?ISPS-Germany“

The authors describe the development from a study group on group psychotherapy for patients with schizophrenia, started in 1975, to the foundation of the German branch of the International Society for the Psychological Treatments of Schizophrenias and Other Psychoses (ISPS) in 2011. The history of this study group confirms the continuity of a sometimes hidden psychotherapeutic culture in German psychiatry and underlines the growing importance of psychological and psychosocial interventions in the current treatments of psychoses.     

Brauchen wir eine ?Neuropsychotherapie“?

The somewhat crude question of whether we need neuropsychotherapy means more precisely whether its neuroscientific perspective can be useful for the psychotherapeutic practice. To answer this question the traditional scientific approaches do not completely suffice. The ??empirical-technical approach?? of quantitative psychotherapy research is of no service here as neuropsychotherapy is only its continuation. Within the framework of this methodology it is not possible to critically reflect on the relevance of neuroscientific research. Such a reflection is, however, the prerequisite for an evaluation of the benefits of neuropsychotherapy. The question about the meaning of neurobiological processes thus leads to the field of epistemology. This ??theoretical approach?? is nonetheless only helpful within limits. It provides an important background of reflection, however it needs to remain abstract compared to psychotherapeutic practice because it does not integrate the specific goals of such practice. What is presented here instead is an ??approach of pragmatic reflection??. This reflection departs from a general purpose of psychotherapy from which the value of neuropsychotherapy can be appropriately estimated. After this clarification the approach of pragmatic reflection can be preliminarily demonstrated with concrete applications of neuroscience in psychotherapy. What is shown hereby is that neuropsychotherapy represents a very specific practice of argumention and action, which implements a logic into psychotherapy that does not fit its contents and goals.     

?Unsichtbare Wunden“

Exemplifying my own case I show what it meant to be subjected to political imprisonment and aggressive systematic manipulation in East Germany. With a timely distancing from my own trauma, psychoanalytic study and creative artistic work gave me enough room to treat victims of imprisonment and systematic aggression. This process took years with a gradual liberation from pursuing internal objects and the revival of the good, pretraumatic object. This process has risks and is not free from relapses. A case example shows how the therapist can be internalized as a good object and how distance can be gradually gained from malignant pursuing objects, which gives a final prospect for some kind of relief. In this process the author wishes not only to demonstrate but also to overcome the shadows of the past.     

Diagnosenübergreifende Psychoedukation: ?Notbehelf“ oder ?Mittel der Wahl“?

Despite evidence for its efficacy, diagnosis-specific psychoeducation is not routinely applied because the patient numbers per diagnosis are often too low. In an exploratory randomized and controlled trial the efficacy of a bifocal diagnosis-independent group program was tested on inpatients of the Psychiatric Hospital of the University of Basel (N?=?82) regarding clinical variables, readmission and compliance as well as course-relevant subjective attitudes over a follow-up period of 12 months by means of quantitative as well as qualitative methods. Significant group differences were found regarding compliance at 3 months and the suicide rate, both in favour of the intervention group. For most other outcome variables clear advantages for psychoeducation could be shown. A first analysis of qualitative data revealed a more favourable development in the psychoeducation group, which was statistically significant. The to date sole findings on diagnosis-independent psychoeduation justify its clinical application and further investigation.     

Junge ?Mehrfach- und Intensivt?ter“

Reoffending by young persons has led to the introduction of ??persistent offender programs?? in the police forces of most Federal states. In criminological research, too, multiple delinquencies are a phenomenon which receives a lot of attention. However, quite often there is still no connection between the criminological findings and the way these offenders are managed by the police. Therefore, it is the objective of this contribution to show the potential and the need for a closer interlinking of both areas. In this context, special emphasis is placed on the selection of persons to participate in programs for multiple and prolific offenders, in particular on the often used criterion of a negative prognosis on further delinquency. In principle, the inclusion of the findings of prognosis research promises a potential for optimization. However, police framework conditions need to be given special consideration in this connection. The necessity for interaction arises from the desire to use the limited resources of the police as efficiently as possible. On the other hand any police intervention influences the further course of the lives of young people so that the selection of the target group and the further police measures involve a great deal of responsibility.     

“登极”何解?

《哲学研究》1984年第3期刊登了陆钦同志的《评〈庄子今注今译〉》一文,作者对陈著的长短优劣,作了较为客观的评论。然而该文在指出陈著“值得进一步商讨之处”的具体例子中,对“登极”的解释似更不贴切。陆文认为,陈鼓应先生把“登极”解释为“‘登上屋     

“气功治病”?

日前,上虞市百官镇曹娥片街头来了个“和尚”,自称云游到此专以气功给人疗伤治病,且包治包好。 有个中年农妇称自己患有颈椎病,叫那“和尚”给治一下,“和尚”让农妇坐在板凳上,然后自己在掌心中吐了口睡沫,迅速拍在农妇颈上,退后蹲开马步,双臂前伸用两食指遥点过去,     

“你爱我吗?”

提比哩亚海边,复活的主耶稣三次问彼得：“你爱我吗？”（参约21：15-17）对于这段经文,大部分学者都认为,耶稣与彼得的对话,目的是要坚固他的信心,并要求他负起牧养和领导教会的重大责任（钟志邦,《约翰福音》（卷下）,香港：天道书楼有限公司,第427页）。接连三次的追问,“耶稣也许是给彼得三次机会,重新表达他对主的爱,     

是不是“毒药”?

