The thesis, The testimony of the people who survived the Holocaust, is based on the authentic testimony of the Jews who were sent to concentration camps during the 2nd World War, their lifes before the war and after the war are also presented in this thesis.Furthemore, the thesis discribes the impact of this experience on their present lives.

Dans cette thèse, nous traitons de l’antisémitisme comme un symptôme à déchiffrer à partir des enseignements de Freud et Lacan. Il ne s’agit donc pas de psychanalyse appliquée à l’antisémitisme mais de cerner ce qu’enseigne l’antisémitisme à la psychanalyse. Deux questions nous orientent : Pourquoi le Juif est-il la cible d’une haine séculaire ? Comment se met-elle en place ? Autrement dit, quels sont les mécanismes psychiques à l’œuvre dans la haine. Ce que signifie être Juif devient alors essentiel pour notre recherche. Pour Freud, ne renoncer à rien et suppléer à ce qui a été perdu, est l’essence du Juif. Et c’est cette ténacité qui lui attire une haine éternelle. Pour Lacan, le sujet Juif, c’est celui qui sait lire dans l’intervalle, et celui qui par l’acte de la circoncision, noue les trois registres du symbolique, de l’imaginaire et du réel et représente l’objet a en tant que reste ; ce qui a pour effet de diviser le champ de l’Autre. Et c’est cela qui lui attire cette haine éternelle. Il n’y a pas de haine sans le surmoi. Chez Freud la haine à l’égard de l’Autre se retourne sur soi. Chez Lacan, le surmoi est sacrifice aux Dieux obscurs qui conduit à l’anéantissement du prochain et de soi-même. Avec Lacan, nous voyons aussi que l’universel, le tout, produit la ségrégation qui est rejet de l’Autre. Il y a là une équivalence signifiante entre le Juif et la femme situés à la fois dans le tout et en dehors, donc pas tout dedans. Nous appréhendons, prenant appui sur le discours du maître forgé par Lacan, comment l’antisémitisme traverse le discours contemporain, comment il se glisse dans la langue. Nous laissons une voix logique, Jean-Claude Milner, une voix philosophique, Bernard-Henri Levy, une voix psychanalytique, Gérard Wajcman, déplier ce que signifie être Juif et démontrer comment l’être Juif est le symptôme du manque à être de celui qui hait. / In this thesis, we aim to present antisemitism as a symptom that can be deciphered using the writings of Freud and Lacan. Its intention is not to apply psychoanalysis to antisemitism, but rather to identify what psychoanalysis has to learn from antisemitism. Two main questions serve to orient this discussion: Why did Jews become an object of a secular hatred? And what are the psychic mechanisms that are at the origin of this kind of hatred? In order to address these questions, it is essential initially to define the significance of being Jewish. According to Freud, the essence of the Jew is to concede nothing, and to compensate for what has been lost. It is this tenacity that provokes an eternal hatred. For Lacan, the Jew is the one who knows how ‘to read between the lines’, and also the one who, through the act of circumcision, represents the Objet a as a remnant (according to Lacan’s Register theory) and binds together the three registers: the symbolic, the imaginary, and the real. Thereby, the Jew produces a division in the field of the Other – and it is this that attracts eternal hatred. There is no hatred without the existence of a superego, and Freud demonstrates how hatred towards the Other redounds upon the self. Lacan, argues that the superego is a form of sacrifice to obscure Gods that results in annihilation of the Other and the self. Lacan also shows that the Universal, the all, causes segregation and rejection of the Other. There is a significant equivalence between Jews and women as they are at one and the same time part of the ‘all’ and outside it; they are therefore not all inside. In the present work, we try to grasp, by employing the Discourse of the Master as developed by Lacan, how antisemitism is assimilated into contemporary discourse and insinuates itself into language. We call upon the logical voice of Jean-Claude Milner, the philosophical voice of Bernard-Henri Levy and the psychoanalytical voice of Gérard Wajcman, to unfold the significance of being a Jew, and to demonstrate how the Jew is the symptom of a lack-of-being of the one who hates.

