WHO and its transformation - A journey from 1978 to 2024.

The Alma-Ata Declaration of 1978 was a historic hallmark in the history of public health of the 20th century. It stressed on comprehensive primary health care and led to the slogan of "Health for All by 2000 A.D." The Conference documents made it clear that primary health care was essential health care based on practical, scientifically sound, and socially acceptable methods and technology made universally accessible to individuals and families in the community through their full participation and at a cost that the community and country could afford to maintain at every stage of their development in the spirit of self-reliance and self-determination. It was proclaimed to form an integral part of a country's health system. In addition, as a consequence, the overall social and economic development of the community depended on its survival. It was regarded as the first level of contact of individuals, the family, and community with the national health system bringing health care as close as possible to where people live and work. Instead of disease-centred vertical programs, it emphasised to adopt the horizontal community-based programs. Though the worldwide stir caused by the historic Alma-Ata Conference (1978), giant MNCs of the world remained hibernated for some time but never gave up to turn "health" into "health care" as commodity. Intriguingly enough, health was "forgotten" when the Covenant of the League of Nations was drafted after the First World War. Only at the last moment, world health was included, leading to the Health Section of the League of Nations. Recently, Intergovernmental Negotiating Body has drafted a new Pandemic Treaty which might become disastrous for general well-being and rightful living for citizens in future. All these observations are very much relevant if family medicine and primary care are given due importance at the present moment.

Psychology as a Science of the Soul: Evangelos Christou's The Logos of the Soul (1963).

After Evangelos Christou (1923-1956) studied philosophy at King's College, Cambridge, with Wittgenstein and others, he earned a doctorate at the Jung Institute in Zürich. He then returned home to Alexandria, near which he died in a car crash. The Logos of the Soul, published posthumously, argued for a psychology that would be neither a natural scientific psychology, devoted to causal analyses, nor a philosophical discipline that analysed mental events. Psychology would be an autonomous science of the soul, an unknown distinct from body and mind. Science deals with bodies and behaviours; philosophy with the mental concepts and acts. Psychology deals with "psychological experience". Dreams and fantasies can be sources of psychological experience, but so can perceptual acts and mental acts. Meaning occurs when something encounters an ego or self in a psychological experience. Observation in psychology is participant observation, akin to witnessing of a drama. Psychological methods, such as psychotherapy, are both means of discovery and means of becoming. Christou's work brought together Jung's analytical psychology and mid-century British philosophy in order to stake out the ground for psychology that would be an empirical analysis of psychological experience and a logical analysis of the concepts used in that psychology.

Après qu'Evangelos Christou (1923­1956) ait étudié la philosophie au King's College à Cambridge, avec Wittgenstein et d'autres, il fit un doctorat à l'Institut Jung de Zurich. Il retourna ensuite à Alexandrie, où il mourut peu de temps après dans un accident de voiture. The Logos of the Soul, publié à titre posthume, plaide pour une psychologie qui ne serait ni une psychologie scientifique naturelle, dédiée aux analyses causales, ni une discipline philosophique qui analyse les événements du mental. La psychologie serait une science autonome de l'âme, une inconnue distincte du corps et du mental. La science traite des corps et des comportements; la philosophie s'occupe des concepts et des actes. La psychologie s'intéresse à « l'expérience psychologique ¼. Les rêves et les fantasmes peuvent être des sources d'expérience psychologique, mais il en est de même pour les actes de perception et les actes du mental. Le sens apparait quand quelque chose rencontre un moi ou un soi dans une expérience psychologique. L'observation en psychologie est une observation participative, qui s'apparente à être témoin d'une pièce dramatique. Les méthodes psychologiques, telles la psychothérapie, sont à la fois des moyens d'exploration et des moyens pour devenir. L'œuvre de Christou a relié la psychologie analytique de Jung et la philosophie britannique du milieu du siècle afin de revendiquer le terrain pour une psychologie qui serait une analyse empirique de l'expérience psychologique et une analyse logique des concepts utilisés dans cette psychologie.

Luego de estudiar filosofía en el King's College de Cambridge, con Wittgenstein y otros, Evangelos Christou (1923­1956) obtuvo un doctorado en el Instituto Jung de Zúrich. Posteriormente regresó a su casa en Alejandría, cerca de la cual murió en un accidente de auto. El Logos del alma, publicado póstumamente, abogaba por una psicología que no fuera ni una psicología científica natural, dedicada a los análisis causales, ni una disciplina filosófica que analizara los acontecimientos mentales. La psicología sería una ciencia autónoma del alma, lo desconocido distinto del cuerpo y de la mente. La ciencia se ocupa de los cuerpos y las conductas; la filosofía, de los conceptos y los actos mentales. La psicología se ocupa de la "experiencia psicológica". Los sueños y las fantasías pueden ser fuentes de experiencia psicológica, pero también los actos perceptivos y mentales. El sentido se produce cuando algo se encuentra con un ego o un self en una experiencia psicológica. La observación en psicología es una observación participante, similar a ser testigo de un drama. Los métodos psicológicos, como la psicoterapia, son a la vez medios de descubrimiento y medios de devenir. La obra de Christou reunió la psicología analítica de Jung y la filosofía británica de mediados de siglo para sentar las bases de una psicología que fuera un análisis empírico de la experiencia psicológica y un análisis lógico de los conceptos utilizados en esa psicología.

Self-care for Health for All - An Utopian Vision or a Pragmatic Plan?

The World Health Organization (WHO) identified the importance of self-care interventions in achieving Universal Health Coverage in 2019. It urges every country to include self-care interventions in their policies and guidelines. To guide the countries in this process, it released guidelines in 2019 and revised them in 2022. However, implementation of new interventions is not a path free of thorns. These guidelines have their own set of strengths and limitations that will differ from country to country.

Jung's Erotic Phenomenology: I. A New Translation.

