An overview on Hebephrenia, a diagnostic cornerstone in the neurodevelopmental model of Schizophrenia

Pre-Kraepelinian observations converged in Kahlbaum’s and Hecker’s description of Hebephrenia. For Kraepelin, Hebephrenia was an ‘idiopathic incurable dementia whose onset is in adolescence’. It became the core of ‘Dementia Praecox’, and then Bleulerian ‘Schizophrenia’. In recent decades, the resurgence of the ‘late neurodevelopment’ hypothesis of schizophrenia has brought into focus Hecker’s clinical reports of adolescents who, as a result of a putative loss of psychic energy, showed a rapidly progressive cognitive impairment leading to functional and behavioural disorganization. This paper summarizes the nineteenth-century conceptualization of Hebephrenia as a developmental illness.

The energic economy of cyberchronotopia

As social media, virtual reality, the internet of things, artificial intelligence, mobile computing, cloud computing, virtual collaboration platforms and other new technologies become an integral part of our life, more and more of us are facing a practical issue: insufficiency of psychic energy. Approaching the cyberneticization of the human condition from the perspective of psychic energy makes for a sorely needed critical intervention. This article reveals the vampiric nature of cyberspacetime, looks into vitalistic philosophy and spiritual praxes for coping strategies, and calls for homo ludens to rise above apparatuses of capture and conserve psychic energy for negentropic endeavours, psychosomatic events and spiritual awakening. It proceeds with the assumption that news about one’s autopoiesis and becoming is the most important news. Part of the motive is to demonstrate media theory and time-tested spiritual praxes as equipment for living.

Błok i Jung: inflacja ego („Wiersze o Przepięknej Pani”)

According to depth psychology, whose pioneer is C.G. Jung, inflation is an emotional state, most often triggered by a dream, manifested by an increase in sexual urge, a feeling of higher energy, power and fascination. Ego inflation can have a dual effect on the individual who experiences it: positive, which is associated with the possibility of establishing contact with archetypes as elements of the collective unconscious, and negative, leading to a sense of possession. In both cases, which often occur together, the key to understanding this unique state of psychic energy is contact with symbols, previously latent in the psychic genotype. In the creative process, as well as in crucial moments of life, the ego acquires the special privilege of insight into the unrecognised realms of the unconscious, which leads to a kind of emotional explosion, a feeling of ecstasy. The ego of the creator, stunned by new possibilities and filled with psychic energy, undergoes excessive growth, “swelling”. Carl Jung calls this state being possessed by the unconscious complex. In the case of Alexander Blok, one can speak of being possessed by the archetype of the Eternal Feminine – Anima, which is proven in the cycle Verses About the Beautiful Lady (1901–1902). The symbol of the Beautiful Lady unites within its archetypal structure various kinds of psychological oppositions (consciousness and unconsciousness, inner woman and inner man, ecstasy and fear). The Beautiful Lady as the numinous element of the poet’s psychic structure acquires the status of an energetic dominant or the centre of the unconscious.

The contribution of psychological and biological energy to increasing the quality of sports training factor indices

The personality of the athlete is capitalized by the totality of his psychic, physical and functional qualities and functions as a biopsychosocial model of the set of internal and external factors, which has a meaning of adaptation to sports training efforts, in the integrity of its dynamic-energetic aspects, at the physical-material level, emotional, mental, energetic, transcendental and spiritual. Sports training is based to a large extent on the quality of the indices of physical training factors, technical, functional, psychological, etc. Based on the control of the body's reaction to effort, new models of sports training are planned. The theory and practice of sports training also needs to supplement the knowledge of notions, ideas, information of the contribution of psychic energy and biological energy to streamlining the quality of bio-psycho-electromagnetic parameters of the athlete to create a model of athlete with higher energy potential. The model of a performance athlete consists of specific cellular models with integrative electrical characteristics. In bioenergy, the term "integration" is used to describe the magnetic movement in the body from the head (psychic energy), the trunk to the lower limbs (biological energy), and vice versa without blocking, forming a bio-psycho-electromagnetic circuit. Psychic energy is a state of consciousness, of energy challenge, including alpha waves in the posterior brain. Stimulates energy centers for overcoming the mental state, consciousness, cultivating emotional intelligence, energy ability, etc. Biological energy stimulates the meridians of the internal organs, the energetic harmony of the neuromuscular system of the arms and lower limbs. Based on special research, the structure of the interaction of human energy was developed, forming an algorithm of harmony between the groups of psychic energy and biological energy. There were 5 (five) levels of electromagnetic energy potential: high, medium high, medium, minimum and very low with variations in the value of the electric field component from - 0.116 to 2.998 quanta depending on time.

