Psychological impact of coronavirus-related social isolation in Colombia after a year of lockdown

Several repercussions of the COVID-19 pandemic and its subsequent isolation period have been reported worldwide. In this paper, we analyze the behavioral and emotional effects of 1 year of coronavirus-related lockdown in Colombia. A cross-sectional correlational design was used on a sample of 1853 participants from different regions, and with different levels of education, income, and employment situations. We applied the fear of coronavirus scale, the use of preventive behaviors scale, and a scale to measure pleasant and unpleasant emotions based on the circumplex model of affect. Our data shows that women, participants who were unemployed during the lockdown, and participants that study or work in legal, computational, or related fields, have been more affected in terms of unpleasant emotions. In addition, we observed a trend towards a relation between higher income and educational levels with lower degrees of fear, higher degrees of pleasant emotions, and a greater use of preventive behaviors related to the pandemic.     

Changes in loneliness and coping strategies during COVID-19

The social distancing measures implemented to slow the spread of COVID-19 impacted many aspects of people's lives. Previous research has reported negative consequences of these measures for people's psychological well-being, and that people differed in the impact on their psychological well-being. The present study aimed to describe the different coping strategies Dutch people used to deal with these measures and to link these strategies to loneliness. In addition, the study aimed to examine mean-level changes in loneliness and to explore individual differences in loneliness change. We used data from 2009 participants of a panel study of representative Dutch households. We assessed coping strategies used during the first wave of the COVID-19 pandemic in May 2020 and examined changes in loneliness between October 2019 (before COVID-19) and May 2020 (during the first wave of COVID-19). First, results showed that most people employed specific coping strategies. The most frequently used social strategies were chatting and (video)calling; the most frequently used non-social strategies were going outside, doing chores, watching TV, reading and self-care. Second, people who used more coping strategies reported lower levels of loneliness. Third, analyses revealed an average increase in loneliness between October 2019 and May 2020. Fourth, we observed two significant interaction effects, showing a stronger positive link between the number of social coping strategies and initial loneliness levels among those with a partner or living with others than for those who were single or lived alone. Yet, no moderating effects on changes in loneliness were found: people using more coping strategies did not differ in loneliness changes from people using fewer coping strategies. Together, findings suggest that loneliness increased in the Netherlands during the first phase of COVID-19 and that, while people's coping strategies were related to loneliness levels, they did not buffer against loneliness increases.     

A VIROCENTRIC PERSPECTIVE ON EVIL

Abstract. The coronavirus pandemic has stirred interest in viruses. This has been accompanied by a proliferation of popular works trying to explain how viruses fit into the Christian worldview. In an anthropocentric perspective, viruses are easily regarded as malicious entities. This article, however, shows that a proper understanding of the biology of viruses actually adds another level of complexity to our perception of good and evil. Interestingly, this additional layer of complexity might help us solve some of the most urgent difficulties in the discussion about good and evil, if we recognize the subjective nature of what we call natural evil. We need to be more nuanced not merely in our theological discussion about good and evil, but also in the way we talk about viruses.     

Coronavirus: does its activation of archetypes of evil cause added psychological suffering?

Fear and grief caused by the pandemic have produced a powerful unconscious narrative in the collective psyche that the coronavirus is driven by an innately evil, and possibly divine, force. The resulting archetypal dimension of fear causes an extra layer of psychological suffering in individuals. This paper discusses how and why this narrative was created and why it is so compelling by looking at 1) the myth-making nature of the human psyche, 2) the psychodynamics of fear that drive the narrative, 3) the properties of the coronavirus and the pandemic that activate negative poles of some archetypes, in particular, archetypes of evil, and 4) asking how analytical psychology can help ease psychological suffering caused by these negative narratives, where one possibility is to invoke the transcendent function. The author’s personal experiences as both biochemist and analytical psychologist elucidate how the transcendent function can promote healing.     