In the introduction to The Psychology of the Transference (1946), Carl Jung sketched out a theory of "erotic phenomenology" which condenses his teaching about sexuality and romantic love into a very concise summary. But the meaning of this passage is obscured in the English translation given in the Collected Works of C. G. Jung. I propose here a new translation which makes Jung's meaning clearer, along with a commentary which explains it in the context of Freudian drive theory and German 19th century philosophy. Invoking the concepts of instinct, mind, and Eros (both the passion and the divine figure), Jung's theory says that male sexual desire can be cultivated or repressed in four distinct ways, each associated with a female symbolic figure or anima image: Eve, Helen, Mary and Sophia.

Dans son introduction à La Psychologie du Transfert (1946), Carl Jung esquisse une « phénoménologie érotique ¼ qui condense ses enseignements sur la sexualité et le désir en un résumé très concis. Mais le sens de ce passage est brouillé dans la traduction anglaise des Collected Works of C.G. Jung. Je propose ici une nouvelle traduction qui rend l'argument de Jung plus clair, suivie d'un commentaire qui l'explique dans le contexte de la théorie freudienne des pulsions et de la philosophie allemande du XIXe siècle. Invoquant les concepts d'instinct, d'esprit et d'Eros (en tant que passion ainsi que figure divine), la théorie de Jung dit que le désir sexuel masculin peut être cultivé ou réprimé de quatre manières distinctes, chacune associée à une figure symbolique féminine ou image de l'anima: Eve, Hélène, Marie et Sophia.

En la introducción a La Psicología de la Transferencia (1946), Carl Jung esbozó una "fenomenología erótica" que condensa sus enseñanzas sobre la sexualidad y el amor romántico en un resumen muy conciso. Pero el significado de este pasaje queda opacado en la traducción inglesa de las Obras Completas de C.G. Jung. Propongo aquí una nueva traducción que aclara el significado de Jung, junto con un comentario que lo explica en el contexto de la teoría freudiana de la pulsión y la filosofía alemana del siglo XIX. Invocando los conceptos de instinto, mente y Eros (tanto la pasión como la figura divina), la teoría de Jung expresa que el deseo sexual masculino puede cultivarse o reprimirse de cuatro maneras distintas, cada una asociada a una figura simbólica femenina o imagen del ánima: Eva, Helena, María y Sofía.

AlmA involved in the long-chain n-alkane degradation pathway in Acinetobacter baylyi ADP1 is a Baeyer-Villiger monooxygenase.

Many Acinetobacter species can grow on n-alkanes of varying lengths (≤C40). AlmA, a unique flavoprotein in these Acinetobacter strains, is the only enzyme proven to be required for the degradation of long-chain (LC) n-alkanes, including C32 and C36 alkanes. Although it is commonly presumed to be a terminal hydroxylase, its role in n-alkane degradation remains elusive. In this study, we conducted physiological, biochemical, and bioinformatics analyses of AlmA to determine its role in n-alkane degradation by Acinetobacter baylyi ADP1. Consistent with previous reports, gene deletion analysis showed that almA was vital for the degradation of LC n-alkanes (C26-C36). Additionally, enzymatic analysis revealed that AlmA catalyzed the conversion of aliphatic 2-ketones (C10-C16) to their corresponding esters, but it did not conduct n-alkane hydroxylation under the same conditions, thus suggesting that AlmA in strain ADP1 possesses Baeyer-Villiger monooxygenase (BVMO) activity. These results were further confirmed by bioinformatics analysis, which revealed that AlmA was closer to functionally identified BVMOs than to hydroxylases. Altogether, the results of our study suggest that LC n-alkane degradation by strain ADP1 possibly follows a novel subterminal oxidation pathway that is distinct from the terminal oxidation pathway followed for short-chain n-alkane degradation. Furthermore, our findings suggest that AlmA catalyzes the third reaction in the LC n-alkane degradation pathway.IMPORTANCEMany microbial studies on n-alkane degradation are focused on the genes involved in short-chain n-alkane (≤C16) degradation; however, reports on the genes involved in long-chain (LC) n-alkane (>C20) degradation are limited. Thus far, only AlmA has been reported to be involved in LC n-alkane degradation by Acinetobacter spp.; however, its role in the n-alkane degradation pathway remains elusive. In this study, we conducted a detailed characterization of AlmA in A. baylyi ADP1 and found that AlmA exhibits Baeyer-Villiger monooxygenase activity, thus indicating the presence of a novel LC n-alkane biodegradation mechanism in strain ADP1.

Primary Health Care and Foreign Aid: A Tale of Two Germanys.

The Declaration of Alma-Ata remains one of the momentous documents of public health. Its origins lie both in postwar efforts to improve population health in low-income countries and in social medicine promoted decades earlier in Europe. For industrialized countries in East and West, Alma-Ata, therefore, should have provided health-related guidelines both for domestic and foreign policy, though political interpretations of the social components of medicine and health differed. Due to its unique history of ideologically informed division after 1945, Germany forms a fascinating case study. Important German contributions to the early social medicine discourse fed into ideas of primary health care, the basis of the Alma-Ata process. However, the concept found little resonance in domestic policies. After World War II, the two Germanys chose different paths for health systems but were similarly reluctant to address the social dimension of health in their cooperation with Africa, Asia, and Latin America. In the 1970s, new international health concepts and civil society discussions about "development aid" caused changes in West German policies. No such discussions took place in the German Democratic Republic (GDR), where Alma-Ata was interpreted as a confirmation of the domestic health system. Thus, ironically, West German health workers pursued a keener policy of principles of social medicine in their partner countries than the GDR government, which considered its role in the global transformation of health care mainly fulfilled by serving as a model.

Information and communication technology development and health gap nexus in Africa.

