Methylenedioxymethamphetamine (MDMA) popularly known as "Ecstasy" continues to gain popularity as a recreational drug that has been shown to increase serotonin and dopamine levels. The present study has demonstrated that repeated exposure to MDMA produces long-term damage to serotonergic and dopaminergic neurons in various regions of the rat brain.

This report presents findings of a community survey of 3,021 adolescents and young adults aged 14–24 years in Munich, Germany, carried out to determine the prevalence of use and abuse of and dependence on ecstasy, amphetamines and hallucinogens. The response rate was 71%. Results: (1) In 1995, 4% of the male and 2.3% of the female respondents aged 14–24 reported the use of ecstasy. Ecstasy-related substances (amphetamines and chemically related substances) were reported by 3.6% of men and 1.6% of women. Hallucinogens were reported slightly less frequently by 3% of men and about 2% of women (LSD combined with others). (2) Compared to findings from a 1990 survey this constitutes a substantial, at least twofold, increase in consumption rate of both types of substances. (3) Among lifetime users of both ecstasy and related substances as well as hallucinogens about two thirds could be regarded as regular users. (4) The prevalence of DSM-IV abuse and dependence on ecstasy and related substances is about 1%, identical to rates of hallucinogen abuse and dependence. Findings also point to a significant dependence potential for both substances. (5) Furthermore, considerable overlap between the two substances was found. Conclusion: Our study suggests a substantial increase in both the use of ecstasy and related substances as well as hallucinogens. The data further suggest that the increase is strongest in younger age groups, but the risk of first use of these substances continues to be present up to the age of 24 years. The higher proportion of women contributing to this increase is noteworthy.

Denna undersökning behandlar den småländska predikosjukan, vilken uppkom och spreds bland den småländska allmogen år 1841-1843. Av de uppskattningsvis flera hundra fall som behandlades av läkarkåren bestod den övervägande majoriteten av kvinnor. Undersökningen är medicinhistorisk och syftar till att undersöka hur den religiösa epidemin beskrevs, förstods och 2 tolkades som en sjukdom under 1840-talet. Således utgörs undersökningens källmaterial av läkarkårens utsagor, genom bl.a. provinsialläkarrapporter och skrifter. Undersökningen har utförts med ett socialkonstruktivistiskt perspektiv i enlighet med medicinhistorikern Roy Porters teorier, och består av en kontextnära och tematiskt orienterad närläsning. Inom den tidigare forskningen har predikosjukan främst undersökts som en av 1800-talets väckelserörelser, där allmogens agerande förstås som en upprorshandling mot en ”överhet” bestående av myndigheter, prästerskap och läkarkår såväl som det borgerliga skiktet. Benämningen av fenomenet som en sjukdom, förstås i tidigare forskning endast som ett bildligt uttryck och som en del av en medveten strategi för att slå ned väckelserörelsen. Undersökningen visar att läkarkåren förstod predikosjukan just som en sjukdom och behandlade den därefter. Sjukdomsdefinition och behandlingsmetoder gjordes i enlighet med rådande medicinvetenskapliga grundantaganden. Diskursen om den småländska predikosjukan aktualiserade en rad olika för tidsperioden rådande föreställningar om kropp, själ, sjuklighet, kön och religion. Inom den medicinska förståelsen av predikosjukan inbegrep dessa föreställningar ständigt i varandra, och innebar en komplicerad sjukdomsbild vilken i hög utsträckning var både kulturellt och tidsligt betingad. / This study centers around ‘the preaching disease’ (predikosjuka), an illness which arose and spread among the peasantry in the Swedish province Småland between 1841-1843. Out of the estimated hundreds of cases treated by the medical profession, the vast majority consisted of women. The disease was quickly described as epidemic, and had strong religious connotations. The purpose of the study is to examine how this religious epidemic was described, understood and interpreted as a disease in the 1840’s. Thus, the source material consists of the accounts of the medical professionals, mainly through provincial medical reports and medical publications. The study has been carried out with a social constructivist perspective in accordance with the theories of medical historian Roy Porter, and consists of a contextual and thematically oriented close reading. In previous research, ‘predikosjukan’ has mainly been examined as one of the 19th century Christian revival movements. Here, the activities of the peasantry are understood as a rebellious act against a vaguely defined ‘power’ consisting of authorities, clergy and doctors as well as the bourgeois class. Previous research has understood the phenomenon as only a sickness by the name, as a figurative expression and as part of a conscious strategy to suppress the revival movement. This study shows that the doctors who was confronted with ‘predikosjuka’ during the 1840’s understood the phenomenon as a disease, and chose to treat it accordingly. The doctors’ definitions and medical methods were made in accordance with prevailing and fundamental medical notions of the time. The discourse about ‘predikosjuka’ encapsulated a number of different notions about body, soul, morbidity, gender and religion, all deeply entrenched in the 1840’s. Within the medical understanding of the disease, these notions constantly intertwined, which made for a complicated clinical picture, which to a large extent was both culturally and temporally conditioned.

