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Functional psychosis has only rarely been described in context with extreme stressors, most studies focusing singularly on posttraumatic stress disorder symptoms. We report for the first time the case histories of 2 patients suffering from Capgras syndrome along with schizoaffective disorder and posttraumatic stress disorder after prior experience of prolonged torture. Interaction of personal life experience and psychiatric disorder are proposed as factors resulting in persistent changes in perception and affect.

Background: Capgras' delusion has captured psychiatrists' imaginations, but the clinical features of the delusion have rarely been studied and presented systematically. Aims: The present study systematically reviews all case reports on Capgras' delusion in the English language in order to better understand differences between organic and functional aetiologies. Methods: All medical and psychiatric databases were searched, as were the bibliographies of published case reports, narrative reviews, and book chapters. Results: A total of 258 cases were identified from 175 papers. Functional Capgras' delusion was more associated with a wider variety of imposters; multiple imposters; other misidentification syndromes; auditory hallucinations; other delusions; and formal thought disorder. Organic cases were associated with age; inanimate objects; memory and visual-spatial impairments; right hemispheric dysfunction; and visual hallucinations. Executive dysfunction and aggression were associated with both types. Conclusions: Specific features of the -Capgras' delusional content and associated signs point to either organic or functional aetiology. The delusion is more amorphous than many theorists have supposed, which challenges their explanatory models. [ABSTRACT FROM AUTHOR]

AbstractBackground: Religious delusions have been reported with varying prevalence from cultures around the world. Their contents, context and significance vary according to cultural and economic mores. In this review we discuss the potential relationship between religious delusions and aspects of culture, in particular religious symbols. We suggest that religious rituals and expectations of the family play a major role in the genesis and maintenance of delusions. We consider the roles of religious signifiers in the formation and maintenance of these important phenomena. Sampling and Methods: Evidence relating to the clinical significance of religious delusions is reviewed. The real clinical significance of religious delusions varies from violence to others to self-harm. The implications of these issues are discussed in relation to their management. Results and Conclusions: It is argued that there should be a reassessment of the importance of religious delusions in the light of new ethnographic and clinical evidence.Copyright © 2008 S. Karger AG, Basel [ABSTRACT FROM AUTHOR]