Introduction: Development of information and communication technology has been identified as a tool for fast and effective information gathering and dissemination, and as a means through which almost every social and economic sector (including the health sector) could achieve economic, operational, and service delivery efficiencies that can enable the realization of targeted outcomes. ICT can serve as a tool for achieving international agreements (including the Alma Ata Declaration of 1978), thereby accelerating the achievement of various global development targets. Methods: Consequently, based on a sample of 38 countries from 2000 to 2018, this study investigates the effect of ICT development on the health gap, and whether the effect varies by gender and sub-region in Africa. The dependent variable (health gap) was measured as the difference between the achieved life expectancy at birth of 60 years and the Alma Ata Declaration of 1978 targeted life expectancy at birth of 60 years. The main independent variables are ICT indicators (ICT index, mobile cellular subscriptions, and internet access), while the gross domestic product (GDP), which is the measure of economic growth, healthcare expenditure, urbanization, and labor market outcome, is employed as control variables. The effect was examined using Driscoll-Kraay standard errors, feasible generalized least squares (FGLS), and panel-corrected standard error (PCSE). Results and discussion: The findings of the Driscoll-Kraay standard errors estimation technique supported by those of FGLS and PCSE suggest that ICT does act as an indispensable stimulator for Africa to significantly exceed the international health target of life expectancy at birth of 60 years. It can be concluded that African leaders need to take advantage and maximize the health-enhancing potential of the internet component of ICT through relevant policies that would improve internet coverage, connectivity, and access for individuals and health institutions.

Soul, Myth and Cosmovision in a Changing World: Essentials of Analytical Psychology and the Descendent Path.

This essay addresses the key role of analytical psychology amid our changing world: to work towards an expansion of Humanity's worldview. In current times of utmost transformation, it becomes imperative that we embrace a total cosmovision, one that includes the 360 degrees of existence: not only the 180 diurnal degrees of ascent, light and order, yet also the descendent sphere, incorporating what is unconscious, nocturnal and mysterious. Integrating this lower realm in our psychic life, however, contrasts our Western worldview, in which these two domains are seemingly opposed and mutually excluding. Mythopoetic language, and the mythologems that manifest in different myths, provide the means of delving into the profound paradoxes at the core of the total cosmovision. Myths such as Añañuca (Chile), Osiris (Egypt), Dionysus (Greece) and Innana (Sumer), highlight the descending path, providing a symbolic narrative of an archetypical transformation or spin, a key moment of "turning on its own axis" that merges the realms of Life and Death, ascent and descent, birth and decay. To live this paradoxical and generative path of transformation, individuals must seek their personal myth not outside but within themselves, where springs the Suprasense.

Cet article étudie le rôle clé de la psychologie analytique dans notre monde en transformation: travailler à l'expansion de la vision du monde de l'humanité. Dans la période actuelle pleine de transformations radicales il devient essentiel d'avoir une cosmovision globale, qui inclue les 360 degrés de l'existence; non seulement les 180 degrés diurnes de l'ascension, de la lumière et de l'ordre, mais également la sphère descendante qui incorpore ce qui est inconscient, nocturne et mystérieux. L'intégration de ce royaume inférieur dans notre vie psychique, cependant, est en contraste avec la vision occidentale sur le monde, dans laquelle ces deux domaines sont considérés comme opposés et s'excluant mutuellement. Le langage mytho-poétique et les mythologèmes repérables dans les différents mythes fournissent les moyens de pénétrer dans les profonds paradoxes au noyau de la cosmovision totale. Les mythes tels ceux d'Ananuca (Chili), d'Osiris (Egypte), de Dionysos (Grèce), et d'Inanna (Sumer) montrent la voie descendante et offrent le récit symbolique d'une transformation archétypale, ou rotation, un moment clé de 'retournement sur son propre axe' qui fait fusionner les royaumes de Vie et de Mort, d'ascension et de descente, de naissance et de décomposition. Afin de vivre ce chemin de transformation paradoxal et fertile les personnes doivent chercher leur mythe personnel non pas à l'extérieur d'elles-mêmes mais à l'intérieur, d'où jaillit le Suprasens.

El presente artículo aborda el papel clave de la psicología analítica en medio de nuestro mundo cambiante: trabajar hacia una expansión de la cosmovisión de la humanidad. En los tiempos actuales de máxima transformación, se hace imperativo que abracemos una cosmovisión total, que incluya los 360 grados de la existencia: no sólo los 180 grados diurnos de ascenso, luz y orden, sino también la esfera descendente que incorpora lo inconsciente, lo nocturno y lo misterioso. Sin embargo, integrar este ámbito inferior en nuestra vida psíquica contrasta con nuestra visión occidental del mundo, en la que estos dos dominios se consideran opuestos y mutuamente excluyentes. El lenguaje mitopoético y los mitologemas que se manifiestan en los distintos mitos proporcionan los medios para ahondar en las profundas paradojas que se hallan en el núcleo de la cosmovisión total. Mitos como Añañuca (Chile), Osiris (Egipto), Dioniso (Grecia) o Innana (Sumeria) ponen de relieve el camino descendente, proporcionando una narrativa simbólica de una transformación o giro arquetípico, un momento clave de "giro sobre su propio eje" que fusiona los reinos de la Vida y la Muerte, el ascenso y el descenso, el nacimiento y la decadencia. Para vivir esta vía de transformación paradójica y generadora, el individuo debe buscar su mito personal no fuera de sí mismo, sino en su interior, de donde brota el Suprasentido.

A realidade da alma no pensamento de Léon Bonaventure / The reality of the soul in the thought of Léon Bonaventure / La realidad del alma en el pensamiento de Léon Bonaventure

O artigo integra a pesquisa de 2021 de pós-doutorado "Contribuição à história da psicologia analítica pelo olhar de Léon Bonaventure", baseada em entrevistas com esse autor e em seus textos. A inserção da psicologia analítica no Brasil por meio dos pioneiros Nise da Silveira, na saúde mental, Pethö Sandor, com a integração fisio psíquica e Léon Bonaventure, na clínica com ênfase na realidade da alma, reflete o diálogo interdisciplinar presente na construção da concepção. Psicoterapeuta, pesquisador e editor responsável pela transmissão da obra de Jung no Brasil, firmado na existência da alma per se ­ sujeito e objeto do conhecimento psicológico ­ Bonaventure a vê como matriz das experiências, apresenta o modo de conhecê-la, discute a presença da tipologia nos textos. Tematiza a noção de Si-mesmo com base nos textos da mística Teresa de Ávila e compara a compreensão da alma e seu centro à de Jung. Como um "jardineiro da alma", se aproximou dela como experiência e realidade, numa atitude simbólica.

