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Anxiety about ageing, as well as old age, is rooted in public discourse and has a negative impact on the quality of the relationship with the elderly, particularly in the context of care relationships with more vulnerable seniors. This text proposes a theoretical and empirical reflection on ageism, manifested as much in its hostile as in its compassionate forms.

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The ageing of Western societies is leading to a marked increase in mortality. Death and old age are now intertwined. This situation should be of particular concern to palliative care. But in reality, palliative care remains too inaccessible to the oldest sections of the population. Why this paradox? After reviewing the clinical and organisational reasons that are often given, we invite you to take a more global look, one that is both sociological and ethical.

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The psychologist working in an institution plays a specific role within a multidisciplinary team, where skills are multiple but complementary. As part of a holistic approach, the psychologist's position in relation to other team members, the different functions he or she occupies and his or her ethical responsibility are essential elements in the support provided. Whether supporting professionals or caring for patients, the psychologist brings unique resources to the relational space.

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INTRODUCTION: The study reported the time (from the initial submission to the final decision) to evaluate a clinical research project by one of the 39 French national ethics committees. The times from this final decision to the first participant inclusion and study achievement (first patient inclusion to the end of the last patient's follow-up) were also reported. METHODS: Clinical research projects submitted between January 1st 2019 and June 30th 2023 were analyzed according to their type (research on drugs, clinical investigations, performance studies, research implying human person), and the promotor (industry, university hospital, general hospital, private medical institution, others). The times of assessment of the project by the ethic committee (from the initial submission to the final decision), of the first participant inclusion (from the approval of the project) and of study achievement (first patient inclusion to the end of the last patient's follow-up) were calculated. RESULTS: Among 467 submitted clinical research projects, 424 were approved (90.8 %). The median time [Q1-Q3] to evaluate a project was 73 days [51-98] whatever the types of projects and promotors. In 307 accepted projects, the first patient inclusion occurred after 134 days [61-237] and was being waited for 347 days [306-510] in 39 other ones. In 122 projects, the time for study achievement was 446 days [230-731]. In 185 other projects, the inclusions were still in progress for 699 days [397-1098]. CONCLUSION: In this concerned ethic committee, a final decision was edited after a median assessment time of 73 days (with >90 % approvals), shorter than the times to include the first patient and for achieving the study.

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The healthcare sector accounts for 8% of the national carbon footprint in France. It is imperative to integrate climate and environmental issues into modern healthcare management. Many health professionals are advocating for more eco-responsible care. Each caregiver can reduce the environmental and health impact of their activity, while evolving in a healthy environment. Nurses have a particular responsibility to contribute to sustainable development.

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In its typical form, an "anima projection" is a psychic experience in which a heterosexual man is caught up by an intense, almost magical attraction for a woman. What sets these numinous experiences apart from a common "crush" is a pattern of specific phenomenological characteristics. Anima projections are particularly common in late adolescence and early adulthood, when they can cause a deep sense of disorientation. Little education exists for young men on how to deal with these experiences and to actualize the developmental opportunity that underlies them. In this paper, I frame anima projections as an ethical problem and outline a psycho-ethical "map" that is intended for use by disoriented young men, or by any practitioner who may be tasked with helping them navigate this challenge along the path of individuation. The map considers four solutions to the love problem: the "concretistic-literal", the "fearful-avoidant", the "rational-depressive", and the "transitional-developmental" solution, and indicates the latter as the one that is conducive to optimal psychic development. Although developed with a focus on young men, the map may apply to other relations based on projection, regardless of age, sex, gender, or sexual orientation.

