Search PubMed⌕ Search

SEARCH · Search PubMed

Results for “SOUL”

Search indexed PubMed citations on genomics, clinical trials, systematic reviews and public health. Explore titles, authors and supplied subject terms, then open the PubMed record.

Quote a phrase for an exact phrase match. Source license links do not imply unrestricted reuse.

At least 739 records · Page 41Linked to original sources
PubMed1999

[Origin of animal experimentation legislation in the 19th century].

The first legislation in the world, designed to protect animals used in research, was passed in England in 1876, and is still in force today. It is one of the strictest in Europe. At the same period, France had no such law, and was the country conducting the greatest amount of animal experimentation. Comparing, these two countries, in the middle of the 19th century, can account for this difference. The most important difference seems to be related to the theological question: are animals endowed with a soul? Saint Augustine, claimed, in the 4th century, perhaps because of an experiment with the centipede, that animals do not have a soul. In the 17th century, René Descartes, using a different philosophical system, reached a similar conclusion, in France. On the other hand, under the influence of Charles Darwin, England rejected the Roman Catholic conclusion, about the soul of animals. The industrial revolution, occurring earlier in England than in France, also changed the society, developing urban areas, where people were cut off from rural life and changing human relationships with animals. The industrial revolution enabled the development of the press, giving impetus to public opinion. These facts, combined with a caution of science, which was more developed in England than in France, brought about the first important "anti-doctor" campaign.

Animal Welfare↗
PubMed1996

[Not Available].

The existence of an animal soul and problems of animal ethics are often discussed in the German philosophical literature of the 18th century, especially in response to the cartesian theory of the beast machine. The following paper presents firstly a view into the early discussions and doctrines about animal souls (e.g., Winkler, Meier). It unfolds secondly some strategies for the legitimation of the death of animals, including contemporary concepts of soul, mainly under the influence of Leibniz. The third part examines some fundamental concepts of obligations to animals within the discussion of natural rights (e.g., Thomasius, Kant). Finally, examples for the early considerations about animal rights (Dietler, Smith) are presented.

Animal Population Groups↗
PubMed1992

[Psychosomatic medicine between natural science and psychological science--tertium non datur?].

Psyche and soma are open to scientific-causal analysis for biomedicine as well as for social-empirical studies. Both are furthermore accessible to the ideographic discourse of subjective meanings and intentional acts. The German language marks this difference with the terms of "Körper" (body) and "Leib" (embodied soul--spirited body). The Bieri-trilemma demonstrates the resulting epistemological calamity. Neither the so-called behavioral medicine as variation of an ontologic-methodological materialism nor pure phenomenology of the sick subject lead the way out of such inconsistencies. Attempts of systemtheoretical mediation usually only prove their poor reviewing of traditional discussion. This paper outlines some of the currently interesting positions towards the so-called body-soul-problem in the field of psychosomatic medicine, at the same time warning against hasty expectations. We discuss the intentional-biographic approach, the biomedical approach (including the simultaneity correlation (Schultz-Hencke) as well as the brain-soul-correlationism (Kurthen and Linke). As our result we maintain the complementarity of a double discourse for psychosomatic medicine, namely the complementarity of hermeneutic analysis of meaningful processes and of bio-psycho-social casualties. The complementary discourse levels occasionally find their counterparts on an intersubjective-objective time-space-axis. For this we suggest the concept of socialempiric and biomedical markers. Attempts of mediation, be it from systemic-emergence-theoretical or from hermeneutic perspective of interaction forms and their interaction engrams corresponding to their central nervous substratum, turn out to be mystifications of actual incompatibilities, namely of the inevitably double discourse. For this the theory of absolute processes (W. Sellars) promises mediation, but so far no more.(ABSTRACT TRUNCATED AT 250 WORDS)

Arousal↗
PubMed1990

[Development of the Cartesian "Mechanics of vision" and its limits].

In his "Objections and Replies" to the "Meditations" Descartes developed a concept of sensory perception as a three-stage mechanism. Firstly, it consists of a purely mechanical process which comprises an excitation of the sensory organs leading to motion in the nerves. Secondly, he understood perception as a psychophysical interaction in which a specific signal pattern representing the surroundings is presented to the soul. Finally, in stage three, classification and judgement of the object presented complete the perceptual process. Ernst Cassirer suggests that Descartes' conception of the soul is elucidated more precisely in his physiological writings, in which physiology is considered as a field for the application of philosophical analysis. In the present paper an attempt is made to demonstrate that Descartes' mechanistic concept of vision led to a definition of perception as a active process within the soul. Based on Kepler's theory of the inverted retinal image and a rejection of the traditional idea of light generated within the eye, Descartes arrived at the hypothesis that one must strictly differentiate between the object image and its perceptual correlate. Since the objective physical conditions do not suffice for a complete understanding of perception, a restricted validity of the mechanistic theory of vision is the consequence. Thus Descartes transposed the question of perception as an active process from neurophysiology to psychology and established its relevance within his own metaphysics, hereby laying the foundations for a psychological discussion of theories of vision in British Sensism.