Despite decades of research on amphetamine derivatives, a class of compounds sharing a structural foundation with amphetamine, crucial gaps remain in our understanding of these drugs in a variety of animal species and humans. This dissertation addresses three of these gaps through a multi-level approach involving studies in both humans and mice. Specifically, it focuses on investigating the lack of information regarding: 1) repeated dosing of 3,4-methylenedioxymethamphetamine in humans, 2) methamphetamine/alcohol combinations in humans and 3) methamphetamine/oxycodone combinations in mice. Study 1 involved administering three consecutive doses of 3,4 methylenedioxymethamphetamine to human volunteers at 12- and 24-hour intervals while physiological, behavioral, and subjective measures were collected. Study 2 reanalyzed Kirkpatrick and colleagues (2012a) data to evaluate repeated administrations of methamphetamine and alcohol. The reanalysis focused on quantifying the physiological and subjective effect differences between the first and second administrations, which occurred at a 12-hour interval on the same day, an aspect not previously analyzed or reported by the original authors. Study 3 utilized well-established animal models such as Conditioned Place Preference, Open Field Test, and Novel Object Recognition to evaluate the reward-like and aversive effects of methamphetamine and oxycodone combinations in mice. Study 1 was the first to quantify the effects of multiple 3,4-methylenedioxymethamphetamine doses administered over a 36-hour period of time. Initially, acute 3,4-methylenedioxymethamphetamine produced dose-dependent increases in peak heart rate, blood pressure, and more positive than negative subjective effects. However, by the third dose, many of these effects dissipated, heart rate was no longer elevated, and residual mood effects were minor. Overall, the data do not support the general perception that 3,4-methylenedioxymethamphetamine produces dangerous cardiovascular and residual mood effects in humans following repeated administration. The results of Study 2, again a first in the field, discovered that contrary to expectations, heart rate increases produced by the methamphetamine/alcohol combination were not further increased with repeated dosing, but rather attenuated. In fact, methamphetamine offset alcohol-induced intoxication, even after repeated administration. Study 3 revealed that combining methamphetamine and oxycodone in mice increased reward as measured by Conditioned Place Preference, but not more than either drug alone. However, methamphetamine lengthened the duration of Conditioned Place Preference for the lower oxycodone dose and offset the oxycodone-induced disruptions in novel object recognition performance. One crucial cross-species observation was that methamphetamine mitigated adverse effects such as alcohol-related intoxication and oxycodone cognitive disruption, even after repeated administration. While seemingly beneficial, this observation raises concerns that individuals who combine these drugs may be at risk of underestimating their overall degree of impairment, potentially leading to hazardous activities like driving while intoxicated or engaging in risky behaviors. Sharing this insight is crucial to encourage informed, responsible behavior and safeguard public safety. In conclusion, these studies have significantly enhanced our understanding of two frequently used amphetamine derivatives and their interactions with two commonly used psychoactive drugs—oxycodone and alcohol. Most importantly, we strongly advocate for robust empirical experimentation to counteract misinformation related to 3,4-methylenedioxymethamphetamine and methamphetamine. These endeavors are crucial for developing more precise assessments of the risks and benefits associated with these substances, and for improving drug policies and optimizing public health interventions.