Dans sa forme typique, une "projection de l'anima" est une expérience psychique dans laquelle un homme hétérosexuel est pris dans une attirance intense, presque magique, pour une femme. Ce qui distingue les expériences numineuses de simples béguins, c'est un ensemble de caractéristiques phénoménologiques spécifiques. Les projections de l'anima sont particulièrement fréquentes à la fin de l'adolescence et au début de l'âge adulte, où elles produisent un profond sentiment de désorientation. Il n'existe que peu de formation pour les jeunes hommes en ce qui concerne comment faire face à de telles expériences et comment utiliser de manière profitable l'opportunité de développement qui les sous­tend. Dans cet article, je considère les projections de l'anima comme étant un problème éthique et j'esquisse une "carte" psycho­éthique visant à aider les jeunes hommes désorientés ­ ou tout praticien dont la tâche est d'aider ces jeunes hommes ­ à relever ce défi sur le chemin de l'individuation. Cette carte envisage quatre solutions au problème de l'amour: la solution "concrète­littérale", celle de "l'évitement angoissé", la "dépressive­rationnelle" et la "transitionnelle­développementale". La carte indique que cette dernière solution est celle qui permet un développement psychique optimal. Bien que conçue pour les jeunes hommes, cette carte peut également être utilisée pour d'autres relations fondées sur la projection, quel que soit l'âge, le sexe, le genre ou l'orientation sexuelle.

En su forma típica, una "proyección del ánima" es una experiencia psíquica en la que un hombre heterosexual se ve atrapado por una atracción intensa, casi mágica, hacia una mujer. Lo que diferencia a estas experiencias numinosas de un "flechazo" común es un patrón de características fenomenológicas específicas. Las proyecciones del ánima son especialmente frecuentes al final de la adolescencia y al principio de la edad adulta, cuando pueden causar una profunda sensación de desorientación. Existe poca educación para los hombres jóvenes sobre cómo tratar estas experiencias y dar lugar a la oportunidad de crecimiento y desarrollo que subyace a las mismas. En este artículo, planteo las proyecciones del ánima como un problema ético y esbozo un "mapa" psico­ético destinado a ser utilizado por jóvenes desorientados o por cualquier profesional que tenga la tarea de ayudarles a navegar este desafío en el camino de la individuación. El mapa considera cuatro soluciones al problema del amor: la "concreta­literal", la "temerosa­evitativa", la "racional­depresiva" y la "transicional­del desarrollo", e indica esta última como la que conduce a un desarrollo psíquico óptimo. Aunque se ha elaborado centrándose en los hombres jóvenes, el mapa puede aplicarse a otras relaciones basadas en la proyección, independientemente de la edad, el sexo, el género o la orientación sexual.

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An oft-repeated and largely unexamined assumption in Jungian psychoanalysis is the notion of "analyzability", that is, of an individual's ability or present capacity to think symbolically. It is often taught that if someone is unable to think symbolically, a depth analysis is not possible. Such an individual may be more aptly suited for supportive psychotherapy, the argument goes, an experience that may very well lead to the development of the ego's capacity for symbolic thought but is not, in and of itself, a Jungian analysis. While this sort of categorical thinking has, at times, crossed over into ontological claims about individuals and groups, the notion of analyzability encountered in psychoanalytic theory and praxis is often cloaked in facially neutral language. The impact, however, has been anything but neutral in effect. In this paper, I propose a softening of our theoretical edges through a genealogy of the category of analyzability within the broader history of psychoanalysis. Through this excavation, I explore the contingent nature of the category of analyzability, how it has constricted knowledge, perpetuated inequality, and, more broadly, obscured ways of knowing. In so doing, I recover the radically democratic potential that lies at the heart of Jungian psychoanalysis.