The present study uses a qualitative and quantitative content analysis method in order to analyse the antiSemitic and Islamophobic hate that spreads across Twitter. Specifically, how common hate speech of thissort is directed towards religious representatives of Judaism and Islam and whether the hatred differs in any way. In addition to this, the theory of globalization is examined in order to gain a deeper understandingof the theories impact on the amount of hatred that resides on the internet. To investigate this, two religiousrepresentatives were chosen, one Jewish rabbi and one Muslim imam. Specifically, the responses andtweets that were sent to their Twitter accounts were examined to gauge the feedback they get from thepublic on a daily basis. The analysed tweets were placed in predetermined categories. The results that thepresent study offers matches most of the previous studies made about the subject. In other words, there isreligious hatred spread across the internet, but the hatred aimed towards Judaism and Islam does not lookthe same. They stem from different points of reference which manifests hatred in different forms. Itbecomes apparent that the theory of globalization and digitalization plays a role in the widespread onlinehate. Though, quantifying the impact of these theories in more specific numbers shows to be an incredibledifficult task.

Sohlmér, A. ”Långt ifrån alla pedofiler är förövare. Och varför det är viktigt att veta. Examensarbete i Socialt arbete 15 högskolepoäng. Malmö högskola: Fakulteten för hälsa och samhälle, institutionen för Socialt arbete, 2013.Syftet med studien är att ge en ökad kunskap kring pedofili och komplexiteten kring det för att professionella ska kunna ge ett bättre bemötande mot personer med pedofil läggning. I studien besvaras frågan hur pedofili beskrivs i såväl litteratur, av professionella samt i sociala medier och nyhetsmedia. Studien belyser även det hat och den skam som är starkt förknippat med pedofili. Studiens viktigaste resultat är att nyhetsmedia och sociala mediers bild av pedofiler som likställda med förövare av sexuella övergrepp på barn inte stämmer överens med vad litteratur och professionella säger. Pedofiler begår inte alltid sexuella övergrepp och de som begår sexuella övergrepp är inte alltid pedofiler. Det är viktigt att som professionell kunna skilja på person och handling. Vidare visar studiens resultat att pedofili är en komplex sexuellt avvikande läggning som kräver flera olika perspektiv för att förklaras och förstås. / Sohlmér, A. An attempt to understand pedophilia. And why it’s important. Degree project in Social Work 15 credit points. Malmö University: Faculty of health and society, Department of Social Work, 2013.The purpose of this study is to provide an increased knowledge about pedophilia and the complexity around it so that professionals will be able to give better treatment to people with a pedophile orientation. The study answers the question of how pedophilia is described in both the literature, by professionals as well as social media and news media. The study also highlights the hatred and shame that is strongly associated with pedophilia. The study's main findings is that news media and social medias image of pedophiles as equivalent to perpetrators of child sexual abuse is not consistent with what the literature and the professionals say. Pedophiles do not always commit sexual abuse and those who commit sexual abuse are not always pedophiles. It is important as a professional to distinguish between person and action. Further, the results of the study show that pedophilia is a complex sexually deviant preference that requires multiple perspectives to be explained and understood.

