ABSTRACT
OBJECTIVES: The effects of switching Canadians from other basal insulins to degludec (IDeg) in an outpatient setting are unknown. Our aim in this study was to evaluate the clinical effectiveness and safety of switching insulin-treated adults with either type 1 (T1DM) or type 2 (T2DM) diabetes mellitus to IDeg. METHODS: This was a retrospective observational cohort study of Albertans who were switched to IDeg between December 1, 2018, and December 1, 2019, and followed until March 1, 2020. We used administrative databases (provincial cohort) and electronic medical records (clinic cohort) to gather data and interrupted time series for the primary outcome analysis. RESULTS: We analyzed a provincial cohort of 5,294 patients, 287 of whom were also included in the clinic cohort (T1DM, n=80; T2DM, n=207). After switching to IDeg, glycated hemoglobin (A1C) decreased by -0.3 (95% confidence interval [CI], -0.4% to -0.2%) and the reduction in A1C was maintained throughout the follow-up period. Rates of all-cause hospitalizations/emergency department visits per patient were not affected (hospitalizations pre-switch 0.07 [95% CI, 0.07 to 0.08], post-switch 0.08 [95% CI, 0.06 to 0.09], p=0.45; ED visits pre-switch 0.25 [95% CI, 0.23 to 0.27], post-switch 0.26 [95% CI, 0.23 to 0.29], p=0.27). In the clinic cohort, at switch, there was an average basal insulin dose reduction of 11.2% (T1DM), 12.3% (T2DM) and 16.3% (patients with insulin resistance). CONCLUSIONS: Patients with inadequate glycemic control or who find their basal insulin dosing inconvenient may benefit from switching to Ideg, with the potential for small improvementa in A1C at lower basal insulin doses.
Subject(s)
Diabetes Mellitus, Type 1 , Diabetes Mellitus, Type 2 , Hypoglycemic Agents , Insulin, Long-Acting , Adult , Blood Glucose , Canada , Diabetes Mellitus, Type 1/drug therapy , Diabetes Mellitus, Type 2/drug therapy , Drug Substitution , Glycated Hemoglobin/analysis , Humans , Hypoglycemic Agents/therapeutic use , Insulin/therapeutic use , Insulin Glargine/therapeutic use , Insulin, Long-Acting/therapeutic use , Retrospective StudiesABSTRACT
It is time to reclaim C.G. Jung's vision of psychology as the foundational science upon which all sciences and institutions would be based, and as the discipline, theory, and practice necessary for fostering humanity's overall psychocultural development. Jung identified eight distinct 'types' of consciousness through which humankind engages its emerging psychological attitude. Jung's view of psychological development as hingeing on the differentiation of function-attitudes provides the means for understanding not only ourselves and each other, but our society as well. This paper offers an example of such an analysis by focusing on the current conflict within American political culture. The goal is as lofty as it is necessary: the operationalization of Jung's vision of psychology as the powerful influencer of human cultural evolution that it has the potential to be. The immediate goal is to instigate the first step toward this vision of Jung's 'complex psychology' by stimulating conversations among Jungians about how they can foster that vision, leading them towards taking up roles as 'citizen therapists', actively involved in their communities in cultivating greater empathy and the withdrawal of projections in the interest of furthering 'collective consciousness'.
Le moment est venu d'assumer la vision de C.G. Jung de la psychologie en tant que science de base sur laquelle toutes les sciences et institutions seraient fondées, et en tant que la discipline, théorie et pratique nécessaires pour encourager le développement psychoculturel de l'humanité. Jung a identifié huit 'types' distincts de conscience à travers lesquels l'humanité éveille son attitude psychologique émergeante. Jung envisageait le développement psychologique comme articulé avec la différentiation de fonction-attitudes. Ceci fournit les moyens de comprendre non seulement soi-même et les autres mais encore notre société. Cet article offre l'exemple d'une telle analyse en se concentrant sur un conflit actuel au sein de la culture politique américaine. Le but est aussi ambitieux qu'il est nécessaire: rendre opérationnelle et donner tout son potentiel à la vision de Jung sur la psychologie comme influence puissante de l'évolution culturelle humaine. Le but immédiat est d'inciter au premier pas vers la vision de Jung d'une 'psychologie des complexes' en stimulant des conversations parmi les Jungiens sur comment ils peuvent encourager cette vision, les invitant à s'impliquer en tant que 'thérapeutes citoyens', actifs dans leurs communautés, cultivant une plus grande empathie et le retrait des projections, dans l'intérêt de l'avancement d'une 'conscience collective'.
Es tiempo de reclamar la visión de Jung de la psicología como la ciencia fundacional sobre la cual todas las ciencias e instituciones pudieran basarse, y como la disciplina, teoría y práctica necesarias para promover el desarrollo psico-cultural de la humanidad. Jung identificó ocho 'tipos' diferentes de consciencia a través de los cuales la humanidad desarrolla su emergente actitud psicológica. La perspectiva de Jung acerca del desarrollo psicológico como dependiendo de la diferenciación de funciones - actitudes brinda un medio para la comprensión no solo de nosotros mismos y de los demás, sino también de nuestra sociedad. Este trabajo ofrece un ejemplo de dicho análisis al focalizarse en el conflicto actual al interior de la cultura política americana. El objetivo es tan ambicioso como necesario: la operacionalización de la visión psicológica de Jung como una influencia poderosa de la evolución de la cultura humana, la cual tiene el potencial de ser. El objetivo inmediato es instigar el primer paso hacia esta visión de la 'psicología compleja' de Jung, estimulando conversaciones entre Junguianos sobre cómo pueden promover esta visión, conduciéndolos hacia la toma de roles como 'terapeutas ciudadanos', involucrados activamente en sus comunidades, cultivando una mayor empatía y el retiro de las proyecciones con el interés de fomentar 'la consciencia colectiva'.
