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In this paper, the aim is to highlight the importance of Maurice Merleau-Ponty's unfinished work, Le visible et l'invisible, and its connection to his broader project, Être et Monde. This project, comparable to works by Heidegger and Sartre, explores a new "indirect ontology" that captures the complexity of human perception. Key concepts such as "chair" (flesh) and intercorporeality underscore the dynamic relationship between the self and others. Merleau-Ponty's ideas on embodiment and alterity offer profound insights into the sacred/human relationship, presenting it as a transformative, relational process. These reflections deepen our understanding of human interaction with the world and the divine. [ABSTRACT FROM AUTHOR]

In a previous essay, dedicated to Pythagoreanism, I began to examine, with a falsificationist approach, the idea that western tradition does not know a culture of silence. The following paper aims to continue this review, concentrating his attention on Christian monasticism. [ABSTRACT FROM AUTHOR]

In this paper, we discuss the foucaultian and agambenian concepts of biopolitics. This comparison between Foucault and Agamben is divided in three parts. First of all, we show how ontologistic and anti-historical nuances of Agamben's concept of biopolitics don't allow to grasp both the socio-economic contradictions and the positive aspects of biopolitics. In this section we reflect also on the theoretical aporia of Agamben's interpretation of Aristotelian bios. In the second place, we show the agambenian misunderstanding of the relationship between subject and self in the last Foucault. In the end, we compare the foucaultian and agambenian concepts of public health. [ABSTRACT FROM AUTHOR]

In a world increasingly marked by ideological and theological divisions, this paper aims to foster intercultural and interfaith dialogue by examining the resonances and dissonances between Charles Taylor’s communitarianism and Confucian philosophy. Focusing particularly on their theological and spiritual dimensions, the paper explores how both traditions conceptualize selfhood in terms of authenticity, community, and transcendence. Employing a multi-disciplinary approach, the study incorporates Warren G. Frisina’s critique of Taylor, shedding light on the interconnections among value, identity, and theological beliefs. Ultimately, this paper contributes to a more nuanced understanding of selfhood across different cultural and theological contexts and offers constructive insights for bridging the existing epistemological and ethical divides that separate Eastern and Western religious and philosophical thought.

The paper focuses on the role of De Roberto in the shift from an objective to a subjective narrative in the late 19th century literature and shows his concern with the evolution of the concept of realism, which he draws on Maupassant's view of the relativity of truth. The study investigates the implementation of De Roberto's theoretical insights in a metanarrative dimension in Donato del Piano, where the main character struggles with the impossibility of finding a full correspondence between his feelings and ideas and the words to voice them, thus also anticipating Pirandello's thought. Another element of modernity is De Roberto's perception of the unknowable nature of the Self, that he draws on Egger's La Parole Intérieure. By comparing some of the outstanding authors in the context of Positivism (Maupassant, Taine, Egger), the study shows that De Roberto goes beyond simple forms of methodological eclecticism as well as forerunning one of the major issues critical to the 20th century reflection over the crisis of subjectivity. [ABSTRACT FROM AUTHOR]

The aim of this paper is to examine the forms of the fantastic in Ada Negri's writings. The starting point are two critical essays by Farnetti (1988) and Alpini (2009), which will be considered in order to clearly define the role played by the use of supernatural and surreal elements in the works by Negri, who is generally classified as a realistic fiction writer. The present study intends to demonstrate that, specifically in contrast with Alpini's opinion, Negri's fantastic only partially discloses the hidden and deep female 'Self', leading to a female empowerment. In fact, in most cases, it reveals the conflict between reality and imagination, traditional and innovative points of view on existence, patriarchal/agrarian society and rising industrial capitalism, androcentrism and the recognition of a central role of women, albeit not providing solutions. Indeed, Negri's fantastic highlights the distressing nature of modern times, focusing on the unbearable condition represented by the society of the 'past' but, at the same time, on how unattainable the society of a 'close future' is. [ABSTRACT FROM AUTHOR]

