Returning to the Fire: Surviving the Holocaust and “Going Back”

This paper examines the multiply determined factors in Holocaust survivors who return to their native countries and sites of persecution. Citing material from archived interviews and consultations with a gravely ill survivor, as well as published accounts from others, the author explores historical, cultural, and psychodynamic dimensions. Intrapsychic, developmental, and traumatic aspects are considered, such as the fantasy of reunion with the lost maternal object, unresolved grief, the repetition compulsion, attempts at mastery, and the use of counterphobic or hypomanic defenses. This constellation of factors is seen in the context of the Jewish premium on remembering and the political realities of post war Europe. The role of the Second Generation in assisting the survivor parents in the working through process is also emphasized.     

Holocaust Survival Stories: Change Over Time

Those Holocaust survivors who have found it impossible to discuss their experiences often face a bleak old age (Krystal, 1990). Some of those who have reached an audience, however, have been changed by the experience of writing. This paper analyzes the differences between those writers whose stories remain static, like Jerzy Kosinski, and others like Elie Wiesel, Gerda Weissmann Klein, and Aharon Appelfeld, whose accounts have become more complex as they aged.     

Relational Couple Therapy with Post-Traumatic Survivors: Links Between Post-Traumatic Self and Contemporary Intimate Relationships

The present article describes a clinical case study of relational couple therapy with post-traumatic spouses. Survivors, who were infants and toddlers during the Holocaust, disclose tremendous difficulties in their intimate relationships. The early loss of parental figures, and cumulative traumatic experiences throughout survivors' lives in the post war era hampered their capacity for intimate partnership despite its ultimate necessity. Relational couple therapy creates an unfamiliar experiential space with the couple's bond. This experiential space enables each partner to change destructive emotional patterns within one's inner psychic reality as well as the couple's emotional system. In addition, the therapeutic triangle creates partial transformational boundaries between past traumas and the couple traumatic bonds.     

“You Should Know Better”: Expressions of Empathy and Disregard Among Victims of Massive Social Trauma

There is a belief that victims of extreme violence should be sensitive to the suffering of others although most of the psychosocial literature points to the opposite. We examine this belief by looking at work that we have carried out on the psychosocial effects of the Holocaust and on the Palestinian-Israeli conflict. We assert that being a victim of collective violence often inhibits empathy toward others and creates continued animosity. We focus on intergenerational aspects connected to victimization and their negative impact on the expression of empathy among descendants of victims in order to explain why the sense of victimhood and justification of repeated violence is often expressed by individuals born years after the original violence took place.     

IS FORGETTING REPREHENSIBLE? Holocaust Remembrance and the Task of Oblivion

“Forgetting” plays an important role in the lives of individuals and communities. Although a few Holocaust scholars have begun to take forgetting more seriously in relation to the task of remembering—in popular parlance as well as in academic discourse on the Holocaust—forgetting is usually perceived as a negative force. In the decades following 1945, the terms remembering and forgetting have often been used antithetically, with the communities of victims insisting on the duty to remember and a society of perpetrators desiring to forget. Thus, the discourse on Holocaust memory has become entrenched on this issue. This essay counters the swift rejection of forgetting and its labeling as a reprehensible act. It calls attention to two issues: first, it offers a critical argument for different forms of forgetting; second, it concludes with suggestions of how deliberate performative practices of forgetting might benefit communities affected by a genocidal past. Is it possible to conceive of forgetting not as the ugly twin of remembering but as its necessary companion?     

Adorno,Ferenczi, and a new “categorical imperative after Auschwitz”

Abstract

Theodor W. Adorno's mature thought can be characterized by the attempt to articulate what he calls a “new categorical imperative after Auschwitz.” By this, Adorno means that theory and praxis must be organized in such a way that the Holocaust does not repeat itself. This article argues that Sándor Ferenczi’s metapsychology is key to understanding Adorno’s attempt to rethink the nature of precisely such a new categorical imperative. One of the key themes of Adorno’s entire corpus is the problem of the “identification with the aggressor” – an idea that originates with Ferenzci rather than, as is commonly thought, Anna Freud. The Ferenczian dimension of Adorno’s thinking becomes particularly clear in Adorno’s thoughts on the question of freedom. In this context, Adorno engages in a psychoanalytically informed critique of the philosophy of freedom and a speculative philosophical critique of psychoanalysis. The fashioning of a “new categorical imperative” after Auschwitz entails a form of education directed towards a new form of Mündigkeit, one oriented towards contradiction, resistance, and a steadfast refusal to “identify with the aggressor.”