Subject(s)
Consciousness , Jungian Theory , Attitude , Humans , MotivationABSTRACT
Antimicrobial resistance was evaluated in Campylobacter jejuni isolated from 1291 diarrheic people over a 15-year period (2004-2018) in southwestern Alberta, a model location in Canada with a high rate of campylobacteriosis. The prevalence of resistance to chloramphenicol, clindamycin, erythromycin, and gentamicin was low during the examination period (≤4.8%). Resistance to tetracycline remained consistently high (41.6%-65.1%), and resistance was primarily conferred by plasmid-borne tetO (96.2%). Resistance rates to ciprofloxacin and nalidixic acid increased substantially over the examination period, with a maximal fluoroquinolone resistance (FQR) prevalence of 28.9% in 2016. The majority of C. jejuni isolates resistant to ciprofloxacin (93.9%) contained a C257T single nucleotide polymorphism within the gyrA chromosomal gene. Follow up with infected people indicated that the observed increase in FQR was primarily due to domestically acquired infections. Moreover, the majority of FQ-resistant C. jejuni subtypes (82.6%) were endemic in Canada, primarily linked to cattle and chicken reservoirs; 18.4% of FQ-resistant isolates were assigned to three subtypes, predominantly associated with cattle. Study findings indicate the need to prioritize FQR monitoring in C. jejuni infections in Canada and to elucidate the dynamics of the emergence and transmission of resistant C. jejuni strains within and from cattle and chicken reservoirs.
Subject(s)
Anti-Bacterial Agents/pharmacology , Campylobacter Infections/microbiology , Campylobacter jejuni/isolation & purification , Drug Resistance, Bacterial , Fluoroquinolones/pharmacology , Alberta/epidemiology , Animals , Campylobacter Infections/epidemiology , Campylobacter jejuni/classification , Campylobacter jejuni/drug effects , Campylobacter jejuni/genetics , Cattle , Chickens , Drug Resistance, Bacterial/drug effects , Drug Resistance, Bacterial/genetics , Humans , Microbial Sensitivity TestsABSTRACT
Resumo Constitui-se o foco deste artigo apresentar o processo de construção identitária com sentido emancipatório a partir da cosmovisão e luta por território do povo indígena Pataxó, única etnia que conseguiu resistir no extremo-sul da Bahia. A pesquisa demonstrou que a luta por reconhecimento, tanto no plano jurídico-moral quanto no da estima-social, constitui os processos emancipatórios que caracterizam as identidades políticas da etnia indígena Pataxó.
Abstract This article focuses on presenting the process of identity construction with emancipatory purpose based on the worldview and struggle for territory of the indigenous Pataxó people, the only ethnic group that managed to resist in the extreme south of Bahia. The research demonstrated that the struggle for recognition in legal, moral, and social value aspects constitute the emancipatory processes that characterize the political identities of the indigenous Pataxó.
Résumé L'objet de cet article est de présenter le processus de construction d'une identité avec une signification émancipatrice à partir de la vision du monde et de la lutte pour le territoire du peuple autochtone Pataxó, le seul groupe ethnique qui a réussi à résister dans l'extrême sud de Bahia. Les recherches ont démontré que la lutte pour la reconnaissance des aspects juridiques, moraux et des valeurs sociales constitue le processus émancipateur qui caractérise les identités politiques du groupe ethnique autochtone Pataxó.
Resumen Se constituye el foco de este artículo presentar el proceso de construcción identitaria con sentido emancipatorio a partir de la cosmovisión y lucha del pueblo indígena Pataxó, la única etnia que logró resistir en el extremo sur de Bahía (Brasil). La investigación demostró que la lucha por reconocimiento tanto en el plano jurídico moral como el de estima social constituyen los procesos emancipatorios que caracterizan las identidades políticas de la etnia indígena Pataxó.
Subject(s)
Humans , Male , Female , Adolescent , Adult , Middle Aged , Territoriality , Worldview , Social Construction of Ethnic Identity , Indigenous Peoples , Brazil , Cultural CharacteristicsABSTRACT
Este artigo propõe-se a refletir sobre possíveis entrelaçamentos da prática de danças com a política na interface com certas cosmovisões. Situando-se na área da Psicologia Social, a partir de uma abordagem crítica, discute-se a relação da dança com os paradigmas da ciência, a saber, paradigmas liberal capitalista, coletivista- totalitário e comunitário-solidário. Especificamente, sob o referencial de noção de política de Hannah Arendt, enfocaram-se as danças circulares como potênciapolítica. Conclui-se que as experiências das danças circulares movimentam possibilidades de visões de mundo, inventando formas de vivenciar a política, as danças e o mundo, uma vez que a política proposta por Arendt é produzida em conjunto, na pluralidade.
This article proposes to reflect on possible interlacing of the practice of dances with the politics in the interface with certain worldviews. Situated in the area of Social Psychology, from a critical approach, it discusses the relation between dance and science paradigms as well as capitalist liberal, collectivist-totalitarian and communitary-solidary paradigms. Specifically with Hannah Arendt's notion of politics, the article focused on circular dances as a political power. Once the politics proposed by Hannah Arendt is jointly produced in plurality, it is concluded that the experiences of circular dances form possibilities of worldviews by inventing ways of experiencing politics, dances and the world.
Este artículo se propone reflexionar sobre posibles entrelazamientos de la práctica de danzas con la política en la interfaz con ciertas cosmovisiones. Situándose en el área de la Psicología Social, a partir de un enfoque crítico, se discute la relación de la danza con los paradigmas de la ciencia: paradigmas liberal capitalista, colectivista- totalitario y comunitario-solidario. Específicamente, bajo el referencial de noción de política de Hannah Arendt, se enfocó las danzas circulares como potencia política. Se concluye que las experiencias de las danzas circulares mueven posibilidades de visiones de mundo, inventando formas de vivir la política, las danzas y el mundo, una vez que la política propuesta por Arendt se produce en conjunto, en la pluralidad.
Cet article présente quelques remarques sur l'éventuelle imbrication de la pratique de la danse avec de la politique et des interfaces avec certaines visions du monde (visions du cosmos). À partir des études de la psychologie sociale dans une approche critique, on discute la relation entre la danse et les paradigmes de la science, à savoir le paradigme capitaliste libéral, le collectiviste-totalitaire et le communautaire-solidaire. De façon plus précise, l'article prend la notion de politique d'Hannah Arendt pour analyser les danses circulaires comme des potentielles politiques. On défend que les expériences des danses circulaires mettent en mouvement les possibilités de visions du monde et créent des façons de vivre ensemble de la politique, les danses et les mondes, compte tenu que la politique proposée par Arendt est produite toujours ensemble, dans sa propre pluralité.