Notre tente jungienne est peut­être grande et ses contours théoriques indispensables, mais que se passe­t­il lorsque nos contours théoriques se durcissent, devenant des frontières inhospitalières, des frontières servant à exclure et des zones d'occlusion? Une hypothèse souvent mise en avant et peu remise en question dans la psychanalyse jungienne est la notion d'« analysabilité ¼, c'est­à­dire de l'aptitude d'une personne, ou de sa capacité actuelle, à penser symboliquement. On enseigne souvent que si quelqu'un est incapable de penser symboliquement, une analyse en profondeur n'est pas possible. A une telle personne on proposerait plutôt une psychothérapie de soutien, une expérience qui peut très bien conduire au développement de la capacité de pensée symbolique de l'ego, mais qui n'est pas, en soi, une analyse jungienne. Alors que ce type de pensée catégorique a, en certaines occasions, rejoint des revendications ontologiques sur les individus et les groupes, la notion d'analysabilité rencontrée dans la théorie et la pratique psychanalytiques est souvent enveloppée dans un langage apparemment neutre. L'impact, cependant, a été tout sauf neutre dans ses effets. Dans cet article, je propose un assouplissement de nos frontières théoriques à travers une généalogie du concept d'analysabilité au sein de l'histoire plus large de la psychanalyse. À travers cette plongée, j'ai pour but d'explorer la nature contingente de la notion d'analysabilité, de voir comment elle a limité la connaissance, perpétué des inégalités et, plus largement, obscurci les modes de connaissance. Par cette démarche, je crois que nous pourrions nous rendre compte du potentiel radicalement démocratique qui se trouve au cœur de la psychanalyse jungienne.

Nuestra tienda junguiana puede ser amplia y sus bordes teóricos vitales, pero ¿qué ocurre cuando nuestros bordes teóricos se endurecen, agudizándose en fronteras inhóspitas, límites de exclusión y zonas de oclusión? Un supuesto a menudo repetido y en gran medida no examinado en el psicoanálisis Junguiano es la noción de "analizabilidad", es decir, de la habilidad o capacidad actual de un individuo para pensar simbólicamente. A menudo se enseña que si alguien es incapaz de pensar simbólicamente, no es posible un análisis en profundidad. Tal individuo, se argumenta, puede ser más adecuado para una psicoterapia de apoyo, una experiencia que puede muy bien conducir al desarrollo de la capacidad del ego para el pensamiento simbólico, pero no es, en sí misma, un análisis Junguiano. Aunque este tipo de pensamiento categórico se ha extendido, en ocasiones, a afirmaciones ontológicas sobre individuos y grupos, la noción de analizabilidad encontrada en la teoría y práctica psicoanalíticas suele estar envuelta en un lenguaje aparentemente neutro. Sin embargo, su impacto no ha sido neutro en absoluto. En este artículo, propongo suavizar nuestros bordes teóricos a través de una genealogía de la categoría de analizabilidad dentro de la historia más amplia del psicoanálisis. A través de esta excavación, propongo explorar la naturaleza contingente de la categoría de analizabilidad, cómo ha restringido el conocimiento, perpetuado la desigualdad y, más ampliamente, oscurecido las formas de conocer. Al hacerlo, creo que podríamos darnos cuenta del potencial radicalmente democrático que yace en el corazón del psicoanálisis Junguiano.

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Within long-term care homes (LTCHs), conflicts occur between residents' desires, LTCH constraints, and healthcare providers' concerns about risks of harm. Due to the high prevalence of dysphagia and malnutrition in these settings, decisions regarding food choices are a common source of such tensions. Existing biomedical ethical models fail to capture the complexity of the interprofessional chronic care environment. This article proposes an alternative ethical lens, the relational ethics model. We describe a case illustrating the application of a decision-making framework with a relational ethics lens for a resident with severe dysphagia and malnutrition. We highlight how the bioethics model excludes important actors from ethical decision making. We encourage registered dietitians working in LTCH to incorporate a relational ethics model into their practice to help identify resident's values and bring attention to the interconnectedness of caring relationships and contextual factors. This approach can inform difficult decisions regarding the food and nutrition choices of residents and may facilitate meaningful outcomes for both individuals and the long-term care community.

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Psychosocial rehabilitation (PSR) is a therapeutic approach which aims to improve the overall functioning of people with severe mental disorders. We detail the principles of bioethics applied to care and seek to demonstrate how PSR meets the requirements of a humanistic psychiatry. The four fundamental principles of the ethics of care - autonomy, beneficence, non-maleficence and justice - are found in the practice of PSR. The practice and implementation of PSR is strongly encouraged in universal codes of ethics.

