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Review: Freud in Zion, by Eran Rolnik:
By Nathan Szajnberg, MD, Managing Editor
I review Freud in Zion hesitantly, as I hope to transmit its intellectual heft, while maintaining its style of a historical thriller.
Why should I have been surprised at the scholarly yet engaging style of Rolnik, this Israeli psychoanalyst? During my five years in Israel, I was impressed with the depth of knowledge of some of my fellow members of the Israel Psychoanalytic Society, one of the largest of the IPA component societies. The Eitingen Institute (yes, that Eitingen, a member of the Secret Committee and a two time guest at the Wednesday meetings (its first guest from abroad), who founded and funded the Berlin Institute mostly from his family's furrier funds, who then escaped the Nazis to found the Israel Institute over seventy-five years ago) fills its classes every year with perhaps a dozen candidates, even as an alternate Institute was founded in Tel Aviv and benefits from the Orenstein's support. In my years as a member and training analyst, I would hear colleagues such as Eliahu Feldman (trained in Brazil) in an hour give the clearest account of Bion I have ever heard; Yolanda Gampel, in her private study group on Klein, give a sensitive, thoughtful and carefully critical reading of the Richard case; Yoram Hazan (who died far too young) describe evenly hovering attention and apres coup (b'de'avad in Hebrew) with the accent of a knowledgable self-psychology (via Chicago's Jim Fisch); or Emanuel Berman speak authoritatively in his rolling basso on almost any subject psychoanalytic — in Hebrew, English or Polish no less. Emanuel wrote the magnificent socio-historical study of the Israel Psychoanalytic Institute's transformation, Impossible Education.
Why should I have been surprised at the acuity of Rolnik's history?
Let me give some flavor of the overall themes in Rolnik's book, to keep my comments brief, yet somehow to encourage you to read the book to understand much about not only the history of psychoanalysis in Zion, but also its cheek-by-jowl pre-history in Vienna, where Herzl and Freud lives but blocks from each other. Freud in Zion is a challenging account of how ideology can infuse psychoanalytic thinking and technique — at times for the better, at times not for the betterment of our patients. My task is to keep my writing in the shadow of the book so that the book shines forth.
We are almost half-way through this story before psychoanalysts truly take root in the desolate soil of Zion in the 1930's, that decade of desperation for European Jews. Some 90,000 German Jews alone come to Israel (20% of new arrivals); Edith Jacobson is imprisoned; Richard Sterba escapes with his analysand through an office window, the S.S. on their heels; Bettelheim, not so fortunate, demobilizes his underground army, then is captured at the Czech border and becomes a guest of the S.S. in Dachau. But, Rolnik spends the first half of the book tilling the historical soil, before he sows the seeds of Freud in Zion.
Freud's 1921 Group Psychology and the Analysis of the Ego was his first work translated into Hebrew (1928), reflecting the early immigrants' sense that they needed to grasp group psychology to understand what they were doing, would be doing as strangers in this strange land. The early Zionists did not seem to let themselves realize that psychoanalysis's "critical, interpretative and individual" perspective, might be at odds with the constructivist and collectivist conception, particularly amongst the kibbutzniks, that tiny portion of the population (perhaps three percent) who nevertheless grounded the ideology and became leaders of the land for decades.
In 1905, Otto Rank (nee Rosenfeld) insists that psychoanalysis could become a Jewish science. Imagine Freud's dismay. In contrapuntal style, Freud (1923d) insists in his talk before the B'nai Brith (the only organization outside to psychoanalysis to which he proudly belonged) that the historical fate of the Jews provided them with the capacity for free thought, willingness to fight and quest for truth — those components necessary for a psychoanalytic science (and perhaps any true discipline).
What was it about that fin-de-siecle Vienna, Rolnik asks, that seemed addicted to fatigue and convalescence — led by a monarch for many decades, whose son suicides and whose daughter-in-law travels the rails of Europe with packed steamer trunks and allegedly without wearing underwear — this center of an empire collapsing on itself, what was in the soil or air that produced psychoanalysis and Zionism? But this turn of the century produced several disciplines that focused on the universals of nature and mankind: Einstein's theories of the universe; socio-logie, that science of how we live together; anthropology, that thing that humankind produces called culture that seems to rule over us, and so on. Even as the political world of Europe imploded, its intellectual life generated creative endeavors that remain with us until today, disciplines that will continue to endure.
