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O presente estudo investigou os efeitos da visualização de imagens de times favoritos e rivais nos indicadores de valência e ativação emocional, averiguando possíveis interações com os níveis de fanatismo em torcedores de futebol. Participaram deste experimento 27 voluntários (M = 22 anos; DP = 3,25), que avaliaram a agradabilidade (valência hedônica) e a excitação emocional (ativação) desencadeada por um conjunto de imagens neutras, positivas e negativas do Sistema Internacional de Figuras Afetivas (IAPS), acrescido de 30 imagens experimentais pareadas, sendo 15 do time favorito e 15 do time rival. As avaliações foram realizadas através da escala Self Assessment Manikin (SAM) e da Escala de Fanatismo em Torcedores de Futebol (EFTF). Análises comparativas demonstraram que o nível de fanatismo não influenciou na atribuição da valência hedônica às imagens. Contudo, o grupo com níveis mais altos de fanatismo apresentou maior excitação emocional em resposta a imagens neutras (p

Objectives: To establish the unfortunate influences of a violent, macho and corrupt environment on the patient (J), approximately forty years old, who, together with her family, was subjected to threats and persecution which forced them to move. Methodology: Psychoanalytic treatment of one year in psychoanalysis, four sessions a week and with the need to move since she worked in her city and had to travel every week to attend the sessions. Psychoanalysis focused on the countertransferential difficulties experienced. Results and Conclusions: Through the psychoanalytic work, after six months the emotional state and nightmares improved and the beginning of reparative functioning was detected in the oneiric material. Some conclusions were reached about aspects that influence violence in Colombia: machismo, fanaticism and corruption. [ABSTRACT FROM AUTHOR]

El objetivo del presente artículo consiste en analizar las narrativas del amor por el ferrocarril entendido como una carrera emocional. Para ello, se pregunta por los procesos, espacios y etapas involucradas en la construcción de este singular apego emocional desde la perspectiva de las trabajadoras ferroviarias. Se examinan cuatros piezas que componen al amor por el ferrocarril, también denominado fanatismo, esto es, lazos familiares, sociabilidad entre pares en los espacios de trabajo, participación en el sindicato a nivel local y atracción individual en relación con los objetos ferroviarios. Se demuestra que las mujeres enfrentan un costo más alto al brindarse en pos de su amor por el ferrocarril; pero también se trata de emociones nuevas que viven con satisfacción y amplían sus márgenes de agencia. Desde una perspectiva biográfica, el análisis se basa en entrevistas en profundidad y en observaciones en servicios metropolitanos de Buenos Aires.

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Copyright of Aufklärung: Revista de Filosofia is the property of Aufklarung: Revista de Filosofia 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.)

La figura de la beata seglar fue un modelo de feminidad que en el primer tercio del siglo XX fue cargado de significados negativos por parte de los sectores anticlericales. De todas las críticas emitidas, predominó la noción de que las beatas eran personas que desatendían las funciones principales de la vida de las mujeres, al estar centradas en desarrollar una práctica religiosa fanática y/o fingida. Cuando un sector de las activistas del movimiento católico de mujeres se convenció de que buena parte de las críticas que los grupos anticlericales exponían sobre las beatas eran ciertas, trataron de marcar distancias con esta denostada figura, para evitar que se les asociase con ella. Con este objetivo, las activistas católicas frecuentemente establecieron en su pensamiento una dicotomía entre las beatas y las buenas y virtuosas católicas.

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This article reconstructs Kant's and Hegel's moral, political, and legal treatment of tolerance in the larger context of their philosophies of religion and freedom. Kant and Hegel have similar initial remarks on tolerance, religion, and fanaticism, then seem to separate when they resort respectively to respect and recognition--they agree in the end when the former defines intersubjective respect as recognition and the latter defines legal and political recognition as including respect. All of this allows us to better understand, first, the extent of their repulse of practical-religious dogmatism (superstition, fanaticism, violence), and secondly, that tolerance, in contrast to violent and superstitious fanaticism, is nothing more than a peculiar facet of respect and recognition. [ABSTRACT FROM AUTHOR]

As noções de entusiasmo e fanatismo, por sobre estarem associadas ao fenômeno concreto do fervor religioso à época da Reforma, foram também, ao longo dos séculos 17 e 18, o objeto de uma literatura que construiu uma imagem específica dos assim chamados entusiastas, fossem eles os puritanos ingleses, os profetas huguenotes ou os convulsionários jansenistas. Ao construir essa imagem, a literatura – filosófica, médica ou satírica – produziu ao mesmo tempo a imagem especular de si mesma, ora como pura alteridade em relação ao fanático, ora relativizando essa oposição. Nosso percurso parte de algumas dessas formulações na Inglaterra do início do século 17 para, em seguida, se deter com mais demora nas elaborações de Swift e Diderot acerca do fanatismo e do entusiasmo, de início a meados do século XVIII, mostrando que a própria filosofia, frequentemente entendida como o avesso do fanatismo ou da loucura, pode também converter-se em seu outro quando cede ao entusiasmo.