ABSTRACT
An infant hamadryas baboon exhibiting an albino phenotype-white body hair and red eyes-was born to parents with wild-type body color. Pigmentation on some parts of its body surfaced during childhood and progressed with age. This baboon in adulthood has gray hair on parts of its body, such as the tail, distal portion of the legs, and face, with the remainder being white. This pigmentation pattern resembles that of the Siamese cat and the Himalayan variants of the mouse and the mink. The distinguishing phenotypes in these animals are known to be caused by a temperature-sensitive activity of tyrosinase, an enzyme essential for biosynthesis of melanin. We sequenced all the five exons of the tyrosinase (TYR) gene of this albino baboon, which were amplified by PCR, and found a base substitution leading to alteration of the 365th amino acid from Ala to Thr. Tyrosinase requires copper as a cofactor for its enzyme function. It has two copper-binding sites, the second of which contains His residues in positions 363 and 367 that are critical to its function. Thus, p.(Ala365Thr) due to a mutation in the TYR gene is a likely candidate for the cause of the albino phenotype in this baboon.
Subject(s)
Monophenol Monooxygenase/genetics , Mutation, Missense , Papio/genetics , Skin Pigmentation/genetics , Animals , Cats/genetics , PhenotypeABSTRACT
Health of migrants is a widely studied topic. It has been argued that migrant health may deteriorate over time. Though migrants are a "hard to reach" population in survey data, this paper builds on a unique dataset provided by Médecins du Monde from five countries. We study self-perceived health (SPH) in connection with socio-economic and demographic factors and length of stay. Results differ for men and women. Compared to other documented migrants, asylum seekers have a 50-70% greater chance of having worse health. Migrants with better living conditions have a 57-78% chance of being in better health. Male migrants with a job have between a 82-116% chance of being in good health. The probability for women from poorer countries to have a better physical SPH after three months of residing in the host country is six-fold that of women from richer countries. This paper contributes widely to the knowledge of health of migrants. Contrary to other evidence, health of women migrants from poorer countries tends to improve with length of stay.
Subject(s)
Health Status , Transients and Migrants/statistics & numerical data , Adolescent , Adult , Aged , Aged, 80 and over , Europe/epidemiology , Female , Humans , Male , Middle Aged , Sex Factors , Socioeconomic Factors , Young AdultABSTRACT
Beginning with Jung's reflections on individuation as a starting point, this article examines the analytic relationship in the context of our current reality. The latter exerts pressures of all sorts that do not favour individuation. Indeed, geopolitical commentators see present-day society as marked globally by excessive self-love that seeks to dominate, at the expense of the other. Given that such forms of dominance are now also very prevalent in the workplace, this article examines how to help the increasing number of individuals with highly successful professional careers who suffer from this pressure and who then seek analysis. 'Progressive movement', an indicator of and incentive to change, is examined by studying the narrative processes emerging from dream activity - including dreaming with the hands in the sand tray - in the co-transference. The article highlights how 'progressive movement', founded on narrative Competence and on the reflective function, may generate experiences of 'realistic hope'. The latter signals the start of an individuation process in the analytic couple and, simultaneously, the transformation of both the analyst and the analysand into good enough 'citizens in the world'.
S'appuyant pour point de départ sur les réflexions de Jung concernant l'individuation, cet article étudie la relation analytique dans le contexte de notre réalité actuelle. Cette dernière exerce des pressions de toutes sortes, qui ne favorisent pas l'individuation. En effet, les commentateurs en géopolitique voient la société d'aujourd'hui comme marquée par un amour de soi excessif cherchant à dominer, au détriment de l'autre. Parce que de telles formes de domination sont maintenant fréquentes également dans le monde du travail, cet article étudie comment aider le nombre croissant d'individus avec des carrières professionnelles très réussies qui viennent en analyse parce qu'ils souffrent de cette pression. Le 'mouvement progressiste', à la fois indicateur et stimulus de changement, est étudié par l'étude des processus narratifs qui émergent dans le co-transfert à partir de l'activité onirique. L'article souligne comment le 'mouvement progressiste' fondé sur la capacité narrative et la fonction réflective, peut générer des expériences 'd'espoir réaliste'. Cela signale le début d'un processus d'individuation dans le couple analytique et, simultanément, la transformation à la fois de l'analyste et de l'analysant en de suffisamment bons 'citoyens dans le monde'.
Comenzando con las reflexiones de Jung sobre la individuación como punto de partida, el presente artículo explora la relación analítica en el contexto de nuestra realidad actual. Esta última ejerce presiones de todo tipo que no favorecen la individuación. De hecho, los comentaristas geopolíticos ven la sociedad actual como globalmente marcada por un excesivo amor hacia uno mismo que busca dominar, a expensas del otro. Dado que estas formas de dominación son también predominantes en los espacios de trabajo, el artículo examina cómo ayudar a un número creciente de individuos con carreras profesionales altamente exitosas quienes sufren por esta presión y por ello buscan análisis. El 'Movimiento progresivo', un indicador de y un incentivo al cambio, es examinado al estudiar los procesos narrativos que emergen de la actividad del sueño en la co-transferencia. El artículo destaca como el 'movimiento progresivo', fundado en la habilidad narrativa y en la función reflexiva, puede generar una experiencia de 'esperanza realista'. Esta última señala el comienzo del proceso de individuación en la díada analítica, y simultáneamente, la transformación de ambos, analista y analizando en suficientemente buenos 'ciudadanos en el mundo'.
