Objective: Mental health literacy affects treatment seeking. We compare literacy levels of psychiatric outpatients and a control group of outpatients seeking treatment for non-psychiatric disorders in the same hospita...Objective: Mental health literacy affects treatment seeking. We compare literacy levels of psychiatric outpatients and a control group of outpatients seeking treatment for non-psychiatric disorders in the same hospital. We hypothesized higher levels of mental health literacy among psychiatric patients than controls, with younger age and higher educational levels associated with better literacy. We also hypothesized that there would be an inverse relationship between educational level and the belief in the supernatural causality of mental disorders. Methods: Literacy was estimated by showing psychiatric outpatients and a control group of non-psychiatric patients vignettes depicting a case of major depression and a case of generalised anxiety disorder. Their opinions regarding diagnosis, etiology, treatment, and attitudes towards mental health services were ascertained by structured questionnaires. Results: Psychiatric patients did not demonstrate superior mental health literacy compared to controls, with the exception of knowing where to obtain a psychiatric referral. Lower age and higher education levels of psychiatric patients were associated with better literacy. The higher the education level is, the less likely to attribute the causality of mental disorders to supernatural elements. Conclusion: This study highlights the need for a program of psycho-education targeting patients, their relatives, and the public.展开更多
We can argue that the making and the spread of the cult of Glykon of Abonuteichos can be explained through a cognitivist template.Lucian of Samosata’s Pseudomantis booklet and the material evidence,which testifies to...We can argue that the making and the spread of the cult of Glykon of Abonuteichos can be explained through a cognitivist template.Lucian of Samosata’s Pseudomantis booklet and the material evidence,which testifies to the building and the spread of Glykon’s cult by Alexander of Abonuteichos,belong to a historical context characterized by instability,deadly epidemics and military pressure.It is a historical context,therefore,in which people feel reality with anxiety;one of the reactions is the growing up of the belief in prophylactic and prophetic cults,capable to protecting and forecasting.Since Lucian had pointed out that fear and hope were the forces that dominated the lives of men,just as the same had denounced that Alexander of Abonuteichos was ready to exploit those forces to his advantage,the cult of Glykon could be labeled as a trick.However,cognitive science and specifically the hard-wired brain circuit research may offer an alternative explanation:the interaction between potential risk of low probability,but high impact events(unstoppable irruptions of the Germans,or generalized impotence against the spread of disease)can impact on the hard-wired brain circuit activity capable of keeping social and individual anxiety,implicitly conditioning mentality and behavior of a religious“entrepreneur”and consumers,both concerned about protection and forecasting,fear and hope.展开更多
The aim of this paper is the analysis of the supernatural elements in Kipling＇s ＂The Mark on The Beast＂ （1890） Conan Doyle＇s ＂Lot No. 249＂ （1892）, and Wells＇ ＂The Truth about Peycraft＂ （1903） conceived ...The aim of this paper is the analysis of the supernatural elements in Kipling＇s ＂The Mark on The Beast＂ （1890） Conan Doyle＇s ＂Lot No. 249＂ （1892）, and Wells＇ ＂The Truth about Peycraft＂ （1903） conceived of as the expression of the revitalisation of the Gothic imagery which, through the short story, serve to voice and exorcise late Victorian crisis, de-Constructing late Victorian identity. First, the complex nature of late Victorian Britain crisis will be deepened. Second, the short story will be focused on as an independent genre from the novel which mostly epitomized Fin de Si6cle literary fantastic discourse. Finally, the short stories will be investigated as textual examples of what Brantlinger （1988） defined as Imperial Gothic, instrumental in voicing and exorcising the pressures of late Victorian crisis展开更多
The paper posits that kin sociality and eusociality are derived from the handicap-care principles based on the need-based care to the handicappers from the caregivers for the self-interest of the caregivers. In this p...The paper posits that kin sociality and eusociality are derived from the handicap-care principles based on the need-based care to the handicappers from the caregivers for the self-interest of the caregivers. In this paper, handicap is defined as the difficulty to survive and reproduce independently. Kin sociality is derived from the childhood handicap-care principle where the children are the handicapped children who receive the care from the kin caregivers in the inclusive kin group to survive. The caregiver gives care for its self-interest to reproduce its gene. The individual’s gene of kin sociality contains the handicapped childhood and the caregiving adulthood. Eusociality is derived from the adulthood handicap-care principle where responsible adults are the handicapped adults who give care and receive care at the same time in the interdependent eusocial group to survive and reproduce its gene. Queen bees reproduce, but must receive care from worker bees that work but must rely on queen bees to reproduce. A caregiver gives care for its self-interest to survive and reproduce its gene. The individual’s gene of eusociality contains the handicapped childhood-adulthood and the caregiving adulthood. The chronological sequence of the sociality evolution is individual sociality without handicap, kin sociality with handicapped childhood, and eusociality with handicapped adulthood. Eusociality in humans is derived from bipedalism and the mixed habitat. The chronological sequence of the eusocial human evolution is 1) the eusocial early hominins with bipedalism and the mixed habitat, 2) the eusocial early Homo species with bipedalism, the larger brain, and the open habitat, 3) the eusocial late Homo species with bipedalism, the largest brain, and the unstable habitat, and 4) extended eusocial Homo sapiens with bipedalism, the shrinking brain, omnipresent imagination, and the harsh habitat. The omnipresence of imagination in human culture converts eusociality into extended eusociality with both perception and omnipresent imagination.展开更多
文摘Objective: Mental health literacy affects treatment seeking. We compare literacy levels of psychiatric outpatients and a control group of outpatients seeking treatment for non-psychiatric disorders in the same hospital. We hypothesized higher levels of mental health literacy among psychiatric patients than controls, with younger age and higher educational levels associated with better literacy. We also hypothesized that there would be an inverse relationship between educational level and the belief in the supernatural causality of mental disorders. Methods: Literacy was estimated by showing psychiatric outpatients and a control group of non-psychiatric patients vignettes depicting a case of major depression and a case of generalised anxiety disorder. Their opinions regarding diagnosis, etiology, treatment, and attitudes towards mental health services were ascertained by structured questionnaires. Results: Psychiatric patients did not demonstrate superior mental health literacy compared to controls, with the exception of knowing where to obtain a psychiatric referral. Lower age and higher education levels of psychiatric patients were associated with better literacy. The higher the education level is, the less likely to attribute the causality of mental disorders to supernatural elements. Conclusion: This study highlights the need for a program of psycho-education targeting patients, their relatives, and the public.