Objective: This research aimed at reviewing the information provided by the online drug misuse communities with reference to the available evidence-based literature on the novel psychoactive substances. Methodology: Among hundreds of novel psychoactive substances, four groups (phenethylamines, tryptamines, piperazines and miscellaneous) were selected for the study. Various website drug fora were identified by Google and Yahoo search engines using a set of specific key words. The methods consisted of extracting and analysing qualitative data from the identified website fora. This was also supplemented by critical reviewing the existing evidence-based literature search for each of the selected psychoactive compounds. Results: The combined search results identified 84 unique website fora from which qualitative data were extracted for thirty novel psychoactive substances and organised into technical folders. This data extracted from online communities has thrown some light on factors such as the mode of purchase, subjective experiences, reasons for use, combinations, legislation, mechanisms of action in the CNS, side effects, toxicity and its management. This would enable the clinicians to be obtain full history when assessing and would inform better treatment choices. Conclusions: A range of novel psychoactive substances have been made recently available across the globe. The sale is easily achieved through the Internet. New legislations are made to control some recreational substances whilst newer substances appear. Furthermore, the distributors sell the backlog of products even after controlling of the substance has occured and hence are liable to potentiating criminal investigations. It is here suggested as well that the 'genuinity' of each onlince susbtance is questionable. Evidence-based literature is scant for the vast majority of these substances. Accidental overdoses are common occurences and some of the potential life-threatening clinical situations include sympathomimetic toxidrome and serotonin syndrome. Benzodiazepines appear to help with agitation and neuropsychiatric manifestations. Better levels of international cooperation and rapid share of available information may be needed to tackle the emerging problem of the novel psychoactive substances.

This dissertation focuses on the return and revitalization of traditional Christian themes in contemporary postmodern novels. It offers an examination of how these themes materialize in novels written by writers who are not explicitly religious, or in novels which do not have an overtly religious focus. Some contemporary novels generate a privileged space in which the return of the religious can take place. The sacred is back, not just as a re-enchantment, but manifests itself in fundamentally new and productive ways (Ward, 2001:xv). The first matter under consideration is the fact that the co-existence of belief and unbelief is apparent in all the novels under discussion. As such, the reader as active participant in the novel is bound to be affected by these mutually inter-dependent and inextricably inter-connected sides of a coin. The themes of providence, sacrifice and the miraculous become evident in John Irving‟s A prayer for Owen Meany while the themes of sin, guilt and redemption feature in Ian McEwan‟s Atonement. Secondly, the study compares two novels that deal with the same supernatural phenomena, namely visions, faith healing and stigmata. Jodi Picoult is a non-believer and is the author of Keeping Faith, while Ron Hansen is a devout Catholic who wrote Mariëtte in ecstasy. These works, on the one hand, create a space for supernatural phenomena even though fiction cannot prove the reality of their existence. Postmodern people seem to have a definite longing for the miraculous and these novels seem to satisfy that yearning. On the other hand, both novels portray disbelief in the miraculous while subtly allowing room for characters or readers in a liminal space between belief and disbelief. The theories of Jean François Lyotard and specifically his notion of “incredulity towards metanarratives” provide a framework to explore this matter. Lyotard proposes “petit recits” or many small stories instead of the grand narratives. He contends that there is no objective knowledge and that narrative and scientific knowledge are subject to legitimization. The Christian story therefore needs no scientific basis as justification, which means that it is being newly considered after the mistrust created during the Enlightenment period. Gianteresio Vattimo‟s ideas on the role of religion in contemporary life and the possible convergences of postmodernity and the Christian faith also come into play. He advocates weak thought as opposed to strong thought and sees caritas (charity or neighbourly love) as essential. This concept of weak thought allows for plurality and tolerance. Vattimo sees Christ‟s kenosis (self-emptying) as essentially linked to a secularization in which humankind needs to retrace the path to the original Biblical message of love. Emphasis is on a non-doctrinal, anti-dogmatic spirituality and this manifests in the novels discussed. This study employs diverse reader-response theories to gauge the reaction of the reader to texts containing Biblical themes and supernatural phenomena. Stanley Fish‟s interpretive communities and Wolfgang Iser‟s implied reader are helpful and Michael Edwards‟s pattern of sin, the fall and redemption is of particular interest to this dissertation. Edwards believes that most novels, whether written by religious or non-religious writers, follow this pattern. Readers find themselves either on the side of the believing or unbelieving camp in the novels discussed. However, many readers may hover in the liminal space between belief and unbelief. Interpretation depends on many factors that constitute the world view of the reader, hence the plurality of interpretations. / MA (English), North-West University, Potchefstroom Campus, 2014

