strong and open heart—drawn from Judaism's Mussar tradition Mussar is a practice that draws from the vast storehouse of Jewish wisdom, law, revelation, and text, bringing it right home in a way that is completely practical. Judaism teaches that Torah (the collective wisdom of the tradition) provides the blueprint for human experience—and so the more of it we acquire, the more we gain a clearer, truer perspective on life and learn (...) how to navigate its pathways. The phrase “acquiring Torah” is code for the process of internalizing this wisdom to bring about a genuine transformation of the inner self. In short, accessible chapters, this book describes forty-eight methods through which we can acquire Torah—and turns them into a straightforward practice. These methods include cultivating humility, joy, awe, good-heartedness, closeness with friends, not taking credit for oneself, judging others favorably, and so on. The fruit of working through each quality or method is a refined soul and a strong and open heart. (shrink)