By Paolo Azzone
Over the earlier few many years, psychoanalysis and dynamic psychiatry were gradually stepping again from a key function within the knowing and remedy of depressive issues. This ebook investigates the foundation for such retreat through delving into the background of drugs, philosophy, faith, and literature. It unveils the social explanations for the overpowering consensus at present accrued via the biomedical version of melancholy. The publication then strikes directly to speak about at intensity psychoanalytic literature on melancholy and divulges the way it possesses an immense explanatory energy for melancholy signs. This technique permits the writer to provide readers a entire, dynamically-oriented version of symptom formation in depression.
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Quoted in Jackson, 1986, p. 163. 11. Fragmenta, p. 455. 12. De Locis Affectis, III, X, ed. Kuhn p. 184-85. 13. Rather, 1968. 14. , p. 284. 15. Ibidem, p. 281. 16. Ibidem, p. 283. 17. Ibidem, p. 284. 18. Pinel, 1801, p. XXII. 19. Ibidem, pp. XXVII-XXVIII. 20. Kraepelin, 1899, p. 399. 21. Freud, 1917, p. 446. 22. Gabbard, 1990, p. 167, Ital. ed. 23. De morbo sacro, 17, 1-4. 24. Ibidem, 17, 9-18. 25. Ibidem, 15, 4. 26. 1975, p. 21, Ital. ed. Chapter Two Sadness, Error and Sin SADNESS AND KNOWLEDGE OF HUMAN BOUNDARIES In the later philosophy of the Hellenistic period, and then Roman imperial age, the movement most directly involved in the discussion of the experience of mental pain was Stoicism.
Ibidem, pp. XXVII-XXVIII. 20. Kraepelin, 1899, p. 399. 21. Freud, 1917, p. 446. 22. Gabbard, 1990, p. 167, Ital. ed. 23. De morbo sacro, 17, 1-4. 24. Ibidem, 17, 9-18. 25. Ibidem, 15, 4. 26. 1975, p. 21, Ital. ed. Chapter Two Sadness, Error and Sin SADNESS AND KNOWLEDGE OF HUMAN BOUNDARIES In the later philosophy of the Hellenistic period, and then Roman imperial age, the movement most directly involved in the discussion of the experience of mental pain was Stoicism. A particularly widespread paradigm in modern psychotherapy, the cognitive paradigm (Montgomery, 1993), can be traced back to the Stoic ethic and anthropology, which is a source of its inspiration and provides models for identification.
1159B. 17. The term projective identification refers to an omnipotent phantasy through which a given emotional mental content is projected inside the object’s mental apparatus (cfr. Melanie Klein, 1946). 18. Practicos, 16, 1-2. 19. Ibidem, 27, 1-7. 20. De coenobiorum institutis, Col 397, A-B. 21. Practicos, 29, 1-7. 22. Ibidem. 23. De coenobiorum institutis, Col. 363A. 24. Evagrius Ponticus, De octo spiritibus malitiae, Col. 1159B. 25. De coenobiorum institutis, Col 367. 26. Ibidem. Col. 375 A.