Academic literature on the topic 'Obsessive ritual'

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Journal articles on the topic "Obsessive ritual"

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Turbott, John. "The Meaning and Function of Ritual in Psychiatric Disorder, Religion and Everyday Behaviour." Australian & New Zealand Journal of Psychiatry 31, no. 6 (1997): 835–43. http://dx.doi.org/10.3109/00048679709065509.

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Objective: Ritual is a central feature of obsessive-compulsive disorder (OCD) and is found in other psychiatric conditions. Defined in a general sense, it is seen in the everyday behaviour of animals and of humans, in secular ceremonies, and in religion. This paper examines the various types of ritual. It considers the common features and differences. Method: Material from psychiatric, biological, sociological, anthropological and religious studies literature is reviewed and discussed. Results: The term ‘ritual’ describes a wide variety of phenomena. These include the rituals of OCD and range from relatively simple animal signals to profoundly meaningful human behaviour. A common feature is stereotyped physical activity which conveys information. Some clinical, developmental, evolutionary and religioud historical evidence suggests that stereotyped motor behaviour may be the primary phenomenon. Conclusions: The study of ritual in all its manifestations provides insight into the basis of important human behaviours. Obsessive-compulsive disorder is a likely paradigm for this study. Psychiatry, with its clinical orientation and biopsychosocial perspective, is a discipline within which the study might occur.
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Boyer, Pascal, and Pierre Liénard. "Ritual Behavior in Obsessive and Normal Individuals." Current Directions in Psychological Science 17, no. 4 (2008): 291–94. http://dx.doi.org/10.1111/j.1467-8721.2008.00592.x.

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Haines, Janet, Stephen Josephs, Christopher L. Williams, and Jennifer H. Wells. "The Psychophysiology of Obsessive–Compulsive Disorder." Behaviour Change 15, no. 4 (1998): 244–54. http://dx.doi.org/10.1017/s0813483900004733.

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The aim of the study was to compare the psychophysiological pattern associated with obsessive–compulsive disorder (OCD) in clinical patients (n = 13) and checking behaviours in a nonclinical population (n = 13) to evaluate the validity of the anxiety reduction hypothesis. A second objective was to examine the psychophysiological pattern associated with prevention of ritualistic behaviour in the OCD group and of checking behaviour in the control group. A guided imagery methodology was utilised in order to examine the progression of the behaviours over time. Various psychophysiological measures were incorporated to account for the response to personalised imagery presented in four distinct stages. The stages included setting the scene, approach, incident, and consequence. Both the psychophysiological and the subjective response to the ritual/checking and response-prevention/no-checking scripts were higher than to the neutral script for both groups. A trend towards significantly higher heart rate response to the response-prevention/no-checking than to the ritual/checking script was also observed. Higher levels of depersonalisation and anxiety in the OCD group were observed following prevention of the ritual. The patterns of response indicated obsessive–compulsive behaviour may act to prevent the level of anxiety experienced by an individual from escalating, rather than to reduce it from an already elevated level.
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De Araujo, L. A., L. M. Ito, I. M. Marks, and A. Deale. "Does Imagined Exposure to the Consequences of Not Ritualising Enhance Live Exposure for OCD? a Controlled Study." British Journal of Psychiatry 167, no. 1 (1995): 65–70. http://dx.doi.org/10.1192/bjp.167.1.65.

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BackgroundThis randomised controlled study tested whether adding imagined to live exposure plus ritual prevention would enhance gains in obsessive-compulsive disorder (OCD).MethodOut-patients with OCD were randomly allocated to either have nine sessions of daily live self-exposure and ritual prevention to external cues alone (Ex) (n = 23) or to have, in addition to Ex, daily self-exposure to the imagined internal cues of the consequences of not ritualising (group Exi) (n = 23). All patients had the same sessional exposure time of 1 h 30 min (Exi 1 h live, 30 min imagined; Ex 1 h 30 min live), and had to practise either Exi or Ex daily for the same duration and to keep diaries of that self-exposure homework throughout treatment. Patients were followed up to week 32. Outcome measures were YBOCS for rituals and obsessions, compulsion checklist, target rituals and obsession, general anxiety, depression (Beck, Hamilton), work and social disability, clinical global impression (CGI).ResultsAt weeks 4, 9, 20 and 32 the two groups improved similarly with no significant difference between them, neither for washers nor for checkers. Imagined exposure was more difficult to do than live exposure and there were more drop-outs.ConclusionsDaily imagined exposure to internal cues did not enhance exposure to external cues. Perhaps longer imagined exposure would have been more enhancing.
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Marks, Isaac. "Behaviour Therapy for Obsessive—Compulsive Disorder: A Decade of Progress." Canadian Journal of Psychiatry 42, no. 10 (1997): 1021–27. http://dx.doi.org/10.1177/070674379704201002.

