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One of the basic conditions for a person to be a responsible person is to be smart. Iss lamic scholars have tried to produce fiqh solutions for both innate and later diseases which are related to the mind. Due to reasons such as the improvement of living standards and health services, the life expectancy of people has increased compared to the past. The prolongation of life expectancy has led to the emergence of some health problems. One of the mental health problems is dementia. In our article, the medical importance and different kinds of dementia will be examined. In addition, the capacity faults in Islamic Law which impose certain limitations on the legal and religious acts of the person will be explained. Subjects such as dementia disease, which can be evaluated within the scope of one’s capability of doing something failures, in which cases it will be held responsible in terms of legal and religious obligations, the legal value of illegal acts, the status of financial savings and the view of today’s law on dementia will be tried to be examined. [ABSTRACT FROM AUTHOR]

Where does the object or idea begin, and where does it end as 'unseen' (and how do both those states of being provoke our thinking)? There is scope in Maori philosophising to think of the seen object or its idea in various ways, including as materially constituting the self and the rest of the world; as incomplete for a mental representation; as constituted in itself by the unseen (and thus not symbolic of any division between seen and unseen); and as co-constitutional with nothingness and presence. The possibilities of the seen object are several, especially if the concept of 'seen' is understood as immediately determined by its other. This paper considers the consequences of the seen and unseen and the illogical in Maori thought for 'teach-learn' and in particular for the translation of teach-learn as 'ako' in the Maori language. It also discusses some possibilities for the term 'porangi', which is often quoted in relation to 'madness' but has deeper metaphysical potential that combines the reality of gloom/unseen alongside a heady potential. I refer to this phenomenon as 'giddying abjection' and turn it towards unpicking the certainty that ako as teach-learn replicates. Porangi can refer to self-derision, and I take certain statements of mine and destabilise them from their certainty. In that act I hope to show that students and scholars could follow a similar path with their own statements and, in so doing, subject their own utterances to madness. [ABSTRACT FROM AUTHOR]

We are beholden to the postmodernists for their unwavering fidelity to Virginia Woolf's legacy and the resultant popularity it continues to enjoy. This should no longer be the case. As postmodernism's import is increasingly outflanked by the enterprises of Slavoj Žižek, Alain Badiou, and the resuscitated Hegel, we ought to rescue Woolf not only from the poststructuralists, but also from herself. I claim that another reading of Woolf is overdue, one which breaks with the general consensus. Such a reading is not a disproving of the latter, but rather an illumination of its concealed underside which it vehemently disavows. I use the philosophy of Slavoj Žižek to illuminate this underside in Woolf's Orlando, and demonstrate how Woolf shares more with Hegel and Descartes than Deleuze and his disciples. Rather than reading Woolf as a champion of connection, affectivity, and desire, we ought to read her as a writer of abstraction, negativity, and failure. [ABSTRACT FROM AUTHOR]

Copyright of Psychiatria Hungarica is the property of Hungarian Psychiatric Association 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 Revista de Filosofía (0185-3481) is the property of Universidad Iberoamericana Cuidad de Mexico 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 Miscelánea: A Journal of English & American Studies is the property of Miscelanea: A Journal of English & American 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.)

Copyright of Hipogrifo: revista de literatura y cultura del siglo de oro is the property of Hipogrifo: revista de literatura y cultura del siglo de oro 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 article analyses Charlotte Bronte's celebrated protagonist from the perspective of Foucault's notion of governmentality via an investigation of the semantics of the word 'governess' and of the status of this professional woman in mid- and late-Victorian England. The aim of the approach is to demonstrate that the governess acts as an instrument of rectification in the novel, working to governmentalize a system that has been chaotic and has taken for granted woman's subordination. [ABSTRACT FROM AUTHOR]

Copyright of Grafía is the property of Universidad Autonoma de Colombia, Facultad de Ciencias Humanas 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 Arenal.Revista de Historia de las Mujeres is the property of Arenal. Revista de Historia de las Mujeres 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.)

