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At least 19 recordsLinked to original sources

PubMed1994

The foundations of Judaism: psychoanalytic interpretations.

The psychological foundations of Judaism are a major challenge to psychoanalytic theory. This (selective) literature review focuses on post-Freudian work on this question. Freud described Judaism as a father religion, within the Oedipal framework of all religions and cultures. Over the years other notions have become dominant, and we can observe the changes from the Oedipal to the pre-Oedipal and towards more attention to maternal projections. Jewish mythology is a major topic, and the attention given to it bears no relation to its role in living Judaism. Many psychoanalytic contributions which aim at interpreting Judaic mythology demonstrate mostly their authors' inability to separate mythological narratives and history, as they accept without criticism the biblical account of supposedly ancient events, and then continue with speculations about mythological personages and events. The literature we have reviewed is certainly psychoanalytic, but one question is its relationship to Freud's work on religion. What emerges is that in many cases there is no attempt to follow Freud in the sense of accepting his assertions, but there is continuity in terms of interpretive temperament. Freud's writings have served as stimulus and inspiration, not as dogma to be upheld.

Bible↗

PubMedDate not supplied

Judaism, genetic screening and genetic therapy.

Genetic screening, gene therapy and other applications of genetic engineering are permissible in Judaism when used for the treatment, cure, or prevention of disease. Such genetic manipulation is not considered to be a violation of God's natural law, but a legitimate implementation of the biblical mandate to heal. If Tay-Sachs disease, diabetes, hemophilia, cystic fibrosis, Huntington's disease or other genetic diseases can be cured or prevented by "gene surgery," then it is certainly permitted in Jewish law. Genetic premarital screening is encouraged in Judaism for the purpose of discouraging at-risk marriages for a fatal illness such as Tay-Sachs disease. Neonatal screening for treatable conditions such as phenylketonuria is certainly desirable and perhaps required in Jewish law. Preimplantation screening and the implantation of only "healthy" zygotes into the mother's womb to prevent the birth of an affected child are probably sanctioned in Jewish law. Whether or not these assisted reproduction techniques may be used to choose the sex of one's offspring, to prevent the birth of a child with a sex-linked disease such as hemophilia, has not yet been ruled on by modern rabbinic decisions. Prenatal screening with the specific intent of aborting an affected fetus is not allowed according to most rabbinic authorities, although a minority view permits it "for great need." Not to have children if both parents are carriers of genetic diseases such as Tay-Sachs is not a Jewish option. Preimplantation screening is preferable. All screening test results must remain confidential. Judaism does not permit the alteration or manipulation of physical traits and characteristics such as height, eye and hair color, facial features and the like, when such change provides no useful benefit to mankind. On the other hand, it is permissible to clone organisms and microorganisms to facilitate the production of insulin, growth hormone, and other agents intended to benefit mankind and to cure and treat diseases.

Adolescent↗

PubMed2001

Artificial nutrition and hydration in the patient with advanced dementia: is withholding treatment compatible with traditional Judaism?

Several religious traditions are widely believed to advocate the use of life-sustaining treatment in all circumstances. Hence, many believe that these faiths would require the use of a feeding tube in patients with advanced dementia who have lost interest in or the capacity to swallow food. This article explores whether one such tradition--halachic Judaism--in fact demands the use of artificial nutrition and hydration in this setting. Traditional (halachic) arguments have been advanced holding that treatment can be withheld in persons who are dying, in individuals whose condition causes great suffering, or in the event that the treatment would produce suffering. Individuals with advanced dementia can be considered to be dying, often suffer as a result of their dementia, and are likely to suffer from the use of a feeding tube. Given these observations and the absence of a compelling case for distinguishing between tube feeding and other forms of medical treatment, traditional Judaism appears compatible with withholding artificial nutrition for individuals with advanced dementia.

Aged↗

PubMedDate not supplied

Judaism and homosexuality: the traditionalist/progressive debate.

This article critically reviews modern Jewish teaching on Judaism and homosexuality. The historical prohibition of homosexual acts is grounded in a world-view that views heterosexuality as natural and heterosexual marriage as the only route to religious and personal fulfillment. Progressive Jews have begun in recent years to question the underlying premises of traditional Jewish teaching on sexuality. Employing the categories of covenant theology and applying the interpretative methodology of liberal Judaism, the author argues for the valuation of the person as homosexual as a legitimate expression of human and Jewish covenantal obligation.

Bible↗

PubMed1999

Reply to Barbara Pfeffer Billauer's "On Judaism and genes.

