Bis(N-Heterocyclic Carbene) Manganese(I) Complexes in Catalytic N-Formylation/N-Methylation of Amines Using Carbon Dioxide and Phenylsilane.

A series of six Mn(I) complexes with general formula [MnBr(bisNHC)(CO)3 ], having a bidentate bis(N-heterocyclic carbene) ligand (bisNHC), has been developed by varying the bridging group between the NHC donors, the nitrogen wingtip substituents and the heterocyclic ring. The synthesis of the complexes has been accomplished by in situ transmetalation of the bisNHC from the corresponding silver(I) complexes. Removal of the bromide anion affords the corresponding solvento complexes [Mn(bisNHC)(CO)3 (CH3 CN)](BF4 ). The influence of the bisNHC structure on its electron donor ability has been evaluated by FTIR and 13 C NMR spectroscopy, both in the neutral and cationic complexes. Finally, the isolated Mn(I)-bisNHC complexes have been employed as homogeneous catalysts in the reductive N-formylation and N-methylation of amines with CO2 as C1 source and phenylsilane as reducing agent, showing a high selectivity for the N-methylated product. Preliminary mechanistic investigations suggest that, in the adopted reaction conditions, the formylated product can be formed via different reaction pathways, either metal-catalyzed or not, while the methylation reaction requires the use of the Mn(I) catalyst.

Eudaimonic Well-Being of Italian Young Adults during the COVID-19 Pandemic: Predictive and Mediating Roles of Fear of Death and Psychological Inflexibility.

The literature has widely acknowledged the impact of the COVID-19 pandemic on the mental health of young adults. Despite extensive research, eudaimonic well-being, which focuses on self-knowledge and self-realization, has been scarcely investigated. This cross-sectional study aimed to add knowledge on the eudaimonic well-being of young adults one year after the outbreak of the COVID-19 pandemic, verifying its potential linkages with fear of death and psychological inflexibility. A total of 317 young Italian adults (18-34 years), recruited through a chain sampling method, completed measures of psychological inflexibility, fear of death, and eudaimonic well-being included in an online survey. The study's hypotheses were tested with multivariate multiple regression and mediational analyses. Results showed that psychological inflexibility was negatively associated with all the dimensions of well-being, while fear of the death of others was associated with autonomy, environmental mastery, and self-acceptance. Furthermore, in the association between fear of death and well-being, the mediation role of psychological inflexibility was verified. These results contribute to the extant literature on the factors associated with eudaimonic well-being, providing clinical insights into the work with young adults within challenging times.

'I feel like I was born for something that my body can't do': a qualitative study on women's bodies within medicalized infertility in Italy.

OBJECTIVE: In the context of infertility, women's bodies have a central physical, psychological, and social role. Medically assisted reproduction (MAR) treatment includes highly intrusive procedures targeting women's bodies. This study aimed to develop a preliminary understanding of women's core meanings around their bodies within their experiences of medicalized infertility in Italy. DESIGN: 104 Italian women dealing with infertility and MAR treatments answered open-ended questions, which were part of a broader online survey. A reflexive thematic analysis was performed. RESULTS: Three themes were identified: (a) the paradox of the body: 'I feel like I was born for something that my body can't do'; (b) 'Something only mothers can do': meanings attributed to the physical body; (c) Internalized 'clinical gaze': medicalized body representations. CONCLUSIONS: This work provides insights into the meanings assigned to their bodies by Italian women dealing with MAR. This study outlined women's ambivalence towards their bodies, describing them as 'fragmented' into parts and as 'deposits' of their reproductive hopes. Results suggest that Italian pronatalist culture may have potential fallouts for women's gendered sense of self and the integration between their biological and psychosocial body experiences. Study limitations, future research directions, and clinical implications are presented.

Romantic attachment, infertility-related stress, and positive body image of women dealing with infertility.

Introduction: Infertility is a condition that can affect the physical, emotional, social, and relational well-being of women. Women's bodies seem to assume a crucial relevance as part of the experience of infertility and its treatments. An extended body of literature supports the role of romantic attachment orientations in facing infertility-related stress. However, the association between romantic attachment orientations, infertility-related stress, and women's body image has not been explored. Methods: This cross-sectional study aimed to investigate the role of romantic attachment and infertility-related stress concerning positive body image in 113 women dealing with infertility. Data were analyzed with correlation and mediation path analyses. Results: Results showed that high levels of attachment anxiety, attachment avoidance, and infertility-related stress were negatively associated with positive body image. Path analyses indicated that positive body image may be directly associated with romantic attachment anxiety. The negative association of attachment avoidance with body image appeared to be mediated by infertility-related stress. Discussion: Findings suggest that romantic attachment insecurities and infertility-related stress are significantly associated with a worsened body image in infertile women. Implications for future research are discussed.

The extended unconscious group field and metabolization of pandemic experience: dreaming together to keep cohesion alive.

Working with dreams in groups allows an understanding of phenomena that characterise the unconscious as a total unity. The dreamer becomes the vehicle of emotions, fantasies, and anxieties that dominate the group at a given moment, allowing them to be understood and processed. The analysis of shared dreams can further our understanding of emotional concerns related to the COVID-19 pandemic and its psychological repercussions. Six sessions of social dreaming were conducted during the COVID-19 pandemic period. Our aim was not to investigate differences between and within groups: the analysis was performed by identifying the core themes encompassing the contents of dreaming sessions, as products constructed by and within groups that are informative of society's collective unconscious more broadly. The narratives were transcribed and thematic analysis was performed with the support of Atlas.ti software. Three main themes were identified: i) nightmares' descriptions and the links with the COVID-19 pandemic; ii) loss of control within the unexpected outbreak: the pandemic as a learned helplessness context and environmental mastery as an emergent psychological issue; and iii) recalls of the child-past as continuity-makers within the continuity-breaking pandemic present. Through the qualitative analysis of dream narratives, we identified the links between individuals and the shared field. It is arguable that, by sharing dreams, the members of the group develop meanings useful to process the painful experience that unites them, as the three main themes show.

Interpersonal Emotion Regulation: From Research to Group Therapy.

The concept of interpersonal emotion regulation (IER) refers to a variety of processes in which emotion regulation occurs as part of live social interactions and includes, among others, also those interpersonal interactions in which individuals turn to others to be helped or to help the others in managing emotions. Although IER may be a concept of interest in group therapy, specific theoretical insights in this field appear to be missed. In this article, we firstly provide a review of IER definitions, of classifications of IER strategies, and of IER clinical conceptualizations. Afterwards, we discuss the relevance of considering IER for group therapy, both in terms of non-specific group therapeutic factors and of group therapy techniques promoting adaptive emotion regulation, underlining the potentially relevant role of IER behaviors as intrinsically involved in group experience.