1980年6月16日和18日,上海市瑞金医院护士张××误将亚硝酸钠当作氯化钠给病人灌肠,造成两起病人死亡事件。此事见报后,社会各界对这种严重不负责任的医护态度表示了理所当然的强烈不满。上海市卢湾区人民法院于同年9月22日开庭审判,认定张××误用有毒药品致人死亡,已构成过失杀人罪。根据《中华人民共和国刑法》第133条规定,判处被告张××有期徒刑两年。这样定罪科刑是正确的,但在认定犯罪事实时把亚硝酸钠称为“有毒药品”,似欠妥当。而《文汇报》在9月23日的有关报道中更将亚硝酸钠称作毒药,开头一句就说“瑞金医     

何谓“解释学”?

亚里士多德在《动物志》(第2卷第8页)中陈述了人类语言两个不同的任务:它“说明”和“指出某物”。因此,解释学(Hermeneutik)就是说明的学说,理解的学说。解释学常常被说成解释的学说(也被称之为解释的艺术)。解释学是作为解释的总理论来用的。解释学常常同基督教教义密切相关,同时使解释学历史性的概念有意识地同天主教的传统概念对立起来。在基督教教义里,被强调的是解释学的注解作用。 1625年,J.克劳伯吉尤斯(Johannes Clau-     

“夫妇”怎能“结婚”?

中国的一天五万一千人出生一万七千人死亡二万三千对夫妇结婚 (《文摘周报》)87年10月25日) 夫妇就是夫妻。夫妻就是丈夫和妻子。丈夫和妻子就是男女二人结婚后互相对对方的称呼。因此,“夫妇结婚”,就等于说“已经结婚的男女结婚”,同时也就等于说中国每天有二万三千对夫妇犯重婚罪,这是多么荒唐!     

什么是“结构主义”?

60年代初,在法国思想界出现了一股强大的人文科学思潮,这股思潮开诚布公地宣称是与第二次世界大战以来统治法国哲学界近20年之久的现象学与存在主义等所谓的“意识”哲学相对立的。由于属于这个思潮的思想家们都是在“结构”(STRUCTuRE)或与结构相近的概     

What Is “I”?

Two responses to the nature-nurture-will issue are set forth in this essay. A devil's-advocate defense of the reductionist position is built on the thesis that the nature of a person is entirely a reflection of genetic and environmental influences; thus, eventually all thought, emotions, and actions would be explained by physicochemical effects of genes and environmental influences. The second position is based on subjective, though non-scientific, truth revealed experientially. This produces a paradox: objectively I am part of a determinism, but subjectively I can have a revelation that there is a Creator who has made me creative and given me a spirit. Subjective truth cannot be explained by science.     

何谓“审美文化”?

一我国美学界近年相对沉寂，但仍有一个热点出现，这就是“审美文化”。这一术语可以说是道地的“国货”，而非“舶来品”，但它的含义至今不很清楚，使用中多有相互抵悟之处。例如，不少作者用它指艺术的商业化倾向和大众文化生活中的庸俗化倾向，甚至是指开放政策带来的消费、娱乐和鉴赏趣味上的“后殖民”倾向，因而主张对它进行“批判”；而同样的一批作者在另外的场合却又可能谈论审美文化的“建设”或“建构”，我想他们的本意显然不是要为一种不良倾向推波助澜。又有一些作者谈论“审美文化”（或“大众审美文化”）对于“消解”传统…     

What is “Intervention”?

I begin by noting that several theologians and others object to special divine action (divine intervention and action beyond conservation and creation) on the grounds that it is incompatible with science. These theologians are thinking of classical Newtonian science; I argue that in fact classical science is in no way incompatible with special divine action, including miracle. What is incompatible with special divine action is the Laplacean picture, which involves the causal closure of the universe. I then note that contemporary, quantum mechanical science doesn't even initially appear to be incompatible with special divine action. Nevertheless, many who are well aware of the quantum mechanical revolution (including some members of the Special Divine Action Project) still find a problem with special divine action, hoping to find an understanding of it that doesn't involve divine intervention. I argue that their objections to intervention are not sound. Furthermore, it isn't even possible to say what intervention is, given the quantum mechanical framework. I conclude by offering an account of special divine action that isn't open to their objections to intervention.     

如何理解“哲学史”?

哲学史的研究应该是哲学的研究,而不是"史学"的研究。伟大哲学家的思想和哲学经典著作就是哲学本身。哲学史不是一个与研究主体处于对立状态的研究"客体",而是与研究者处于同一个历史中,面对的是同样的哲学基本问题的世界。任何伟大的哲学家,都是我们的同时代人,因为他们思考人类最基本的问题或本源性问题。而这样的问题,是其他特殊问题的基本条件,因而在任何一个历史时代都会以不同方式出现。所以伟大的哲学家都能在当代对我们说话,回答当代的问题。     

“宿舍区在哪里?”

在某大学里,某甲手里拎着一只提包,眼睛四处张望,似乎在寻找什么。这时某乙正从某甲身旁走过。于是,某甲立即问道:“同志,请问宿舍区在哪里?”某乙:“您是问教工宿舍还是问学生宿舍区?”某甲:“我是问学生宿舍区。”某乙:“是女生宿舍区还是男生宿舍区?”某甲:“是女生宿舍区。”某乙在弄清了某甲所要寻找的地方之后,就详细地给某甲指出了行走的路线。某     

什么是“自然”?

对于多数中国人来说,自然概念可能是最没有问题的概念,有些人甚至都不会想到它是一个重要的哲学概念。即便对于从事哲学研究的人来说,很多人可能也把自然理解为物理世界或自然科学研究的对象的总称。人们未必会把前苏联的官方哲学看在眼里,但对自然的理解恐怕与     

何谓“西方极乐世界”?

“西方极乐世界”是中国民众最熟知的佛教观念之一,但很多人对其具体含义不甚了解。应读者的要求,我们对它的含义作出解释。