Adherence to a culturally adapted soul food vegan diet among African American adults increases diet quality compared to an omnivorous diet in the NEW Soul Study.

Adherence to a vegan diet may lower risk of cardiovascular disease among African Americans (AAs). Feasibility and sustainability of adopting a vegan diet may be challenging among AAs who live in regions where soul food is a predominant cuisine. Our hypothesis was that AAs randomized to a culturally adapted vegan diet will have greater adherence to their assigned diet compared with those randomized to a culturally adapted omnivorous diet. AAs (N = 113) with overweight/obesity from South Carolina were included. Dietary intake was measured at months 0, 3, 6, and 12 using 24-hour recalls. Adherence was defined based on recommended animal product intake for each group. Differences in nutrient intakes and dietary indices (Alternative Healthy Eating Index 2010 and healthy plant-based diet index) between groups were evaluated using t-tests. At 12 months, adherence was higher to the vegan (51%) versus omnivorous (35%) diet. Participants assigned to the vegan diet had higher intake of carbohydrates (P = .01) and fiber (P < .001), and lower intake of cholesterol P< .001) and protein (P = .001) compared with participants assigned to the omnivorous diet. Participants adherent to the vegan diet had lower cholesterol intake (P < .001) and higher fiber intake (P = .02) compared with those adherent to the omnivorous diet. Compared with those assigned to the omnivorous diet, participants assigned to the vegan diet had higher Alternative Healthy Eating Index 2010 (P = .01) and healthy plant-based diet index (P < .001) scores. AAs with overweight/obesity were more adherent to a culturally adapted vegan diet versus an omnivorous diet after 1 year, and nutrient and food group intake changes were sustained.

Human love: Physical and mental health from Avicenna's viewpoint.

Avicenna is one of the most eminent and influential Persian philosophers and scientists whose philosophical and medical works are of high significance all over the world. Using descriptive analysis, the present study aims to deal with philosophical, physiological, and psychological aspects of human love and lovesickness from his perspective. His anthropology stems from his philosophical contemplation and practical experience in medicine. According to the research results, Avicenna believes that the love of noble-minded and young for external beauty, as a branch of human love, leads to the perfection of moral virtues and spiritual tendencies. Virtual love for beautiful human forms, as a representation of divine names and attributes, is a means to reach absolute perfection and true love in the mystic journey. With respect to the medical and psychological aspects, Avicenna holds that lovesickness brings disease to the soul and body of a lover. Lustful and impious love has resulted from intermingling, recurrent, and obsessive perceptions of mental forms. Since it terminates proper and moderate reasoning and disturbs the mental balance of a lover, it would lead to spiritual, mental, and even physical impairment. After explaining the features and symptoms of lovesickness, Avicenna reviews its therapeutic treatments including spiritual and physical remedies. He concludes that physical condition and temperamental health are obedient to and under the control of the mind.

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.

The definition of life and death from the view of Avicenna and modern medicine.

By a comparison between the definition of life and death in Modern Medicine and Avicenna's view, it is perceived that each of them has looked at the above concepts from their special perspective. The topic of Avicenna's view is the being of life and the topic of Modern Medicine is the origin, appearance, and impressions of life. In his philosophical and medical works, Avicenna described the separation of the soul from the body as the ultimate reason for ceasing life. On the other, with the accepted medical standards, death is attributed to the organs in the human body and relies on the function or lack of function in the body's organs. Despite the differences between these two fields of knowledge, there can be collaboration between science and philosophy to achieve significant results in this regard to make useful contributions to the clarification of the concept of life and death. The findings of the study demonstrate that although the question of life and death is investigated in Avicenna's philosophy as a transcendental issue and in modern medicine as a material one, a general-specific relationship can be made between science and philosophy in defining the concept of life and death in the natural world domain.

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.

Soul, body and mental health - applying Rabbi Moshe de Maimon's philosophy to the contemporary phenomenon of drug addiction.

In modern psychiatry, drug addiction is considered as mainly a mental disorder and a brain disease problem, of complex aetiology. In addition, drug addiction has been characterized as a loss of willpower or akrasia, and even a sin. In this essay, I analyse Maimonides' (Rambam's) treatises More Ha-Nevuchim (Guide for the Perplexed) and Shemona Perakim (The Eight Chapters). He asserts that the soul is one, but has many different faculties (functions) and is intrinsically linked to the body. I argue that drug addiction is a psychological, social-moral deviance, as well as straying from God's path. Addiction is a disorder of the soul and body. Consequently, healing should include social-moral guidelines as well as physical/bodily health.

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.

Structural Analysis of the Interaction between Bcl-xL and the Noncanonical BH3 Domain of Non-Bcl-2 Family Proteins.

