综合医院抑郁症和神经症诊疗决策的思考

抑郁症和神经症是一种慢性易复发性精神疾病,发病率高,疾病负担重,多数患者都就诊于综合医院非精神专科,而目前的现状是综合医院的各科医生对此类疾病的识别率低、治疗率低,患者依从性差。结合临床提出了关于综合医院如何提高抑郁症和神经症的识别率,医生在精神疾病诊疗中应注意的问题以及如何提高患者治疗依从性等临床亟待解决的问题。     

综合医院精神医学问题的认识

综合医院精神医学问题涉及面较广,主要是指除精神病外的各种心理障碍与心理应激相关疾病.患者就诊主诉多样化,就诊医院或专科繁多.提高对综合医院精神医学问题的识别能力对临床各科医务人员非常重要.本文对综合医院常见器质性和功能性精神疾病的临床特点、识别处理作一概述.     

躯体形式障碍的优化诊治

躯体形式障碍是精神科常见的一种神经症,该病具有较高的发病率,占用了大量的医疗资源,但临床识别率和有效治疗率却相当低.围绕躯体形式障碍的特点及其优化诊治作一些探讨,利于提高社会和非精神科医生对该病的认识,减少医疗资源的过度消耗,使疾病得到早期有效治疗.     

综合医院精神医学问题的认识

综合医院精神医学问题涉及面较广,主要是指除精神病外的各种心理障碍与心理应激相关疾病。患者就诊主诉多样化,就诊医院或专科繁多。提高对综合医院精神医学问题的识别能力对临床各科医务人员非常重要。本文对综合医院常见器质性和功能性精神疾病的临床特点、识别处理作一概述。     

躯体形式障碍的优化诊治

躯体形式障碍是精神科常见的一种神经症,该病具有较高的发病率,占用了大量的医疗资源,但临床识别率和有效治疗率却相当低。围绕躯体形式障碍的特点及其优化诊治作一些探讨,利于提高社会和非精神科医生对该病的认识,减少医疗资源的过度消耗,使疾病得到早期有效治疗。     

抑郁症患者的服药依从性及影响因素

服药依从性是影响抑郁症患者疗效和复发的重要因素, 然而很多研究发现抑郁症患者的服药依从性较低。与服药依从性有关的概念有服从性、依从性和遵从性。抑郁症服药依从性的影响因素包括疾病与治疗因素、医生相关因素、患者相关因素及文化与环境因素四个方面, 主要从医生和患者两方面进行干预。其评定方法包括主观和客观两种。介绍了研究趋势, 未来应发展服药依从性测量工具, 加强本土化和社会文化因素的研究, 加强共病对抑郁症服药依从性影响的研究, 制定个别化的干预措施, 并加强心理学在抑郁症服药依从性领域的交叉研究。     

焦虑症状的识别与处理

本文从6个方面探讨时焦虑症状的识别与处理:焦虑有关的理论研究、焦虑的症状特征、焦虑症状分类及其意义、焦虑的病因与发病机制、焦虑的评定与诊断、焦虑的药物治疗与心理治疗.焦虑患者在综合医院很常见,需要临床各科医生提高识别率,积极处理.     

规范化治疗体系对抑郁症治疗依从性的干预研究探讨

抑郁症的药物治疗是一个长期的过程,因此治疗依从性极其重要,然而,因疾病特点、药物、医患等多方面原因,导致治疗依从性较差,如何提高治疗依从性成为备受关注的问题。国内外相关研究较多,其中系统规范的随诊模式,抑郁症及药物知识的教育,心理治疗及对家庭成员相关知识的教育干预等均被证实确实有效。本文就各种干预方法进行探讨,以期确立系统规范的随诊、治疗体系,提高治疗依从性。     

抑郁症的诊断与治疗

抑郁症已成为全球第四大致残疾病,我国北京、上海的抑郁障碍患病率分别为2.5%和1.7%.本文阐明抑郁症发病危险因素、临床表现、自我识别、抑郁症的识别率及诊断率低的原因,并提出了抑郁症的新型抗抑郁荆治疗、物理治疗、心理治疗方法.     

