Sacred Foe: About the Face of Exemplary Evil.

This essay aims to summarize and explore two issues that, in the exegetical and representational traditions of the biblical text, have triggered a myriad of semiotic intelligences. First, the nature of Cain's face at the moment of the sacrifice refused him by the Lord, a face variously interpreted as angry, sad, dejected, depressed, dark. Second, the nature of the sign imposed by God on Cain following Abel's fratricide. After exploring Jewish and Christian exegesis, ancient and modern, with some reference to contemporary narrative versions (and especially to Saramago's Cain), the reflection will turn to the question of whether this kind of exegetical questioning can be part of the objects of a discipline like semiotics, the modern science of signs.

Divine mathematics: Leibniz's combinatorial theory of compossibility.

Leibniz's famous proposition that God has created the best of all possible worlds holds a significant place in his philosophical system. However, the precise manner in which God determines which world is the best remains somewhat ambiguous. Leibniz suggests that a form of "Divine mathematics" is employed to construct and evaluate possible worlds. In this paper, I uncover the underlying mechanics of Divine mathematics by formally reconstructing it. I argue that Divine mathematics is a one-player combinatorial game, in which God's goal is to find the best combination among many possibilities. Drawing on the combinatorial theory, I provide new solutions to some puzzles of compossibility.

Evil-related threats and mental health concomitants among offspring of Holocaust survivors gay men.

OBJECTIVES: In view of the accumulated stress associated with the combination of intergenerational trauma and minority stress, we aimed to examine whether offspring of Holocaust survivors (OHS) reported stronger evil-related threats compared to non-OHS individuals and whether OHS gay men experienced stronger threats. We also examined whether sexual orientation moderated the hypothesized indirect effect of Holocaust background on mental health through evil-related threats. METHOD: Participants were 346 middle-aged and older Israeli men (mean age = 60.56, SD = 8.42, range 50-86). Among them, 173 identified as gay men, and 81 identified as OHS. Participants completed measures of evil-related threats, depression, and life satisfaction. RESULTS: Analysis of covariance revealed that OHS men reported stronger evil-related threats compared to non-OHS men. Yet, an interaction between Holocaust background and sexual orientation indicated that OHS gay men reported stronger evil-related threats compared to non-OHS gay men, while no such difference existed among heterosexual counterparts. Conditional indirect effect analysis showed a significant indirect effect, in which Holocaust background related to higher depressive symptoms and lower life satisfaction through evil-related threats among gay men, but not among heterosexual men. CONCLUSION: This study sheds light on the particular experience of evil-related threats, focusing on older OHS gay men and the mental health vulnerability associated with it. In applied contexts, this might help identify a sexual minority group that is particularly sensitive to adverse mental health and offer it supporting interventions.

Flowers vs. Devils: plants used against witchcraft in the urbanized Sonora Market, Mexico City / Flores vs Demonios: plantas usadas contra la brujería en el urbanizado Mercado de Sonora, Ciudad de México

Mexican markets embody cultural diversity and offer a wide range of products, serving as hubs for local exchange.In our study at Mexico City's Sonora Market, the country's prominent medicinal market, we explored the use of plant remedies against witchcraft in an urban environment. Through interviews with plant vendors and extensive data collection, we identified 21 plant species from 16 botanical families renowned for their effectiveness in combating sorcery, attracting good luck, and promoting success. Additionally, we documented 14 ailments associated with envy and negative emotions. These remedies involved practices and applications such as cleansings, decoctions, baths, and incense burning, aimed at alleviating afflictions and fostering positive outcomes. Notably, the Sonora Market continues to uphold the tradition of using plant remedies against witchcraft, even in the bustling setting of one of the world's largest cities. This highlights the enduring significance of these practices within Mexican society

Los mercados mexicanos encarnan diversidad cultural y ofrecen numerosos productos, sirviendo como centros de intercambio local. En nuestro estudio en el Mercado de Sonora en la Ciudad de México, el sitio de plantas medicinales más relevante del país, exploramos el uso de plantas contra la brujería en un entorno urbano. A través de entrevistas con locatarios, identificamos 21 especies de plantas pertenecientes a 16 familias botánicas usadas en la lucha contra la brujería, atrayendo buena suerte y promoviendo el éxito. Además, documentamos 14 enfermedades asociadas con la envidia y emociones negativas. Los remedios involucraban prácticas y aplicaciones como limpias, decocciones, baños, incienso, con el objetivo de aliviar dolencias y fomentar resultados positivos. En el Mercado deSonora persiste la tradición de utilizar plantas contra la brujería, incluso en el marco de una de las mayores ciudades del mundo, resaltando la importancia de estas prácticas dentro de la sociedad mexicana.

