The first aim of the study was to identify when deliberate self-harm behavior ceased in patients with borderline symptoms undergoing dialectical behavioral treatment. The second aim was to compare patients who ceased their self-harm behavior early or late in the course of treatment, with regard to demographics, comorbidity, and symptom severity. The study used a naturalistic design and included 75 treatment completers at an outpatient DBT clinic. Of these 75 patients, 46 presented with self-harming behavior at pre-treatment. These 46 participants (...) where split into two groups, based on median amount of time before ceasing self-harm behavior, termed early and late responders. Treatment duration varied from 16 to 160 weeks. Patients were assessed pre- and post-treatment using measures of depression, hopelessness, personality traits, quality of life, and global assessment of symptoms and functioning. The majority ceased their self-harming within the first year, and the average number of weeks was 15.5. Twenty-five percent of patients ceased their DSH behavior during the first week of treatment. For the remaining patients, the cessation of DSH continued gradually across a 1 year period. We found no differences between early and late responders with respect to demographics, comorbidity, symptom severity, or treatment outcome. None of the patients committed suicide. The findings indicate that self-harming behavior decreases gradually across the first year after starting DBT. (shrink)

The author scrutinizes the special application of arne naess's model for the semantical interpretation of texts which was made by laura grimm in her book, "definition in plato's meno". (staff).

ABSTRACT Like many writers after the Renaissance, Hooker was influenced by a number of classical and Neo-Platonic texts, especially by Cicero, Seneca, Hermes Trimegistus, and Pseudo-Dionysius. Hooker’s regular allusions to these thinkers help illuminate his own work but also his place within the broader European context and the history of ideas. This paper addresses in turn the reception of Cicero and Seneca in the early Church through the Middle Ages and Renaissance, Hooker’s use of Ciceronian and Senecan ideas, and finally (...) Hooker’s use of Neo-Platonic texts attributed to Hermes Trismegistus and Dionysius the Areopagite. Hooker will be shown to distinguish himself as a sophisticated and learned interpreter who balances distinctive motifs such as Scripture and tradition, faith, reason, experience, and ecclesiology with a complex appeal to pagan and Christian sources and ideas. (shrink)

The study of contemporary esoteric discourse has hitherto been a largely neglected part of the new academic field of Western esotericism. Contemporary Esotericism provides a broad overview and assessment of the complex world of Western esoteric thought today. Combining historiographical analysis with theories and methodologies from the social sciences, the volume explores new problems and offers new possibilities for the study of esoterica. Contemporary Esotericism studies the period since the 1950s but focuses on the last two decades. The wide range (...) of essays are divided into four thematic sections: the intricacies of esoteric appeals to tradition; the role of popular culture, modern communication technologies, and new media in contemporary esotericism; the impact and influence of esotericism on both religious and secular arenas; and the recent 'de-marginalization' of the esoteric in both scholarship and society. (shrink)

In the second part of the Phaedrus Plato raises the question how a logos, that is a train of worded thoughts, written or spoken, ought to be composed. "Each logos," Plato here claims, "must be composed like a living being, a ζῷον, with a body of its own, so that it will be neither headless nor footless, but have middle parts and extremities μέσα...καὶ ἔσχατα, which are written in accordance with each other and the whole". In analyzing this "body," we (...) must, he continues, "partition according to the natural articulations," and thus by a constant dichotomizing unfold its two "sides"--its "right" side and its "left" side. In the two "ways" of the simile of the cave--the upward way and the downward way--and in the principle of bisection of the Divided Line, Plato states similar formal rules for all intellectual work and thus for all accomplished logoi included. (shrink)

William F. Lynch, S. J. An Approach to the Metaphysics of Plato through the Parmenides, Georgetown University Press, 1959, 255 pp. $ 6.00 Robert S. Brumbaugh, Plato on the One. The Hypotheses in the Parmenides, Yale University Press, New Haven 1961, 365 pp. $ 6.50.