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Według Viktora Frankla sensu szukać należy w świecie zewnętrznym, poza sobą. Może zatem w perspektywie egzystencjalnej Kościół w depresji to Kościół istniejący sam dla siebie, wspólnota, która porzuciła swój cel i sens w wyniku niepowodzeń lub kiepskich priorytetów?
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O incerto señor Don Hamlet, príncipe de Dinamarca (‘The uncertain Lord Don Hamlet, prince of Denmark’, 1958) is the first play by Álvaro Cunqueiro and the first widely recognised tragic work in the Galician literary system. This inaugural drama focuses on the interaction scheme of Shakespeare’s plot in the light of Freudian theories – having the myth of Oedipus in the background – and contains a series of veiled socio-historical meanings referring to the context of its production: Galicia under the Franco dictatorship. Therefore, Cunqueiro’s play was analysed from a double perspective: hypertextual and contextual. The former highlights the author’s literary work, the latter, the socio-historical contents that some components of the play insinuate. Thus, the dramatic syntax of Don Hamlet was appreciated, while glimpsing its semantic and ideological charge. Among the results presented in this paper is the confluence in the dramatic framework of two aspects of the tragic tradition: the Elizabethan, which is evident from the title, and the Attic, whose representative mythemes appear as the action, which ends in a properly Freudian conflict, runs. The dense and hostile atmosphere in which the characters interact has contextual implications. In a literary system such as the Galician one, which lacks antecedent tragic production, O incerto señor Don Hamlet constitutes a landmark because of both its avant-garde dramatic technique and the conditions – Franco’s repression – in which it is set. Moreover, it is a good example of the derivations of the tragic genre into which parodic procedures are incorporated.
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During the mid-1940s, psychiatrist Nise da Silveira (1905 ‒ 1999) began to challenge psychiatric methods of imprisoning patients and treatments such as lobotomy, electro-shock, and insulin therapy. She translated and introduced Jung's theory to Brazil, after meeting him in Switzerland in 1957, where she also presented her work “Schizo-phrenia in Pictures” at the 2nd International Congress of Psychiatry in Zurich. Nise da Silveira was a pioneer of the process of deinstitutionalizing mental health treatment long before Franco Basaglia's visit and influence in Brazil in the late 1970s. Silveira established the “Occupational Therapy Atelier” at the “Pedro II Psychiatric Center” in Rio de Janeiro in 1946, as well as the “Museum of Images of the Unconscious” in 1952. She questioned the neurological and physiological epistemology of mental disorders, advocating instead for a humanist and psychological approach to subjec-tivity, marking a shift from institutional psychiatry to psychopathology. We investigate how this change was made possible by Jungian psychoanalysis and art therapy, in which the Brazilian psychiatrist discovered alternative types of treatment targeted at understanding and treating mentally ill patients. In this way, we focus on her ability to incorporate culture as a way of expressing and managing subjective pain, especially in the case of schizophrenic patients.
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Traditional treatments for trauma and PTSD are often ineffective or take extensive time to relieve trauma/PTSD. However, newer methods, such as energy psychology, are showing promise in providing rapid and lasting relief. Energy psychology is based on the concept of subtle energies in the body that can be utilized to heal trauma. Most energy psychology methods involve tapping on specific acupoints while attuning the traumatic memory. Many studies suggest that energy psychology is a promising new treatment for trauma and PTSD, in addition to several other psychological problems. It is a safe and effective way to reduce symptoms and improve quality of life. The case study in the article describes how energy psychology was used to help a young woman who was suffering from PTSD after a car accident. In just one session, the woman’s symptoms were significantly reduced, and she was able to recall the traumatic event without distress. This case study provides further evidence of the effectiveness of energy psychology in treating trauma and PTSD. In addition to subtle energies, the article also discusses other feasible active ingredients of this approach, including reciprocal inhibition, expectation of success, and pattern interruption and disruption.
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The current article reviews and critiques two published studies concerning the associations between socially conservative and liberal judgments and dark personality traits. Those studies presented statistically substantial findings of associations between socially conservative judgments on a Moral Intuition Survey and “dark triad” traits, i.e., narcissism, Machiavellianism, and psychopathy. Much fewer statistically significant associations between liberal judgments and dark triad traits were found in those studies, with a greater chance of false positive results for the latter associations. The current analysis identifies limitations in the earlier studies’ methodology, statistical analyses, and societal considerations that place their findings in a more nuanced context. The paper concludes with a recommendation for further research since science is an open and evolving process.