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Objective: To review the last decade of behaviour therapy research in obsessive–compulsive disorder (OCD). Method: The most salient research was analyzed. Results: Many studies confirmed that exposure and ritual prevention (ERP) effectively reduced compulsive rituals and obsessive thoughts in most patients in all age groups, although a minority of the patients did not complete treatment. Gains persisted to follow-up 2 to 6 years later in several countries. Improvement after ERP generalized to obsessive–compulsive beliefs, mood, work, and social adjustment, and was accompanied by reduction in cerebral blood flow in the right caudate nucleus. Teaching patients how to prevent relapse seems to reduce the risk of recurrence. ERP yields slightly more improvement than does appropriate antidepressant medication and is followed by far less relapse after treatment has stopped, so ERP may be more cost-effective in the long term. Antidepressant medication is a useful adjunct to ERP when OCD is accompanied by comorbid depression. The therapist now tends to teach patients how to carry out self-exposure and self-imposed ritual prevention, rather than to impose ERP on them. Self-help manuals help patients to do this, and computer aids to allow patients to learn how to do ERP at home have been valuable in pilot studies. Cognitive therapy without ERP was as useful as ERP. Conclusion: ERP is of lasting value for OCD. Long-term cost-effectiveness comparisons are needed of self-administered ERP versus cognitive therapy and versus medication. Studies are also needed of brief psychological treatment for depression comorbid with OCD.
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Parish, Jane. "Obsessive Compulsive Disorder (OCD): The ritual moment of social death." Anthropology Today 34, no. 1 (2018): 4–6. http://dx.doi.org/10.1111/1467-8322.12414.

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Brooks, Catherine Francis. "Social Performance and Secret Ritual: Battling Against Obsessive-Compulsive Disorder." Qualitative Health Research 21, no. 2 (2010): 249–61. http://dx.doi.org/10.1177/1049732310381387.

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Twohig, Michael P., Maureen L. Whittal, and Katherine A. Peterson. "Treatment of Monozygotic Twins with Obsessive Compulsive Disorder Using Cognitive Therapy and Exposure with Ritual Prevention." Behavioural and Cognitive Psychotherapy 37, no. 4 (2009): 475–80. http://dx.doi.org/10.1017/s1352465809990117.

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Background: Assessment and treatment of cohabiting monozygotic (MZ) twins with obsessive compulsive disorder (OCD) is a possible challenge for clinical psychologists. Aims: This study aims to present a detailed history of two sets of cohabiting MZ twins with OCD, and describe the adaption of cognitive behavior therapy in their treatments. Method: Two sets of cohabiting MZ twins completed a structured intake and the Yale Brown Obsessive Compulsive Scale as well as measures of depression, anxiety, a measure of obsessive beliefs, and thought action fusion. One set received cognitive behavior therapy and exposure with ritual prevention (ERP) simultaneously and the other received ERP separately. Pre-, post-treatment and follow-up assessments occurred for both sets of twins. Results: All four individuals showed notable decreases in OCD, and results were maintained for three of the four participants at follow-up points. Conclusions: This study highlights the developmental course of OCD that can occur in cohabiting twins, and the clinical adaption that may be necessary.
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Pinto, Anthony, Michael R. Liebowitz, Edna B. Foa, and H. Blair Simpson. "Obsessive compulsive personality disorder as a predictor of exposure and ritual prevention outcome for obsessive compulsive disorder." Behaviour Research and Therapy 49, no. 8 (2011): 453–58. http://dx.doi.org/10.1016/j.brat.2011.04.004.

