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The course of training in philosophy has been opened in 1992–93 year. Now it has full term accreditation for 6 years and it is on the 2th place in the national ranking of specialties. 14 young doctors in Philosophy graduated in Veliko Turnovo. Our Faculty has been accepted as national and international center of philosophical researches and education.
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Virginia Satir (1916-1988) was one of the pioneers in developing her own approach to working with families and emphasizing the importance of communication patterns in family therapy. According to her, problematic people form a personality type by moving away from their real identity in the family and taking on different communication patterns such as “accusing”, “calming”, “distracting attention” and “calculating”. Satir firstly created the “Family Sculpture and updated the problem of the family and then focused on the change. She brought the man and woman (parents) to face the landscape and updated the events. Thus, the events in the family were identified, photographs were taken, put in front of individuals, social problems (illnesses) were identified and the family faced with its problems. Then, she focused on change and helped to maintain the family balance. She conceptualized the “Family Map”, “Family Chronology” and “Family Sculpture” for the diagnosis of the problem. She conceptualized what is happening as “Updating”. Then she used the concepts of “Communication Games”, “Talk and Look” and “Touch” for change.
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Andrew Scull: A hisztéria felkavaró története. Holnap Kiadó, Budapest, 2013. 190 oldal.
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It is suggested to link Antoni Kępiński to the vicinity of the so-called Anthropological Psychiatry. This hypothesis is supported by his criticism of psychiatric objectivity, his personally committed style of psychotherapy and his assumption that mental sanity and illness is based on a constitutive value-based condition according to the model of information metabolism. This paper examines the most important criteria of his psychiatric work and research in contrast to Humanistic Psychology. The provisional conclusion that Kępiński and Anthropological Psychiatry are in accordance cannot be fully justified. However, with a broader concept of anthropological psychiatry it is possible to integrate Kępiński's views.
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Antoni Kępiński remains an often read and quoted author even 40 years after his premature death. Usually he is read in the context of his times and his connections with contemporary philosophy. This paper aims to show other aspects of his reflections on psychiatry. His views on the position of psychiatry within medicine, its methods, psychophysical problems, and other issues are compared with current knowledge and current thought paradigms. The goal is to show that while Kępiński was obviously functioning within a different scientific and philosophical paradigm many of his ideas and reflections can still be found within current debates. The important conclusion is to not hold on to the views that Kępiński held himself because he did not know as much as we do, but to see the importance of the debates that he foresaw even then and possibly learn something from his extensive clinical experience.
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In this paper, I investigate Aristotle’s psychological conception of meaning. I will show that in Aristotle’s De interpretatione we can find a conception of meaning that enables a response to typical objections such psychological accounts are facing with. According to my interpretation, it is required that thoughts are significata of our terms rather than mental images. Mental images could occur as subjective features of a particular mind in particular portion of time, whereas thoughts as an isomorphic likeness of the universal and necessary aspect of extramental reality provide ground for intersubjectivity required for an adequate account of meaning. In my interpretation, however reference is not fixed via likening relation because a mental content of nonreferring terms is also provided via likening relation between thought and two or many extramental things.