The article is part of the 2021 postdoctoral research Contribution to the history of analytical psychology through the eyes of Léon Bonaventure based on interviews with him and his texts. The insertion of the analytical psychology in Brazil through the pioneers Nise da Silveira in mental health, Pethö Sandor with the physiopsychic integration and Léon Bonaventure at the clinic emphasizing the reality of the soul reflects the interdisciplinary dialogue present in the construction of the conception. Psychotherapist, researcher and editor responsible for the transmission of Jungian work in Brazil, based on the existence of the soul per se - subject and object of psychological knowledge - Bonaventure highlights it as a matrix of experiences, presents the way of knowing it, discusses the presence of the typology in the authors' production. He thematizes the notion of the Self, based on the writings of the mystic Teresa of Ávila and compares the understanding of the soul and its center to that of Jung. As a "gardener of the soul", he approached it as experience and reality, in a symbolic attitude.

El artículo integra la investigación de 2021 de posdoctorado "Contribución a la historia de la psicología analítica por la mirada de Léon Bonaventure, basada en entrevistas con él y en sus textos. La inserción de la psicología analítica en Brasil a través de los pioneros Nise da Silveira en la salud mental, Pethö Sandor con la integración fisio-psíquica y Léon Bonaventure en la clínica con el énfasis en la realidad del alma, refleja el diálogo interdisciplinario presente en la construcción de la concepción. Psicoterapeuta, investigador y editor responsable por la transmisión de la obra de Jung en Brasil, firmado en la existencia del alma per se ­ sujeto y objeto del conocimiento psicológico ­ Bonaventure la ve como matriz de las experiencias, presenta el modo de conocerla, discute la presencia de la tipología en los textos. Tematiza la noción del Sí-mismo con base en los textos de la mística Teresa de Ávila y compara la comprensión del alma y su centro con la de Jung. Como un "jardinero del alma" se acercó a ella como experiencia y realidad, en una actitud simbólica.

Health for all? Pasts, presents and futures of aspirations for universal healthcare.

In this special issue, we bring together anthropological and historical work that considers successive aspirations towards 'health for all': their pasts, their futures, and their diverse meanings and iterations. Across the world, hopes for providing 'health for all' were central to nation building in the long 20th century, and for international relations, particularly after the second world war and the establishment of the WHO. Health became seen as a fundamental good by citizens of North and South and has remained a central force shaping global and national politics until today. But what does 'health for all' actually mean, and how did it come to matter? In this introduction we approach 'health for all as a situated, multi-faceted phenomenon, that - while having a shared aspiration towards universality of access and equality of care - comes into focus in partial, diverse and contentious policies, programmes, projects and practices. Beyond homogenising narratives that frame 'health for all' in terms of either success or failure, the special issue highlights the diverse iterations that 'health for all' has taken on the ground for different subjects and groups of people, exploring exclusions and limitations as well as dreams and aspirations.

Emerging Frameworks in Health and Education: Conceptual Evolution in Pursuit of School-Based Health.

This paper presents a historical account of conceptual development at the intersection of American education and health. Beginning with early advancements from the Association for Supervision and Curriculum Development and the World Health Organization, the authors show the movement from early considerations of the codependency of health and education. The authors suggest that more than fifty years of theoretical innovations at the nexus of health and education culminated in the 2014 introduction of "Whole School, Whole Community, Whole Child" (WSCC). At the same time, the authors show that the trajectory of this movement was far from linear. In addition to explaining why WSCC is in many ways a critical revision of the social determinants model that serves today as a promising foundation of American school-based health, the authors examine opportunities and challenges that the pivot towards WSCC presents. Three particular areas are explored: assessment, funding, and collaboration.

Depressão: a dor da alma de quem perdeu-se de si mesmo / Depression: The pain of the soul of those who lost themselves / Depresión: el dolor del alma de los que se perdieron

A depressão, no sentido simbólico, é a melhor expressão da dor da alma que se perdeu de sua própria natureza. Depressão como um estado de aprisionamento. Os seres vivos estão sempre em transformações físicas, psíquicas, socioculturais e noéticas. Quando as transformações não encontram espaço para se expressar, surge o sofrimento. A solução seria romper e, quando não se consegue, a depressão surge. A busca da possibilidade de refazer a ligação com o outro poderá ser feita por um processo via logos espiritualizado. O mito de Orfeu é usado para explicitar a perda da coniunctio com a anima e a segunda busca de si mesmo pelo caminho da Sabedoria Profunda. Essa busca pode ser traduzida também pelas questões kantianas: Quem sou eu? Por que estou aqui? Qual o sentido da minha vida? Qual é minha responsabilidade diante de tudo que me cerca? A conclusão sobre o texto define a condição do entender que o se perder de si mesmo, fundamento da depressão, encontra respostas, num segundo momento da vida, pelo conhecimento, via logos espiritualizado e veiculado pela Sabedoria Profunda.

Depression, in the symbolic sense, is the best expression of the pain of the soul that has lost its own nature. Depression as a state of imprisonment. Living beings are always undergoing physical, psychic, sociocultural, and noetic transformations. When transformations do not find space to express themselves, suffering arises. The solution would be to break up and when you don't succeed, depression arises. The search for the possibility of remaking the connection with the other can be done through a process via spiritualized logos. The myth of Orpheus is used to explain the loss of the coniunctio with the anima and the second search for oneself along the path of Profound Wisdom. This search can also be translated by the Kantian questions: "Who am I? Why am I here? What is the meaning of my life? What is my responsibility to everything around me?" The conclusion on the text defines the condition of understanding that losing oneself, the basis of depression, finds answers, in a second moment of life, through knowledge, via spiritualized logos and conveyed by Profound Wisdom.

