Muslim Anti-Semitism: Historical Background

This article very briefly surveys and compares the history of Christian and Muslim anti-Semitism. Drawing on recent studies by German scholars and on newly declassified CIA records, the author focuses on the critical role of the Grand Mufti of Jerusalem, Haj Amin al-Husseini. Through his radio broadcasts and other work during World War II, Haj Amin instilled Nazi images of the Jew as the international power behind the scenes to Arab nationalists and to the Middle East generally.     

The Resurgence of Anti-Semitism on American College Campuses

Few American college campuses have witnessed the number and intensity of anti-Semitic incidents reported at San Francisco State University, Columbia University, and the University of California at Irvine (2000–2005), however, dozens of American campuses every year experience at least some manifestation of this ugly problem, which is now undoubtedly national in scope. The Anti-Defamation League (ADL) documents nearly 100 anti-Semitic incidents on American college campuses in 2005 alone. Most incidents are probably not reported to the ADL. The United States Commission on Civil Rights monitors anti-Semitic incidents on college campuses and will continue to do so.     

A Critique of Classical Psychoanalytic Theories of Anti-Semitism: A Commentary on M. Ostrow's Myth and Madness: The Psychodynamics of Anti-Semitism

The American Journal of Psychoanalysis -     

意识形态的魔力与主体的祛魅——哲学视域中的《法兰西阶级斗争》和《雾月十八日》

《1848年至1850年的法兰西阶级斗争》和《路易.波拿巴的雾月十八日》在马克思哲学思想的发展过程中起到极为重要的推动作用。在这两个文本中,马克思打破了市民社会决定国家的单向模式,详细分析了政治国家对市民社会的反作用,进一步完善了历史唯物主义的基本原理。在此基础上,马克思看到,无产阶级并不像他在《德意志意识形态》中预言的那样,彻底摆脱了资产阶级国家意识形态的束缚,成为共产主义革命的真正代言人,相反,他们却陷入到资产阶级意识形态和金钱拜物教的漩涡之中。但马克思认为,这种束缚是暂时的,随着资本主义经济危机的爆发,工人必然会冲破意识形态和拜物教的牢笼,上升为自为的革命阶级。与《德意志意识形态》相比,这两个文本无疑在主体向度上深化了马克思的历史唯物主义。     

Personalistic concepts in action: The case of Adolf Hitler

Grounded in his personalistic worldview, William Stern regarded persons as inherently valuable beings who use values to conduct their lives. One might wonder if such a value-laden and idealistic approach can be applied to the case of Adolf Hitler, who clearly was a very destructive and disharmonious figure. In order to deal with this challenging question we will refer to three personalistic principles, namely convergence, introception, and unitas multiplex. As our analysis shows, all three principles can be exemplified in the case of Hitler if a neutralized version of each principle is used. By the demonstration of “iron will” he strived for coherence and unity, and was tremendously successful in managing that his followers introcepted the Nazi ideals. The convergence principle also applies to Hitler since there was unique conjunction of his traits with influences of his era.     

The unmourned wound: Reflections on the psychology of Adolf Hitler

Fifty years after his death by suicide, Adolf Hitler continues to arouse profound feelings of revulsion and attraction. This paper is an exploration of Hitler's psyche from the perspective of a depth psychology. After examining analyses of Hilter's personality by Richard Rubenstein and Alice Miller, the argument is made that we need C.G. Jung's concept of psychic inflation to understand more fully Hitler's impact upon the world. Hitler is seen as inflated by the compensating energies of the Self in response to his deeply wounded ego, a wound he could not mourn. Consequently, he became identified with the dark and destructive energies of the Self which inflated and then usurped his ego. Hitler's demonic and destructive career resulted from that inflation, which he was not able to neutralize. The paper concludes with reflections on the role of mourning in protecting us from the experience of psychic inflation, especially by the Self in its dark and destructive aspects.     

道教太乙派及其道法考

唐宋之际,随着道教的兴盛与发展,出现许多新的道派,如洞渊派、北帝派、神霄派、清微派、天心派、太乙派、东华派、净明派等。他们多以雷法为用,济世度人,安邦护国,具有广泛的社会影响力。这里,仅就太乙派的历史、沿革、道法而论。一、由冯佑、刘浩然肇始的太乙派冯佑,平生好道,     

The Orthodox Church and Commercial Fortune-Telling and Magic in Russia

Abstract

Based on field work in St Petersburg and supplemented by a range of other sources and material, the article examines the vibrant and visible market for commercial fortune-telling and magic in postsoviet Russia and its relationship with the Moscow Patriarchate. It opens with an estimate of the relative strength of belief in the occult and in Orthodoxy, noting that though large numbers claim to be Orthodox, many do not commit to a Christian life or even to the basic tenets of the Orthodox faith. Others mix Orthodox and heterodox religious attitudes eclectically. Belief in magic and fortune-telling is strongest among members of these two large groups, which indicates a magico-religious mindset that perceives their personal troubles as externally caused. Examining the placatory attitude of magic specialists to the Russian Orthodox Church, I argue that, given the overlap with services offered by the Church (rituals to cure alcoholism and addiction, for example), magic specialists are in direct competition with the Patriarchate. Combating their influence has been hampered by a series of factors. Teaching Orthodox believers to distinguish between magic and religion is made more difficult by the Patriarchate's own promotion of wonder-working sites and shrines. Furthermore, its campaign against occultism has until recently paid scant attention to everyday magic and fortune-telling, concentrating instead on external evil in the form of cults and sects. Where it did turn its attention in this direction, it tended to brand magic and fortune-telling as demonic, a characterisation likely to be effective only with those who believe in the devil. Recently, there are indications of a change of tack, but it is unclear how successful the new campaign will be.