The paper focuses on the analysis of the name of the protagonist of Cristina Peri Rossi's work La nave de los locos, which is part of the corpus of Hispano-American novels that have exile as their central theme. The protagonist of the novel chooses to give himself a name/non-name, an anonymous name: Equis. My article shows that this choice meets several objectives. First of all, the name Equis turns the protagonist into an incarnation of the exile par excellence, its phonetics suggesting the prefix ex and hence words like exiliado and extranjero, among others. Moreover, the decision to give himself an anonymous name responds to the protagonist's desire for self-determination and escape from an imposed, monolithic identity. The latter, in fact, is considered to be the basis of a series of binary oppositions - such as self/other, native/foreigner, wise/foolish, man/woman - that give rise to practices of oppression and marginalization, of which Equis himself is a victim. [ABSTRACT FROM AUTHOR]

The purpose of this work is to contribute to the thematic, theoretical, conceptual and methodological reconfiguration of contemporary sociology, faced with the challenges of time. The study of the relationship between humans and nature can help this goal. Therefore, water is a heuristic element, which must be analyzed in global problems and in aspects of latent culture. At the end of this examination, the contents of the systemic theory of living will be explained, highlighting the importance of the relationship with natural elements to reshape the disciplinary boundaries and the relationship between science and life. Life studies require studying oneself as researchers and as subjects facing the study of reality. Reasoning on relations with nature requires thinking about methods and approaches to knowledge. The paper concludes with some epistemological reflections with the aim to construction an open and shared scientific world, based on profound union among mind, self and nature. [ABSTRACT FROM AUTHOR]

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Copyright of Ricerche di Psicologia is the property of FrancoAngeli srl and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Psicoanalisi is the property of FrancoAngeli srl and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this paper, I answer the questions raised by the discussants of E&P concerning my book Il senso della vita (Bologna, Il Mulino, 2016). The questions and answers span many topics -- such as the relations between morality, happiness and the meaning of life, my naturalist and sentimentalist metaethics, and so on and so forth. [ABSTRACT FROM AUTHOR]

This paper aims to analyse the characters of Bartleby, from the story “Bartleby, the scrivener” by Herman Melville, and Aires, from the novel Conselour Aires’s Memoirs by Machado de Assis, through a philosophical perspective that multiplies the possibilities of fiction conceived traditionally as the opposite of reality. By investigating those literary figures, along with a Deleuzian vocabulary, this paper will think about the limits of a traditional conception of reality and fiction, as well as the self, in order to assert its dynamic and unstable aspect which consequently involves language itself.

ABSTRACT The paper intends to build a dialogue between Nāgārjuna and Schelling on Self, world, and standpoints, taking as main references Nāgārjuna's The Fundamental Verses of the Middle Way and Schelling's Philosophical Letters on Dogmatism and Criticism. Whereas Nāgārjuna criticizes the substantialization of beings by resorting to the discourse of the dependent co-origination in order to overcome suffering, Schelling, on his turn, refutes the fanaticism based on dogmatism's tenets in favor of the criticism interpreted according to its spirit, and not according to its letter, in order to emancipate humanity. Starting with a succint contextualization of the Eastern and Western philosophical discourse, proceeding further to discuss the philosophies of both thinkers, the paper is concluded by assessing their theories.

This paper aims at investigating the textual relations that link media and consciousness in The Arcades Project of Walter Benjamin. The paper builds-up a constellation of terms (history, nature, time, media, myth, habits, attention and distraction), a plot of motifs that composes an organic pattern and provide a problematic image of the self.

Nussbaum has been accused of instrumentalizing artistic work and undermining philosophical rigor with her project of a marriage between moral philosophy and literature. These voices, far from being residual in the debate that has made the thinker famous, show the innovative nature of her ideas for American Analytics. We believe that Nussbaum’s conception of art – which corroborates the philosopher’s cognitive-valuative theory of emotions –, as a transitional object and a site for the recognition of a common humanity, allows the criticism to be refuted. Also, it goes much further, legitimizing and substantiating a reading of the artwork as a space of relationship with one’s interiority and otherness. [ABSTRACT FROM AUTHOR]