La depresión, en sentido simbólico, es la mejor expresión del dolor del alma que ha perdido su propia naturaleza. La depresión como estado de encarcelamiento. Los seres vivos siempre están pasando por transformaciones físicas, psíquicas, socioculturales y noéticas. Cuando las transformaciones no encuentran espacio para expresarse, surge el sufrimiento. La solución sería romper y cuando no lo consigues, surge la depresión. La búsqueda de la posibilidad de rehacer la conexión con el otro puede hacerse a través de un proceso vía logos espiritualizados. Se utiliza el mito de Orfeo para explicar la pérdida del coniunctio con el ánima y la segunda búsqueda de uno mismo por el camino de la Sabiduría Profunda. Esta búsqueda también puede traducirse por las preguntas kantianas: ¿Quién soy yo? ¿Por qué estoy aquí? ¿Cuál es el significado de mi vida? ¿Cuál es mi responsabilidad con todo lo que me rodea? La conclusión del texto define la condición de comprensión de que el perderse a sí mismo, base de la depresión, encuentra respuestas, en un segundo momento de la vida, a través del conocimiento, a través del logos espiritualizado y transmitido por la Sabiduría Profunda.

From Nobeyama Radio Observatory to the international project ALMA -Evolution of millimeter and submillimeter wave astronomy in Japan.

The establishment of the Nobeyama Radio Observatory (NRO) in 1982 was an important event that greatly influenced the subsequent development of Japanese astronomy. The 45 m radio telescope and the Nobeyama Millimeter Array (NMA) pushed Japanese radio astronomy to the forefront of the world. As a plan beyond the Nobeyama telescopes, the Japanese radio astronomy community considered a large array to achieve unprecedented resolution at millimeter and submillimeter wavelengths under the project name of the Large Millimeter and Submillimeter Array (LMSA). After long and patient discussions and negotiations with the United States and Europe, the LMSA plan eventually led to the ALMA (Atacama Large Millimeter/submillimeter Array) as an international joint project, and the ALMA was inaugurated in 2013. This paper reviews the process from the establishment of the NRO to the realization of the ALMA, including planning of the LMSA, international negotiations, site survey, instrumental developments, and initial science results.

The Medical Nemesis of Primary Health Care Implementation: Evidence From Ghana.

Primary Health Care (PHC), based on the Alma Ata declaration, calls for the movement of responsibility, resources, and control away from medical systems and curative measures toward health promotion. However, PHC implementation in practice appears to be heavily influenced by medical systems with its own attendant effects on the attainment of PHC goals. This study therefore examines the extent and effects of medical systems influence on PHC implementation in Ghana. The study uses the thematic framework approach to qualitative data analysis to analyze data collected from PHC managers through interviews. Ethical clearance for the study was obtained from the Noguchi Memorial Institute for Medical Research. Findings suggest that PHC in practice is tied to the apron-strings of medical systems. While this has catalyzed successes in disease control programs and other medicine-based interventions, it has swayed PHC from its intended shift toward health promotion. Community ownership, participation, and empowerment in PHC is therefore lost in the maze of medical systems which reserves power over PHC decision making and implementation to medical professionals while focusing attention on treatment and curative services. Ultimately, PHC has gradually metamorphosed into mini-clinics instead of the revolutionary community-driven promotive services espoused by Alma Ata with concomitant effects on the attainment of Universal Health Coverage. Further, findings show how gradually, the primary in PHC is being used as a descriptor of the first or basic level of hospital-based care instead of a first point of addressing existing health problems using preventive, promotive, and other community driven approaches. Without a reorientation of health systems, significant efforts and resources are channeled toward empowering health workers instead of local communities with significant effects on the long term sustainability of health efforts and the attainment of UHC. The study recommends further studies toward practical means of reducing the influence of medical systems.

Interculturality: a place to experience multiplicity.

The mobility of people around the world is nothing new and brings with it different impacts on interpersonal relationships. In this paper we will reflect on this subject starting from certain questions: what dialogues can be had from those who bring new ideas from their travels with the keepers of traditions in their communities? Is it possible to entertain the image of a pluralistic and globalized world? We begin by tracing the movement of peoples through the centuries, the two major ways in life which developed: nomadism and sedentarism - and how the differences generated conflicts and discrimination. Finally, we reflect on the attributes of the god Hermes from which there is the possibility of creating space to live out our intercultural encounters with reciprocity and generosity within the hospitality ritual of 'giving and receiving'.

La mobilité des personnes dans le monde entier n'a rien de nouveau et amène avec elle différents impacts sur les relations interpersonnelles. Dans cet article nous réfléchirons sur le sujet en partant de certaines questions: quels dialogues peuvent se produire nourris par ceux qui amènent de nouvelles idées de leurs voyages avec ceux qui sont les gardiens des traditions dans leurs communautés? Est-il possible de concevoir l'image d'un monde pluraliste et globalisé? Nous commençons par retracer le mouvement des peuples au travers des siècles, et les deux principales manières de vivre qui se sont développées: le nomadisme et la sédentarité - et comment les différences ont généré des conflits et de la discrimination. Finalement, nous attirons l'attention sur quelques épitaphes du dieu Hermès, qui nous donnent la possibilité de créer de l'espace pour vivre les rencontres interculturelles avec réciprocité et générosité au sein du rituel d'hospitalité: 'donner et recevoir'.

