Small children are at particularly high risk for the abuse that causes SBS given the large difference in size between the small child and an adult. SBS usually occurs in children under the age of two but may occur in those up to age five.

Gestational problems affecting both mother and fetus, the birthing process, prematurity and nutritional deficits can accelerate skeletal and hemorrhagic pathologies that can also mimic SBS, even before birth.

Underlying causes may include:

- Han (a Korean culture-related depressive sentiment related to hard life and social unfairness resulting not only from a tragic collective national history, but also from personal traumas)

- prior instances of major depressive disorder

- prior instances of anxiety disorder

- prior instances of adjustment disorder

- prior instances of other somatoform disorders

- repression of feelings of anger/resentment arising from past events

Triggering causes are typically external events, including:

- familial stressors, e.g. spousal infidelity or conflict with in-laws

- witnessing acts/actions/phenomena that conflict with one's own moral and/or ethical principles

The syndrome itself is believed to be the result of the continued repression of feelings of anger without addressing their source. In holistic medicine the containment of anger in hwabyung disturbs the balance of the five bodily elements, resulting in the development of psychosomatic symptoms such as panic, insomnia, and depression after a long period of repressed feelings.

It is possible that hormonal imbalances such as those around the time of menopause may also be an underlying cause of hwabyung in middle-aged women, the most often-diagnosed demographic.

Hwabyeong or Hwabyung is a Korean somatization disorder, a mental illness which arises when people are unable to confront their anger as a result of conditions which they perceive to be unfair.

Hwabyung is a colloquial and somewhat inaccurate name, as it refers to the etiology of the disorder rather than its symptoms or apparent characteristics. Hwabyung is known as a culture-bound syndrome. The word hwabyung is composed of "hwa" (the Sino-Korean word for "fire" which can also contextually mean "anger") and "byung" (the Sino-Korean word for "syndrome" or "illness"). In South Korea, it may also be called "ulhwabyeong" (), literally "depression anger illness". In one survey, 4.1% of the general population in a rural area in Korea were reported as having hwabyung. Another survey shows that about 35% of Korean workers are affected by this condition at some time.

The prevalence of scrupulosity is speculative. Available data do not permit reliable estimates, and available analyses mostly disregard associations with age or with gender, and have not reliably addressed associations with geography or ethnicity. Available data suggest that the prevalence of obsessive–compulsive disorder does not differ by culture, except where prevalence rates differ for all psychiatric disorders. No association between OCD and depth of religious beliefs has been demonstrated, although data are scarce. There are large regional differences in the percentage of OCD patients who have religious obsessions or compulsions, ranging from 0–7% in countries like the U.K. and Singapore, to 40–60% in traditional Muslim and orthodox Jewish populations.

Amafufunyana is an unspecified "culture-bound" syndrome named by the traditional healers of the Xhosa people that relates to claims of demonic possession due to members of the Xhosa people exhibiting aberrant behavior and psychological concerns. After study, it was discovered that this term is directed toward people suffering from varying types of schizophrenia. A similar term, ukuthwasa, is used to refer to positive types of claimed possession, though this event also involves those suffering from schizophrenia. It has also found cultural usage among some groups of Zulu peoples.

The direct translation of the term "amafufunyana" is nerves and is a part of a much more complex cultural ideology connecting varying types of psychosis with religious, social, and recently psychiatric beliefs and activities. In a 1998 interview with Xhosa people suffering from schizophrenia by Lund et al., it was determined that through interaction with scientists and psychological services, the preferred treatment for the cultural condition had shifted from relation to traditional healers to active psychiatric assessment.

Recorded incidents of "amafufunyana" appear to have begun in the early 20th century and researchers such as Ngubane "et al" have suggested that its cultural formation may have had something to do with colonialism and migration of indigenous peoples away from their homes. There have also been widespread outbreaks of the condition, similar to events involving contagious spread of hysteria, recorded in the 1980s at a rural girl's boarding school.

The most common types of people that are identified as afflicted by the cultural group are those of the lowest economic and social level and more often during times of cultural hardship and change, such as during migrations. More women than men are also identified.