Subject(s)
Individuation , Jungian Theory , Professional-Patient Relations , Psychoanalytic Therapy/methods , Adult , Humans , MaleABSTRACT
The French School of Psychiatry has characteristics which are proper to it, and it conveys many notions related to health care, in addition to the accompaniment and the comprehension of mentally ill people and mental illness. These notions are specific to the French culture. Thus, famous French psychiatrists have described many syndromes and discovered the first neuroleptic, chlorpromazine. Among these psychiatrists: Pinel, Esquirol, Janet, Ey, Delay and Deniker. Furthermore, the first World Psychiatry Congress was held in Paris in 1950. It was a major congress for many specialists from all the world have participated and strongly influenced the future of psychiatry in the world. We will be describing the French School of Psychiatry's impact in the world (South America) and mainly in the French-speaking world (Romania, Africa, Lebanon and Quebec). We will also be discussing the tools, associations and publications which participate in the dissemination of this school of thought's knowledge.
Subject(s)
Psychiatry/education , Psychiatry/history , Congresses as Topic , France , History, 20th Century , Humans , Information Dissemination , LanguageABSTRACT
Here we present, for the first time, the complete chromosome painting map of Saguinus midas, the red-handed tamarin. Chromosome banding and painting with human chromosome-specific probes were used to compare the karyotype of this species with those of four other Neotropical primates of the subfamily Callitrichinae: Leontopithecus rosalia, Callithrix geoffroyi, C. penicillata, and Mico argentatus. The chromosome painting map of S. midas was identical to that of L. rosalia and other previously studied tamarin species (genera Saguinus and Leontopithecus). The three marmoset species studied (genera Callithrix and Mico) differed in the painting pattern of four human probes (chromosomes 1, 2, 10, and 16). These paints identified the presence or absence of chromosome associations HSA 1/10 and 2/16 in these taxa. By integrating our data with those from the literature, we were able to propose an ancestral Callitrichinae karyotype. The genera Saguinus and Leontopithecus (tamarins) conserve the ancestral Callitrichinae karyotype, while Mico and Callithrix (marmosets) show more derived karyotypes due to chromosome translocations and fissions that occurred during the evolution of these taxa.
Subject(s)
Callitrichinae/genetics , Chromosome Painting/veterinary , Chromosomes, Mammalian/genetics , Saguinus/genetics , Animals , Callimico/genetics , Callithrix/genetics , Cell Line , Chromosome Painting/methods , Chromosomes, Human/genetics , Conserved Sequence , DNA Probes/genetics , Evolution, Molecular , Humans , Karyotype , Leontopithecus/genetics , Male , PhylogenyABSTRACT
This paper discusses Jung's idea of myth as a projection of the collective unconscious, suggesting that the term 'projection' separates human beings from nature, withdrawing nature's life into humanity. Jung's discovery of a realm independent of consciousness - in conversations with his soul in The Red Book, and in synchronicity, began a dialogue which finally brought him, through the Alchemical Mercurius, closer to the idea of a world-soul.
Subject(s)
Jungian Theory , Psychoanalysis/history , Unconscious, Psychology , History, 20th Century , HumansABSTRACT
Clinical work, as all of consciousness, is steeped in and emerges out of language. Language is the medium of our knowing, and knowing the medium of our relating. Language has us; words dream us. For the mythical Navajo as for John of the New Testament, in the Beginning was the Word. Before any kind of distinction of thought, feeling, sensation or intuition comes language - language, not as 'just words', but as image. Words are images, and images as encompassing worlds present themselves as and through language. As a determinant of identity, language undermines all cues as to individual subjectivity, Yahweh's 'I am here' rendering time and place relative, and subjectivity co-constituted. This paper is a meditation on language for clinicians in the form that language presents itself, as a meandering flow of consciousness with associations and signposts leading onward.
Subject(s)
Language , Psychoanalytic Theory , Religion and Psychology , HumansABSTRACT
Este artigo reflete sobre maneiras de articular as relações eu-outro-mundo emergentes em diálogos envolvendo o imaginário mítico da cultura wounaan-nonam, uma comunidade indígena que vive na floresta tropical do pacífico colombiano. Desde a perspectiva do construtivismo semiótico-cultural em psicologia, a relação eu-outro-mundo se produz na conservação e transformação das culturas pessoal e coletiva: nesse processo o outro é uma oportunidade para que o eu interrogue e seja interrogado no diálogo com a cultura tradicional. A construção da cultura pessoal - base de toda cultura humana - é um processo único, no qual cada pessoa cria ativamente relações de significado em um sistema de mitos que permite aberturas e fechamentos na geração de novos mitos no contexto da cultura coletiva. A articulação da relação eu-outro-mundo emerge da análise dialógica do mito Madre Ñame dessa comunidade.(AU)
This article reflects on modes of articulation in I-other-world relationships emerged in dialogues encompassing the mythical imagination of the wounaan-nonam, an indigenous community that lives in the tropical forest region of Colombia's pacific coast. From the perspective of the Semiotic-Cultural Constructivism, the I-other-world relationships is a symbolic interplay that happens in the preservation and transformation of personal culture and collective culture, in which the other is an opportunity for the I to question and be questioned by the traditional culture. The construction of personal culture - the basis for all human conduct - is a unique process according to each a person creates meaningful relations in a system of myths that emerges in a dynamics of oppositions, allowing openings and closings in the process of generation of new myths in the collective culture. In this article, the articulation of the I-other-world relationship emerges from the dialogical analysis of the Madre Ñame myth.(AU)
Cet article réfléchit sur les manières d'articuler les relations je-autre-monde qui émergent dans des dialogues enveloppant l'imaginaire mythique de la culture wounaan-nonam, c'est-à-dire d'une communauté qui vit dans la région de la forêt tropicale do Pacifique colombienne. À partir de la perspective du Constructivisme Sémiotique-Cultural en Psychologie, la relation je-autre-monde est produit dans la conservation et transformation des cultures personnel et collective, où l'autre est une opportunité pour le je interroger et être interrogé dans le dialogue avec la culture traditionnel. La construction de la culture personnel - base de toute la culture humaine - est un processus unique pour chaque personne qui créer activement des relations de signification dans un système de mythes qui surgit en permettant des ouvertures et fermetures dans la génération des nouveaux mythes dans la culture collective. Dans cet article, l'articulation de la relation je-autre-monde émerge de l'analyse dialogique du mythe Madre Ñame, mythe d'origine de la culture wounaan-nonam.(AU)