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Clark, Augustino, Kenneth C. Kirkby, Brett A. Daniels, and Isaac M. Marks. "A Pilot Study of Computer-Aided Vicarious Exposure for Obsessive-Compulsive Disorder." Australian & New Zealand Journal of Psychiatry 32, no. 2 (1998): 268–75. http://dx.doi.org/10.3109/00048679809062738.

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Objective: This study reports the use of an interactive computer program to instruct vicarious exposure and ritual prevention for obsessive-compulsive disorder (OCD). Method: Thirteen OCD volunteers and 10 non-OCD volunteers completed three 45-minute sessions at weekly intervals. Subjects with OCD completed the Yale-Brown Obsessive-Compulsive Scale (Y-BOCS), the Padua Inventory (PI) and the Beck Depression Inventory (BDI) 1 week prior to and 1 week after the three computer treatment sessions. Non-OCD subjects only completed these measures at baseline, allowing confirmation that they had no significant level of OCD symptomatology. Results: In the OCD subjects, scores fell significantly on the PI and BDI, and Y-BOCS scores fell non-significantly. Engagement in vicarious exposure with ritual prevention improved from sessions 1–3. Compared to the non-OCD participants, OCD subjects did less vicarious exposure in session 1 but not sessions 2 and 3. Performance of vicarious exposure by OCD subjects in session 1 correlated with pre-post improvement in PI and BDI scores. Conclusions: The vicarious exposure program may have a role to play as an adjunct in behaviour therapy.
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Dissertations / Theses on the topic "Obsessive ritual"

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Scatolin, Henrique Guilherme. "Dúvida e culpa: um estudo sobre a problemática identificatória em um caso de neurose obsessiva." Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/15353.

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Made available in DSpace on 2016-04-28T20:38:54Z (GMT). No. of bitstreams: 1 Henrique Guilherme Scatolin.pdf: 2277504 bytes, checksum: 63f2217a44c6208fd15b5c910c4cdd12 (MD5) Previous issue date: 2014-06-27<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>This study investigated the identificatory problematic in a case of obsessional neurosis. Thus, this analysis was based on four central pillars: the Oedipal resolution of patient Paul's parents, his libidinal and identificatory history, the incorporation of the sadistic penis and identification with the superego. The methodology of this study is based on the Freudian psychoanalytic theory of obsessional neurosis, the contributions of Piera Aulagnier to the Freudian metapsychology and psychopathology, as well as the reading of post-Freudian psychoanalysts about this neurosis and its contemporary manifestations, such as Lacan, Green, Bleichmar, Calligaris and Leclaire. Throughout the results, I have produced my floating theorisation, emphasizing the patient s reports and associations. Upon hearing his story, it was possible to understand the presence of his parents desire since his birth, underlining how the paternal function, next to the maternal, was always present in his constitution. Throughout this analysis, I have highlighted how aggression and hatred pointed toward his father, which also hold passive impulses towards him, have intensified throughout his psychic constitution, being repressed after the assumption of castration. These ambivalent movements became explicit in his symptomatic formations, manifesting his identificatory problematic. If, on the one side, along the psychotherapy, the positivity was gaining ground, giving a new destiny to his feelings and identificatory references, on the other side, such way has been achieved due to psychotherapeutic interventions focused on manifestations of the unconscious hatred and destructive feelings located in the intrincacies of his guilts, doubts and rituals (and that fed his resistances and paralyzations in the clinical setting), denoting that in his identificatory problematic, his debt towards his father was of the order of his own desire. This study concludes that the four central pillars are very important for elucidating the identificatory problematic in cases of obsessional neurosis, becoming interchangeable to guide the future analyst s look when he comes across the typical clinical manifestations of this neurosis<br>O presente estudo procurou investigar a problemática identificatória em um caso de neurose obsessiva. Para tal, buscou alicerçar tal análise a partir de quatro pilares centrais: a resolução edipiana dos pais do paciente Paulo, a sua história libidinal e identificatória, a incorporação do pênis sádico e a identificação ao superego. A metodologia deste estudo fundamenta-se na teoria psicanalítica freudiana sobre a neurose obsessiva, nas contribuições de Piera Aulagnier à metapsicologia e psicopatologia freudiana, como também na leitura de psicanalistas pós-freudianos sobre esta neurose e suas manifestações contemporâneas, tal como Lacan, Green, Bleichmar, Calligaris e Leclaire. Ao longo dos resultados, construo as minhas teorizações flutuantes, dando ênfase aos relatos e associações deste paciente. Ao ouvir a sua história foi possível compreender a presença do desejo dos seus pais desde o seu nascimento, ressaltando como a função paterna, ao lado da materna, esteve presente, desde sempre, em sua constituição. No decorrer desta análise, realço como que a agressividade e o ódio direcionados ao pai, que também resguardavam os impulsos passivos frente ao mesmo, intensificaram-se ao longo da sua constituição psíquica, sendo recalcados após a assunção da castração. Estes movimentos ambivalentes tornaram-se explícitos em suas formações sintomáticas, resplandecendo a sua problemática identificatória. Se, de um lado, ao longo da psicoterapia, a positividade foi ganhando espaço, dando um novo destino as suas pulsões e aos seus referenciais identificatórios, de outro, tal caminho foi alcançado devido às intervenções psicoterapêuticas focadas nas manifestações do ódio inconsciente e das pulsões destrutivas que residiam nos meandros das suas culpas, dúvidas e rituais (e que alimentavam as suas resistências e paralisações no setting clínico), denotando que, em sua problemática identificatória, a sua dívida ao pai era da ordem do seu próprio desejo. Este estudo conclui que os quatro pilares centrais são de extrema relevância para a elucidação da problemática identificatória nos casos de neurose obsessiva, tornando-se intercambiáveis ao nortear o olhar do futuro analista quando este se deparar com as manifestações clínicas típicas desta neurose
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VanSetten, Michelle. "Exposure and Response Prevention Applied to Rituals of Obsessive Compulsive Disorder." OpenSIUC, 2012. https://opensiuc.lib.siu.edu/theses/789.

