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There are questions about what it means to do ‘Jewish philosophy’ from a post-religious perspective, and what it means to do ‘psychoanalysis’ from a post-Jewish one. Of psychoanalysis’ Jewish roots, there can be little doubt: not only were the great Founder and most of the little founders of the movement Jewish, but there are traditionally Jewish components of its whole stance, its Weltanschauung. Textual analysis characterized by interpretive flamboyance accompanied by an utterly rigid, even obsessive focus on the detail of each word, letter or gap; a critical space on the social margins; a tendency towards self-reflection and admission of, even enjoyment in, one's own neurotic impulses - these are the terms of the Freudian encounter, and they have trickled down through the movement's history, sometimes stronger, sometimes less so. That psychoanalysis was the paradigmatic ‘Jewish science’ scorned by the Nazis should not be taken to mean that it was not actually ‘Jewish’ in important ways, and that its peculiarly subversive, disruptive analysis of psyche and society did not have some important Jewish sources (Frosh 2005). But what might it mean now, or at least later, post-Freud and post-Shoah, to think of psychoanalysis as Jewish - especially as the domination of the movement by Jews is now so much less noticeable, and of knowledgeable, self-affirming or engaged Jews even less so? And if it is right that the ‘Jewish’ elements of psychoanalysis reside particularly in the sharpness and irony of its critical, pessimistic and angst-ridden interpretive facility, its deconstructive tendency (to use a term from Derrida, perhaps the most important modern Jewish philosopher), what is one to make of the more ‘therapeutic’ trajectory of much post-Freudian thought, including the recent ‘relational’ turn that is based on object relations and self theory? If the more embracing, ‘love thy neighbour’ attitude is Christian in its preference for mercy over justice, and matriarchy ov