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The clinical practice of nursing sometimes leads to physically restraining the patient while carrying out a therapeutic or diagnostic procedure. This laconic observation says little about the many questions raised by the use of restraint on a person during treatment. The questions are professional, institutional, philosophical, ethical, legal and deontological. The role of the nurse in the decision to use coercion to provide care is preponderant, and the moral dilemmas that this decision provokes are most often carried out individually by the professionals.

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Restraint is an extremely controversial practice, symbol of crucial debates on developments in care. This is about trying to think about this painful reality where care is at its limit and carries many dangers. The ethical issues raised by restraint will thus be described, and the responses that can be provided to them.

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In child psychiatry, there are significant ethical challenges when patients put themselves at risk or refuse to cooperate in their care. This article illustrates two situations of violence and restraints and looks at how the vulnerability of caregivers can be acknowledged in order to find the best balance between the imperatives of protection and the respect of young inpatients in child psychiatry.

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At a time when healthcare establishments are facing sensitive financial and institutional challenges, how can ethics be given a place in psychiatry? In society, ethical debates focus on surrogate motherhood, active euthanasia or assisted suicide, and embryo research. In psychiatry, the question often crystallizes around violent incidents that are hardly representative of the daily lives of professionals and patients. Militant discourse prevails over listening to the people concerned. The law requires establishments to reflect on the ethical issues raised by the reception and medical care of patients, without specifying the boundaries. Ethics in healthcare facilities focuses on care situations - what is possible or desirable - with no single theoretical model to serve as an example to follow.

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Autonomy has become the highest value in our society, and while it is having an impact on the debate on a future law on medical assistance in dying, it is also opening the door to a reflection on vulnerability. Although seemingly unaffected, at least initially, psychiatry could join the field of this reflection and bring out the avenues of renewal.

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In France, pregnant women or women with children under the age of 18 months, and in exceptional cases 24 months, can serve their prison sentences in specially equipped nurseries or mother-child cells. This situation is likely to have a negative impact on the child's health, and on the quality of the bond with the mother over the longer or shorter term. The benefits of maintaining this bond are indisputable, whatever the setting. Improvements to this system could be considered and implemented.

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This analysis of the ethical issues raised by the relationship between caregiver and patient is based on the history of psychiatry and sensitivity to the ethical tensions that run through the field of psychiatry and mental health. Taking a step back from the injunction to treat well, not fetishizing it, adopting a holistic approach, equipping ourselves to counter the stigmatization and self-stigmatization that so often accompany psychic and/or psychosocial disability, and inviting reflection on proportionality in mental health are all ethical priorities that are insufficiently invested in psychiatric clinics.

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Clinical research in the area of cancer is of utmost importance in order to improve patient care, both in terms of overall survival and quality of life. The implementation of clinical trials on medicinal products, now falling under EU Regulation 536/2014, is conditioned on prior scientific authorisation from the French National Agency for the Safety of Medicines and Health Products and a favorable ethical opinion from a Research Ethics Committee (REC). OBJECTIVE: The objective of this work is to report on the main problematic issues identified during the evaluation of oncology dossiers by the REC in order to present the expected elements and thus optimise the evaluation procedures. METHODS: The National Conference of the Research Ethics Committees analysed the questions raised by the REC during their evaluation of clinical trials of oncology drugs submitted to the European information system in 2022. RESULTS: Out of a total of fourteen dossiers, nine were subject to ethical questions on the protocol and all dossiers required modifications to the information documents. DISCUSSION: The heterogeneous quality of the dossiers reminds the need to submit well-argued, methodologically robust protocols with supervised research procedures that are safe for the participants. The drafting of information documents needs to be thoroughly reconsidered in order to present clear, concise, loyal and respectful documents for patients' rights.

