Psychopathy (
), also known as—though sometimes distinguished from—
sociopathy (
), is traditionally defined as a
personality disorder characterized by enduring
antisocial behavior, diminished
empathy and
remorse, and
disinhibited or
bold behavior. It may also be defined as a
continuous aspect of
personality,
representing scores on different personality dimensions found
throughout the population in varying combinations. The definition of
psychopathy has varied significantly throughout the
history of the concept; different definitions continue to be used that are only partly overlapping and sometimes appear contradictory.
[1]
Hervey M. Cleckley,
an American psychiatrist, probably influenced the initial diagnostic
criteria for antisocial personality reaction/disturbance in the
Diagnostic and Statistical Manual of Mental Disorders (DSM), as did American psychologist
George E. Partridge.
[citation needed] The DSM and
International Classification of Diseases (ICD) subsequently introduced the diagnoses of
antisocial personality disorder (ASPD) and
dissocial personality disorder, stating that these have been referred to (or include what is referred to) as psychopathy or sociopathy.
[1][2][3][4] Canadian psychologist
Robert D. Hare later repopularised the construct of psychopathy in criminology with his
Psychopathy Checklist.
[1][5]
Cleckley describes the psychopathic person as outwardly a perfect
mimic of a normally functioning person, able to mask or disguise the
fundamental lack of internal personality structure, an internal chaos
that results in repeatedly purposeful destructive behavior, often more
self-destructive than destructive to others. Despite the seemingly
sincere, intelligent, even charming external presentation, internally
the psychopathic person does not have the ability to experience genuine
emotions. Cleckley questions whether this mask of sanity is voluntarily
assumed to intentionally hide the lack of internal structure, but
concludes it hides a serious, but yet imprecisely unidentified, semantic
neuropsychiatric defect.[3]
Six editions of the book were produced in total, the final shortly
after his death. An expanded fifth edition of the book had been
published in 1976 and was re-released by his heirs in 1988 for
non-profit educational use.
Cleckley describes the psychopathic person as outwardly a perfect
mimic of a normally functioning person, able to mask or disguise the
fundamental lack of internal personality structure, an internal chaos
that results in repeatedly purposeful destructive behavior, often more
self-destructive than destructive to others. Despite the seemingly
sincere, intelligent, even charming external presentation, internally
the psychopathic person does not have the ability to experience genuine
emotions. Cleckley questions whether this mask of sanity is voluntarily
assumed to intentionally hide the lack of internal structure, but
concludes it hides a serious, but yet imprecisely unidentified, semantic
neuropsychiatric defect.
[3]
Six editions of the book were produced in total, the final shortly
after his death. An expanded fifth edition of the book had been
published in 1976 and was re-released by his heirs in 1988 for
non-profit educational use. - See more at: http://theunorthodoxjew.blogspot.com/#sthash.CQoMOfuF.dpuf
Cleckley describes the psychopathic person as outwardly a perfect
mimic of a normally functioning person, able to mask or disguise the
fundamental lack of internal personality structure, an internal chaos
that results in repeatedly purposeful destructive behavior, often more
self-destructive than destructive to others. Despite the seemingly
sincere, intelligent, even charming external presentation, internally
the psychopathic person does not have the ability to experience genuine
emotions. Cleckley questions whether this mask of sanity is voluntarily
assumed to intentionally hide the lack of internal structure, but
concludes it hides a serious, but yet imprecisely unidentified, semantic
neuropsychiatric defect.
[3]
Six editions of the book were produced in total, the final shortly
after his death. An expanded fifth edition of the book had been
published in 1976 and was re-released by his heirs in 1988 for
non-profit educational use. - See more at: http://theunorthodoxjew.blogspot.com/#sthash.CQoMOfuF.dpuf
Rabbi Is Staying; Who Will Go?
Jonathan Rosenblatt applauded for apology, but some find situation ‘untenable.’
 |
| Jonathan Rosenblatt |
Rabbi Jonathan Rosenblatt, a leading Modern Orthodox rabbi, was
believed to be stepping down from his pulpit at the Riverdale Jewish
Center (RJC) after becoming the center of an embarrassing controversy
last month. But he is now determined to stay, bolstered by a warm
reception to his dramatic public apology last Wednesday evening in front
of hundreds of congregants, and a New York law that makes it difficult
to oust him.
The rabbi’s attorney, Benjamin Brafman, told The Jewish Week on Tuesday
that Rabbi Rosenblatt resumes his full duties this week, at the
conclusion of a six-month sabbatical, and plans to fulfill the three
years remaining on his contract.
