scholarly journals The Triadic Structure of the Human Psychism – between Psychopathology and Theology

2015 ◽  
Vol 4 (1) ◽  
pp. 104-123
Author(s):  
Valeriu Gabriel Dimitriu
Keyword(s):  
Mental Illness ◽  
Interpersonal Communication ◽  
Human Person ◽  
Main Idea ◽  
Holy Trinity ◽  
Phenomenological Perspective ◽  
Primitive Condition ◽  
Moral Model ◽  
Alter Ego ◽  
Orthodox View

The aim of this work is to present the triontic theory of the normal and pathological human psychism, elaborated by the Romanian psychiatrist Eduard Pamfil, and to highlight its deep connection with the Holy Trinity model of God. The main idea of the work is that mental illness, considered from a wider anthropo-phenomenological perspective, appears as the result of a deficit within interpersonal communication and, in a deeper way, of the lack of communion between human persons. According to Pamfil, the conscious human being is the result of the interaction of its three poles: I (ipseity), You (tui-ty) and He (ille-ity). Pamfil emphasises the inter-ontic nature of the person, its unity and uniqueness. I (ipseity), stands for the “archaic-primitive condition of the person”. You (tui-ty) stands for the “alter ego function”, the structural pole of personality. He (ille-ity) is the “systemic, axiological pole”. Thus, personality is a “mobile crossroad” between I, You and He, which are “moments of phenomenological subjectivity”. The psychopathological commentary of mental illness is made for three major clinical entities: neurosis, psychosis, psychopathy. The above presented theory is closely related to the Orthodox view of human person, who has its spiritual and moral model in the Holy Trinty of God. The modification of the triontic structure of the human person will lead to important changes in the existence of each person (I, You, He) within the trinitary relational system, among which mental illness is certainly the most significant.

scholarly journals Exploring the role of schizotypy in creative cognition

2021 ◽  
Author(s):  
◽  
Sophie Hedley
Keyword(s):  
Mental Illness ◽  
Interpersonal Communication ◽  
Cognitive Processing ◽  
Cognitive Deficits ◽  
Executive Control ◽  
Creative Thinking ◽  
Positive Association ◽  
Self Report ◽  
Associative Processing ◽  
Creative Cognition

<p>Creativity is hugely important in our everyday lives. Understanding what makes some people more creative than others is not just important in traditional creative fields. Creative problem solving is the key to solving all significant challenges we face as a society, including but not limited to technological, political and environmental challenges. Mental illness, in both popular culture and in psychological science, have long been linked to creative thought. Many eminent creatives, both past and current, attribute their success to their mental illness. For example, in schizophrenia, the grandiose thinking and florid hallucinations that characterise this disorder may be supportive of creative thinking.   However, schizophrenia is characterised by severe cognitive deficits that, according to models of creativity, would be disadvantageous to creative thinking. Schizotypy is a personality trait that is characterised by some features of schizophrenia (unusual thinking, poor interpersonal communication), but is not accompanied by the same severe cognitive deficits seen in schizophrenia. Based on this view, it is reasonable to assume that people high on schizotypal traits may be more creative than those who are low on schizotypal traits.   While there a number of studies examining this relationship, findings are inconsistent, with effect sizes ranging from -.42 to .8. In my thesis, I explored a) whether there was a relationship between schizotypy and creativity and b) whether that relationship could be explained by underlying differences in cognitive processing (associative processing and executive control). I predicted that positive schizotypy in particular (typified by unusual thinking, superstitious beliefs) would be positively correlated with schizotypy in three different measures of creativity (two performance based tasks and one self-report measure) in two different samples of participants.   In Chapters 3 + 4, I tested the relationship between schizotypy and creativity using two different methods. In chapter 3, I found no evidence for the predicted effect. In fact, I found a negative association between positive schizotypy and scores on one measure of creativity (the Remote Associates test) and a positive association between negative schizotypy (characterised by interpersonal deficits) and performance on the RAT. These effects did not replicate in the second sample. Finally, there was a positive association between disorganised schizotypy and creativity on the Alternate Uses task. The results of Chapter 4, using a latent profile analytic approach, mirrored the results of Chapter 3. Finally, Chapter 5 found no support for any relationship being mediated by associative processing or executive control; however, there was partial support for two models of creativity. Overall, evidence suggests that schizotypal traits are not helpful for creativity. These results shed light on some of the challenges when conducting research regarding both schizotypy and creativity.</p>

