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Copyright of Larq Journal for Philosophy, Linguistics & Social Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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 Journal of Ottoman Literature Studies / Divan Edebiyatı Araştırmaları Dergisi is the property of Journal of Ottoman Literature Studies 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.)

Edgar Allan Poe's life was plagued by melancholy and disaster, which is evident in all of his writings. Among the many other poets of his generation, his solitude and individuality set him apart from the rest. He gave the Gothic genre a completely new meaning, making it both dark and significant at the same time. First, as an overview is given, of the 19th century, Edgar Allan Poe, and the tragedies that influenced his poetry. This study employs a comprehensive methodology focusing on the close reading of three of Poe's wellknown poems: "The Raven," "A Dream within a Dream," and "Alone." By analyzing how sadness and sorrow are portrayed in these poems, the paper investigates the extent to which these emotions impacted Poe's writing. The analytical approach involves delving into the thematic and stylistic nuances of the selected poems, shedding light on the intricate ways in which Poe articulates his emotions. The purpose of this study is to tackle the sense of gloominess and sadness by employing textual and analytical approaches. The significance of the feelings of loss and sorrow in Poe's writings is addressed, drawing connections to Poe's life story. The findings demonstrate that Poe's writings occasionally converge with personal catastrophes, tragedies from his own life, and stories about death sadness, and grief come together on multiple occasions over the course of his demanding career. Concluding that sadness, sorrow, and everything that comes with it were indeed lurking in every one of his statements, this paper contributes to the existing literature by portraying the semi-autobiographical image of the author within the realm of his poetry. The textual and analytical approaches used in this study provide a nuanced understanding of how personal experiences influenced Poe's poetic expression, enriching our comprehension of the intricate relationship between his life and art. [ABSTRACT FROM AUTHOR]

Copyright of Larq Journal for Philosophy, Linguistics & Social Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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.)

Scholars have long recognized the significance of the concept of 'enthusiasm' in eighteenth‐century British culture. Its association with melancholy made it a powerful tool for dealing with religious and political dissent by dismissing enthusiasts' claims to divine inspiration as the delusions of their troubled minds. However, the medicalization of enthusiasm also meant that many Christians felt the need to defend their own faith against accusations that it caused melancholy. By examining and contextualizing Robert Blakeway's essay on religious melancholy, this article explores this latter concern. It suggests that such a preoccupation was related both to the fear of enthusiasm and to the fear of irreligion. Blakeway's essay is presented as an example of a broader effort by Anglican clergy to define an 'orthodox sorrow' as a middle way between enthusiastic melancholy and lukewarm indifference. Finally, the article emphasizes the polemical dimension of the vocabulary of sorrow in eighteenth‐century England. [ABSTRACT FROM AUTHOR]

The paper presents the poems by Nikolay Karamzin (1766–1826), which refer to hope. They include the following groups of texts: 1) reflection poems: To myself (1795), The song (1795), The hope (1796), To an unfaithful (1796), Sorrow and joy (1797), The coast (1802); 2) occasional poems: about the Tsar Pavel I (1796), about G. Khovanski (1796) and about P. Pelski (1803); 3) poems touching upon the life of a poet and poetry: To a poor poet (1796) and The talents (1796). Some poems are autobiographical (The coast was written after the death of Karamzin’s first wife). The hope, which is based on a comparison of a human’s life to a journey, is considered the most meaningful of his texts. According to Karamzin, life is filled with joy and sorrow, expectation and disappointment, but hope makes the plans easier to achieve, and brings a man closer to the goal. The meaning of his poems is optimistic after all. Karamzin’s letters to Ivan Dmitriev, a poet and a friend, serve as an interpretive background in the article.