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An individual who had been diagnosed with Obsessive Compulsive Disorder (OCD) and Schizoaffective Disorder requested assistance with improving his ability to manage symptoms. He had a history of long-term hospitalizations that impacted his placements in residential facilities. He was treated using exposure and response prevention procedures applied to specific rituals pertaining to compulsive bed making, organization, excessive emptying of vacuum canister, excessive hand washing and excessive laundering of clothing. A baseline was established for each ritual by the experimenter exposing the subject to the conditions that "triggered" the rituals. The latency was measured between the presentation of those conditions and the onset of the ritual. During treatment, the subject initiated the same conditions and then refrained from engaging in his rituals for a specific amount of time. Initially, the requested time was the average amount of time he was able to refrain from ritualizing in the baseline sessions. Then, the subject initiated exposure and refrained from the ritual for an increasing amount of time until he was able to refrain for 15 minutes or longer for three ritualistic behaviors. A multiple baseline analysis across rituals indicated that during the course of treatment, over a period of about 4 months, his ability to tolerate the triggers for his rituals was increased to the point that he did not engage in the rituals during the sessions.
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McNicol, Kirsten. "Cognitive predictors of obsessive-complusive symptoms : the contributions of metacognitive beliefs and beliefs about rituals." Thesis, University of Manchester, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.635556.