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U današnjem postmodernom i postmetafi zičkom vremenu govor o umiranju i smrti, a s njime nužno povezan govor onda i o trpljenju i patnji, ne samo da je nepoželjan i neprimjeren, nego ga se nastoji pod svaku cijenu izbrisati i iz čovjekove misli i govora, iako je smrt sastavni, svakodnevni dio naše svakodnevnice, i ona se događa na svakom koraku, do te mjere da mediji zabilježe i prenesu svaku nesreću bilo kojeg oblika u kojoj se dogodila smrt. Čovjek znanstveno-tehničke civilizacije ježi se od pomisli na smrt i svaki govor o njoj nastoji eliminirati iz svog svakodnevnog življenja. Dok je srednjovjekovni čovjek, pa i onaj renesanse i humanizma usmjeravao svoj život prema načelu ars vivendi kao ars moriendi, i onda u trenutku smrti doživio ars moriendi kao ars vivendi, čovjek 19. i 20. st. više ne prakticira ovu dijalektičku napetost između umijeća življenja i umiranja. Znatan doprinos promijeni ove svijesti i mentaliteta donijela su otkrića i spoznaje prirodnih i tehničkih znanosti, koje su napredovale nezaustavljivim tijekom od 19. st. pa sve do danas. One su obećavale čovječanstvu spasenje i oslobođenje od svih prirodnih ograničenja, materijalni napredak i odgovore na sva pitanja koja su mučila čovječanstvo od postanka. Svojim lažnim sekularnim soteriologijama i eshatologijama osiromašile su čovjekov tubitak i izbacili ga na još veću moralno-etičku pustoš čijoj se krizi ne nazire kraj. U takvoj ispražnjenoj duhovnoj situaciji na poimanje smrti i završetka ljudskog života gleda se na nešto zastrašujuće i utonuće u apsolutno ništavilo. Zato je bolje za današnjeg čovjeka o fenomenu smrti i ne razmišljati prema staroj antičkoj rečenici fi lozofa Epikura: “Smrt, to najstrašnije zlo, nema nikakvog posla s nama; jer dok mi postojimo, smrti nema, a kad ona stigne, onda nas više nema. Tako, dakle, smrt ništa ne znači ni za žive ni za mrtve, jer se živih ne tiče, a mrtvi više ne postoje”.
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Béla Julesz (1928–2003), known for his work in depth perception and pattern recognition, was an inspirational master to a whole generation of neuroscientists. He developed new techniques (involving computer-generated random-dot stereograms, cinematograms, and textures) that led to a new field of perceptual research called “early vision”. Julesz often emphasized the importance of “scientific bilingualism” in the creative process.
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K psychoterapii v Československu po roce 1968
The study opens the topic of the functioning of the expert environment of psychicdisciplines (psychiatry, psychology, psychotherapy, etc.) in socialist Czechoslovakia;not in the sense of their intradisciplinary evolution, but rather with a view to transformations of their social and cultural function and relationship to political powers-that-be. The authoress monitors the professional community of psychotherapists since the 1960s, its semi-official institutional and educational platforms, promotion of psychotherapy in the socialist system of medical care, relation of psychotherapy to other psychic disciplines, and communication with professional trends in the West. She focuses mainly on the first educational psychotherapeutic system in Czechoslovakia known as SUR (it is an acronym consisting of the initials of its three founders – Jaroslav Skála, Edmund Urban and Jaromír Rubeš), which was in use since 1967 and which some 2,000 participants passed through by theend of the 1980s. It was characterized by a self-experience training principle, with therapists applying the same methods and regimes to themselves as to patients. Since 1989, the discipline has experienced a tremendous boom and psychotherapeutic approaches to interpersonal relations and to the “ego” have become not just an “in” thing and a good business, but also a deeper part of everyday life. The authoress confronts the transformation with literature dedicated to the so-called psychotherapization of society in Western Europe. She concludes that analyses of psychic disciplines as tools of expert rule (Nikolas Rose), which were inspired by Michel Foucault, while potentially tempting as an interpretation tool of the periodof neo-liberal dominance in the Czech Lands, ignore the specific historical context ofthe subversive nature of psychotherapy during the period of late socialism, utilization of resources of the socialist medical care system, and their failure after 1989.
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The review of: -„Cognitive Neuroscience: The biology of the mind (International student edition) (4th ed.)“ by Michael S. Gazzaniga, Richard B. Ivry and George R. Mangun; New York, NY: W. W. Norton & Company, 2013, 752 pp. ISBN: 978-0-3939-2228-8 -„The Neurobiology of Addiction“ by Trevor W. Robbins, Barry J. Everitt and David J. Nutt; Oxford, UK: Oxford University Press, 2010, 318 pp. ISBN: 978-0-1995-6215-2
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An intimate relationship of Hermann Hesse to analytical psychology, based on his personal contact with C. G. Jung and his disciple J. B. Lang, belongs to the well-known topics from the history both of literature and of psychotherapy of the past century. The foregoing studies were, however, writte in the time when Jung´s pivotal work, The Red Book, was not available to the public. The Book was written as a medieval manuscript where an important role is played not only by words but also by pictures which were painted by Jung himself. In this article I deal with the question how far it is possible to use Hesse´s texts, especially his novel Demian, for better understanding of Jung´s ideas, in particular his approach to images in the framework of the therapeutic process at the time when The Red Book was written. Besides, I will analyze the hypothetical pictorial sources which could have been used by Jung when writing The Red Book. These sources could have been the works of the Beuron school which could be known to Jung either from his own experience or from photos and postcards. The extensive visual culture of the time of the “print capitalism” could supply the visual inspiration both to Jung, and to Hesse.