O tema deste artigo é a análise do filme Alexandria (2009), dirigido pelo cineasta Alejandro Amenábar, tendo como protagonista principal a atriz Rachel Weisz. O seu objetivo principal é cotejar a representação cinematográfica sobre o fanatismo, intolerância e anti-intelectualismo cristão que culmina no linchamento da filosofa Hipátia de Alexandria, com a contextualização baseada na historiografia especializada. Desse modo, a metodologia valeu-se da análise de obras históricas (Gibbon, Russel, Scholasticus) e da teoria sociológica (Max Weber) para contribuir para um melhor conhecimento da história do Cristianismo que se desenrola na cidade de Alexandria e também para um melhor aproveitamento do filme, seja para deleite estético, seja como fonte de representação histórica. A conclusão do artigo demonstra que o filme faz uso de elementos ficcionais para a sua estruturação narrativa, mas constitui-se num documento sobre a importância simbólica da morte de Hipátia para a reflexão sobre o fanatismo, intolerância e anti-intelectualismo religioso.

Seríamos nós humanos, animais naturalmente condicionados à idolatria? Essa questão será o centro da reflexão proposta neste estudo. Diante dessa dificuldade, tentaremos refletir à luz do pensamento do filósofo romeno Emil Cioran que, por meio de um pensamento marcado por um profundo “pessimismo cósmico, fatalismo e niilismo” exerce uma crítica radical aquilo que veio a chamar de “ilusões e miragens”, comuns às ideologias de nosso tempo. Descrente da racionalidade moderna e suas pretensões de construção de um mundo perfeito pretende mostrar que essa invasão cientificista às fronteiras dos assuntos humanos, se converteu em tiranias epistêmicas e em seguida, em tiranias práticas, capazes dos mais devastadores autoritarismos em nome de seus devaneios ideológicos.

O “fechamento” consiste numa prática comum entre os jogadores brasileiros. É realizada no interior do vestiário, mas não só, antes das partidas. Ela exige uma performance corporal própria dos jogadores e a reza coletiva, estrondosa e em uníssono, do Pai Nosso católico. Esta prática reveste-se de intensa densidade simbólica uma vez que ela galvaniza e condensa as principais mentalidades religiosas que compõem o pluralismo religioso brasileiro. O “fechamento” se inscreve, ainda que não diretamente, a práticas religiosas trazidas para dentro do mundo esportivo, sobretudo futebolístico, pelo grupo religioso Atletas de Cristo, sobre o qual este texto também irá discorrer

El objetivo de este artículo es presentar un abordaje de las dinámicas identitarias desplegadas alrededor del fanatismo por el animé, es decir, las animaciones japonesas, en la Argentina. En este sentido, contemplando su dimensión procesual, se enfocará en los contrastes entre los significados que se les asignan a las prácticas asociadas con dicho fanatismo. Tales significados se cristalizan en las representaciones sobre “los otakus”, categoría con la que suele reconocerse a sus fans, producidas tanto por las series y películas animadas niponas como por los propios actores sociales involucrados con su consumo. Así se sistematizarán y problematizarán las implicancias conflictivas del “ser otaku” en el contexto actual de convergencia mediática y cosmopolitismo pop (Jenkins et al., 2015).