Este artículo reflexiona sobre los modos de articulación de las relaciones yo-otro-mundo que emergen en los diálogos del imaginario mítico de la cultura wounaan-nonam, comunidad indígena que vive en la selva tropical del pacífico colombiano. Desde el Constructivismo Semiótico Cultural en Psicología, la relación yo-otro-mundo se produce en la conservación y transformación de la cultura personal y la cultura colectiva. En este proceso, el otro es una oportunidad para que el yo cuestione y sea cuestionado en el diálogo con la cultura tradicional. La construcción de la cultura personal -base de toda conducta humana- es un proceso único, en el que cada persona crea activamente relaciones de significado en un sistema de mitos que permite el avance o el cierre de nuevos mitos en el contexto de la cultura colectiva. La articulación de la relación yo-otro-mundo emerge del análisis dialógico del mito Madre Ñame en esta comunidad.(AU)
Subject(s)
Culture , Indians, South American/psychologyABSTRACT
Resumo: Este artigo reflete sobre maneiras de articular as relações eu-outro-mundo emergentes em diálogos envolvendo o imaginário mítico da cultura wounaan-nonam, uma comunidade indígena que vive na floresta tropical do pacífico colombiano. Desde a perspectiva do construtivismo semiótico-cultural em psicologia, a relação eu-outro-mundo se produz na conservação e transformação das culturas pessoal e coletiva: nesse processo o outro é uma oportunidade para que o eu interrogue e seja interrogado no diálogo com a cultura tradicional. A construção da cultura pessoal - base de toda cultura humana - é um processo único, no qual cada pessoa cria ativamente relações de significado em um sistema de mitos que permite aberturas e fechamentos na geração de novos mitos no contexto da cultura coletiva. A articulação da relação eu-outro-mundo emerge da análise dialógica do mito Madre Ñame dessa comunidade.
Abstract: This article reflects on modes of articulation in I-other-world relationships emerged in dialogues encompassing the mythical imagination of the wounaan-nonam, an indigenous community that lives in the tropical forest region of Colombia's pacific coast. From the perspective of the Semiotic-Cultural Constructivism, the I-other-world relationships is a symbolic interplay that happens in the preservation and transformation of personal culture and collective culture, in which the other is an opportunity for the I to question and be questioned by the traditional culture. The construction of personal culture - the basis for all human conduct - is a unique process according to each a person creates meaningful relations in a system of myths that emerges in a dynamics of oppositions, allowing openings and closings in the process of generation of new myths in the collective culture. In this article, the articulation of the I-other-world relationship emerges from the dialogical analysis of the Madre Ñame myth.
Résumé: Cet article réfléchit sur les manières d'articuler les relations je-autre-monde qui émergent dans des dialogues enveloppant l'imaginaire mythique de la culture wounaan-nonam, c'est-à-dire d'une communauté qui vit dans la région de la forêt tropicale do Pacifique colombienne. À partir de la perspective du Constructivisme Sémiotique-Cultural en Psychologie, la relation je-autre-monde est produit dans la conservation et transformation des cultures personnel et collective, où l'autre est une opportunité pour le je interroger et être interrogé dans le dialogue avec la culture traditionnel. La construction de la culture personnel - base de toute la culture humaine - est un processus unique pour chaque personne qui créer activement des relations de signification dans un système de mythes qui surgit en permettant des ouvertures et fermetures dans la génération des nouveaux mythes dans la culture collective. Dans cet article, l'articulation de la relation je-autre-monde émerge de l'analyse dialogique du mythe Madre Ñame, mythe d'origine de la culture wounaan-nonam.
Resumen: Este artículo reflexiona sobre los modos de articulación de las relaciones yo-otro-mundo que emergen en los diálogos del imaginario mítico de la cultura wounaan-nonam, comunidad indígena que vive en la selva tropical del pacífico colombiano. Desde el Constructivismo Semiótico Cultural en Psicología, la relación yo-otro-mundo se produce en la conservación y transformación de la cultura personal y la cultura colectiva. En este proceso, el otro es una oportunidad para que el yo cuestione y sea cuestionado en el diálogo con la cultura tradicional. La construcción de la cultura personal -base de toda conducta humana- es un proceso único, en el que cada persona crea activamente relaciones de significado en un sistema de mitos que permite el avance o el cierre de nuevos mitos en el contexto de la cultura colectiva. La articulación de la relación yo-otro-mundo emerge del análisis dialógico del mito Madre Ñame en esta comunidad.
ABSTRACT
O texto é uma reflexão sobre a necessidade de sentir-se real e perceber o mundo como algo real e externo ao sujeito e diferente de si mesmo. A tolerância à destrutividade primária e a sobrevivência do mundo, que precisa ser potencialmente destruído para se tornar real e passível de um investimento mais forte de libido, é o que leva à capacidade de cuidar - concern - e à capacidade de estar só na presença de um outro. A autora parte do pensamento winnicottiano presente em "O uso de um objeto" e de algumas ideias sobre reconhecimento e autoafirmação presentes em The Bonds of Love, de Jessica Benjamin.
This paper is a thought on the one's need to feel real, and to perceive the world as something real and outside the subject, as well as something different from oneself. Tolerance towards the primitive destructiveness and towards the world's survival is what leads to the ability to take care - to concern - and to the ability to be alone in someone else's presence. The author believes the world must be partially destroyed in order to become real and likely to have the libidinal tendency increased. The author started from Winnicott's thinking, in "The Use of an Object" (1968), and she also based this paper on some recognition and self-affirmation ideas from Jessica Benjamin's work, The Bonds of Love.
El presente trabajo es una reflexión sobre la necesidad de sentirse real y percibir el mundo como algo real y externo al sujeto, diferente de sí mismo. La tolerancia a la destructividad primaria y a la sobrevivencia del mundo, que debe ser potencialmente destruido para tornarse real y pasible de ser investido libidinalmente, es lo que lleva a la capacidad de cuidar - concern - y a la capacidad de estar solo en la presencia de un otro. La autora toma como referencia el pensamiento winnicottiano y algunas ideas sobre el reconocimiento y la autoafirmación presentes en The Bonds os Love, de Jessica Benjamin.