Conclusion

2019 ◽  
pp. 309-314
Author(s):  
Martin Summers
Keyword(s):  
Mental Health ◽  
Health Care ◽  
Mental Illness ◽  
African American ◽  
African Americans ◽  
Mentally Ill ◽  
Health It ◽  
Historical Scholarship ◽  
History Of ◽  
Orthodox View

The conclusion provides a summation of the book’s main arguments and offers suggestions for further research in the history of African American mental health. It reasserts the two central theses. First, Saint Elizabeths’ psychiatrists’ construction and reaffirmation of the white psyche as the norm produced a great deal of ambiguity regarding the nature of black insanity. This contributed to the prioritizing of the white sufferer of mental illness and the marginalization of mentally ill blacks. Second, African American patients and their communities exercised agency in their interactions with Saint Elizabeths, both to shape the therapeutic experience and to assert their status as citizens. This latter argument suggests that the orthodox view that African Americans have generally had an indifferent or antagonistic relationship to psychiatry needs to be rethought, which will require further historical scholarship, particularly with respect to African American activism within the realm of mental health care.

Typological bases of delegation in the healthcare system

2020 ◽  
pp. 6-20
Author(s):  
V. A. Berdutin
Keyword(s):  
Interpersonal Communication ◽  
Corporate Culture ◽  
Human Resources Management ◽  
Main Idea ◽  
Management Style ◽  
Management Tool ◽  
Management Skills ◽  
Delegation Of Authority ◽  
The Right ◽  
Soft Management

Corporate culture, loyalty and creative activity of medical workers are directly dependent on the management style. Today, the head of a healthcare organization has the opportunity to choose a management model that suits him, for example, such as the Harzburg model based on the delegation of authority and responsibility. The main idea here is that each employee gets a certain range of tasks and powers, within which they have the right to act independently and make decisions. The model pays special attention to soft management, i.e. human resources management skills and the art of interpersonal communication. The article describes a method for potentiating the power of the Harzburg model. Thanks to the typological platform, delegation takes on an acutely personal character and becomes a truly effective management tool that brings the quality and accessibility of medical care to the population to a suprasystem level.

Kohut's Tragic Man and the Imago Dei: Human Relational Needs in Creation, the Fall, and Redemption

1993 ◽  
Vol 21 (4) ◽  
pp. 288-296 ◽  
Author(s):  
Jeanne L. Jensma
Keyword(s):  
Human Development ◽  
Human Person ◽  
Imago Dei ◽  
The Other ◽  
Heinz Kohut ◽  
Other Hand ◽  
The Creation ◽  
God's Grace ◽  
Alter Ego

Heinz Kohut posits three relational needs of the human person in order to become a cohesive self: mirroring, idealizing, and alter-ego. The first two are viewed theologically as pointing to the fragmenting effect of the Fall. The alter-ego need, on the other hand, is viewed theologically as the need for horizontal companionship, a need inherent in imaging a trinitarian God. In the Fall all three needs became frustrated, leaving the fallen person fragmented–-as pictured so well by Kohut's (1977) “Tragic Man”1: a person needing mirroring, idealizing, and alter-ego relationships to become the cohesive self that Kohut advances as the goal of therapy and which results from the outworking of God's grace in both human development and redemption. This article seeks to understand how Kohutian Tragic Man informs and is informed by biblical considerations of the creation, marring, and restoration of the imago Dei in humankind.

scholarly journals „Błogosławieni solidarni”

2019 ◽  
pp. 139-150
Author(s):  
Mateusz Ziemlewski
Keyword(s):  
Human Development ◽  
Social Issues ◽  
Human Person ◽  
Main Idea ◽  
Musical Form ◽  
Pope Benedict Xvi ◽  
Benedict Xvi ◽  
The Bible ◽  
Caritas In Veritate ◽  
The Social