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Storytelling has been with us since the days of campfire and besieging wild animals. It serves a number of important functions: amelioration of fears, communication of vital information (regarding survival tactics and the characteristics of animals, for instance), and the satisfaction of a sense of order (justice), the development of the ability to hypothesize, predict and introduce theories and so on. We are all endowed with a sense of wonder. The world around us in inexplicable, baffling in its diversity and myriad forms. We experience an urge to organize it, to “explain the wonder away”, to order it in order to know what to expect next (predict). These are the essentials of survival. But while we have been successful at imposing the structures of our mind on the outside world – we are less successful when we try to cope with our internal universe.
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This paper describes a composite of eight different women who were my clients and had so much in common not only concerning personal history, but also concerning symptoms, disorders, interpersonal relationships and symbiotic relationships with the mother, and with men in their lives, that I felt it was waiting to be written as the "There is not enough syndrome." The subject in this paper I am naming "S" for subject, but she is a composite of these women, all of whom were between 25 and 32 years old at the time of therapy and were in therapy from seven months up to a year in which they all improved enough to leave therapy and live as independent successful professional young women. All eight young women were adopted from a South American country from an orphanage from immediately after birth until age 3. All of them did not have information about the birth mother. The adopting mothers ranged from age 40 at the time of adoption to age 55. Today these mothers are all either retired or close to retirement age and all are professional. During the therapy I painted pictures and drew pictures that represented the issues the young women presented and their problems, and these are presented in this paper.
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Why do we believe things that are not true? The answer to this question may be best considered in terms of the list of possible explanations and include categories such as true-truths, true-lies, and false-truths. True-truths might be considered things we believe to be true which genuinely are (e.g., the world is round; losing weight requires eating fewer calories and exercising). True-lies may be thought of as things we believe to be false and which actually are (e.g., the Easter Bunny, Santa Claus). False-truths are those things that we believe to be true but are not (e.g., drinking eight glasses of water a day improves health, Napoleon was unusually short). Basically, we seem to trust in assumptions about the way the world operates that seem so obviously true that we fail to test them - and in failing to check these basic assumptions, we slam the door shut on finding new and better ways to do things.
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When in philosophy, psychoanalytic theory or the Eastern wisdom tradition, one speaks of ‘self-realization’ (or ‘self-actualization’, Maslow 1982), the entity ‘ego’ (from where we usually derive ‘egoism’ and all its negative connotations) is considered as something that, if we want to progress in the „freedom from-freedom to“ dialectics (Fromm 1941), it is necessary to either, philosophicaly speaking, ‘overcome’ or, through the means of available ‘spiritual practices’, annihilate (in the sense of ‘nirvana’; sanskr.: ‘extinction’). In this way, due to the ambiguity of the term ‘ego’ and linguistic poverty caused synonymization with ‘self’, we inevitably end up in a mental contradiction and, as a result, we give up on praxis. In this paper (which is part of a wider research on philosophical anthropology of Erich Fromm), some of the possible exit directions from one of the ‘aporias of the psyche’, are sketched only.
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The paper deals with the psychoanalytical approach to dreams and the unconscious in three short stories by the Turkish author Ahmet Hamdi Tanpınar. Insight into the nature of the human psyche and language as a medium of expression will be based on the works of Sigmund Freud and Jacques Lacan. The psychoanalytical literature that we will use in this research will represent the fundamental theoretical basis on which we will try to valorize the above-mentioned stories. As part of the reading of the short stories The Owner of The House, Summer Night and Train Journey by the Turkish author Ahmed Hamdi Tanpınar, the emphasis will be on elements such as time, the past, dreams, the unconscious, the other or the personal history of the characters about the world they build within themselves. The identity crises experienced by the protagonists of the analyzed stories have their roots in childhood traumas, and dreams represent the key to uncovering the unconscious. By applying Freud's psychoanalysis to the text, they tried to reveal the symptoms of the text and the unconscious mechanisms whose meaning is hidden in images, symbols, and metaphors. In his short stories, we find the story of the collapse of the inner world of the hero, of their escape from reality and continuous search, while the subject(s) of the text itself is constructed through its past, or more precisely, it is defined by a complex of events and people from the past.