The response of Barbara Pfeffer Billauer to my article "If I Am Only My Genes, What Am I? Genetic Essentialism and a Jewish Response" highlights the conflict between a sociological understanding of religion and the resistance to such analysis from within a faith tradition. Ms. Billauer makes three main points; the first strangely credits to me, and then attacks, an argument the article takes great pains to refute, but does so to emphasize the faith's prescient guidance in matters scientific. The second attempts to rebut my critical analysis of the tensions inhernet in Jewish views of the body with an insistence that Judaism so perfectly balances the relation between the sacred and profane that there is not now, and never was, the slightest tension between corporeality and divinity in the Jewish corpus. The third uses my article as vehicle for her to expound on an interesting but tangential formulation of three Jewish terms. In all, the need to defend her interpretation of Judaism's solutions to the problems the article raises results in un-self-critical and ahistorical theorizing, making the utility of her arguments in a discussion of the sociology of religion unsatisfactory.

Genetic Determinism↗

PubMed2004

Orthodox Judaism and psychoanalysis: toward dialogue and reconciliation.

The authors examine the conflicted relationship between Orthodox Judaism and psychoanalysis. Orthodox Jewish thinkers about psychology have responded to psychoanalysis as incompatible with the practice of Orthodox Judaism. On the other hand, those psychoanalytic writers who have examined the beliefs and practices of Orthodox Jews have tended to treat these issues in a reductionistic fashion. However, the authors find possibilities for reconciliation and dialogue in the work of Aaron Rabinowitz and Moshe Halevi Spero.

Humans↗

PubMedDate not supplied

Homologous artificial insemination (AIH) and gamete intrafallopian transfer (GIFT) in Roman Catholicism and Halakhic Judaism.

While homologous artificial insemination (AIH) and gamete intrafallopian transfer (GIFT) can be viewed as compatible with the teachings of Roman Catholicism and Halakhic Judaism, their permissibility is much more strongly rooted in the latter. Nevertheless, AIH and GIFT cannot be dismissed as unacceptable to Roman Catholics, provided the semen is licitly obtained.

Catholicism↗

PubMed2003

Ethical issues in end-of-life geriatric care: the approach of three monotheistic religions-Judaism, Catholicism, and Islam.

Ethical dilemmas pervade modern geriatric medicine. What is considered right or wrong will differ depending on, among other things, the patient's religion. The three Abrahamic monotheistic religions, Judaism, Christianity (its Catholic variant), and Islam all have carefully considered positions on medical ethics. Although much is held in common, there are significant differences. The authors present three clinical cases, each of which presents ethical dilemmas typical of geriatric care, especially at the end of life. On the basis of these scenarios, the normative ethical position of each religion is compared and contrasted. It is hoped that this approach will offer the geriatrician a useful approach to treating patients in an increasingly multicultural society.

Aged↗

PubMed1995

Psychosocial adjustment among returnees to Judaism.

Two groups of returnees to Orthodox Judaism who were among Lubavitcher Hasidim attending an outpatient mental health center were studied to investigate a relief effect upon returning. One group manifested lifelong serious psychopathology, and the members of the comparison group, who had undergone similar religious transition, had sought help for adjustment-type problems. The psychopathology manifested prior to religious change persisted for those who had exhibited a lifelong history of pathology, even after the radical transition. The lack of a relief effect and the lifestyles possibly unique to Lubavitcher Hasidim are discussed.

Adult↗

PubMed1991

Judaism, justice, and access to health care.

This paper develops the traditional Jewish understanding of justice (tzedakah) and support for the needy, especially as related to the provision of medical care. After an examination of justice in the Hebrew Bible, the values and institutions of tzedakah in Rabbinic Judaism are explored, with a focus on legal codes and enforceable obligations. A standard of societal responsibility to provide for the basic needs of all, with a special obligation to save lives, emerges. A Jewish view of justice in access to health care is developed on the basis of this general standard, as well as explicit discussion in legal sources. Society is responsible for the securing of access to all health care needed by any individual. Elucidation of this standard of need and corresponding societal obligations, and the significance of the Jewish model for the contemporary United States, are considered.

Beneficence↗

PubMed1999

Complementary therapies and traditional Judaism.

In Jewish tradition, physicians are obligated to heal the sick and patients are obligated to seek healing from physicians. Judaism also sanctions certain complementary therapies such as prayers, faith healing, and amulets, when used as supplements to traditional medical therapy. Confidence in the healing powers of God through prayer and contrition is encouraged, provided that the patient uses prayer alongside traditional scientific medicine, not as a substitute for it.

Complementary Therapies↗

PubMed1994

[Judaism and health].

Upon a close examination of the literature and the contents of the Bible and the Talmud it has been established that the Judaism is an example of a religious system whose norms played an important part in respect of health and contributed greatly to the improvement of health and prevention of diseases which is evident in the favourable death rate within the Jewish population.

Health↗

PubMed1990