Motherhood is a prominent theme in Toni Morrison's works that she has emphasized in her novels as well as her essays. Through the thematic exploration of her stories, Morrison philosophizes the power and the sacrifices that flow from motherhood and attempts to dismantle the patriarchal poster image of a mother and the experience of motherhood. Building upon the same, she beautifully sews together her political stance on black womanhood, her ideas on slavery, its aftermath in the United States vis-à-vis the infinite struggles of maternal identity. In the essay, the authors have tried to analyze and anatomize the paradigm of stereotypical notions associated with motherhood. By deconstructing Toni Morrison's 'Sula,' 'A Mercy,' and 'Beloved,' the authors have attempted to explain how Morrison rebukes the status quo and run-of-the-mill motherly standards and writes fearlessly on concepts that have been seldom evaded and diverted by her contemporaries. By making a comparative analysis of her works, the authors have illustrated how Morrison tackles different themes of black womanhood; developing them from day-to-day experiences to an evolution of a new resistance. She enables, through her characters, African American women to come forward, counter, and challenge the discourse on black womanhood. Different eras beget different expectations where women are romanticized, and their traditional roles are reaffirmed. It, therefore, becomes pivotal for voices like Morrison's to encourage women all around through her innocent portrayal of the complexities of societal affirmation. For example, she disregards the conventional understanding that biological mothers are the sole domain holder of motherhood. The authors have discussed Morrison's background to understand why she writes the way she does. Morrison was awarded the Nobel Prize for Literature in 1993 and was one of the flagbearers of Black Feminist literature; due to her flair for dismantling complex and controversial subjects without stripping them off of reality. And as she always said, the power of changing the world for the better lies not in the great people we mourn, but with ourselves, the essay is an attempt to honor her unmatched legacy. [ABSTRACT FROM AUTHOR]

Copyright of Diyalog Interkulturelle Zeitschrift für Germanistik is the property of Diyalog Interkulturelle Zeitschrift fur Germanistik 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 presents the poems by Nikolay Karamzin (1766-1826), which refer to hope. They include the following groups of texts: 1) reflection poems: To myself (1795), The song (1795), The hope (1796), To an unfaithful (1796), Sorrow and joy (1797), The coast (1802); 2) occasional poems: about the Tsar Pavel I (1796), about G. Khovanski (1796) and about P. Pelski (1803); 3) poems touching upon the life of a poet and poetry: To a poor poet (1796) and The talents (1796). Some poems are autobiographical (The coast was written after the death of Karamzin's first wife). The hope, which is based on a comparison of a human's life to a journey, is considered the most meaningful of his texts. According to Karamzin, life is filled with joy and sorrow, expectation and disappointment, but hope makes the plans easier to achieve, and brings a man closer to the goal. The meaning of his poems is optimistic after all. Karamzin's letters to Ivan Dmitriev, a poet and a friend, serve as an interpretive background in the article [ABSTRACT FROM AUTHOR]

ABSTRACTThis article probes into W. B. Yeats’s 1917 poem “The Wild Swans at Coole” to illumine how sorrow becomes an ineluctable trait of human experience. In the poem, a fictitious visitor to Coole Park articulates his feelings on descrying fifty-nine wild swans on the lake on an autumn evening. He finds the spectacle of the effervescent creatures amidst the beauty of nature pretty delightful. Concurrently, however, the same spectacle makes him dejected. Considering the French thinker Jean-Paul Sartre’s theory of matter and consciousness, this article will convey how, in essence, the visitor’s anguish is twofold, and how it is the consequence of his act of relating the spectacle of the swans to external factors. The article will also reveal how the visitor’s sorrow points to that of humanity in general. The conclusion will be drawn by assessing whether an escape from the twofold anguish of the visitor is possible.

The current study aimed to explain the impacts of the “performance model of donation” on the reduction of “fear” and “sorrow” according to Islamic sources. The study tried to answer “what performance model allows donation to reduce fear and sorrow in human beings?” The above question was investigated among the Quranic verses and hadiths based on the theory of “semantic field”; thus, the Quranic verses and hadiths related to donation, alms, stinginess, miserliness, and generosity were investigated. The class analysis was applied to understand the components psychologically. The obtained components were classified in groups titled “orientations”, “behaviors”, “experiences”, and “functions”. Investigating the components in the above classes revealed that the lack of sorrow and fear is an internal experience and is not in complete agreement with external objectivities. If a donation is performed according to the Quranic approach and is in line with the above four classes of components, it will bring about certain “psychological functions” and “developmental impacts”; one of such “psychological functions” is “the reduction of sorrow” and “the reduction of fear” in the donator.