Europe↗
PubMed1986

[Cartesian misunderstanding as a cause of therapeutic failure].

Headache patients disassociate themselves from their own automatic responses, relying on the traditional separation of body and mind. On the other hand, patients who obtain voluntary control of automatic functions by biofeedback training modify not only vegetative but also voluntary behaviour patterns, losing "neurotic" traits. The basic misconception of the separation of body and mind, Cartesian dualism, is now ingrained in our culture. In the 17th century Descartes asserted that concepts applied to the soul must be entirely different from those used for the body in order to improve comprehension of the immortality of the soul. This dualism also led to "enlightenment" and to many later social and philosophical developments. But his basic neurophysiology was obsolete when he wrote it down. Other models from mainstream natural philosophy were better compatible with observation and experiments. Gassendi assumed a "body soul" consisting of energy as the functional principle of the nervous system, and Willis accommodated a series of anticipations of 19th century discoveries within this model. No comparable progress resulted from Descartes' own medieval model. Cartesian dualism has become untenable in view of recent neuropsychology but it still obstructs our management of functional patients. Instead of reinforcing the delusion of separation of psyche and soma, we ought to encourage patients to understand that their malfunctioning organs are on-line with their emotions, and with their mind.

Arousal↗
PubMed1994

[Historical ideas about the body].

We find references to the body in both the human and the social sciences. Contemporary culture fragments the body from the soul, and body philosophy makes an effort to unite the two. Modern philosophers are trying to construct bridges where there has been a traditional dualism of body and soul. New concepts are ambiguity, reciprocity and ecology. The article presents ideas on the relationships between body and soul, from Antiquity to post-industrial times; Plato, St. Paul, Descartes, Nietzsche, Foucault, Freud, Merleau-Ponty, Bateson, Bourdieu and Baudrillard. The term psychosomatic dissolves in the light of contemporary body philosophy; because it is based on the classical dualism of psyche-soma.

Body Image↗
PubMed2005

Aristotle and headless clones.

Cloned organisms can be genetically altered so that they do not exhibit higher brain functioning. This form of therapeutic cloning allows for genetically identical organs and tissues to be harvested from the clone for the use of the organism that is cloned. "Spare parts" cloning promises many opportunities for future medical advances. What is the ontological and ethical status of spare parts, headless clones? This paper attempts to answer this question from the perspective of Aristotle's view of the soul. Aristotle's metaphysics as applied to his view of biological essences generates an ethic that can contribute to moral reasoning regarding the use of headless spare parts clones. The task of this paper is to show the implications that Aristotle's view of the soul, if it is true, would have on the ethics of headless, spare parts cloning.

Cloning, Organism↗
PubMed1984

Murine T lymphomas in which the cellular myc oncogene has been activated by retroviral insertion.

The myc oncogene is implicated here in T lymphocyte neoplasia. Cloning revealed a retroviral insert 0.7-1.3 kb 5' to c-myc in two T lymphomas induced by Soule murine leukemia virus and in a spontaneous T lymphoma ( Tikaut ) of an AKR mouse, a strain in which leukemogenesis involves recombinant retroviruses (MCF viruses). The tumor c-myc mRNAs appear normal but their level is approximately 5-fold higher than in most T lymphomas lacking c-myc rearrangement. Since each insert would be transcribed away from c-myc, its activation cannot involve the promoter of the long terminal repeat (LTR) but could reflect an enhancer, like that demonstrated within the Soule LTR. The Tikaut provirus has an MCF-like recombinant env gene and LTR sequence. MCF-like inserts were found near c-myc in seven of 31 other AKR T lymphomas; two lie 3' to c-myc and the five upstream are oriented away from c-myc. We conclude that a quarter of retrovirus-induced T lymphomas involve activation of c-myc, probably via the LTR enhancer.

Animals↗
PubMed1994

Theological theses on the ethics of organ transplantation and on a law concerning the transplantation.

