By Dereck Daschke

This psychoanalytic research reads Jewish apocalypses as texts of mourning for the destruction of Jerusalem, arguing that the seers' reports of tense loss, then visions of therapeutic and restoration, all paintings to accomplish the apocalyptic therapy for historical J

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Extra info for City of Ruins: Mourning the Destruction of Jerusalem Through Jewish Apocalypse (Biblical Interpretation Series)

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But because of the dynamics of the unconscious, that they are doing this remains opaque to them, even if it is perfectly obvious to everyone around them. The repression of such discomfiting knowledge of what is lost and which love has ended is precisely what makes the unconscious such a frightening and, yes, apocalyptic psychic reality to expose. Still, perhaps the best case for utilizing Freudian theory for ancient apocalyptic literature can be made by looking at the form, content, and function of the literature itself.

Certainly the reputation of ‘psychological Biblical criticism’ has suffered from misguided and ill-prepared efforts by even some of the founders of the field, including Freud and his protégé Carl Jung. 1 Some would even reject outright the notion that modern, Western psychological categories could be applied to peoples of ancient cultures, or that Biblical texts are somehow amenable to psychological interpretation in the same way that a person with an actual mental life is, especially considering all of the questions of redaction, transmission, and cultural borrowing that complicate Biblical scholarship in general.

On Which to Stand,” in Map is Not Territory [Leiden: Brill, 1978], 145–46). Smith’s description seems highly apropos of apocalypticism; indeed, in the same essay he briefly explores cargo-cults and millennialism in their relationship to cultural change (“Influence of Symbols,” 142). 46 This interrelationship of culture, individual, and healing, especially in terms of developing an effective cross-cultural model for it, is the subject of a number of good books, including Arthur Kleinman’s Patients and Healers in the Context of Culture: An Exploration of the Borderland between Anthropology, Medicine and Psychiatry (Berkeley: University of California Press, 1980) and Sudhir Kakar’s Shamans, Mystics, and Doctors: A Psychological Inquiry into India and its Healing Traditions (Chicago: The University of Chicago Press, 1982).

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