This article examines how Pope Innocent III (1198–1216) and his curia used emotions to communicate the supreme authority of the pope through a gendered order of knowledge and feeling in letters. Innocent and his curia worked codes of masculinity into an emotional regime of excellence and spiritual possibility, one that excluded women and femininity and enabled the derogation of feminised forms of spiritual authority. Focusing on Innocent and his curia's use of sorrowful emotions, it traces how Innocent interpreted emotions evoked by earthly frustrations as feminine, and a threat to papal primacy and the authority of the exclusively male, clerical hierarchy on which it stood. Understanding how the pope did so helps us to make sense of how he guarded the papal office as the exclusive preserve of men, as well as how the practice of emotion shaped the communication of hegemonic masculine power in the Middle Ages. [ABSTRACT FROM AUTHOR]

“[These] tombs with their statues that show off, embrace each other, collapsing into wailing and weeping.” The French historian Philippe Ariès had wandered around the European 19th century cemeteries and what he discovered were “baroque extravagances” in statues with mourning figures. The phenomenon primarily concerned the French, Italian and German cemeteries and in this way they differed from North American, English and Northwest European ones. But what do cemeteries in the Protestant Nordic countries look like? The author of the article has studied Swedish cemetery tomb sculpture, its background and messages. Who sculpted and commissioned them, and how is grief portrayed?The article addresses the Swedish tomb sculptures expressing grief. Not only flawless female bodies mourn at the tombs but also muscular and perfect male bodies as well. At the tombs, both women and men collapse, writhe, clasp their heads and/or sit with their shoulders lowered and their heads bowed. Their eyes do not meet the visitors: the grief is confined to the figures. The faces that mourn in Swedish cemeteries are averted, neutrally calm, contemplative with downcast or closed eyes. The tomb sculptures reflect the contemporary perception of death. The earlier centuries’ skeletons and praying tombholders inside the churches, with their emphasis on a Christian afterlife, were replaced by secular mourning figures. The tomb sculptures were commissioned by bourgeois families, who possessed financial as well as cultural capital.

Pain is a central and recurring theme in Leopardi's theory. The poet analyzes its causes, dynamisms and remedys. In order to face pain, Leopardi suggests patience, habit, passing of time and, in particular, illusions. Leopardi's theory of pain is closely connected with his pedagogy of savoir vivre. [ABSTRACT FROM AUTHOR]

Copyright of Signa is the property of Editorial UNED 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 image, one of the four pillars of poetry in literary criticism, is a linguistic structure that the poet uses to visualize his abstract thoughts and complex modes. This concept plays a prominent role in the resurrection of the word, both in the old literary criticism, which considers imaginary forms as an essential element in its formation and in the new literary criticism, which includes all means of expression and breaking the linguistic norms. Mohmmad Al-Qaisi has spent his entire life in exile and has always imagined the sorrow of Palestine through suffering, exile, and displacement. According to the investigation, the bitter experience of Qaisi's life made sorrow a steady and inseparable element in Qaisi's poetry. As a result of the enduring song of sorrow in his poems, he was named a "sorrow-full poet" Considering that the issue of Palestine is reflected as a central social issue in Arab literary works, image analysis plays an essential role in the representation of the issue of Palestine. On the other hand, sadness is one of the critical trends in contemporary Arabic poetry, so the representation of sorrow in the Qaisi's poetry is an issue on which study by descriptive and analytical Semiotics and statistical analysis approach in this research to discover and decoding how to represent the suffering and sorrow of Palestine as a part of the Islamic world, in Qaisi's poetry, the resistance poet of Palestine. The results suggest that Qaisi uses metaphor and simile to visualize his painful experience. He presents two different and contradictory images of sorrow with the exact origin. This conflict in the representation of sorrow indicates that the poet suffers from a kind of internal conflict In his poetic experience that arises from the conflict between the ideal and the reality of the poet. [ABSTRACT FROM AUTHOR]