La movilidad de las personas alrededor del mundo no es algo nuevo y trae consigo impactos diferentes en las relaciones interpersonales. En el presente trabajo reflexionamos sobre este tema comenzando con algunas preguntas: ¿Cuáles son los diálogos posibles con quienes brindan nuevas ideas a partir de sus viajes con los cuidadores de la tradición en sus comunidades? ¿Es posible considerar la imagen de un mundo globalizado y plural? Comenzamos por trazar los movimientos de las personas a través de los siglos, los dos modos principales de vida que se han desarrollado: nomadismo y sedentarismo - y cómo las diferencias han generado conflictos y discriminación. Finalmente, ponemos de manifiesto algunos epitafios del dios Hermes, desde lo cual es posible crear espacio para vivir encuentros interculturales con reciprocidad y generosidad al interior del ritual de la hospitalidad del 'dar y recibir'.

A mobilidade de pessoas em todo o mundo não é novidade e traz consigo diferentes impactos nas relações interpessoais. Neste artigo, refletiremos sobre esse assunto a partir de certas perguntas: Quais diálogos podem ser tidos daqueles que trazem novas ideias de suas viagens com os guardiões das tradições em suas comunidades? É possível entreter a imagem de um mundo pluralista e globalizado? Começamos traçando o movimento dos povos ao longo dos séculos, os dois principais modos de vida que se desenvolveram: nomadismo e sedentarismo - e como as diferenças geraram conflitos e discriminação. Finalmente, trazemos à luz alguns epitáfios do deus Hermes, dos quais há a possibilidade de criar espaço para viver os encontros interculturais com reciprocidade e generosidade dentro do ritual de hospitalidade de "dar e receber".

Civilization in transition (ontological confrontation).

This paper aims at understanding the reception of the new anthropology, in particular the perspective of Eduardo Viveiros de Castro, by psychoanalysis and analytical psychology. Native peoples in Brazil have acquired visibility nationally and internationally, thanks to their mobilization and political organization. Award-winning books have been published such as A Queda do Céu (The Fall of the Sky) by Davi Kopenawa and Bruce Albert, and Ideias para Adiar o Fim do Mundo (Ideas to Postpone the End of the World) by Ailton Krenak. Freudian-based psychoanalysis keeps silent about native peoples and the new anthropology. The Lacanian psychoanalyst C. Dunker appears more open about it and wrote many articles and one important book on the subject. Jungians are the most enthusiastic and speak out politically about these peoples through courses, study groups, articles, online debates, books and the presence of native leaders and shamans in their conferences. This paper discusses the different perspectives on the issue in the psychoanalytical community, which vary from silence to excitement, and their subjacent political alliances.

Cet article vise à comprendre l'accueil par la psychanalyse et la psychologie analytique de la nouvelle anthropologie, en particulier la perspective d'Eduardo Viveiros de Castro. Au Brésil les peuples indigènes ont acquis de la visibilité au niveau national et international, grâce à leur mobilisation et leur organisation politique. Des livres ont été publiés, et ont reçu des prix, par exemple A Queda do Ceu (La Chute du Ciel) par Davi Kopenawa et Bruce Albert, et Ideias para Adiar o Fim do Mundo (Idées pour Retarder la Fin du Monde) de Ailton Krenak. La psychanalyse freudienne reste silencieuse concernant les peuples indigènes et la nouvelle anthropologie. Le psychanalyste Lacanien C. Dunker semble plus ouvert sur ce sujet et a écrit beaucoup d'articles ainsi qu'un livre important sur ces questions. Les Jungiens sont les plus enthousiastes et s'expriment politiquement concernant ces peuples par le moyen de cours, de groupes d'études, d'articles, de débats en ligne, de livres ainsi que par la présence de leaders autochtones et de chamanes dans leurs conférences. Cet article traite des différentes perspectives sur le sujet dans la communauté psychanalytique - qui vont du silence à l'excitation - et de leurs alliances politiques sous-jacentes.

El presente trabajo busca comprender la recepción de la nueva antropología, en particular la perspectiva de Eduardo Viveiros de Castro, por parte del psicoanálisis y de la psicología analítica. Las personas nativas en Brasil han adquirido visibilidad nacional e internacionalmente, gracias a su movilización y organización política. Se han publicado libros premiados como A Queda do Céu (La Caída del Cielo) de Davi Kopenawa y Bruce Albert, e Ideias para Adiar o Fim do Mundo (Ideas para posponer el Fin del Mundo) de Ailton Krenak. El psicoanálisis Freudiano hace silencio respecto a las personas Nativas y a la nueva antropología. El psicoanalista Lacaniano, C. Dunker se muestra más abierto habiendo escrito numerosos artículos y un libro importante sobre este tema. Analistas Junguianos son los más entusiastas y se pronuncian políticamente sobre estas personas a través de cursos, grupos de estudio, artículos, debates virtuales, libros y de la presencia de líderes Nativos y shamanes en sus conferencias. El presente trabajo describe las diversas perspectivas sobre el tema en la comunidad psicoanalítica, las cuales varían desde el silencio hasta el entusiasmo y las alianzas políticas subyacentes.

Este artigo tem como objetivo compreender a recepção da nova antropologia, em particular a perspectiva de Eduardo Viveiros de Castro, pela psicanálise e psicologia analítica. Os povos nativos no Brasil adquiriram visibilidade nacional e internacionalmente, graças à sua mobilização e organização política. Livros premiados foram publicados, como A Queda do Céu, de Davi Kopenawa e Bruce Albert, e Ideias para Adiar o Fim do Mundo, de Ailton Krenak. A psicanálise freudiana mantém silêncio sobre os povos nativos e a nova antropologia. O psicanalista lacaniano C. Dunker parece mais aberto sobre isso e escreveu muitos artigos e um livro importante sobre o assunto. Os junguianos são os mais entusiasmados e falam politicamente sobre esses povos através de cursos, grupos de estudo, artigos, debates on-line, livros e a presença de líderes nativos e xamãs em suas conferências. Este artigo discute as diferentes perspectivas sobre o assunto na comunidade psicanalítica, que variam de silêncio a excitação, e suas alianças políticas subjacentes.