This dissertation focuses on the return and revitalization of traditional Christian themes in contemporary postmodern novels. It offers an examination of how these themes materialize in novels written by writers who are not explicitly religious, or in novels which do not have an overtly religious focus. Some contemporary novels generate a privileged space in which the return of the religious can take place. The sacred is back, not just as a re-enchantment, but manifests itself in fundamentally new and productive ways (Ward, 2001:xv). The first matter under consideration is the fact that the co-existence of belief and unbelief is apparent in all the novels under discussion. As such, the reader as active participant in the novel is bound to be affected by these mutually inter-dependent and inextricably inter-connected sides of a coin. The themes of providence, sacrifice and the miraculous become evident in John Irving‟s A prayer for Owen Meany while the themes of sin, guilt and redemption feature in Ian McEwan‟s Atonement. Secondly, the study compares two novels that deal with the same supernatural phenomena, namely visions, faith healing and stigmata. Jodi Picoult is a non-believer and is the author of Keeping Faith, while Ron Hansen is a devout Catholic who wrote Mariëtte in ecstasy. These works, on the one hand, create a space for supernatural phenomena even though fiction cannot prove the reality of their existence. Postmodern people seem to have a definite longing for the miraculous and these novels seem to satisfy that yearning. On the other hand, both novels portray disbelief in the miraculous while subtly allowing room for characters or readers in a liminal space between belief and disbelief. The theories of Jean François Lyotard and specifically his notion of “incredulity towards metanarratives” provide a framework to explore this matter. Lyotard proposes “petit recits” or many small stories instead of the grand narratives. He contends that there is no objective knowledge and that narrative and scientific knowledge are subject to legitimization. The Christian story therefore needs no scientific basis as justification, which means that it is being newly considered after the mistrust created during the Enlightenment period. Gianteresio Vattimo‟s ideas on the role of religion in contemporary life and the possible convergences of postmodernity and the Christian faith also come into play. He advocates weak thought as opposed to strong thought and sees caritas (charity or neighbourly love) as essential. This concept of weak thought allows for plurality and tolerance. Vattimo sees Christ‟s kenosis (self-emptying) as essentially linked to a secularization in which humankind needs to retrace the path to the original Biblical message of love. Emphasis is on a non-doctrinal, anti-dogmatic spirituality and this manifests in the novels discussed. This study employs diverse reader-response theories to gauge the reaction of the reader to texts containing Biblical themes and supernatural phenomena. Stanley Fish‟s interpretive communities and Wolfgang Iser‟s implied reader are helpful and Michael Edwards‟s pattern of sin, the fall and redemption is of particular interest to this dissertation. Edwards believes that most novels, whether written by religious or non-religious writers, follow this pattern. Readers find themselves either on the side of the believing or unbelieving camp in the novels discussed. However, many readers may hover in the liminal space between belief and unbelief. Interpretation depends on many factors that constitute the world view of the reader, hence the plurality of interpretations. / MA (English), North-West University, Potchefstroom Campus, 2014

The thesis investigates the theoretical knowledge about the issue of addictive substances and personal experience with their use for pupils 6. and 8. classes of primary school and for students 2. and 4. year of the grammar school. In the first part of my work, I focused on the definition of basic concepts, the outline of the characters and the possible causes that lead to addiction to drugs, I presented the most commonly used drugs and identified the possibilities of drug prevention. The second part is devoted to a survey in the form of a questionnaire, which directly examines the knowledge and experience with the drug specific age groups of pupils and students. This work could be material for teachers who want to participate in the drug prevention.

Made available in DSpace on 2016-04-25T19:20:45Z (GMT). No. of bitstreams: 1 Ilvana Maria Pereira Bulla.pdf: 1511357 bytes, checksum: 1d7cde4c76bc996a2467b47e05199b87 (MD5) Previous issue date: 2006-12-13 / The main objective of this present work is to present the mysticism of an Italian beguine at the end of century XIII and beginning of XIV, called Angela de Foligno. For in such a way, we used the registers found in its only published work, The Book of the Blessed Angela of Foligno, which we launched a reading in phenomenological key, focusing the concepts of suffering and ecstasy. Our hypothesis is that there is a close relationship between the two existent concepts, which importance for its spiritual improvement constitutes what we can understand as the theology of Angela. The composition of the work counts on two referring chapters to the above-named book and more two others that try to contextualize the surrounding spiritual in which this mysticism was present, as also, in a general way, how are the studies related to this subject. We expect that we can finalize getting to what is our first intention: showing the largeness and deepness of these texts, identifying its role in the occidental Christian mystic tradition, as well as its influence on other consecrated names, as Saint John of the Cross and Saint Teresa of Avila / O presente trabalho tem como objetivo apresentar a mística de uma beguina italiana do final do século XIII e início do XIV, chamada Angela de Foligno. Para tanto, utilizamos os registros encontrados em sua única obra, The Book of the Blessed Angela of Foligno, sobre o qual lançamos uma leitura em chave fenomenológica, enfocando os conceitos de sofrimento e êxtase nele encontrados. Nossa hipótese é a de que existe uma relação íntima entre os dois conceitos, cuja importância para seu desenvolvimento espiritual constitui o que podemos entender como a teologia de Angela. A composição do trabalho conta com dois capítulos referentes ao livro acima mencionado e mais dois outros que procuram contextualizar o ambiente espiritual no qual esta mística viveu, como também, de maneira geral, em que estado se encontram os estudos a seu respeito. Esperamos, ao final, termos atendido ao nosso propósito primeiro: mostrar a grandeza e profundidade encontradas em seus textos, identificando, assim, seu lugar dentro da tradição mística cristã ocidental, bem como sua influência sobre outros nomes consagrados, como São João da Cruz e Santa Tereza D Ávila