I once wrote a statement to make clear that I didn't consent to involuntary injections. Against the institutional power that included the threat of increased force--at each encounter with the psychiatric nurse, security staff on the ready, week after week--I read aloud this statement asserting that my submission should in no way be understood as consent. At its end I explained that one day I would write and publish an essay titled "I Call This Institutionalized Rape." This is that essay. [ABSTRACT FROM AUTHOR]

In this paper, we discuss how the COVID-19 pandemic offers a particularly salient moment in which to identify and reflect on shifts in psychiatric carcerality in highly concrete ways. Drawing from our own professional and practical experience as inpatient (acute-care) psychiatrists implementing changes in ward policies in light of infection control concerns and linking this experience with insights and tensions between Mad Studies, Critical Prison Studies, and the psychiatric writings of Franz Fanon, we focus on specific ways that therapeutic value is undermined within these complicated and complex settings. Using Repo's metaphor of "carceral layers," our analysis considers how particular infection control policies and practices, institutional approaches to pandemic management, and larger ideologies of risk have worked together to produce spatio-temporal aspects of carcerality in a psychiatric acute-care setting in Toronto, Canada. [ABSTRACT FROM AUTHOR]

In this article I trace a history of the most ubiquitous visual symbol of madness: the staff. First, I argue that the staff, in its variants (such as the pinwheel) and with its attachments (such as an inflated bladder), represents madness as air. It thus represents madness as an invisible entity that must be made visible. Secondly, I claim that the staff – being iconic of other 'unwanted' categories such as vagabonds – represents the insane as outsiders. Also in this case, the staff serves the purpose of making madness visible. Through this interpretation I show that the urge to make madness visible outlives icons of insanity such as the staff, making it a constant presence in popular culture and medical practice. [ABSTRACT FROM AUTHOR]

Using the example of Republican exile Josep Solanes, this article argues that the category of exile and the reality of the Republican exile of 1939 can be mobilized for a political questioning of how the meanings of "Spanish" in twentieth-century Spanish culture came to define and frame disciplinary areas. Addressing this still very little-known author, the article reconstructs the disciplinary fields, historical conflicts, personal encounters and border and language crossings necessary to assess Solanes's work, the conditions of his radical intervention in the field of psychiatry – first in Catalonia and later in France and Venezuela – and how they framed his conceptualization of the experience of exile. The last part of the article, through a consideration of Solanes's explorations of the exilic as a postnational condition, reflects on what could be the political and ethical conditions to recuperate a legacy that resists being inscribed in, or identified with, the nation. The article should be read as an introduction to the barely known figure of Solanes that lays out the importance of his work and signals its potential for further research on new directions in the study of exile. [ABSTRACT FROM AUTHOR]

Foucault's participation in the 1954 carnival of the mad at an asylum in Switzerland marked the beginning of his critical reflections on the origins of psychology. The event revealed a paradox at the heart of psychology to Foucault, for here was an asylum known for its progressive method and groundbreaking scientific research that was somehow still exhibiting traces of a medieval conception of madness. Using the cultural expression of this carnival as a starting place, this paper goes beyond carnival costumes to uncover the historical structures underneath the discipline of modern psychology. Drawing on Foucault's earliest works in psychology, his 1954 Mental Illness and Personality, his 1954 "Dream, Existence and Imagination," his 1957 "Scientific Research and Psychology" and briefly his 1961 History of Madness, I will describe the discrepancy between the theory of modern psychology, which finds its heritage in the methods of modern science, and the practice of modern psychology, which finds its heritage in the classical age. I will argue that this division helps make sense of unexplained psychological phenomena, as seen in general practices related to artistic expression, and individual experiences, as seen in the presence of guilt and the resistance to medical diagnosis in patients. [ABSTRACT FROM AUTHOR]