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My aim in this paper is to argue that C. Rădulescu-Motru was in his book Puterea sufletească [The Power of Soul] very close to the positivist approach of psychology. I support the thesis that Motru not only had a good understanding of the project developed by Comte and Mill, but he also tried to use and integrate creatively, especially Mill’s ideas, into his own approach. Moreover, I propose the historical interpretation that Motru didn’t leave his own initial positivist methodological framework, but he tried to develop it inside the more complex vision of a methodological pluralism.
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Teza. Celem artykułu jest zebranie i omówienie wiedzy z zakresu psychologii osobowości w sporcie oraz propozycja nowego wykorzystania dotychczasowych osiągnięć nauki w praktycznym treningu sportowym. Autor powołuje się na badania z zakresu osobowości, nawiązując szczególnie do teorii cech osobowości, postulując, że pomiędzy osobami, które uprawiają sport amatorsko i profesjonalnie, istnieją większe niż przeciętne, różnice indywidualne w natężeniu cech osobowości.Omówione koncepcje. Autor odwołał się do modeli osobowości PEN Eysencka, NEOAC Costy i McCrae, 16FP Cattella, koncepcji biologicznej Greya oraz do artykułów opisujących badania relacji osobowości z predyspozycjami i osiągnięciami sportowymi. Przedstawiono argumenty przemawiające za znaczeniem natężenia cech osobowości, takich jak neurotyczność czy ekstrawersja, w doborze metod treningowych (dobór rodzaju bodźców wzmacniających lub ćwiczeń).Wnioski. Współczesna literatura z zakresu psychologii sportu czerpie niewystarczająco z wiedzy z pozostałych gałęzi tej nauki, takich jak psychologia osobowości. Brakuje badań, które pozwoliłby skontrolować wpływ cech osobowości na sposób uprawiania sportu, szczególnie przez sportowców amatorskich.Ze względu na specyficzną konfigurację cech osobowości ludzie w specyficzny sposób reagują na bodźce: neurotycy silnie reagują na zagrożenie karą i ich zachowanie skupia się na unikaniu jej, podczas gdy ekstrawertycy kierują się potrzebą osiągnięć i nagród. Neurotycy charakteryzują się podwyższonym poziom lęku oraz mniejsza tolerancją bólu. Autor postuluje wykorzystanie tej wiedzy w praktyce trenerów sportu.
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The reason for the question in the title is that during the First World War, Poland was not an independent country so there was no official Polish psychology contribution in the war effort. Nevertheless, psychology was allowed to be developed at two universities (Cracow and Lvov) as an academic discipline. On the other hand, in the areas under Russian jurisdiction the development of psychology started as a practical discipline (organization of psychologists – Polish Psychological Society, care for children with special needs – Szyc, Grzegorzewska). In the areas that would soon become Polish again, as early as at the beginning of the 20th century, psychology was being developed in Polish language and it served exclusively peaceful purposes (education, manufacturing) for the future independent state. That means, that as opposed to other “European psychologies” before and after the First World War, Polish psychology did exist and was developed strictly for peaceful purposes.
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The review of: Kunovitz-Vogtová, B. (2013). Tovil: Léčebný rituál jako psychoterapie
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S odchodem druhých si uvědomujeme nevratnost času i naši lidskou konečnost. Vzpomínáním je zpřítomňujeme a prožíváme návaznost nás ještě živých s těmi již mrtvými. Řečeno jazykem romantiků – pozemšťané se setkávají s nebešťany. To se zdá platit i v případě vztahů našeho profesionálního zaměření a života. V minulém roce zemřeli dva opravdu významní evropští psychologové a psychoterapeuti – Reinhard Tausch a Dieter A. Tscheulin. [...]
