MA‘ARAG: The Israel Annual of Psychoanalysis is a democratic, refereed annual publication, evaluated and edited by academicians, intellectuals in related fields, and clinicians. The journal, dedicated to research in psychoanalytic theory, practice and criticism, is the fruit of the initiative and cooperation of the Sigmund Freud Center for the Study and Research in Psychoanalysis of the Hebrew University, the Israeli Association for Self Psychology and the Study of Subjectivity, Israel Society for Analytical Psychology, Israel Psychoanalytic Society, Clinical Division of the Israel Psychological Association, Israel Institute for Group Analysis, Israel Institute of Jungian Psychology, The Sigmund Freud Chair of Psychoanalysis of the Department of Psychology, The Hebrew University, Tel-Aviv Institute for Contemporary Psychoanalysis, The Winnicott Center in Israel and the New Israeli Jungian Association. From this issue: Dana Amir | “ALL LANGUAGES OVERLAP OR SPILL INTO EACH OTHER”: ON REVENGE, PARDON AND FORGIVENESS Raanan Kulka | SELFOBJECT PSYCHOLOGY: ETHICS OF TRANSFORMATION Anat Tzur Mahalel | THE EDGE OF BREAKDOWN: SIGMUND FREUD AND WALTER BENJAMIN ON HISTORY AND REMEMBRANCE Naomi Govreen | MIRROR, MIRROR ON THE WALL: A LITERARY AND PSYCHOANALYTICAL INVESTIGATION OF THE FEMALE SUBJECTIVE EXPERIENCE IN MIDLIFE – SNOW WHITE’S MOTHER AS A CASE STUDY Anat Baram | WAKING UP FROM A DAYDREAM: REFLECTIONS ON CLINICAL WORK WITH PATHOLOGICAL DAYDREAMING Itzhak Benyamini | THE MOSES COMPLEX: FROM THE EMERGENCY CONDITION OF EUROPEAN JEWRY IN FREUD’S TIME TO THE INSCRIPTION OF THE REAL OF LACAN Orna Reuven | “BENEATH THE DESPAIR AND BEHIND THE LONELINESS WE ARE BOTH STILL HERE”: ANALYSIS OF A PERVERSION Chana Ullman | WITNESSING AND ITS IMPLICATIONS IN PERSONAL AND COLLECTIVE MEMORY

MA‘ARAG: The Israel Annual of Psychoanalysis is a democratic, refereed annual publication, evaluated and edited by academicians, intellectuals in related fields, and clinicians. The journal, dedicated to research in psychoanalytic theory, practice and criticism, is the fruit of the initiative and cooperation of the Sigmund Freud Center for the Study and Research in Psychoanalysis of the Hebrew University, the Israeli Association for Self Psychology and the Study of Subjectivity, Israel Society for Analytical Psychology, Israel Psychoanalytic Society, Clinical Division of the Israel Psychological Association, Israel Institute for Group Analysis, Israel Institute of Jungian Psychology, The Sigmund Freud Chair of Psychoanalysis of the Department of Psychology, The Hebrew University, Tel-Aviv Institute for Contemporary Psychoanalysis, The Winnicott Center in Israel and the New Israeli Jungian Association. From this issue: Itamar Levi | REFLECTIONS ON THE DREAM DISCOURSE Yael Pilowsky Bankirer | THE MOTHER'S NAME OF THE FATHER: ON NAMES AND SUBJECTIVITY Ravit Raufman | SIDE BY SIDE: RELATIONAL PERSPECTIVE ON WORKING WITH DREAMS USING EARLY PSYCHOLINGUISTIC FREUDIAN IDEAS Lital Pelleg | THE RAVAGE WREAKED BY LOVE: SEXUAL TRAUMA FROM THE PERSPECTIVE OF LACANIAN JOUISSANCE Michael Sidi-Levi | FROM EARLY META-PSYCHOLOGY TO THE WIDENING OF THE LIBIDO CONCEPT: THOUGHTS ABOUT “ROBBING” AND BINDING Shani Samai-Moskovich | CROSSING THRESHOLDS OF INTENSITY IN THE AREA OF CREATION Shlomit Cohen | INTERIORITY AND INTERNALIZATION: A SKETCH OF A BASIC PROCESS