Copyright of Journal of International Civilization Studies is the property of Kyrgyz-Turkish Manas University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Starting from the New Enlightenment, announced by Anna-Teresa Tymieniecka to be emerging in the post-postmodern era, a conflict is possible to manifest between the positive spirit in the name and the awareness of today’s societal and cultural problems. The paper focuses to resolving this conflict. The idea of New Enlightenment comes out of Tymieniecka’s phenomenological analysis of the logoic networks of life with identification of logoic unification of reason and intuition, and the insight into the ontological self-poiesis of life, i.e. ontopoiesis. Scientific progress takes place due to the ontopoietic self-disclosure of life. Understanding the ontopoiesis refocuses attention from trauma to the growing loci of the self, and creates an emergent alternative to existential pessimism of postmodern therapies. The paper examines healing aspects of ontopoietic direct intuition that mediate living engagement with the real. Human subject is not thrown into existence against the will, but is integrated into the flow of life and posesses selfreflective freedom of choice. This reframing of existential yearning invokes new clinical theory. The expanded interpretation of self and other, of health and disease calls for transformation of the mind towards the rise of ontopoietic intuition and direct perception of logoic ontopoiesis.

Copyright of Psicoterapia Cognitiva e Comportamentale is the property of Edizioni Centro Studi Erickson SpA and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper considers the roles played by pictures on the walls of standard, prefabricated apartments (khrushchëvki) built in cities across the Khrushchëv-era Soviet Union. It explores the intimate but sometimes problematic relation between hanging pictures and achieving a sense of self and belonging. The increasingly saturated ‘pictorialisation’ of the interior was hailed by Soviet authorities as a marker of progress, growing prosperity and rising cultural level of the Soviet people, but its relation to the passage of historical time was not unilinear, nor did it passively ‘reflect’ change. The selection and arrangement of pictures could tell more nuanced and contradictory stories about the past and present of those who chose to live with them on their walls, about their social relations, and about the complexities and contradictions of Soviet modernity. The apartment walls were a site for practices of memory and nostalgia, whereby the occupants produced themselves by ‘curating’ a selective past. Displays of pictures could also play a role in overcoming deracination and establishing an identification of self with home in the wider sense of ‘homeland’. At the same time, the culture of hanging pictures was subject to change over time and to social distinctions.

Theological anthropology has tended to view human flourishing as consisting in the loving communion of our selves with God. Recently, Natalia Marandiuc has brought the tools of attachment theory to theological anthropology to argue that a self is not inherent to human persons but rather is co-created through our loving relationships with one another and with God. In this paper I argue for the introduction of narrative, particularly as understood through the work of Eleonore Stump, to Marandiuc’s account as a practical means by which healing love might be communicated, particularly through Scriptural narratives. In evidence of narrative’s usefulness, I offer a brief exegesis of the Gospel of John’s account of the Woman at the well. This synthesis fills a gap in our understanding of the self’s flourishing by not only adopting a model demonstrating its emergence but also by providing a method by which the model can be applied.

Consciousness and estrangement. The politics of capitalism on the threshold of self. The turning towards the “psychic dimension” is a characteristic of late capitalism that projects a specific cultural logic on the “self” and on the "isolated individual”. It is necessary, therefore, to rethink the idea of consciousness - a prerequisite for the marxian analysis - that in past years didn't have the due attention in social studies, while it obtained in other fields (in the field of neuroscience for example). The aim of the article, therefore, is to investigate, at what level, in advanced capitalism, the attention that in fordism was oriented to the politics of the body, is oriented towards the psyche and the consciousness in late capitalism, reducing the “collective to the individual” and to the "internal resources" of the subjects. This paper moves from these assumptions to re- interpret the concept of estrangement in advanced capitalism.

