This study focuses on medical prognostication in the earliest Indian medical treatise known, the Caraka Saṃhitā. The first chapter gives an overview of the Caraka Saṃhitā, including its main doctrines and philosophy. The second chapter introduces the Indriyasthāna, the section in the Caraka Saṃhitā in which most of the omen literature is collected. The third chapter gives a survey and preliminary analysis of all twelve chapters in the Indriyasthāna. In the final chapter and conclusion, the topic of omen literature in the ancient world in general will be discussed, with a focus on the issue that invariably presents itself in omen literature, “rationality.” / text

Made available in DSpace on 2016-04-27T18:47:08Z (GMT). No. of bitstreams: 1 Luciana Helena Mussi.pdf: 1010975 bytes, checksum: 546ca334d6a1dc4253e75eadc8b1c49f (MD5) Previous issue date: 2012-03-19 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / This paper aims to reflect on Ingmar Bergman existential anguish towards aging before the imminent threat of death and the desire to live. The main question was: how to live under such a devastating anguish being, at the same time, aware of our finitude and of our desire to live? To probe these existence questions, The Bergman Island documentary, focusing on the films The Seventh Seal and Wild Strawbwerries, the Greek Goddess Demeter s path and her transformation forms and the philosopher Cicero s reflections on aging were used. Bergman and his films, dealt with in an enigmatic atmosphere, led this research to the existential anguish scenery built, woven and understood by means of feelings resulting from the documentary images, words and dialogs. Crossing the researcher s experience and feelings with the filmmaker s report on the Island of Farö, the composition of such anguish was created: the Imminent Threat of Death and the Desire to Live as events to make us search understanding of the enigma of life and death. However, on the way we came across a God whose word silences, as God s true Silence. The One who repudiates Finitude as Awareness of Death. The Seventh Seal faithfully portraits the silence of such God in the face of the evil as an unquestionable and frightening event. If, at old age, the probability of imminent death is higher and the awareness of finitude is even higher, in Wild Strawberries we come to face the perspective of the end itself. Recollecting the character and Bergman, we come across the Travel into Solitary Old Age, in a time that seems to be over, through the trails of Old Bergman Existential Memories. The Existential Trialogue within the Gap of Time described a fictional meeting among Bergman, the filmmaker, Cicero, the thinker and the researcher. Aiming at getting past time effects, defeating sovereignty of the years that separate the three ones involved through gathering of the arts cinema, philosophy and science considering all as understanding and reflection on what death/life means at aging. Cinema, art that brings closer to one s life, that portraits reality and life movement, referring to our own experiences, life vivid recalls, deep memory excavations, through a permanent trip between youth and old age. Biographies crossing one another in the line of time, oscillating between death pains and life setbacks / Este trabalho tem como objetivo refletir sobre a angústia existencial do cinema de Ingmar Bergman no envelhecer diante da ameaça iminente da morte e do desejo de vida. A pergunta central foi: como viver com esta arrasadora angústia quando nos sabemos finitos e, ao mesmo tempo, sedentos de vida? Para pensar estas questões da existência, foram utilizados o documentário A Ilha de Bergman, focando os filmes O Sétimo Selo e Morangos Silvestres, a trajetória da Deusa Grega Deméter e seu caminho de transformação e as reflexões do filósofo Cícero sobre o envelhecer. Bergman e seus filmes envoltos numa atmosfera enigmática, conduziram esta pesquisa ao cenário da angústia existencial construída, tecida e entendida por sensações provocadas por imagens, palavras e diálogos do documentário. Cruzando impressões e experiências da pesquisadora com o relato do cineasta na Ilha de Farö, nasceu a composição desta angústia: a Ameaça Imimente de Morte e do Desejo de Vida como acontecimentos que nos levam à busca por conhecimento do enigma de vida e morte. Mas nesta caminhada, encontramos um Deus que se cala, num verdadeiro Silêncio de Deus. Aquele que denuncia a Finitude como Consciência da Morte. O Sétimo Selo retrata fielmente esse Deus que se omite e cede espaço à maldita como fato indiscutível e apavorante. Se na velhice a probabilidade de morte iminente é maior e a consciência de finitude ainda mais, chegamos no enfrentamento da perspectiva do próprio fim em Morangos Silvestres. No rememorar do personagem e de Bergman, nos deparamos com a Viagem pela Velhice Solitária, num tempo que parece se esgotar, na trilha das Lembranças Existencias do Velho Bergman. O Triálogo Existencial na Brecha do Tempo descreveu um encontro ficcional entre Bergman, o cineasta, Cícero, o pensador e a pesquisadora. Teve por propósito driblar o efeito do tempo, anular a soberania dos anos que separam os três envolvidos através do encontro das artes cinema, filosofia e ciência tudo pela compreensão e reflexão do que significam morte/vida no envelhecer. Cinema, arte que aproxima ao viver de cada um, que retrata a realidade e o movimento da vida, nos remetendo às nossas próprias experiências, lembranças das fases vividas, escavações profundas na memória, numa viagem constante entre juventude e velhice. Biografias que se cruzam na linha do tempo oscilando entre as dores da morte e os reveses da vida