This work proposes to study some aspects related to prejudices and fanatical thinking, having as a starting point the description of doublethinking made by George Orwell in his book 1984. The essay therefore focuses on the authors that study these phenomena from the point of view of abnormalities in the thought processes, highlighting the difficulty in establishing specific causes. The importance of socio-cultural factors is discussed, as we do not exist in isolation. Likewise, the presence of these phenomena in psychoanalytic institutions is also addressed, concluding with some topics for future discussions. [ABSTRACT FROM AUTHOR]

Starting from a brief travel through some Freudian postulations regarding the status of the fellow human-being from the beginning of life, we address the possible vicissitudes of one of the most painful and difficult operations that the subject must undertake on his way to adulthood, such is the detachment of parental authority. The way in which the treatment of the differentiation process evolves will determine the way in which a person enters society. Hatred as a way to face the painful operation, can produce a displacement of love and submission to other enthroned figures. Radicalization would be an extreme position with the subsequent impoverishment of the "inner foreign land". The different elements that lead to de-subjectivation are analyzed. [ABSTRACT FROM AUTHOR]

Written in 1776 and published posthumous for the first time in Kehl’s editions in 1784 and 1785, the work Storia dell’affermazione del cristianesimo ("Histoire de l’établissement du christianisme") represents the apex of Voltaire’s extended reflections on religion. The tirades that the French philosopher hurled against Christianity and the Church, consequent to a real historical investigation on Christian religion, have the aim to sensitize the reader to the true religions values, in order to spur a critical view which abandons the dogmatic vision imposed by the Church through the centuries. This new vision exhorts the reader to embrace a pure religion, that is to say deism (or, as the philosopher prefers to define it “theism”). The recent edition of the book, edited by Domenico Felice, represents a further step forward in the definition of the figure of Voltaire, by presenting exhaustively all the components of the work.

The aim of this paper is to clarify the theological essence of religion and the main available leeway which prevents deviancies such as fanaticism, ideology and idolatry. This important meditation helps us to more clearly perceive the possibilities of abuse of religion.

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This paper aims to analyze two argumentation methods that can be used when engaged in arguments with people whose opinions are radically opposed and which tend to take place amidst heightened emotions, or in which one of the interlocutors is very likely to, as in the case of an argument with a religious or political fanatic, resort to verbal or physical violence. The first method, proposed by Philippe Breton, is based on a protocol that includes three actions: distancing, active listening and reasoning. The second method, proposed by Hubert Schleichert, entails what he calls "subversive reasoning". [ABSTRACT FROM AUTHOR]

Sports mega-events are periods when the spirit of nationalism is high, leading people to buy products to express support for their country in the competition. The purpose of this correlational study is to verify which variables influence the impulse buying behavior of merchandise. 441 Brazilians participated in the study (264 women and 177 men, Mage = 34.56. SD = 15.89 years). Data collection was carried out through an online questionnaire (SurveyMonkey platform), which was shared through Facebook, WhatsApp, and email lists during the FIFA World Cup 2018. The results showed that men are more fanatic about the cup and tend to become more involved in the event. A sequential mediation model, applied to both sexes, revealed that the stronger the national identity, the greater the fanaticism, which leads to greater involvement, resulting in impulse buying of merchandise. [ABSTRACT FROM AUTHOR]

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El presente texto aborda el problema de la libertad religiosa desde sus distintas aristas. Examina cómo esta libertad se confrontó con procesos históricos como la secularización y cobró un nuevo sentido a raíz del advenimiento de la Postmodernidad. Tras el ocaso de esa modernidad que dio nacimiento al comunismo, al fascismo y a un totalitarismo cientifista, agnóstico pero no anticlerical, la libertad religiosa fue contemplada por el ciudadano de la aldea global como su derecho a creer y descreer a profesar o no algún tipo de culto. En este tenor, el presente trabajo destaca y reflexiona sobre este mutar (a veces arbitrario o caprichoso) del creyente a escéptico y viceversa; y cómo esta veleidosidad creencial puede ser superada entendiendo la libertad religiosa como un compromiso asumido desde una praxis religiosa testimonial e integrativa. La praxis propuesta demanda una toma de conciencia acerca de la auto-censura que el creyente se impone aconsejado por un Logocentrismo, social y cultural que, desde el Renacimiento, insiste en el triunfo de la Ciencia sobre Religión. Obligado a sentir vergüenza por ser un retrograda, calificativo sugerido por el cientificismo para quien profesa una religión; el creyente enfrenta el reto de seguir los principios de su fe, dejando que estos incidan en todos los aspectos de su vida; sin por ello caer en actitudes fundamentalistas o de intolerancia hacia las demás confesiones o cultos.

Fernando González, ícono de la tradición literaria antioqueña, ha hecho que hoy en día las profundas y polémicas ideas sobre la realidad de su época lo presenten como un escritor con alta sensibilidad social, política y un constante renegar religioso. “Caminar” por la obra Viaje a pie , es precisamente eso: recorrer los senderos que él transitó en un tiempo. En el presente artículo se busca conocer la concepción que el autor tiene sobre la geografía, el amor, el desamor, la familia, la política y la religión, procurando así una caracterización del pensador envigadeño, la contextualización de los hechos y escenarios presentes en la obra referenciada.

