By Theodore Millon PhD DSc, Robert F. Krueger PhD, Erik Simonsen MD
This forward-thinking quantity grapples with severe questions surrounding the mechanisms underlying psychological problems and the platforms used for classifying them. Edited and written through major overseas professionals, lots of whom are actively concerned with the advance of DSM-V and ICD-11, the publication integrates organic and psychosocial views. It offers balanced analyses of such matters because the position of social context and tradition in psychopathology and the professionals and cons of express as opposed to dimensional ways to prognosis. state-of-the-art diagnostic tools and study equipment are reviewed. all through, members spotlight the results of present theoretical and empirical advances for realizing real-world scientific difficulties and constructing more advantageous remedies.
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Extra resources for Contemporary Directions in Psychopathology: Scientific Foundations of the DSM-V and ICD-11
Rhazes (860–930) lived during the late 9th and early 10th centuries and wrote textbooks dealing with a wide variety of medical, psychological, philosophical, and religious subjects. In contrast to the predominant religious orientation of Baghdad, Rhazes strongly argued against the notion of a demonological concept of disease and the use of arbitrary authority to determine what is scientific and what is not. He attacked the superstitious religious beliefs of his contemporaries and was strongly in favor of developing a rational schema for understanding all disorders.
From the 15th through the 17th century, demonic possession and exorcism became common phenomena among the masses. In the postmedieval period, both Catholics and Protestants believed that 18 HISTORICAL AND CULTURAL PERSPECTIVES witches, fueled by Satanic forces, would send demons to possess those judged to be undesirable. It was the task of religious authorities to coerce those possessed by demons to admit that they were witches. These individuals could justly be arrested and tortured, especially if they “confessed” to their involvement in these nonexistent Satanic conspiracies.
Melancholici, by virtue of their temperament, lost their ability to reason accurately. In addition to these four forms of mental illness, Paracelsus identified others as obsessi—that is, obsessed by the devil. In this latter formulation, Paracelsus was dissenting from the dogmatic view of earlier centuries in which a devil obsession lay at the heart of all mental disorders. As he perceived it, numerous sources of mental dysfunction existed, only one of which could be traced to demonic preoccupations; he saw the other disorders as problems of defective thought processes, rather than as consequences of supernatural powers.