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52 results

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  • 19 - Cities, Psychosis, and Social Defeat

  • from Part II - Applications
  • Edited by Laurence J. Kirmayer, McGill University, Montréal, Carol M. Worthman, Emory University, Atlanta, Shinobu Kitayama, University of Michigan, Ann Arbor, Robert Lemelson, University of California, Los Angeles, Constance A. Cummings
  • Book:
    Culture, Mind, and Brain
    Published online:
    18 September 2020
    Print publication:
    24 September 2020, pp 450-460

  • Summary

    Three broad social factors – childhood adversity, immigration, and urban living – are robustly associated with an increased risk of schizophrenia. To date, however, there is no consensus on what it is about these phenomena that raises the risk of psychotic illness. In 2005, J. P. Selten and E. Cantor-Graae proposed a “social defeat” hypothesis according to which the social determinants of schizophrenia are best characterized as experiences of social subordination. In recent years, the social-defeat hypothesis has been broadened to include experiences of social exclusion. In this chapter, we review the different versions of the social defeat hypothesis and argue that it fails to account for the urban effect. We further argue for the potential utility of paying greater attention to social science when theorizing about the social determinants of schizophrenia.

  • 4 - The bounds of community: commune, parish, confraternity, and charity at the dawn of a new era in Cortona

  • Edited by Nicholas Terpstra, University of Toronto
  • Book:
    The Politics of Ritual Kinship
    Published online:
    02 October 2009
    Print publication:
    28 November 1999, pp 67-81

  • Summary

    The statutes of the fraternity of Santa Maria in the church of San Vincenzo, redacted in 1481 “for the honor and greatness of the Holy Mother Church and the entire Christian faith,” are much like those of any other pious confraternity in late medieval Italy. Their fourteen clauses establish the procedures for electing the fraternity's prior, stipulate that he will be assisted by a treasurer and five counselors, regulate the expenditure of the fraternity's funds, and specify that each prior and treasurer promptly consign to their successors the financial records of their term in office. They require that all the men and women of the fraternity assemble on the first Sunday of each month, the major Marian feasts and all the pasque (Christmas, Epiphany, Easter, and Pentecost), and any other time the prior orders a procession. They insist that all the men of the fraternity make and maintain peace with one another. They instruct the prior to visit any sick member, look to his physical needs, and urge him to see to his spiritual condition by making a proper confession; and they remind dying members to leave to the fraternity half of the candles that are carried to their burial. They order every man and woman belonging to the fraternity to say an Our Father and a Hail Mary when they sit down to eat, and then make the sign of the cross over their food; to say fifteen Our Fathers and Hail Marys for the souls of any deceased members as soon as possible after their death; and to say an Our Father and a Hail Mary every time they pass the entrance of the cemetery as they go to church, for the remission of sins of all those who have passed from this life.

  • Dominican Friar, Lay Saint: The Case of Marcolino of Forlì

  • Daniel Bornstein
  • Journal:
    Church History / Volume 66 / Issue 2 / June 1997
    Published online by Cambridge University Press:
    28 July 2009, pp. 252-267
    Print publication:
    June 1997

  • The years surrounding the Second Vatican Council (1962–1965) witnessed a historiographical revolution that transformed the study of medieval Christianity. One might say that both a new Vatican ecclesiology and the new religious history sprang from the same conceptual root. Even as the Council articulated a definition of the Catholic Church as the people of God rather than simply a hierarchical institution, a number of important scholars were rediscovering the religious history of the Christian people. Shifting their focus away from the traditional monastic treatises on the contemplative life, scholars argued that all believers, and not just clerical specialists in the sacred, had a spiritual life that constituted a proper object for historical study. This new understanding of the history of Christian spirituality rapidly proved enormously fecund, opening as it did novel and exciting prospects for the study of popular religion.

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