Copyright of Con-textos Kantianos: International Journal of Philosophy is the property of Con-Textos Kantianos (CTK) 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 augmented-reality pop-up print remediates The Witch of Malleghem, a 1559 image by Pieter Brueghel the Elder depicting a witch and her assistants removing "stones of madness" from villagers' heads. Through dramatic re-enactments and re-animations of the figures in this work, we reflect on the visual rhetoric used to de-legitimize healing practices outside of the dominant patriarchal religious/medical establishment in Europe during that period. This piece was created for The Witch Institute at Queen's University in 2021 with support from the Queen's Arts Fund. [ABSTRACT FROM AUTHOR]

En este ensayo se explica cómo Miquel de Palol, con la publicación del Jardí dels set crepuscles (1989), culmina la evolución de la novelística popular catalana de la década de los setenta y ochenta. La novela a partir de elementos narratológicos y simbólicos queda intelectualizada al situar el escenario en un ambiente de ficción especulativa pos apocalíptico. Finalmente, se ofrece una interpretación novedosa bajo la figura de un narrador “loco” que justifica ese carácter intelectualizante del Jardí. Abstract: This essay illustrates how Miquel de Palol, with the publication of the Jardí dels set crepuscles (1989), culminates the evolution of the Catalan popular novel of the seventies and eighties. The novel thanks to narratological and symbolic elements remains intellectualized when placing the stage in a post-apocalyptic speculative fiction environment. Finally, an innovative interpretation is offered under the figure of an "insane" narrator who justifies that intellectualizing character of the Jardí.

The paper investigates trials conducted against suicides by patrimonial courts in the Eggenberg/ Schwarzenberg and Czernin demesnes in South Bohemia in the pre-Enlightenment era (1675–1780). Primarily, it attempts to explain the gradual tendencies toward greater leniency over the period in question, and describes the strategies involved in this form of ‘decriminalization’, especially as regards broadening the exculpatory category of ‘melancholy/madness’. The paper also strives to analyze the attitudes of various social groups whose members were involved in the investigative proceedings and subsequent trials (town officials, patrimonial aristocracy, the appellate court in Prague, local clergy, the (arch)bishop’s consistory, but also the offender’s neighbors as witnesses), and demonstrate that the gradual decriminalization was a ‘vertical’ process which occurred from the top down: the patrimonial authorities tended to show the most leniency, whereas the offender’s neighbors were usually the most disapproving.

Bu çalışma, gerçek ile kurgu arasındaki ilişkiyi Oğuz Atay’ın “Tehlikeli Oyunlar” adlı metnine atıfta bulunarak eleştirel bir bakış açısı ile ele almaktadır. Makale, yaşam gerçekliğini bir metnin kurgusundan kesin olarak ayıramayacağımız fikrine dikkat çekmektedir. Dolayısıyla, metnin temelinde gerçeklik ve kurgu ayrımının eleştirisi vardır. Johan Huizinga’nın oyun oynayan insan anlamına gelen homo ludens kavramı, bu noktada kritik bir hususa işaret eder. Homo ludens, oyun oynayarak gerçekliği kendi başına yaratan insandır. Gerçekliğin yaratılması, onun (gerçekliğin) özsel olmayan mahiyetini ifade etmektedir. Bu nedenle gerçeklik, aslında kurgudan ayrılamaz olan şeklinde tanımlanabilir. Çalışmanın temel amaçlarından biri, Oğuz Atay’ın “Tehlikeli Oyunlar”ının ana karakteri olan Hikmet Benol aracılığıyla gerçeklik-oyun, gerçeklik-anlatı, oyun-ciddiyet, logos-kaos gibi çeşitli ikili karşıtlıkların eleştirisini vermektir. Bilindiği gibi, bu tür ikili karşıtlıklar -Martin Heidegger’in ve Jacques Derrida’nın ifadesiyle- mevcudiyet metafiziğinin unsurlarıdır. Mevcudiyet metafiziği kavramı, Platon’dan bu yana süregelen Batı düşünce geleneğinin bir tür yorumudur. Bu yorum, beraberinde metafizik Batı düşünce geleneğinin eleştirisi fikrini getirmektedir. Çalışmada, bahsi geçen eleştirinin akıl, delilik ve oyun bağlamına odaklanılmıştır. Oğuz Atay’ın romanlarında ve öykülerinde sıklıkla anormal, topluma yabancılaşmış ve yalnızlaşmış karakterlere rastlanmaktadır. Oğuz Atay’dan bahsedilirken ilk akla gelen metin “Tutunamayanlar” olsa da, en tutunamayan, en deli, en aykırı karakteri “Tehlikeli Ouynlar”daki Hikmet Benol’dur. Bu bağlamda, Atay, belirli normlara uymama, logos düzenine karşıt olma ve günlük yaşamdaki normallerden ayrı olma yoluyla oyunu ve deliliği kullanmaktadır. Burada, Hikmet Benol’un yaşadığı temel sorun olarak varoluş/varolma ve bireyselleş(eme)me sorunlarını ortaya koymak suretiyle, ironinin ve alaycı düşüncenin, varlığın, ölümün/intiharın merkezi rolünü tartışmak amaçlanmıştır. Böylece çalışmada, oyunun kurmacalığının önemi ve delilik mefhumunun a/normalliği, eleştirel bir hayat felsefesi gözetilerek tartışılmaktadır.