Unhinged: A Prospective Perspective on Being Unsafe1.

Given the unprecedented events unfolding around the globe over the past four years, psychoanalytic communities near and far have sought to ask and ventured to answer the question: What does psychoanalysis have to offer individuals, and the collective, as a way of seeing and being with the reality of what is? Taking up these questions in such a time as this, feels, perhaps inevitably, unsafe. Sometimes it can feel as if there is a silent and unspoken mandate to ensure safety at all costs when we seek to find a spirit of the depth's response to the spirit of the times. I propose that the work of psychoanalysis is grounded in nothing but the journey through that which is unsafe. This article will take up Ann Ulanov's notion that one's own evil is the hinge door into collective and archetypal evil. To become unhinged means to risk well-formulated understandings, theories, and modalities about being and becoming for the other and instead to allow the other to penetrate that which is unknown in ourselves, upending our well-formed theories and pressing us to take up our own lives in new and unpredictable ways.

Compte tenu des événements sans précédent qui se sont déroulés dans le monde entier au cours des quatre dernières années, les communautés psychanalytiques proches et lointaines ont cherché à poser la question suivante et à y proposer des réponses: qu'est­ce que la psychanalyse peut offrir aux individus, et au collectif, comme moyen de voir et d'être avec la réalité de ce qui est ? Aborder ces questions dans un moment comme celui­ci nous fait nous sentir en danger, et c'est peut­être inévitable. Parfois, on peut avoir le sentiment qu'il y a un décret silencieux et tacite d'assurer la sécurité à tout prix lorsque nous cherchons à trouver une réponse de l'esprit des profondeurs à l'esprit du temps. Je propose que le travail de la psychanalyse n'est fondé sur rien d'autre que le voyage à travers ce qui est dangereux, risqué. C'est, en effet, ce qu'implique la recherche d'une conversation active et vivante avec l'esprit des profondeurs et c'est ce qui distingue le travail de thérapie du travail de psychanalyse. Si nous nous enfermons dans des notions de sécurité, nous resterons liés à des notions similaires d'anonymat analytique et d'innocence, restant inconscients de notre propre implication dans les horreurs qui continuent d'aliéner, d'étouffer et d'isoler ceux qui sont en marge. Cette présentation reprendra la conception d'Ann Ulanov selon laquelle le mal d'une personne est la porte charnière du mal collectif et archétypal. Notre travail, individuellement et collectivement, est de descendre dans ce territoire dangereux à l'intérieur de nous­mêmes pour voir ce qui s'y est passé et ce qui reste à vivre dans les zones d'ombre. Devenir déséquilibré signifie mettre en doute des compréhensions, des théories et des modalités bien formulées sur l'être et le devenir pour l'autre et, à la place, permettre à l'autre de pénétrer ce qui est inconnu en nous­mêmes, bouleversant nos théories bien formées et nous poussant à prendre notre propre vie en main d'une manière nouvelle et imprévisible. En ce sens, la psychanalyse est intrinsèquement une forme d'activisme intérieur et extérieur. Ce qui est proposé ici est un regard sur la façon dont la psychanalyse, déséquilibrée, se déplace au­delà des murs sécurisants et au­delà des murs de la salle de consultation vers le monde au sens large.