This paper draws from the idea of philosophy as a “life art” - as discussed by philosopher Alexander Nehamas in his book The Art of Living - in order to highlight a hidden connection between architecture, as a creative practice, and the narration of the self. Can the criteria for a great architecture be reduced to standards and values that are deemed ‘universal’? Or should concepts such as “originality”, “authenticity”, and “uniqueness” be regarded context-dependent and determined retrospectively, only relevant within the narration of a unique personal creative course? Through a short, imaginary story - which is based on actual historical events - I will argue that the value and impact of every architectural creation cannot always be inherently defined but are usually directly related to what is called “the care of the self”. What I intend my story to tell is that no ‘recipe’ for great architecture exists for someone to follow, precisely because every exemplary architectural creation is always constructed on the scaffolding of an exemplary life. Exemplary not in a moral sense, but in the aesthetic sense of a narration related to the art of living. Likewise, if every influential architectural work is based on a personal biography then the creative potential of architecture cannot but be intertwined with the question of a narration of the self that is focused on the self-construction of the architect as a person. At the same time narration is often used as a means to transcend the objective foundations and limits of architectural creation and in order to further establish a social distinction; a distinction (in Bourdieuan terms) between the architects and the Architect. From Le Corbusier and Louis Kahn to Rem Koolhaas and Bjarke Ingels the various efforts to narrate a unique biography are nothing but rhetorical techniques used in the framework of a persuasion strategy. The moral of all these narratives is that the person actually matters more than the project. In other words, architecture’s value, impact and command are related to the creation of the architect as a person as much as - if not more than - architectural creation itself.

Copyright of Psicoterapia e Scienze Umane is the property of FrancoAngeli srl and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper conceptualizes the self and related concepts so as to emphasize interrelatedness rather than autonomy. From this view of a subject embedded in relationships as a point of departure, it then critiques and restates certain analyticallyoriented concepts so as to render them in a more fully intersubjective frame: “affect attunement” (Stern, 1985), “mirroring” (Kohut, 1977), empathy, and projective identification. This approach draws on drawing on the infant observation research that has emerged in recent decades.

Objectives Paper contains analysis of several sociological, social-psychological and philosophical concepts of individual identity from the last quarter of 20th c. and the turn of 21st c. as a part of such theoretical perspectives as symbolic interactionism, sociology of action, theory of structuration as well as critical perspective of cultural postmodernism. Material and methods Selected publications in every perspective were carefully analysed with the relevant accent on the topics of identity and place of a human being in society. Results The analysis and synthesis of the selected concepts and publications in general consists of the detailed presentation of self-concepts, individual identity in connection with the other important components of these concepts, including role identity theory, actionalist theory of a social subject, constructivist-structuralist theory of acting subject, free identity choice by consumer in Bauman’s terms and individual identity project in the theory of structuration. Conclusions Every social scientist and researcher will gain a lot of inspiration as well as indispensable theoretical framework for better interpretation of empirical material in the field where one can rely on many years of fundamental research, elaborate consideration and intuitions by the outstanding commentators of social changes both on the national and global level.

Copyright of Setting is the property of FrancoAngeli srl and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay draws a profile of Alessandro Pizzorno, one of the most prominent sociologists of postwar Europe. It focuses on the foundations of his theory which covers a broad set of sociological and political issues that go well beyond disciplines' boundaries. The author traces a genealogy of Pizzorno's theory of recognition from its inception with the early anthropological study on the mask to its more recent and complex sociological elaboration. While criticising the paradigms of rational choice Pizzorno founded his theory of recognition on a sustained dialogue with the social theories of Hegel and Hobbes. The explanatory role of sociology is therefore defined by a thorough and novel reconsideration of the relations between the theorist and the agent. From this perspective, the process of knowing is defined as a process of unveiling a foreign social reality where social life is considered through the metaphor of the stranger, expressing the foundational relation between the Self and the Other. In the author's view, «theoretical pluralism» is what best describes Alessandro Pizzorno's approach. [ABSTRACT FROM AUTHOR]

This commentary focuses on three aspects of Sandro Nannini’s paper Time and Consciusness in Cognitive Naturalism: (1) the parallel between Einstein’s theory of relativity and the new science of the mind/brain; (2) the Cartesian characterization of non-reductionist positions in the philosophy of mind; (3) the alleged illusory status of consciousness, free will and the Self. We suggest, first, that Nannini overstates the success of cognitive neuroscience; second, that non-reductionism is not necessarily a Cartesian position; and third, that the neurocognitive science data do not show or even suggest, that consciousness, free will and the Self are illusory phenomena.