Anti-apoptotic and anti-autophagic Bcl-2 homologues commonly contain a hydrophobic groove in which the BH3 domain is accommodated. The BH3 domain is usually considered a feature of Bcl-2 family members; however, it has also been found in various non-Bcl-2 family proteins. Although interactions among Bcl-2 family members have been extensively investigated and highlighted, those mediated by the BH3 domain of non-Bcl-2 family proteins have not been the focus of substantial research. In this review, the author conducted a structural analysis of Bcl-xL complexed with the BH3 domain of four non-Bcl-2 family proteins, Beclin 1, SOUL, TCTP, and Pxt1, at an atomic level. Although the overall Bcl-xL-binding modes are similar among these proteins, they are characterized by limited sequence conservation of the BH3 consensus motif and differences in residues involved in complex formation. Based on the structural analysis, the author suggests that more "undiscovered" BH3 domain-containing proteins might exist, which have been unidentified due to their limited sequence conservation but can bind to Bcl-2 family proteins and control apoptosis, autophagy, or other biological processes.

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.

Is Dance Closer to Physical Activity or Spirituality? A Philosophical Exploration.

Dancing is inevitably associated with kinesthetics of the body, including movements, gestures, poses, jumps, turnings, transferring body weight, etcetera. Thus, dance is a manifestation of an amateur or the skilled behavior of a fully trained athletic performance. At the same time, dance is accompanied by emotions as an effect of expression, narration of choreography. Dance is also pre-planned and designed to produce numerous styles and techniques. It is a unique type of improvisation. However, in certain situations, styles and techniques that will be discussed below, the dancing body can bring the dancer closer to his/her emotionality and even spirituality. Thus, the aim of this philosophical exploration is to analyze the impact of spirituality on dance performance.

Philosophy of Cancer Theranostics.

Imagine a theranostic nuclear physician oncologist engaged in a Socratic philosophic dialogue. Questions that may be posed include the status of our current knowledge base of radiomolecular tumor biology, the meaning of precision in personalized dosimetry, the nature of responsibility for direct patient care, and the moral and ethical dimensions of individual quality of life (QOL) when survival is prolonged. This review invites reflective enquiry into one's personal practice of theranostics in cancer care, with the objective of optimizing clinical outcomes, not only in terms of prolonged survival but also individual QOL, in respect of its meaning for each patient, both physically and emotionally.

[Pain in the world of the Old Testament : Linguistic images, cultural concepts, literary conceptions]. / Schmerz in der Welt des Alten Testaments : Sprachliche Bilder, kulturelle Kontexte, literarische Konzeptionen.

BACKGROUND: For a long time, biblical views of pain were used to relieve and legitimize suffering. Nowadays, however, pain is seen as an evil to be fought. Despite this difference, it is worth researching the variety of images of pain in the Old Testament in order to include them in current debates. OBJECTIVES: 1) To reveal pain as a complex experience of physical, spiritual and social aspects in the Old Testament texts and 2) to search for correspondences and differences between biblical and contemporary approaches to pain. METHODS: A phenomenology of pain in the times of ancient Israel is based on analysis of the Old Testament texts in the original Hebrew language. Even if native speakers are no longer available for comparison, the written language expresses an authentic attitude towards pain. RESULTS: In the Bible there are neither clear terms nor theoretical treatises on pain but linguistically coded patterns of processing complex painful experiences. Because, according to the biblical body image, feelings do not exist in human beings, pain is often experienced as an alien destructive force. Images of pain developed with a view to the individual are used as metaphors for collective situations of suffering that last over a long period of time. CONCLUSION: Social and political upheavals played a crucial role in the development of Old Testament images of pain. That is why the ultimate cause of pain is only partially attributed to the divine, but more to human violence structures. The texts focus their hope on God as a deliverer from distress because he allows himself to be affected by pain.

A Qualitative Research on Usage Intention and Platform Swinging Behavior of Anonymous Social Applications "Soul".

By iheriting online natural properties, anonymous social media (ASM) applications have become popular and have attracted large amounts of mobile users (e.g., the youth) who can construct new identities for role-play and show themselves in anonymous ways. In order to investigate the influencing factors toward usage intention (UI) and platform swinging (PS) behavior among anonymous social applications, we choose one of the most active ASM App "Soul" as the example in China and then conducte a semi-structured interview with 23 valid Soul users using qualitative methods. The results show that the factors, i.e., perceived usefulness, perceived ease of use, perceived privacy riskiness, perceived anonymity, subjective norms, emotional attachments, and perceived interactivity, indeed affect UI among Soul users via online communication. Moreover, we find that PS behavior is ubiquitous among interviewees and mainly depends on diversified needs, which consist of nine dimensions including different position and function among apps, usage comparison, friend migration, etc. Nearly 80% of interviewees believe that there exists a relationship between UI and PS, which can be described as a inverted U-shaped curve, i.e., the higher or lower UI, the less probability of PS. For the individuals' social media usage behavior, a closed loop "Attitude-Intention-Behavior" is summarized. By conducting qualitative research, we intend to provide some insights and deepen the understanding of UI among ASM users in daily life.

