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The psychodynamics of transformation through grief and loss can be explained through a model of personal growth which encompasses both the individuation process of Jungian psychology and the hero's journey which Joseph Campbell explored through mythology. The model may provide a tool for hospice caregivers to use in assessing both their own responses to death and dying and their grieving patients'/families' needs for assistance.
In this article the dynamic between professional distance and personal involvement is examined. Interviews were performed with New York City Correction Department officers who work with acquired immune deficiency syndrome (AIDS) patients on prison hospital wards to determine how they relate to inmates, to inmates who are dying, and to inmates who are dying of AIDS-related illnesses. The article focuses on the degree to which identification with inmates occurs and, as a consequence, how much grief is generated by their deaths. Grief is mediated by: (a) the social organization of prison work; (b) the social construction of AIDS; (c) magic and mythology related to AIDS; (d) corrections officers' occupational ideology; (e) social values; and (f) American attitudes toward death.
This article studies the metaphorical expressions used by newspapers to present the near completion of the Human Genome Project (HGP) to the Greek public in the year 2000. The analysis, based on cognitive metaphor theory, deals with the most frequent or captivating metaphors used to refer to the human genome, which give rise to both conventional and novel expressions. The majority of creative metaphorical expressions participate in the discourse of hope and promise propagated by the Greek media in an attempt to present the HGP and its outcome in a favorable light. Instances of the competing discourse of fear and danger are much rarer but can also be found in creative metaphorical expressions. Metaphors pertaining to the Greek culture or to ancient Greek mythology tend to carry a special rhetorical force. However, it will be shown that the Greek press strategically used most of the metaphors that circulated globally at the time, not only culture specific ones.
In Roman mythology, Janus was the god of gates, doors, beginnings and endings. He was usually depicted with two faces looking in opposite directions. Janus was frequently used to symbolize change and transitions, such as the progression from past to future or from one viewpoint to another. 2,4-dinitrophenol (DNP) and other nitrophenols have long been known to be toxic at high concentrations (the 'bad' face of DNP), an effect that appears essentially related to interference with cellular energy metabolism due to uncoupling of mitochondrial oxidative phosphorylation. Five years ago, however, we published the first report showing that low concentrations of DNP protect neurons against the toxicity of the amyloid-beta peptide (De Felice et al. (2001) FASEB J. 15:1297 - 1299]. Since then, other studies have provided evidence of beneficial actions of DNP (at low concentrations), including neuroprotection against different types of insult, blockade of amyloid aggregation, stimulation of neurite outgrowth and neuronal differentiation, and even extension of lifespan in certain organisms. Some of these effects appear to be due to mild mitochondrial uncoupling and prevention of cellular oxidative stress, whereas other actions are related to activation of additional intracellular signaling pathways. Thus, a novel and 'gentle' face of DNP is emerging from such studies. In this review, we discuss both toxic and beneficial actions of DNP. The evidence available so far suggests that DNP and other compounds with similar biological activities may be of significant interest to the development of novel therapeutic approaches for neurodegenerative diseases and other neurological disorders.
Cell death is associated with the development of the plant disease resistance hypersensitive reaction (HR). Arabidopsis lsd mutants that spontaneously exhibit cell death reminiscent of the HR were identified previously. To study further the regulatory context in which cell death acts during disease resistance, one of these mutants, lsd5, was used to isolate new mutations that suppress its cell death phenotype. Using a simple lethal screen, nine lsd5 cell death suppressors, designated phx (for the mythological bird Phoenix that rises from its ashes), were isolated. These mutants were characterized with respect to their response to a bacterial pathogen and oomycete parasite. The strongest suppressors-phx2, 3, 6, and 11-1-showed complex, differential patterns of disease resistance modifications. These suppressors attenuated disease resistance to avirulent isolates of the biotrophic Peronospora parasitica pathogen, but only phx2 and phx3 altered disease resistance to avirulent strains of Pseudomonas syringae pv tomato. Therefore, some of these phx mutants define common regulators of cell death and disease resistance. In addition, phx2 and phx3 exhibited enhanced disease susceptibility to different virulent pathogens, confirming probable links between the disease resistance and susceptibility pathways.
According to Robert Graves' mythological interpretation of the seasonal cycle, February is associated with the rowan tree. Corymb is the systematic name for the rowan inflorescence that produces the distinctive group of orange berries. The corymb, a gently domed cluster, is related to a panicle and an anthela, differing from them in the extent of upgrowth of the inflorescence branches. Soon, molecular biology will provide a gene-driven description of each inflorescence structure. This advance illustrates the progress of science: previous issues of inflorescence classification are not resolved, but a new system, reflecting the availability of new technology, is established. The artist and poet William Blake remarked that it is better to invent a system, than be enslaved by that of another. He also railed against science for its improper restriction to the imagination.
