RESUMO
Introduction: The public stigma and self-stigma contribute to the dilemma of disclosing or not one's own mental illness diagnosis. Studies suggest that revealing it diminishes stress, besides helping with self-esteem. Honest, Open, Proud (HOP) is a group program that aids in the process of deciding on it, reducing its impact. Considering the relevance of this issue, the present study aimed to apply a HOP-based intervention in a group of patients diagnosed with mood disorders. Methods: A randomized controlled clinical trial was used, including 61 patients with mood disorders, of whom 31 were diagnosed with depression and 30 were diagnosed with bipolar disorder. They were randomly placed on the intervention (HOP) or the control group (unstructured psychoeducation). The evaluations occurred before (T0) and after (T1) the sessions. We administered eight scales, from which three presented relevant results: Coming Out with Mental Illness Scale (COMIS), Cognitive Appraisal of Stigma as a Stressor (CogApp), and Authenticity Scale. Results: The intervention groups (depression and bipolar) did not present a significant change regarding the decision to disclose their diagnostics. However, the depression group showed a decrease on the perception of stigma as a stressor (T0 = 0.50 vs. T1 = -1.45; p = 0.058). Improvements in post-intervention results were seen for both groups (depression and bipolar) on the Authenticity Scale-self-alienation subscale (T0 = 10.40 vs. T1 = 12.37, p = 0.058). Conclusion: Our HOP-based intervention appeared to be an important program to aid patients in facing stigma stress, showing positive effects, whether helping to diminish stress or to improve self-conscience, both of which have indirect effects on self-stigma. As it is a compact program, it can bring benefits when applying to public health institutions.
RESUMO
En el presente trabajo abordamos -en el marco de una investigación sobre las neurosis en el último período de la enseñanza de Jacques Lacan (1974-1981)- la neurosis obsesiva a partir de una las tres formas de anudamiento propuestas por Lacan en el Seminario 22 "R.S.I.": la nominación imaginaria. La misma nos permitirá realizar una relectura de la función de la defensa en la neurosis obsesiva en su relación con el yo, la consciencia-de-si y la inhibición. También nos dará una formalización nodal, la cual constituye una escritura que permite localizar diversos problemas clínicos propios de esta neurosis.
In this work we will tackle -as a part of an investigation about neurosis in the last period of Jacques Lacan teaching (1974-1981)- the imaginary nomination in the obsessional neurosis as one of the three ways of linkages propounded by Lacan in the Seminar 22 "R.S.I." . This will enable us to make a new reading between the obsessional neurosis and the ego, the self-conscience and the inhibition. This will also give us a nodal formalization, permitting localize different clinic and specific problems from this neurosis.
RESUMO
Introducción: El sentido originario de la salud quedó oculto al surgir la medicina posibilitando la medicalización de la vida. Hacer frente a esta tendencia requiere recuperar la salud desde la existencia humana. Objetivo: Dar respuesta a la pregunta por el sentido originario de la salud analizando la esencia y finitud del ser humano además de la salud como existenciario. Material y método: Se realizó una investigación hermenéutica que incluyó las siguientes fases: analítica, comprensiva, reconstructiva y crítica. Las categorías de análisis fueron: sentido originario, modo de ser, existencia, ser-en-el-mundo, ser-sano, estar-sano y saberse-sano. Los principales autores confrontados fueron: Aristóteles, Hipócrates, Hans-Georg Gadamer y Martín Heidegger. Resultados: El análisis hermenéutico de la salud la devela como un modo de ser, donde ser-sano, estar-sano y saberse-sano son dimensiones existenciales que posibilitan al hombre incluirse en el mundo de la vida. Comprender la salud como un modo de existir del ser humano rehabilita la autoconciencia de la salud como un fundamento ontológico y vivencial para comprender la responsabilidad de vivir. Conclusión: El sentido originario de la salud consiste en la posibilidad del ser humano de realizarse en la vida fáctica. Esto implica que ontológicamente la salud es un modo de ser.
Introduction: The original meaning of health was hidden with the arrival of medicine, allowing for the medicalization of life. To face this tendency, we require the recovery of health from human existence. Objective: To answer the question on the original meaning of health, analyzing the essence and finitude of human being and health as penitentiary. Material and methods: A hermeneutical research was conducted, including the following phases: analytical, comprehensive, reconstructive and critical. The categories for analysis were: original meaning, way-of-being, existence, being-in-the-world, being-healthy, and knowing-oneself-healthy. The main authors that we analyzed were Aristotle, Hippocrates, Hans-Georg Gadamer and Martin Heidegger. Results: Hermeneutical analysis of health unveils it as a way-of-being, where being-healthy and knowing-oneself-healthy are existential dimensions that allow man to include himself in life. Understanding health as a way of existing of the human being, recovers self-conscience of health as the ontologic and existential principle for understanding the responsibility of living. Conclusion: The original meaning of health consists in the possibility of realization of the human being in factual life, thus implying that ontologically, health is a way-of-being.
RESUMO
A traditional idea in our country is that birth is the beginning of a person, therefore when one comes to the world he becomes a person who is different from fertilized egg, embryo and fetus, But it doesn't point out what the real life entity is before it was born. The traditional idea in the west is that fertilization is the beginning of human being,therefore we can easily find the differences among fertilized egg, embryo, fetus and animal. But it does not point out the differences between the life entity before it was born and a person. The modern belief is that the person and human being, as well as animal can be differentiated from the point of ontological status and moral status. Therefore it has overcome the limitation of the traditional idea in both our country and the west, and established the theoretical foundation on how to do the research and solve the medical ethics problem.
