I do this for Your Own Good: A Story of Shrieking,Disaster and Recovery

This paper describes the psychotherapy of a patient whose treatment had an effect of overtaxing the emotional capability of the therapist to bear the work. The patient experienced efforts to contain her violent reactions as an annihilation and repetition of the most injurious actions of her caregivers in her childhoodPlease check the given section headings are ok.Please provide Organization/University name to add in the corresponding details of the author “Stuart D. Perlman”. The therapist provided special responses, inspired by the work of Sándor Ferenczi, which were found to help the patient discriminate between her parents and the therapist and begin a healing process.     

Beyond Reductionism: Reinventing the Sacred

We have lived under the hegemony of the reductionistic scientific worldview since Galileo, Newton, and Laplace. In this view, the universe is meaningless, as Stephen Weinberg famously said, and organisms and a court of law are “nothing but” particles in morion. This scientific view is inadequate. Physicists are beginning to abandon reductionism in favor of emergence. Emergence, both epistemological and ontological, embraces the emergence of life and of agency. With agency comes meaning, value, and doing, beyond mere happenings. More organisms are conscious. None of this violates any laws of physics, but it cannot be reduced to physics. Emergence is real, and the tiger chasing the gazelle are real parts of the real universe. We live, therefore, in an emergent universe. This emergence often is entirely unpredictable beforehand, from the evolution of novel functionalities in organisms to the evolution of the economy and human history. We are surrounded on all sides by a creativity that cannot even be prestated. Thus we have the first glimmerings of a new scientific worldview, beyond reductionism. In our universe emergence is real, and there is ceaseless, stunning creativity that has given rise to our biosphere, our humanity, and our history. We are partial co-creators of this emergent creativity. It is our choice whether we use the God word. I believe it is wise to do so. God can be our shared name for the true creativity in the natural universe. Such a view invites a new sense of the sacred, as those aspects of the creativity in the universe that we deem worthy of holding sacred. We are not logically forced to this view. Yet a global civilization, hopefully persistently diverse and creative, is emerging. I believe we need a shared view of God, a fully natural God, to orient our lives. We need a shared view of the sacred that is open to slow evolution, because rigidity in our view of the sacred violates how our most precious values evolve and invites ethical hegemony. We need a shared global ethic beyond our materialism. I believe a sense of God as the natural, awesome creativity in the universe can help us construct the sacred and a global ethic to help shape the global civilization toward what we choose with the best of our limited wisdom.     

The brain is both neurocomputer and quantum computer

In their article, Is the Brain a Quantum Computer,? Litt, Eliasmith, Kroon, Weinstein, and Thagard (2006) criticize the Penrose–Hameroff “Orch OR” quantum computational model of consciousness, arguing instead for neurocomputation as an explanation for mental phenomena. Here I clarify and defend Orch OR, show how Orch OR and neurocomputation are compatible, and question whether neurocomputation alone can physiologically account for coherent gamma synchrony EEG, a candidate for the neural correlate of consciousness. Orch OR is based on quantum computation in microtubules within dendrites in cortex and other regions linked by dendritic–dendritic gap junctions (“dendritic webs”) acting as laterally connected input layers of the brain's neurocomputational architecture. Within dendritic webs, consciousness is proposed to occur as gamma EEG‐synchronized sequences of discrete quantum computational events acting in integration phases of neurocomputational “integrate‐and‐fire” cycles. Orch OR is a viable approach toward understanding how the brain produces consciousness.     

Effects of situational demand upon social enjoyment and preference in schizotypy

The socioemotional functioning of schizophrenic and schizotypic individuals is marked by withdrawal, poor organization, and limited emotional displays. Such behavioral tendencies and lack of social enjoyment in schizotypy could be linked to the relative situational demands or role ambiguity inherent in specific social activities. To determine whether high-schizotypy individuals prefer more clearly role-defined social activities (e.g., visiting relatives) to more ambiguous, novel situations (e.g., going alone to a party), the authors gathered reports from 52 high-schizotypy and 60 low-schizotypy individuals on their enjoyment and frequency of engaging in social situations varying in relative situational demand. Parallel reports were obtained from knowledgeable others. Group x Situational Demand interactions revealed the hypothesized pattern of reduced frequency and enjoyment ratings for ambiguous or novel situations by the high-schizotypy participants in both self and others' reports. Groups were more comparable in their reported frequency and enjoyment of less ambiguous situations. Results suggest the importance of situational demands in the socioemotional experience and behavioral withdrawal in schizotypy.     

Development and validation of the Inventory of Depression and Anxiety Symptoms (IDAS)

The authors describe a new self-report instrument, the Inventory of Depression and Anxiety Symptoms (IDAS), which was designed to assess specific symptom dimensions of major depression and related anxiety disorders. They created the IDAS by conducting principal factor analyses in 3 large samples (college students, psychiatric patients, community adults); the authors also examined the robustness of its psychometric properties in 5 additional samples (high school students, college students, young adults, postpartum women, psychiatric patients) who were not involved in the scale development process. The IDAS contains 10 specific symptom scales: Suicidality, Lassitude, Insomnia, Appetite Loss, Appetite Gain, Ill Temper, Well-Being, Panic, Social Anxiety, and Traumatic Intrusions. It also includes 2 broader scales: General Depression (which contains items overlapping with several other IDAS scales) and Dysphoria (which does not). The scales (a) are internally consistent, (b) capture the target dimensions well, and (c) define a single underlying factor. They show strong short-term stability and display excellent convergent validity and good discriminant validity in relation to other self-report and interview-based measures of depression and anxiety.     

Improving Service Evaluation in Clinical Genetics: Identifying Effects of Genetic Diseases on Individuals and Families

Outcome measurement in clinical genetics is challenging. Outcome attributes used currently have been developed by service providers or adapted from measures used in other areas of healthcare. Many of the ‘patients’ in clinical genetics are healthy but at risk of developing or transmitting a condition. Usually no pharmacological or surgical treatment is offered, although information-giving is an objective of most consultations. We argue that services should be evaluated on the basis of how well they alleviate the effects of disease, from a patient perspective. This paper describes a qualitative study using seven focus groups with health professionals, patients and patient representatives. Social and emotional effects of genetics diseases were identified. Some differences emerged between the effects identified by health professionals and those identified by patients. These findings will be used to inform the evaluation of existing outcome measures and develop robust measures of outcome for clinical genetics services.     

Care and the self: biotechnology,reproduction, and the good life

This paper explores a novel philosophy of ethical care in the face of burgeoning biomedical technologies. I respond to a serious challenge facing traditional bioethics with its roots in analytic philosophy. The hallmarks of these traditional approaches are reason and autonomy, founded on a belief in the liberal humanist subject. In recent years, however, there have been mounting challenges to this view of human subjectivity, emerging from poststructuralist critiques, such as Michel Foucault's, but increasingly also as a result of advances in biotechnology itself. In the face of these developments, I argue that the theoretical relevance and practical application of mainstream bioethics is increasingly under strain. Traditionalists will undoubtedly resist. Together, professional philosopher-bioethicists, public health policymakers, and the global commercial healthcare industry tend to respond conservatively by shoring up the liberal humanist subject as the foundation for medical ethics and consumer decision-making, appealing to the familiar tropes of reason, autonomy, and freedom.