Translating The Jewish Freud

There is an academic cottage industry on the "Jewish Freud," aiming to detect Jewish influences on Freud, his own feelings about being Jewish, and suppressed traces of Jewishness in his thought. This book takes a different approach, turning its gaze not on Freud but rather on those who seek out his concealed Jewishness. What is it that propels the scholarly aim to show Freud in a Jewish light? Naomi Seidman explores attempts to "touch" Freud (and other famous Jews) through Jewish languages, seeking out his Hebrew name or evidence that he knew some Yiddish. Tracing a history of this drive to bring Freud into Jewish range, Seidman also charts Freud's responses to (and jokes about) this desire. More specifically, she reads the reception and translation of Freud in Hebrew and Yiddish as instances of the desire to touch, feel, "rescue," and connect with the famous Professor from Vienna.

Freud in Zion tells the story of psychoanalysis coming to Jewish Palestine/Israel. In this ground-breaking study psychoanalyst and historian Eran Rolnik explores the encounter between psychoanalysis, Judaism, Modern Hebrew culture and the Zionist revolution in a unique political and cultural context of war, immigration, ethnic tensions, colonial rule and nation building. Based on hundreds of hitherto unpublished documents, including many unpublished letters by Freud, this book integrates intellectual and social history to offer a moving and persuasive account of how psychoanalysis permeated popular and intellectual discourse in the emerging Jewish state.

Moses is Freud's last work, and his most controversial. He claims that the leader and lawgiver of the Jewish people was in fact born an Egyptian who was later murdered by "savage Semites." He claims that Judaism was the result of guilt from that killing and that the crime was repeated in the case of Jesus Christ. Naturally, many were shocked that Freud would advance such offensive claims as he and his fellow Jews were being persecuted. The book was written as the Nazis came to power, eventually invading Austria, forcing Freud, his family, friends and colleagues to flee from Vienna. Many argued that this strange polemical book was the product of old age, neurotic panic, or Jewish self-hatred. Critics point to the highly peculiar construction, self-contradictions and twisted logic in the book. But the key to solving the mystery of Moses is understanding the textual clues he left behind. That is not so easy, he here explains, supposedly in reference to the Bible: "The distortion of a text is like a murder. The difficulty lies not in perpetration of the deed but in elimination of the traces." Part of the problem till now was inexact English translation, which hid many traces. This new literal translation helps the reader perceive, as never before, Freud's hidden intent. Each sentence is referenced to the original German, so readers can easily compare the two. References are added to clues and allusions in the text. In short, we treat Moses as Holy Writ to solve his murder mystery. R.J. Koret is author of Heroic Fraud: How Sigmund Freud Got Away with Murder and Pious Freud: Return of the Repressed.

A classified bibliographic resource for tracing the history of Jewish translation activity from the Middle Ages to the present day, providing the researcher with over a thousand entries devoted solely to the Jewish role in the east-to-west transmission of Greek and Arab learning and science into Latin or Hebrew. Other major sections extend the coverage to modern times, taking special note of the absorption of European literature into the Jewish cultural orbit via Hebrew, Yiddish, or Judezmo translations, for instance, or the translation and reception of Jewish literature written in Jewish languages into other languages such as Arabic, English, French, German, or Russian. This polyglot bibliography, the first of its kind, contains over 2,600 entries, is enhanced by a vast number of additional bibliographic notes leading to reviews and related resources, and is accompanied by both an author and a subject index.

Is psychoanalysis a "Jewish science"? Ten essays contributed by the editor and distinguished scholars explore the Jewishness of psychoanalysis, its origins in the Jewish situation of late nineteenth century Europe, Freud's Jewishness and the Jewishness of his early colleagues. They also exemplify what the psychoanalytic approach can contribute to the study of Judaism. Clinical studies illuminate the issue of Jewish identity and psychological significance of the bar mitzvah experience. Theoretical essays throw light on Jewish history, Jewish social and communal behavior, Jewish myths and legends, religious ideas and thoughts.What are the major determinants of Jewish identity? What is the role of Jewish education in establishing and maintaining Jewish identity? What does the Midrash tell us about the meaning of anxiety to the traditional Jew, and how does Judaism attempt to deal with anxiety? What strategies have Jews used to survive an anti-Jewish world? Under what circumstances has the compliant posture of Johanen ben Zakkai been celebrated, and under what circumstances the defiance of the martyrs of Massada?

""There is no category of supposed human beings that comes closer to the orangutan than does a Polish Jew," said a Bavarian writer, reflecting the eighteenth-century view that Jews were profoundly flawed. The Jewish body, popular opinion held, was malformed - from feet to nose - and predisposed to a host of illnesses ranging from the plague to hysteria. The Jewish soul had a peculiar stench. The Jewish libido had a tendency toward incest. The Jewish gaze was pathological, and precluded the possibility of unbiased observation. By the close of the nineteenth century, these ideas had found their way into European medical journals, and the medical establishment was convinced that Jews were both diseased and perverted. It was an interesting time to be a Jewish physician." "In The Case of Sigmund Freud, Sander Gilman traces the "medicalization" of Jewishness in the science and medicine of turn-of-the-century Vienna, and the ways in which Jewish physicians responded to the effort to incorporate this racist biological literature into medical practice. Focusing on the new science of psychoanalysis, Gilman looks at the strategic devices Sigmund Freud employed to detach himself from the stigma of being Jewish and shows how Freud's work in psychoanalysis evolved in response to the biological discourse of the time." "In order to circumvent the prevailing debates about race, Gilman argues, Freud carefully formulated the particular biological charges against the Jew into a universal definition of a human being. As a consequence, his early psychoanalytic theories transcended the controversies about biological determinism, and yet remained framed by them."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved

Moses and Monotheism, Freud's last major book and the only one specifically devoted to a Jewish theme, has proved to be one of the most controversial and enigmatic works in the Freudian canon. Among other things, Freud claims in the book that Moses was an Egyptian, that he derived the notion of monotheism from Egyptian concepts, and that after he introduced monotheism to the Jews he was killed by them. Since these historical and ethnographic assumptions have been generally rejected by biblical scholars, anthropologists, and historians of religion, the book has increasingly been approached psychoanalytically, as a psychological document of Freud's inner life--of his allegedly unresolved Oedipal complex and ambivalence over his Jewish identity. In Freud's Moses a distinguished historian of the Jews brings a new perspective to this puzzling work. Yosef Hayim Yerushalmi argues that while attempts to psychoanalyze Freud's text may be potentially fruitful, they must be preceded by a genuine effort to understand what Freud consciously wanted to convey to his readers. Using both historical and philological analysis, Yerushalmi offers new insights into Freud's intentions in writing Moses and Monotheism. He presents the work as Freud's psychoanalytic history of the Jews, Judaism, and the Jewish psyche--his attempt, under the shadow of Nazism, to discover what has made the Jews what they are. In the process Yerushalmi's eloquent and sensitive exploration of Freud's last work provides a reappraisal of Freud's feelings toward anti-Semitism and the gentile world, his ambivalence about psychoanalysis as a "Jewish" science, his relationship to his father, and above all a new appreciation of the depth and intensity of Freud's identity as a "godless Jew."