Gerrit Glas – författare

One of the paradoxes about psychiatry is that we have never known more about and better treated mental disorders, yet there exists so much unease about the practice of mental healthcare. Patients feel still stigmatized, psychiatrists are struggling with their roles in a rapidly changing system of healthcare, there is lack of consensus about what mental disorders are and what the focus of psychiatry should be. Person-Centred Care in Psychiatry: Self Relational, Contextual and Normative Perspectives offers a distinctive approach to two important linked conceptual issues in psychiatry: the relation between self, context, and psychopathology; and the intrinsic normativity of psychiatry as a practice.Divided in two parts, this book shows how the clinical conception of psychopathology and psychiatry as normative practice are intrinsically connected, and how the normative practice model can be conceived as a natural extension of the analysis of the web of relations that sustain illness behaviour as well as professional role fulfilment. Person-Centred Care in Psychiatry brings these topics together for the first time against the backdrop of unease about scientistic tendencies within psychiatry in an interconnected discussion that will be of interest to academics and professionals with an interest in the philosophy of psychology, psychiatry and mental health-care.

One of the paradoxes about psychiatry is that we have never known more about and better treated mental disorders, yet there exists so much unease about the practice of mental healthcare. Patients feel still stigmatized, psychiatrists are struggling with their roles in a rapidly changing system of healthcare, there is lack of consensus about what mental disorders are and what the focus of psychiatry should be. Person-Centred Care in Psychiatry: Self Relational, Contextual and Normative Perspectives offers a distinctive approach to two important linked conceptual issues in psychiatry: the relation between self, context, and psychopathology; and the intrinsic normativity of psychiatry as a practice.Divided in two parts, this book shows how the clinical conception of psychopathology and psychiatry as normative practice are intrinsically connected, and how the normative practice model can be conceived as a natural extension of the analysis of the web of relations that sustain illness behaviour as well as professional role fulfilment. Person-Centred Care in Psychiatry brings these topics together for the first time against the backdrop of unease about scientistic tendencies within psychiatry in an interconnected discussion that will be of interest to academics and professionals with an interest in the philosophy of psychology, psychiatry and mental health-care.

The chapters in this book are based on papers that were presented at the international conference Psychological Aspects of Biblical Concepts and Persons, 4–6 March 2002 in Amsterdam. The conference was organized by the Dutch Foundation for Psychiatry and Re- gion (in Dutch: Stichting Psychiatrie en Religie) a small, but active and lively organization, which organizes conferences and post-graduate education for mental health professionals and which offers a platform for interdisciplinary research and discussion in the field of mental health and religion. The organizers of the conference – Gerrit Glas, Herman M. van Praag, and Peter J. Verhagen – are m- bers of the board of the Foundation. All three are psychiatrists; two of them are also professionally occupied in another discipline: theology (Verhagen) and philosophy (Glas). The primary aim of the conference was to create a space for scientific dialogue between two disciplines with a troubled and complex relationship: psychiatry and theology. The exchange of opinions and viewpoints between specifically these two fields has dried up in the course of the past century and has virtually been absent from around 1960 till at least the early nineties of the previous century. I need to clarify that we were quite specific in isolating theology and psychiatry; instead of focusing on theology and psychology, or biblical studies and psychology, or theology and psychoanalysis. Psychology and psychoanalysis do not seem to have lost all contact with theology, at least not to such an extent as have psychiatry and theology.

It describes the different responses to the collapse of order: that given by Christian philosophy scholars who still argue for the idea of a pre-given world order, and that of other scholars who see this idea of stable creation order and/or natural law as redundant and in need of a thorough rethinking.

It describes the different responses to the collapse of order: that given by Christian philosophy scholars who still argue for the idea of a pre-given world order, and that of other scholars who see this idea of stable creation order and/or natural law as redundant and in need of a thorough rethinking.

The chapters in this book are based on papers that were presented at the international conference Psychological Aspects of Biblical Concepts and Persons, 4–6 March 2002 in Amsterdam. The conference was organized by the Dutch Foundation for Psychiatry and Re- gion (in Dutch: Stichting Psychiatrie en Religie) a small, but active and lively organization, which organizes conferences and post-graduate education for mental health professionals and which offers a platform for interdisciplinary research and discussion in the field of mental health and religion. The organizers of the conference – Gerrit Glas, Herman M. van Praag, and Peter J. Verhagen – are m- bers of the board of the Foundation. All three are psychiatrists; two of them are also professionally occupied in another discipline: theology (Verhagen) and philosophy (Glas). The primary aim of the conference was to create a space for scientific dialogue between two disciplines with a troubled and complex relationship: psychiatry and theology. The exchange of opinions and viewpoints between specifically these two fields has dried up in the course of the past century and has virtually been absent from around 1960 till at least the early nineties of the previous century. I need to clarify that we were quite specific in isolating theology and psychiatry; instead of focusing on theology and psychology, or biblical studies and psychology, or theology and psychoanalysis. Psychology and psychoanalysis do not seem to have lost all contact with theology, at least not to such an extent as have psychiatry and theology.