Der Einfluß somatischer und psychosozialer Faktoren auf Entstehung und Verlauf chronisch-entzündlicher Darmerkrankungen

Zusammenfassung Chronisch-entzündliche Darmerkrankungen (Morbus Crohn, Colitis ulcerosa) werden traditionellerweise zu den psychosomatischen Erkrankungen gez?hlt. In jüngster Zeit wurde diese Zuordnung aber mehrfach in Frage gestellt; zugleich wurden biomedizinische Faktoren beschrieben, die in der Entstehung und im Verlauf der Erkrankungen eine Rolle spielen k?nnten. Die vorliegende übersichtsarbeit hat das Ziel, den aktuellen Stand der biomedizinischen und psychosomatischen Forschung zur ?tiologie und Verlaufsgestaltung bei chronisch-entzündlichen Darmerkrankungen darzustellen und unter methodischen Gesichtspunkten kritisch zu bewerten. Forschungsergebnisse zu folgenden Themenbereichen werden referiert: Epidemiologie; soziodemographische Merkmale; Genetik; di?tetische Faktoren und Zigarettenrauchen; Medikamente; Permeabilit?tsst?rung der Darmepithelien; immunologische Faktoren; mikrobiologische Faktoren; psychiatrische St?rung; emotionale Symptomatik, Pers?nlichkeitsmerkmale; kritische Lebensereignisse und psychosozialer Stre?; Lebensqualit?t und Krankheitsbew?ltigung.      

The problem of moral absolutes in the ethics of Vladimir Solov'ëv

Conclusion Moral absolutes were perceived, by Solov'?v, in a dual manner: a) from the side of content, of psychology, as when we speak of feelings, emotions, etc.; and b) under a formal aspect, as “ideas,” i.e. logically. Neither of these can be treated without relating to moral absolutes astrue, and without a rationalbelief in their truth, a truth that cannot be logically proved. In my opinion, our time has become keenly aware of the universally human value of Vladimir Solov'?v's ethics, of its humanist nature, oriented towards the everyday and the ideal tasks of man, and of the concrete direction of his philosophy of “practical idealism”.     

Die Bindungstheorie und ihre Relevanz für die Psychotherapie

Zusammenfassung Die ursprünglich von John Bowlby entwickelte Bindungstheorie gewinnt zunehmend an Relevanz im Bereich der Psychotherapie(forschung). Diese übersicht beginnt mit einer Kl?rung der zentralen Begriffe und Annahmen dieser Theorie und fa?t einige Befunde zur Entwicklung und den Korrelaten von Bindung zusammen, die vornehmlich aus entwicklungspsychologischen Untersuchungen stammen. übertragen auf Erwachsene, bedürfen die Konzepte der Bindungstheorie einer Revision, die in dieser Arbeit skizziert wird. Schlie?lich werden auf dieser Basis einige heute übliche Methoden zur Erfassung von Bindungsstilen und Bindungsverhalten im Erwachsenenalter dargestellt, die bei Untersuchungen im klinischen Feld (Inhalt des 2. Teils der übersichtsarbeit) eine wichtige Rolle spielen.      

Is the inversion effect in rhesus monkeys face-specific?

This study investigated the face inversion effect in rhesus monkeys (Macaca mulatta). Face stimuli consisted of ten black-and-white examples of unfamiliar rhesus monkey faces, brown capuchin faces, and human faces. Two non-face categories included ten examples of automobiles and abstract shapes. All stimuli were presented in a sequential matching-to-sample format using an automated joystick-testing paradigm. Subjects performed significantly better on upright than on inverted presentations of automobiles, rhesus monkey and capuchin faces, but not human faces or abstract shapes. These results are inconsistent with data from humans and chimpanzees that show the inversion effect only for categories of stimuli for which subjects have developed expertise. The inversion effect in rhesus monkeys does not appear to be face-specific, and should therefore not be used as a marker of specialized face processing in this species. Received: 18 November 1998 / Accepted after revision: 9 May 1999     

Can Muslims Befriend Non-Muslims? Debating al-walāʾ wa-al-barāʾ (Loyalty and Disavowal) in Theory and Practice

This article analyzes the polemic on the concept of al-walā? wa-al-barā? (commonly translated as “loyalty and disavowal”). While existing academic literature focuses on the usages of this concept by jihad activists, the article centers on the role “loyalty and disavowal” plays in debates between contemporary salafī and wasa?ī jurists and theologians, specifically in their conflicting agendas for Muslims living as minorities. Salafīs, relying on several qur'anic verses and Prophetic traditions, promote an understanding of “loyalty and disavowal” that requires Muslims to refrain from befriending or loving non-Muslims, or imitating their beliefs and customs. Relying on counter-verses and traditions, in particular Q 60.8, wasa?īs have interpreted the concept of “loyalty and disavowal” more narrowly, arguing that it applies only to non-Muslims who fight against Muslims; as part of their integration-oriented doctrine for Muslims in the West, they have in recent years dedicated considerable efforts to refuting the salafī interpretation of al-walā? wa-al-barā?. The article examines the juristic methodologies utilized in the debate, and how it has affected religious decisions (fatwās) on Islamic life in Western societies.     

The Evolution of Darwin to a “Unique Christian Species” in Modernist-Apologetic Arab-Islamic Thought

Darwin's theory of evolution has been the cause of great distress and the subject of intense and constant debates among Jews, Christians and Muslims. The article analyzes why and how Sunni Muslim-Arab modernist-apologetic scholars, whose approach emphasizes the compatibility of Islam with empirical sciences, shifted from reluctantly reconciling the theory of evolution with the Qur'an in the late nineteenth and early twentieth centuries to rejecting Darwin as a fabricator and describing his theory as a Christian aberration in the late twentieth and early twenty-first centuries. Through a comparative survey that focuses on the works of ?usayn al-Jisr (d. 1909), Mu?ammad Rashīd Ri?ā (d. 1935), Mu?ammad al-Ghazālī (d. 1996), Yūsuf al-Qara?āwī (b. 1926) and Mu?ammad ?Imāra (b. 1931), the article suggests that this shift corresponded with changes in the American anti-evolutionist discourse, and that, while contemporary modernist-apologetic literature casts Darwin as illegitimate, it does not close the door to a future acceptance of the theory of evolution.     