La reconnaissance est généralement présentée soit comme une réussite soit comme un échec. Pourtant, les nombreux défis qui se présentent actuellement aux sociétés démocratiques occidentales obligent à chercher une porte de sortie à cette alternative tragique. Comment échapper au malheur de la reconnaissance ? La reconnaissance est le concept phare d'un ensemble de théories et de politiques très variées. Elle repose sur des identités et cultures à la base de la diversité. La diversité est la notion derrière laquelle se trouvent des politiques officielles et non-officielles de pluralisme, c'est-à-dire de promotion de la diversité. C'est là le cœur d'un problème majeur, à l'intersection entre politique, sociologie et philosophie. D'un côté la reconnaissance fige les facteurs de diversité ; de l'autre, la diversité, caractérisée par une prolifération d'identités et de cultures potentiellement variables au cours du temps et en partie fluides, bloque le processus de reconnaissance. Comment alors conjuguer diversité et reconnaissance ? En effet, la diversité empêche la reconnaissance et la reconnaissance empêche la diversité. L'une fait obstacle à l'autre. Introduire l'opérateur de l'échec dans le rouage de la diversité et de la reconnaissance permet d'identifier les zones les plus problématiques : les fondements même de la reconnaissance, les modalités de la non-reconnaissance, et la question de la violence, véritable angle-mort des théories et des politiques les plus courantes. Partant de ces difficultés, et après un travail de déconstruction, nous proposons une piste de reconstruction de la reconnaissance ainsi renouvelée, formée de trois pans, sous-tendus par le postulat d'une auto-détermination radicale des individus et des groupes. Le premier pan repose sur la séparation. Elle est résistance à l'uniformisation et à la conversion sous la forme, par exemple, d'une injonction à l'assimilation. Le deuxième pan concerne la diversité comme postulat d'une nouvelle politique de reconnaissance repensée à partir de la diversité. Les conséquences sont plus profondes au niveau individuel que collectif. Le troisième pan a trait au poids du passé dans la reconnaissance : désormais cette reconnaissance-là est sans réconciliation, sans rachat et sans réparation. Elle n'est plus un outil, mais une modalité des relations intersubjectives. Il ne s'agit pas d'ignorer les tragédies passées, bien au contraire ; mais plutôt de les prendre en compte pour élaborer un concept tourné vers l'avenir. / Recognition is typically presented either as a success, or as a failure. However the many challenges presented to Western democratic societies require that we look for a way out of is tragic duality. How can one escape the misfortune of recognition? Recognition is the foundational concept of a diverse array of theories and policies. It is based on the interplay among various identities and cultures which collectively constitute diversity. Diversity is the concept on which official and unofficial policies of pluralism, that is to say policies to promote diversity, are based. This is the heart of a significant problem at the intersection of politics, sociology and philosophy. On the one hand, recognition crystallizes factors of diversity. On the other hand, diversity as characterized by a proliferation of cultures that are fluid and potentially variable over time, blocks the recognition process. How then to combine diversity and recognition? Diversity prevents recognition and recognition prevents diversity. One precludes the other. Introducing the notion of failure in the interplay between diversity and recognition permits one to identify the most problematic areas: the very foundation of recognition, the terms of non-recognition, and the issue of violence which is the real blind-spot of the most common theories and policies. From these difficulties, and after an exercise in deconstruction, we propose a reconstruction of the concept of recognition, a renewed track, consisting of the sections underpinned by the postulate of the radical self-determination of individuals and groups. The first aspect rests on separation. Separation is resistance to conformity and conversion in the form, for example of an obligation to forced assimilation. The second aspect concerns diversity as a premise for a new policy of recognition conceived from the standpoint of diversity. The effects of this new policy are more significant at the individual level than at the collective level. The third aspect relates to the importance of the past assigned to recognition. This redesigned concept of recognition is without reconciliation, without atonement, and without compensation. This is not to ignore past tragedies, quite the contrary; but rather to take them into account in order to look to the future.

Made available in DSpace on 2016-04-28T20:39:53Z (GMT). No. of bitstreams: 1 Marcia Mendes Portela.pdf: 804270 bytes, checksum: a8e9a35efa1edffc3729b1e1b90bb9de (MD5) Previous issue date: 2008-10-13 / This study aims to understand the aggressiveness according to the theory of D. W. Winnicott. This is a bibliographic survey, which considers the entire work of the author, and the center has the phenomenon of aggression. Because the object studied here, something fundamental to the constitution within the theory of psychological development, justified the relevance of the dissertation. The author suggested the concept of motility and erotic potential to think the issue of aggression and stands the phenomenon based on the experience of love. Initially, this research found the chronological order in which the author coined his writings about the term aggression. In the second route, the aggression was related to other concepts from Winnicott. The issue of aggression was also seen in the works of S. Freud and M. Klein in order to elucidate other ways in which the phenomenon can be understood within psychoanalysis. With the data obtained, which was sought achieve thoughts about the object here examined and core of the reflections made by the involvement of aggression for the recognition of EU, as proposed in the theory of Winnicott / O presente trabalho visa compreender a agressividade segundo a teoria de D. W. Winnicott. Trata-se de uma investigação que parte de um levantamento bibliográfico, que considera o conjunto da obra do autor, e tem como centro o fenômeno da agressividade. Por ser o objeto aqui estudado, um aspecto fundamental para a constituição psíquica dentro da teoria do amadurecimento, se justifica a relevância da dissertação. O autor postulou o conceito de motilidade e potencial erótico para pensar a questão da agressividade e situou o fenômeno com base na experiência de amor. Num primeiro momento, esta pesquisa considerou a ordem cronológica em que o autor cunhou seus escritos acerca do termo agressividade. No segundo percurso, a agressividade foi relacionada a outros conceitos winnicottianos. O tema da agressividade foi também considerado nas obras de S. Freud e M. Klein com o intuito de elucidar outras vias em que o fenômeno pode ser compreendido dentro da disciplina psicanalítica. Com os dados obtidos, o que se procurou foi atingir reflexões acerca do objeto aqui examinado e o núcleo das reflexões se deu pela implicação da agressividade para o reconhecimento de EU, tal como proposta na teoria de Winnicott

