Erna and Melanie Klein

Erna was one of the child patients treated by Melanie Klein in Berlin, employing her recently discovered play technique. Since Erna died in Chile, the authors considered the IPA Congress in Santiago an opportunity to present a paper as a homage both to Erna and, especially, to Klein. She learned much from that very disturbed child, which she later used to sustain the ongoing development of her theories. The paper explores biographic data relevant to understanding both the case and the theories. It analyses the case material to follow Klein in the discovery and the handling of the child's transference and the harsh expressions of hate, jealousy and envy, which are brought in, with sad consequences, by strong persecutory feelings. Klein's comparison of this case with that of Freud's Wolf-man is also considered, mostly to show that the similarities were less than originally claimed, and that Klein, perhaps, was introducing a theoretic shift which led her technique to gradually change from ' Nachträglichkeit ' to the 'signification-resignification' pair, akin to Strachey's concept of the mutative interpretation. Lastly, the comprehension of Erna's strong psychotic traits and the links with later developments of the theory on psychosis are studied.     

The epistemology of religiosity: an Orthodox Jewish perspective

This paper focusses on the Rabbinic suggestion that the attitude of awe, rather than any particular belief, lies at the heart of religiosity. On the basis of these Rabbinic sources, and others, the paper puts forward three theses: (1) that belief is not a sufficiently absorbing epistemic attitude to bear towards the truths of religion; (2) that much of our religious knowledge isn’t mediated via belief; and (3) that make-believe is sometimes more important, in the cultivation of religiosity than is mere belief.     

Creative Pseudo-Reality as a Defensive Factor in Jewish Wit: A Dialectical Perspective

Theoretical dynamics of ethnic humor are juxtaposed with Jewish wit, showing that there is a distinct factor which operates in the Jewish humor response to oppression. Drawing from Ziv's (1986) rich anthology of research and case studies, this factor is conceptualized as creative pseudo-reality. It is hypothesized that Jewish wit features this element of self-effacing humor besides the factors which it shares with the ethnic humor of other marginal groups. The implicit ability to construct a perceived environment which is bound neither to reason nor to logic, is seen as the last line of defense for an oppressed minority whose other options have been denied. Irony and triumph, suggested as key elements in this factor, are illustrated in annotated stereotypical excerpts of Jewish wit. Throughout the analysis, the dialectic principle—maintaining the co-existence of inconsistent dynamics—is highlighted in contrast to the reductionistic either/or approach commonplace in psychological and sociological discourse.