The Secret of Love

In the game of drive, the Eros has the role of psychically binding excitations, so that a tolerable quantity of psychic energy is maintained, avoiding a traumatic spill of libidinal energy. Freud discovers the possibility of impulse entanglement by directing destructiveness outwards through the action of the libido. When the child is insufficiently invested by the environment he develops in, his psychism will develop on a fragile foundation. This frailness can be encapsulated in a rigid protective shell that will not allow for authentic development. We speak of a narcissistic deficit that leads either to an internal dynamic that aims to repair the deficit of primary investment, or to an internal dynamic that perpetuates this deficit. Defense mechanisms specific to narcissistic functioning are idealization and devaluation, and the need for reparation can emerge only after acknowledgement of the narcissistic wound. The sentiment of one’s own worth is disturbed in both situations, the identity nucleus itself being affected. The person would feel shame, sentiments of inferiority, permanently in need of reassurance regarding his/her worth. The capacity to love will be conditioned by the establishment of a good contact with the authentic self, through valuing the self, recognizing one’s own needs and identities.

DINAMIKA KEPRIBADIAN TOKOH DALAM NOVEL HARAPAN DI ATAS SAJADAH KARYA MAWAR MALAKA

This study aims to describe the personality dynamics of the characters in the novel Harapan Di Atas Sajadah by Mawar Malka. The theory used is Jungian psychology, namely the theory of the importance of consciousness and the unconscious to form a complete person in relation to experiences and relationships with the Creator. The research method used a qualitative descriptive method. The research data is in the form of quotes through dialogue between characters and stories that describe the dynamics of personality in terms of the principles of interaction, function, and purpose of using psychic energy. The results of the research and discussion show that (1) the dynamics of personality in terms of the principles of interaction consist of the principles of opposition, compensation, and merger. This principle becomes the basis for the dynamics of personality that initially has a bad personality to become better, (2) personality dynamics in terms of the function of using psychic energy, namely the strength of enthusiasm, desire, and will, (3) personality dynamics in terms of the purpose of using psychic energy consisting of progressions and regressions. The personal progression of a character displays two types of personality, namely an extroverted attitude (open) and an introverted attitude (closed). Thus, the dynamics of the character's personality show significant changes. Changes related to social problems and their relationship with the Creator for the better.

PENGARUH SEXUAL SATISFACTION TERHADAP TINGKAT KESEHATAN MENTAL IBU RUMAH TANGGA DI SUMBAWA

Sexual satisfaction is a feeling of satisfaction obtained from sexual activitybetween husband and wife. In some cases it was found that wives tended not toget sexual satisfaction. This can have a negative impact onwife or both parties because sexual satisfaction is an indicatorthe joy of marriage and a source of individual psychic energy. Hence, this studyaims to determine the effect of sexual satisfaction on health levelshousewife mentality.This research uses a quantitative approach with the type of causal researchcomparative. Data were collected using a scale, namely the scale of sexual satisfaction(NSSS) and mental health scale (WEMWBS). The number of research subjectsare 89 out of 818 housewives with a marriage age range of 2 to 20 yearswhich is determined based on the sampling technique in the form of purposive samplingand the slovin formula to determine the number of samples.The results of this study are the results of the regression analysis test obtained a significance valueof 0.000 <0.005 and the coefficient of determination (R square) of 0.224 and the coefficientregression x of 0.267. This shows that there is sexual influencesatisfaction of 22.4% with the level of mental health of housewives and 70.6% is influenced by other factors such as environment, economic conditions and maturitythink.

Love in Dionysius the Areopagite and St Maximus the Confessor

Love (erōs, agapē) is a fundamental category in the sixth-century Dionysius the Areopagite and the seventh-century Maximus the Confessor, the latter being confessedly dependant on the former, and both formative for the later Byzantine tradition. Both are indebted to earlier thinkers, both pagan thinkers such as Plato, Plotinus, and Proclus, and Christian thinkers such as Origen and the Cappadocian Fathers. Dionysius’s teaching on love presents a fundamentally metaphysical account, with cosmic entailments. He assimilates the two Greek words for love, erōs and agapē, seeing them both as manifestations of beauty and responses to beauty, and using them more or less interchangeably for the ecstatic love of God for the cosmos and the love that underlies the creatures’ return to union, to the One. Maximus shares Dionysius’s sense of love as metaphysical and cosmic, but his teaching is much more practical, and presents love as something that can be attained by the Christian or monk, though it requires genuine ascetic struggle. He makes more of a distinction between erōs and agapē than Dionysius, seeing erōs as perfecting the soul’s desire, while agapē perfects the soul’s thumos, psychic energy. Maximus’s understanding of the interrelated psychological makeup of the soul, influenced by Evagrius, though with its own characteristic emphases, also underlies his sense of what is meant by the restoration of the cosmos.