In this paper, two main aspects of Cristina Meini’s From Cradle to Internet. The Social Nature of Personal Identity are taken into consideration. In the first place, Meini’s argument concerning the structuring role for self development of caregivers’ communicative mirroring is analysed in the light of current literature concerning the multi-layered architecture of identity. I propose to integrate Meini’s interesting socio-cultural perspective with a dialectical view of the interaction between fundamental self-monitoring mechanisms addressing bodily self-awareness and psychological as well as social components of self-knowledge. This integration widely relies on the most recent contributions from Peter Fonagy’s model of mentalization deficits studied in the clinical field of personality disorders. In the second section of the comment, I present some possible ways to tackle the problem of “extended mind” through internet devices raised by Meini. In particular, the notion of extended mind is confronted with the specificities of identity building in the use of social networks.

What makes one individual’s experience vicarious is that it is both similar to, and caused by, another’s psychological state. Vicarious responses are mediated by the observation of another’s goal-directed or expressive action. While the evidence from cognitive neuroscience suggests the ubiquity of vicarious responses to others’ goals, intentions, sensations and emotions, the question is: is the general function of vicarious responses to understand another’s mind? In this paper, I argue for a dual view of the function of vicarious responses: while empathetic responses are other-directed, contagious responses are self-centered.

Contrary to what Descartes argued many centuries ago, the self seems far from being a simple and indivisible entity, easily accessible to personal scrutiny. In this paper I will endorse an anti-cartesian attitude, starting from two different perspectives. On the one hand, I will consider clinical and developmental studies showing how strongly interpersonal relations modulate the quality of introspective access. In this section, I will take into account Neisser's theory of self knowledge and Gergely and Watson's constructivist approach. On the other hand, I will consider the extended mind paradigm, a recent philosophical model that seems compatible with the idea that some important aspects of the self could also be extended to the physical world. This latter point acquires special importance when considering how much some particular electronic tools such as second generation search engines will be widespread in the future.

In this paper, I challenge two Cartesian assumptions. The first assumption to be challenged is that there is an independent solitary self (material or immaterial) that is a proper part of a person (i.e., a human being). I challenge this assumption by setting out a materialistic alternative to Descartes – one that, on the one hand, abandons solitariness, yet on the other hand, retains the significance of the first-person perspective so prominent in Descartes’ account. On my view, persons have first-person perspectives essentially, and first-person perspectives provide persistence conditions for persons. However, persons have no inner selves or inner agents; they have no parts that are selves at all. The second assumption that I challenge is one that equates what is real with what is in some strict sense mind-independent. The assumption, so widespread today, is that what has ontological status can exist in a world without mentality. On this assumption, nothing mental or intentional belongs in the basic ontology of the world. I’ll try to show that this assumption is traceable to Descartes’ view of minds and bodies, and that it is wrong.

Husserl’s phenomenology offers a very complex treratment of the full conscious person as constituted out of its capacities and habitualities. Human existence develops itself habitually through its intentional meaningful practices both individually and communally. Habit can be found at all levels in the constitution of meaningfulness (Sinnhaftigkeit), from the lowest level of passivity, through perceptual experience, to the formation of the ego itself, and outwards to the development of intersubjective society with its history and tradition, to include finally the whole sense of the harmonious course of worldly life. Husserl uses a range of terms to express his concept of habit including: Habitus, Habitualität, Gewohnheit, das Habituelle, Habe, Besitz, Sitte, and even Tradition. Husserl’s account deeply influenced Ortega Y Gasset, Alfred Schutz, Martin Heidegger, and Maurice Merleau-Ponty, and Pierre Bourdieu, among others. This paper will give an overall analysis of Husserl’s conception of the habitual self.