This paper is dealing with one of the greatest novels in the British literature, The Golden Notebook by Doris Lessing. The novel and its main character, Anna Wulf can be interpreted in myriad ways, but our analysis is a psychoanalytical one. The introductory part of the paper gives the definitions of the psychoanalytical words that will be later on used in the paper.In The Golden Notebook, the life of Lessing’s main character offers an understanding of issues such as political repression, sexual abuse, single parenthood, writer’s block, and the women’s movement. Anna Wulf’s fragmented personality is caught in the four notebooks that she writes, each one being concerned with one of Anna’s selves. Anna is the most complicated heroine analysed and we will try to discover which of her various selves are confirmed and which are repressed. In Anna’s process of healing, there are two moments of climactic confirmation: the first one when she admits that she is mad and the second one when she admits she has a writer’s block.

No abstract available.

Jacques Derrida had never written a book on “freedom.” This word occurs very rarely in his writings until the late ’80s; since then, he had increasingly employed it, but with circumspection. In this article, I aim to show that we can trace a thinking of freedom throughout Derrida’s work and that this thinking describes a singular trajectory from the subjective freedom of the humanist history of life to the presubjective freedom of symbolic life. To this end, first, I shall explore Derrida’s early deconstructive reading of the conception of subjective freedom that underpins modern philosophical and biological accounts of the living. Second, I shall focus on the conception of the other’s freedom that Derrida finds at work in the symbolic machine of sovereign decision. The turning point of this trajectory, I shall argue, is the elaboration, proposed by Derrida in the late ’80s, of an experience of freedom as nonknowledge that is neutralized by and yet exceeds subjective and sovereign freedom.

In historical processes, madness was observed as divine punishment, inappropriate behavior or illness. In this study, we presente na analysis interwining madness in the field of stigma, disease and intelectual production born from within psychiatric institutions, written by those who, due to a diagnosis, faced abjection. Theoretically, discussions about madness and stigma are based especially on Michel Foucault (1978) and Erving Goffman (1974). From the point of view of methods, the sudy is based on bibliographical research and analysis of the diaries of Maura Lopes Cançado, Stela do Patrocínio and Albertina Borges da Rocha, highlighting, in their narratives, the approximations and distances regarding the experiences in phychiatric institutions. [ABSTRACT FROM AUTHOR]

In his Treatise on Laughter, containing its essences, its causes, and its marvellous effects (Paris, Nicolas Chesneau, 1579), the French physician Laurent Joubert joins two traditions of thought on laughter. The first, well known, stresses joy and jollity’s curative effects, as told by a fable of a comically cheeky monkey’s health-giving powers. The second, which comes after, sourced from Democritus, suggests rather that laughter is a sort of madness that may seize the laugher involuntarily. In other words, while Hippocratic theory teaches us that « laughter is the best medicine », others hold that it can also be the symptom of a serious moral and physical illness, which can even, and harmfully, upset bodily harmony. [ABSTRACT FROM AUTHOR]