"Jerusalem syndrome as a discrete form, uncompounded by previous mental illness." This describes the best-known type, whereby a previously mentally balanced person becomes psychotic after arriving in Jerusalem. The psychosis is characterised by an intense religious character and typically resolves to full recovery after a few weeks or after being removed from the locality. It shares some features with the diagnostic category of a "brief psychotic episode", although a distinct pattern of behaviors has been noted:

1. Anxiety, agitation, nervousness and tension, plus other unspecified reactions.

2. Declaration of the desire to split away from the group or the family and to tour Jerusalem alone. Tour guides aware of the Jerusalem syndrome and of the significance of such declarations may at this point refer the tourist to an institution for psychiatric evaluation in an attempt to preempt the subsequent stages of the syndrome. If unattended, these stages are usually unavoidable.

3. A need to be clean and pure: obsession with taking baths and showers; compulsive fingernail and toenail cutting.

4. Preparation, often with the aid of hotel bed-linen, of a long, ankle-length, toga-like gown, which is always white.

5. The need to shout psalms or verses from the Bible, or to sing hymns or spirituals loudly. Manifestations of this type serve as a warning to hotel personnel and tourist guides, who should then attempt to have the tourist taken for professional treatment. Failing this, the two last stages will develop.

6. A procession or march to one of Jerusalem's holy places, ex:The Western Wall.

7. Delivery of a sermon in a holy place. The sermon is typically based on a plea to humankind to adopt a more wholesome, moral, simple way of life. Such sermons are typically ill-prepared and disjointed.

8. Paranoid belief that a Jerusalem syndrome agency is after the individual, causing their symptoms of psychosis through poisoning and medicating.

Bar-El et al. reported 42 such cases over a period of 13 years, but in no case were they able to actually confirm that the condition was temporary.

During a period of 13 years (1980–1993) for which admissions to the Kfar Shaul Mental Health Centre in Jerusalem were analysed, it was reported that 1,200 tourists with severe, Jerusalem-themed mental problems were referred to this clinic. Of these, 470 were admitted to hospital. On average, 100 such tourists have been seen annually, 40 of them requiring admission to hospital. About three and a half million tourists visit Jerusalem each year. Kalian and Witztum note that as a proportion of the total numbers of tourists visiting the city, this is not significantly different from any other city.

The most common cause is accidents in which the person remains motionless suspended in a harness for longer periods of time. Motionlessness may have several causes including fatigue, hypoglycemia, hypothermia or traumatic brain injury.

Prevention of suspension trauma is preferable to dealing with its consequences. Specific recommendations for individuals doing technical ropework are to avoid exhausting themselves so much that they end up without the energy to keep moving, and making sure everyone in a group is trained in single rope rescue techniques, especially the "single rope pickoff", a rather difficult technical maneuver that must be practiced frequently for smooth performance.

Testicular trauma is an injury to one or both testicles. Types of injuries include blunt, penetrating and degloving.

Because the testes are located within the scrotum, which hangs outside of the body, they do not have the protection of muscles and bones. This makes it easier for a testes to be struck, hit, kicked or crushed, which occurs most often during contact sports. Testicles can be protected by wearing athletic cups during sports.

Trauma to the testes can cause severe pain, bruising, swelling, and/or in severe cases even possible infertility. In most cases, the testes—which is spongy—can absorb some impact without serious damage. A rare type of testicular trauma, called testicular rupture, occurs when the testicle receives a direct blow or is squeezed against the hard bones of the pelvis. This injury can cause blood to leak into the scrotum and possibly even infertility and other complications. In severe cases, surgery to repair the rupture—and thus save the testicle—may be necessary.

In at least one case, testicular trauma was reported as the cause of a patient developing Systemic inflammatory response syndrome (SIRS) despite otherwise minor trauma.

Ghost sickness is a cultural belief among some traditional indigenous peoples in North America, notably the Navajo, and some Muscogee and Plains cultures, as well as among Polynesian peoples. People who are preoccupied and/or consumed by the deceased are believed to suffer from ghost sickness. Reported symptoms can include general weakness, loss of appetite, suffocation feelings, recurring nightmares, and a pervasive feeling of terror. The sickness is attributed to ghosts () or, occasionally, to witches or witchcraft. Children are thought to be especially at risk of being affected because they are not as attached to their new bodies.