Le texte est une réflexion sur le besoin de se ressentir réel et d'apercevoir le monde comme quelque chose de réel, d'extérieur au sujet et de différent de soi-même. La tolérance à la destructivité primaire et à la survie du monde, lequel il faut détruire potentiellement pour qu'il devienne réel et passible d'un investissement plus fort de la libido, c'est ce qui entraîne la capacité de soigner - concern - et à capacité d'être seul dans la présence d'un autre. L'auteur prend comme point de départ la pensée winnicottienne présente dans "L'Usage d'un Objet" et de quelques idées sur la reconnaissance et l'auto-affirmation présente dans The Bonds of Love, de Jessica Benjamin.
Subject(s)
Psychoanalytic Theory , Object Attachment , PsychoanalysisABSTRACT
O texto é uma reflexão sobre a necessidade de sentir-se real e perceber o mundo como algo real e externo ao sujeito e diferente de si mesmo. A tolerância à destrutividade primária e a sobrevivência do mundo, que precisa ser potencialmente destruído para se tornar real e passível de um investimento mais forte de libido, é o que leva à capacidade de cuidar - concern - e à capacidade de estar só na presença de um outro. A autora parte do pensamento winnicottiano presente em "O uso de um objeto" e de algumas ideias sobre reconhecimento e autoafirmação presentes em The Bonds of Love, de Jessica Benjamin.
This paper is a thought on the one's need to feel real, and to perceive the world as something real and outside the subject, as well as something different from oneself. Tolerance towards the primitive destructiveness and towards the world's survival is what leads to the ability to take care - to concern - and to the ability to be alone in someone else's presence. The author believes the world must be partially destroyed in order to become real and likely to have the libidinal tendency increased. The author started from Winnicott's thinking, in "The Use of an Object" (1968), and she also based this paper on some recognition and self-affirmation ideas from Jessica Benjamin's work, The Bonds of Love.
El presente trabajo es una reflexión sobre la necesidad de sentirse real y percibir el mundo como algo real y externo al sujeto, diferente de sí mismo. La tolerancia a la destructividad primaria y a la sobrevivencia del mundo, que debe ser potencialmente destruido para tornarse real y pasible de ser investido libidinalmente, es lo que lleva a la capacidad de cuidar - concern - y a la capacidad de estar solo en la presencia de un otro. La autora toma como referencia el pensamiento winnicottiano y algunas ideas sobre el reconocimiento y la autoafirmación presentes en The Bonds os Love, de Jessica Benjamin.
Le texte est une réflexion sur le besoin de se ressentir réel et d'apercevoir le monde comme quelque chose de réel, d'extérieur au sujet et de différent de soi-même. La tolérance à la destructivité primaire et à la survie du monde, lequel il faut détruire potentiellement pour qu'il devienne réel et passible d'un investissement plus fort de la libido, c'est ce qui entraîne la capacité de soigner - concern - et à capacité d'être seul dans la présence d'un autre. L'auteur prend comme point de départ la pensée winnicottienne présente dans "L'Usage d'un Objet" et de quelques idées sur la reconnaissance et l'auto-affirmation présente dans The Bonds of Love, de Jessica Benjamin.
Subject(s)
Psychoanalytic Theory , Object Attachment , PsychoanalysisABSTRACT
O presente artigo pretende esclarecer a posição crítica do filósofo Martin Heidegger, explicitada no livro Seminários de Zollikon, em relação à transposição do método da ciência natural moderna para o estudo dos fenômenos humanos e apresentar sua proposição de um método mais pertinente ao estudo da existência humana. O autor propõe indicações de um método baseado na compreensão do existir humano como "ser-aí" e "ser-no-mundo" e também nos existenciais descritos em Ser e tempo, tais como espacialidade, temporalidade, ser-com-o-outro e corporeidade. Ao mesmo tempo, destaca que os fenômenos humanos não deveriam ser submetidos e circunscritos às descrições ontológicas dos existenciais, quando o método visa ao esclarecimento das experiências específicas e singulares de cada ser humano.(AU)
This article aims at clarifying the critical position of the philosopher Martin Heidegger in the book Zollikon Seminars, concerning the conveyance of the Natural Science Method to the study of the human phenomena and present its proposition of a more relevant study of the human existence. The author proposes indications of a method based on the comprehension of the human existence described in the book Being and Time such as spatiality, temporality, being-as-the-other and corporality. At the same time the author points out that the human phenomena should not be taken and limited to the to the ontological descriptions of the existentials since the method aims at clarifying specific and peculiar experiences of each human being.(AU)
Le présent article vise à élucider la position critique du philosophe Martin Heidegger, présente dans le livre Séminaires de Zollikon (titre de la traduction française: Séminaires de Zurich), par rapport à la transposition de la Méthode de la Science Naturelle dans l'étude des phénomènes humains, et exposer sa proposition d'une méthode plus pertinente à l'étude de l'existence humaine. L'auteur propose indications d'une méthode basée sur la compréhension de l'existence humain comme " être-là " (Dasein) et comme " être-dans-le-monde "; est basée aussi sur les existentiaux décrits dans l'oeuvre Être et Temps, tels que la spatialité, la temporalité, l'être-avec-autrui et la corporalité. En même temps, le philosophe souligne que les phénomènes humains ne devraient pas être soumis et circonscrits aux descriptions ontologiques des existantiaux, lorsque la méthode vise à developper des expériences spécifiques et singulières de chaque être humain.(AU)
Este artículo pretende aclarar la visión crítica del filósofo Martin Heidegger presente en Seminarios de Zollikon, relacionado a la transposición del método de la ciencia natural moderna al estudio de los fenómenos humanos, y introducir su propuesta de un método más pertinente al estudio de la existencia humana. Este autor propone un método basado en la comprensión del existir humano como "Dasein" y "ser-en-el-mundo", y también en los existenciales descritos en Ser y tiempo, tales como espacialidad, temporalidad, ser-con-el-otro y corporeidad. Además, enfatiza que los fenómenos humanos no deberían someterse y circunscribirse a las descripciones ontológicas de los existenciales, cuando el método tiene por objetivo la clarificación de las experiencias específicas y singulares de cada ser humano.(AU)
Subject(s)
Existentialism/psychologyABSTRACT
O presente artigo pretende esclarecer a posição crítica do filósofo Martin Heidegger, explicitada no livro Seminários de Zollikon, em relação à transposição do método da ciência natural moderna para o estudo dos fenômenos humanos e apresentar sua proposição de um método mais pertinente ao estudo da existência humana. O autor propõe indicações de um método baseado na compreensão do existir humano como "ser-aí" e "ser-no-mundo" e também nos existenciais descritos em Ser e tempo, tais como espacialidade, temporalidade, ser-com-o-outro e corporeidade. Ao mesmo tempo, destaca que os fenômenos humanos não deveriam ser submetidos e circunscritos às descrições ontológicas dos existenciais, quando o método visa ao esclarecimento das experiências específicas e singulares de cada ser humano...