Dados los acontecimientos sin precedentes que han tenido lugar en todo el mundo en los últimos cuatro años, las comunidades psicoanalíticas cercanas y lejanas han tratado de preguntarse y han intentado responder a la pregunta: ¿qué tiene el psicoanálisis que ofrecer a los individuos, y al colectivo, en términos de ver y estar con la realidad de lo que acontece? Abordar estas cuestiones en un momento como el actual puede resultar inevitablemente inseguro. A veces puede dar la sensación de que existe un mandato silencioso y tácito de garantizar la seguridad a toda costa cuando tratamos de encontrar una respuesta del espíritu de las profundidades al espíritu de los tiempos. Propongo que el trabajo del psicoanálisis no se basa en otra cosa que en el viaje a través de lo que es inseguro. Esto, de hecho, es lo que implica buscar una conversación activa y viva con el espíritu de las profundidades y es lo que distingue el trabajo de la terapia del trabajo del psicoanálisis. Si nos encerráramos en las nociones de seguridad, seguiríamos limitados por nociones similares de neutralidad analítica e inocencia, permaneciendo inconscientes de nuestra propia implicancia en los horrores que continúan ajenos, encerrando y aislando a aquellos que se encuentran en los márgenes. Esta presentación retomará la noción de Ann Ulanov de que el mal propio es la puerta de entrada al mal colectivo y arquetipal. Nuestro trabajo individual y colectivo es descender a este territorio inseguro dentro de nosotros mismos para ver lo que ocurrió allí y lo que permanece viviendo en las sombras. Perturbarse significa arriesgar comprensiones, teorías y modalidades bien formuladas sobre el ser y el devenir para el otro y, en su lugar, permitir que el otro penetre en lo que es desconocido en nosotros mismos, trastornando nuestras teorías bien formadas y presionándonos para que asumamos nuestras propias vidas de maneras nuevas e impredecibles. De este modo, el psicoanálisis es inherentemente una forma de activismo interior y exterior. Lo que se ofrece es una mirada sobre cómo el psicoanálisis, perturbado, traspasa los muros de la seguridad y va más allá de las paredes del consultorio analítico para adentrarse en el mundo en general.

Evil, Constructed: A Salient Part of an Emerging Spiritual Veteran Identity.

This article investigated constructions of evil among deployed Swedish veterans. Six cases were used to demonstrate common themes of these constructions: humans are capable of everything; anyone can be violated, even killed; evil and cruelty comes in many forms; coldness/cynicism; exhausting to witness suffering and pain; and existential rumination. The impact of these can affect a veteran's identity and their notions of self. However, processing encounters with evil is seen, in some Christian perspectives, as an essential prerequisite for spiritual growth, and this might be potentially important to supporting the emergence of spiritual veteran identities. A pastoral care giver or military chaplain can serve as an existential conversation partner who can assist veterans when approaching such experiences and their potential impact. This may be especially fertile in secular contexts, where pastoral wisdom and ontological approaches can be hard to find in the everyday lives of veterans.

Construcción y validez de la Escala de Maldad en estudiantes universitarios limeños / Construction and validity of the Malice Scale in university students from Lima

RESUMEN La maldad, rasgo presente en la conducta humana, es un indispensable tópico de estudio para la psicología, cuyo objetivo fundamental, con relación a este rasgo, es evaluar y comprender el daño que puede causar a los individuos. Objetivo: Construir un instrumento con el propósito de medir la maldad y que posea indispensables propiedades psicométricas, como validez y confiabilidad. Material y métodos: El estudio fue de tipo instrumental en una muestra no probabilística, mediante la aplicación online de la Escala de Maldad (ESMA-31), que consta de 31 ítems con 4 dimensiones: egoísmo, idealismo, sadismo y omisión de ayuda. La muestra estuvo conformada por 403 estudiantes de Psicología de una universidad pública de Lima, cuyas edades fluctuaron entre 18 y 31 años. Para la construcción de la escala se consideraron las 6 dimensiones y los 36 ítems de la primera versión. Resultados: El coeficiente omega tuvo un valor entre 0,70 y 0,74; y el alfa ordinal, entre 0,82 y 0,93. Respecto a la validez de contenido, los valores V de Aiken estuvieron entre 0,89 y 1,00 (p = 0,001). El análisis factorial confirmatorio evidenció cuatro dimensiones con adecuados índices de ajuste [χ2/gl = 2; SRMR = 0,064; CFI = 0,955; TLI = 0,951; RMSEA = 0,054]. Conclusiones: El instrumento presenta evidencias de validez de contenido y de estructura interna, además de una adecuada consistencia interna de las puntuaciones.

ABSTRACT Introduction: Evil is present in people's behavior, therefore, it constitutes an indispensable subject of study for psychology to study it in order to evaluate and understand the damage it can cause to many individuals. Objective: To construct an instrument to measure malice, malevolence or meanness identifying its main psychometric properties such as validity and reliability. Material and Methods: The study was instrumental in a non-probabilistic sample, through the online application of the Meanness Scale (ESMA-31) consisting of 31 items with 4 dimensions: selfishness, idealism, sadism, and omission of help. The sample consisted of 403 psychology students from a public university in Lima, aged between 18 and 31 years. For the construction of the scale, the 6 dimensions and 36 items of the first version were used. Results: The scale presented an omega coefficient between 0.70 and 0.74, and an ordinal alpha between 0.82 and 0.93. Regarding content validity, Aiken V values were between 0.89 and 1.00, p = 0.001. Confirmatory factor analysis evidenced four dimensions with adequate fit indices [χ2/gl = 2, SRMR = 0.064, CFI = 0.955, TLI = 0.951 and RMSEA = 0.054]. Conclusions: The instrument presents evidence of content and internal structure validity, in addition to adequate internal consistency of scores.