Disfigurement, whether caused by a benign or malignant condition, often leads to severe psychosocial problems such as negative body image; depression; difficulties in one's social, sexual, and professional lives; prejudice; and intolerance. This is partly due to how the individual copes with looking 'visibly different', though the extent of the disfigurement rarely correlates with the degree of distress the sufferer feels. An additional factor which affects sufferers of a disfigurement is the reaction they get from other people. Studies have shown that the general population respond to people with a disfigurement with less trust, less respect and often try to avoid making contact or having to look at the disfigurement. Disfigurements affecting visible areas such as the face, arms and hands are thought to present greater difficulty for sufferers to cope with than do other disfigurements.

Deliberate mutilation resulting in physical disfigurement has also been practiced by many cultures throughout human history for religious or judicial purposes. During the Byzantine Empire, the emperor was considered God's on Earth, and as such the physical wholeness of his person was an essential complement to the perfection of Heaven. For this reason, many deposed emperors were blinded, had their noses cut off, or their tongue split by their successors, as these permanent disfigurements disqualified them from ever reclaiming the throne.

A case of voluntary disfigurement is that of St. Æbbe the Younger and the nuns of Coldingham Monastery in Scotland. When the monastery was attacked by Vikings and they feared being raped, she and the nuns cut off their own noses and upper lips. In revenge, the Vikings burned down the building with the nuns inside. This is said to be the origin of the phrase "cutting off the nose to spite the face".

Otherkin largely identify as mythical creatures, with others identifying as creatures from fantasy or popular culture. Examples include: angels, demons, dragons, goats, elves, fairies, sprites, aliens, and cartoon characters. Many otherkin believe in the existence of a multitude of parallel universes, and their belief in the existence of supernatural or sapient non-human beings is grounded in that idea.

With regards to their online communities, otherkin largely function without formal authority structures, and mostly focus on support and information gathering, often dividing into more specific groups based on kintype. There are occasional offline gatherings, but the otherkin network is mostly an online phenomenon.

Some otherkin (such as elvenkin) state they are allergic to iron (and products of modern technology), while others (such as dragonkin) state that having no allergies is a sign of otherkin condition. Some otherkin also claim to be especially empathic and attuned to nature. Some state to be able to shapeshift mentally or astrally, meaning that they experience the sense of being in their particular form while not actually changing physically.

The therian and vampire subcultures are related to the otherkin community, and are considered part of it by most otherkin, but are culturally and historically distinct movements of their own, despite some overlap in membership.

Conditions that can cause disfigurement include:

- severe acne

- acromegaly

- amniotic band constriction

- amputation

- argyria

- birthmarks

- burns

- cancer

- cataracts

- circumcision

- cleft lip

- eczema

- elephantiasis

- erysipelas

- gangrene

- gigantomastia

- gynecomastia

- keloids

- leprosy

- necrosis

- McCune–Albright syndrome

- neurofibromatosis

- noma

- paralysis

- proteus syndrome

- radiation poisoning

- scalping

- scars

- smallpox

- severe strabismus

- synkinesis

- Syphilis

- vitiligo

- severe warts

Plastic surgery or reconstructive surgery is available in many cases to disfigured people. Some health insurance companies and government health care systems cover plastic surgery for these problems when they do not generally cover plastic surgery for what is labeled as "cosmetic purposes".

The term "disfigurement" is sometimes used pejoratively to describe the results of intentional body modification. Scarification and other forms of such modification will sometimes be referred to as such by neutral parties or by advocates of the processes as well. Many types of body modification are subject to strong social debate as such.

Treatment is similar to that for other forms of obsessive–compulsive disorder. Exposure and response prevention (ERP), a form of behavior therapy, is widely used for OCD in general and may be promising for scrupulosity in particular. ERP is based on the idea that deliberate repeated exposure to obsessional stimuli lessens anxiety, and that avoiding rituals lowers the urge to behave compulsively. For example, with ERP a person obsessed by blasphemous thoughts while reading the Bible would practice reading the Bible. However, ERP is considerably harder to implement than with other disorders, because scrupulosity often involves spiritual issues that are not specific situations and objects. For example, ERP is not appropriate for a man obsessed by feelings that God has rejected and is punishing him. Cognitive therapy may be appropriate when ERP is not feasible. Other therapy strategies include noting contradictions between the compulsive behaviors and moral or religious teachings, and informing individuals that for centuries religious figures have suggested strategies similar to ERP. Religious counseling may be an additional way to readjust beliefs associated with the disorder, though it may also stimulate greater anxiety.