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The essence of this study is the acquaintance of an array of knowledge, the Analytical Psychology, with an encompassing of certain assets of modern Physics, to undertake a cultural construction surveyed at the same time, possibly, by glimpses of metaphysical insights.
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Bovarism represents the essential side of the conflict between identity and alterity reflected in the novel Madame Bovary. The concepts of identity and alterity are in a relationship of opposition, identity denoting the fact of being an individual different from everyone else and, at the same time, of remaining the same over time, and alterity being the fact of conceiving one’s own personality as different of how it is in reality, in other words, to consider oneself a different person. The applicability of these concepts to the novel Madame Bovary is visible, if we start from the definition formulated by the French philosopher and essayist Jules de Gaultier (1858-1942), according to which Bovarism represents the faculty acquired by a person to conceive oneself in a different way than in reality, without taking into account the various external events and circumstances that could determine in each individual this inner transformation. According to Gaultier’s theory, when we talk about the conflict between identity and alterity, we refer to a real disease of thought, of soul, of personality, which consists in knowing the image of reality before knowing the actual reality. The prototype of such an approach is embodied by Emma Bovary, dominated by the cleavage between real being and imaginary being. At the base of the conflict between identity and alterity manifested in the form of Bovarism, several main aspects can be delimited which are also this phenomenon causes.
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The physician and psychoanalyst Judith Kestenberg created a method of body movement analysis called the “Kestenberg Movement Profile” (KMP). She proposed an innovative approach to prevention and intervention in early childhood development and conducted extensive research on child survivors of the Holocaust and on the children of survivors. This latter research produced a great deal of knowledge about the psychological effects of severe childhood trauma. Most of the published material about Kestenberg addresses the KMP. However, her research on child survivors of the Holocaust and on the children of survivors is still the subject of little systematic research in the fields of psychology and psychoanalysis. This article aims to present the course of Kestenberg’s research and characterise her work on child survivors of the Holocaust, with a view to contributing to the appreciation and dissemination of her work.
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Since its beginnings, psychoanalysis has explained human nature and provided the basis for the analysis of the human psyche. However, psychoanalysis also has its critical potential. In fact, Freud’s practice of using literary works to illustrate and interpret his views lays the foundations for the application of psychoanalytic theory in literature. A psychoanalyst is an interpreter of someone else’s story, just as it is someone who, in the process of close reading, returns to the reading its unconscious meaning. In this context, psychoanalytic (more precisely post-Freudian) interpretation of literature tends to discover and analyse the instinctive source of creativity. Understood this way, psychoanalysis becomes a theory of the creative process in which the individual, thanks to art, tries to explain the most complex questions that life imposes. The paper aims at presenting an interpretation of the early work of D. H. Lawrence, the prominent representative of English modernism, in the context of psychoanalytic theory. Long torn between obsessive topics, mostly autobiographical, D. H. Lawrence in his novels deals with the human psyche – looking for the places it cracks most easily – and with himself. Instead of, like T. S. Eliot and Pound, rejecting his Romantic legacy, Lawrence sought to transform it from within, so we can therefore see him as a repressed consciousness of Modernism. Ignoring the traditional patterns of psychological realism and conscious experimentation in the prose of his contemporaries, Lawrence achieved one of the most interesting accomplishments in the literary expression of the Modernist generation. D. H Lawrence, the son of a humble miner and a mother who belonged to the upper middle class (the same one that transformed English society with its rise in the 18th and 19th centuries) and had artistic aspirations, is the perfect antithesis to Eliot’s elitism (Sutherland 50). The problem with elitism, Lawrence believed, was that it was an introduction to many notorious ideas that would, during Lawrence’s lifetime, lead to what had escalated into World War I and its shameful legacy. However, as with his Romantic predecessors, anticonservativism in Lawrence was not planned, but over time it organically crystallized into one of the most influential modernist voices – the courier of the new age. The prominent English modernist David Herbert Lawrence (1885-1930), an unrestrained prophet who dared to have answers to unsolvable questions in a turbulent time, is the embodiment of the antagonism between the malefemale principle that formed him. This conflict later grew into an antagonism between the tradition of Realism and the tendencies of Modernism, which remains to the end a key feature of his work. Demanding to classify and interpret, unconventional, controversial and dissident, it opens up one interpretive problem. Although it is ungrateful to reduce Lawrence to any precise theoretical framework, in