Soins palliatifs et soins de support: à la frontière de la toute-puissance médicale [Palliative and supportive care: at the frontiers of medical omnipotence].

Cancer patients have physical, social, spiritual and emotional needs. They may suffer from severe physical symptoms, from social isolation, spiritual abandonment, and emotions such as sadness and anxiety, or feelings of deception, helplessness, anger and guilt. In some of them, the disease is rapidly progressing and ultimately they die. Their demanding care evokes intense feelings in health care providers, the more since these incurable patients represent a challenge, which could be condensed under the heading "the challenge of medical omnipotence". We suppose that the way health care providers cope with these circumstances has a profound influence on the way these patients are cared for. The attitudes towards the emerging heterogeneous movement of palliative and supportive care and towards its different models of implementation can be viewed from this point of view. We try to demonstrate these interrelations and to discuss the danger that may arise if they remain obscure and unreflected.

Palliative and supportive care: at the frontier of medical omnipotence.

Cancer patients have physical, social, spiritual an emotional needs. They may suffer from severe physical symptoms, from social isolation and a sense of spiritual abandonment, and emotions such as sadness and anxiety, or feeling of deception, helplessness, anger and guilt. In some of them, the disease is rapidly progressive and they ultimately die. Their demanding care evokes intense feelings in health care providers, the more so since these incurable patients represent a challenge, which can be characterized as one of 'medical omnipotence'. It may be assumed that the way health care providers cope with these circumstances profoundly influences the way these patients are cared for. Attitudes regarding the emerging heterogeneous movement of palliative and supportive care and its different models of implementation can be viewed form this vantage point. Here we look at these interrelations and discuss the potential pitfalls if they are ignored and remain unexamined.

La fureur divine et son détournement en Nb 25

The story Numbers of 25 which reports the incident of Baal Peor is one among several texts in the book of Numbers focusing on divine wrath, its cause and its consequences. The present article offers a detailed analysis of the account which is difficult to understand because of certain jumps in the plot and because of its allusive style. Scholars mostly agree with the idea that the story grew in two or three stages. A lot of commentators believe that the original story contains only the apostasy of Peor caused by the Moabites (vv. 1-5). A subsequent story would focus on Pinchas' action against Zimri and Kospi, and a third layer is linked to the story of the war between Israel and Midian (Numbers 31). The problem of this theory however is that it seems impossible to reconstruct an original story about the matter of Peor; one does not find a satisfying end within vv. 1-5. Furthermore, v. 5, which belongs to the first, "Moabite", section, is already linked to the theme of Midian which dominates the second and the third passage. Moreover, the assemblage of different themes and motifs seem having been done with care: Regarding the two abuses of Israel reported in the story--idolatry and intermarriage--, they often go together in late polemical Deuteronomistic and post-Deuteronomistic layers (Ezra-Nehemiah). The double focus on Midian and Moab could both be polemically directed against certain Moses traditions found in the books of Exodus and Deuteronomy (concerning Moses' marriage with a Midianite women on the one hand and his stay and death and burial in Moab - in the vicinity of Beth Peor - on the other hand). As in several ANE traditions also in the Hebrew Bible the motif of "divine wrath" serves to interpret fatal historical events; in Num 25 as in other Biblical stories however it is doubtful whether the alleged incident (the plague) really have taken place and the story's plot is anchored in ancient Israel's history.

