Umgang mit sexuellem Missbrauch Minderj?hriger durch Kleriker, Ordensleute und andere Mitarbeiter

The guidelines of the Catholic Church from 2010 have picked up on new findings and experiences which have arisen since the first guidelines from 2002. The necessity of a forensic psychiatric assessment of the prognosis or the credibility has been emphasized for the first time. The disjuncture of therapy and control will be considered as well as the basic obligation to report sexual abuse to the authorities if there are strong indications for a suspicion, except when there is a complete denial by the assumed victim. The history of guidelines in connection with the changing scientific, social and clerical judgement of pedosexual contacts will be discussed.     

Sicherheit Vor,Mit Rußland? Nato-osterweiterung und Folgen

Studies in East European Thought -     

Verläufe bei sexuellen Tötungen

This article summarizes main results of studies on forensic psychiatric court reports on 166 men who had been persecuted between 1963 and 1991 for a sexual offence leading to the death of the victim. Comparing perpetrators with a single victim and those with multiple victims we found similar results as in two previous studies with smaller samples: Multiple sexual homicide perpetrators showed more often sexual sadism and other paraphilias, as well as antisocial, schizoid and sadistic personality disorders. Follow-up data from the federal criminal records could be obtained for 139 offenders. Ninety perpetrators had been released after a mean detention of 12.2 years, whereas the 49 offenders who were still in prison or forensic psychiatric hospitals had been detained for a mean period of 20.6 years. The non-released offenders showed more often paraphilias as well as antisocial and sadistic personality disorders than the released perpetrators. Paraphilias and antisocial personality traits are empirically well proven risk factors for criminal recidivism with sexual reoffences. In addition, the non-released sexual homicide perpetrators had higher scores in all applied risk assessment instruments (PCL-R, HCR-20, SVR-20, Static-99). Among the released offenders only 1.1% (n=1) reoffended with a completed homicide and 2.2% (n=2) with attempted homicide. The recidivism rates with sexual and other violent reoffences in this sample of sexual homicide perpetrators were similar to those in a large meta-analysis on recidivism in sexual offenders by Hanson and Morton-Bourgon (4). Since well established risk factors had apparently been “used-up” for the decisions about release or non-release, in the follow-up data about the released offenders only age at the sexual homicide and age at the time of release were found as risk factors for recidivism with any violent (sexual or non-sexual) reoffence, i.e. the younger the offender at the time of the homicide and the younger at the time of release, the more likely is the risk of violent reoffending.     

A. V. Lunačarskij und L. D. Trockij. Eine kulturtheoretische Kontroverse und ihre Folgen

Ohne ZusammenfassungPresented at the III World Congress for Soviet and East European Studies, Washington, DC, November 1985.     

雇工?牧人?

“雇工”，顾名思义，是指受雇用的工人，得他人的钱财为他人服务，是临时性的工人。有“雇工”就必然存在“雇主”，就是出钱让别人为自己做事，以货币购买劳动力的人。“牧人”则是指放牧牲畜的人；在基督教的思想里，     

启工?牧人?

“雇工”,顾名思义,是指受雇用的工人,得他人的钱财为他人服务,是临时性的工人。有“雇工”就必然存在“雇主”,就是出钱让别人为自己做事,以货币购买劳动力的人。“牧人”则是指放牧牲畜的人;在基督教的思想里,“牧人”有一个特定的含义,是指放牧羊群的工人。“奴隶”是指受人奴役又没有人身自由的人,没有自己该有的权利和福利,不得已地承受所委身的对象的约束和管制,有     

Confucian Ethics: Altruistic? Egoistic? Both? Neither?

Is Confucian ethics primarily egoistic or altruistic? There is textual support for both answers. For the former, for example, Confucius claims that one learns for the sake of oneself; for the latter, we can find Confucius saying that one ought to not impose upon others as one would not like to be imposed upon. This essay aims to explain in what sense Confucian ethics is egoistic (the highest goal one aims to reach is to become a virtuous person oneself) and in what sense it is altruistic (a virtuous person is necessarily concerned with the well-being, both external and internal, of others). The conclusion to be drawn, however, is not that Confucian ethics is both egoistic and altruistic, but that it is neither, since the Confucian ideal of a virtuous person is to be in one body with others so that there are really no others (since all others become part of myself), and since there are no others, there is no self either.     

俗事?圣事?

吃,是人维生的手段,随着“新物种”吃货的诞生,“吃”成了吃货们重要的生活内容,事情在吃喝中解决,感情在吃喝中联络,无聊在吃喝中打发.人为吃喝而存在,生命在吃喝中消耗……那么,圣经中关于吃喝有什么教导呢? 一、随意吃和不可吃 神曾对亚当说:“园中各样树上的果子,你可以随意吃,只是分别善恶树上的果子,你不可吃,因为你吃的日子必定死.”(参创2∶16-17)在起初的创造中,神以各样的果子满足人生存的需要,可以随意吃,又为吃设定了界限:分别善恶树的果子不能吃.     