this paper we will try to present his developmental path from the traditional point of view through the settings of evolutionary materialism to newer forms of psychoanalytic reflection. Preference is given to the psychoanalytic context since the novels The White Peacock, The Trespasser, and Sons and Lovers are analyzed through the themes of treating instincts, standpoint, and the unconscious in nature of the modern individual. Lawrence did not make it easier for critics with the composition of the first three novels. Despite all attempts to reduce his texts to recognizable messages, Lawrence’s prose seems to reject such efforts. One of the characters from the White Peacock (1911) who has always intrigued critics is the enigmatic gamekeeper-misanthrope Annable. The forerunner of the much better known Mellors in Lady Chatterley’s Lover, as the embodiment of sexual and social ambivalence, he impresses with his rebellious attitude. In The White Peacock, Annable’s life reverses socially accepted ideals of social integration, romantic harmony, and cultural heritage. Here, the story of spontaneous masculinity and the superior feminine principle is given a sarcastic twist. And Annable’s lost faith does not lead him to a state of agony, but to aggressive nihilism. A former priest becomes an extreme materialist. Naturalistic meditation on existential occasions took on an undoubtedly ironic character. The techniques used by Lawrence in the characterization of Anable become the main source of ambivalent attitudes and pave the way for complex lives and characters that the author later revives in the novel of modern form. Annable thus represents a sort of balance, embodying Lawrence’s need to polarize his opinion. In the context of historical and intellectual development of the author and his characters, the role of Annable is crucial because it determines the intellectual trajectory of Lawrence’s early work. The influential study written by William James, Pragmatism (1907), in which the author defines the nature of materialism, had a great impact on Lawrence. At the beginning of the 20th century, the term materialism meant the denial of the divine factor in the world of nature. Natural processes, materialists believed, arise as a result of the material properties of nature, and not by means of supernatural intent or intervention. Therefore, during the 19th century, materialism was challenged in religious circles, where it was linked to the development of biology, biomedical sciences or psychology. The result was a split between science and religion accentuated by a debate on evolutionary theory. Nevertheless, evolution was considered to be the link between truth and the orthodox, humanity and the cosmos (James 94-5). It thus changed the perception of human physical embodiment. For Lawrence’s generation, the relationship between mind and body, as well as human and animal, was chronically disturbed, as evidenced in the debates that followed his early works. Early critics described Lawrence’s encounter with materialist ideas as dramatic, illustrating the connection of Lawrence’s generation with great Victorian thinkers, such as Huxley. In an effort to find a compromise between the material and spiritual aspects of human nature, Lawrence became a follower of James’s study Pragmatism, in which the author favored secular science, without denying spiritual needs. In Sons and Lovers (1913), Lawrence depicts Paul Morel’s gradual distance from traditional Christianity, with the novel describing the psychological character and conflict of his existential development. According to Huxley, the natural order is traumatic, while the ethical order is promising. According to Lawrence, “Cosmic harmony” may exist, but humanity is in a state of chronic confusion and suffering. This explains the apparently incoherent disintegration of the human order expressed in the author’s early prose. In it, Lawrence deals with the gap that arises between the human and natural order, between the individual and the group, as well as between experience and perception of values (Lawrence 1997b, 41). Lawrence argued that evolutionary processes are a way in which the aesthetic can be linked to religion, since both are cognitions of the magnificence that the artist is obliged to seek. Lawrence’s sources for this spiritual form of evolutionary development are of a hybrid nature (Lawrence 1985, 271-75). But this is not a Darwinian vision. He is influenced by Schopenhauer’s essay The Metaphysics of [Sexual] Love (1818), in which the author controversially emphasizes the role of the (sexual) impulse in human lives, but also offers a new way of understanding inter-generational relationships. Schopenhauer’s sexual-reproductive determinism as an idea formulates important topics that Lawrence will deal with, such as that generational love choices are not just intimate confessions but have historical implications, which is a valid theme we find in The Trespasser and Sons and Lovers. Although he treatsin his work the instinctive life of modern individual, and is therefore interested in the psychoanalytical ideas of his time, Lawrence takes a departure from the popular Freudian and Jungian interpretations of the unconscious. His interest in psychoanalysis is evidenced by two studies on this subject, Psychoanalysis and the Unconscious (1921) and Fantasia of the Unconscious (1922). In them, Lawrence acts primarily as a cultural critic, focused on the wider significance of psychoanalysis as a domain that goes beyond its limited, commercialized, clinical sense. Like his Romantic ancestors, Lawrence examined models of coherent development, potential origins, and established values. He put his vision in the context of a general pervasive incoherence that emphasize the lack of continuity, alienation of the