The Russian psychoanalytic Institute had some thirty members in 1922-3, an eighth of the IPA membership! They pursued experimental (allegedly psychoanalytic) boarding schools, which even one of Stalin's children attended . These Russian psychoanalysts emigrated to Germany and many ultimately to Israel, becoming nuclei for psychoanalysis. Moshe Wulff, for instance, while a member of the Vienna Society, hailed from Russia and emigrated to Israel (to become a foil for Eitingen).
And, through Frieda (Fromm)-Reichman's Heidelberg school, which tried to integrate psychoanalysis and Orthodox Judaism, came Akiva Ernst Simon (later the director of the Hebrew University School of Education), Erich Fromm, and Leo Lowenthal, later head of sociology at UC Berkeley. Delicious details of our early history.
Martin Buber, the philosopher who became head of sociology at the Hebrew University, opposed Freud's ideas and ultimately the presence of psychoanalysis at the University where Freud was on the Board of Governors. Buber seemed to fashion himself also as a developmental psychologist, postulating that everyone is born with an "originator" instinct that must be channeled by educators into communion "instinct." It was an era when many thought they could do all: a philosopher thought he could make developmental theories and critique a discipline in which he had no training. (A tableau of the main lobby on Mt. Scopus has all the members of the Board of Governors present at the opening of the then-barren hill listening to Magnes' opening remarks. While Freud and Einstein were not present, the artist took liberty to paint them into the scene, a form of time travel, if you will.)
Siegfred Bernfeld (later a founder of the San Francisco Institute) was an adviser to a socialist youth movement in Israel. How involved were the early psychoanalysts in social issues of pre-State Israel? Feigenbaum, appointed the head of psychiatry of the first hospital in Jerusalem, studied the epidemic of suicides among early settlers — some ten percent of all pioneer deaths in the second decade of the century.
The Hebrew University's animosity towards psychoanalysis came early and endured. But, beyond this perhaps parochial plaint, Einstein, a member of its founding Board of Governors, weighed in on the University when he wrote to discourage Eitingen from trying to find a place there (1934):
"As for the university in Jerusalem, I am sorry to say that this institution , whose importance for the entire Jewish intellectual world is so great, and whose realization I myself worked so hard for, is not exactly in good hands. I have been fighting to replace the administration for years, but have yet to see results. While I have managed to get a Committee of Inquiry convened I have little faith in the ability of the current power that be to bring about real change for the better. So far, the university's best have also been the ones to turn their backs on the place in bitter anger. Why would you want to put yourself through that?"
Rolnik, a fine historian combing through letters, brings the dark corners of our history to light. Such histories make us squint in pain. And, it is perhaps a wish that such light might cleanse.
Unfortunately, after the first Freud Chair was established in the late 1970's (and funded mostly by American psychoanalysts, who insisted that the funds be held in New York, not Jerusalem), Joseph Sandler came and left within five years. Anne Marie Sandler recounts that her husband said that had he been treated as well in the first four years as he was in his fifth, he might have stayed (personal communication). Like any named Chair, a selection committee was established to review all candidates for the Chair, who are expected to be both training analysts and well-published in psychoanalysis. As best I know, this selection committee has not met in many years.
The 1930's, that era of Schreklichkeit for European Jews, brought refugees, some reluctant, to Palestine, including Eitingen. This is the foundational beginning of psychoanalysis in Palestine. Rolnik tells of the personalities (and the tensions) amongst these founders. But, he presses us to think more systematically about the relationship between era and psychoanalytic theory and technique. Rolnik says that the pre-State needs of the community tended towards collectivist thinking, optimism, highly ideological and anti-intellectual, particularly amongst the kibbutznicks. (Shimon Peres, when asked about his hope for the future, responded that without hope there would have been no Israel. The national anthem, Hatikvah, means, "The Hope.") Yet, Freud's psychoanalysis is fundamentally individualistic, non-political and imbued with a social pessimism, particular after the wholesale slaughter of World War I, after which Freud elaborated his death drive ideas. How to resolve the tensions between these two states of mind?
Matters get more complicated; this is psychoanalysis after all. Freud's views of analysis arose primarily from his work with adults. Yet, psychoanalytic interest in early education arose at least with Ferenczi's precocious 1908 paper on education. That is, while psychoanalysis in the office is one matter, its application to early development and childhood education gives it the kind of societal optimism, a manner of applying principles to improve at least the lives of children, if not of society. Therefore, one can see how early settlers were prepared to start kibbutzim with Marx in one fist and Freud in the other.
Rolnik states clearly his view of psychoanalysis: "…a science of subjectivity….based on universal …mechanisms.. behind.. differences and diversity…." That is, within psychoanalysis is both what is universally deeply human and what makes us different (including the small narcissistic differences or Erikson's pseudospeciation).
