Esquisse d'une anthropologie clinique II. Les comportements psychopathologiques comme formes de vie, pensés à l'articulation du fonctionnement neurobiologique, de l'intériorité subjective et des formes symboliques

Un précédent article a présenté les deux démarches fondant l'anthropologie clinique : l'anthropopsychiatrie de Jacques Schotte, qui permet d'inscrire la clinique dans le champ de l'anthropologie, et l'anthropologie sémiotique formulée par Jean Lassègue, Victor Rosenthal et Yves-Marie Visetti, qui dote cette même clinique, grâce à la notion de forme symbolique, de moyens rigoureux pour assurer sa démarche scientifique. Dans ce deuxième article, les auteurs commencent par dégager le potentiel intégratif de l'anthropologie clinique en explicitant la structure de l'humain et le cadre épistémologique qui organisent ce nouveau paradigme. Puis, se référant plus précisément à certaines formes cliniques psychiatriques contemporaines, ils montrent comment on peut bien les comprendre quand on les pense comme des formes de vie, à l'articulation du fonctionnement neurobiologique, de l'intériorité subjective et des formes symboliques. Éclairage valable, selon les auteurs, pour penser tout le champ de la psychopathologie et des soins s'y référant. A previous article presented the two foundational approaches of clinical anthropology : Jacques Schotte's anthropopsychiatry, which inscribes clinics in the field of anthropology, and semiotic anthropology as formulated by Jean Lassègue, Victor Rosenthal and Yves-Marie Visetti, which provides this same clinics, through the notion of symbolic form, with rigorous instruments to ensure its scientific approach. In this second article, the authors begin by highlighting the integrative potential of clinical anthropology through a clarification of the human structure and the epistemological framework that organize this new paradigm. Then, referring specifically to some contemporary psychiatric clinical forms, they show how well they can be understood when they are considered as life forms of subjective interiority and symbolic forms, at the articulation of neurobiological functioning. According to the authors, this approach shed a useful light for thinking the entire field of psychopathology and related care forms.

Attachment and coping in psychosis in relation to spiritual figures

Background: Studies have found higher levels of insecure attachment in individuals with schizophrenia. Attachment theory provides a framework necessary for conceptualizing the development of interpersonal functioning. Some aspects of the attachment of the believer to his/her spiritual figure are similar to those between the child and his/her parents. The correspondence hypothesis suggests that early child-parent interactions correspond to a person's relation to a spiritual figure. The compensation hypothesis suggests that an insecure attachment history would lead to a strong religiousness/spirituality as a compensation for the lack of felt security. The aim of this study is to explore attachment models in psychosis vs. healthy controls, the relationships between attachment and psychopathology and the attachment processes related to spiritual figures. Methods: Attachment models were measured in 30 patients with psychosis and 18 controls with the AAI (Adult Attachment interview) in relationship with psychopathology. Beliefs and practices related to a spiritual figure were investigated by qualitative and quantitative analyses. Results: Patients with psychosis showed a high prevalence of insecure avoidant attachment. Spiritual entities functioned like attachment figures in two thirds of cases. Interviews revealed the transformation of internal working models within relation to a spiritual figure: a compensation process was found in 7 of the 32 subjects who showed a significant attachment to a spiritual figure. Conclusions: Attachment theory allows us to highlight one of the underlying dimensions of spiritual coping in patients with psychosis.