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Este artigo tem por objetivo analisar o aspecto ético da fenomenologia das psicoses estabelecida pela Daseinsanalyse psiquiátrica de Ludwig Binswanger, a partir do modo como Merleau-Ponty concebe a experiência de outrem enquanto intercorporeidade. Inicialmente se apresenta a relação entre psiquiatria e fenomenologia, considerando a perspectiva de Binswanger sobre o problema da objetividade científica no campo da clínica e sua busca por desenvolver uma abordagem fundada na intersubjetividade. Ao final, procurou-se realizar alguns apontamentos sobre o sentido possível da aproximação entre fenomenologia e psiquiatria, de modo a tornar possível uma fenomenologia das psicoses que se constitua pelo reconhecimento da alteridade.

Resumos This article aims to analyze the ethical aspect of the phenomenology of psychoses established by Ludwig Binswanger's psychiatric Daseinsanalyse, based on the way Merleau-Ponty conceives the experience of others as intercorporeity. Initially, the relationship between psychiatry and phenomenology is presented, considering Binswanger's perspective on the problem of scientific objectivity in the clinical field and his quest to develop an approach based on intersubjectivity. Finally, we tried to make some notes about the possible meaning of the approximation between phenomenology and psychiatry, in order to make possible a phenomenology of psychoses that is constituted by the recognition of alterity.

Cet article analyse la dimension éthique de la phénoménologie des psychoses établie par la Daseinsanalyse psychiatrique de Ludwig Binswanger, basée sur la manière dont Merleau-Ponty conçoit l'expérience d'autrui comme intercorporéité. Dans un premier temps, nous présentons la relation entre la psychiatrie et la phénoménologie, en considérant la perspective de Binswanger sur le problème de l'objectivité scientifique dans le domaine clinique et sa quête pour développer une approche basée sur l'intersubjectivité. Enfin, nous essayons quelques remarques sur le sens possible du rapprochement entre phénoménologie et psychiatrie, afin de rendre possible une phénoménologie des psychoses qui soit constituée par la reconnaissance de l'altérité.

Este artículo tiene como objetivo realizar un análisis del aspecto ético de la fenomenología de las psicosis establecida por el Daseinsanalyse psiquiátrico de Ludwig Binswanger, a partir de cómo Merleau-Ponty concibe la experiencia del otro como intercorporeidad. Inicialmente, se presenta la relación entre psiquiatría y fenomenología teniendo en cuenta la perspectiva de Binswanger sobre el problema de la objetividad científica en el campo clínico y su búsqueda por desarrollar un enfoque basado en la intersubjetividad. Por último, se intenta hacer algunos apuntes sobre el posible significado de la aproximación entre fenomenología y psiquiatría para posibilitar una fenomenología de las psicosis que se constituya en el reconocimiento de la alteridad.

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The experimental approach has been at the center of my thoughts since my baccalaureate of "experimental sciences". Trained in neurosciences, I very quickly chose the field of ethology, thinking I would escape certain experimental approaches and offer myself research more respectful of animal life. Today, I have to note that this option did not necessarily lead to what I had imagined. I have been both the witness and the actor of practices that deserve attention. This path, punctuated by an evolution of the conceptions of our relations with living beings, leads me to question the ethics, sometimes contradictory, of action and knowledge.

Title: Quelle place pour l'expérimentation en éthologie ? Abstract: La démarche expérimentale est au centre de mes réflexions depuis mon baccalauréat « sciences ex ¼. Formé aux neurosciences, j'ai très vite choisi l'éthologie de terrain, pensant échapper à certaines démarches expérimentales et m'offrir des activités de recherche plus respectueuses de la vie animale. Aujourd'hui, je dois constater que cette option n'aboutit pas forcément à ce que j'avais imaginé. J'ai été à la fois le témoin et l'acteur de pratiques qui méritent attention. Ce parcours, jalonné par une évolution des conceptions de nos relations avec les être animés, me conduit à questionner les éthiques, parfois contradictoires, de l'action et de la connaissance.

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