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Rare but too often unrecognised, tardive mania offers a classic but moderate syndrome, rather mixed with delirious or deteriorated ideation, with chronicity. Prognosis is often serious. Either as a negation of the self's dispossession (psychoanalysis), or temporal and vital disconnection (phenomenology), tardive mania might be well conceived as the ultimate chance of a mystic enthusiasm (mythology).
There has been a long search for the best approach of ensuring successful aging. The remarkable demographic transformations in this century have not only led to increased medical needs of older people, who often have multiple chronic conditions, decrements in functional ability and age-related disease, but also to the increase of social expenditures, such as pension funds and health insurance to support them. Therefore, it is no wonder that there is now a great endeavor to find a fountain of youth in both society and individuals. In this review each of the hormones that have been suggested to play a role in rejuvenating older persons, ie, the so-called "hormonal fountain of youth" is briefly discussed. Any hope of a fountain of youth to stop people from getting older, however, is a long way off, with science just beginning to understand the complex genetic, physical and hormonal causes of aging. An essential, but still unanswered question, is whether the age-related decline in hormone systems is physiological, perhaps conveying a benefit, or if the changes are pathological, causing harm. Modern research has, however, demonstrated that the concept of a "hormonal fountain of youth" is predominantly mythological.
The paper deals with the tale of Biancaneve and the seven dwarfs, by Grimm, used by the Author as a background to discuss the metaphorical function performed by blood images into the psychological relationship between parents and children. This allows a description of a feminine character which, already present in Greek mythology, at the origins of the Western civilization, has been apparently lost in the forthcoming Western cultural history, nonetheless strongly surviving in the construction of the consciousness and soul of women.
In Freud's art collection, the myth of Oedipus, a central tenet of psychoanalysis, is represented by several Greek statues and vases, as well as a reproduction of Ingres' painting. Originally a protective male Egyptian deity, in Greek myth, the Sphinx was female and associated with death. In addition, Freud had sculptures of Medusa the Gorgon, a terrifying winged female, and of provocative Baubo, both also figuring in his writings. By describing these works of art and some of their mythological ramifications, the author suggests that they represented aspects of feminity not really covered by Freud's theories.
The practice of abortion and infanticide in pre and early European New Zealand is confirmed. The reasons for these practices and the methods used are discussed in relation to early Maori attitudes and mythology.
Two cases of true hermaphroditism are presented. Sex differentiation mechanism, X functions in skin development and pigmentation are studied. Lateral gender assignment in hermaphroditism and mythologic concept right side = maleness and left side = femininity are compared.
In this paper on Equus, an attempt is made to explore from an analytic point of view the psychodynamics of the protagonist, Alan, and his therapist, Dysart. Both the preoedipal and oedipal aspects are discussed. The main thesis of my remarks are aimed at revealing how the author seized upon a real event, namely the blinding of horses by an English lad, and has woven this into his own fantasies. It is emphasized that the playwright in addition employed various sophisticated ego functions that enabled him to express these fantasies in Greek mythological terms (the oedipal myth and the voyage of Agamemnon). The final work then comprises a true creative effort, since, as I mention in my introductory remarks on the creative process, it employs both primary and secondary process thinking and symbolism. The final synthesis represents an eloquent mythopoetic expression and combination of id and ego (autonomous ego functions).
Aspects of geography are important in relation to the establishment of body ego, since they inevitably supply from the external world the early symbols that represent in the mind the basic elements of infantile experience in regard to body parts, functions, and relationships with primal objects. The accretional inter-twining of all subsequent psychic conflicts can therefore be expressed in symbolic geographic terms. These conflicts center on the developmentally evolving meanings of the mother's body as epitomized in the riddle of the Sphinx. Illustration of the concepts includes a brief clinical report and selected literary and mythological examples.
It is attempted to draw attention to the demanding and complementary reality of the modern cardiologist by confronting cardiology and cordiology (symbolistic theory of the heart). After a short survey of the symbolic and mythological world of the heart, the question of compatibility between the apparently opposing poles of cardiologic curative technology and cordiologic emotionalism is posed. With respect to the comprehensive cardiology of tomorrow, it is crucial whether the modern cardiac specialist will be capable of a difficult quadruple synthesis, namely: (1) the harmonious interaction between a rational basic position (raison de la mathématique) and an irrational-emotional standpoint (raison du coeur), (2) the increasing closeness of science and humanity, (3) the balanced care and culture of technology and medical language, and (4) the increasing harmony of male and female norms. Future cardiology must follow the call of the complementary, which reflects the apparent contrast between the scientific and the poetic heart; between having a symbolic heart condition and being heartsick.
This component of a more comprehensive study of Houdini focuses on the unusual reification of his family romance fantasies, their endurance well beyond the usual boundaries in time, their kinship with mythological themes, and their infusion with the ambivalence that is often addressed toward the true parents.
The character of ancient medicine depends on the concept of nature in ancient science. The development of a rational medical science was part of the historical emancipation of reason from magic and mythology. The great difference between ancient and modern medicine concerns the normative idea of nature in ancient thought versus the mechanical one in modern technology. The article mentions many special features of ancient medicine based on the notion of human nature and nature in general.
