If you know Stein at all, you instantly catch the joke. Anybody really looking at the interview might note that the interviewer points to the laugh and “impish” look on Stein’s face as she brings out such outrageous pronouncements. Isn’t this the way Jewish humor works? Stein recommends Hitler for the Nobel Peace Prize just as Freud “recommended” the Gestapo—with the same perfect irony. When Sigmund Freud’s supporters tried to pay his way out of Vienna at the last minute, in 1938, the Germans made a condition for his release. They demanded a declaration that he had been well treated by them. Freud declared, “I can heartily recommend the Gestapo to anyone.” Freud a collaborator, like Stein?
In Salem Village, in February 1692, Betty Parris , age 9, and her cousin Abigail Williams , age 11, the daughter and niece, respectively, of Reverend Samuel Parris, began to have fits described as "beyond the power of Epileptic Fits or natural disease to effect" by John Hale , the minister of the nearby town of Beverly .  The girls screamed, threw things about the room, uttered strange sounds, crawled under furniture, and contorted themselves into peculiar positions, according to the eyewitness account of Rev. Deodat Lawson , a former minister in Salem Village. 
The first configuration is what I came to call the Vampires’ Castle. The Vampires’ Castle specialises in propagating guilt. It is driven by a priest’s desire to excommunicate and condemn, an academic-pedant’s desire to be the first to be seen to spot a mistake, and a hipster’s desire to be one of the in-crowd. The danger in attacking the Vampires’ Castle is that it can look as if – and it will do everything it can to reinforce this thought – that one is also attacking the struggles against racism, sexism, heterosexism. But, far from being the only legitimate expression of such struggles, the Vampires’ Castle is best understood as a bourgeois-liberal perversion and appropriation of the energy of these movements. The Vampires’ Castle was born the moment when the struggle not to be defined by identitarian categories became the quest to have ‘identities’ recognised by a bourgeois big Other.