The boom in women's poetic creation in the 1930s is in striking contrast to its subsequent rapid decline and being forgotten. The study of women's scattered poetry collections enables the exploration of the reasons for their change from flourish to decadence, and the composing characteristics. Centered on the research model of the "nameless" poetess ShaoYin's scattered poetry collection ShiShuiJi, through the comparative reading of the old poetry and new poetry in the poetry collections, this paper investigates the expression strategies and derivative dimensions of the main emotional keynote "sorrow" in different styles of poems, and digs the commonalities and differences in the expression of life. It also glimpses the reasons why some "nameless" female poets in the 1930s drifted away from the domain of literary history in the canonization process, and shows the academic value of the study of these scattered poetry collections. [ABSTRACT FROM AUTHOR]

Apologies are frequently called for today, and can make a valuable contribution to the public good. However, many so-called apologies are actually vague regret, blaming, placating, excusing or merely mourning. Given their importance, this article explores their nature and proposes a taxonomy of sorrow that elucidates the meaning of claims to apology. Simply saying 'I am sorry', or worse, adding 'that you', 'if I', 'but' or 'that' does not make an apology. Such a statement is only an apology when responsibility and regret are both offered, without excuse, such as the confessing 'I am sorry that I ...'. Given apologies can help heal victims, restore offenders, encourage forgiveness, repair relationships, and contribute to justice and peace-making efforts, the development of such a taxonomy to improve apologies is in the public interest. [ABSTRACT FROM AUTHOR]

When a writer writes, it is with the intention of conveying some moods to the readers and audience. Embedded in literary texts are various types of mood which conveys diverse messages to the readers and audience. This study attempts an appraisal of the mood types in the courtroom scene of Olu Olagoke's The Incorruptible Judge. The analytical tool proposed by Gibbons' (2008), forensic questioning model was adopted as analytical tool for the play. The study reveals such mood types as fear, anger, sorrow, gloom, rejection, etc. The study concludes by recommending further analyses with texts containing courtroom discourse as they are modeled after real life situations. [ABSTRACT FROM AUTHOR]

The article considers the image of the Virgin, presented in the poetic world of one of the greatest poets of the second half of the 20th century, Semyon Lipkin. The organic religious commitment inherent in his poetry is realized, first of all, in the cultural space of the Holy Scripture. Being, in a way, in between the two Testaments, the poet in his worldview is rather inclined to favor the New Testament understanding of suffering and sorrow, life and death. The image of the Virgin becomes one of the bearers of the New Testament gospel.

Copyright of Turkish Studies - Language & Literature is the property of Electronic Turkish Studies 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.)

BACKGROUND: Individuals might suffer emotional, psychological, and even bodily challenges as a result of any pandemic. The impact of the COVID-19 outbreak on Saudi Arabian University students and faculty members has received little attention. OBJECTIVE: To assess stress during the COVID-19 pandemic among university college students and faculty members of Jouf University, KSA and evaluate the impact of socio- demographic factors on anxiety and depression levels. METHODS: Two hundred and seventeen participants from Jouf University completed an anonymous web-based survey that includes questionnaires about anxiety and depression symptoms. Beck's anxiety inventory (BAI) was used to assess the anxiety levels, and Beck's depression inventory (BDI) was used to determine the depression levels due to COVID 19 pandemic. The research was carried out between April 1, 2020, and June 30, 2020. An ordinal logistic regression analysis was performed to explain the odds of observing anxiety and depression. RESULTS: For "moderate anxiety" (22–35), the most frequently observed category of age, nationality, gender, duration spent in lockdown and profession was 20–30 years (n = 15, 65%), Saudis (n = 14, 61%), female (n = 15, 65%),>3 months (n = 17, 74%), and students (n = 15, 65%) respectively. For "moderate depression" (21–30), the most frequently observed category of age, nationality, gender, duration spent in lockdown and profession was 20–30 years (n = 10, 50%), Saudi (n = 15, 65%), female (n = 26, 65%).>3 months (n = 13, 65%), and both students and faculty members, each with an observed frequency of 10 (50%) respectively. Ordinal logistic regression analysis suggested that the observed effects of nationality, gender, and duration spent in lockdown period influenced the anxiety levels among participants. CONCLUSIONS: The impact of the lockdown duration was more significant in students than in faculty members and females than in males. Authors recommend the critical need for intervention and prevention strategies to address college students' mental health. [ABSTRACT FROM AUTHOR]

