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This paper reviews some of the major conceptual "myths" that have been propagated to support the cost containment activity referred to as "managed care." It discusses the facts and logic inherent in these myths and examines the implications such myths have for compromising the integrity of clinical care.
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The subject of the following article is 'old age' of women and men in prehistoric times, in the ancient Greek and Roman times, in the Middle Ages, in the Age of Enlightenment, in the times of the western industrial civilization and finally in the so-called post-modern civilization (in German terms "Erlebnisgesellschaft") of the present. There is a double focus on the subject. On one hand, the examination deals with the concrete circumstances of living of the elderly people. On the other hand, the examination analyzes the images of old age and the dominant image of the elderly people in the different times. The historical focus shows that old age is no anthropological or biological, unchangeable condition. Old age is a social and cultural construction that is historically formed and can be changed by society. This statement is valid for the number of the elderly in relation to the whole population of a historical society, it is valid for the way of every day life of the elderly and it is also valid to answer the question, who is an 'old' person. 'Old age' and the appearance of 'old age' depends on gender, on sociological items and last but not least on individual conditions during the different historical times. Dominant and strongly changing images of old age can be seen in all periods of human culture, in ancient times, in the Middle Ages and also in modern times. These images (negative or positive) depend strongly on the economic circumstances and conditions of living. Connected with these analyzed images of old age in all former cultures are concrete systems of values that have a leading function for the whole society.
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BACKGROUND: Cesarean delivery has been practiced for ages, although originally as a universally postmortem procedure. It is referred to in the myths and folklore of many ancient societies, for some of the infants delivered in this way survived, even though their mothers did not. Since the Renaissance, the objective of the procedure has gradually shifted towards saving the lives of both the mother and the child, and this has become ever more possible, as maternal and perinatal mortality and morbidity decreased dramatically during the twentieth century. CURRENT ISSUES: Today (at the beginning of twenty-first century), we are not only concerned with the safety and health of the mother and the child, but also with mother's desires and preferences and the child's rights.
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Gods and heroes of Greek myths have been of interest to psychoanalysts, who find them as symbols of human intrapsychic life, evolution, and conflicts. Many of these gods and heroes, like Oedipus, Electra, Eros, and Narcissus, have had their names given to psychological situations, conflicts, and diseases. Freud picked the myth of Narcissus as a symbol of a self-absorbed person whose libido is invested in the ego itself, rather than in other people. The term narcissistic personality disorder, also taken from the myth, describes a self-loving character with grandiose feelings of uniqueness. In this article, I reevaluate the myth of Narcissus and present a different psychoanalytic concept for this story. I view Narcissus as a symbol of a youth who seeks the image of anima or a feminine mental image in interpersonal love relationships, an image that can never be found in the real external world. This misguided quest for an imaginary love object only results in solitude.
Nanotechnology, the emerging capability of human beings to observe and organize matter at the atomic level, has captured the attention of the federal government, science and engineering communities, and the general public. Some proponents are referring to nanotechnology as "the next technological revolution". Applications projected for this new evolution in technology span a broad range from the design and fabrication of new membranes, to improved fuel cells, to sophisticated medical prosthesis techniques, to tiny intelligent machines whose impact on humankind is unknowable. As with the appropriation of technological innovation generally, nanotechnology is likely to eventually bring dramatic and unpredictable new capabilities to human material existence, along with resulting ethical challenges and social changes to be reconciled. But as of yet, aside from a few simple new consumer goods, such as paint, rackets and fabric coatings, nanotechnology is undeveloped. Its social and ethical dimensions are not apparent. Even still, given the stated goals of the various nanotechnology initiatives to rearrange matter with increasing atomic precision, the impact of nanotechnology on human life and society is likely be profound. It is very difficult, however, to make accurate predictions about the future impact of nanotechnology development on humanity. At this time, the most important role for ethics analysis is to contribute to a humanitarian, conscientious approach to its development. This paper suggests that such an approach requires that attention be given to the roles of imagination, meaning-making, metaphor, myth and belief.
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Explore the source record for details and available documents.
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A systematic search was made in Homer's Iliad for somatic expressions of emotional distress and abstract psychological words for the emotions. A few somatic sensations were found, many somatic metaphors, and an extensive psychological vocabulary of emotions. Homer regarded the heart as the seat of the emotions, intellect and will. It is argued that the increasing sophistication of his 'heart' language reveals a deepening psychological understanding of the emotions in ancient Greece.
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