Little evidence is available on the use of medications to treat scrupulosity. Although serotonergic medications are often used to treat OCD, studies of pharmacologic treatment of scrupulosity in particular have produced so few results that even tentative recommendations cannot be made.

Treatment of scrupulosity in children has not been investigated to the extent it has been studied in adults, and one of the factors that makes the treatment difficult is the fine line the therapist must walk between engaging and offending the client.

Otherkin are a subculture who socially and spiritually identify as partially or entirely non-human. Some of them surmise that they are, either spiritually or genetically, not human; however, this claim is unsubstantiated. This is explained by some members of the otherkin community as possible through reincarnation, having a non-human soul, ancestry, or symbolic metaphor. Some scholars categorize this identity claim as "religious", because it is largely based on supernatural beliefs. Adherents more typically deny the religiosity of otherkinism, referring to it instead as simply a congenital condition, or a metaphysical state of being.

CES is often concurrent with congenital or degenerative diseases and represents a high cost of care to those admitted to the hospital for surgery. Hospital stays generally last 4 to 5 days, and cost an average of $100,000 to $150,000, unless the patient lives in a country where healthcare is free at the point of delivery.

The exact incidence of Frey syndrome is unknown. The disorder most often occurs as a complication of the surgical removal of a parotid gland (parotidectomy). The percentage of individuals who develop Frey syndrome after a parotidectomy is controversial and reported estimates range from 30-50 percent. In follow-up examinations, approximately 15 percent of affected individuals rated their symptoms as severe. Frey syndrome affects males and females in equal numbers.

People with Geschwind syndrome reported higher rates of atypical or altered sexuality. In approximately half of affected individuals hyposexuality is reported. Less commonly, cases of hypersexuality have been reported.

Philophobia: The fear of falling in love or emotional attachment. The risk is usually when a person has confronted any emotional turmoil relating to love but also can be chronic phobia. This affects the quality of life and pushes a person away from commitment. The worst aspect of fear of being in love and falling in love is that it keeps a person in solitude. It can also evolve out of religious and cultural beliefs that prohibit love.It represents certain guilt and frustration towards the reaction coming from inside.

The Truman Show delusion, informally known as Truman syndrome, is a type of delusion in which the person believes that their lives are staged reality shows, or that they are being watched on cameras. The term was coined in 2008 by brothers Joel Gold and Ian Gold, a psychiatrist and a neurophilosopher, respectively, after the film "The Truman Show".

The Truman Show delusion is not officially recognized nor listed in the "Diagnostic and Statistical Manual of the American Psychiatric Association".

The following is a list of a number of recent incidents characterized as inspired by Islamophobia by commentators.

Note that "Islamophobia" became a popular term in ideological debate in the 2000s, and it may have been applied retrospectively to earlier incidents.

Various etiologies of CES include fractures, abscesses, hematomas, and any compression of the relevant nerve roots. Injuries to the thoracolumbar spine will not necessarily result in a clinical diagnosis of CES, but in all such cases it is necessary to consider. Few epidemiological studies of CES have been done in the United States, owing to difficulties such as amassing sufficient cases as well as defining the affected population, therefore this is an area deserving of additional scrutiny.

Traumatic spinal cord injuries occur in approximately 40 people per million annually in the United States, resulting from traumas due to motor vehicle accidents, sporting injuries, falls, and other factors. An estimated 10 to 25% of vertebral fractures will result in injury to the spinal cord. Thorough physical examinations are required, as 5 to 15% of trauma patients have fractures that initially go undiagnosed.

The most frequent injuries of the thoracolumbar region are to the conus medullaris and the cauda equina, particularly between T12 and L2. Of these two syndromes, CES is the more common. CES mainly affects middle-aged individuals, particularly those in their forties and fifties, and presents more often in men. It is not a typical diagnosis, developing in only 4 to 7 out of every 10,000 to 100,000 patients, and is more likely to occur proximally. Disc herniation is reportedly the most common cause of CES, and it is thought that 1 to 2% of all surgical disc herniation cases result in CES.