individual, abandonment, confusion, as well as the negation of inherited values. The Trespasser (1912) dramatizes what will become Lawrence’s main theme, that is, the search for liberation from inhibitory social obligations, the revelation of personal authenticity through sexual passion and a visionary impuls based on sensuality that erases a simple reduction of the modern individual. In this context, the novel is a philosophical melodrama in which a potential development of an individual (described as a vitalistic impulse) comes into conflict with manipulative circumstances of the age (Worthen 28-42). Lawrence’s images exude realism, but they are also metaphorical and encourage imaginative explorations of their implications. Beckett thus emphasizes “the wonderful interfusion” of “physiology, psychology, and lavish poetry” in Sons and Lovers(Fernihough 70). We see that the mind in Lawrence’s work is never completely encompassed by physical processes or autonomous consciousness, explaines Beckett. Lawrence criticizes the male inclinations of 19th century science. His main critique of evolutionary materialism is not only it excludes women and sensuality, but that it lacks dialectical exchange. Lawrence’s vision of biological development is abstract; he writes in a religious manner, refusing to reduce human nature to limited causality (Lightman 119- 42). His entire oeuvre emphasizes this kind of ambiguity in understanding the human impulse. Although the characters in Lawrence’s early work do not have a clear vision of their aspirations, the writer’s aspirations gradually crystallize in a psychoanalytic context. In Sons and Lovers, the author treats the theme of standpoint and the unconscious. The use of standpoint and free indirect speech, in order to present the position of an alienated individual, becomes a key characteristic of the narrative method of the novel. By internalizing the standpoints of others with the help of free indirect speech, Lawrence creates a refined insight into how identity is formed interpersonally. It is a progress in relation to the solipsistic self-absorption that The Trespasser has dealt with, and beyond the limits of ethical and metaphysical research set by the debate on scientific materialism (Fernihough 85-92). Sons and Lovers continue to be occupied by the relation of mind and body as well as issues of cultural and impersonal, with the addition of a new level. The novel consistently pays attention to the psychological conditioning expressed through personal relationships, and not only when it comes to those that can be characterizes as Edipal. Lawrence’s characterization becomes more and more subtle, because he further builds a picture of the emotional structure of character’s personality through complex interpersonal action. It is a process described with great delicacy and certainly goes beyond harsher versions of psychoanalytic interpretations. It is about forming unconscious mental structures, but Lawrence rightly points out that psychoanalysis, like materialist determinism, reveals only half the story. That is why he is indignant when some early critics interpret the novel as a psychoanalytic case. As Fiona Beckett points out, Lawrence’s psychological modernism does not involve his agreement with Freud, although their coincidence in intellectual history is of serious importance. Nevertheless, Freudianism as a whole allows us to see the dynamics between the psychoanalytic and social aspect, that is, the interpretation of the novel Sons and Lovers (Beckett 30-38). Therefore, the psychological interpretation of the novel is not an alternative to the social interpretation. In the context of going beyond the traditional, Lawrence treats family relations in the realm of the unconscious as well as through the prism of social relations. Thus, the unconscious in Sons and Lovers is a complex and sophisticated structure created from various sources, which include the embracement of the concept of sexuality. We see that Lawrence’s interest in the psychological is organically linked to his dealing with the theme of individual, which the author understands as the opposite to the mass-culture of Modernism. Thus, what we call cosmological in his poetics has less similarities with psychoanalysis than with the creation of Lawrence’s “mythology”, a highly metaphorical narrative that the writer puts at the service of his personal philosophy about the harmony of individual with the earth/nature. From such “metaphysics” arises the idea of “earth-current” as a transforming energy that alters the nature of protagonists in his early novels. The mind is a neutral receptor of these impulses, which it receives from the bodily centers of consciousness (holistic aspect). From this standpoint, Lawrence provides a reasoned critique of the formal and narrative preoccupations of his modernist contemporaries. Namely, he believes that disconnected fragments that reflect the daily mental activities of the mind cannot be the basis for treating the unconscious, which is the principle on which most modernist texts are based. Thus, he alludes to contemporaries who deal with what Virginia Woolf calls “the dark places of psychology” (Fernihough 231). With this, Lawrence seeks to reverse the formal connection between the narrative of the unconscious and Modernism. His philosophy draws attention to the materiality of the body, to the physical mechanisms of the conscious/unconscious relationship, prophetically refuting the stereotypical beliefs of the conventional psychoanalysis of the time. Lawrence’s unconscious is thus created by an innovative treatment of the traditional, while also deviating from the Freudian point of view. This is a key concept in understanding Lawrence’s early work, announcing new, complex forms and ideas of one of the most innovative modernist voices.