Joy and sorrow are the most important and fundamental states that happen for every person in his life. Among Muslim thinkers, Ibn Sina has made great efforts to analyze and study these sensual qualities and has examined them in the light of the relationship between al-nafs al-nāṭiqah and the body, as well as the states of the vaporous spirit. The present study examined the three main issues: A) The reality of joy and sorrow; the corresponding relationship between pleasure and joy as well as sorrow and pain, and the occurrence of one state in human beings needs the occurrence of another state; B) The quality that joy and sorrow are manifested in the human soul; Ibn Sina considers Joy and sorrow to affect human beings in two ways: carnal perceptions and physical effects. C) The effect of joy and sorrow on human health and disease. Each of the joy and sorrow plays an important role in human health due to the effects they have on the vaporous spirit. According to Ibn Sina, the repetition of joy leads to more joy in human beings, and the repetition of sorrow leads to more sorrow in human beings. Other findings indicate that joy and sorrow are divided into three sensory, imaginary, and intellectual types.

This article re-reads Lyric VII of the poem Advent, the dialogue of Mary and Joseph. The division of speeches in this lyric has been debated, largely on grounds of the plausibility of the emotions that are apparently expressed by the characters, but there are in fact clear pragmatic grounds for seeing only three speeches in the poem. The emotional expression in these speeches should not be seen in terms of character psychology, but rather the establishment and negotiation of relational stances. In her first speech, Mary expresses bitter grief and draws attention to her weeping, which is because of the insults and gossip she is suffering; the accent on shame and reputation is a distinctive emphasis in the poet's treatment of the material. Her display of grief elicits Joseph's response and paves the way to resolution in Mary's final speech. Mary's tears are gendered, but not so much because tears are inherently feminine as because they are associated with petition and dependence, and reflect Mary's social subordination to her betrothed spouse. Lyric VII prompts its audience to a partial identification with Mary and reflection on their need for God and his mercy; such identification would work differently for female and male readers. [ABSTRACT FROM AUTHOR]

The article will discuss depression as a disease that is common in modern psychotherapy. The view of the Orthodox Church on the disease and the causes of its occurrence, because this disease does not occur by itself. Ways to overcome depression on the part of the Church on the advice of the Holy Fathers and their reflections on despair will also be considered. When people immerse themselves in the virtual world and leave live communication aside, it negatively affects their psychological state, because during communication people exchange thoughts, emotions, and in the world of technology it is impossible to achieve. A person cannot express himself and pour out his thoughts to someone, share his achievements and defeats. Sharing thoughts and impressions is important for each of us. We can now see more cases of depression, which is also linked to the coronavirus pandemic. People get a lot of negative information from the Internet, television, the press. Everyone is chained to the statistics of the disease and everyone is afraid for themselves so as not to get the disease. As a result, people lost even more communication with each other as they began to see in their neighbor not a friend but an enemy. Aggression and hatred towards each other arise in society. There are also many other negative factors that people face today. Unfortunately, each of us perceives negative events differently: some do not take to heart and pass by, while others, on the contrary, perceive close, which is reflected in their health. Man must learn to accept that everything is sent by God and to endure various events with the power of God. Healing from different ailments is different, but the Church and God‘s help are cures for all diseases. We need to read more of the Scriptures to know the truth of God, and then life becomes much easier. People turn away from God, rely on their own strength and thus go into a dead end, and hopelessness is the worst state for the soul. Then the person closes in on himself and falls into depression. She does not want to talk to anyone to share her grief, she thinks that nothing can be changed. However, this is not the case, because there is always a way out.

Human beings experience every kind of emotion in their everyday lives. Traditionally, emotions are categorized as negative or positive. People, however, tend to escape, disengage from, or avoid the latter type. Emotions are studied from philosophical, biological, and psychological perspectives. On the other hand, al-Rāzī and Ibn Sina are two Muslim scholars who discussed the grief and sorrow disorders in their philosophy. Comparing their works reveals that al-Rāzī applies Plato's moral philosophy, therefore his main focus is on health and well-being. He considers both physical and psychological aspects. In his view, grief and sorrow are unpleasant. Also, the lack of balance in humors and stability of thoughts are the direct causes of raising such strong emotions. Keeping the balance in humors, anti-negativity, and restoration of stability of thoughts are the treatments al-Rāzī suggests in Kitāb al-Ṭibb al-rūḥānī (Book of Spiritual Medicine). Inspired by Aristotle's moral philosophy, Ibn Sina follows the approach of perfectionism. Treating the disorder of grief and sorrow, he goes beyond bodily health issues and admits that moral and psychological treatments are more effective. Apart from the restoration of stability of thoughts and emotions, he is of the opinion that prayers and pilgrimage play a significant role in coping with grief and sorrow.