The article aims to investigate the meaning of a controversial pericope in the book of Qohelet: 7:25-29. More specifically, the present research focuses on the negative utterances about the woman recorded therein. The starting question concerns the identity of said woman, which is currently debated among exegetes. There are those who believe that it is a real woman and those who refer to the sapiential personification of Madness. Some speak of the "foreign woman", who has been blamed in all the postexilic didactic tradition, while others speculate about a negative relationship with the female figures of Qohelet's own personal history, in particular his mother or wife. Having weighed the various suggestions, the article concludes that Qohelet speaks indeed of a real woman, namely his wife, perceived as the center of a familiar and social network. In this respect, the utterances are not intended to convey a negative judgment on the female universe, yet on the marital constraints restricting the activities of a field researcher like Qohelet. [ABSTRACT FROM AUTHOR]

This paper reconsiders some controversial aspects of Plato's characterization of justice as psychic health. It rejects three prevailing interpretations of Plato's 'medicalization of justice', while providing a new reading that exonerates Plato from the charges raised by his critics. I argue that Plato's account articulates an unprecedented theory of mental health in the history of Western philosophy and medicine. This account is put forward as an alternative to the bio-medical model of mental health developed by Hippocratic doctors. Finally, I discuss the practical implications of Plato's account of justice for his ethical and political theory. [ABSTRACT FROM AUTHOR]

Visiting texts by Antonin Artaud, Lima Barreto, Maura Lopes Cançado and Rodrigo de Souza Leão about the psychiatric hospitalization, this article addresses the relationship between body, writing and politics around the logic of the asylum and its dissidences. In order to propose, with the mad, possible resistance tactics to psychiatric judgment, the research methodology used is psychosocial cartography, coupled with an analysis of power relations. We begin by investigating the historical transformation in the discursive separation between reason and madness, and how it affected the literary field. We then go through how the asylum creates, with discipline and its writing practice, hierarchical and homogenizing relations that have the effect of individualizing the body. At the end, we elaborate how poetic language and fictional creation can work, combined with the collective and revolutionary role of literature, as powerful anti-asylum resistance strategies in an invitation to rethink our written productions. [ABSTRACT FROM AUTHOR]

In this paper, we present and unfold an interview procedure that breaks with a position of exteriority in Psychology research interviews. Aiming to act on discourses that address madness as an individual and psychological fact and taking Robert Schumann's life and work as a broader field of reflection on the relationship between music and madness, we conducted interviews with six of his interpreters, in order to understand the crossing between these musicians' experiences, the author's work and the madness subject. In these interviews' procedures, which we named encounter-interviews, the extent of the experience is sheltered, highlighted and explored, making the intrinsic tragicness of the music-madness relationship operate in the encounter. In order to sustain the transgressive power of such a relationship, we created a narrative path specifically for this article, a strategy we use to prevent the research object from being captured in a field of unambiguous and representational determinations. Finally, we point out that the encounter-interviews, by composing polyphonic agreements between heterogeneous elements, highlight that in the interview procedure the way of knowing is inseparable from the experience in which the communication is constituted. [ABSTRACT FROM AUTHOR]

This article analyses the symbiotic relationship between Lucy Snowe's madness and isolation in Charlotte Brontë's Villette (1853). I argue that madness enhances isolation, and isolation enhances madness, through an exploration of Lucy's solitude. In the novel, Lucy endures enforced isolation as a treatment for madness, while she chooses other voluntary forms of isolation, such as the natural world, as a respite from social pressures. Through her relationships with Dr John and M. Paul, Lucy is observed by the male gaze, which is used to police her madness and impose gender conformity. By re-examining madness in line with approaches from Mad Studies as a unique identity rather than a classifiable mental illness, this article explores how thematic overlaps between Lucy's isolation and the current crisis can be realised through the text. [ABSTRACT FROM AUTHOR]