The author investigate five complementary levels of psychological and psychoanalytical understanding of the contemporary religious radicalisation process. These five axes -- individual; groupal; fraternal; transgénérational; civilisational -- are complementary and relied to each others. They refer to both conscious and unconscious psychological process. This contagious phenomena is fundamentally related to the adolescence process. It refers to despairing violence, puberty breakdown, trans-generational hate and early failure of the Self construction. Beside this onto-genetic approach, religious radicalisation may be considered as a symptomatic post-modern production. [ABSTRACT FROM AUTHOR]

The following investigation was oriented to understand the fanatical subject from the existential capacities, exploring the intentionality, freedom, responsibility and meaning, obtaining evidencing from a bibliographical investigation how these capacities are experienced. [ABSTRACT FROM AUTHOR]

The following investigation was oriented to understand the fanatical subject from the existential capacities, exploring the intentionality, freedom, responsibility and meaning, obtaining evidencing from a bibliographical investigation how these capacities are experienced. [ABSTRACT FROM AUTHOR]

O presente artigo tem como objetivo encontrar em Hegel uma contribuição teórica para a debate recente sobre pós-secularismo e a relação entre religião e esfera pública, em particular em torno do conceito de fanatismo. Em primeiro lugar, como veremos, o que se sobressai na abordagem hegeliana é o modo em que o conceito de fanatismo é desenvolvido a partir de uma teoria da liberdade e suas patologias; e, em segundo lugar, como este modelo de liberdade vincula-se a uma teoria de formação da vontade livre em que as instituições cumprem um papel central. Em vista desta proposta interpretativa, apresento meu argumento em dois passos. Primeiramente, discuto brevemente em que medida o conceito hegeliano de fanatismo, ao vincular-se a um modelo de liberdade, pode contribuir para o debate contemporâneo (1). E, em segundo lugar, apresento como a intuição original de Hegel pode ser atualizada a partir de um modelo normativo de processos de aprendizagem (2).

[es] Debido a diversos factores, entre los que se incluye el proceso de mercantilización creciente de las sociedades contemporá- neas y la divulgación a gran escala de la comunicación mediada por computadora, tanto las prácticas de los y las fans como el alcance mismo de los términos fan y fanatismo han sufrido transformaciones. Es entonces preciso abandonar perspectivas que restringen el fanatismo a procesos de conformación de subculturas, o a un “tipo” de audiencias diferenciadas de las otras en términos de grado, para adoptar una mirada lo suficientemente amplia como para abarcar fenómenos diversos y así contribuir a la unificación del hoy disperso campo de los estudios sobre fans en América Latina. El fanatismo, según la hipótesis que aquí se presenta, se ha convertido en un fondo de recursos diversos, disponible para las audiencias, pero también para la industria. Para la contrastación empírica de esta hipótesis se ha estudiado desde la perspectiva del análisis del discurso un corpus de 48 foros de telenovelas latinoamericanas, en las que puede observarse la actualización de muchos de los componentes de dicho fondo. En este contexto, me propongo aquí llamar en particular la atención sobre un rasgo que siempre caracterizó a los grupos de fans aunque concita escasa mención en los trabajos que abordan estas temáticas: la tendencia a formar circuitos de reciprocidad. Aunque hayan basado sus conclusiones en sociedades tradicionales, aquellos estudios que desde la antropología económica han reflexionado sobre los intercambios materiales y simbólicos pueden aportar una mirada nueva que permita iluminar las prácticas de los y las fans poniendo el foco en las modalidades de operación propias de estos agrupamientos. [en] Due to various factors, among which we can mention the increasing process of commodification of contemporary societies and large-scale dissemination of CMC, both fan practices and the reach of terms like fan/fandom have been transformed. It is then necessary to abandon approaches that restrict fandom/fanship to processes of constitution of subcultures or to a “type” of audience that differ from the other in terms of degree, in order to adopt a view which is comprehensive enough to encompass different phenomena thus enabling the unification of today diffuse field of fan studies in Latin America. My hypothesis is that fandom has become a pool of resources available to audiences but also to industry. For the empirical contrast of this hypothesis, a body of 48 internet forums of Latin American telenovelas has been studied from the point of view of discourse analysis. The realization of many of the components of such pool of resources can be found in this object. In this context, I intend to center on a feature which was always characteristic of fandoms, although it has attracted little attention from the studies on these areas: the tendency to create networks of reciprocity. Although these works derived their conclusions from traditional societies, research in economical anthropology that has approached material and symbolic exchanges may contribute a new perspective to shed light on fan practices focusing on the operational modes of these groups.