焦虑症状的识别与处理

本文从6个方面探讨对焦虑症状的识别与处理:焦虑有关的理论研究、焦虑的症状特征、焦虑症状分类及其意义、焦虑的病因与发病机制、焦虑的评定与诊断、焦虑的药物治疗与心理治疗。焦虑患者在综合医院很常见,需要临床各科医生提高识别率,积极处理。     

Seeing and hearing and space and space and time

A previous experiment had shown spatial location to be judged in terms of the framework provided by the modality in which stimuli were presented. In the present study, digits were either auditorally or visually presented, and in either form the three digits appeared successivly to the left, in the center, and to the right of the S. The digit which occurred temporally in the middle of the sequence was never central from the spatial viewpoint. The S was asked to indicate which digit was the middle one. Ss were blind, deaf, or normal. The deaf and two control groups saw visual displays, and the blind and their controls heard auditory displays. The former groups predominantly chose the spatially middle digit and the latter groups the temporally middle. It was concluded that modality of presentation was the trigger which switched in the coding dimension of time or space.     

Bob and Carol and Tess and Ali

Conflicting religious experiences in different traditions do not necessarily defeat the rationality of conflicting beliefs sustained by those experiences in those traditions. The circularity that protects religious beliefs from such mutual defeat is not vicious. Moreover, the lack of ‘epistemological humility’ exhibited by such believers poses no threat to world peace. In fact, a campaign for compulsory humility would itself constitute a much greater threat.     

Law and Gospel,and Youth and Family Ministry

Abstract : If “faith comes through hearing” the word of God comprised in law and gospel, how do the imperatives that characterize ‘Youth and Family Ministry’ make such hearing possible? Here, literature delineating ‘Youth and Family Ministry’ is analyzed in light of its biblical foundations. The primary lens implemented in this analysis is the law/gospel hermeneutic advocated by Martin Luther and other reformers.     

Extremes of self-esteem and narcissism and the experience and expression of anger and aggression

This study examined the level of self-esteem and narcissism as personality variables involved in the disposition to experience and express anger. Three hundred thirty-eight subjects were sampled across two higher education centres and one student teaching programme in the United Kingdom. It was reasoned that individuals with both high self-esteem and narcissism would report especially high tendencies to experience and express anger and aggression and that those with high self-esteem and low narcissism would report the lowest. These predictions were influenced by theories that emphasise the role of threats to high self-esteem in the production of aggression and violence. Results indicate that groups defined by their extreme scores on self-esteem and narcissism scales produced levels of anger expression in the predicted direction. The importance of considering extreme levels of self-esteem and narcissism (in conjunction with other factors) in an analysis of anger is discussed with reference to currently influential theories in the field. Aggr. Behav. 24:421–438, 1998. © 1998 Wiley-Liss, Inc.     

Dance and psychotherapy--possibilities and limits

From a starting point of therapeutic and prophylactic components identifiable in the dance, the authors regard the dance as deserving of greater attention than was hitherto the case in programs of physiotherapy, psychotherapy, and sociotherapy. From the existing essays at a therapy basing on body and motion, they infer basic common points, and to promote discussion, they state their attitudes in respect of the potential and rank of the dance in the concept of complex multimodal psychotherapy.     

Yin and Yang,and the Hot and the Cold

Yin and Yang are important concepts in ancient Chinese philosophy.Western scholars have become more familiar with these two concepts recently,but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy,and especially with the ideas of the Hot and the Cold in Presocratic philosophy.In this paper,I make an attempt to do exactly that,and especially make a detailed comparison between the thoughts of two ancient thinkers:Laozi and Anaximander.I discuss the thought of Yin and Yang in Laozi-who was the earliest philosopher making use of the concepts Yin and Yang-to express his cosmological thought in ancient Chinese philosophy.Comparatively,I discuss the ideas of the Hot and the Cold in Anaximander,the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system.Through this comparison,I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.     