Contrary to persistent rumors that the rabbi’s status with the
congregation, which he has led almost 30 years, is still in flux,
Brafman said Rabbi Rosenblatt
“has no intention of resigning and there
is no cause for him to do so.” He added that “the overwhelming majority
of his congregants have signed a petition for him to stay, and as for
the minority, other than creating a public spectacle, they have
accomplished nothing.”
Several weeks ago the synagogue board of directors voted 34-8 to seek a
financial settlement and have Rabbi Rosenblatt resign. At the time
Brafman indicated discussions were taking place to bring a dignified
conclusion to the rabbi’s tenure.
But since then nearly 200 of the congregation’s members signed a
petition on his behalf, as did about 70 rabbinic interns he helped
mentor over the years. And the New York Religious Corporations Law
prohibits a synagogue board from firing a rabbi without involving the
congregation in the decision.
As the focus shifts from the rabbi to his congregation, several members
told The Jewish Week they did not know of any plans to hold a vote on
the rabbi’s status — or what the outcome would be should a vote be held.
The annual election of synagogue officers was scheduled to be held this week, with few changes expected from last year’s slate.
Still, a significant number of congregants in the 700-member synagogue
are unhappy with the status quo and feel the rabbi can no longer be
their spiritual leader. An estimated 60 members, representing up to 40
families, met at a private home in the neighborhood on Monday night to
express their dissatisfaction with the situation. Some said they plan to
attend other local synagogues, others spoke of starting a new shul. The
immediate focus, though, was where to attend High Holy Day services
this fall.
“The sense in the room was that the current situation is untenable,”
said one attendee, who like others interviewed, asked to remain
anonymous, given the delicacy of the situation.
“People have to decide now” about where to buy seats for Rosh Hashanah
and Yom Kippur,” he said. “They are looking for alternatives to RJC.”
In his first address from the pulpit since a story about the
controversy in The New York Times was published May 30, Rabbi Rosenblatt
said last Wednesday night that he felt “fragile and embarrassed” for
the “anguish” and “shame” he has brought to his family and community.
He
described as “lapses of judgment” his longtime practice (30 Years) of inviting
boys, and later young men, to play racquetball, and then shower and
shmooze in the sauna while naked.
At various times, Rabbi Rosenblatt was told by rabbinic bodies or his congregation’s board to limit such activity.
“That I have been a source of desecration of the Divine Name and of a
noble calling brings me nearly to despair,” the rabbi said.
He reiterated that he had committed no crime and that his controversial behavior had no sexual connotations and has ceased.
Rabbi Rosenblatt argued that the punishment he has already received in
the court of public opinion is disproportional to what he described as a
misguided belief that he could remove the barriers between “rabbi” and
“congregant” by meeting young men in various stages of undress in saunas
for heart-to-heart talks and counseling.
“I still love being a rabbi,” he said. “I still believe I have
contributions to make. In short, with God’s grace, I am ready to serve
Him, and with yours, I am ready to continue to serve him here.”
Attendees said that at the conclusion of the 20-minute address, the
great majority of people in the packed synagogue stood and applauded.
No one cited in the original New York Times story accused Rabbi
Rosenblatt of sexual touching, but several men expressed their
discomfort with the practice and described the behavior as deeply
inappropriate for a rabbi and mentor, especially with teens and young
single men.
The only accuser to publicly speak of his “shock” and discomfort when
invited by the rabbi to join him nude in a sauna in 1997 is Yehuda
Kurtzer, then a Columbia University student and now president of the
Shalom Hartman Institute of North America.
On his Facebook page on Thursday, Kurtzer wrote that he was saddened
that “this synagogue … is now stained not just by this scandal but by
the stubbornness of a rabbi who will not allow the community to regain
its dignity.” He noted that “we get the leaders we deserve” and “we are
implicated by the actions of our leaders.”
Kurtzer has been praised and vilified for being the only one of many
alleged young men distraught by the rabbi’s personal interactions to
have spoken out publicly. He wrote that “whistleblowing yields no
rewards for those who do it, but immediately breeds skepticism about
motivation and then alienation of the already-lonely voices.”
He expressed anger that “the consequences of this hubris [on the part
of the rabbi] is that the victims here are even less likely than before
to speak up.”
Rabbi Rosenblatt says he is innocent of any crime. The Bronx district
attorney’s office said it is looking into whether any crime was
committed and has urged victims to come forward.
http://www.thejewishweek.com/news/new-york/riverdale-rabbi-staying-pulpit-will-others-leave