This paper aims to address the problem of hate on the Internet. It is opened with a definition of hate speech. Then it discusses hate speech prior to the Internet, during the Internet's early days and at present time. The paper explains some of the ways that hate groups utilise the Internet and their purposes in doing so, examining the content and the functions of hate sites as well as the agenda of hate mongers. Under examination are the issues of propaganda, targeting children and youth, incitement and blood libels. The article is based in the main on a close study of dozens of hate websites. [ABSTRACT FROM AUTHOR]

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¿Qué tipo de identidades pueden construirse a partir del fanatismo por productos mediáticos transnacionales? ¿Cómo funcionan los procesos de identificación-diferenciación que se ponen en juego para su construcción? ¿Cuáles son los significados que se producen alrededor de las prácticas de consumo vinculadas con ellos? Estas son las preguntas generales sobre las cuales, desde 2013, me encuentro reflexionando a partir de un caso específico: el de jóvenes habitantes de Buenos Aires que consumen manga y animé –historietas y animaciones originarias de Japón– y se reconocen como fans de estos objetos de la cultura de masas japonesa, autodenominándose o siendo llamados “otakus”, cuya visibilidad es creciente. El propósito de este artículo consiste en reconstruir el proceso de elaboración y complejización de tales interrogantes, de modo tal de presentar consideraciones sobre la conversión de un tema –el fanatismo por el manga/animé– en un problema de investigación, recientemente abordado en mi tesis de Maestría en Comunicación y Cultura (Álvarez Gandolfi, 2017).

The history involves diverse types of fundamentalism. This article highlights a variety of ethical fundamentalist thoughts that marked humanity and were challenged by thinkers and intellectuals. The fundamentalism originates in the interpretation of doctrines isolated from their historical context and without room for criticism. As understood in the entry in Voltaire´s Dictionnaire philosophique_(1752), fundamentalism is closely related to fanaticism. The practice of interpreting any one doctrine as containing a single fundamental truth can result in a type of blindness that impedes the ability to observe reality with a critical spirit. Certain modern thinkers generally associate fundamentalism with religion and hold it responsible for great human tragedy._ However, fundamentalism unrelated to religion was also spread and likewise caused insurmountable damage to human life. Fundamentalism is defined in the following terms: philosophical, scientific, totalitarian and economic. In as much as one tries to identify and denounce fundamentalism, it seems that it continues to appear in the course of human relations. Whenever critics stand against determined fanaticisms, others will arise to be denounced._ This discussion might be considered trivial if the current state of affairs did not threaten human life, and if predictions were favorable for the life of our species on this planet.

A nossa história é acompanhada por diversos tipos de fundamentalismos. A proposta desse artigo é destacar alguns fundamentalismos éticos que marcaram a humanidade e que foram questionados por pensadores e intelectuais. A origem do fundamentalismo se dá na forma como interpretamos as doutrinas sem levarmos em consideração o espírito histórico que as cerca, ou ainda as aceitamos sem nenhuma abertura para a crítica. O fundamentalismo tem muito haver com o fanatismo, na forma como o verbete do Dicionário Filosófico (1752) de Voltaire o entende. Ao enxergar determinada doutrina como único fundamento de verdade, o ser humano é levado a uma espécie de cegueira que o impede de observar a realidade com espírito crítico. Geralmente, associamos o fundamentalismo à religião seguindo a tradição de alguns pensadores modernos, por esta ser responsável por grandes desgraças na humanidade. Porém, outros fundamentalismos também foram disseminados à margem da religião, e que da mesma forma, causaram muitos estragos à vida humana. Foi assim que se descobriram os fundamentalismos: filosófico, científico, totalitário, econômico. Parece que por mais que tentemos identificar e denunciar esses fundamentalismos, outros mais surgem nas esteiras das relações humanas. Sempre que críticos se levantam para denunciar determinados fanatismos, outros mais fanatismos surgirão para serem combatidos. Tudo isso poderia ser banal se a vida humana não corresse nenhuma ameaça no atual estado das coisas, e se os prognósticos fossem favoráveis para a vida da nossa espécie no planeta.