"Acheiro-poïétique" du cinéma: le Christ révélé par l'écran

Selon la tradition orientale, les représentations de Jésus trouveraient toutes leur origine dans les images acheiropoïètes, c'est-à-dire dans des figurations de la "Sainte Face" du Christ non faites de main d'homme, mais survenues par apparition divine -sur le voile de Véronique, le Saint Suaire, le mandylion d'Edesse, etc. Ces images qui, pour des théologiens de l'icône tels que Léonide Ouspensky, ne sont rien moins que "la manifestation du miracle fondamental : la venue du Créateur dans sa création" (in L'Image du Christ non faite de main d'homme, 1989), ont toujours été le ferment d'expérimentations multiples chez les peintres et les sculpteurs.Mais la réflexion artistique s'est cristallisée au moment où ces images sont devenues l'apanage de médiums issus de "l'ère de la reproductibilité technique" chère à Benjamin. En effet, les images "théographes" auraient pour spécificité d'être engendrées et de se multiplier par empreinte immédiate: une toile quelconque n'aurait qu'à être touchée par le visage du Christ pour devenir instantanément le support du divin portrait, et acquérir dès lors le "pouvoir reconnu aux acheiropoïètes de créer des doubles de même valeur, par simple contact" (François Boespflug, Dieu et ses images. Une histoire de l'Eternel dans l'art, 2008). Comment mieux faire écho aux principes mêmes de l'image (ciné)photographique, générée par indicialité et reproductibilité? André Bazin a eu l'intuition de cette parenté dans le cadre de sa théorisation sur le pouvoir "révélateur" de l'image (ciné)photographique qui selon lui procéderait "par sa genèse" de "l'ontologie du modèle" et "serait" le modèle; il a évoqué le Saint Suaire de Turin comme rejouant, voire emblématisant cette même "ontologie de l'image photographique" (dans l'article homonyme de 1945). Si Bazin ne développe pas plus avant ses considérations, la corrélation des dispositifs (ciné)photographique et acheiropoïète a connu un questionnement « en actes », au sein des films cherchant à représenter Jésus.Valentine Robert s'intéresse à ces expérimentations, à commencer par un projet de film d'Abel Gance de 1947, resté inachevé, où le suaire de Turin devait se transformer en écran de cinéma. Plusieurs autres productions seront abordées, telles que Civilization ou The Robe, qui explorent les effets visuels permis par la pellicule pour montrer le Christ en surimpression, dans une sorte d'"apparition technologique", ou telles que The Jesus Film ou The Passion of the Christ, dont la projection a été reçue par certains publics comme une apparition sacrée réactualisant l'Incarnation. Les modalités de la représentation des images acheiropoïètes et plus généralement de l'apparition de Jésus à l'écran seront enfin évoquées - de la tradition hollywoodiennes qui consistait à refuser l'accès de la "Sainte Face" à la pellicule et de la rejeter hors-champ jusqu'aux séquences d'Ecce Homo de Scorsese et Zeffirelli, en passant par la révélation visuelle inaugurant The King of Kings, qui pousse à son paroxysme la collusion entre apparition divine et apparition cinématographique.

The Original Risk: Over-Theologizing Ethics and Under-Theologizing Sin

The project of articulating a theological ethics on the basis of liturgical anthropology is bound to fail if the necessary consequence is that one has to quit the forum of critical modern rationality. The risk of Engelhardt's approach is to limit rationality to a narrow vision of reason. Sin is not to be understood as the negation of human holiness, but as the negation of divine holiness. The only way to renew theological ethics is to understand sin as the anthropological and ethical expression of the biblical message of the justification by faith only. Sin is therefore a secondary category, which can only by interpreted in light of the positive manifestation of liberation, justification, and grace. The central issue of Christian ethics is not ritual purity or morality, but experience, confession and recognition of our own injustice in our dealing with God and men.

Philosophie du nom et glorification du nom en Russie au début du XX ème siècle

Les glorificateurs russes du nom avancent des arguments nombreux pour affirmer une autre vision sur le mot et son origine et sur la langue en général. Ainsi la référence sur la nature divine du mot et de la langue, l'unité de la forme et du contenu, le lien étroit entre le mot et la pensée ou le sens. Ils ont voulu poser la question de l'ontologie de la langue pour éclaircir certains problèmes de son emploi. Rappelons, que cette réflexion fut entamée par les penseurs antiques, notamment par Platon et Aristote, continué aux premières décennies du christianisme, et reprise par la philosophie russe au début du XIXe siècle.

Schizophrenic delusions: a phenomenological approach.