Perversion and infancy and adolescence

Abstract

Studying the works of Freud and Lacan, the authors carried out research on perversion in childhood. Their work covered the perverse polymorphism of infantile sexuality and the perception of the anatomic difference between the sexes that leads the child to create sexual theories and fantasies. The phallic mother and the fetish are viewed as imaginary solutions directly related to the Oedipus and castration complexes. In perversion, a particular position is taken in relation to the Oedipus complex: a serious flaw occurs in the symbolization of the law, and the mechanisms of denial and disavowal take form. Sexuality requires a second “logical time,” separated from infancy by the latency period, in order to confirm (in action) that a fixed position of jouissance (enjoyment) has actually been established. This can only happen in a period after adolescent enhancement. The distinction between perverse traces and a perverse structure is made, taking into account the fact that, in the case of child analysis, the analyst should free the child from the family fantasy and help him/her to build his/her own fantasy.

Campos Santoro V. et al. Perversion und Kindheit und Adoleszenz.

Im Studium der Arbeiten von Freud und Lacan haben die Autoren Forschung über Perversion in der Kindheit gemacht. Die Studien behandeln den perversen Polymorphismus der infantilen Sexualität und die Wahrnehmung des anatomischen Unterschiedes zwischen den Geschlechtern, welche das Kind dazu führt, Sexual-Theorien und Phatasien zu schaffen.

Die phallische Mutter und der Fetisch werden als imaginäre Lösungen angesehen, die sich direkt auf den Ödipus- und Kastrations-Komplex beziehen. Bei der Perversion wird eine besondere Position in Bezug auf den Ödipus angenommen; ein ernsthafter Mangel tritt bei der Symbolisierung des Rechts auf; die Mechanismen der Verneinung und der Verleugnung bilden sich. Sexualität erfordert eine zweite “logische Zeit”, von der Kindheit durch die Latenz Periode getrennt, um (in der Handlung) zu bestätigen, daß eine fixierte Position der jouissance (Vergnügung) sich tatsächlich etabliert hat. Das kann sich nur in einer Periode nach der adoleszenten Verstärkung ereignen.

Es wird die Unterscheidung zwischen perversen Spuren und einer perversen Struktur gemacht, in Rechnung stellend, daß im Fall der Kinder-Analyse der Analytiker das Kind von der Familien-Phantasie befreien sollte und ihm/ihr helfen sollte, seine/ihre Phantasie auszubilden.

Campos Santoro V. Perversión e infancia y adolescencia.

Estudiando los trabajos de Freud y Lacan, los autores han investigado la perversión en la niñez. Los estudios cubren la sexualidad infantil perversa polimorfa y la percepción de la diferencia anatómica entre los sexos, que llevan al niño a crear teorías sexuales y fantasías.

La madre fálica y el fetiche son vistos como soluciones imaginarias relacionadas directamente con el complejo de Edipo y de castración. La perversión, toma una posición particular en relación al Edipo; un fallo importante tiene lugar en la simbolización de la ley; los mecanismos de negación y repudio toman forma. La sexualidad requiere un segundo “tiempo lógico” separado de la infancia por el periodo de latencia, para confirmar (en acto) que una posición fija de jouissance (goce) se ha establecido. Esto solo puede ocurrir en un periodo posterior a la intensificación adolescente.

La distinción entre las huellas perversas y la estructura perversa se ha hecho, teniendo en cuenta que, en el caso del análisis de niños, el analista debe librar al niño de la fantasía familiar y ayudar a el/ella a construir su propia fantasía.     

神圣、凡俗与净明、忠孝

本文结合有关宗教学理论,对宋元净明道所推崇的"净明"、"忠孝"概念进行了解析.作者以为:宋元净明道视世俗性的道德实践为"神圣"的宗教修炼,实与宗教学中的凡俗可以"转换"为神圣之理论相合;而净明道徒的这种"转换",则多与其个体的"宗教体验"有关.至于元代净明道借"无极"概念来释"净明",以"净明"为回复宇宙根源之境界,则合于宗教人经验到与万物的根源、终极的本体或神圣的世界契合之感.换言之,宋元净明道的"净明"、"忠孝"说,实与各种宗教的本质有着相通之处.