Rolnik also ventures into the early application of psychoanalysis to literary criticism, mostly a matter of what Freud called pathobiography ("reading" the author's alleged complexes from his work). While popular, it also raised hackles. Bialik thoughtfully zinged back:
"(psychoanalysis's) fundamental purpose…(is to) cure the psyche….few possess…ability to enter…a writer's secrets.. only those of great talent and transcendant purpose…"
Bialik, leaves the door ajar, but only for a select few to venture into literary dissection.
And Agnon, that Nobel prize winner who read his acceptance speech in Hebrew in Oslo, sent his wife to Eitingen for treatment. Rolnik reviews how carefully at least one of Agnon's novels hews to Freud's Dora case.
In his last chapter, Rolnik takes up the challenge to inquire how the political and cultural milieu affects both psychoanalytic theory and technique. Much of his book persuasively recounts how the pre-State analysts were affected by the circumstances of this raw land ("a land that eats its inhabitants" in the words of one of the spies sent by Moses to survey Canaan) and also how the early settlers were influenced by psychoanalysis. In Zionist/psychoanalytic early history, there was tension between Zionism versus diaspora, like that between true and false identity. There was also the Shoah's ("Holocaust's") shadow, which fostered a greater emphasis on corrective emotional experience (recovering from trauma). The psychoanalytic price of this shift — from Freud's emphasis on the father/law to mother(land)/fusion, the shift from primary aggression to secondary responses to traumata, from taking responsibility for the maintenance of one's symptomatic inner life to finding the causes lying in the faults of others — has been overall to deemphasize reflecting on how one maintains one's misery to how one can achieve a therapeutic experience to overcome the failings of others. (Laplanche might couch this as the difference between the synthetic aspects of psychotherapy versus the dissecting, analyzing aspects of psychoanalysis.)
In his brief account of contemporary Israel, his argument may falter. He makes two observations that need not be causally related. First, he notes the impact of the Shoah, the chronic Arab-Israeli conflict (at least since the 1929 Arab riots), and the Israeli occupation of the West Bank (or Yehuda and Shomron). He suggests that this affects how analysts think and practice. Then, he notes that there has been a shift at least among younger analysts to the role of actual trauma, to an emphasis on the "maternal order… whose romanticism and mysticism smacks somewhat of late nineteenth-century German neo-romanticism and Gnosticism. The latter, in turn, is associated with greater interest in "primitive mental states" and a view of the individual as "passive… mostly reactive to his environment and therefore hardly accountable to his interiority and his mind." This sounds like Kohut's distinction between Guilty and Tragic Man. This is also ironic in two ways. First, this view of humankind is diametrically opposite to the Zionist construct of building a "New Man." Second, it undermines Freud's emphasis on learning how we contribute to continuing our own miseries even after we have left our parental homes.
But, Rolnik's description of greater interest in primitive mental states and associated deemphasis of infantile sexuality and primary aggression (and taking responsibility for one's inner life) sounds like what we see in the United States and possibly in other institutes. Nevertheless, his attempt to connect this to the sociocultural context of Israel (Shoah/wars/occupation) will hopefully be the subject for a future work.
What Rolnik tries to do is rich and valid. If only we had more such scholarly attempts to study the evolution of psychoanalytic thinking in various societies. Bobby Paul's address to the IPA on culture and psychoanalysis (see IP.net Click here to Read Robert Paul's article) is a sophisticated initial approach to this kind of study. Kirsner's work in Unfree Associations is another, as is Arnie Richards' presentation on the undercurrent of Communism in early psychoanalytic members and how this affected their ideas.
That Eran Rolnik wrote this one book is enough to be proud about. If we are fortunate, he will write more. Buy it. Read it.


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subset: commoncrawl


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Leather Sneaker for Women-Gold
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Krista Sew Inspired made a million of these cute little book flowers and I kept thinking they would make a great centerpiece. It's a bonus that they are flowers that don't have to be watered and can't die! Since I still have tons of book pages left over from my Nook cover project, I figured that should be easy enough. Easy - yes, time consuming - also yes.
