By Alon Gratch
Israelis are daring and visionary, passionate and beneficiant. yet they could even be grandiose and self-absorbed. rising from the depths of Jewish background and the drama of the Zionist uprising opposed to it, they've got a deeply conflicted id. they're prepared to sacrifice themselves for the collective, but additionally to sacrifice that very collective for a greater, and certain unimaginable, perfect. Resolving those inner conflicts and coming to phrases with the trauma of the Holocaust are primary to Israel's survival as a state and to the soundness of the world.
Alon Gratch, a medical psychologist whose relatives has lived in Israel for generations, is uniquely situated to confront those concerns. just like the Israeli psyche that Gratch info, The Israeli brain is either intimate and common. clever and forthright, compassionate yet occasionally maddening, it's an completely compelling learn. Drawing on a extensive cultural and old canvas, and weaving within the author's own event, The Israeli brain presents a provocative, first-hand portrait of the Israeli nationwide personality.
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Additional resources for The Israeli Mind: How the Israeli National Character Shapes Our World
The Invention of Tradition (Cambridge: Cambridge University Press, 1983). Gnoli, Idea of Iran, 130. Cf. Arthur Christensen, L’Iran sous les Sassanides (Copenhagen: Levin & Munksgaard, 1936), esp. , 214–15, 416, and 513ff. The bibliography on this subject is extensive; see especially Mostafa Vaziri, Iran as Imagined Nation: The Construction of National Identity (New York: Paragon House, 1993); Afshin Marashi, Nationalizing Iran: Culture, Power, and the State, 1870–1940 (Seattle: University of Washington Press, 2008); Mohamad Tavakoli-Targhi, “Historiography and Crafting Iranian National Identity,” in Iran in the 20th Century: Historiography and Political Culture, ed.
The great jurist and caliphal adviser al-Maward¯ ı (d. 450/1058), for example, reportedly ¯ ¯ against the Buyid ruler Jalal once declared a legal opinion ( fatwa) ¯ alDawla, who in 429/1037–8 demanded from the reigning caliph, al-Qa¯ ʾim ¯ (“king (r. 422–67/1031–75), the right to the Arabic title malik al-muluk 15 of kings”). ) (Oxford: Ashmolean Museum Oxford, 2001), xv–xvii; and Roy Parviz Mottahedeh, “The Idea of Iran in the Buyid Dominions,” in The Idea of Iran, vol. 5, Early Islamic Iran, ed.
But compare the Shahrestan¯ ¯ an-shahr, ¯ ı¯ Er a Middle Persian text that its modern translator, Touraj Daryaee, believes ¯ an-shahr, reflects a sixth/early seventh-century CE imperial Sasanian vision of Er although ¯ its last redactors lived under the ʿAbbasid caliphate in the eighth century CE. Touraj ˇ ¯ anˇ ¯ ıha¯ ı¯ Er ¯ sahr: A Middle Persian Text on Late Antique Daryaee, ed. ” See also M. , The Letter of Tansar (Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1968), 26, n. 1, and Gnoli, Idea of Iran, 153–5.
The Israeli Mind: How the Israeli National Character Shapes Our World by Alon Gratch