Summary: This flash ethnography explores the Bulgarian concept of tuga, translated as sorrow, through the prism of new motherhood and immigration. [ABSTRACT FROM AUTHOR]

In Matthew 6 and Luke 12, Christ instructs his listeners to consider the "birds of the air" and "lilies of the field." For Martin Luther, this instruction essentially amounts to a reprimand: as human beings are naturally dominant over non-rational animals, Christ's instruction to learn from these creatures is intended to elicit guilt and shame. Against this backdrop, I explore a fundamentally different interpretation in Søren Kierkegaard's "Godly," "Upbuilding," and "Christian" discourses with normative implications for humanity's reciprocity with other animals. [ABSTRACT FROM AUTHOR]

Objective: To explore the effects of joy and sorrow on pulse-graph parameters in healthy subjects and analyze their potential effect to provide preliminary evidence that pulse diagnosis can identify human emotional changes.Design and Intervention: Forty healthy female college students from Beijing University of Chinese Medicine were recruited. The emotion-evoking experiment was conducted to observe the effects of joy and sorrow on pulse-graph parameters, taking neutral emotion as a control. The experiment included the following criteria. (1) Emotions evoked and evaluated: the same subjects watched three emotional videos which were, respectively, neutral, joyful and sorrowful to evoke the corresponding emotions. They completed the "subjective emotion evaluation form" (SEEF) before watching each video (T0), immediately after watching the video (T1) and 15 min after watching the video (T2) to conduct subjective emotion evaluation. Simultaneously, their heart rate, galvanic skin response and heart rate variability were collected with a 16-lead physiological recorder to conduct an objective evaluation of emotional arousal. (2) Collection of pulse-graph parameters: pulse-graph parameters of the subjects at T0, T1 and T2 were collected with a pulse condition analyzer.Results: When watching the joy video, the rapid ejection phase extended significantly, both the left ventricular diastole and the cardiac cycle shortened significantly. When watching the sorrow video, the left ventricular diastole extended significantly, the cardiac cycle showed an upward trend, and heart rate showed a downward trend.Conclusion: Joy and sorrow have a certain effect on pulse-graph parameters of the subjects. The mechanisms may be that joy contributes to rapid ejection phase extension and a shortening of the left ventricular diastole and the cardiac cycle, while sorrow extends the left ventricular diastole. According to the theory of Traditional Chinese Medicine (TCM), the visceral functions can be mediated through human qi flow. Moderate joy and sorrow can promote, respectively, the smooth qi flow of the heart and the lung. However, excessive or long-term joy and sorrow can lead to disharmonious qi flow of the two viscera. Therefore, maintaining moderate emotions is beneficial to the physiological functions of the viscera. Great emotional fluctuations may damage the visceral functions. Future studies with effects of other emotions on pulse-graph parameters are warranted to determine the reliability of the association of emotions and pulse diagnosis. [ABSTRACT FROM AUTHOR]

Copyright of Biblica & Patristica Thoruniensia is the property of Nicolaus Copernicus University in Torun 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.)

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The purpose of this research is to investigate Kennedy's and Suhrawardi's philosophical approaches to the prevention and treatment of mystical and worldly sorrow. The mystical sorrow makes a mystic believe in a higher level and try to achieve it. In psychology, controlling the worldly sorrow is not analyzed basically, but Muslim philosophers have suggested some solutions based on the rational principles rooted in religious teachings. This library and documentary research, organized by a descriptive-analytical method, examined the fundamental prevention and treatment of sorrow with an emphasis on Kennedy's and Suhrawardi's works. According to the findings, there is a logical solution, which is also compatible with religious text, in works of these people. They both believe that the main factor of sorrow is human's mistake in material worldview and his/her involvement in material aspects