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En este artículo se estudia la transformación experimentada por la función pública desempeñada por la literatura en las primeras décadas del siglo XIX como consecuencia de su dependencia respecto de las circunstancias históricas, políticas e ideológicas. A través del lenguaje y de la evolución de determinados conceptos estético-poéticos, se analiza cómo tras la Revolución Francesa se desarrolla una idea patriótica de la literatura, basada en el racionalismo y la moderación ilustrados, y su conversión en fanatismo político, resultado de la Guerra de la Independencia y del debate ideológico que culminó con la proclamación de la Constitución gaditana de 1812. El propósito es demostrar la utilización que los escritores y las instituciones realizaron de la literatura a lo largo de dicho periodo, los caracteres que la definieron y las conexiones que guardó con la constitución en España de una verdadera conciencia ciudadana.

In his diverse critical studies, Mario Vargas Llosa has shown particular interest in reflecting on Miguel de Cervantes’s novelistic theory in accordance with his own concerns as a scholar and novelist. Suffice it to read the essay “Una novela para el siglo XXI” that he wrote in 2005 as an introduction to the edition of Don Quijote prepared to celebrate the IV Centenario, to make sure that Vargas Llosa “reads” Cervantes in accordance with his own reflections on the theory of the novel, fanaticism or the “insanity” of the characters, the fiction and its relationship with “reality”, the narrative voices or the problem of the narrator. But the Cervantes – Vargas Llosa relationship goes beyond the theoretical level or reflective and is manifested in his own novelistic creation such as ocurrs, specifically, in La tía Julia y el escribidor. In that sense, the main goal of this study is to analyze the “dialogue” that is set between La tía Julia y el escribidor and the Quijotefrom the point of view of the “insanity” of Pedro Camacho, the writer of radio soap operas created by Vargas Llosa, and their similarities with that of the knight-errant.

O objetivo deste artigo é mostrar como pessoas auto-identificadas como fãs de Gilda, colaboram, por meio de diversas práticas, no processo de consagração da cantora falecida. Respeitando a diferenciação nativa entre fã e devoto, veremos como Gilda é inscrita em uma textura diferencial do mundo-habitado que denominaremos de sagrado, a partir de performances que nao poderiam facilmente se circunscrever à esfera da religião. Ao invés de serm consideradas uma metáfora religiosa, as práticas dos fãs configuram modos diferentes de consagrar Gilda.This article aims to show how people, who identify themselves as Gilda fans, through different practices, cooperate in the deceased singer consecration process. Taking into account the emic differentiation between fan and devotee, we shall see how Gilda is inscribed into a differential texture within the dwelling-world, that we can call sacred, from performances that are not easily identify as belonging to the religious sphere. Instead to considering fans' practices as religious metaphors, we consider them as different ways of Gilda consecration.

En este escrito se trata de ilustrar, con base en dos autores, uno austriaco y uno alemán, que a finales del siglo antepasado y principios del siglo anterior hubo un movimiento antimilitarista y paneuropeo de pensadores, tanto en Alemania como en Austria. Para corroborar esta afirmación, se analizan por su contenido algunas obras de dichos autores.

The relationship between people and food has been changing in the last thirty years, making the latter extremely important in order to reach specific goals such as obtaining excellent phychophysical conditions. Therefore, food selection-behaviors are constantly increasing: orthorexia and bigorexia can be considered as extreme forms of such tendencies. Orthorexia (orho=right, oreksis=hunger) is characterized by a radical selection and a meticulous preparation of pure and uncontaminated food, and the individual is constantly worried by this self-imposed diet in order to improve his/her health conditions. On the other hand, bigorexia is characterized by a protein-based nutrition and a regular workout in order to reach a perfect shape and obtain muscular hypertrophy. In both cases we observe explicit intolerance against people with different food and health behaviors and an uncompromising attitude towards the self-imposed standards. Therefore, we could suppose that both orthorexia and bigorexia, beyond their specific features, are new forms of food and healthy fanaticism. [ABSTRACT FROM AUTHOR]

The fanatic behavior could be better understood through the analysis of some intrapsychic and interpersonal mechanisms that could be common to every kind of fanaticism, also to those not analyzed in this study. Particularly, identity problems, the membership need, the activation of the agonistic motivational system and the presence of many biases, could cause cognitive rigidity, which should contribute to the organization of fanaticism. Therefore, it is possible to hypothesize some kind of interventions directed to change this rigidity and let the individual acquire some decentralization and metacognitive ability. [ABSTRACT FROM AUTHOR]