The message of the resurrection from the dead is relevant to human beings living and dying in the unity of body and soul. The personality of man is inseparable connected with this unit--even beyond death. Brain death only marks a (decisive) point during the process of dying, and it cannot be defined as the death of a human being (in general). Theological ethics object to this definition and to a new dualism of brain and body as well as of body and personality (i.e. soul), because this dualism socialises the organs of individuals and denies the personal dignity of disappearing life. Therefore, the explantation of organs must depend on a personal declaration of consent given by the adult sponsor himself. Each information given on organ transplants must clarify that the explanation of organs means an interruption of dying.

Brain Death↗
PubMedDate not supplied

[Being a body and having a body--background of dualism in medicine].

Psychosomatic medicine coincides with the detection that the medical crisis is a philosophical one as medicine prescribes single-track empirical models and concepts. To overcome this dualism of soul-less bodies and body-less souls is of utmost importance in order to gain an idea reflecting man and his body in the reality of their firsthood experiences, secondhood acts and treatments. In the realm of this reality we treat our bodies according to the reactions on warning signals of everyday life. Only if our secondhood possibilities fail we have to see a doctor. Thus it is the patient who gives the treatment order and nobody else. He delegates his secondhood possibilities to the physician. And the physician has to build up a communication enabling the construction of a mutual reality in which it becomes possible to reach the firsthood requirements of the patient via empathy. The medical crisis as a sign of the transition from industrial to communication society requires from us to transfer the idea of a body which can be interpreted and manipulated technically into an idea of the body as an open information system the basis of which is the relation among patient, physician and disturbance or in short: the patient-physician relationship. In the realm of this relationship the reality of medicine is emerging. Physician therefore are called upon to defend the inseparable basis of their profession against expanding bureaucratisation and against marketing tendencies of health companies.

Humans↗
PubMedDate not supplied

The sacred journey in dynastic Egypt: shamanistic trance in the context of the narcotic water lily and the mandrake.

Contemporary reference to the role of water lilies and mandrakes (Nymphaea and Mandragora, respectively) in ancient Egyptian healing, and subsequent research on the iconography of the water lily in Mayan shamanistic ritual, suggest the possible importance of these plants as adjuncts to shamanistic healing in dynastic Egypt. Although the usual interpretation of the water lily and the mandrake has been that of a part of ritual mourning, the present article revises this notion. Based on an extensive review of these two powerful narcotic (i.e., hypnotic) plants in iconography and ritual, it is argued that the dynastic Egyptians had developed a form of shamanistic trance induced by these two plants and used it in medicine as well as healing rituals. Analysis of the ritual and sacred iconography of dynastic Egypt, as seen on stelae, in magical papyri, and on vessels, indicates that these people possessed a profound knowledge of plant lore and altered states of consciousness. The abundant data indicate that the shamanistic priest, who was highly placed in the stratified society, guided the souls of the living and dead, provided for the transmutation of souls into other bodies and the personification of plants as possessed by human spirits, as well as performing other shamanistic activities.

Egypt, Ancient↗
PubMed2005

Clinical holistic medicine: holistic treatment of rape and incest trauma.

Studies indicate that at least 15% of the female population in western countries has experienced sexual abuse and severe sexual traumas. This paper explains how even serious sexual abuse and trauma can be healed when care and resources encourage the patient to return to the painful life events. When the physician cares and receives the trust of the patient, emotional holding and processing will follow quite naturally. Spontaneous regression seems to be an almost pain-free way of integrating the severe traumas from earlier experiences of rape and incest. This technique is a recommended alternative to classical timeline therapy using therapeutic commands. When traumatized patients distance themselves from their soul (feelings, sexuality, and existential depth), they often lose their energy and enjoyment of life. However, this does not mean that they are lost to life. Although it may seem paradoxical, a severe trauma may be a unique opportunity to regain enjoyment of life. The patient will often be richly rewarded for the extensive work of clearing and sorting out in order to experience a new depth in his or her existence and emotional life, with a new ability to understand life in general and other people in particular. So what may look like a tragedy can be transformed into a unique gift; if the patient gets sufficient support, there is the possibility of healing and learning. Consciousness-based medicine seems to provide severely traumatized patients with the quality of support and care needed for their soul to heal.

Adolescent↗
PubMed2005

Clinical holistic medicine: the existential crisis--life crisis, stress, and burnout.