Clinical experiences during the COVID-19 pandemic

Most of the clinical experiences discussed in this article arose from monthly Zoom meetings at Rome’s Italian Centre of Analytical Psychology (CIPA). We set up a discussion group in April 2020, one month after lockdown began in Italy, and these monthly online meetings continue to this day. All senior analysts and analysts-in-training at Rome’s CIPA, whose backgrounds range from child and adolescent psychotherapy to adult psychotherapy and analysis, to sandplay therapy and medicine and psychiatry, have been participating in these meetings. The group discussions focus on the present time and its impact on us, as well as on our relationships with patients. By further developing these reflections during the lockdown in Italy (9 March - 3 May 2020), it is fair to ask whether a sense of unreality, depersonalization, or derealization has occurred, either in the therapist or patient, and if so, whether it is possible that therapists miss the human contact more than clients. We will mainly refer to clinical and personal experiences as our most precious guidelines.     

Archetypes of the pandemic

This paper attempts to read the psychological and emotional impact of the COVID-19 pandemic through the archetypal images contained in patients’ dreams. In these dreams, symbols related to the power of nature and to extreme danger are paired with feelings of detachment that seem to point to a traumatic dissociation, due to the archetypal experience that erupts in familiar surroundings. Through the humanization of the ineffable experience, dissociation, which in the beginning of the pandemic showed in high levels of anxiety, panic attacks and depersonalization, can be transformed into the overview needed for the search for meaning. The container for this process of transformation is the analyst, the real, virtual or imagined one, and his or her ability to relate and feel.     

The challenges and experiences of psychotherapists working remotely during the coronavirus* pandemic

The experiences and challenges of psychotherapists working remotely during the coronavirus pandemic were explored using a mixed‐methods approach. An online survey completed by 335 psychotherapists produced both quantitative and qualitative data with the latter being subject to a reflexive thematic analysis. Large numbers of therapists were using video‐link platforms and the telephone to conduct client sessions. A majority of therapists felt challenged by remote working, with reduced interpersonal cues, feelings of isolation and fatigue, and technical issues frequently cited concerns. At the same time, most therapists considered that remote working had been effective and that clients were comfortable with the process. Two‐thirds of therapists indicated that remote working would now become core business for them. The great majority of therapists thought that remote working skills should be part of formal therapy trainings.     

Some Philosophical Thinking about the COVID-19 Pandemic

The COVID-19 pandemic will inevitably change the evolutionary process of human civilization. It not only affects everyone’s understanding of globalization, but also makes people reflect on many cultural values and on the institutional arrangements of society. The underlying problems are ultimately men’s survival and life’s meaning. The outbreak, which was so sudden, has forced people to reconsider the possible forms of a reasonable lifestyle, the relationship between individual and collective rights, the boundaries of men’s right to freedom, the relationship between man and nature, the relationship between man and other creatures, and so on.     

Playing God during the Pandemic

According to Dietrich Bonhoeffer, in extraordinary situations, when the accepted norms of ethics do not provide clear-cut answers and even prevent responsible action, human beings must act freely in conformity to the incarnate, crucified, and risen Christ. Being conformed to his incarnation means being involved fully and vicariously in the life and struggles of the world; being conformed to his crucifixion means identifying with the suffering of the victims and being in solidarity with the oppressed; and being conformed to his resurrection means living and acting in hope for the sake of future generations. In seeking to express the love of Christ in the midst of our present-day pandemic, we are called to act in response to the question “Who is Jesus Christ for us today?” In this way, “Christ’s love moves the world to reconciliation and unity,” not just during a pandemic such as we have experienced, but also at this time in world history when enmity and discord have once again become rampant.     

2009年全球甲型H1N1流感流行病学特征分析

截至8月30日,全球5大洲177个国家或地区共报告甲型H1N1流感确诊病例254206例,死亡2837人,病死率1．12％。病例以青壮年为主,无性别差别,年龄中位数12岁～17岁（范围0岁～85岁）,约10％需住院治疗,37％的住院病例和80％的死亡病例有基础性疾病史或妊娠。全球甲型H1N1流感总体较温和,适时将其纳入季节性流感常规监测,掌握其流行病学和病原学变化,研制安全有效的疫苗;提高医务人员重症病例救治能力均能有效地预防控制甲型H1N1流感。