Georg Sticker war Arzt, Hochschullehrer, Hygieniker und Medizinhistoriker. Das Themenspektrum seiner Arbeiten ist sehr umfangreich. Der Schwerpunkt dieser Arbeit liegt auf seinen Hauptforschungsgebieten, der Medizingeschichte und hier vor allem auf der Seuchengeschichte zu Pest, Lepra und Syphilis und der Bedeutung der Geschichte der Epidemien für die Epidemiologie; sowie seinen großen ärztlichen Vorbildern Hippokrates und Paracelsus. Auch über Naturheilkunst und Gesundheit und Erziehung berichtet er mit großem Engagement.Nach seiner Berufung an die Universität Würzburg beendet er seine ärztliche Tätigkeit, gründet hier im Jahr 1921 das Institut für Geschichte der Medizin und widmet sich ganz der Medizingeschichte / Georg Sticker was a doctor, university lecturer, hygienist and medical historian.The range of topics of his work is very extensive. The focus of his work is on his main areas of research, the history of medicine and here especially on the epidemic history of plague, leprosy and syphilis and the significance of the history of epidemics for epidemiology, as well, as his great medical role models Hypocrates and Paracelsus. He also reports with great commitment on naturopathy and health and education. After his appointment to the university of Würzburg, he ended his medical practice and founded the Institute for the History of Medicine here in 1921 and devoted himself entirely to the history of medicine.

碩士 / 南華大學 / 生死學系 / 100 / The purpose of this study was to understand the cancer patients’ life transformation experience after they touched the Seth philosophy. The purposive sampling was used in this study and the approach of data collection was from recall by in-depth interviewing. Four patients were interviewed for total ten times, and the thematic analysis was used for coding and analysation. This study first investigate the cancer patients’ physical and psychological state before their illness, the circumstances they touched the Seth philosophy, the adjustment process after they believed in the Seth philosophy, and at last their physical and psychological change. 　 　　The finding of the research included:1. The cancer patients paid much attention on diet, sleep, and exercise but had negative thoughts, and believed in Altruism and perfectionism. 2. The cancer patients touched the Seth philosophy because suffering from the chemotherapy and the fare of death. 3. The Seth philosophy had a great influence on the cancer patients. They came to believed that mind creates matter, and that each individual creates his or her own reality through thoughts, beliefs and expectations, and that the "point of power" through which the individual can effect change is in the present moment. The ways to carry out the beliefs included meditating, massaging the body, looking on the bright side of life, and conducting naturopathy. 4.The influence of the Seth philosophy upon cancer patients were, (1) The improvement of the body health. (2) The self-recovery of the body, relieved from fear and anxiety for death. (3) The improvement of relationships, and get a balanced state between id, ego, and environment. (4) Realize the importance of the expression of emotion and the release of pressure, put down negative thoughts and ideas. (5) Believe that spirits live on forever and get a peaceful inner. (6) Find the meaning of life; recognize, accept and take good care of oneself. 　 　　From the result, some suggestions were given that therapists give more spiritual support to reduce patients’ fear and anxiety, and that the government encourage people to put more attention on psychological health, life meaning and spiritual development. People should believe the self-recovery of their own body and do not rely on medicine too much. Besides the traditional therapies, cancer patients can also give some spiritual and inner therapies a try. This study investigate only four patients that the accurate inference is hard to get. Researchers can have more investigations in this subject.

Johanna Brandt (born Van Warmelo) lived in Pretoria during the Anglo Boer War. She became involved in the events as a nurse in hospitals and later on in the Irene concentration camp and also as a Boer spy. She married the Reverend L.E. Brandt in the Netherlands soon after the war. In 1903 they came to South Africa where Brandt became minister of the Zoutpansberg congregation of the Hervormde Kerk while Johanna organised a spinning school and joined the South African Women's Federation. In 1908 they moved to the Johannesburg congregation. After the Afrikaner Rebellion Johanna helped organize the women's march as well as the Woman's National Party, but she withdrew after internal quarrels. She was interested in women's rights but never became an active feminist. The death of her mother in 1916 was for her traumatic and she sincerely believed that she saw visions which she explained in her book Millennium. While she desperately clung to her mother's home Harmony where she lived for a few years, she awaited the second coming of Christ. She also became involved in theosophy and naturopathy and wrote a book on the grape cure. In 1923 the Brandts moved to Vereeniging. Johanna subsequently undertook long tours on her own to publicize her cures, including a visit lasting 18 months to Europe and the USA. In 1930 the Brandts moved to a smallholding near Johannesburg where Johanna established a sanatorium. She also became involved in the New Age movement. Johanna and Brandt had seven children of their own and adopted another one. He retired in 1939 but died soon afterwards in a freak accident. Johanna subsequently withdrew from public life and settled in Cape Town, where she continued writing. She died in 1964 at the age of 88. / Johanna Brandt neé Van Warmelo het tydens die Anglo-Boereoorlog in Pretoria gewoon toe sy as verpleegster in hospitale en later in die Irene-konsentrasiekamp asook as Boerespioen by die stryd betrokke geraak het. Kort na die oorlog is sy in Nederland met ds. L.E. Brandt getroud. Hulle het in 1903 na Suid-Afrika gekom waar Brandt predikant in die Soutpansberggemeente van die Nederduitsch Hervormde Kerk geword het, terwyl Johanna 'n spinskool gestig en by die SAVF betrokke was. Die Brandts het in 1908 na die Johannesburg-gemeente verhuis. Na die Afrikanerrebellie was Johanna betrokke by die Vroue-optog (1915) asook by die Vrouwe Nationale Party, maar na interne twis het sy haar onttrek. Sy was 'n voorstander van vroueregte maar nooit 'n aktiewe feminis nie. Die dood van Johanna se moeder in 1916 was vir haar traumaties en sy het geglo dat sy visioene gesien het waaroor sy die boek Millennium geskryf het. Haar trauma is verhoog deur haar onvermoë om die woonhuis Harmony, waar sy 'n paar jaar gaan woon het terwyl sy op die wederkoms van Christus gewag het, te behou. Sy het voorts by teosofie en natuurgeneeskunde betrokke geraak en 'n boek oor die druiwekuur geskryf. In 1923 het die Brandts na Vereeniging verhuis. Johanna het daarna op haar eie lang reise onderneem om haar kure te propageer en was onder meer vir 18 maande in Europa en die VSA. In 1930 het die Brandts na Johannesburg verhuis waar Johanna 'n sanatorium opgerig het. Sy was ook by die Nuwe Era-beweging betrokke Johanna en Brandt het sewe eie kinders gehad en een aangeneem. Hy is in 1939 kort na sy aftrede as gevolg van 'n fratsongeluk oorlede, waarna sy haar aan die openbare lewe onttrek het. Sy het haar in Kaapstad gevestig en steeds geskryf. Sy is in 1964 op 88-jarige leeftyd oorlede. / Thesis (DPhil)--University of Pretoria, 2016. / Historical and Heritage Studies / DPhil / Unrestricted