Copyright of Canadian Journal of Community Mental Health is the property of Canadian Periodical for Community Studies Inc. 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 article - focused on two plays about the Roman Emperor Caligula - has a double objective: firstly, it puts aside two dramatic versions of history of Caligula, and, secondly, it asks a question whether it is more legitimate to consider Caligula as a madman or as a mental patient. After introducing the playwrights Karol Hubert Rostworowski and Albert Camus, as well as the basic terminological concepts concerning the notion of madness and mental illness, the article analyses the symptoms of the illness and the madness included in the studied texts. [ABSTRACT FROM AUTHOR]

In this essay I consider the theme of individuation or self-becoming in Nietzsche's Ecce Homo (1888) and Hesse's Demian (1917) and Steppenwolf (1927). Although this task appears inter-disciplinary, Nietzsche's autobiography can be considered a Bildungsroman in which 'Nietzsche' plays the protagonist. After showing the correspondences between Nietzsche's and Hesse's diagnoses of contemporary Europe, which can be summed up with the notion of 'decadence' or nihilism, I suggest that they both point towards the process of self-becoming as the ultimate remedy for both the individual and society. Self-becoming is a painful yet necessary process that holds the repeated destruction of the individual's identity as the precondition for attaining the status of human being. It is a process implied by Nietzsche's 'formula for human greatness': amor fati. Resistance to individuation leads to a state of 'miserable ease', embodied by what Hesse calls the 'bourgeois' and what Nietzsche terms the 'last men'. [ABSTRACT FROM AUTHOR]

The “Argus Complex” expresses a pathological desire to “see it all”, and to make everything accessible to sight. According to WJT Mitchell, this complex perfectly defines and affects our present-day condition. In the current interview with Federico Fastelli, the father of visual culture studies explains his theorizing about the imagetext and metapicture concepts. He reflects on the contemporary political and social situation as well.

Being a medium of a god is common and normative in the Western Himalayas. In this article I present a case of three mediums who were regarded with mixed feelings by society, because their mediumship strongly criticized religious practices and the caste system. The villagers in the study area have cultural-religious practices that help them cope with deviant forms of mediumship – patterns such as ignoring a person or gossiping about them to express skepticism or to label the possession as inauthentic. These approaches were not effective in these cases. As a result, the biomedical concept of madness was invoked by some members of the community to put an end to what they regarded as deviant mediumship. [ABSTRACT FROM AUTHOR]

Foucault hit Psychiatry hard with his History of Madness. He showed the meticulous exercises of violence that took place in the General Hospital of Paris in the name of science and normality. From the rejection to such normality, he gave his rejection to psychoanalysis, understood as normalizing. From his aestheticization of madness, assumed as the revealing discourse of modern Anti-reason, he passed to the consideration of the psychoanalytic device as analogous to that of the Christian confession, and to the belief that the cultural weight given to sex did not come from drives, it was purely discursive effect. [ABSTRACT FROM AUTHOR]

Copyright of Ñawi: Arte, Diseño y Comunicación is the property of Escuela Superior Politecnica del Litoral 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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Czerwińska Jadwiga, Chiżyńska Katarzyna, Szalony protagonista Eurypidesowego „Orestesa" w komentarzach scholiastów (Mad protagonist of Eurypidean Orestes in scholiasts' commentaries). Madness is a constant motif in ancient literature. It was often used by playwrights, including the three greatest tragedians of the Classical Greece: Aeschylus, Sophocles and Euripides. One of the most interesting plays dealing with issues of madness is Euripidean Orestes. This play has received numerous commentaries written by scholiasts, who described all aspects of the state of mania. The article is devoted to the analysis of madness and the corpus of texts are scholia describing Orestes' disease. Commentaries allow us to establish a definition of mania, show its sources and describe its various physical and mental symptoms. The material presented in the article shows how interesting the phenomenon of madness was for the scholiasts. [ABSTRACT FROM AUTHOR]

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Copyright of Anales de Literatura Hispanoamericana is the property of Universidad Complutense de Madrid 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.)