City of Ruins: Mourning the Destruction of Jerusalem Through by Dereck Daschke

By Dereck Daschke

This psychoanalytic examine reads Jewish apocalypses as texts of mourning for the destruction of Jerusalem, arguing that the seers' reviews of worrying loss, then visions of therapeutic and restoration, all paintings to accomplish the apocalyptic medication for historical J

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Backwards in time through lines of association to the real-world origins of the symbolic content. This process is directly at odds with the predictive and reproducible criteria of scientific theory proper (Marcus, Freud and the Culture of Psychoanalysis: Studies in the Transition from Victorian Humanism to Modernity [New York: Norton, 1984], 167). 28 introduction apocalyptic cure works in each one to manifest and then resolve this melancholia. They each express in unique ways, in both the surface and sub rosa layers of the material, mourning for a deep and pervasive loss, then use the past up to and including the destruction of Zion to reassess that past and formulate hope for the future.

14, which may be a meditation on Ezek 1 (Rowland, The Open Heaven: A Study of Apocalyptic in Judaism and Christianity [New York: Crossroad, 1982], 214–22). David Halperin, however, rejects these formulations, as well as “the dichotomy between ‘real’ and ‘literary,’ in favor of a distinction between consciously created fantasy and unconsciously generated hallucination,” whereby he stakes a claim to authenticity through interpretability (Halperin, “Heavenly Ascension in Ancient Judaism: The Nature of the Experience,” SBLSP 1987: 218–32, quoted in Harlow, Greek Apocalypse, 20).

15 The method by which this goal is achieved, in clinical practice, is psychoanalytic interpretation. The Interpretation of ‘Hidden Things’ “Interpretation is a movement from the manifest to the latent. 16 A brief passage from Michael Fishbane on prophetic/eschatological interpretation (pesher) of scripture in the Qumran library suggests the relationship between apocalyptic and psychoanalytic interpretation. He states, [T]he sectarians believed that the ‘hidden things’ constituted a new revelation of interpretations of the Law.

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