Kopfschmerz: Pharmakotherapie? und/oder Psychotherapie? und/oder sonstige Therapie?

Zusammenfassung  Der Kopfschmerz ist ein h?ufiges Leiden, das sich vor allem auch beim praktischen Arzt, und nicht nur beim Facharzt, findet (5 % in der Allgemeinpopulation). Der Kopfschmerz hat mehrfache Ausformungen und Mitursachen-Faktoren. Es ist daher kontraproduktiv, hierbei nur auf eine Art der Behandlung oder eine Ursache abzuzielen. Nur in der multifaktoriellen Betrachtungsweise unter gezieltem Einsatz sinnvoller therapeutischer Kombinationen wird man mit dieser Crux der Patienten und der ?rzte bestm?glich weiterkommen. Es werden immer noch Problempatienten übrig bleiben. Diese müssen psychotherapeutisch begleitet werden. Man darf sie nicht in die Hoffnungslosigkeit und/oder den Abusus versinken lassen, sondern muss immer wieder versuchen, Weiteres zu probieren, und sie auf dem therapeutischen Pfad zu halten (Abb. 1a).      

从"理学别派"到士人佛学——由明清思想史的主题演进试论近代唯识学的思想特质

The best representatives of the self-reflection of xinxue 心学 (the School of Mind) and its development during the Ming and Qing Dynasties are the three masters from the late Ming Dynasty. The overall tendency is to shake off the internal constraints of the School of Mind by studying the Confucian classics and history. During the Qing Dynasty, Dai Zhen had attempted to set up a theoretical system based on Confucian classics and history, offering a theoretical foundation for a new academic movement that gradually suspended issues studied by the School of Mind. But the suspension of these issues does not mean they were resolved. For Peng Shaosheng, xinzong 心宗 (the Doctrine of Mind) has emerged from a bottleneck in the development of the Confucian yi li zhi xue 义理之学 (doctrine of meanings and principles): The only way to find the transcendent connection between the doctrine of meanings and principles and the Dao was through the internality of belief. In this case, the Lay Buddhists, represented by Peng Shaosheng, Wang Dashen and Luo Yougao, as lixue biepai 理学别派 (Alternative School of Principles), played the role that the School of Mind had undertaken in the late Ming Dynasty, thus becoming a shelter for the Confucian doctrine of meanings and principles. To a certain extent, the revival of weishixue 唯识学 (the Consciousness-Only School) during modern times was simply a continuance of the “Alternative School of Principles”. It took over the Lay Buddhist theme of the doctrine of meanings and principles of the Qing Dynasty and tried to construct a new pattern of learning for Confucian classics that matched up with the doctrine of meanings and principles, offering a model of integration for the reconstruction of the Confucian tradition. Translated by Huang Deyuan from Zhexue yanjiu 哲学研究 (Philosophical Research), 2007, (9): 51–60     

Integration versus conflict between schools of dream theory and dreamwork: integrating the psychological core qualities of dreams with the contemporary knowledge of the dreaming brain

The various ways schools of psychotherapy relate to dreams have been marked by isolationism and mutual conflict rather than self-examination and then integrating the discoveries and methods of other schools. Jung’s method was in opposition to Freud’s psychoanalysis. Existential psychology was dismissive of Freud’s and Jung’s discoveries, while cognitive dream interpretation and cognitive therapy sought other roads entirely. In addition, scientific and neuropsychological dream research has been only insignificantly tied to the psychotherapeutic dream theories. These conflicts and the lack of a comprehensive dream theory has made it convenient for the current rationalist collective consciousness and treatment systems to reject the often times challenging knowledge about ourselves that dreams can provide. This paper describes how contemporary theories of complex cybernetic information networks can create an overriding, constructive framework for uncovering common traits within the above-mentioned branches of dream research and dreamwork. Within this framework, ten core qualities are delineated, supported by both therapeutic knowledge as well as scientific research: 1) Dreams deal with matters important to us; 2) Dreams symbolize; 3) Dreams personify; 4) Dreams are trial runs in a safe place; 5) Dreams are online to unconscious intelligence; 6) Dreams are pattern recognition; 7) Dreams are high level communication; 8) Dreams are condensed information; 9) Dreams are experiences of wholeness; 10) Dreams are psychological energy landscapes. For each core quality I describe short dreamwork sequences from my own practice and a schematic image of how I perceive the overriding interaction between systems in the dreaming brain. For each core quality recommendations for practical dreamwork are provided. Finally, I draw attention to dreams as a huge psychological resource for humankind.     

Bridging the reductive and the synthetic: some reflections on the clinical implications of synchronicity

When Jung introduced the concepts of synchronicity and the psychoid unconscious, he expanded analytical psychology into decidedly uncanny territory. Despite the early interest shown by Freud, anomalous phenomena such as telepathy have become a taboo subject in psychoanalysis. Today, however, there is an increasing interest in thought transference and synchronicity, thus opening the way for a fruitful exchange between different psychoanalytical schools on their clinical implications. I propose to examine some of the ambiguities of Jung's thinking, to clarify how we define synchronicity, the relationship between synchronicities and parapsychological events, and their clinical significance. At the present moment, we are still unsure if such events should be considered as normal and a way of facilitating individuation, or as an indication of psychopathology in the patient or in the analyst, just as we are uncertain about the particular characteristics of the intersubjective field that can lead to synchronicities. Making use of the typology of mind‐matter correlations presented by Atmanspacher and Fach, and the distinction they draw between acategorial and non‐categorial states of mind, I will use two clinical vignettes to illustrate the different states of mind in analyst and analysand that can lead to synchronicities. In particular I will focus on the relationship between analytical reverie and synchronicity.     

