73 research outputs found
Depression and mental health help-seeking behaviors in a predominantly African American population of children and adolescents with epilepsy
Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/65857/1/j.1528-1167.2009.02046.x.pd
Impairment of Auditory-Motor Timing and Compensatory Reorganization after Ventral Premotor Cortex Stimulation
Integrating auditory and motor information often requires precise timing as in speech and music. In humans, the position of the ventral premotor cortex (PMv) in the dorsal auditory stream renders this area a node for auditory-motor integration. Yet, it remains unknown whether the PMv is critical for auditory-motor timing and which activity increases help to preserve task performance following its disruption. 16 healthy volunteers participated in two sessions with fMRI measured at baseline and following rTMS (rTMS) of either the left PMv or a control region. Subjects synchronized left or right finger tapping to sub-second beat rates of auditory rhythms in the experimental task, and produced self-paced tapping during spectrally matched auditory stimuli in the control task. Left PMv rTMS impaired auditory-motor synchronization accuracy in the first sub-block following stimulation (p<0.01, Bonferroni corrected), but spared motor timing and attention to task. Task-related activity increased in the homologue right PMv, but did not predict the behavioral effect of rTMS. In contrast, anterior midline cerebellum revealed most pronounced activity increase in less impaired subjects. The present findings suggest a critical role of the left PMv in feed-forward computations enabling accurate auditory-motor timing, which can be compensated by activity modulations in the cerebellum, but not in the homologue region contralateral to stimulation
The lived experience of highly religious Orthodox Jewish students in graduate programs in psychology and social work
The literature on religion as a specific area of cultural diversity within professional training in psychology and social work, while it focuses exclusively on the paradigm of secular therapists gaining multicultural competency in treating highly religious clients, contains evidence that religious populations prefer therapists who share their faith. In response to this cultural preference among clients, a different paradigm, one of highly religious Orthodox Jewish therapists serving their religious communities' mental health needs, has been adopted by the highly religious Orthodox Jewish communities in America. This new paradigm has not yet been acknowledged in the literature and this study begins a discussion of this trend. Using the phenomenological methodology, 10 young highly religious Orthodox Jewish recent graduates of secular graduate training programs in psychology and social work shared their lived experience of graduate training. Among the results of the study, the participants described feeling themselves to be in a foreign environment and maintaining separation and distance both socially and intellectually. Conclusions from the results are drawn and recommendations for further research are made
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: Five Secular Books Printed by Jewish Humanist Gershom Soncino, 1490–1534
What is a “Jewish book”? Does the history of Jewish secularism necessarily follow a Christian example? Did the Jews living in early modern Europe and the Ottoman Empire understand themselves by the same terms contemporary ones do? This dissertation examines five books printed by Jewish printer Gershom (Hieronymus) Soncino (1460[?]-1534) in the late 15th and early 16th centuries, in Italy and in the Ottoman Empire, which are posited as ‘secular.’ While Gershom is mainly known in “Jewish bibliography” circles – a concept the dissertation investigates and challenges – as a printer of religious Jewish tomes, a critical microhistorical analysis of the five books, their production, material makeup and reception, reveals a ‘secularity,’ a comfort in being-in-the-world which upends the received temporality of Jewish secularization.
In rejecting a retrojection of later ideas of ‘secularization,’ often Christian-inflected and ideologically-biased, onto early modern Jewish cultural production, the dissertation asks that the Jews living in Renaissance Italy and the Ottoman Empire be understood by their own lights. To correctly treat Gershom’s books a critical list of his published titles spanning five languages, was necessary: the dissertation therefore first follows the “political economy of classification” which has historically governed what material has been deemed “the Jewish book,” revealing the embedded discursive biases of this scheme and problematizing some of its techniques. It then moves to investigate the ‘world’ each of five secular books was created and consumed in.