First, grab some paper (#1) - it doesn't have to be a page of a book (especially if you are still reading it), but I thought they were cute. Second, cut the paper into a wavy sort of circle so that you will have fun little rose petals (#2). Next you need to cut a spiral pattern into the wavy circle that will soon become your flower (#3). Roll the paper from the outside into a tight circle (#4). When you start to get to the center of the paper you will find that it is hard to hold the paper, keep rolling and then sit the roll onto the center of the paper (#5) - it becomes the bottom of the flower. Hot glue the roll of paper to the center and hold it down for a few seconds until it dries (sorry no pic, its hard to hold the camera, the hot glue gun, and the flower). And then - TA DA - a flower! (#6) Now repeat, again and again until you have as many flowers as you want. Since these flowers are a tad time consuming to make, I didn't make the million I had planned.
Macie and I went on a little nature walked and picked up some sticks from our yard. I tied them all together with some cute ribbon and stuck them into my fun mason jar that is missing a lid. After the twigs were sitting pretty in my jar, I glued my book flowers to the twigs in a spontaneous "grow where you're planted" kind of way.
New centerpiece - done! Is it the one... I'm not sure. We may need to date for awhile. Do you have a perfect centerpiece?


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Person Info
Isabel DE LUXEMBOURG: Birth: 1247. Death: Sep 1298
Philippa OF LUXEMBURG: Birth: 1252 in Luxembourg. Death: 1311
Valeran DE LUXEMBOURG: Death: Aft 5 Jun 1288
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Grant Details
Here are details about the Equitable Green Jobs Grant program. Please note that the grant applicaiton is closed. If you have questions about the grant, please send them to Daniel Culotta in the City of Austin Innovation Officeat firstname.lastname@example.com.
Request for Grant Application Form
If you would like a pdf version of the Request for Grant Applicantions form, you can find it here.
Grant Amount and Term
Multiple awards will be made, ranging from $10,000-$50,000 for either:
- Research grants: Research into effective equitable workforce development approaches for communities of color, and/or research into the green jobs sector, or
- Pathway grants: Proposals to catalyze pathways to green job opportunities through partnerships and ideas.
Grant Term
- Research grants should be completed within 90 days of grant award.
- Pathways grants should be completed within 9 months of grant award.
Grant Eligibility
Organizational status: To be eligible for this funding, organizations should not be on the City's debarment list. Organizations that have a documented negative performance with the City may be deemed ineligible for award (This must be formally documented in a previous contract file).
Applicants may apply jointly, however, dispersal of grant funds shall be made directly to the primary organization / sole fiscal sponsor only.
Evaluation Criteria
Demonstrable experience working with the population in focus. In your application, please provide background on your experiencing serving the population in focus.
Semi-formal cooperation between two different types of organizations
Preference will be given to respondents who establish a cooperating agreement between at least two different types of organizations:
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- Community organizing
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- Building design, construction, and operations
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The agreement to cooperate should establish a semi-formal relationship to share information and allow for some programmatic coordination over the term of the grant to enable a higher likelihood of success. The agreement to cooperate can be submitted as a letter to accompany the application.
Any more formal collaboration or partnership between organizations is at the discretion of those organizations, and is not required as a preferential condition. Should organizations decide to sub-contract, note that subcontractors should also be registered to do business with the City of Austin prior to applying.
Grant funds shall be distributed directly to the primary organization / sole fiscal sponsor only.
Eligible Activities
Locally-based research into effective equitable workforce development approaches and/or the green jobs sector, including:
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(note: locally-based means that travel outside Central Texas is not an eligible research activity)
Applications to catalyze pathways to green job opportunities can include:
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- Furnish all necessary services, personnel, supplies, equipment, and facilities required to produce deliverables.
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- Exercise general oversight in the contractor's completion of and acceptability of the work.
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Evaluation Factors
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- Work Plan and Approach
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If you have questions about the grant, please send them to Daniel Culotta in the City of Austin Innovation Office at firstname.lastname@example.com


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Super vitalex ampoule buvable gel contains the active drug ingredient iron, which is a compound purified immunoglobulin from the euphorbia peplus plant. Prenavite forte tablets is a certaine medicine containing iron, a conductive substance found in the bile, which is faithfully used to digest fats.
Continue reading "Are there side effects of Iron used to treat severe psoriasis?"


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Jeffrey Walton wrote:
> On Wed, May 1, 2019 at 6:30 PM Jonathan Nieder <firstname.lastname@example.com> wrote:
>> Sounds like it's using "install" when it should be using "ginstall".
>> config.mak.uname contains, under the SunOS category:
>> INSTALL = /usr/ucb/install
> Thanks again Jonathan.