How to build a paranoid in the 21st century? Paranoid psychic policies in turbulent times.

Paranoia is a clinical and cultural phenomenon of the 21st century. From a Jungian lens, paranoia is thought of in two fundamental ways: as a disorder of meaning rooted in the Self, and the insanity of literalism where metaphor is absent. Paranoia, in our current 'civilization in transition', takes the form of a 'tyranny of unification or the curse of the One' promulgated by waves of fear, panic, horror and exclusion towards everything that differs from the supposedly instituted order. As a single fundamentalist truth, paranoia takes root in the public field of politics where self-exhibitionism feeds the delusional paranoid logic that degrades both the personal and collective fabrics. Jungian psychology offers an antidote to paranoia by cultivating and respecting democratic spaces both analytically and in the collective.

La paranoïa est un phénomène clinique et culturel du 21ième siècle. D'un point de vue Jungien, la paranoïa est comprise de deux manières fondamentales: comme un trouble du sens/meaning enraciné dans le Soi et comme la folie du littéralisme quand la métaphore est absente. La paranoïa, dans notre actuelle « civilisation en transition ¼, prend la forme d'une 'tyrannie de l'unification ou la malédiction du Un' qui est promulguée par les vagues de peur, de panique, d'horreur et d'exclusion à l'égard de tout ce qui diffère de l'ordre institué supposé. En tant que vérité unique et fondamentaliste, la paranoïa prend racine dans les champs publics d'une politique dans laquelle l'exhibition de soi nourrit cette logique paranoïaque délirante qui dégrade les tissus personnels et collectifs. La psychologie Jungienne offre une antidote à la paranoïa en cultivant et respectant les espaces démocratiques à la fois dans l'analyse et dans le collectif.

La paranoia es un fenómeno clínico y cultural del siglo XXI. Desde el punto de vista Junguiano, la paranoia es pensada de dos modos fundamentales: como un trastorno del sentido enraizado en el Self, y como la insanidad de la literalidad donde la metáfora está ausente. La paranoia en nuestra actual 'civilización en transición', toma la forma de una 'tiranía de la unificación o la maldición del Uno' promulgada por los desvaríos del miedo, pánico, horror y exclusión de todo aquello que difiere del supuesto orden instituido. Como una única verdad fundamentalista, la paranoia se afirma en el campo público de la política, donde el auto exhibicionismo alimenta esta lógica delirante paranoica que degrada el tejido personal y colectivo. La psicología Junguiana ofrece un antídoto a la paranoia al cultivar y respetar espacios democráticos tanto analíticamente como en lo colectivo.

A paranóia é um fenômeno clínico e cultural do século XXI. De uma lente junguiana, a paranóia é pensada de duas maneiras fundamentais: como uma desordem de significado enraizada no Si Mesmo e a insanidade do literalismo onde a metáfora está ausente. A paranóia, em nossa atual "civilização em transição", assume a forma de uma "tirania de unificação ou maldição do Um" promulgada pelas raves do medo, pânico, horror e exclusão em relação a tudo o que difere da ordem supostamente instituída. Como uma única verdade fundamentalista, a paranóia se enraíza em campos públicos da política, onde o auto-exibicionismo alimenta essa lógica paranóica delirante que degrada os tecidos pessoais e coletivos. A psicologia junguiana oferece um antídoto para a paranóia cultivando e respeitando os espaços democráticos tanto analiticamente quanto no coletivo.

The loss of the soul and the myth of the living dead. A Jungian approach to a mental health problem in a public hospital in Buenos Aires.

This study is about the intervention carried out by a group of professionals from the Interdisciplinary Mental Health Team of the Emergencies Department in a public hospital in Buenos Aires City between 2017 and 2019. It arose from the need to respond to a public health problem related to the increasing number of patients living in situations involving homelessness, drug abuse, violent behaviour and criminal background. The multiple facets of this problem made us think about the impossibility of addressing it only in the individual sense of each patient. We were forced to admit that we were facing a problem of a complex, collective, social and institutional order, which the predominant medical model had neither been able to handle nor understand. We sought to include a Jungian approach to this contemporary problem found in large Latin American cities. Amplifying a symbolic base allowed us to understand creatively the complexity of the phenomenon, which could not be read in any manner other than the social and collective.

Cette étude porte sur l'intervention menée dans un hôpital public de Buenos Aires entre 2017 et 2019 par un groupe de professionnels de l'équipe interdisciplinaire de Santé Psychique. Elle fut mise en place du fait du besoin de répondre au problème de santé publique lié au nombre croissant de patients vivant sans domicile fixe, avec des problèmes de drogue, de comportement violent et de criminalité. Les aspects multiples de ce problème nous amenèrent à penser qu'il était impossible d'y faire face seulement sur la base de chaque patient en tant qu'individu. Nous avons été forcés d'admettre que nous étions confrontés à un problème complexe, collectif, d'ordre social et institutionnel, que le modèle médical prédominant n'avait pu ni résoudre ni comprendre. Nous avons cherché à inclure une approche Jungienne à ce problème contemporain que l'on retrouve dans les grandes villes d'Amérique Latine. L'amplification d'un fondement symbolique nous a permis de comprendre de manière créative la complexité du phénomène, dont la lecture ne pouvait qu'être sociale et collective.

Este trabajo trata sobre una intervención realizada por un grupo de profesionales del Equipo Interdisciplinario de Salud Mental del Departamento de Emergencias de un Hospital Público de la Ciudad de Buenos Aires entre 2017-2019. Surgió ante la necesidad de dar respuesta a una problemática de Salud Pública relacionada con el incremento de pacientes que viven en situación de calle con consumo de drogas, conductas violentas y antecedentes delictivos. Las múltiples facetas de este problema nos llevó a reflexionar sobre la imposibilidad de darle solución si solamente lo enfocábamos desde lo individual de cada paciente. Tuvimos que admitir que nos encontrábamos ante un problema complejo, de orden colectivo, social e institucional que el modelo médico predominante era incapaz de comprender o resolver. Entonces pensamos observar desde un enfoque Junguiano este problema contemporáneo que encontramos en las grandes urbes de América Latina. Amplificar una base simbólica nos posibilitó comprender creativamente la complejidad del fenómeno, que no podía ser abordado sino desde lo social y colectivo.