The ‘world’ of Isaac ibn Saḥula’s -ḳ (1490–1491), a compendium of animal fables and the first Hebrew illustrated book in print, is treated as a series of translations between medieval Spain, northern Italy and modern Germany. What do its woodcut illustrations reveal about the representation of the human, the animal and the Jew in Renaissance Italy? The dissertation contends that they reveal a specific Renaissance visual Jewish being-in-the-world. The ‘world’ treated I a grouping of six epic titles Gershom printed in the early 16th century similarly questions ideas of Jewish visuality and national Jewish literature(s): were these chivalric and macaronic titles ‘Judaized’ as ‘foreign’ material, or did the Jews of Italy read and enjoy them all along? An economy of print reuse in these titles further reveals an economic and cultural circuit between the Marche region and Venice. The ‘world’ investigated in connection with the 1534 -, an arithmetic primer by Elia Mizraḥi that Gershom printed in Constantinople is one of a “Trans-Adriatic circuit” of scientific dissemination, following certain problematics of intercultural and inter-religious ‘translation’ in the Renaissance. Is printing ‘Western’? Was a book printed in Hebrew in the Ottoman Empire – one of the first ever – an ‘Italian’ production? Did its different readers – Jewish and non-Jewish – understand mathematics and science as ‘secular’?
The ‘world’ which a chapter on a trilingual Christian exegesis of the Talmud ( , 1518) investigates centers on the question of why a devout Jewish printer would publish a fiercely anti-rabbinic tract. By reading the rise of the 16th-century intellectual-religious phenomenon of Christian Hebraism against the contemporaneous invention of the world’s first Ghetto in Venice, the chapter asks whether the ‘extraction’ of Hebrew and other forms of ‘Jewish knowledge’ during this period can be read as analogous to the rising logic of race, as well as the nascent capitalistic logic of the colony prior to the colony. Questioning and following this ‘early modern extractivism,’ the chapter places in its larger intellectual context, positing a secular Jewish being-in-the-world even within a religiously Christian context, rereading the modern birth of ‘Jewish studies.’ The final chapter investigates some visual aspects of the sumptuous woodcut illustration accompanying a Christian theological title, (1507): were they the reason for some bibliographers’ anxieties regarding Gershom’s ‘correct’ religious affiliation? Continuing a discussion on Italian-Jewish worldliness, the chapter fleshes out Gershom’s – and other Jews of the time – adamancy to ‘be in the world’ in which they lived.
Taken together, the different ‘worlds’ investigated in this dissertation feature recurring situations of polyglossic hybridity, of ‘diglossia,’ of trans-national circuits operating before the modern formulation of a nation, of a repeated crossing of borders and religious lines of demarcation, of constant translation across and between languages, as well as between the textual and the visual, between the abstract and the material. Gershom himself, the dissertation shows, exhibited a comfort and an ease with ‘being in the world.’
An intervention into both the study of religion and secularity and the history of the book, the dissertation combines insights from Italian history, Ottoman history, Jewish history, book history, art history, sociology, philosophy, and postcolonial and critical theory to counteract a “lachrymose” view of early modern Jewish culture and religion, emphasizing instead its wonderful inventiveness, malleability, intellectual brilliance and its celebration of pleasure
Clinical Complications Due to Combined Therapy of Narcoleptics
Proceedings of the 9th International Multidisciplinary Conference «Stress and Behavior» Saint-Petersburg, Russia, 16–19 May 2005.Agranulocytosis is a well known life-threatening side effect connected to clozapine treatment. Other dopamine blockers, typical and atypical, have been reported to induce neutropenia and agranulocytosis during treatment in adults and children. Three reports have described a decrease in white blood cells during treatment by neuroleptics other then clozapine, following clozapine-induced agranulocytosis. We report a 44-year-old woman with a previous course of clozapine treatment who developed neutropenia on combined treatment with clozapine and sulpiride, which was then followed by neutropenia on amisulpride treatment and pancytopenia on chlorpromazine treatment. Following treatment by a combination ECT and haloperidol, her condition improved without any signs of blood dyscrasia. The etiology of clozapine-induced agranulocytosis remains unknown. Leading hypothesis include an immune mechanism that is possibly complement- or drug- dependent and a toxic effect. We consider cross-sensitization of the immune system, triggered by the combination of clozapine and sulpiride and then expanded to include amisulpride and chlorpromazine, as a possible explanation of the event. The previous clozapine treatment might have been an additional risk factor. Clinicians should consider this possible complication in everyday practice when prescribing combined therapy
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