Empathy is often conceptualized as the experience of walking in someone else’s shoes. This experience comprises of a cognitive aspect – the ability to identify, understand and adopt the perspective of another, and an affective aspect – sharing the emotions of others, while remaining distinct. Empathy has been widely recognized as central to cognitive and social development, and a key to nurturing interpersonal relationships and encouraging pro-social action. But empathy has drawbacks as well: Its boundaries, limitations and even potential damage have also been recognized and investigated. The articles in this book take multiple perspectives to studying empathy. They discuss how empathy is developed and how it is bounded, and focus on both its positive and negative implications. The articles in the first part of the book take a social sciences perspective to empathy. They define empathy, describe its development from very early age and throughout the life-span, and examine how it affects intra-personal, interpersonal and social processes. The second part of the book discusses the role of empathy in the humanities. The articles in this part address empathy in history, literature and the arts. Together, the articles in this book point to the vast scope of empathy as a phenomenon in both the social sciences and the humanities.

Do physical trauma, illness and disability necessarily cause depression? Who is the audience applying to the field of medical psychology? What are the moral values and ethical issues that concern medical psychologists? What is unique about the medical psychologists working within the health systems? These questions and many more may be answered in this book, which deals with medical psychology: A field that specializes in psychology intended for those dealing with various diseases, with all the consequences that arise from them. This is the first book in Hebrew dedicated to this field, which forms a bridge between the professions of medicine and psychology and between academia and therapy. The book is intended for psychologists, mental health professionals and all those involved in the fields of health and medicine.

MA‘ARAG: The Israel Annual of Psychoanalysis is a democratic, refereed annual publication, evaluated and edited by academicians, intellectuals in related fields, and clinicians. The journal, dedicated to research in psychoanalytic theory, practice and criticism, is the fruit of the initiative and cooperation of the Sigmund Freud Center for the Study and Research in Psychoanalysis of the Hebrew University, the Israeli Association for Self Psychology and the Study of Subjectivity, Israel Society for Analytical Psychology, Israel Psychoanalytic Society, Clinical Division of the Israel Psychological Association, Israel Institute for Group Analysis, Israel Institute of Jungian Psychology, The Sigmund Freud Chair of Psychoanalysis of the Department of Psychology, The Hebrew University, Tel-Aviv Institute for Contemporary Psychoanalysis, The Winnicott Center in Israel and the New Israeli Jungian Association. From this issue: Gad Ben-Shefer | FINDING TRUTH IN AN UNCERTAIN WORLD: BORGES, POST-MODERNISM, AND PSYCHOANALYTIC TREATMENT Ronit Lazar | A TALE OF TRAUMA AND HOPE Ruth Gat-Dubrov | FROM THE PAINS OF SELF-ESTEEM TO SELFHOOD AS COMPLETE EXISTENCE Elana Lakh | THE FACES OF EVIL: MANIFESTATIONS OF THE ARCHETYPAL SHADOW IN MYTH AND PSYCHOTHERAPY Ofrit Shapira-Berman and Doaa Ibrahim Batah | WHEN BODY MEETS LANGUAGE, CREATING THE SPIRIT: ARAB-ISRAELI WOMEN TALK ABOUT INCEST: A PSYCHOANALYTIC VIEW OF QUALITATIVE RESEARCH Tuvia Peri, Mitchel Becker and Boaz Shalgi | THE TOWER OF BABEL: FROM THE TRIBAL BONFIRE TO THE MELTING POT AND BACK Nurit Doron Bar | AS ENQUIST AND BACH MEET OGDEN: WORDS AND SOUNDS IN REVERIE’S WANDERING AS THE ART OF COPING WITH LOSS AND MOURNING

The book examines the psychodynamic significance of body and movement and offers a comprehensive dance movement psychotherapy theory. In its practical part, the book presents for the first time diagnosis and interventions in dance-movement couple psychotherapy. The couple's dance reveals the dynamics of the relationship, the body-mind stories of the partners and the expressions of sexuality, intimacy, communication, power relations, dependency, control and more. In addition, conflicts, needs, wishes in relationship, consequences, transfer from childhood and body defense are also presented. The book is interweave with descriptions from therapies which expose the readers to the complex mental experiences and processes in couple therapy.