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In the metacognitive model of obsessive-compulsive disorder (Wells, 1997, 2000), two domains of beliefs are considered central to the pathogenesis of the disorder: (1) metacognitive beliefs about the meaning and danger of thoughts and feelings and (2) beliefs about the advantages and disadvantages of performing rituals. Previous research has demonstrated that metacognitive beliefs about thoughts/feelings make a unique contribution to obsessive-compulsive symptoms. However, the role of beliefs about rituals has not been systematically investigated. This study had three primary aims: (1) to undertake a preliminary exploration of the psychometric properties of a new self-report measure, the Beliefs about Rituals Inventory (BARI); (2) to replicate previous studies, which have demonstrated that metacognitive beliefs about thoughts/feelings contribute to the prediction of obsessive-compulsive symptoms; and (3) to determine whether beliefs about rituals contribute to symptoms beyond the contribution made by metacognitive beliefs about thoughts/feelings. A sample of university students (n = 177) completed five self-report measures: the BARI; the Thought Fusion Instrument, which assesses three subtypes of thought-fusion beliefs (thought-action fusion, thought event fusion and thought-object fusion); three measures of obsessive compulsive symptoms (Padua Inventory-Washington State University Revision, Frequency and Distress scales of the Obsessive-Compulsive Inventory); and a measure of worry proneness (Penn State Worry Questionnaire). Factor analysis of the BARI demonstrated that it is composed of three domains of beliefs about rituals: (1) beliefs that rituals prevent unwanted behaviour and character change; (2) beliefs that rituals prevent guilt and loss of function; and (3) beliefs that rituals prevent anxiety. The BARI had adequate internal consistency, modest stability and preliminary evidence supported its discriminant validity. The results of the analyses supported Wells' (1997, 2000) assertion that metacognitive beliefs about thoughts/feelings and beliefs about rituals each make a unique contribution to obsessive-compulsive symptoms. In addition, the results of exploratory regression analyses, conducted to determine the best individual metacognitive predictors of obsessive compulsive symptoms, indicated that subtypes of thought-fusion beliefs and beliefs about rituals predicted symptoms. Two subscales, BARI 'Anxiety' and TFI 'Thought-Action Fusion', were reliable predictors in all the equations. Implications of the results for theory, practice and future research are discussed, as well as the limitations of the study.
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SCOTT, MEGHAN C. "BEAUTY IN THE EYE OF POPULAR CULTURE: POPULAR CULTURE AND THE OBSESSION WITH FEMALE IMAGE: THE BEAUTY RITUAL." Thesis, The University of Arizona, 2008. http://hdl.handle.net/10150/192238.

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Hudnell, William Jason. "A Series of Humiliations." Bowling Green State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1364826168.

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Velebová, Leona. "Hřešení." Master's thesis, Vysoké učení technické v Brně. Fakulta výtvarných umění, 2020. http://www.nusl.cz/ntk/nusl-432772.

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MyVice speaks about the guilt I feel regarding the amount of beauty products I own. About these Things I collect and I just cannot control how many I buy... About my addiction to the rituals connected to these Things. About the obsession with beauty products within our homes. About the daily beauty rituals of a woman which are meant to produce the final result of appearance that she really was Born Like This... About the advertising connected with beauty industry. About beauty product testing on the internet. About being superficial and the senselessness of it. The final result is made of a video projection connected to art installation and book publication.
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Boutros, Jean-Charles. "La philosophie vive plutôt que la philosophie à vif : Socrate aux périls de Marsyas : recherches sur les modes d'influence chez Platon, précédées d'une étude générale sur la magie et la pensée magique." Thesis, Paris 1, 2013. http://www.theses.fr/2013PA010717/document.