Le retentissement psychologique d’événements sources de responsabilité, quels qu’ils soient – acte de terrorisme, perte d’un être cher, harcèlement moral… – est spécifique du fait de ses caractères protéiforme et invisible. Tout d’abord, le premier d’entre eux tient au fait qu’en matière psychologique tant les atteintes que les souffrances en résultant sont diverses. Ainsi, d’un point de vue lésionnel, certains événements vont s’avérer plus traumatisants que d’autres, principalement ceux au cours desquels le sujet a été confronté à sa propre mort. Concernant la souffrance, un sujet peut tout aussi bien souffrir émotionnellement d’une altération de sa propre intégrité – par exemple physique avec le diagnostic d’une pathologie grave – que d’un tort affectant celle d’un proche (e.g. décès, handicap). Un retentissement qualifié d’invisible ensuite, puisqu’il apparaît bien plus aisé d’identifier une atteinte à l’intégrité physique qu’une atteinte à l’intégrité psychique. De plus, certaines atteintes psychologiques sont totalement insaisissables en raison de leur caractère éminemment diffus. L’objet de cette démonstration est donc de savoir comment le droit de la responsabilité civile va appréhender la victime de ce retentissement psychologique. Sa prise en charge ne pourra être que particulière du fait de l’interaction inévitable entre les sphères juridique et psychologique.Afin de le découvrir sera proposée, dans un premier temps, une conceptualisation de la victime psychologique se fondant sur la réalité psychopathologique. Deux grandes distinctions nourrissent cette réflexion. L’une est de nature juridique ; il s’agit de la distinction du dommage et du préjudice. L’autre est d’origine psychopathologique ; elle oppose le choc émotionnel au traumatisme psychique. Leur entrecroisement permettra d’élaborer différents cas de manifestation de la souffrance psychologique et de dessiner les contours de la qualité de victime. Dans un second temps, au titre de l’indemnisation de la victime psychologique, tant l’appréciation que l’évaluation de ses préjudices seront examinées. Les répercussions du traumatisme psychique voire du choc émotionnel vont parfois être si importantes que l’indemnisation ne pourra se cantonner à la seule souffrance éprouvée. Des conséquences de nature différente, par exemple patrimoniales, devront être prises en considération. À cette fin, une typologie des préjudices de la victime sous analyse mérite d’être mise en place. Des règles d’indemnisation distinctes seront érigées en fonction du préjudice subi. Un préjudice présumé, notamment à partir d’un dommage, ne pourra logiquement être compensé de la même façon que des préjudices non présumables, c’est-à-dire soumis à expertise. En somme, le système d’indemnisation à instaurer se devra d’être en phase avec le système de révélation de la souffrance qui aura été précédemment établi.Ainsi, cette étude se propose de construire un réel statut fondateur de la victime psychologique. Une fois cette notion cardinale intégralement conceptualisée, un régime d’indemnisation s’en inférant sera rationnellement avancé. / The psychological impact of the events, which are the source of responsibility, be they acts of terrorism, loss of a loved one, psychological harassment, is specific to characteristics both protean and invisible. The first among them is due to the fact that in psychological matter injuries and the resulting suffering are both varied. As such, from the injury point of view, certain events will prove to be more traumatizing than others. Principally those during which the subject has been faced with his own death. Concerning suffering, a subject can as well emotionally suffer a change in his own integrity – for example the physical one with a diagnosis of a serious illness – that of a sort damage which affects that of a loved one (e.g. death or handicap). Then, the impact is considered invisible. It appears much more simple indeed, to identify harm to physical integrity as a harm to psychic integrity. More so, certain psychological harms are totally imperceptible by reason of their eminently diffuse characteristic. The object of this demonstration is therefore to know how civil liability law will comprehend the victim of such a psychological impact. Its comprehension will be particular given the inevitable interaction between the judicial and psychological spheres.In order to better understand this, we will first propose a conceptualization of the psychological victim that blends into psychopathological reality. Two major distinctions feed this thought. One is legal nature, which relates to the distinction between prejudice and harm. The other is psychopathological in nature which opposes emotional shock and psychic trauma. Their intertwining allows us to elaborate different cases of manifestation of psychological suffering and define the contours of the qualities of the victim. Secondly, regarding compensation for a psychological victim, both the appreciation and the evaluation of these prejudices will be examined. The repercussions of psychic trauma, or even emotional shock can sometimes be so grave that compensation cannot restrict itself only to the experienced suffering. Consequences of different natures, for example patrimonial ones, must be taken into consideration. To this end, a division of the prejudices of the psychological victim should be put in place. Distinct rules of compensation will be established based on the prejudice endured. A prejudice presumed, originating notably from a harm, cannot logically be compensated in the same fashion as non-presumable prejudices that require a forensic assessment. In short, the system of compensation must be in phase with the system of disclosure of suffering that has been previously established. As a result, this study proposes to construct a true founding status of a psychological victim. Once this principal notion has been completely conceptualized, we can use it to create a rational compensation scheme.