Naturalisms: Scientific? Religious? Theological?

Is nature all there is? Or, is there more? If nature is the only reality, is it ultimate or sacred? Differing answers to these questions determine the different brands of naturalism on the religious shelf. What virtually all of today’s naturalists agree on is this: science provides the means for revealing reality, the sole reality which is material, physical, and cosmic. Naturalists also agree that supranaturalism should be rejected. What naturalists differ on whether nature is divine or not. This article sorts out the issues and differing positions taken on each issue. The author contends that a post-Newtonian worldview remains open to a concept of God wherein divine action in nature’s world influences creativity and transformation.     

Identit?t, Identit?tsdiffusion, Identit?tsst?rung

Identity takes place in the transitional space between the individual and society. It means that the individual has the feeling to be a unique being with past and future, to be different from others but also to be similar to them in many aspects and share a great deal with them. This sense of coherence and continuity in the context of social relatedness shapes life. A differentiation is made between primary identity, personal identity and current identity. The development is essentially determined by preverbal interpersonal processes. If the balance which sustains the feeling of identity becomes lost then disturbances of the identity occur, which compromise the sense of identity especially in social contexts. An identity diffusion arises. Depending on the fixation, a differentiation is made between phase-specific identity crisis, developmental disorder and reactive identity disturbance.     

?Omnipr?senz��

Excessive urge for free individual development even beyond moral law and social rules is discussed as part of the aftermath of severe political repression and traumatization. It is proposed to describe these phenomena which have not yet been sufficiently considered in the scientific literature as ??omnipresence??. In terms of psychoanalytic understanding these mechanisms result from specific unconscious defense activities. The relationship to other defense mechanisms, e.?g. of anal, phobic, paranoid and manic nature, is outlined, and illustrated by a short case vignette. The article ends with a differentiation between omnipresence as described above on the one hand and the phenomena of media-moderated expansion of individual development and acceleration typically and generally found in postmodern societies, on the other hand.     

哲学现代化?哲学科学化?抑或……?

胡宝琛同志《评所谓哲学现代化》一文于本刊1986年第11期发表后,读者先后来文评议,并在“哲学现代化”、“哲学科学化”及其他提法之间,作出各自的抉择。新疆大学蔡灿津同志认为,胡文不同意“哲学现代化”这个流行口号,“很有见地”,但代之以“哲学科学化”或“哲学更加科学化”则不妥。首先,“马克思主义哲学无疑是一门科学,对于科学本身再使用科学化的提法似乎并不科学”,“更加科学化”中的这个“更     

Abh?ngigkeitserkrankungen und Pers?nlichkeitsst?rungen

Substance use disorders and personality disorders often co-occur in clinical treatment. In this review the association between substance use disorders and personality disorders is described and discussed. Clinical and neurobiological data as well as psychodynamic concepts are included to focus on the therapeutic implications for patients with these comorbidities. The consumption of substances often begins as a kind of self-medication. Patients suffering from severe personality disorders need these substance effects to avoid severe destructive affects and to regulate their self-esteem. Patients with chronic substance dependence often show changes in brain structure. In the dependency stage of addiction clinical symptoms can make the diagnosis of a specific personality disorder very difficult. The treatments can be classified by the severity of substance use disorders and personality disorders. Substance misuse can be treated with psychotherapy. In substance dependence, specific forms of addiction therapy should be included. In patients with the frequent comorbidity of substance use disorders and severe personality disorders, disorder-specific treatment can be used with good results.     

Ethical? Toward whom?

Comments on the original article, "Nonrational processes in ethical decision making" by M. D. Rogerson et al (see record 2011-19198-001). Among the many insightful points made by Rogerson, Gottlieb, Handelsman, Knapp, and Younggren (October 2011) regarding nonrational processes in ethical decision making, one deserves further explication: Many of psychologists' ethical decisions lead to actions done to someone. Unfortunately, frameworks and models of ethical decision making frequently neglect this fact by implying that the decisions happen in the abstract, but in truth, these decisions often affect a specific recipient. Importantly, the characteristics of that specific recipient, especially as perceived by the psychologist, can have a powerful impact on the process of ethical decision making (Caughron et al., 2011). It would be wise to add such a hypothetical to the list of specific questions that Rogerson et al recommended psychologists ask themselves: Would I make the same ethical decision if the person(s) toward whom the decision is directed had different characteristics?