O presente estudo teve como objetivo identificar os padrões de uso de "êxtase" na cidade de São Paulo. Os usuários foram recrutados através da técnica de amostragem snowball, também utilizada para o recrutamento do grupo controle, composto de indivíduos com estilo de vida semelhante aos primeiros mas que nunca haviam experimentado "êxtase" (não usuários). Usuários (52) e não usuários (52) foram entrevistados quanto às características sócio-demográficas e quanto ao uso de drogas psicotrópicas; usuários também responderam questões sobre circunstâncias de uso e efeitos do "êxtase". Através da Escala de Impulsividade de Barratt e dos Inventários de Depressão de Beck e de Ansiedade Traço-Estado (IDATE-traço) foram medidas impulsividade, depressão e ansiedade de ambos os grupos. Os dois grupos apresentaram características sócio-demográficas semelhantes: a maioria pertencia à classe média, era jovem, heterossexual, solteira e com nível superior. Entre os usuários o consumo de outras drogas psicotrópicas foi expressivamente superior. Outras características mais freqüentes no grupo de usuários foram a presença de tatuagens e piercings, a frequência a "raves" e a preferência pela música eletrônica. No Inventário de Depressão de Beck os usuários apresentaram pontuação significativamente menor quanto à depressão. Os resultados das escalas de impulsividade e ansiedade não apresentaram diferenças significativas entre os dois grupos. Os padrões de uso de "êxtase" dos usuários entrevistados são semelhantes aos padrões descritos por pesquisas realizadas na Europa e em Sidney: a maioria dos usuários consome um ou dois comprimidos a cada episódio de uso, apenas nos finais de semana ou férias, mais freqüentemente na companhia de várias pessoas, em ambientes ligados ao lazer noturno, como lugares para dançar, "raves" e festas. Os comprimidos são geralmente adquiridos de amigos ou conhecidos nesses locais. A maioria dos usuários associa "êxtase" a outras drogas psicotrópicas, particularmente maconha. As características sócio-demográficas dos usuários entrevistados e seus padrões de aquisição e consumo de "êxtase" indicam um caráter pouco marginal do uso. São sugeridas estratégias de Redução de Dano caso o uso de "êxtase" se difunda em São Paulo. / The present study was aimed at identifying patterns of ecstasy (MDMA) use in the city of São Paulo. Ecstasy users were recruited through the snowball technique. Using the same technique, a control group of subjects that had never tried the drug (non users) was recruited among individuals sharing with users a similar life style. Users (N=52) and non users (N=52) were interviewed in order to obtain socio-demographic data and data on use of psychoactive drugs; users were also questionned as to the circumstances surrounding their use of the drug. Besides, levels of anxiety, depression and impulsiveness were assessed through Spielberger's IDATE Trace Inventory, Beck's Depression Inventory and Barratt Impulsiveness Scale. Both users and non users revealed similar socio-demographic characteristics: most subjects were middle class young heterosexual single men and women who had a college degree. Multiple drug use was more frequent among users than among non users. Other features that were significantly more accentuated among users than among non users were the presence of tattoos and piercings, the frequency to raves and the preference for electronic music. Beck Inventory results pointed to significantly lower depression scores among users. No differences were observed between groups in anxiety and impulsiveness scores. Ecstasy consumption patterns among users are similar to those reported in Europe and Australia: most subjects take one or two pills per episode, during weekends or vacations, usually with company and in social gatherings such as dancings, raves and parties. The drug is predominantly acquired from friends or acquaintances in these same spots. Most users reported consuming ecstasy in combination with other psychoactive drugs, particularly marihuana. The socio-demographic features of users as well as the way they buy and consume the drug suggest that the present pattern of use is not connected to illegal or marginal activities. Harm reduction strategies are suggested in case of ecstasy's use increases and spreads among the young population of the city.