Thèse--Universit́e de Paris.

Thèse--Faculté de médecine de Paris. / Autographed copy. "Index bibliographique": p. [163]-164.

Thesis (Ph.D.) - University of Queensland, 2004. / Includes bibliography.

The process of making judgments and formulating convictions is a vital function performed by all human beings. Successful accomplishment of such tasks usually involves the integration of interoceptive cues (i.e. past experience, feeling states, etc.) with exteroceptive, or objective, information. Often, personal idiosyncracies determine the relative amount of flexibility with which convictions or opinions are held, regardless of contradictory information.

The Schedule for Affective Disorders and Schizophrenia-Change Version (SADS-C), the Social Adjustment Scale-Patient Version II (SAS-PATII) and the Command Hallucination Questionnaire (CAQ) were administered to 86 psychotic inpatients to investigate the relationship between command hallucinations, aggressive behavior, and compliance. Two SADS-C items ("severity of hallucinations" and "depersonalization") were useful as indicators of command hallucinations. Ninety-two percent had complied with their command at least once in the past month. Three SADS-C variables related to compliance with command hallucinations were identified: middle insomnia, the belief that the voice was acting in your best interest, and overt irritability. The patients' level of distortion of reality did not appear to influence compliance rates. Results also indicated that patients who experience command hallucinations were not significantly more or less dangerous than other psychotic inpatients.

Texte remanié de: th. doct.--München--Universität, 2000. / Bibliogr. p. [455]-508.

The aim of this project was to study the phenomenology of auditory hallucinations in Indians. The sample investigated consisted of thirty adult Indian males domiciled in the Durban area, attending neuroclinics, who had been diagnosed as having suffered from a psychosis and who had experienced auditory hallucinations. The patients were examined by the author and in addition relevant data was extracted from their case files. This included religion, previous diagnosis, age at onset of illness and present age, mother tongue, language of daily usage, language of hallucinations, source of hallucinations, comprehensibi1ity of hallucinations, content of hallucinations, patient's initial reaction to hallucinations, time when hallucinations were experienced, media of transmission, direction of voices and whether the patient had consulted a traditional healer. The findings were that a significant majority of patients: 1) described their hallucinations as being voices coming from supernatural beings (84%). 2) did not attribute their hallucinations to being voices belonging to their deceased ancestors (88%). 3) did not attribute their hallucinations to voices which were being relayed by technical transmitting apparatuses (88%) . 4) diagnosed as suffering from schizophrenia initially, found their hallucinations to be distressful (89%) whereas 80% of the patients diagnosed as suffering from manic depressive psychosis found their hallucinations to be pleasant. 5) did not ascribe their hallucinations to animals (100%). 6) had visited a traditional healer (100%). Hallucinations were generally thought by the majority of patients to have occurred as a result of being possessed by spirits and that the possession had occurred following some "evil" done to them by enemies, rivals, or other persons who wanted the patient to come to harm. Their belief in spirits was derived both from religion and from folk-lore. Its connection with auditory hallucinations arose from the notion that evil spirits can invade human beings causing abnormal behaviour and also symptoms of mental illness including auditory hallucinations. All the patients had visited traditional healers presumably to exorcise the spirits that had possessed them. The Durban Indian community has been reported to be a deculturing community with many of its members adopting Western cultural attitudes and values. The following factors (religion, language grouping, and beliefs derived from folk-lore), specific to Indian culture, appear to have an important influence in shaping some aspects of the phenomenology of auditory hallucinations of psychotic Indian males. / Thesis (M.Med.)-University of Natal, Durban, 1985.

Access to abstract permanently restricted to Ball State community only / Access to thesis permanently restricted to Ball State community only / Department of Psychological Science