La terre et l'amour réciproque qui unit la terre et le peuple qui y vit sont au cœur de l'identité culturelle et de la fiction de Patricia Grace. Cet article éclaire la relation maorie à la maison / à la terre dans la nouvelle de Patricia Grace, "And So I Go," qui se situe sur fond de perspective culturelle, sociale et historique maorie et, dans certains cas, avec, en arrière-plan, la vie de Grace et certaines de ses autres œuvres. "And So I Go" a été publié dans le premier recueil de nouvelles de Grace, Waiariki and Other Stories, (1975). C'est une histoire racontée à deux voix : la première (en italiques), est celle de la communauté traditionnelle maorie, qui demande au narrateur, un jeune homme qui représente le fils, le frère et le petit-fils, pourquoi il lui est douloureux de quitter les anciens, ses frères, ses sœurs et ses enfants, son pays natal. La seconde est la réponse de ce jeune homme qui est bien déterminé à partir malgré son attachement fort et évident à son peuple, à son pays, à la mer, aux montagnes, et à la terre de son pays natal. Je voudrais démontrer que l'histoire concernée justifie l'affirmation que les Maoris sont le peuple du pays natal. Ils partagent une identité commune qui relie l'individu à la famille étendue ou à la communauté des familles reliées et au pays dans lequel ils vivent, malgré le désir du protagoniste de quitter sa ferme. Dans mon analyse, je mettrai aussi l'accent sur une constellation de thèmes tels que le déplacement, le deuil culturel, l'extériorité existentielle, la transculturation et l'hybridité, révélant ainsi les perspectives divergentes sur la migration.

The objectives of the present study were to adapt a grief intervention program to family caregivers of patients with dementia, and assess its effectiveness in improving the symptoms of grief and other health-related variables. The intervention was based on Shear and Bloom's grief intervention program, with the necessary adaptations for use in the grieving process for a family member's illness. A total of 52 family caregivers of individuals with dementia participated. They were evaluated using a battery of self-report measures assessing grief, overload, resilience, post-traumatic growth, experiential avoidance, health-related quality of life, and benefits of care. The results suggest that the program is effective in improving grief symptoms, caregiver burden, resilience, post-traumatic growth, and quality of life of family caregivers. It is necessary to create and implement interventions targeting caregivers' feelings and manifestations of ambiguous grief, because there is a lack of programs providing an efficient solution for the mental and physical health of caregivers, and because of the human and socioeconomic cost involved in neglecting this group.

The objectives of the present study were to adapt a grief intervention program to family caregivers of patients with dementia, and assess its effectiveness in improving the symptoms of grief and other health-related variables. The intervention was based on Shear and Bloom's grief intervention program, with the necessary adaptations for use in the grieving process for a family member's illness. A total of 52 family caregivers of individuals with dementia participated. They were evaluated using a battery of self-report measures assessing grief, overload, resilience, post-traumatic growth, experiential avoidance, health-related quality of life, and benefits of care. The results suggest that the program is effective in improving grief symptoms, caregiver burden, resilience, post-traumatic growth, and quality of life of family caregivers. It is necessary to create and implement interventions targeting caregivers' feelings and manifestations of ambiguous grief, because there is a lack of programs providing an efficient solution for the mental and physical health of caregivers, and because of the human and socioeconomic cost involved in neglecting this group. [ABSTRACT FROM AUTHOR]