Tasting the divine: the aesthetics of religious emotion in Indian Christianity

The category of rasa (emotional ‘tastes’) in Indian Christian theology and art offers a useful theoretical lens for the academic study of religious emotion. In this article, two Bharata Nā?yam dance ministries provide a case study in the practical applicability of a rasa theology that is emerging within contemporary Indian Christianity. The Christian choreographers have significantly altered the emotions of love and peace in comparison with classical rasa theory and its traditional use in Hindu devotion. Indian Christian artists and theologians have also begun to explore and invent additional aesthetic emotions, giving unique shape to their ‘emotional community.’ Important challenges attend the dance ministries as they are currently configured, yet rasa is a capacious analytical category that can shed new light on Indian Christianity and the study of emotion in religion.     

The mythic significance of risk-taking,dangerous behaviour

Clinical research using grounded theory methodology was undertaken to discover the origin, structure and meaning of risk-taking, dangerous behaviour in childhood. Three different situations were identified in which risk-taking, dangerous behaviour occurred. These were named illusory-haven, no-haven and perilous-haven: 'haven' describing different object relationships which occurred both inter-psychically and intra-psychically, each of which was dangerous for the child. These configurations of relationships were found to be meaningfully linked to different situations in the Oedipal drama. The 'havens' were also found to be important in linking patterns of family relationships to gang formation. By using the havens in this broader context the insights gained from the Oedipus Complex are seen to be more widely applicable. Es wurde klinische Forschung , die sich auf theoretische Methodik beruft, benutzt, um den Ursprung, die Struktur und die Bedeutung von risikohaftem, gefährlichem Verhalten in der Kindheit zu entdecken. Es wurden drei verschiedene Situationen identifiziert, in denen risikohaftes, gefährliches Verhalten auftrat. Diese wurden illusorische Oase, keine Oase und gefähliche Oase genannt: 'Oase' beschreibt verschiedene Objektbeziehungen, die sowohl interpsychisch als auch intrapsychisch auftreten und jeweils gefährlich für das Kind sind. Diese Beziehungskonfigurationen konnten bedeutungsvoll mit verschiedenen Situationen des ödipalen Dramas verbunden werden. Die 'Oasen ' wurden auch als bedeutend dafür gesehen, Muster von Familienbeziehungen mit Gangformationen in Verbindung zu setzen. Indem man die Oasen in diesem weiteren Zusammenhang benutzt, werden die Einsichten, die aus dem ödipuskomplex gewonnen werden, als weitreichender anwendbar gesehen. Des recherches cliniques utilisant la méthodologie dite de la théorisation ancrée (analyse qualitative et catégorielle) ont été entreprises afin de déceler, chez l'enfant, l'origine, la structure et la signification de la prise de risques et du comportement dangereux. Trois situations différentes, dans lesquelles ce type de comportement se produit, ont été identifiées. Elles sont appelées «havre illusoire», «absence de havre» et «havre périlleux»; le mot «havre» est ici employé pour désigner les différentes relations objectales, inter-psychiques comme intra-psychiques, qui s'avèrent dangereuses pour l'enfant concerné. Ces configurations relationnelles sont liées de façon significative à certains avatars du drame ?dipien. L'idée du «havre» est une représentation qui permet de relier certaines configurations relationnelles familiales à la formation de «gangs» ou de bandes. La notion de «havre» utilisée dans ce contexte élargi permet de conclure que les insights acquis grâce au complexe d'?dipe sont d'application plus générale. Sono state fatte delle ricerche cliniche utilizzando una metodologia teorica fondata per scoprire l'origine, la struttura e il significato del comportamento di correre rischi e di quello pericoloso nell'infanzia. Si identificarono tre diverse situazioni in cui si presentava tale comportamento. Queste furono denominate rifugio-illusorio, non rifugio e rifugio pericoloso: 'il rifugio' descrive diverse relazioni d'oggetto sia a livello inter-psichico che intra-psichico, ciascuna delle quali e' stata pericolosa per il bambino. Risulto' che queste configurazioni di relazioni erano significativamente correlate a diverse situazioni nel dramma edipico. I 'rifugi' erano anche importanti nel correlare modelli di relazioni familiari alla formazione della gang. Usando i rifugi in questo contesto piu' ampio le insights ricavate dal complesso edipico possono essere piu' largamente applicabili.     

How does knowledge bring one to the state of immortality in early Upaniṣadic philosophy? A new perspective on the ‘Magical’ way of cognition

ABSTRACT

The Upani?adic philosophers believed that acquiring certain knowledge would lead them toward a state of immortality. Merely by obtaining that knowledge, they thought people could surmount the various causes of death of the natural body. How and why did they develop and maintain this belief? To understand this, this article analyzes the difference between our views as modern humans and those of early Upani?adic philosophers, regarding the concepts of knowledge and death. They seem to have believed that knowing a concept meant actualizing that concept in the real world. Therefore, possessing the concept or knowledge of death guaranteed the actualized occurrence of death. This article argues that early Upani?adic philosophers must have thought that replacing the knowledge of death with the true knowledge of immortality would really make people immortal. In other words, to know that one is immortal truly makes one immortal. I also propose a new method of analyzing ancient thoughts.