文摘We can argue that the making and the spread of the cult of Glykon of Abonuteichos can be explained through a cognitivist template.Lucian of Samosata’s Pseudomantis booklet and the material evidence,which testifies to the building and the spread of Glykon’s cult by Alexander of Abonuteichos,belong to a historical context characterized by instability,deadly epidemics and military pressure.It is a historical context,therefore,in which people feel reality with anxiety;one of the reactions is the growing up of the belief in prophylactic and prophetic cults,capable to protecting and forecasting.Since Lucian had pointed out that fear and hope were the forces that dominated the lives of men,just as the same had denounced that Alexander of Abonuteichos was ready to exploit those forces to his advantage,the cult of Glykon could be labeled as a trick.However,cognitive science and specifically the hard-wired brain circuit research may offer an alternative explanation:the interaction between potential risk of low probability,but high impact events(unstoppable irruptions of the Germans,or generalized impotence against the spread of disease)can impact on the hard-wired brain circuit activity capable of keeping social and individual anxiety,implicitly conditioning mentality and behavior of a religious“entrepreneur”and consumers,both concerned about protection and forecasting,fear and hope.
文摘The aim of this paper is the analysis of the supernatural elements in Kipling＇s ＂The Mark on The Beast＂ （1890） Conan Doyle＇s ＂Lot No. 249＂ （1892）, and Wells＇ ＂The Truth about Peycraft＂ （1903） conceived of as the expression of the revitalisation of the Gothic imagery which, through the short story, serve to voice and exorcise late Victorian crisis, de-Constructing late Victorian identity. First, the complex nature of late Victorian Britain crisis will be deepened. Second, the short story will be focused on as an independent genre from the novel which mostly epitomized Fin de Si6cle literary fantastic discourse. Finally, the short stories will be investigated as textual examples of what Brantlinger （1988） defined as Imperial Gothic, instrumental in voicing and exorcising the pressures of late Victorian crisis
文摘The paper posits that kin sociality and eusociality are derived from the handicap-care principles based on the need-based care to the handicappers from the caregivers for the self-interest of the caregivers. In this paper, handicap is defined as the difficulty to survive and reproduce independently. Kin sociality is derived from the childhood handicap-care principle where the children are the handicapped children who receive the care from the kin caregivers in the inclusive kin group to survive. The caregiver gives care for its self-interest to reproduce its gene. The individual’s gene of kin sociality contains the handicapped childhood and the caregiving adulthood. Eusociality is derived from the adulthood handicap-care principle where responsible adults are the handicapped adults who give care and receive care at the same time in the interdependent eusocial group to survive and reproduce its gene. Queen bees reproduce, but must receive care from worker bees that work but must rely on queen bees to reproduce. A caregiver gives care for its self-interest to survive and reproduce its gene. The individual’s gene of eusociality contains the handicapped childhood-adulthood and the caregiving adulthood. The chronological sequence of the sociality evolution is individual sociality without handicap, kin sociality with handicapped childhood, and eusociality with handicapped adulthood. Eusociality in humans is derived from bipedalism and the mixed habitat. The chronological sequence of the eusocial human evolution is 1) the eusocial early hominins with bipedalism and the mixed habitat, 2) the eusocial early Homo species with bipedalism, the larger brain, and the open habitat, 3) the eusocial late Homo species with bipedalism, the largest brain, and the unstable habitat, and 4) extended eusocial Homo sapiens with bipedalism, the shrinking brain, omnipresent imagination, and the harsh habitat. The omnipresence of imagination in human culture converts eusociality into extended eusociality with both perception and omnipresent imagination.