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Afin d’expliciter les modes d’influence intervenant dans les Dialogues de Platon, nous étudions de quelle manière se déploie la magie notamment de Socrate, qui est présenté comme un sorcier par plusieurs interlocuteurs. Une étude générale préliminaire sur la magie portant sur l’anthropologie, les rituels, pathologiques (troubles obsessionnels-compulsifs) ou culturels, et enfin la pensée magique nous fournit un cadre pour envisager comment se manifeste l’influence chez Platon. Différents facteurs influent sur les modes de pensée des individus souvent à leur insu : personnalité, habitudes, société, éthique, ignorance, etc.. La magie oratoire est pratiquée, depuis Gorgias, par divers experts du discours comme les orateurs ou les sophistes, ce qui révèle l’ambiguïté de la magie de Socrate, alors qu’il prétend éliminer le faux et les illusions. Dans le Phèdre, différents types de possession se produisent, certaines incontrôlées, d’autres contrôlées, impliquant un processus d’initiation. La magie de Socrate trouve encore à s’illustrer avec plusieurs cas d’envoûtement marquants, mais aussi un usage d’incantations notamment pour traiter la crainte de la mort. Dans le domaine politique, le législateur recourt aussi aux incantations pour plus d’efficacité, vu qu’elles agissent sur la forme des comportements, contribuent à souder les citoyens et participent au contrôle social. Une législation sur les crimes de magie est aussi édictée<br>To explain the modes of influence operating in Plato’s Dialogues, we study how Socrates and others use their magic as several interlocutors have called Socrates a sorcerer. A framework is given to our research with a preliminary general study about magic covering anthropology, rituals – pathological (obsessive-compulsive disorders) or cultural – and magical thought. In Plato’s works, the way people think is influenced by many factors often unknowingly: personality, habits, society, ethics, ignorance, etc. Since it had been analyzed by Gorgias, speech experts, such as orators or sophists, have been using oratorical magic in their performances. And then the ambiguity of Socrates’ magic blatantly appears whereas he claims to refute falsehood and eliminate illusions. Different types of possession occur in Phaedrus, some uncontrolled, other controlled, entailing an initiation. Socrates carries out his magic in several striking cases of bewitchment and he also uses incantations in particular to sooth the fear of death. In the political field, the lawgiver finds an interest in using incantations for more effectiveness in his task since they can shape the forms of behaviors, create strong bond between citizens and contribute to social control. A law about crimes of magic is also designed
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Books on the topic "Obsessive ritual"

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Foa, Edna B. Exposure and ritual (response) prevention for obsessive compulsive disorder: Therapist guide. 2nd ed. Oxford University Press, 2012.

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Aboujaoude, Elias. Compulsive acts: A psychiatrist's tales of ritual and obsession. University of California Press, 2008.

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Adorian, K. L. The never ending ritual: A dramatherapy perspective and intervention of obsessive compulsive disorder. University of Surrey Roehampton, 2000.

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Tormenting thoughts and secret rituals: The hidden epidemic of obsessive-compulsive disorder. Pantheon Books, 1998.

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Exposure And Response Ritual Prevention For Obsessivecompulsive Disorder Therapist Guide. Oxford University Press, USA, 2012.

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Foa, Edna B., Elna Yadin, and Tracey K. Lichner. Treating Your OCD with Exposure and Response (Ritual) Prevention. Oxford University Press, Incorporated, 2012.

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Kitay, Brandon M., and Michael H. Bloch. Exposure and Ritual Prevention, Clomipramine, or Their Combination for Obsessive-Compulsive Disorder. Edited by Ish P. Bhalla, Rajesh R. Tampi, Vinod H. Srihari, and Michael E. Hochman. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780190625085.003.0029.

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This chapter provides a summary of a landmark study on the management of obsessive-compulsive disorder (OCD) in adults. Is the combination of exposure and ritual prevention (a cognitive behavior therapy based intervention) along with clomipramine more efficacious than monotherapy with either treatment for OCD? Starting with that question, it describes the basics of the study, including funding, study location, who was studied, how many patients, study design, study interventions, follow-up, endpoints, results, and criticism and limitations. The chapter briefly reviews other relevant studies and information, discusses implications for clinical management, and concludes with an exemplary clinical case applying the evidence.
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Aboujaoude, Elias. Compulsive Acts: A Psychiatrist's Tales of Ritual and Obsession. University of California Press, 2008.

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Compulsive Acts: A Psychiatrist's Tales of Ritual and Obsession. University of California Press, 2008.

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Aboujaoude, Elias. Compulsive Acts: A Psychiatrist's Tales of Ritual and Obsession. University of California Press, 2008.

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Book chapters on the topic "Obsessive ritual"

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Ringdahl, Joel E. "Rituals, Stereotypies, and Obsessive-Compulsive Behavior." In International Handbook of Autism and Pervasive Developmental Disorders. Springer New York, 2011. http://dx.doi.org/10.1007/978-1-4419-8065-6_30.

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McCauley, Robert N., and George Graham. "Scrupulosity, Obsessive Compulsive Disorder, and Ritual." In Hearing Voices and Other Matters of the Mind. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190091149.003.0004.

