The seven deadly sins: When computing crystal nucleation rates, the devil is in the details

Katarina E. Blow; David Quigley; Gabriele C. Sosso

doi:10.1063/5.0055248

Seven Deadly Sins and OCD

CNS Spectrums ◽

10.1017/s1092852900007227 ◽

1998 ◽

Vol 3 (S1) ◽

pp. 40-47 ◽

Cited By ~ 1

Author(s):

Dan J. Stein

Keyword(s):

Obsessive Compulsive Disorder ◽

Psychiatric Symptoms ◽

Roman Catholic ◽

Obsessive Compulsive ◽

Compulsive Disorder ◽

Seven Deadly Sins ◽

Medical Disorder ◽

Loss Of Contact ◽

The Devil

The lumping together of the seven deadly sins—pride, covetousness, jealousy, sloth, lust, gluttony, and anger—is, of course, a theological categorization rather than a medical nosology. Nevertheless, these seven sins are oddly reminiscent of various symptoms of a common medical disorder—one that has received increasing neuroscientific investigation in recent years—obsessive-compulsive disorder (OCD). Is such a parallel between sin and symptom purely coincidental, or is modern neurobiology able to provide a more coherent explanation?Interestingly, the term “obsession” derives from the Roman Catholic concept of obsession—a state of being possessed by the devil. Indeed, obsessions—defined as recurrent intrusive and senseless thoughts and images—are some of the most overwhelming and distressing of psychiatric symptoms. While it is true that hallucinations and delusions lead to a loss of contact with reality, people with obsessions suffer from the very fact that they cannot resist ideas that they know full well to be irrational. Thus, OCD sufferers find themselves having to perform compulsions—recurrent rituals that relieve anxiety—but which are not realistically connected to the preceding obsessions or are clearly excessive.

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Animals as Images in Medieval Mirrors of Sins

Reinardus ◽

10.1075/rein.00009.wac ◽

2017 ◽

Vol 29 ◽

pp. 247-261

Author(s):

Paul Wackers

Keyword(s):

Seven Deadly Sins ◽

Middle Dutch ◽

The Devil

This article explores the ways in which animals are used as images in Middle Dutch Mirrors of sins. As a corpus I have used all edited discussions of the seven deadly sins, whether they survive as separate treatises or as part of a larger whole. In this material animals are used as images for (aspects of) men, Christ, sins, and the devil. Animals are used as metaphors, as examples and as allegories. It is shown how animals are used in these ways to elucidate aspects of the argument of the text. To place the presented data in context the results are linked to the diverse ways in which the texts try to achieve their catechetical aims.

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The devil is in the details: The seven deadly sins of organizing and continuing interprofessional education in the US

Journal of Interprofessional Care ◽

10.3109/13561820.2011.578223 ◽

2011 ◽

Vol 25 (5) ◽

pp. 321-327 ◽

Cited By ~ 19

Author(s):

Phillip G. Clark

Keyword(s):

Interprofessional Education ◽

Seven Deadly Sins ◽

The Us ◽

The Devil

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Hair-Snakes. To the Issue of the Semantics of Byzantine Phylacteries with “Hystera”

Vestnik Volgogradskogo gosudarstvennogo universiteta Serija 4 Istorija Regionovedenie Mezhdunarodnye otnoshenija ◽

10.15688/jvolsu4.2019.6.25 ◽

2020 ◽

pp. 316-330

Author(s):

Nikolay Barabanov

Keyword(s):

Comparative Analysis ◽

Folk Beliefs ◽

Seven Deadly Sins ◽

Sign System ◽

Different Types ◽

General Meaning ◽

The Devil ◽

Functional Purpose

Introduction. The article is devoted to analyzing the specific type of Byzantine phylacteries (amulets), which are a vivid manifestation of folk beliefs that combine pagan, magical and Christian components. The author talks about the so-called “coils” – pendants with the image of a head with reptiles instead of hair or simply in combination with snakes. Many of them have a magical inscription mentioning “hysteria” (uterus), which can be understood as this particular organ, as well as various harmful entities. For this reason, there is a problem of correlation of the image and the magic inscription. But the article attempts to interpret the serpentine composition in the context of its functional purpose. Methods. In historiography, there are many opinions about what the images could represent on this type of monuments. At different times, researchers saw in the image of a head with snakes Medusa Gorgon, the dragon-Satan, Russian Aphrodite – goddess Lada, Abrasax, Sophia of Ophites, Moses’ brazen serpent, Eve and the devil, the seven-headed serpent and seven deadly sins, sisters-Likhoradkas, the dragon from the Apocalypse, the serpent of Aesculapius transformed into Satan. In addition, the composition was recognized as a “portrait” of the demon and his machinations elevated to the image of Khnubis and was considered the personification of the hysterical uterus itself. Analysis. In the article, the meaning of the serpentine composition is considered in the comparative analysis with other images on amulets. This is possible due to the presence of stereotypes and general principles in the construction of magical drawings applied to the amulets, as well as the general meaning that is associated with the functional purpose of the phylacteries. In different types of the images on amulets, semantic emphasis is placed on reproducing the desired action. For this, phylacteries were made and used, and magical texts, signs, images of saints, the Mother of God and even Christ himself were applied to the amulet. Results. The symbolism of the serpentine composition is revealed within the same sign system. The drawing combining a head (face) and wriggling snakes clearly represents the desired effect – the outcome, the flight of illnesses or the forces of the evil symbolized by reptiles from a person.

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