By S. Frosh

Psychoanalysis has continuously grappled with its Jewish origins, occasionally celebrating them and occasionally attempting to get away or deny them. via exploration of Freud's Jewish identification, the destiny of psychoanalysis in Germany less than the Nazis, and psychoanalytic theories of anti-Semitism, this booklet examines the importance of the Jewish reference to psychoanalysis and what that could let us know approximately political and mental resistance, anti-Semitism and racism.

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Additional resources for Hate and the ''Jewish Science'': Anti-Semitism, Nazism, and Psychoanalysis

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Freud, 1939, p. 7) Freud’s defence of his actions, as ever, is in the name of scientific truth, reflecting his deep-rooted if increasingly pessimistic belief that the only viable route to human progress is through the dispelling of illusions and the exercise of rationality. But we cannot allow any such reflection to induce us to put the truth aside in favour of what are supposed to be national interests; and, moreover, the clarification of a set of facts may be expected to bring us a gain in knowledge.

Frequently anti-Semitism is latent and hidden, but it is there. Naturally, there are also exceptions. But the broad masses are anti-Semitic here as everywhere’ (Yerushalmi, 1991, p. 54). In the case of Jung, however, he was desperate not on his own account, but out of anxiety over the survival of psychoanalysis itself: if a nonJewish home for psychoanalysis could not be found, in order to demonstrate its universalism but also simply to protect it from abuse, then the chances of its survival were slim.

Freud’s reference to his essentially Jewish nature can thus be read both as an act of the deepest political resistance and as an attestation to the limits of psychoanalytic knowledge – an assertion that when all is said and done, something else still remains, not susceptible, or at least not yet susceptible, to psychoanalytic scrutiny. This idea pervades Freud’s late writing on his Jewish identity, and is perhaps one source for Moses and Monotheism: in the 1926 letter, the 1930 Preface and elsewhere, Jewish identity is inscribed as something mysterious yet profound.

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