RESUMO
Counselling and genetic testing (CGT) after neonatal screening may increase depression and anxiety (DA) levels during cancer surveillance. This study assessed the DA scores in mothers of newborns from Paraná state, Southern Brazil, carrying the TP53 p.R337H variant. To understand and adjust DA conditions during term of pregnancy, we initially detected sociodemographic covariates [marital status (MS), number of children (NC), and/or education level (EL): MS-NC-EL] on an independent group of pregnant women (not subjected to genetic testing). The Hospital Anxiety and Depression Scale (HADS) was used to assess risk factors in pregnant (cross-sectional analysis) and unrelated mothers (at 2-month intervals, longitudinal study) of TP53 p.R337H-tested newborns (three sessions of HADS analysis) using Wilcoxon (Mann-Whitney) and Kruskal-Wallis nonparametric tests. Lower anxiety levels were observed in mothers of noncarriers (without MS-NC-EL = 6.91 ± 1.19; with MS-NC-EL = 6.82 ± 0.93) than in mothers of p.R337H carriers in the first session (without MS-NC-EL = 6.82 = 8.49 ± 0.6025, with MS-NC-EL = 6.82 = 9.21 ± 0.66). The anxiety levels significantly decreased 4 months after CGT (third session) in mothers of p.R337H carriers. We did not find a significant change in depression scores. Mothers with mental health instability requiring medications need periodical psychological support during and after CGT.
RESUMO
Desde Freud, que nos deixou como legado a possibilidade de levar a vida ''um pouco além das hipocresias e das inibições'', e da Lacan, com a premissa de ''não ceder de seu desejo'', a psicanálise se vê envolta com a questão da ética. Uma hipótese que tem permeado muitas discussões hoje, é se haveria algo específico de nosso tempo em relação ao sujeito, ás novas formas de gozo, a uma nova clínica, dentre outras. No que diz respeito a ética, uma interrogação possível se dá no sentido de questionar se também haveria algo de específico no contexto atual -onde a palavra cede lugar aos medicamentos e ás práticas ortopédicas- e particularmente na clínica do autismo. Nesse cenário, será que a aposta no sujeito da linguagem e do incosciente se legitimaria como prática possiel e viável, e, portanto, não obscena? O próprio projeto de Lcan, de retorno a Freud e o seu posicionamento teórico diante do desejo, nos aponta para um rigor ético frente á singularidade de cada sujeito e na aposta naquele que há se advir. Isto posto, que desejo é esse que faz com que a psicanalista não recue diante do autismo? E, portanto, que ética sustenta a prática desse que se autoriza psicanalista?(AU)
Since Freud, who left us the possibility of living life ''a little beyond the hipocrisies and inhibitions, ''and Lacan, with the premise of ''not to give in your desire'', the psychoanalisys is seen surrounded by the ethical question. One hypothesis that has permeated many discussions today is, if there is something specific in our time in relation to the subject, to new forms of enjoyment, a new clinic, among others. Regarding to ethics, a possible question in a way to question whether there would be also something specific in the current context - wherethe word gives way to medicine and orthopedic practices - and particularly in clinical autism. In this scenario, would the bet on the subject of language and the unconscious to legitimize as practically possible and feasible, ad therefore not obscene? Lacan's own project, of returning to Freud and his theoretical position on the desire, shows us a strictly ethical point facinh the uniqueness of each subject and the bet on the one who is about to come. That said, which desire is this that makes the analyst to do not back down on autism? And, therefore, which ethics supports the practice oh this person who allows his own as a psychoanalyst?(AU)
