By Paolo Azzone
Over the prior few a long time, psychoanalysis and dynamic psychiatry were progressively stepping again from a key position within the knowing and therapy of depressive problems. This ebook investigates the foundation for such retreat through delving into the historical past of drugs, philosophy, faith, and literature. It unveils the social factors for the overpowering consensus at present amassed by way of the biomedical version of melancholy. The booklet then strikes directly to speak about at intensity psychoanalytic literature on melancholy and divulges the way it possesses a big explanatory energy for melancholy indicators. This technique permits the writer to supply readers a accomplished, dynamically-oriented version of symptom formation in depression.
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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. 27. 1 Thess. 2: 9. 28. 2 Thess. 3:10. 29. De coenobiorum institutis, Col 370. 30. Moralia in Job, Vol. 76, Coll. 620-622. 31. Casagrande e Vecchio, 2000, pp. 78-95; see also Jackson, 1986, pp. 65-77. 32. Roman de la rose, VV. 291-310. 33. Ibidem, VV.
190. 4. 191. 5. , p. 280. 6. Burton, 1628, 1,1,3,1. 7. Kraepelin, 1902, p. 283. 8. Soul of Brutes, 1683, p. 192. 22 Sadness and Black Bile 9. Ibidem, pp. 189-190. 10. 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.
Love of objects who are under the power of others exposes us to an unavoidable burden of anxiety and pain. Even though Epictetus is considered a representative of a moderate version of Stoicism, particularly with respect to the radical position held by the founder of the movement, Zeno of Cizio, his tolerance for the passions was very limited. Epictetus could not empathize even with the more spontaneous and natural emotions. With reference to the experience of mourning the loss of a son, he writes as follows: “0JFG#RQVG G¯RK OJFGPQX GK¹RJLX Q®VK C¯RY#NGUC CW¯VQ# C¯NN Q®VK C¯RG#FYMC VQ RCK#FKQP C¯RG#SCPGP C¯RGFQ#SJ“ “Never say about anyone that you lost him, rather that you gave him back.