BACKGROUND: Spider bite is a subject of much medical mythology with prevalent fears that spiders cause severe envenoming, with neurotoxic effects or necrotic ulcers. Clinical experience and small studies suggest otherwise, but this has not been confirmed by prospective studies of bites by identified spiders. AIM: To describe the clinical effects of bites by accurately identified spiders, and determine whether early clinical features and circumstances can predict spider type. DESIGN: Prospective follow-up study. METHODS: Patients were recruited from admissions to two emergency departments (n=48) and referrals from three state poison information centres (n=1426), over 27 months. Overall, there were 750 people with definite spider bites where the spiders were immediately collected and expertly identified. RESULTS: Significant effects occurred in 44 bites (6%), including 37 (of 56) redback spider bites (Latrodectus hasselti) with significant pain lasting >24 h. Of these, only 6 (11%) received antivenom. One severe neurotoxic envenoming by an Australian funnelweb spider required antivenom. No definite spider bites resulted in necrotic ulcers (0%, 99%CI 0-0.7%). There were no early allergic reactions and secondary infection occurred in seven cases (0.9%, 95%CI 0.4-1.9%). Circumstances and early clinical effects were strongly associated with taxonomic spider identification, with positive predictive values >0.95 for common groups of spiders. CONCLUSIONS: Australian spider bite caused minor effects in most cases and is unlikely to cause necrotic ulcers, allergic reactions or infection. Redback spider bite (widow spider) caused prolonged pain, and antivenom could have been used more frequently. The circumstances and early clinical features of spider bites may allow early appropriate advice and treatment of spider bite without taxonomic identification.
Historically, great minds have been tantalized by the idea that integers contain hidden, subtle meanings that could give us deep insights into natural (and supernatural) phenomena. Numerological analysis has been used in religion, mythology, and the sciences. In the field of proteins, integers played a stimulating role during early struggles to unravel structure, but they ultimately proved constrictive and misleading. In contrast, the introduction of imaginary (or complex) numbers into the algebra and numerical analysis of ligand-protein affinities can open new perspectives into such interactions.
A survey was taken of graduates of the Society for Developmental and Behavioral Pediatrics' (SDBP) Pediatric Hypnosis Course to describe the impact of the course on participants' practical knowledge of self-regulation and hypnosis, the acquisition through direct experience of a realistic understanding of hypnosis, their estimation of the value of the course to their practice of pediatrics, their use of techniques learned, what they would communicate to peers in pediatrics about training in this area, and their beliefs concerning barriers to professional interest in learning hypnotic techniques for primary care. Forty-eight percent (126) of course graduates responded to the survey. Sixty-five percent of these were physicians; almost all were pediatricians. The overwhelming positive response of these pediatricians to the value of the course (4.4 on a scale of 5), the utility of hypnosis, its ease of use, and its practicality for primary care were conveyed richly in survey comments. Sixty-three percent reported that their practice satisfaction increased as a result of this training, and 64% recommended a course like this to all general pediatricians. Course graduates were concerned that the widespread mythology and strong feelings surrounding the term "hypnosis" eclipsed its empirical validation and its practical uses and was a significant barrier to interest in learning hypnotic techniques; 75% thought that the term should be de-emphasized in continuing medical education communications.
Cross-dressing recorded in Western history, from mythological to modern times, is briefly reported. These accounts are presented to broaden the context of current reports of transsexualism as well as homosexuality.
One of the problems in attempting to chronicle briefly the great moments in the history of medicine is that, like the healing process itself, turning points are difficult to pinpoint. There have been surprisingly few "eurekas." In addition, unlike the history of corporate bodies or institutions (such as the church and the nation state) there is no continuous record, no deliberate account. However, the lack of such systemic recording has had its advantage in excluding the element of mythology and myopic partisanship. Since we must choose some kind of framework, we have (in addition to the arbitrary division into Ancient, Medieval, Modern Renaissance, and Enlightenment periods) taken a page from the works of August Comte, the eminent 19th Century philosopher, who divided all of history into three states: theologic (fictional), metaphysical (abstract), and scientific (positivistic). The division is convenient because it not only demonstrates the timelessness and transcendence of medicine, but it also makes it obvious that the cyclic nature of medical interests continues, even today, to offer a theologic, metaphysical, and scientific approach to the problems of health care.
Axial traction to correct spinal deformity is a very old concept. The oldest reference available is in ancient Hindu mythological epics (written between 3500 BC and 1800 BC) where it is mentioned how Lord Krishna corrected the hunchback of one of his devotees. Later, Hippocrates (460 BC to 377 BC) described certain devices. Galen (131 AD to 201 AD), a follower of Hippocrates, used axial traction with direct pressure. Ibn Sena (980 AD to 1037 AD) in the Middle East also used similar methods. Osteopaths of Turkey also used axial traction to correct spinal deformities. But gradually mechanical methods for the correction of the spinal deformity went into disrepute due to the invariable production of paraplegia. In the past few decades, interest in the correction of spinal deformity has been rejuvenated due to better understanding of anatomy, physiology, and pathomechanics of spinal deformity. Controlled axial traction has been the keystone of several modern procedures such as Cotrel traction, Halo traction, and Harrington Outrigger instrumentation, etc. It appears that the primitive ways of application of axial traction by crude methods did not totally vanish but have been modified. In Indian tribal areas, bone setters still practice it in modified form.