The issue of social issues was not alien in the theological reflection of Joseph Cardinal Ratzinger. A kind of opus magnum in the output of Pope Benedict XVI is the encycli-cal from 2009: Caritas in veritate. The Pope touches upon contemporary problems that concern humanity, trying to point to the most important capital which is a human being. At the same time, he indicates that for the defense of integral human development, it is necessary to agree and respect his spiritual layer. The Pope warns that humanism without God becomes inhuman humanism. An expression of solidarity is respect for religious free-dom, and the greatest enemy of solidarity, according to Benedict XVI, is marginalization. In 1983, in Bydgoszcz, there was a confrontation of the social movement of “Solidarity” with the civic militia. In response, Henryk Mikołaj Górecki dedicated his work to Byd-goszcz Miserere op. 44. The composer’s religious creativity in times of forcing the idea of practical materialism reminded us of a deeper (spiritual) layer of reality. The words taken from the Bible and the Roman Missal, accompanied by a four-part choir, lead the listener through meditation on the human person and life. The article points to the main idea of both authors not to degrade man to the material and biological. The evidence points to the theological way of the Pope’s command and the musical form of the message of religious content by H. M. Gorecki.

Moral Sanity or ‘Who Killed Boy Staunton’

1987 ◽  
Vol 13 ◽  
pp. 227-236
Author(s):  
Steven Burns
Keyword(s):  
Moral Theory ◽  
Human Person ◽  
Main Idea ◽  
Further Development

Kathryn Morgan’s paper, ‘Women and Moral Madness,’ is a rich compound of example and analysis, which deserves to be influential in moral theory. My rejoinder can be understood as having one main point. I take her analysis of moral madness to be profoundly helpful, and I claim that it implies an understanding of the human person which can be made more precise if we also pay attention to moral sanity. My paper, then, accepts Morgan’s work as fundamental, and attempts to contribute to its further development. I begin with some preliminary observations before proposing my main idea. My subtitle identifies an example which illustrates the main point, and concludes the paper.

scholarly journals The Holy Trinity and the human person

Sabornost ◽  
2016 ◽  
pp. 9-16 ◽  
Author(s):  
Jovan Zizijulas
Keyword(s):  
Human Person ◽  
Holy Trinity

scholarly journals Trinitarian Paradigm for Dialogue

2016 ◽  
Vol 22 (1-2) ◽  
pp. 125-139
Author(s):  
Andrzej Derdziuk
Keyword(s):  
Interpersonal Communication ◽  
Holy Spirit ◽  
Social Reality ◽  
Spiritual Experience ◽  
The Other ◽  
Human Being ◽  
Holy Trinity ◽  
Spiritual Nature ◽  
Triune God ◽  
The Holy Spirit

Abstract A dialogue as a social reality consists, first and foremost, in communication between those who realize that they are called to notice and to accept the other and to treat him or her with proper respect. Such a dialogue may be motivated either by the desire to share the good or by the willingness to avoid conflict. The aforementioned approaches are marked by distinctly different attitudes, which are not only rooted in two different methodologies and have two different aims, but they also encompass two diverse procedures. More importantly, engaging in dialogue may also be motivated by realizing one’s own mission in life, i.e. acting in harmony with the spiritual nature of the human being, who is a relational being. Upon realizing his or her likeness to the Triune God, i.e. the inseparable communion of the Divine Persons, a Christian discovers that the Holy Trinity constitutes the model and source for his or her own involvement in maintaining relationships with other people. Chiara Lubich, the founder of the Focolare Movement was a contemporary thinker, who had realized and creatively developed the human vocation for unity in the likeness of the Father, the Son and the Holy Spirit. This movement, founded by Lubich, has both lay and consecrated members who are devoted to building the culture of unity based upon promoting dialogue as a tool for interpersonal communication. The aim of this article is to present the spiritual experience of Chiara Lubich, which marks the origin of this new concept of a dialogue rooted in the mystery of Divine unity.