Jacques Lacan’s teaching lasted about three decades. Like Freud before him, Lacan was profoundly interested in the arts, particularly in painting. Lacan not only turned to specific artworks to clarify psychoanalytic concepts but also addressed theoretical aspects of painting. Like scholars from other fields, such as philosophy or cultural studies, who have turned to Lacan’s thinking throughout his career, art scholars often make use of Lacan’s teaching while analyzing various notions in art. These arguments deal mostly with Lacan’s early teaching or his seminars from the sixties. Yet, his late teaching and its relation to the visual arts remains relatively unknown, even though Lacan’s most radical views are presented for the first time during his late teaching of the seventies, and these conceptualizations carry immense value for theoretical discourse on contemporary art. Lacan’s late teaching and its relation to art fashions the cornerstone of this book, it is the wrap thread that runs through it. The other thread, the woof, which this book weaves into the psychoanalytic discourse, is of a different kind and nature: the discourse of art which analyzes specific instances of the works of art of contemporary Israeli artists: Michal Na’aman, David Ginton, Joshua Borkovsky and Shahar Yahalom.

Charles Perrault’s “Puss in Boots” was published in Paris at the end of the seventeenth century in his collection Stories or Tales from Times Past or, Tales of Mother Goose . Yigal Schwartz reveals how Perrault dresses the story in a new and colorful literary garment woven from the fairy tale and the contemporary story of the court of Louis XIV. Perrault’s story and the fairy tale both conceal and reveal things about each other and cruelly illuminate the nature of crowds and the royal court. Among the folds of this literary garment, a social, cultural, and political crossroads can be found. And what do the cat’s boots conceal? This question has excited Yigal Schwartz since childhood and is what sent him on a unique, sometimes perplexing, and multifaceted quest for “Puss in Boots.” In this in-depth literary study, Schwartz analyzes the well-known tale and determinedly examines each of its details, comparing style and content. Why does the cat wear boots? Why a miller’s son? Why the Marquis of de Carabas? And why the ogre’s castle? Schwartz draws his answers from a wide range of perspectives—those of psychoanalysis, phenomenology, sociology, and literary studies—all of which meet at the roots of the anxiety he identifies at the foundation of the tale: the anxiety involved in concealment, which is at the same time anxiety about the mask but also about what may not be concealed behind it at all.

Imagine 100 high school-aged teens – boys and girls, city and suburb dwellers, “heavy smartphone users” and regular users – disconnecting from their smartphones for one whole week. It may sound fictional, but this exactly is what occurred as part of a fascinating experiment that we recently conducted, which serves as the basis of this book. For a long and challenging week, these teenagers documented their experiences in personal diaries, and described them in personal and group interviews. They described their physical and psychological feelings about life without their devices, the effect that disconnecting from their devices had on their social life, their family life, and their management of time and routine tasks. The participants described how their lives looked without a smartphone in school and during their free time, how they missed their device and felt its absence upon waking in the morning and in the moments before falling asleep, and how they even felt it in their dreams, which were filled with longing for the digital friend that had been taken from them. This book provides deep insights into the role of the smartphone in the daily lives of teenagers, and the culture of “cellphones natives,” members of Gen Z. The book offers a new point of view on questions occupying researchers, parents, educators, and professionals: how and why did the smartphone become the dominant medium of communication in the lives and culture of teenagers? How does it shape and influence their daily lives? Can the relationship with the smartphone really be characterized as dependence and perhaps even as an addiction, as many claim, or is it relationship of a completely different nature? In a world full of technology, the aspiration to better understand teenagers and even ourselves requires acknowledging the ways in which these technologies are woven into every moment of our daily lives, for good and for bad.