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Scrupulosity is a form of OCD involving hyperconscientiousness about moral and religious obligations. Scrupulous individuals accord their thoughts great moral and causal significance. They agonize about their inability to control problematic, intrusive, obsessive thoughts, especially about hazards. Thoughts about hazards are not dysfunctional. They arise in the general population at reproductively significant stages in life. The inability to control such thoughts, however, is dysfunctional. The scrupulous compulsively perform rituals and pursue reassurance, which are always undone by their intolerance of uncertainty and the impossibility of definitively establishing the absence of dangers empirically. The “Protestant order of salvation” is but one example of how religions can domesticate scrupulosity. Some religions’ doctrines about moral thought-action fusion and all religious rituals constitute representations and forms of behavior that temporarily evoke strikingly similar obsessions and compulsions in normal religious participants that deplete their cognitive resources, rendering them susceptible to the imposition of conventional interpretations.
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Foa, Edna B., Elna Yadin, and Tracey K. Lichner. "Treatment Components of Exposure and Ritual Prevention." In Exposure and Response (Ritual) Prevention for Obsessive Compulsive Disorder. Oxford University Press, 2012. http://dx.doi.org/10.1093/med:psych/9780195335286.003.0003.

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Foa, Edna B., Elna Yadin, and Tracey K. Lichner. "Intermediate Sessions: Continuing Exposure and Ritual Prevention." In Exposure and Response (Ritual) Prevention for Obsessive Compulsive Disorder. Oxford University Press, 2012. http://dx.doi.org/10.1093/med:psych/9780195335286.003.0008.

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Foa, Edna B., Elna Yadin, and Tracey K. Lichner. "Session 4: Exposure and Ritual Prevention—Introducing Imaginal Exposure." In Exposure and Response (Ritual) Prevention for Obsessive Compulsive Disorder. Oxford University Press, 2012. http://dx.doi.org/10.1093/med:psych/9780195335286.003.0007.

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Foa, Edna B., Elna Yadin, and Tracey K. Lichner. "Session 3: Exposure and Ritual Prevention—Introducing In Vivo Exposure." In Exposure and Response (Ritual) Prevention for Obsessive Compulsive Disorder. Oxford University Press, 2012. http://dx.doi.org/10.1093/med:psych/9780195335286.003.0006.

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Foa, Edna B., Elna Yadin, and Tracey K. Lichner. "Problems Commonly Encountered during Exposure and Ritual Prevention (EX/RP)." In Exposure and Response (Ritual) Prevention for Obsessive Compulsive Disorder. Oxford University Press, 2012. http://dx.doi.org/10.1093/med:psych/9780195335286.003.0010.

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Ching, Terence H. W., Steffen Moritz, and Lena Jelinek. "Association Splitting." In Sexual Obsessions in Obsessive-Compulsive Disorder. Oxford University Press, 2019. http://dx.doi.org/10.1093/med-psych/9780190624798.003.0005.

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Abstract:
Beginning with a description of a semantic network conceptualization of intrusions in obsessive-compulsive disorder (OCD), the authors lay the groundwork for the development of the cognitive therapeutic technique of association splitting. The basic principles of association splitting are then elaborated. The existing research evidence for the efficacy of association splitting for treating various forms of obsessions is also described in detail. This is followed by an extensive discussion of the pragmatic utility of association splitting for complementing established cognitive-behavior therapy programs for OCD (e.g., exposure and response/ritual prevention) in overcoming certain treatment barriers. The chapter concludes with an easy-to-understand walk-through of the steps that therapists can take to guide their clients in their practice of association splitting for sexual obsessions, within and outside of therapy sessions.
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Foa, Edna B., Elna Yadin, and Tracey K. Lichner. "Introductory Information for Therapists." In Exposure and Response (Ritual) Prevention for Obsessive Compulsive Disorder. Oxford University Press, 2012. http://dx.doi.org/10.1093/med:psych/9780195335286.003.0001.

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Foa, Edna B., Elna Yadin, and Tracey K. Lichner. "Assessment." In Exposure and Response (Ritual) Prevention for Obsessive Compulsive Disorder. Oxford University Press, 2012. http://dx.doi.org/10.1093/med:psych/9780195335286.003.0002.

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