scholarly journals Exploring the role of schizotypy in creative cognition

2021 ◽  
Author(s):  
◽  
Sophie Hedley
Keyword(s):  
Mental Illness ◽  
Interpersonal Communication ◽  
Cognitive Processing ◽  
Cognitive Deficits ◽  
Executive Control ◽  
Creative Thinking ◽  
Positive Association ◽  
Self Report ◽  
Associative Processing ◽  
Creative Cognition

<p>Creativity is hugely important in our everyday lives. Understanding what makes some people more creative than others is not just important in traditional creative fields. Creative problem solving is the key to solving all significant challenges we face as a society, including but not limited to technological, political and environmental challenges. Mental illness, in both popular culture and in psychological science, have long been linked to creative thought. Many eminent creatives, both past and current, attribute their success to their mental illness. For example, in schizophrenia, the grandiose thinking and florid hallucinations that characterise this disorder may be supportive of creative thinking.   However, schizophrenia is characterised by severe cognitive deficits that, according to models of creativity, would be disadvantageous to creative thinking. Schizotypy is a personality trait that is characterised by some features of schizophrenia (unusual thinking, poor interpersonal communication), but is not accompanied by the same severe cognitive deficits seen in schizophrenia. Based on this view, it is reasonable to assume that people high on schizotypal traits may be more creative than those who are low on schizotypal traits.   While there a number of studies examining this relationship, findings are inconsistent, with effect sizes ranging from -.42 to .8. In my thesis, I explored a) whether there was a relationship between schizotypy and creativity and b) whether that relationship could be explained by underlying differences in cognitive processing (associative processing and executive control). I predicted that positive schizotypy in particular (typified by unusual thinking, superstitious beliefs) would be positively correlated with schizotypy in three different measures of creativity (two performance based tasks and one self-report measure) in two different samples of participants.   In Chapters 3 + 4, I tested the relationship between schizotypy and creativity using two different methods. In chapter 3, I found no evidence for the predicted effect. In fact, I found a negative association between positive schizotypy and scores on one measure of creativity (the Remote Associates test) and a positive association between negative schizotypy (characterised by interpersonal deficits) and performance on the RAT. These effects did not replicate in the second sample. Finally, there was a positive association between disorganised schizotypy and creativity on the Alternate Uses task. The results of Chapter 4, using a latent profile analytic approach, mirrored the results of Chapter 3. Finally, Chapter 5 found no support for any relationship being mediated by associative processing or executive control; however, there was partial support for two models of creativity. Overall, evidence suggests that schizotypal traits are not helpful for creativity. These results shed light on some of the challenges when conducting research regarding both schizotypy and creativity.</p>

scholarly journals Interpretation of Spiritual Life According to the “Imago Dei”

2020 ◽  
Vol 14 (1) ◽  
pp. 169-184
Author(s):  
Anna Pędrak
Keyword(s):  
Human Person ◽  
Image Of God ◽  
Imago Dei ◽  
Spiritual Life ◽  
Union With Christ ◽  
Holy Trinity ◽  
Unique Character ◽  
Full Participation ◽  
The Subject ◽  
The Image Of God

This article is the result of theological research on the subject of life. The phenomenon of life is multifaceted, but often it cannot be defined because it is a mystery. The author of the article, based on the truth that man is a biological-psycho-spiritual unity, interprets these spheres in the key of St. Bonaventure’s idea, describes them as vestigium, umbra, and imago Dei. The issue of spiritual life in the category of Imago Dei is analyzed in detail. The author tries to answer the questions that arise by using not only theological fields: or is there an openness to transcendence only in a man? What does it mean to be an image of God? How to achieve a full life? The sphere of bios, psyche, and zoe in the human person are permeating each other, but this spiritual life transcends the previous two planes. This distinguishes man from other creatures and gives him a unique character. God, in His goodness and freedom, grants man life, creates him as a free being and in His image. But the perfect image of the Father is Jesus Christ. In His Incarnation, He showed us the fullness of humanity and through imitation and union with Christ, man can become conformed to the image of God. In this way, it is finally possible to obtain full participation in the communion with God in the Holy Trinity.

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