Equine Brucellosis: Current Understanding and Challenges.

Brucellosis in equines, including horses, donkeys, and mules, is characterized by abscesses in tendons, bursae, and joints. Reproductive disorders, which are common in other animals, are rare in both males and females. Joint breeding of horses, cattle, and pigs was found as the main risk factor for equine brucellosis, with the transmission from equines to cattle or among equines possible, although unlikely. Hence, evaluation of the disease in equines can be considered an indirect indicator of the effectiveness of brucellosis control measures employed for other domestic species. Generally, the disease in equines reflects disease status in the sympatric domestic species, mainly cattle. It is important to note that in equines, the disease has no validated diagnostic test, which limits the interpretation of available data. Finally, it is important to mention that equines also represent significant Brucella spp. infection sources for humans. Considering the zoonotic aspect of brucellosis, the significant losses due to infection, and the representativeness of horses, mules, and donkeys in the society, as well as the continuous efforts to control and eradicate the disease in livestock, in this review, we covered the various aspects of brucellosis in equines and compile the sparse and diffuse information on the subject.

Thinking about encountering masochism/masochistic elements in analytic practice in the Kleinian tradition then and now.

Masochistic elements are puzzling entanglements for most of us in the beginning. Taking Melanie Klein's attempts to think about them thus show one way how to make sense of them. Starting from her struggles with masochistic symptoms in child analyses in the early 1920ies Melanie Klein tried to conceptualize those experiences in a way that could help to fact them in the analytic process. In this article the development is outlined, the move from thinking about them in libidinal terms to gradually grasping in greater depth their destructive quality. She speaks of an "evil principle" and then finds a conclusive solution in conceptualizing masochism as a representation of the death drive. In the next decades her followers would further work on the complexities of the countertransference issues and superego organizations in masochism in more detail as will be shown. Finally, a look in a piece of present analytic work will exemplify the clinical usefulness of the Kleinian conceptualization.

The murder of the dead father: The Shoah and contemporary antisemitism.

It is suggested in this paper that in the Shoah one is confronted with the abolition of the Law of the Dead Father and the re-establishing of the tyranny of the narcissistic father. In the extermination of the Jews of Europe in the Shoah, the aim was the destruction of the rules of genealogy and filiation to both mother and father that establish the social and give rise to personhood and are at the core of the oedipal structure. The rule of absolute power - the destruction of any sense of maternal care and paternal rules - leads ultimately to the creation of the abject.Freud distinguished between two different types of obstacles to psychoanalytic treatment that are expressions of the death drive. The first is bound and is related to the superego; it is connected to the negative therapeutic reaction, masochism, and the unconscious sense of guilt. The other manifestation of the death drive is unbound and diffuse. If the first is understandable, the second, he suggests, escapes any understanding. The paper makes use of this distinction to examine Hannah Arendt's notion of the banality of evil.

Distinguishing everyday evil: Towards a clinical inventory of extreme and outrageous behaviors, actions and attitudes.

Everyday evil is seen in a broad range of scenarios of intended behaviors that are often not violations of criminal law, but nevertheless cause significant and enduring personal and emotional harm. For this reason, the manifestations of everyday evil have pressing psychiatric import. Here, we propose the Welner Inventory of Everyday Extreme and Outrageous (WIEEO) for use as a screening inventory in clinical settings. The WIEEO contains 14 items within four categories: Physical and Emotional Damage, Exploitation, Extending Damage, and Extinguishing Goodness. Five items of "Physical and Emotional Damage" account for enduring life impact from said damage, and material effects that amplify emotional impact as well. Three items of "Exploitation" highlight the significance of not merely the actor's exploitation itself, but also the defenseless vulnerability of the victim. Four items that comprise the "Extending Suffering" category lengthen the impact, involve unusual dimensions, reflect creative social deviance in intent, or extend to additional parties. The two items of "Extinguishing Goodness" focus on the impact of decaying the otherwise prosocial or benevolent character of another and spawning everyday outrageousness in someone who would not have otherwise acted as such. These items have assumed relevance to the WIEEO through research and clinical settings that reveal their significant impact and psychological morbidity. The WIEEO serves as a marker for behaviors that warrant closer clinical attention to intervene, treat and detoxify such situations and the motivations of such malignant behavior before it further traumatizes or damages others.