English title: Julia and the elite. A study of how the Internet hatred developed into a media avalanche. Introduction: During February 2013 Swedish media flooded with news of online hate directed towards women after an episode of Uppdrag Granskning on SVT (2013). Female media profiles were given the opportunity to tell the entire Swedish population about the hate and threats they had been exposed to online. In this thesis we want to investigate what topics end up on the media´s agenda, how a piece of news is developed and framed. Questions: How does a piece of news considered highly newsworthy develop from when it first appears in the media until it gradually disappears? How and why did Internet hatred end up on the media´s agenda? How does the media framed the Internet hatred? Theory: To be able to answer the questions formulated in this thesis, the following theories have been used: Agenda-Setting theory, framing theory, news valuation and media logic.  Method: Quantitative content analysis of news broadcasts and debate shows from TV, radio and newspapers. Additionally a qualitative content analysis by support of a rhetorical and semiotic analysis of two debate articles and one TV feature. Result: The online hate debate was to be divided into two main debates concerning how to handle online hate in terms of the law and men who hate women in the public sphere. The majority of those who participate in the online hate debate belong to some form of either media, political, legal or academic elite. More than halv of those who fight for the online hate-cause belong to the media elite. Julia, who participate in Uppdrag Granskning on SVT, is one of the most prominent citizens who campaign for the cause.  Conclusion: The most important conclusion in this thesis is that the Internet hatred predominantly centred on Julia and the different elite groups. The media elite was both the victim and the fiercest campaigner for the cause. Even though online hate was described as a general problem in society, it was primarily framed as a problem for the media elite. An event will be considered highly newsworthy and will end up on the media´s agenda if it is, among others, unexpected, sensational and somehow focused on an elite group. A news story is more likely to turn into a media avalanche if it raises interest and engages a large audience, as it leads to an increased demand for more articles in the news reporting.

Homo Perfidus: An Antipathology of the Coward’s Betrayal identifies and speaks to an ethical and methodological lacuna in western metaphysics with regards to betrayal. Following Levinas’ call for an ‘Ethics as first philosophy,’ my research question is: ‘How can I think of betrayal responsibly?’ I offer to approach betrayal as an accusation, one that comports an excessive hatred towards the identified ‘traitor.’ Suspending its moral vilification, I construct a broadly phenomenological method – which I call ‘antipathology’ – that proposes to take this hatred seriously; not as the sign of a lack to be filled or purloined with shame, but of a communication to respond-to. Tracking western thought’s metaphysical engagements – mainly via Kant, Hegel and Heidegger – my antipathology witnesses an exceedingly systematic muting of this hatred. Such a principled effacement of hatred’s signs is the very mechanism by which western thought “de-problematizes” betrayal, appropriating its otherness for its own metaphysical ends. To those ends, betrayal ceases to be an event and becomes its ‘prefiguration,’ a twist on an assumed temporal and causal progression. I focus here on the coward’s betrayal, broadly defined as secession from a principle – seen to give cohesion and legitimacy to a ‘Whole’ – of which this traitor was nevertheless an integral part until the event of her betrayal. Antipathology follows young Hegel’s ‘antisemitic’ association of the “Jewish spirit” with a principle of alienation and secession, a vain and hateful self-assertion that only “Christian spirit” can successfully negate, turning this drive for hateful dissociation to one of loving association (with progressively diminishing “remainders”). Reading modern philosophy’s treatment of the skeptic I show how her doubt can be appropriated and turned to ‘Truth’ in the same way that the Jews’ hateful and cowardly betrayal can be turned to absolute faith/love; what Hegel calls “negating the negation.” Both ‘Jew’ and ‘Skeptic’ here become antibodies in a process through which a ‘Whole’ slowly becomes immune, or insensitive to, the threat of future interruptions: outside of this process – offering no ‘Whole’ of their own – their respective interruptions are seen as expressions of vanity, of a ‘self’ that breaks-away from the bonds of belonging and love in a fit of gratuitous hatred and doubt; all in the name of a “who knows what” that for Hegel, as well as for Kant and Heidegger, amounts to precisely ‘Nothing.’ I conclude by a performative ‘antipathological’ reading of Dante’s Inferno alongside Kafka’s In the Penal Colony: while Dante, as a faithful ‘Christian’ witness to Divine Justice (Hell), desires to internalize the Truth of God, progressively renouncing the vain resistances of a ‘self’ not yet fully reconciled to God’s Being (the theological ‘Pleroma’ of the ‘Whole’), Kafka’s nameless traveler, as a skeptical ‘coward-witness,’ not only remains “unconverted” but also causes the violence that is implicit in the Dante-esque ‘progression’ to show itself. ‘Faith’ is here shown as progression from one betrayal-event to another, all of which require the believer to sacrifice another part of their resistance to the demands of the ‘Whole’ until no such resistance remains (or, at least, felt/expressed). Similarly, the Dante that begins his journey weeping for the suffering of Hell’s sinners, ends up kicking one of them in the face; deliberately, yet without hatred, as if it were a mere rock on the road. The coward’s betrayal consists in her ‘vain witness’ to time as rupture, as event, as the opening that puts her previous beliefs and attachments in radical question. The hatred towards the coward and the accusation of ‘traitor’ mark this question as a threat to the ‘Whole;’ a mark that, approached antipathologically, can open a discourse concerning the violence (and self-violence) that was and is necessary to keep the ‘Whole,’ through a narrated causal-historical time, from breaking apart. Painful and dangerous, this approach is, nonetheless, the only way to keep a system that abolished all ‘positions to complain’ from being equated with a ‘wholly just’ system; or to keep a knowledge-machine that successfully tames all doubts from being absolved.