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The article contains a detailed outline of the Foucault-Derrida debate about the Cartesian cogito and the history of madness. The first part offers an in-depth analysis of the expression ‘madness itself’ and questions the prospect of the Foucauldian project as a whole but also highlights a certain inflationary tendency in Derrida’s critique of it. The article ultimately argues that the debate is centered around a series of vigorous yet fruitful misreadings which create a vast field of discussion where contemporary research can find valuable resources. The article paves the way toward the numerous perspectives which the debate has generated, which range from new forms of listening to madness to the redefinition of our medical and philosophical understanding of madness.
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The article is a continuation of the analysis of madness from Against a romanticization of madness—Part 1: Foucault and Derrida on madness itself. It highlights a forgotten yet fundamental goal of Foucault’s project and offers a new perspective on how the debate can be of use not only to philosophers but also to practitioners working in the field of mental health. It furthermore brings to the forefront a distinction almost entirely missing from the field of discussion opened up by the debate: the distinction between madness and the singularity of the mad subject, irreducible to their illness.
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This article focuses on the recently published seminar entitled La logique du fantasme, in particular on the section regarding the value of jouissance. It also briefly introduces the last lesson of the seminar, named by Jacques-Alain Miller L’axiome du fantasme. As always, the publication of a new seminar brings with it a clash of ideas and a reversal of understandings. This seminar is no less charming than the other seminars, and is also more complex than the previous seminars. This complexity can be attributed broadly to two reasons: on the one hand, its development is based on the previous seminars, so its reading requires more background knowledge; on the other hand, as the title La logique du fantasme suggests, the question of logic becomes the center of Lacan’s discussion. People who follow the seminars may know that at least since Seminar 9 or even since Seminar 6, Lacan was always concerned with problems of logic until the emergence of the formula of sexuation in Seminar 20. We can therefore consider that Lacan, when he taught in Seminar 14, was walking on the great path of logic.Keywords: jouissance; logic; phantasy; truth.
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Briefly presented is the concept of a patron (maecenas) and the related activity of patronage, as noble and in the service of the artistic world, possessing gifts and talent, and above all the society. Examples are given and the current related legal framework in our country is examined.
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This article addresses the issue of an abnormal motivational situation on two levels – in the first part, adopting a psychological perspective, and in the second part, a legal perspective. The first level, based on the achievements of psychology, allowed for the identification of certain characteristic features of an abnormal motivational situation, and then for the definition of this phenomenon. This, in turn, enabled a transition to the legal level, and drawing on the views of authors who addressed this issue in their works, to develop a general catalog of provisions of the Criminal Code that can be used in the context of the concept of an abnormal motivational situation. Additionally, the article proposes that the scope of application of this concept be extended to cover the victim of the crime, justifying it by the fact that in the case of certain crimes, the abnormal motivational situation in a victimological perspective has a particularly significant impact on the examination of the origin of the crime.
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Our study aimed to investigate the social distance towards people with mental disorders (MD). The ideational process marked by the concept of social distance led to equating this comcept with a lack of openness towards relating to other individuals, perceived to be different as a result of their inclusion in classes set apart from their own group, based on criteria judged to be correct. Thus, the objectives aimed to: Assess the willingness to engage in befriending people with MD; Assess the perception of the level of intelligence, trust, and credibility given to people with MD in society and, in particular, in professional and couple relationships; Identify perceptions on the causes of mental health problems, in particular, the extent to which there is individual responsibility for their occurrence; Identify the extent to which people with MD are discriminated against in society. The study methodology consisted in the completion by the participants of a 12-item questionnaire – the Social Distance Scale (Link 1989). The group of subjects was made up of 329 students from different specializations, enrolled in the psycho-pedagogical training programme, undergraduate, and postgraduate courses. Our study confirms that there is a need for more information on mental health issues, as it influences the degree of social distance. It is well-known that people with MD are subject to discrimination, and the consequences of stigma are visible both in accessing health services and in the quality of interpersonal relationships.
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