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Ce înțelegea Rădulescu-Motru prin „conștiință”?
As a student in Wundt’s laboratory Rădulescu-Motru witnessed the birth of experimental psychology, linked to a paradigm shift in the understanding of psyche. The following paper examines his Elemente de metafizică (1912) in order to uncover and clarify the concept of consciousness he employed in his metaphysical thought.
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When the later famous psychiatrist Emil Kraepelin (1856–1926) was called to the University of Dorpat/Tartu at the age of 30, he probably did not busy himself much with the multicultural situation that he found there. Like many of his academic contemporaries, he regarded this Baltic university, then still German-speaking and one of the most important in the Russian Empire, as a kind of exile or at least only a way station for his career, which he hoped to pursue within the German Empire. He brought his research programme for the upcoming discipline of psychiatry with him, as the author of the compendium which, in the course of several editions, became a multi-volume, influential textbook. But at his new venue he found not only a complicated situation of (university) politics caught between negotiation processes among the various cultural groups, but also students from many regions and with different mother tongues, who had to adapt to the official language of instruction. In addition, he took over a recently founded university psychiatric clinic, where all parts of the population were represented, but with whom he could communicate only in a rudimentary manner, as far as the non-German-speaking population groups were concerned. But how did the patients from such different language families manage to make themselves heard in the world of university clinics headed by mostly German-speaking physicians, especially in psychiatry, a discipline particularly dependent upon language? What translation processes were performed by whom over the working therapeutic day, and what were the effects of this partial loss of speech on clinical research? What opportunities resulted from precisely this multi-lingual situation in a contact zone between Western Europe and Russia for psychiatric science and practice? This paper attempts to provide some preliminary answers to these questions, using already known and newly discovered sources.
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In his inaugural lecture delivered at the University of Dorpat in 1886, the German psychiatrist Emil Kraepelin presented one of the most concise accounts of the state of psychiatric research in the late nineteenth century. In his lecture, Kraepelin criticized the patho-anatomic research of contemporary neuropsychiatrists and argued that psychiatric research needed to be augmented by a new emphasis on experimental psychology. This article explores the historical contexts that informed Kraepelin’s research agenda in experimental psychology. It argues that Kraepelin’s early experimental research in Dorpat served as a catalyst for his later clinical research in Heidelberg in the sense that it evoked recognition of the importance of disease course and prompted him to expand the breadth of available information about patients beyond what laboratory research could provide. Kraepelin’s experimental research can therefore neither be dismissed entirely, nor posited as the wellspring of his nosology, but needs instead to be viewed as a crucial tool of accurate diagnostic practice.
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. Professor of psychiatry Vladimir Chizh was a successor of Emil Kraepelin at the University of Tartu (now: Estonia; then: Russian Empire) during the years 1891–1916. The same period witnessed the second and decisive rise in Estonian national movement leading finally to the foundation of Estonian state in 1918. A particular character in Estonian national discourse was its notorious biologisation, i.e. strong presence of eugenical ideology. Professor Chizh’s scientific research supported this tendency. In 1901 Chizh published a study in which he compared the criminal activity of Estonians and Latvians. Chizh’s method derived from an assumption that the two neighbouring Baltic populations possess an extremely similar environmental, cultural and socio-political background. The biological (racial) essence of the two groups he believed to differ – Latvians belonging to Indo-European nations, Estonians being Finnic. Deriving from the previous – if any differences in the criminal behaviour of the two existed, these could be explained by biological factors. In the results of his work Chizh reported on a notorius disbalance in the criminality of the two nations, Estonians exceeding Latvians in a rough ratio 5:3. Chizh, supporting the teaching of Cesare Lombroso, had achieved in such a way his goal, i.e. he believed that he had proved the biological essence of criminal behaviour. For the Estonian community the study by Chizh opened a subsequent field for further discussions on the topic ‘nature versus nurture’.
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