This paper is divided into three brief parts and will try to clarify, in the young John Dewey, the meaning of the individual as a social organism. The individual as a social organism is considered as a «container and user» of democracy, in continuous movement and thus changeable, through: (a) the understanding of ethics, an ideal that loses value if it is separated from the spiritualistic-naturalistic conception; (b) the organic law of every individual. In fact, the subjective aspect, the intention, the inner thrust all link up with the objective aspect, the universal status, with society in all its aspects; (c) the role of social theory as a peculiar type of moral organism and as a concept of individual liberty to be understood in its positive meaning: becoming social individuals. These three aspects embody, within an educational perspective, the idea of progress that consists of the common good and common duty, thus becoming the main thread of Dewey’s democratic theory. By means of pedagogical dictates Dewey will prove that, in order to become a «conscious act», the creation of a State must become the representation of the individual’s essence.

La pratica clinica riconosce nel ripristino dell'esame di realtà il massimo obiettivo possibile e/o auspicabile del trattamento delle psicosi. In casi di esordio psicotico un intervento esitato positivamente è rappresentato da quelle circostanze in cui il paziente riesca a recuperare lo status quo ante la fase acuta del disturbo; quest'ultima, per intenderci, è quella durante la quale i sintomi più rappresentativi, ovvero deliri ed allucinazioni, si manifestano determinando lo stato dissociativo; se per di più, nel momento del riordino dell'esame di realtà, si riuscisse a ottenere dal paziente una posizione critica rispetto alla fase acuta, quindi un riconoscimento del fatto che quello appena attraversato non è stato altro che un periodo di "alterazione del normale funzionamento neuro-psicologico", di "disturbo psicopatologico", in sintesi di "malattia mentale", allora il più desiderabile obiettivo terapeutico potrebbe ritenersi raggiunto, ed il personale sanitario potrebbe valutare come conclusa quella fase del disturbo, nella speranza che nuovi episodi non si manifestino in futuro e quindi che non si tratti di un caso di disturbo con una spinta processuale. In casi del genere, il che equivale a dire nella quasi totalità delle circostanze, la fase acuta è dunque concepita come una parentesi di malattia su cui si è cercato di intervenire in maniera quasi "chirurgica", alla stessa stregua di un intervento per l'asportazione di un tessuto canceroso. La nostra esperienza ci ha portato invece a credere che, se si presta un particolare ascolto alle produzioni psicotiche in fase di acuzie, il percorso terapeutico ne riceverà un grande beneficio evidenziando che, in sostegno alle consuete forme di cura, l'integrazione di una componente psicoterapica nel trattamento delle psicosi aiuta notevolmente ad alleviare la sofferenza, a dare un senso all'esperienza di malattia e, nei casi più fortunati, a diminuire significativamente le ricadute dissociative. Clinical practice identifies the reactivation of reality testing as the most achievable and desirable aim in the healthcare-specialised treatment of psychosis. In summary, in the cases of psychotic onset and similar scenarios, a positive intervention is represented by those circumstances in which the patient is able to regain his status quo ante the acute phase of the disorder. This phase, just to be clear, is the one throughout which the most representative symptoms, such as delusions and hallucinations, arise determining the dissociative state. In addition, if during the reorganization of reality testing the patient is able to have a critical position relating to his acute state, and thus, an acknowledgement that what he has gone through was just a period of "alteration of the normal neuropsychological functioning" or a "psychopathological disorder", synthesisable as the concept of "mental disease", then the most desirable therapeutic aim can be considered achieved. At that point, the healthcare staff will be able to deem that phase as being over, with the hope that no further episode occurs in the future, which would indicate a non-chronic development. In these circumstances, the acute phase is seen as a brief interval throughout which we have dealt with the disease in a sort of surgical way, as is with the removal of a cancerous tissue. Our experience, gathered over a ten-year period of clinical practice, has led us to believe that, if we listen and pay attention to the psychotic contents in the acute and non-acute phases, the therapeutic pathway may obtain benefits. This highlights the potential of the integration of a psychotherapeutic component and medical care as a way to alleviate the various forms of suffering, in addition to the usual treatments of psychosis. The integration also gives meaning to the personal experience of disease and, in the more opportune cases, reduces the dissociative relapses significantly. [ABSTRACT FROM AUTHOR]