Migration Factors in West African Immigrant Parents’ Perceptions of Their Children's Neighborhood Safety

Immigrants make up large proportions of many low‐income neighborhoods, but have been largely ignored in the neighborhood safety literature. We examined perceived safety's association with migration using a six‐item, child‐specific measure of parents’ perceptions of school‐aged (5–12 years of age) children's safety in a sample of 93 West African immigrant parents in New York City. Aims of the study were (a) to identify pre‐migration correlates (e.g., trauma in home countries), (b) to identify migration‐related correlates (e.g., immigration status, time spent separated from children during migration), and (c) to identify pre‐migration and migration correlates that accounted for variance after controlling for non‐migration‐related correlates (e.g., neighborhood crime, parents’ psychological distress). In a linear regression model, children's safety was associated with borough of residence, greater English ability, less emotional distress, less parenting difficulty, and a history of child separation. Parents’ and children's gender, parents’ immigration status, and the number of contacts in the U.S. pre‐migration and pre‐migration trauma were not associated with children's safety. That child separation was positively associated with safety perceptions suggests that the processes that facilitate parent–child separation might be reconceptualized as strengths for transnational families. Integrating migration‐related factors into the discussion of neighborhood safety for immigrant populations allows for more nuanced views of immigrant families’ well‐being in host countries.     

TEMPERAMENTAL ADAPTABILITY,PERSISTENCE, AND REGULARITY: PARENTAL RATINGS OF NORWEGIAN INFANTS AGED 6 TO 12 MONTHS,WITH SOME IMPLICATIONS FOR PREVENTIVE PRACTICE

There is a need for standardized measures of infant temperament to strengthen current practices in prevention and early intervention. The present study provides Norwegian data on the Cameron‐Rice Infant Temperament Questionnaire (CRITQ; J.R. Cameron & D.C. Rice, 1986a), which comprises 46 items and is used within a U.S. health maintenance organization. The CRITQ was filled out by mothers and fathers at 6 and again at 12 months as part of a longitudinal study of mental health during the first years of life (the “Little in Norway” study, N = 1,041 families enrolled; V. Moe & L. Smith, 2010). Results showed that internal consistencies were comparable with U.S. data. The temperament dimensions of persistence, adaptability, and regularity had acceptable or close‐to‐acceptable reliabilities in the U.S. study as well as in this study, and also were unifactorial in confirmatory factor analysis. These dimensions are the focus in this article. Findings concerning parents’ differential ratings of their infants on the three dimensions are reported, as is the stability of parents’ ratings of temperament from 6 to 12 months. In addition, results on the relation between temperament and parenting stress are presented. The study suggests that temperamental adaptability, persistence, and regularity may be relevant when assessing infant behavior, and may be applied in systematic prevention trials for families with infants. The inclusion of concepts related to individual differences in response tendencies and regulatory efforts may broaden the understanding of parent—infant transactions, and thus enrich prevention and sensitizing interventions with the aim of assisting infants’ development.     

Orthodox Anti-Westernism Today: A Hindrance to European Integration?

Anti-Westernism is a widespread phenomenon in the Orthodox world today, particularly in Eastern and South-Eastern Europe, expressed by numerous actors, manifested at various levels and operating in different contexts, religious and otherwise. Historically it can be traced back to the long-term differentiation between the Eastern Roman (Byzantine) and the Western Roman Empire, as well as between the Roman Catholic Church and the Eastern Orthodox Patriarchates. Because many Orthodox earlier used to identify Europe with the West, anti-Westernism is sometimes closely connected with anti-Europeanism. Drawing examples mostly from the Greek and Russian cases, this paper attempts to assess Orthodox anti-Westernism in its contemporary dimensions by pointing to its numerous antinomical manifestations, which can hardly render it an obstacle and a threat to European integration today.     

Circulating emotions,beliefs and fantasies: The Middle East and the West1

Abstract

Much ink has been spilt analysing racism, ethnicity and ‘otherness’. These analyses are frequently sophisticated, nuanced and committed to delivering improved ethical, emotional and political relationships. As we have witnessed recently, however, emotions, beliefs and fantasies remain stubborn. We are all diminished (no matter our history) by these troublesome psychic processes, entrenched beliefs and unthinking assumptions that pulse away unchecked. Feelings of fear and hatred sit alongside complex identifications and disavowal of self and other. This contemporary political and social context is loaded with discourses of a ‘clash of civilization’, the otherness of Muslims and Islam and a dominant view which asserts that Western societies have to be protected from potential explosions of terrorism and the corrosion of Western values. These discourses impact on citizens and erode the possibilities of inter-connectedness and a sense of shared communality. This paper is an exploration of a specific example of intransigence.