Scientism, Ethics and Evil: From Mens Rea to Cerebrum Reus.

Can criminology thrive on quantitative studies alone? Can evil be operationalized? Quantitative work may have, for the time being, supplanted common sense, personal experience and resulting in an improbable "Periodic Table of humanity". Has the construction of the psychopathic concept surpassed positivist "constitutional" formulations and translated into effective (re)habilitation of individuals lacking affiliative ethical behaviors? Or has it simply fueled a deterministic neo-Lombrosian truism: moral development has a brain. Has it helped so far? Has letting go of fundamental moral concepts, implicit in organized religion - but pervasive in most cultures irrespective of religious affiliation and devotion - in favor of causal explanations based solely on neuroimaging, personality inventories or structured emotional decoding tasks, made a difference in the life - or in the defense for that matter - of wrongdoers diagnosed as intrinsically evil?

Innocents, psychopaths and the imagination.

This article reflects on the manipulative practices of autocratic populist leaders in North and South America and looks at their speeches, which appeal to followers who desire love and protection, or who seek an outlet for aggressive impulses. Jung's considerations regarding the annihilation of the other, evil and the unconsciousness of the masses - manipulated for purposes of subjugation - are important for understanding the risks that threaten society. The behaviour of unscrupulous leaders seized by power complexes, reinforced by psychopathic traits in clinic and culture, creates an increasing number of victims. A lack of imagination for evil is behind the absence of malice as a defence and the idealization which opens doors to the violence of totalitarian leaders and of dominant figures in social and family relationships. The polarities evil-innocence and dominator-dominated are severely dissociated in contemporary society, endorsing Jung's vision as a warning against destructiveness.

Cet article examine les pratiques manipulatrices des leaders populistes autocrates d'Amérique du Nord et du Sud. Il étudie leurs discours, qui attirent les fidèles, c'est-à-dire ceux qui désirent amour et protection ou qui recherchent un exutoire à leurs impulsions agressives. Les considérations de Jung concernant l'annihilation de l'autre, le mal, et l'inconscience des masses - manipulées pour les asservir - sont importantes pour comprendre les risques qui menacent la société. Le comportement de leaders sans scrupules et en proie à des complexes de pouvoir, auxquels s'ajoutent des caractéristiques psychopathiques dans le sens clinique et culturel, crée un nombre de victimes qui va grandissant. Un manque d'imagination en ce qui concerne le mal est à l'origine d'une absence défensive de malveillance et d'une idéalisation qui ouvrent la voie à la violence de leaders totalitaristes et de personnages dominants dans les relations sociales et familiales. Les polarités mal-innocence et dominant-dominé sont sévèrement dissociées dans la société contemporaine, ce qui cautionne la vision de Jung en tant qu'avertissement contre la destructivité.

Este artículo reflexiona acerca de las prácticas manipuladoras por parte de líderes populistas autocráticos en América del Norte y del Sur, y atiende a sus discursos, los cuales atraen a seguidores que desean amor y protección o buscan una salida a sus impulsos agresivos. Las consideraciones de Jung sobre la aniquilación del otro, el mal y la inconsciencia de las masas - manipuladas para propósitos de dominación - son importantes para la comprensión de los riesgos que amenazan a la sociedad. La conducta de líderes inescrupulosos poseídos por complejos de poder, reforzado por rasgos psicopáticos en la clínica y en la cultura, crea un creciente número de víctimas. La ausencia de imaginación para el mal está detrás de la ausencia de malicia como defensa y de la idealización que abre las puertas a la violencia de líderes totalitarios y de figuras dominantes en las relaciones sociales y familiares. Las polaridades mal-inocencia y dominador-dominado se encuentran severamente disociadas en la sociedad contemporánea, ratificando la visión de Jung como un llamado de atención contra la destructividad.

