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  1.  5
    Patients' Substantialization of Disease, the Hybrid Symptom Andmetaphysical Care.Alexandra Pârvan - 2015 - Journal of Evaluation in Clinical Practice 21 (3):380-388.
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  2.  3
    A Philosophical Concept of Deprivation and Its Use in the Attachment-Focused Treatment of Violence.Alexandra Pârvan - 2014 - International Journal of Applied Philosophy 28 (2):331-346.
    Theories in both contemporary psychotherapy and ancient philosophy associate deprivation with wrongdoing and suffering, but operate with different understandings of deprivation. The article will focus on two concepts of deprivation, one psychological and the other one ontological, as advanced by Bowlby in attachment theory, and Augustine of Hippo. In attachment theory deprivation is something one suffers as a result of the others’ actions ; it has neuropsychological effects, it relates to violent behaviour later in life, and it is therapeutically treated (...)
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  3.  28
    Études de Philosophie Antique et Médiévale. Dossier Thomas d'Aquin.Alexandra Pârvan - 2009 - Chôra 7:87-103.
    This paper proposes a new approach to Augustine’s illumination theory, understanding illumination as resulting from an act of the human being as much as from an action of God. Regardless of God’s ever present light, the human intellect is not constantly and indiscriminately illuminated. In order to explain how the human intellect attains knowledge to different degrees, and how it can resist the divine light without being actually able to deny it, I will make use of two concepts Augustine himself (...)
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  4.  4
    Monistic Dualism and the Body Electric: An Ontology of Disease, Patient and Clinician for Person-Centred Healthcare.Alexandra Pârvan - 2016 - Journal of Evaluation in Clinical Practice 22 (4):530-538.
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    Études de Philosophie Antique et Médiévale. Dossier Thomas d'Aquin.Alexandra Pârvan - 2009 - Chôra 7:87-103.
    This paper proposes a new approach to Augustine’s illumination theory, understanding illumination as resulting from an act of the human being as much as from an action of God. Regardless of God’s ever present light, the human intellect is not constantly and indiscriminately illuminated. In order to explain how the human intellect attains knowledge to different degrees, and how it can resist the divine light without being actually able to deny it, I will make use of two concepts Augustine himself (...)
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  6. Changing Internal Representations of Self and Other: Philosophical Tools for Attachment-Informed Psychotherapy With Perpetrators and Victims of Violence.Alexandra Pârvan - 2017 - Philosophy, Psychiatry, and Psychology 24 (3):241-255.
    According to attachment theory and research, when individuals' inborn need to create an affectional bond with their caregivers is frustrated through the latter's negligence, absence, rejection, or abuse, they form insecure attachment styles or patterns of relational behavior, which put them at increased risk for both perpetration and receipt of violence, in childhood, youth, and adulthood.Underlying insecure and secure attachment styles are the history, nature, and quality of individuals' interactions with their...
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  7. Immutability, Passibility and Suffering: Steps Towards a “Psychological” Ontology of God.Alexandra Pârvan & Bruce L. McCormack - 2017 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 59 (1):1-25.
    Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 59 Heft: 1 Seiten: 1-25.
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  8. Metaphysical Resources for the Treatment of Violence: The Self–Action Distinction.Alexandra Pârvan - 2017 - Philosophy, Psychiatry, and Psychology 24 (3):265-267.
    The commentaries by Warren Kinghorn and Giuseppe Butera provide me with the welcome opportunity to reaffirm and briefly address a concern that lies at the core of my work in recent years. It regards the lack of a metaphysical perspective and consequently metaphysically informed interventions, or what I recently came to term 'metaphysical care', in psychological and medical treatments when there are identifiable metaphysical assumptions at work both in clinicians and treated persons that affect the treatment and the well-being of (...)
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