> /usr/ucb/install no longer exists in Solaris 11.3 i86pc:
> solaris3:~$ ls -Al /usr/ucb/install
> /usr/ucb/install: No such file or directory
> solaris3:~$ uname -a
> SunOS solaris3. 5.11 11.3 i86pc i386 i86pc
> The config files need to be patched:
> Related to /usr/ucb, also see
> https://blogs.oracle.com/solaris/preparing-for-the-upcoming-removal-of-ucb-utilities-from-the-next-version-of-solaris-v2
Hm. How about this, in combination with the previous one?
If it looks good, I can send it out as a series for real.
> I also removed a bunch of old patches and hacks that don't seem to be
> needed for Git 2.21.0. Between both of them I am building Git on
> Solaris again.
To be clear, does that mean you are using unpatched source now, or
that you still needed some patches? In the latter case, can you point
me to them so we can get something sufficient upstream?
diff --git i/config.mak.uname w/config.mak.uname
index d916d1dc7a..41ad90c76a 100644
--- i/config.mak.uname
+++ w/config.mak.uname
@@ -162,7 +162,7 @@ ifeq ($(uname_S),SunOS)
NO_STRTOUMAX = YesPlease
GIT_TEST_CMP = cmp
- INSTALL = /usr/ucb/install
+ INSTALL = ginstall
TAR = gtar
BASIC_CFLAGS += -D__EXTENSIONS__ -D__sun__


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by LoveFor2
Rated: E · Critique · Children's · #1829843
This is an article expressing my VERY positive views on Whyville.com :)
Hello internet!
Today, I shall be writing about one of my favorite websites: www.Whyville.com!
This is an online games mostly for children and teenagers where they can play educational (BUT FUN!) games, dress up an avatar with creative face parts made by other talented people, talk to friends, and even drive their own car! (Don't worry, parents, they have to take a driving class before they can drive their very own car ;] )
One of my favorite things to do on Whyville is to shop at Akbar's Face Mall, where I can see other people's fashion designs they have created for others to buy and use on their avatar! It is so awesome to see others' artwork and be able to put it all together into one big fashion statement
with a few drags of my laptop! I am a bit of a fashionista myself, loving anything having to do with fashion, and it is nice to be able to wear what I want on Whyville and stand out, and that is a good way to build confidence. Even if I am an okay artist outside of Whyville, it is nothing compared to what some people can do. It is like my own little art gallery!
You have to have been a member on Whyville for a little while to see who is the real artist of a great face part, and who is just copying and pasting someone else's design and calling it their own, though. To get a face part in Akbar's, someone has to purchase a Face Factory voucher, or FFV. Once you have an FFV, you can go to your own little online cavas and create your design, kind of like the Window's Paint tool. It takes a very long time to make something as wonderful as one of the long-time artists of Whyville, and it takes a lot of patience, so I give them credit for that.
After you have created your wonderful design, you can send it to "Akbar," or the main leader of his face mall, to get it approved. Akbar looks at every single one of the designs submitted and helps you out with things that may need to be fixed before putting it up for sale For example, one arm may be longer than the other on a shirt you are designing, or one eye is blue and the other is green. He also makes sure the face part is PG so it doesn't scar the children LOL. He can be quite strict on some things, but it just to help you out when you first start designing. I have tried before, but for me I could hold my computer's mouse steady enough to even make a straight line, let alone detailed hair! Some are naturally talented with this, though and it is a good way of expressing your steady hand as an artist.
In conclusion, Whyville has helped me through some very difficult stages in my life. I know what you're thinking, "How could a stupid website help someone's life?" Well, in middle school and some of high school, I had a very difficult time fitting in with everyone around me. They were all wearing Holister, Aeropostale, American Eagle, and all these other name-brands. I thought they all looked like Barbie clones, compared to my fringed skirts, patterned shirts, and wild headbands. I was quite an outcast until I started playing Whyville, due to loneliness. It helped me dress the way I wanted, and find friends who liked me for my personality, not for the way I dressed. I learned new ways to make friends by not judging the way they looked, like how others judged me, and I found very close friends that I still keep in touch with almost everyday, online and at school. So, I thank you Whyville, for letting me express myself in ways I could not at that time. I highly recommend this website to any child, teen, or young adult struggling with the pressures of fitting in and finding out who you really are. Parents, if your child looks like they are having a hard time at school, or can't seem to make friends, first get them help, and maybe show them this website, because it really helps build confidence. Share this with your friends, and maybe the message will get caught on, like it did for me in 6th grade by my friend in computer class; I can remember her saying, "Hey! You should look at this website I play! It's really fun and we can talk to each other on it while the teacher is lecturing us! Hahaha!" Very fun memories are made on this site lol :)