Este artigo reflete sobre as práticas manipuladoras de líderes populistas autocráticos nas Américas do Norte e do Sul e analisa seus discursos, que atraem seguidores que desejam amor e proteção, ou que buscam uma saída para impulsos agressivos. As considerações de Jung sobre a aniquilação do outro, o mal e a inconsciência das massas - manipuladas para fins de subjugação - são importantes para entender os riscos que ameaçam a sociedade. O comportamento de líderes sem escrúpulos apreendidos por complexos de poder, reforçados por traços psicopáticos na clínica e na cultura, cria um número crescente de vítimas. A falta de imaginação para o mal está por trás da ausência de malícia como defesa e da idealização que abre portas para a violência dos líderes totalitários e das figuras dominantes nas relações sociais e familiares. As polaridades maldade/inocência e dominados/dominadores são severamente dissociadas na sociedade contemporânea, endossando a visão de Jung como um aviso contra a destrutividade.

Referral vs Transfer of Care: Ethical Options When Values Differ.

Conscientious objection (CO) in medicine is where a healthcare professional (HCP) firmly opposes, with an expression of reasoned disapproval, a legally available procedure or treatment that is proscribed by one's conscience. While there remains controversy regarding whether conscientious objection should be a part of medicine, even among those who support CO state that if the HCP does not provide the requested service such as abortion, physician assisted suicide, etc., there is an obligation on the part of the objecting HCP to refer to someone who will provide it. However, referral makes the referring HCP complicit in the act the referrer believes to be immoral since the referrer has a duty to know that the HCP who will accept the patient is not only able to do the procedure but is competent in its performance as well. The referrer thus facilitates the process. Since one has a moral obligation to limit complicity with immoral actions when it cannot be avoided, the alternative is to allow the patient to transfer care to another when the patient has made the autonomous decision to reject the advice of the HCP.

When a Pandemic Strikes the Vineyard: Searching for the Meaning of Pastoral Care During COVID-19.

A student asked, "What is pastoral care amid the COVID-19 pandemic?" The student and the professor embarked on a conversational journey to explore the layers of suffering during the pandemic that prompted the question and to interpret the neoliberal characteristics of the relational pains in the experience. Through the participatory case study of this conversation, this article puts the pandemic experience of the student in dialogue with the Matthean passage on the vineyard workers to expose the limits of the neoliberal rationality that feeds into the suffering during the pandemic. The ensuing theological reflection culminates in a conversation about the understanding of the Matthean evil eye, Emmanuel Levinas's understanding of the face, and Bruce Roger-Vaughn's concept of third-order suffering. The reflection concludes with an answer to the question about pastoral care during COVID-19.

Reported Sexual-offense Incidents in the United States: Arrest Disparities between Women and Men.

This study examined the effect of an offender's sex (male/female) on whether sexual-offense incidents reported to law enforcement culminated in an arrest. Two hypotheses, chivalry and evil woman, are relied upon and suggest that the probability of arrest differs for women and men, yet in differing directions. The chivalry hypothesis suggests women are treated more leniently than men and, therefore, less likely to be arrested. The evil woman hypothesis, however, suggests the opposite: Women are treated more harshly than men and, therefore, more likely to be arrested. Seven years of National Incident-based Reporting System [NIBRS] data were relied upon (National Archive of Criminal Justice Data, 2010-2016, National Incident-based Reporting System: Extract Files); all of the reported sexual-offense incidents committed by women were included, along with a matched sample of reported sexual-offense incidents committed by men, culminating in a sample of 22,744. Overall, women were 42% significantly less likely than men to be arrested when controlling for other known offense, offender, and victim characteristics. The odds for women to be arrested increased, however, when specific offender demographics, offense characteristics, and victim characteristics were taken into account. The implications of these findings are discussed in regard to their application of the chivalry and evil woman hypotheses.

Integrating Dehumanization and Attachment in the Prediction of Teen Dating Violence Perpetration.