This article aims at clarifying the critical position of the philosopher Martin Heidegger in the book Zollikon Seminars, concerning the conveyance of the Natural Science Method to the study of the human phenomena and present its proposition of a more relevant study of the human existence. The author proposes indications of a method based on the comprehension of the human existence described in the book Being and Time such as spatiality, temporality, being-as-the-other and corporality. At the same time the author points out that the human phenomena should not be taken and limited to the to the ontological descriptions of the existentials since the method aims at clarifying specific and peculiar experiences of each human being...
Le présent article vise à élucider la position critique du philosophe Martin Heidegger, présente dans le livre Séminaires de Zollikon (titre de la traduction française: Séminaires de Zurich), par rapport à la transposition de la Méthode de la Science Naturelle dans l'étude des phénomènes humains, et exposer sa proposition d'une méthode plus pertinente à l'étude de l'existence humaine. L'auteur propose indications d'une méthode basée sur la compréhension de l'existence humain comme " être-là " (Dasein) et comme " être-dans-le-monde "; est basée aussi sur les existentiaux décrits dans l'oeuvre Être et Temps, tels que la spatialité, la temporalité, l'être-avec-autrui et la corporalité. En même temps, le philosophe souligne que les phénomènes humains ne devraient pas être soumis et circonscrits aux descriptions ontologiques des existantiaux, lorsque la méthode vise à developper des expériences spécifiques et singulières de chaque être humain...
Este artículo pretende aclarar la visión crítica del filósofo Martin Heidegger presente en Seminarios de Zollikon, relacionado a la transposición del método de la ciencia natural moderna al estudio de los fenómenos humanos, y introducir su propuesta de un método más pertinente al estudio de la existencia humana. Este autor propone un método basado en la comprensión del existir humano como "Dasein" y "ser-en-el-mundo", y también en los existenciales descritos en Ser y tiempo, tales como espacialidad, temporalidad, ser-con-el-otro y corporeidad. Además, enfatiza que los fenómenos humanos no deberían someterse y circunscribirse a las descripciones ontológicas de los existenciales, cuando el método tiene por objetivo la clarificación de las experiencias específicas y singulares de cada ser humano...
Subject(s)
Humans , Existentialism/psychologyABSTRACT
Partimos da proposta de que a constituição da subjetividade, para a perspectiva psicanalítica, consiste num ato de violência possuidor de uma dimensão histórico-social. De acordo com Freud, a verdade do homem é a verdade do pai e, na leitura lacaniana, as leis do pai são leis da linguagem: a metáfora e a metonímia. Trata-se, nesse sentido, de uma violência da linguagem sobre o ser humano, com efeitos histórico-sociais, admitindo-se, então, pelo menos três dimensões desse ato de violência da linguagem sobre o indivíduo na constituição de sua subjetividade. Nessa perspectiva, a primeira dimensão da violência seria a captura do corpo da criança pelo significante e a segunda consistiria na morte simbólica do pai. A criança necessita matar (simbolicamente) o pai para se confrontar com a falta estrutural, isto é, a terceira dimensão da violência, e com o Nome-do-Pai, que dá suporte ao sujeito em relação a essa falta. No mundo contemporâneo, o confronto com a falta parece cada vez mais difícil. Tal dificuldade pode ser devido à tecnologia fundamentada numa (suposta) certeza que se atribui ao discurso científico, destacando-se os efeitos sociais dessa crença na atualidade das relações humanas.(AU)
The starting point is the proposition that the constitution of subjectivity in psychoanalytic perspective is an act of violence that has a social-historical dimension. According to Freud, the truth of man is the father's truth and, in Lacanian reading, the father's laws are language laws: metaphor and metonymy. It is, accordingly, a violence of language on the human being, with historical and social effects. Thus one can admit at least three dimensions of such an act of violence of the signifier on the individual in the constitution of his/her subjectivity. From this perspective, the first dimension of violence would be the capture of the child's body by language and the second one would be the symbolic death of his father. The child need to kill (symbolically) the father, in order to confront the structural lack - that is, the third dimension of violence - and the Name of the Father, who supports the subject in relation to such a lack. In the contemporary world, the confrontation with the lack seems to be increasingly difficult. In turn, this difficulty could be due, for example, to the technology based on the belief attributed to the scientific discourse, highlighting the social effects of this belief in the actuality of human relations.(AU)
Partimos de la premisa de que la constitución de la subjetividad en la perspectiva psicoanalítica, es un acto de violencia que tiene una dimensión histórica y social. De acuerdo con Freud, la verdad del hombre es la verdad de su padre y, en la lectura lacaniana, las leyes son las leyes de la lengua materna: la metáfora y la metonimia. Es, en este sentido, una violencia del lenguaje en los seres humanos, con efectos históricos y sociales. También se puede asumir, por lo menos, tres dimensiones de este acto de violencia en la constitución de la subjetividad. Desde esta perspectiva, la primera dimensión de la violencia del lenguaje sería la de capturar el cuerpo del niño y la segunda consiste en la muerte simbólica de su padre. El niño tiene que matar, (simbólicamente), el padre con el fin de hacer frente a la falta estructural - es decir, la tercera dimensión de la violencia - y al Nombre del Padre que apoya al sujeto en relación a esta falta. En el mundo actual, la confrontación con la falta cada vez parece más difícil. A su vez, esta dificultad podría deberse, por ejemplo, a la creencia en la certeza (supuesta) que se conecta al discurso científico, con énfasis en los efectos sociales de esta creencia en la actualidad de las relaciones humanas.(AU)