The issue of specificity of delusions in schizophrenia is still a matter of debate. The authors analyze the delusion formation in schizophrenia from a prototypical, phenomenological point of view, focusing on the subject's experience. This perspective links delusion formation to the autistic predisposition, which is considered here as the elementary phenotypic expression of the vulnerability to schizophrenia. Autism is viewed as a defective preconceptual (i.e., before language) attunement to the world. It impedes the individual's sharing of "common sense" with others and impairs the ability to project into the future. The development of delusions is illustrated, in part, by Klaus Conrad's work on the onset of paranoid schizophrenia. Delusions are viewed as transformations of the structure of experiencing. When threatened in future ability to be, the autistic, vulnerable person looks for the clues to becoming by attributing significance to disparate elements of the environment, which become self-referential. The link established between these disparate elements is based on universal characteristics that give the schizophrenic delusion a metaphysical quality. The transitivistic experience in delusions of control and omnipotence points to a specific way of crossing the border between "mine" and "yours" (disturbances of the experiencing "I"). What strikes a clinician in these delusions is that the normally tacit link between the sense of being and the sense of acting becomes quite apparent. The authors also propose a specificity in the themes of schizophrenic delusions. Delusions acquire a schizophrenic quality when ontological (i.e., universal) elements of the discourse between the locutor and the Other dominate at the expense of the worldly elements. It is emphasized that delusional content and form are dialectically related and hardly distinguishable. The authors consider the delusion formation as a phenomenon of emergence, a situation in which a new qualitative order arises from the reorganization of essentially unchanged elements. To consider schizophrenia as an emergent, particular way of experiencing, related to the autistic defect, has important consequences for research and for treatment. A dialectic exchange is needed between prototypical models generated by phenomenological inquiry and empirical, operational validation of testable aspects of such models.

Il pastore pentecostale : un filo conduttore tra il cielo e la terra

Cet article se propose de prendre pour objet deux assemblées pentecôtistes de l'Est de la France - l'Église Évangélique de Pentecôte de Besançon (Franche-Comté) et la Porte Ouverte Chrétienne de Mulhouse (Alsace) - qui ont fait l'objet d'investigations ethnographiques dans le cadre de notre thèse de doctorat. Après avoir situé ces deux assemblées dans la mouvance du pentecôtisme français, nous nous sommes concentré sur la figure du pasteur pentecôtiste. L'exemplarité de l'histoire de vie des pasteurs, le rôle central que jouent ces derniers dans la « mise en présence » du Saint Esprit durant le culte et l'inspiration divine dont sont supposés être imprégnés leurs enseignements bibliques légitiment ce personnage dans sa fonction d'intermédiaire incontournable dans la relation entre le fidèle et son Dieu, alors même que le pentecôtisme s'inscrit historiquement dans la mouvance évangélique qui valorise la relation personnelle du chrétien né de nouveau avec son créateur. This paper considers two Pentecostal assemblies in Eastern France - the Église Évangélique de Pentecôte of Besançon (Franche-Comté) and the Porte Ouverte Chrétienne of Mulhouse (Alsace) - I have investigated for my PhD research, following an ethnographical method. After located these two assemblies in the sphere of influence of the French Pentecostalism, we focused on the Pentecostal pastor figure. The exemplary nature of the story of life of the pastors, the central role that pastors play in encounters with divine during the cult and the divine inspiration of their biblical educations legitimize this figure like inescapable intermediary between the believer and his God. Even if Pentecostalism is historically part of the evangelical sphere of influence which values personal relationships of the born again Christian with his creator.

Safety-seeking behaviours and verbal auditory hallucinations in schizophrenia.

Verbal auditory hallucinations can have a strong impact on the social and professional functioning of individuals diagnosed with schizophrenia. The safety-seeking behaviours used to reduce the threat associated with voices play a significant role in explaining the functional consequences of auditory hallucinations. Nevertheless, these safety-seeking behaviours have been little studied. Twenty-eight patients with schizophrenia and verbal auditory hallucinations were recruited for this study. Hallucinations were evaluated using the Psychotic Symptom Rating Scale and the Belief About Voice Questionnaire and safety behaviours using a modified version of the Safety Behaviour Questionnaire. Our results show that the vast majority of patients relies on safety behaviours to reduce the threat associated with voices. This reliance on safety behaviours is mostly explained by beliefs about origin of voices the omnipotence attributed to hallucinations and the behavioural and emotional reactions to the voices. Safety-seeking behaviours play an important role in maintaining dysfunctional beliefs with respect to voices. They should be better targeted within the cognitive and behavioural therapies for auditory hallucinations.