Dehumanization has the potential to account for different abusive behaviors because it involves making negative judgments of others that make it easier to harm them. However, research has not resorted to this mechanism to analyze teen dating violence (TDV) perpetration, nor has it examined its association with the broader representations of others linked to attachment. The first objective of this study was to analyze whether dehumanization of one's partner (lesser perceived agency and experience) and attribution of evilness were associated with a higher level of TDV perpetration and specific attachment styles. The second objective was to develop a structural equation model (SEM) that allowed integration of the links between all these factors. Participants in this cross-sectional study were 1799 adolescents who completed a survey in high schools. The results showed that those who were classified as high in TDV perpetration did perceive lower agency, lower experience, and higher evilness in their partners. The dehumanized perception of one's partner was found to vary according to the attachment styles, with those highest in avoidance (dismissive and fearful) dehumanizing their partners the most. The SEM showed that dehumanization is related to avoidant and not to anxious attachment. It also pointed to the relevance of attribution of evilness in predicting TDV perpetration. The invariance of the model was tested across gender subsamples. These findings allow better understanding of how violence may arise in early relationships and where to focus intervention with adolescents.

On Revenge, Pardon, and Forgiveness.

Political violence has long been a focus of psychoanalytic writing. Jessica Benjamin's concepts of the complementarity, or twoness, and that of thirdness can serve as a point of departure allowing us to challenge the dichotomy between positions of revenge and forgiveness (on the victim's part) and positions of evil and remorse (on the perpetrator's), and to suggest a spectrum of encounters between victims and perpetrators that includes four types of interaction: (1) between the position of extreme evil on the perpetrator's part, and the position of revenge on the victim's; (2) between the perpetrator's position of banal evil, and the victim's position of false pardon; (3) between the perpetrator's position of guilt and atonement, and the victim's position of full pardon; (4) between the position of remorse on the perpetrator's part, and the position of forgiveness on the victim's. A thorough analysis of various testimonies illustrates how these four positions manifest, with varying degrees of dominance, in every encounter (whether concrete or imagined) between victim and perpetrator.

Discussion on Treatment of Recurrent Genital Herpes with Zhulingtang： Based on Thought of "Lower Energizer Resembling Drainage" / 中国实验方剂学杂志

Recurrent genital herpes is a sexually transmitted disease induced by herpes simplex virus（HSV）， mainly manifested as erythema， papules， vesicles， erosion， and exudation on the skin and mucosal membranes of the genital and anal area， accompanied by burning pain， or tingling. Factors leading to its recurrence are overworking， fever， alcohol consumption， infection， sexual activity， etc. At least 1 in 10 of the 15-49-year-old population are infected with herpes simplex virus-2. There is currently no available method to completely remove the herpes simplex virus and prevent its recurrence， and recurrence seriously affects the quality of life and psychological health of patients. According to the theory of traditional Chinese medicine （TCM）， the recurrence of genital herpes is mostly related to wind， dampness， heat， yin deficiency of liver and kidney， internal injuries due to emotional disorder， and dietary preference. TCM has advantages in reducing its recurrence rate. The lower energizer is closely related to skin diseases， and "lower energizer resembles drainage". Thus， the lower energizer is closely related to water and damp metabolism. Recurrent genital herpes occurs in the lower energizer and belongs to lower energizer diseases， and the fluid metabolism and qi movement in lower energizer are closely related to the occurrence of the disease. Based on thought of "lower energizer resembling drainage" and the clinical characteristics of recurrent genital herpes， this paper considered malfunction of lower energizer as its pathogenesis. Thus， smoothing the lower energizer according to the prevailing circumstances is particularly important and the treatment principle should be dispersing the pathogen from lower energizer without damaging yin. Zhulingtang （Treatise on Cold Damage and Miscellaneous Diseases） cures the difficulty in urination and thirst with desire to drink by smoothing the lower energizer. Thus， Zhulingtang was selected to treat recurrent genital herpes. This study is expected to provide a new idea for its clinical diagnosis and treatment.

Case Report: Nuchal Bursitis Associated With Borrelia burgdorferi Infection in a Horse.

Cases of cranial nuchal bursitis associated with Borrelia burgdorferi infection have not been thoroughly described. Here, we describe the case of a 17-year-old mare that was presented for low head carriage, dull demeanor, and resistance to haltering. Imaging supported a diagnosis of nuchal bursitis, and bursoscopy with surgical debridement of the nuchal bursa was performed. B. burgdorferi was identified by molecular diagnostics in serial samples of the bursal fluid, with no other organisms identified. Serology revealed significant elevation in antibodies directed against OspA of B. burgdorferi, but not the typical infection markers, OspC and OspF. Intravenous ceftiofur was administered for 80 days, and the nuchal bursa was directly injected with ceftiofur. The mare recovered and was able to return to work with no recrudescence of clinical signs over the following year to date. Infection with B. burgdorferi should be considered as a differential in cases of septic nuchal bursitis.