Copyright of Studia Jezykoznawcze: Synchroniczne i diachroniczne aspekty badan polszczyzny is the property of University of Szczecin Press / Wydawnictwo Naukowe Uniwersytetu Szczecinskiego 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 study aims to identify the intensity of grief response in HIV positive women. The study design was conducted by cross section by consecutive sampling method. The samples were 235 HIV positive women who are patients at Primary Health Care in Jakarta, Indonesia. The result shows that a mean value of denial is 2.25 (SD 0.75) in the range of 2.18 to 2.38; a mean value of resistance is 1.67 (SD 0.89) in the range of 1.84-2.07; the middle value of sorrow is 2.67 (SD 0.93) in the range 2.26-2.52; and the mean value of acceptance is 3 (SD 0.72) in the range 2.79-2.98 at the 95% confidence level. Characteristics of respondents shows that more than half of respondents were housewives (65.5%), married 56.2% and 50% of respondents said that they contracted HIV from their spouses. The youngest age in this study was 18 years old and the eldest was 47 years old. The study found that the attitudes of denying was on a moderate scale, anger on a mild scale, sorrow on a moderate scale, and acceptance on near-fullness scale. All of respondents was patient in Primary Care Facilities that might be one of the factors that cause acceptance is close to full. However, further research is needed on what factors can affect the grieving process of HIV-positive women. Keywords: acceptance, denial, grieving, resistance, sorrow, women with HIV Abstrak Penelitian ini bertujuan untuk mengidentifikasi intensitas respon berduka pada perempuan HIV positif. Rancangan penelitian dilaksanakan dengan potong lintang dengan metode pengambilan sampel secara consecutive sampling. Jumlah sampel penelitian sebanyak 235 perempuan HIV positif yang menjadi pasien di beberapa Puskesmas di Jakarta, Indonesia. Hasil penelitian didapatkan gambaran denial dengan nilai tengah yaitu 2,25 (SD 0,75) berada pada rentang 2,18-2,38; resistance dengan nilai tengah yaitu 1,67 (SD 0,89) berada pada rentang 1,84-2,07; sorrow dengan nilai tengah yaitu 2,67 (SD 0,93) berada pada rentang 2,26-2,52; dan acceptance dengan nilai tengah yaitu 3 (SD 0,72) berada pada rentang 2,79-2,98 pada tingkat kepercayaan 95%. Karakteristik responden menunjukkan bahwa lebih dari separuh responden adalah ibu rumah tangga (65,5%), menikah sebanyak 56,2% dan 50% responden menyatakan tertular HIV dari pasangannya. Usia termuda pada penelitian ini adalah 18 tahun dan yang tertua adalah 47 tahun. Penelitian ini menemukan bahwa sikap menyangkal perempuan HIV positif berada pada skala sedang, kemarahan pada skala ringan, kesedihan mendalam pada skala sedang, dan penerimaan pada skala mendekati penuh. Karakteristik responden seluruhnya berasal dari fasilitas kesehatan primer yang telah mendapatkan pengobatan dan konseling sehingga hal tersebut mendukung acceptance yang penuh pada responden. Namun demikian masih perlu penelitian lebih lanjut mengenai factor-faktor apa saja yang memengaruhi berduka pada perempuan HIV positif. Kata Kunci: penerimaan, berduka, menyangkal, perempuan HIV, marah, kesedihan mendalam

The article proposes particular linguistic means to describe the discursive representations of what makes the ordinariness of a crisis: the French interjection word hélas is shown as serving to identify the continued presence of the crisis in the minds and words of people. While establishing an emotional relation to the crisis (regrets, pain), the enunciation of this word in fact immediately signals the crisis' presence: the crisis is evoked as preconstructed and presumed to be shared (cf. Swiatkowska, 2006; Paveau, 2006; Pêcheux, 1975), so as to make the discourse a "ritual activity whose stake is the confirmation and maintenance of the social communication" (Mastacan, 2020). An examination of a corpus extracted from the press (Le Monde, Le Figaro) and social media (Twitter) during the lock down period in France (from March 17 to May 11, 2020) shows the evolution of contexts of evocations in accordance to the progression of the crisis. As the crisis evolves, statements containing the word hélas indicate facts of the society to be discussed, and regrets referring to concrete actions in the past also give rise to regrets concerning the future. In the syntax, commas and other punctuation marks help to distinguish these different functions of the evocation of the word hélas (cf. Halté, 2020). [ABSTRACT FROM AUTHOR]

This paper is an attempt to interpret a fact that Friendship is one of the prevailing facets of the Middle English and Tamil Elegies. Elegy is a sad poem usually written to praise and express sorrow for high positioned person who is dead. Though, this paper projects the elegies of two different cultures and traditions, it neatly delineates the fine illustrations of friendship which is common in both the elegies. This paper focuses not only the common facets of elegies but also in the contrast fact that is friend in Tamil elegies between the king and the poet, the patron and the poet, which is sincere and natural, but in English it is the friendship between friends, which is insincere and artificial. [ABSTRACT FROM AUTHOR]