INTRODUCTION: We review and discuss beliefs regarding epilepsy, known in the Quechua language as sonko-nanay (disease of the heart). An overall view given by the indigenous people allows an outline to be drawn of tradition in Peru. DEVELOPMENT: This includes Quechua mythological beliefs, with understandable names and/or analogy with the different types of crises according to modern diagnostic classification, methods of treatment under the three different systems of government as well as real and fictitious surgery by trepanation of the skull. CONCLUSION: During the period of the Viceroys (based on Spanish medical knowledge) the different meanings are considered together with the confusion with tetanus and hysteria, and the outlines of treatment used.
The clinical research ward run as a therapeutic community has been criticized as inefficient and scientifically unsound. This article discusses the therapeutic community as a research ward and identifies certain misconceptions which underlie many criticisms. The following myths are discussed and refuted: (1) There is an insurmountable community-research chasm. (2) The therapeutic community induces stress that interferes with research. (3) Patient passivity is engendered by research and this is destructive to the therapeutic community. (4) Symptoms are exacerbated by a research ward that is disruptive to the community. (5) Normal research subjects cannot live in a therapeutic community without pathologic psychic changes. These inaccurate myths are seen as a reflection of attempts to oversimplify very complex clinical and research issues. The use of mythology to simplify experiments, to artificially "clarify" complex issues, or to "protect" patients is seen as a disservice. The therapeutic community and research are syntonic when both receive appropriate support.
Henri Hubert developed early Durkheimian critiques of racial sciences such as anthroposociology from his perspective as an archeologist, historian, and ethnographer of primitive European religions. His major works on the "primitive" Celts and Germans continue these critiques of racism. But Hubert also engaged in the political mythologizing of French national identity by trading in the republican myth of "celtisme."
Imagine an artist carving a sculpture from a marble slab and finding gold nuggets in the process. This thought is not a far-fetched description of the work of a synthetic chemist pursuing the total synthesis of a natural product. At the end of the day, he or she will be judged by the artistry of the final work and the weight of the gold discovered in the process. However, as colorful as this description of total synthesis may be, it does not entirely capture the essence of the endeavor, for there is much more to be told, especially with regard to the contrast of frustrating failures and exhilarating moments of discovery. To fully appreciate the often Herculean nature of the task and the rewards that accompany it, one must sense the details of the enterprise behind the scenes. A more vivid description of total synthesis as a struggle against a tough opponent is perhaps appropriate to dramatize these elements of the experience. In this article we describe one such endeavor of total synthesis which, in addition to reaching the target molecule, resulted in a wealth of new synthetic strategies and technologies for chemical synthesis. The total synthesis of the CP molecules is compared to Theseus' most celebrated athlos (Greek for exploit, accomplishment): the conquest of the dreaded Minotaur, which he accomplished through brilliance, skill, and bravery having traversed the famous labyrinth with the help of Ariadne. This story from Greek mythology comes alive in modern synthetic expeditions toward natural products as exemplified by the total synthesis of the CP molecules which serve as a paradigm for modern total synthesis endeavors, where the objectives are discovery and invention in the broader sense of organic synthesis.
How can the behavior of an extinct species be reconstructed-say a dinosaur such as Allosaurus? Despite the relatively abundant fossilized remains of this and other dinosaurs, the incompleteness of the fossil record has permitted room for considerable speculation, mythology, and perhaps a bit of unsettling reflection on what factors contributed to the eventual fate of these remarkably successful animals. Among the speculations is how these 'bigger-than-life' creatures behaved, a topic that itself can attain equal diversity and grandeur. With recent advancements in measuring the relatedness of living organisms, how genetics contribute to brain development and how this relates to behavior, combined with the availability of newly discovered high quality fossils and imaging methods to exploit their secrets, novel insights into how extinct creatures such as Allosaurus intermingled with its many relatives over 100 million years ago are beginning to emerge.
The Discovery of the Unconscious by Henri F. Ellenberger has become a common topic in the historiography of (dynamic) psychiatry. But many users of this term have still the opinion that Sigmund Freud was the unique discoverer. In reality there was a scientific context at the fin de siècle, which corresponded intensively with Freud's original concepts and formed their implications (e.g. Darwinism, Neurophysiology). Besides well-documented synchronic analogies Freud implanted diachronic traditions within his psychoanalytic theory. Especially, his main work The Interpretation of Dreams implied Greek mythology as well as natural philosophy of romanticism. Freuds special concepts like 'transfer' and 'resistance' have to be analysed as historical metaphors.
This article reviews the uses of family studies carried out in the early 20th century under the banner of eugenics, a companion discipline to early genetics. It explores how, in an attempt to analyze and quantify purportedly biologic bases of social problems, the eugenicists constructed pedigree charts of notoriously "defective" families. Investigation of individuals with suspect traits formed the basis for instruction of field workers who linked those traits to larger groups. The resulting eugenic family studies provided a "scientific" face for a popular hereditarian mythology that claimed to explain all social failure in systematic terms. The eugenicists were successful in fueling public fear about the growing "army of idiots and imbeciles" graphically depicted in their pedigree charts. Their success was the result of a finely crafted educational program--propaganda that reduced science to simplistic terms. The tendency to oversimplify concepts of genetic causation and the rush to amplify the significance of research findings through the popular media is also apparent today. What begins as publicity has the potential to be transformed into propaganda. Although many in the scientific community are understandably reluctant to revisit the abuses of the past, that community must confront the history of eugenics as a necessary antidote to the genetic hype that surrounds us.