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At least 973 records · Page 54Linked to original sources
PubMed1997

The survival of the ritualistic over the 'scientific' element of hydrotherapy in Greece.

In this paper we present some elements of the history of 'scientific' psychiatric hydrotherapy and, moreover, of a particular form of the water-purifying ritual--that is, foot washing--among the populations living in Greece and in Orthodox communities in the Balkans. We speculate on the reasons that caused the virtual disappearance of the former, while the latter still flourishes.

Greece↗
PubMed2005

Religious stigmata, magnetic fluids and conversion hysteria: one survival of 'vital force' theories in scientific medicine?

A study of Natuzza Evolo, a contemporary Roman Catholic stigmatic in southern Italy, raises certain questions of mechanism and evidence. Was this a miracle, hysterical conversion or contrived? The medical interpretation of the phenomenon as conversion disorder raises questions about the popularity of hysteria as a medical diagnosis and the ways in which it functions like 'vital force', as a metaphoric mediator between the natural world, human agency, and the ultrahuman.

Christianity↗
PubMed2003

Psychoanalysis across civilizations: a personal journey.

This journey started in 1950 at Antioch College when I wrote a required Life Aims paper to make a comparative study of East and West in philosophy, religion, art, literature, and the social sciences. In 1977 I went to India on a grant for clinical psychoanalytic research to assess the psychological effects of Westernization on Indians, to ascertain differences in configurations of the self from American patients, and to reexamine psychoanalysis. Realizing I had a tiger by the tail, I had to do just what I had envisaged and completely forgotten about in my Life Aims paper, only now to focus on psychoanalysis. I went to Japan in 1982 for an inter-Asian psychological comparison, which had never been done. Returning home necessitated two more journeys: to understand the encounter of Asian patients with the radically different American cultural/psychological world; and to explore the dialogue psychoanalysts have had with the cultural roots of psychoanalysis in modern Western individualism.

Adult↗
PubMed1998

(You gotta have) faith.

OBJECTIVE: The modern scientific tendency to disavow the relevance of faith is questioned, particularly in relation to psychiatric practice. An experience-near approach to psychiatric practice, inclusive of human values such as faith, is highlighted. METHOD: Drawing upon the philosophical work of Jaspers and the developmental psychology of Stern, a model is built up of the flow of lived experience that relies to a large extent on what can be 'taken on faith' rather than 'known about'. An argument is presented that from this standpoint of 'lived reality', the separation of fact and value inherent in modern scientific thought is not valid. CONCLUSIONS: It is found that lived experience is infused with faith in three senses: that of faith-in-oneself, that of faith-in-the-other; and that of transcendent faith. Each of these is shown to be relevant to praxis in psychiatry. Failure to include faith in psychiatric thinking may lead to a distancing of the discipline from the level of everyday experience.

Humans↗
PubMed1993

Care of the dying: a Catholic perspective. Part I, Cultural context: a CHA document challenges care givers to define appropriate care for the dying.

In a society tempted to adopt legalized assisted suicide and euthanasia as appropriate responses to dying, the healthcare community is challenged to nurture positive attitudes toward death among all ages and to help those with terminal illnesses to live well while dying. Whereas family and friends were once the primary care givers, now members of the healthcare professions are. This shift has introduced tensions between medical professionals and patients, including their families, in defining appropriate behavior toward the dying. To enable the terminally ill to live well while dying, we need to allow them to retain as much control as possible within the limits of belonging to a community. Also, we need to secure their network of significant relationships so they can experience the affective bonds of trust and love that support personal dignity and enhance the meaning of life. Medical technology is to be used in service of the total good of the patient. This includes not only the relief or cure that therapy can bring, but also what the patient prefers, values about life, and regards as giving ultimate meaning to life. Catholic healthcare institutions are challenged to promote a sensitivity and respect for cultural diversity as they respond to the needs of the dying and those who care for them.

Catholicism↗
PubMed1997

[Not Available].

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Biographies as Topic↗
PubMed1982

[Not Available].

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History, Ancient↗
PubMed1991

[Not Available].

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History of Medicine↗