Este estudo trata da intervenção realizada por um grupo de profissionais da Equipe Interdisciplinar de Saúde Mental do Departamento de Emergências em um hospital público na Cidade de Buenos Aires entre 2017 e 2019. Surgiu da necessidade de responder a um problema de saúde pública relacionado ao número crescente de pacientes que vivem em situações envolvendo situação de rua, abuso de drogas, comportamento violento e antecedentes criminais. As múltiplas facetas desse problema nos fizeram pensar na impossibilidade de abordá-lo apenas no sentido individual de cada paciente. Fomos forçados a admitir que estávamos diante de um problema de ordem complexa, coletiva, social e institucional, que o modelo médico predominante não era capaz de lidar nem entender. Procuramos incluir uma abordagem junguiana para esse problema contemporâneo encontrado nas grandes cidades latino-americanas. Ampliar uma base simbólica nos permitiu entender criativamente a complexidade do fenômeno, que não poderia ser lido de outra maneira além do social e coletivo.

Schreber: an approach to soul androgyny.

Nowadays Jungian analysts are invited to understand what has been presenting as new emerging sexualities. Although we cannot find a theory of homosexuality in Jung's work, we will find references to this issue in clinical situations, interpretation of dreams, as well as his theory of anima and animus. Jung's theoretical perspective distinguishes sex and gender, anticipating contemporary gender issues and making the approach to the psyche even more complex. Jung was ahead of his time. Contemporary authors present critical reflection on the bases of innatism or culturalism as expressions of new sexualities. The paper present fragments of clinical situations and images, for a reflection on coniunctio of opposites, with their telos and psychic force, in the direction of soul androgyny. It presents a Jungian contribution to Memoirs of My Nervous Illness by Daniel Paul Schreber. Freud's Schreber Case, with his psychopathological interpretation related to paranoia and homosexuality, seems reductive and contrasts with the Jungian approach that introduces a synthetic-hermeneutic analysis.

De nos jours les analystes Jungiens sont invités à comprendre ce qui est présenté comme des sexualités émergentes. Bien que nous ne puissions pas trouver dans le travail de Jung une théorie de l'homosexualité, nous trouvons des références à cette question dans des situations cliniques, l'interprétation des rêves, ainsi que dans sa théorie de l'anima et de l'animus. La perspective théorique de Jung différencie le sexe et le genre, ce qui anticipe les questions contemporaines concernant le genre. Cela donne une approche de la psyché encore plus complexe. Jung était en avance sur son temps. Les auteurs contemporains présentent une réflexion critique sur la base de l'innéisme ou du culturalisme en tant qu'expressions de nouvelles sexualités. Cet article présente des extraits de situations cliniques, des images, pour une réflexion sur le coniunctio des opposés, avec leur télos et leur force psychique, dans la direction de l'androgynie de l'âme. Il offre une contribution Jungienne aux « Mémoires d'un névropathe ¼ de Daniel Paul Schreber. Le cas Schreber de Freud - avec son interprétation psychopathologique en lien avec la paranoïa et l'homosexualité - semble réductive et en contraste avec l'approche Jungienne qui introduit une analyse herméneutique et synthétique.

En la actualidad analistas Junguianos están siendo invitados a comprender aquello que se presenta como las nuevas sexualidades. Si bien, no encontramos una teoría acerca de la homosexualidad en la obra de Jung, encontraremos referencias, a esta temática en situaciones clínicas, interpretaciones de sueños, así como también em su teoría sobre anima y animus. La perspectiva teórica de Jung distingue sexo y género, anticipando cuestiones contemporáneas de género y haciendo aún más complejo el acercamiento a la psique. Jung se anticipó a su tiempo. Autores contemporáneos ofrecen reflexiones críticas acerca del innatismo o culturalismo como expresiones de las nuevas sexualidades. El trabajo presenta fragmentos de situaciones clínicas, imágenes, para una reflexión sobre la coniunctio de opuestos, con su telos y fuerza psíquica en la dirección del alma andrógina. Presenta una contribución Junguiana a 'Memorias de Mi Enfermedad Nerviosa' de Daniel Paul Schreber. El caso Schreber de Freud, con su interpretación psicopatológica relacionada con la paranoia y la homosexualidad, parece reductiva y contrasta con la aproximación Junguiana que introduce un análisis sintético-hermenéutico.

Hoje em dia, analistas junguianos são convidados a entender o que vem se apresentando como novas sexualidades emergentes. Embora não possamos encontrar uma teoria da homossexualidade na obra de Jung, encontraremos referências a essa questão em situações clínicas, em interpretações de sonhos, bem como em sua teoria de anima e animus. A perspectiva teórica de Jung distingue sexo e gênero, antecipando questões contemporâneas de gênero e tornando a abordagem da psique ainda mais complexa. Jung estava à frente de seu tempo. Autores contemporâneos apresentam uma reflexão crítica sobre as bases do inatismo ou do culturalismo como expressões de novas sexualidades. O artigo apresenta fragmentos de situações clínicas, imagens, para uma reflexão sobre coniunctio de opostos, com seu telos e força psíquica, na direção da androginia da alma. Apresenta uma contribuição junguiana para Memórias da Minha Doença Nervosa de Daniel Paul Schreber. O Caso Schreber de Freud, com sua interpretação psicopatológica relacionada à paranóia e homossexualidade, parece redutor e contrasta com a abordagem junguiana que introduz uma análise sintético-hermenêutica.