Nous partons de l'idée que la constitution de la subjectivité dans la perspective psychanalytique, est un acte de violence qui a une dimension sociale et historique. Selon Freud, la vérité de l'homme est la vérité de son père et, dans la lecture lacanienne, les lois sont des lois de la langue mère: la métaphore et la métonymie. C'est dans ce sens, une violence du langage sur les êtres humains, avec des effets historiques et sociaux, en supposant, puis au moins trois dimensions de cet acte de la violence du signifiant sur l'individu.au cours de la constitution de sa subjectivité. Dans cette perspective, la première dimension de la violence du langage serait de capturer le corps de l'enfant et le second consiste en la mort symbolique de son père. L'enfant a besoin de tuer, (symboliquement) le père pour faire face à la faute structurelle - qui est, la troisième dimension de la violence - ainsi que le nom du père qui soutient le sujet par rapport à cette faute. Dans le monde contemporain, la confrontation avec la faute semble plus difficile. À son tour, cette difficulté pourrait être due, par exemple, à une croyance dans la certitude (supposée) qui s'attache au discours scientifique, mettant l'accent sur les effets sociaux de cette croyance dans l'actualité des relations humaines.(AU)
Subject(s)
Humans , Male , Female , Child , Adult , Violence , Language , Metaphor , Death , TechnologyABSTRACT
Partimos da proposta de que a constituição da subjetividade, para a perspectiva psicanalítica, consiste num ato de violência possuidor de uma dimensão histórico-social. De acordo com Freud, a verdade do homem é a verdade do pai e, na leitura lacaniana, as leis do pai são leis da linguagem: a metáfora e a metonímia. Trata-se, nesse sentido, de uma violência da linguagem sobre o ser humano, com efeitos histórico-sociais, admitindo-se, então, pelo menos três dimensões desse ato de violência da linguagem sobre o indivíduo na constituição de sua subjetividade. Nessa perspectiva, a primeira dimensão da violência seria a captura do corpo da criança pelo significante e a segunda consistiria na morte simbólica do pai. A criança necessita matar (simbolicamente) o pai para se confrontar com a falta estrutural, isto é, a terceira dimensão da violência, e com o Nome-do-Pai, que dá suporte ao sujeito em relação a essa falta. No mundo contemporâneo, o confronto com a falta parece cada vez mais difícil. Tal dificuldade pode ser devido à tecnologia fundamentada numa (suposta) certeza que se atribui ao discurso científico, destacando-se os efeitos sociais dessa crença na atualidade das relações humanas.
The starting point is the proposition that the constitution of subjectivity in psychoanalytic perspective is an act of violence that has a social-historical dimension. According to Freud, the truth of man is the father's truth and, in Lacanian reading, the father's laws are language laws: metaphor and metonymy. It is, accordingly, a violence of language on the human being, with historical and social effects. Thus one can admit at least three dimensions of such an act of violence of the signifier on the individual in the constitution of his/her subjectivity. From this perspective, the first dimension of violence would be the capture of the child's body by language and the second one would be the symbolic death of his father. The child need to kill (symbolically) the father, in order to confront the structural lack - that is, the third dimension of violence - and the Name of the Father, who supports the subject in relation to such a lack. In the contemporary world, the confrontation with the lack seems to be increasingly difficult. In turn, this difficulty could be due, for example, to the technology based on the belief attributed to the scientific discourse, highlighting the social effects of this belief in the actuality of human relations.
Partimos de la premisa de que la constitución de la subjetividad en la perspectiva psicoanalítica, es un acto de violencia que tiene una dimensión histórica y social. De acuerdo con Freud, la verdad del hombre es la verdad de su padre y, en la lectura lacaniana, las leyes son las leyes de la lengua materna: la metáfora y la metonimia. Es, en este sentido, una violencia del lenguaje en los seres humanos, con efectos históricos y sociales. También se puede asumir, por lo menos, tres dimensiones de este acto de violencia en la constitución de la subjetividad. Desde esta perspectiva, la primera dimensión de la violencia del lenguaje sería la de capturar el cuerpo del niño y la segunda consiste en la muerte simbólica de su padre. El niño tiene que matar, (simbólicamente), el padre con el fin de hacer frente a la falta estructural - es decir, la tercera dimensión de la violencia - y al Nombre del Padre que apoya al sujeto en relación a esta falta. En el mundo actual, la confrontación con la falta cada vez parece más difícil. A su vez, esta dificultad podría deberse, por ejemplo, a la creencia en la certeza (supuesta) que se conecta al discurso científico, con énfasis en los efectos sociales de esta creencia en la actualidad de las relaciones humanas.
Nous partons de l'idée que la constitution de la subjectivité dans la perspective psychanalytique, est un acte de violence qui a une dimension sociale et historique. Selon Freud, la vérité de l'homme est la vérité de son père et, dans la lecture lacanienne, les lois sont des lois de la langue mère: la métaphore et la métonymie. C'est dans ce sens, une violence du langage sur les êtres humains, avec des effets historiques et sociaux, en supposant, puis au moins trois dimensions de cet acte de la violence du signifiant sur l'individu.au cours de la constitution de sa subjectivité. Dans cette perspective, la première dimension de la violence du langage serait de capturer le corps de l'enfant et le second consiste en la mort symbolique de son père. L'enfant a besoin de tuer, (symboliquement) le père pour faire face à la faute structurelle - qui est, la troisième dimension de la violence - ainsi que le nom du père qui soutient le sujet par rapport à cette faute. Dans le monde contemporain, la confrontation avec la faute semble plus difficile. À son tour, cette difficulté pourrait être due, par exemple, à une croyance dans la certitude (supposée) qui s'attache au discours scientifique, mettant l'accent sur les effets sociaux de cette croyance dans l'actualité des relations humaines.