The personality is a dynamic system. Like all other dynamic systems, it must be self-organized. In this paper I focus upon the archetype-as-such, that is, upon the essential core around which both an archetypical image and a complex are organized. I argue that an archetype-as-such is a pre-existing principle of organization. Within the personality that principle manifests itself as a psychological vortex (a complex) into which we are drawn. The vortex is impersonal. We mediate it through myths and rituals or through consciousness. In this paper I show that Jung's intuition about the archetype-as-such is supported by recent science. I evaluate other concepts of the archetype. My concept is different from that proposed recently by Saunders and Skar. My concept allows each archetype-as-such to be defined precisely in mathematical terms. It suggests a new interpretation of mythology. It also addresses our spiritual experience of an archetype. Because the archetypes-as-such are fundamental to the personality, the better we understand them the better we understand our patients. The paper is grounded with clinical examples.
In 1923, Sandor Ferenczi wrote a paper entitled 'The dream of the clever baby', in which he identified a phenomenon he discovered through his clinical work: the notion that young children who had been traumatized often had accelerated developmental characteristics that led them to acquire highly acute sensitivities and intuitions--in short, wisdom beyond their years. He characterized them as 'wise' babies. Similarly, C. G. Jung, with Karl Kerenyi, (1949) elaborated a myth known as the 'divine child'--identifying an archetype which activates healing and intuitive understanding in children and adults. In their work, Jung (and Kerenyi) explored the 'divine child' archetype from a mythological and a psychological perspective. The following paper elaborates aspects of Ferenczi's 'wise child' and Jung's 'divine child', comparing and contrasting them, and suggesting new perspectives on the connections between Ferenczi's and Jung's theoretical and clinical perspectives, and the two men themselves. As well, and specifically, the paper explores a comparative understanding of the development of two different modalities of early psychodynamic concepts with regard to children and their response to trauma, aspects that continue through theoretical and clinical practice today.
This paper explores some of the 'daimonic' elements of unconscious mentation that emerge both in dreams and in the transference/countertransference field with early-trauma patients and illustrates these with an extended clinical example. An archaic and typical (archetypal) 'trauma complex' is articulated (with diagram) as a bi-polar structure consisting of divine child protected and/or persecuted by an inner 'guardian angel'. Sources of this structure and its mythological inner objects are traced to trauma at the stage of what Winnicott calls 'unintegration' and to flooding by disintegration anxiety at a time before nascent ego-structure has formed. In an extended case example, the author shows how the patient's traumatized innocence and desire for a new start, thwarted by self-attacking defences, pulls him into playing the inflated role of her guardian angel, leading to re-traumatization in the transference. Working through is seen as the necessary disillusionment and humanization of these daimonic structures as they are projected, suffered, and transmuted by the analytic partners in the stormy process of psychotherapy.
This paper argues that the rhetoric of multidisciplinary teamwork is central to the provision of health care generally and geriatric care in particular. Yet the notion of teamwork is poorly defined, and the supposed benefits for patients are not always readily apparent. Looking at teamwork in practice, examples from research are used to illustrate how multidisciplinary decision making and work with patients can, under particular circumstances, take on the appearance of collaboration amongst a team of expert colleagues, which co-opts patients and relatives to the status of team members. But very often, multidisciplinary work with patients is coordinated not by mutual collaboration amongst a team of equals, but by means of established work routines which are broadly applied to whole categories of patients, and by the operation of the traditional hierarchy of social relations in health care. For long stay patients, the pervasiveness of the teamwork mythology and the frequent concurrent withdrawal of other professionals can, at worst, leave the nurses in the invidious position of having responsibility, but no formal or legal authority for caring for their patients: work which no other professional is anxious to do. This leads to negative outcomes for patients as well as for nurses. Finally, it is stressed that analysis of multidisciplinary teamwork both in theory and in practice is vital if we are to understand the conditions under which multidisciplinary teamwork both flourishes, and can be demonstrated to be a necessary condition for the creation of positive care outcomes for geriatric patients in hospital. This paper seeks to raise some of the issues which must be confronted in the endeavour.
This paper examines Western nursing practices by focusing on their spiritual aspect. The transformation of the informal and poorly trained nurse into the trained and uniform persona of the modern nurse is the subject of many nursing histories and part of nursing mythology. Using the work of Michel Foucault and Marcel Mauss, the nursing that preceded the 19th century reformers is re-examined and continuities between current and quite ancient practices of nursing are explored. The development of practices or technologies for care of the sick originated with the establishment of hospitals in the 4th century as part of pious Christian practice. Current practices of care and the discourse of holistic nursing are argued to have grown from these traditional Christian technologies of care. Humanist or holistic nursing represents the enshrinement of the Christian ethos--freed of doctrine; the discourse of caring a redrafted Christian discipline of love.
I have presented clinical material in order to illustrate a series of fantasies of parental intercourse which represent the self in successive stages of individuation from early projective identification to later introjective identification. From this is abstracted the idea of 'father' both as a component of the self representation and as the personification of the urge towards continuing development. Evidence is also gathered from the clinical material, supported by mythological parallels, to suggest that the whole process, including those components explicitly identified with the mother, is subsumed under an identification of the deintegrating self, its identity and integrity, with 'the father'.