A différentes reprises, l’auteur observe que la maladie, ici l’insuffisance rénale, survient à des moments clés de la vie du sujet. Après un tour d’horizon théorique sur la maladie, le soin, mais aussi les travaux théoriques traitant de la psychosomatique et du féminin, les observations débouchent sur des interrogations liées à la problématique du corps et de la psyché. C’est en rencontrant des patients en centre de dialyse, à partir de leur vécu et de leur discours sur le lieu de soin que la problématique du corps vient rejoindre la question du féminin, quel que soit le sexe (masculin ou féminin) des patients. D’abord, les relations maternelles sont le point de départ de la réflexion. Il s’avère que les patients rencontrés (hommes et femmes) ont été confrontés à des relations précoces, à un féminin primaire, venant particulièrement interroger les notions de rythme et de sensorialité. Ces Notions sont très présentes dans la pathologie de l’insuffisance rénale, ainsi que parfois dans les autres pathologies dont souffrent les patients. Ensuite l’analyse se poursuit plus précisément avec une réflexion sur les vécus contre-transférentiels. D’une part, se pose la question du vide, du désinvestissement chez les patients de sexe masculin, d’autre part, le mode d’être en relation des patientes vient interroger l’emprise. Enfin, l’auteur prolonge sa réflexion en abordant le féminin génital auprès des patientes de sexe féminin. La façon dont elles ont pu s’identifier aux imagos parentales, vivre l’Œdipe, changer d’objet et se séparer de l’objet primaire vient alors interroger la bisexualité mais aussi la violence et la haine. / The author observes at various times that the disease, in this case renal failure, arises at key moments in the life of the subject.After a theoretical overview on the disease, the care, but also the theoretical work dealing with psychosomatic and the feminine, observations lead to questions related to the concerns of the body and the psyche.It is by meeting patients in dialysis centers, from their experience and from their speeches where they are taken care of, that the matter of the body comes to join the question of the feminine, , regardless of gender (male or female) of the patients .At first, the maternal relationships are the starting point for the reflection. It turns out that patients met - both men and women - have faced premature relations and a primary female state, which particularly questions the notions of rythm and sensoriality. These concepts are very present in the pathology of renal failure, sometimes as well as in other pathologies the patients suffer from.Then the analysis continues more precisely with a reflection on counter-transference experiences. The first question that arises is that of the emptiness and the withdrawal of involvement of male patients and then the mode to be in relation for female patients leads to wonder about influence / pressure. Finally the author continues her reflection by considering female genital with female patients. How they were able to identify with parental images, experience the Oedipus complex, change the object, and separate from the primary object then leads to question bisexuality, but also violence and hate.

No / This important and highly original book explores the application of economics to the subject of hate via such diverse topics as war, terrorism, road rage, witchcraft mania, marriage and divorce, and bullying and harassment.