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.

How many ways can you die? Multiple biological deaths as a consequence of the multiple concepts of an organism.

According to the mainstream position in the bioethical definition of death debate, death is to be equated with the cessation of an organism. Given such a perspective, some bioethicists uphold the position that brain-dead patients are dead, while others claim that they are alive. Regardless of the specific opinion on the status of brain-dead patients, the mere bioethical concept of death, according to many bioethicists, has the merit of being unanimous and univocal, as well as grounded in biology. In the present article, we challenge such a thesis. We provide evidence that theoretical biology operates with a plurality of equally valid organismic concepts, which imply different conclusions regarding the organismal status of a brain-dead patient. Moreover, the theoretical biology concepts of an organism are very distant from the view on an organism that appears by way of bioethicists theorizing on death. We conclude that if death is to be understood as the cessation of an organism, there is no single correct answer to the question of whether a brain-dead patient is alive or dead.

Quo Vadis, Dottore? Religious, Philosophical and Medical Perspectives on the Quest for Immortality.

In the daily practice of medicine, health care providers oftentimes confront the dilemma of offering 'maximum care' based on available technologies and advances versus ethical concerns about futility. Regardless of cultural backgrounds and differences, most human beings aspire to an illness-free life, or better yet, a life lived with utmost quality and longevity. On account on ongoing advances in science and technology, the possibility of achieving "immortality" (a term used as a metaphor for an extremely long and disease-free life) is increasingly perceived as a realistic goal, which is aggressively pursued by some of the world's wealthiest individuals and corporations. However, this quest is not taking place in a philosophical or religious vacuum, which is why we attempt to evaluate the current state of knowledge on religious beliefs revolving around immortality and their alignments with today's medical advancements. The literature searches were performed using relevant databases including JSTOR and PubMed, as well as primary religious sources. Most religions present longevity as a blessing and believe in some sort of immortality, afterlife or reincarnation for the immortal soul. The quest for immortality beyond life in a "body of death" remains consistent with access to medical care and the legitimate possibility of achieving longevity-as long as certain ethical and religious parameters are preserved.

The Interactive Factors Contributing to Fear of Death.

Despite the importance of the topic of death, a limited comprehensive statistical analysis conducted highlighting the complex association between fear of death and various variables. Thus, this study is conducted to account for the possible complexity by considering all interaction terms after reducing the dimensionality of a dataset by means of recursive feature elimination, followed by the removal of the multi-collinear variables. The results highlighted, for instance, although being married, older and female offset the negative associations of fear of death, their impacts are multiplicative. Also, those who think cryonics is desirable are associated with higher fear of death. For instance, while belief in cryonics is positively associated with fear of death, its association varies depending on the trouble that individuals experience that someday they would not be alive and their marital status.

Christian physicalism and the biblical argument for dualism.

This paper examines whether biblical descriptions of the intermediate state imply dualism of the sort that rules out physicalism. Certain passages in the Bible seem to describe persons or souls existing without their bodies in an intermediate state between death and resurrection. For this reason, these passages appear to imply a form of dualism. Some Christian physicalists have countered that the passages in question are in fact compatible with physicalism. For it is compatible with physicalism that, although we are necessarily constituted by physical bodies, we can continue to exist without our current bodies in the intermediate state by being constituted by replacement bodies. I argue that broadly Gricean considerations significantly weaken this response. In its place, I propose a new, linguistic objection to the biblical argument for dualism. The linguistic objection says that biblical descriptions of an intermediate state cannot imply dualism in the sense that contradicts physicalism because physicalism is defined by a concept of the physical derived from modern physics, and no term in the biblical languages expresses that concept. I argue that the linguistic objection is less vulnerable to Gricean considerations than the constitution objection. On the other hand the linguistic objection also makes concessions to dualism that some Christian physicalists will find unacceptable. And it may be possible to reinforce the biblical argument for dualism by appeal to recent research on 'common-sense dualism'. The upshot for Christian physicalists who wish to remain open to the biblical case for an intermediate state is therefore partly good, partly bad. The prospects for a Biblical argument for dualism in the sense that contradicts physicalism are limited but remain open.