The triple and parallel loss of quality of life, health, and ability without an organic reason is what we normally recognize as a life crisis, stress, or a burnout. Not being in control is often a terrible and unexpected experience. Failure on the large existential scale is not a part of our expectations, but most people will experience it. The key to getting well again is to get resources and help, which most people experience with shame and guilt. Stress and burnout might seem to be temporary problems that are easily handled, but often the problems stay. It is very important for the physician to identify this pattern and help the patient to realize the difficulties and seriousness of the situation, thus helping the patient to assume responsibility and prevent existential disaster, suicide, or severe depression. As soon as the patient is an ally in fighting the dark side of life and works with him/herself, the first step has been reached. Existential pain is really a message to us indicating that we are about to grow and heal. In our view, existential problems are gifts that are painful to receive, but wise to accept. Existential problems require skill on the part of the holistic physician or therapist in order to help people return to life--to their self-esteem, self-confidence, and trust in others. In this paper, we describe how we have met the patients soul to soul and guided them through the old pains and losses in order to get back on the track to life.

Adult↗
PubMed2000

The beginning of personhood: a Thomistic biological analysis.

'When did I, a human person, begin to exist?' In developing an answer to this question, I utilize a Thomistic framework, which holds that the human person is a composite of a biological organism and an intellective soul. Eric Olson and Norman Ford both argue that beginning of an individual human biological organism occurs at the moment when implantation of the zygote in the uterus occurs and the 'primitive streak' begins to form. Prior to this point, there does not exist an individual human organism, but a cluster of biological cells which has the potential to split and develop as one or more separate human organisms (identical twinning). Ensoulment (the instantiation of a human intellective soul in biological matter) does not occur until the point of implantation. This conception of the beginning of human personhood has moral implications concerning the status of pre-implantation biological cell clusters. A new understanding of the beginning of human personhood entails a new understanding of the morality of certain medical procedures which have a direct affect on these cell clusters which contain human DNA. Such procedures discussed in this article are embryonic stem cell research, in vitro fertilization, procured abortion, and the use of abortifacient contraceptives.

Abortifacient Agents↗
PubMed1987

Ensoulment and IVF embryos.

This paper examines the metaphysical question of 'ensoulment' in relation to the theory, put forward in an earlier paper, that human life begins when the newly formed body organs and systems of the embryo begin to function as an organised whole, at which stage there is evidence of a change of nature. Although Roman Catholic theology teaches that a human being is a union of physical body and spiritual soul, it is incorrect to interpret this in a dualistic sense. The meaning of 'soul' is considered and the conclusion reached that although both in the religious context and apart from it abortion is difficult to justify at any stage after conception, it does not follow that the use of 'spare' In Vitro Fertilisation (IVF) embryos should be rejected. If 'ensoulment' does not occur until the new organism functions as a whole then a decision not to make use of IVF embryos for medical purposes would be a heavy responsibility and not a 'safe' way out.

Beginning of Human Life↗
PubMed1996

Spiritual relationships: a concept analysis.

Spiritual relationships are connections to self or soul, to others, to a higher power, or to nature. All relationships have the potential to be spiritual. The depth or intimacy of the relationship is directly related to human being's individual personal knowledge of self or soul-searching. Grounded theory and phenomenological research studies validate that spiritual relationships play an important role in one's spirituality. Theoretical and operational definitions, attributes, and several cases (e.g., model, related, contrary, and metaphorical) of spiritual relationships are discussed. Attributes and consequences are identified.

Holistic Nursing↗
PubMed2003

Discrete varieties of care in the clinical pastoral tradition: continuing the dialogue.

In the current cultural context, clinically trained ministers, lay and ordained, offer themselves to troubled souls through at least three distinct varieties of assistance: pastoral care, pastoral counseling, and pastoral psychotherapy. This essay delineates three accepted disciplines, emphasizing the importance of ascertaining, and perhaps re-evaluating, the particular needs and desires of persons who are in physical, mental, or spiritual distress. "Pastoral care," "pastoral counseling," and "pastoral psychotherapy" each play an important role in fulfilling the traditional mandate for "the cure of souls."

Behavioral Medicine↗
PubMed2005

Programmatic staff care in an outpatient setting.

Traditionally, chaplains have provided care for staff through consultation, informal conversation, grief work, and more formal counsel and ritual. This article discusses four programmatic approaches to staff care created in response to particular assessed needs: "Finding Soul" addresses staff care needs to find meaning and joy in their work and to contribute to the "soul" of the institution. "Existential Expedition" helps staff both deal with their accumulated grief and provide better direct care around existential issues being faced by their patients. "After Book" provides a way for staff to have closure with parents/families and to provide holistic care to families after discharge from the system. "The Labyrinth Program" provides staff with an opportunity to de-stress and to attend to their emotional and spiritual well-being. Focused upon staff care, these programs also secondarily benefit both patients/families and the vision and mission of the institution.

Ambulatory Care↗