En nous référant aux théorisations de l’épistémologie psychanalytique, nous concevons la schizophrénie comme résultant d’une expérience traumatique primaire n’ayant pu être intégrée au sein de la subjectivité. Ce traumatisme, nous le rattachons moins à un évènement en tant que tel qu’à la position impensable qu’il désigne pour le sujet. Ainsi, en nous inspirant de la pensée de P. Aulagnier et de R. Roussillon, nous suggérons que le noyau traumatique conditionnant le développement d’une problématique schizophrénique se rapporte à la position d’objet pulsionnel, ou de non-désir, à laquelle se trouve identifié le sujet au sein des premiers échanges avec son environnement. <p><p>Face à l’impensable de cette position identificatoire, le sujet se voit contraint de s’extraire de la scène relationnelle avec ses objets primaires, se clivant par la même opération du capital représentatif qui lui est associé. Dans ces conditions, nous pensons que le délire, moins d’apparaître comme une production pathologique dépourvue de sens, correspond à un mode de réponse face au retour hallucinatoire de l’impensé traumatique. Aussi, à partir d’une méthodologie qualitative basée sur l’analyse d’une douzaine de cas cliniques, nous mettons en évidence trois principales fonctions du délire dans la schizophrénie. La première, conceptualisée sous le terme de « fonction contenante », procède à la mise en forme et à la transformation signifiante de ce qui ne put être symbolisé de l’expérience traumatique. La seconde, nommée « fonction localisante », tente de situer en dehors du sujet le débordement pulsionnel inhérent au traumatisme primaire. La troisième, appelée « fonction identifiante », permet à la personne délirante de s’attribuer un énoncé identificatoire qui, de manière auto-créée, supplée à l’énigme de son histoire insensée.<p><p>Enfin, l’analyse de nos données cliniques souligne que ces trois fonctions de l’activité délirante ne se réalisent pas de façon aléatoire mais qu’elles s’articulent selon une logique particulière. Ainsi, nous suggérons qu’à partir de sa triple opération le délire schizophrénique tend à se déployer en un « processus délirant », par lequel le sujet peut rendre pensable et supportable la position traumatique à laquelle il a été identifié au cours de son histoire.<p><p><p>By following theories from the psychoanalytical epistemology, we consider schizophrenia as the result of a primary trauma that has not been assimilated within the subjectivity. We connect less this traumatism with an event than with the unthinkable position the subject is identified to. Therefore, being inspired by the thought of P. Aulagnier and R. Roussillon, we suggest that the traumatic nucleus which conditions the development of schizophrenia is related to the position of instinctual object, or of non-desire, to which the subject is identified within the first exchanges with his environment. <p><p>In view of this unthinkable position, the subject is forced to remove himself from the relationship with his primary objects, splitting off from the representative capital that is associated with it. In these conditions, we think that the delusion appears less as a meaningless pathological production than as a way of answering to the hallucinatory return of the traumatic unthought. From a qualitative methodology based on the analysis of a dozen clinical cases, we highlight three main functions of the delusion in schizophrenia. The first, conceptualized under the term «containing function», carries out the shaping and the significant transformation of what could have not been symbolized of the traumatic experience. The second, called «localizing function», tries to locate outside of the subject the instinctual overflow inherent to the primary trauma. The third, named «identifying function», enables the delusional person to assume an identificatory principle which, in a self-created way, compensates for the enigma of his senseless history.<p><p>Finally, the analysis of our clinical data underlines that these three functions of the delusional activity are not randomly accomplished but are organized according to a particular logic. Thus from its triple operation, we suggest that the schizophrenic delusion tends to develop into a «delusional process», by which the subject can make thinkable and bearable the traumatic position to which he was identified during his history.<p> / Doctorat en Sciences Psychologiques et de l'éducation / info:eu-repo/semantics/nonPublished

Unlike their European predecessors in the experimentation with hallucinogens and aesthetics who undertook it as an exotic tradition brought from afar, many Latin American and North American authors turned to visionary practices and substances (cannabis, peyote, psilocybin mushrooms and ayahuasca, among others) as a main element of their own cultural heritage and territory. Though commonly restricted to the specific category of "psychedelia," the narratives in this corpus from the 20th century only acquire their true depth once included within a much vaster realm, that of visionary traditions, mostly originated in non-Western sources --with exceptions among divinators, witches and sorcerers in Europe -- both in the Old World of the Orient and Africa, but particularly in the New World, in America. Problematically blurring use and exchange value, the 20th century seized these substances as sources of forbidden pleasures which alienated laborers, while their prohibition generated immense fortunes that destabilized democracies throughout the continent, motivated violence, and funded mafias, guerrillas and paramilitary groups. Yet, visionary plants and practices spread with a transcultural power that even today allows for the survival of ethnic groups and traditional knowledge long hidden, while also feeding urban consumptions that generate innumerable subcultures, time and again misunderstood as a sign of decadence. In this dissertation these "underworld" practices are also manifestations of something prior and parallel to the birth of a culture of mass consumers: they mark an encounter between Indigenous, Afro, rural and mestizo influences in the voices of authors who contributed to culture from the margins of very hierarchical and racist societies, and assumed a leading role in their intellectual debate, capturing its mixtures, dark humor, conflicts and transculturations via writing and films. Initially marginalized in the low worlds of taverns, destitute neighborhoods, crime, prisons and prostitution venues, hallucination and hallucinogens--simultaneously a colonial anathema and a sacred pre-Columbian ritual of transcendence--survive and thrive, passing on to the urban minorities of artists and thinkers I will examine in this dissertation, now even including synthetics like Lysergic Acid Diethylamide (LSD). Late Avant-gardes between the 1950s and 1990s--beatniks, counterculture, yippies and Chicanos in the US, the Onda generation and the "jipitecas'' in Mexico, and the "nadaístas'' and the Cali group in Colombia--partially rescued this knowledge, but, above all, its consumptions, preserving some of them as an original heritage within their metaphysics, politics and aesthetics, and as a core part of many of their ideological and secular inquiries. Banned and misconstrued by the viceregal, republican, national and transnational elites, both in the colonial past, and in the contemporary moment of an hemispheric circuit -- within the geopolitics of Nixon‘s War on Drugs -- visionary and hallucinogenic uses continue shaping much of the cultural panorama of America today. The variety of films and texts observed in this project gives a measure of the true heterogeneity of Latin American and US authors of the 20th century: In their works we reconnect a fracture that divides not only two, but many worlds, while it makes possible, for once, to conceive the simultaneous reality of them all.