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This paper aims to understand the origins of what is seen as a lack of understanding about the seriousness of our current times. The author's view is that this failure is due to a lack of awareness that our human species is destructive, arrogant, self-centred and ignorant of the laws of nature and the wonderful complexity of the environment that it destroys. Possible new values that could support a new civilizational framework are presented.

Cet article vise à comprendre les origines de ce qui est perçu comme un manque de compréhension de la gravité de notre époque actuelle. L'auteur suggère que cet échec provient d'un déficit de conscience en ce qui concerne le fait que notre espèce humaine est destructrice, arrogante, centrée sur elle-même et ignorante des lois de la nature et de la merveilleuse complexité de l'environnement qu'elle détruit. De nouvelles valeurs envisageables - qui pourraient soutenir une nouvelle structure pour la civilisation - sont présentées.

El presente trabajo intenta comprender los orígenes de aquello que es visto como una falta de comprensión sobre la seriedad de nuestros tiempos actuales. La perspectiva del autor es que esta falla se debe a una falta de conciencia sobre la destructividad, arrogancia, auto-centración e ignorancia de nuestra especie humana acerca de las leyes de la naturaleza y la maravillosa complejidad del medio ambiente al que destruye. Se presentan nuevos valores posibles que puedan apoyar un nuevo marco de referencia para nuestra civilización.

Este artigo tem como objetivo entender as origens do que é visto como uma falta de compreensão sobre a seriedade de nossos tempos atuais. A visão do autor é que esse fracasso se deve à falta de consciência de que nossa espécie humana é destrutiva, arrogante, egocêntrica e ignorante das leis da natureza e da maravilhosa complexidade do ambiente que ela destrói. Possíveis novos valores que possam apoiar um novo quadro civilizacional são apresentados.

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When re-read today, "On arrogance", a very brief paper Bion wrote in 1958, reveals its extraordinary topicality. We can think of it both as a commentary on Sophocles' Oedipus Rex and as an essay on the "disease" of psychoanalysis. In both cases, lying at its centre is the triad of curiosity-stupidity-arrogance that drives us to know the truth "at any cost". In this paper Bion redefines the crime of Oedipus (and therefore of psychoanalysis) around epistemic instinct and no longer around sexuality; he unveils the objectifying attitude of the analyst he revolutionizes the understanding of negative therapeutic reactions. The analyst's "psychosis" (or that of psychoanalysis) finds expression in the phenomena of wanting to become a psychoanalyst, of aspiring to be "scientific" (as opposed to gaining a hermeneutical understanding), of wanting to tell the patient what he believes to be the truth, and finally of looking "down upon" his patients and colleagues. Anticipating the themes of Transformations and A Memory of the Future, "On arrogance" lays the groundwork for a cogent criticism of the ideology of psychoanalysis and an effective ethical re-foundation of the discipline.

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Assistimos, nos últimos tempos, ao aumento de antigos e permanentes atos abusivos em várias partes do mundo e no Brasil. No tocante à pandemia, presenciamos também, junto com esse aumento, outro elemento que configura uma atitude dos indivíduos em relação ao conhecimento. Tal atitude, considerada por muitos como negacionismo, faz com que nos deparemos, diariamente, com inúmeras pessoas rejeitando o conhecimento já adquirido por nossa sociedade. A essa atitude, Bion (1958/1993) denominou de arrogância. Portanto, o presente trabalho pretende explicitar tal atitude e sua relação com o conhecimento e com a verdade.

We have seen, in recent times, na increase in old and permanent abusive acts in various parts of the world and also in Brazil. Along with the pandemic, we witnessed another element that constitutes an attitude of individuals in relation to knowledge. Bion (1958/1993) called this attitude arrogance. Therefore, the present work intends to explain this attitude and its relation with knowledge and truth.

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This is the second part of an article that tries to provide a framework of understanding of, and a seminal reflection on, a highly interesting yet little explored psychological construct of Jung's analytical psychology, namely the 'mana personality'. Here I take into consideration some issues around the 'saviour complex', discussed in Jung's seminar on Nietzsche's Zarathustra, concerning both the psychological analysis of the individual and the socio-political level related to the collective horizon of the 1930s. Moreover, I consider the continuity of Jung's analysis of such issues in other works such as 'Psychology and national problems' (1936), Symbols of Transformation (1952), and Aion (1950). I finally make some suggestions concerning Jung's apparent hermeneutic tendency to apply the construct of the mana personality to collective historical phenomena.

Ceci est la deuxième partie d'un article qui cherche à fournir une structure pour la compréhension d'un concept très intéressant et pourtant peu étudié de la psychologie analytique de Jung, à savoir la « personnalité mana ¼, et pour une réflexion fondamentale sur ce concept. Je me penche ici sur des questions concernant le « complexe du sauveur ¼, questions abordées dans le séminaire de Jung sur le Zarathoustra de Nietzsche, et qui concernent à la fois l'analyse psychologique de l'individu et le niveau socio-politique en lien avec l'horizon collectif des années 1930. De plus, je m'intéresse à la continuité de l'analyse de Jung sur ces questions avec d'autres travaux, tels que « Psychologie et problèmes nationaux ¼ (1936), Symboles de la Transformation (1952), et Aïon (1950). Je fais finalement quelques suggestions à propos de la tendance herméneutique manifeste de Jung à appliquer le concept de personnalité mana aux phénomènes historiques collectifs.

Esta es la segunda parte de un artículo que intenta ofrecer un marco de referencia para la compresión de, y una reflexión seminal sobre, un constructo de la psicología analítica de Jung, sumamente interesante y todavía poco explorado, denominado 'personalidad mana'. Aquí tomo en consideración algunos puntos con relación al 'complejo de sabio', desarrollados en el seminario sobre el Zarathustra de Nietzsche, que conciernen tanto al análisis del individuo y al nivel socio-político relativo al horizonte colectivo de 1930. A su vez, considero la continuidad del análisis de Jung sobre dichos temas en otros trabajos como 'Psicología y los problemas nacionales' (1936), Símbolos de Transformación (1952), y Aion (1950). Finalmente, expreso algunas sugerencias con respecto a la tendencia hermenéutica aparente en Jung para aplicar el constructo de la personalidad mana al fenómeno colectivo histórico.

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Este artículo analiza los problemas derivados de la pandemia global del Covid-19. Parte por ubicar un antecedente cercano en China en el año 2003. El virus del tipo SARS-COV que apareció en la provincia de Guangdong y se propagó hacia Pekín y otras ciudades, y que debió encender las alarmas en todo el mundo. Hace referencia a la fractura de los soportes de la llamada modernidad provocada por la rápida expansión de esta pandemia, y la impotencia de las grandes naciones para combatirla y evitar sus devastadores efectos. Se visibilizan las consecuencias que tendrá en el corto, mediano y largo plazo en los campos de la económica, de lo social y de la geopolítica mundial, y para América Latina, de acuerdo a los análisis y las proyecciones preliminares hechas por la CEPAL en su más reciente estudio sobre los impactos de la pandemia del Covid-19. Se hace un análisis crítico sobre cómo esta pandemia está cambiando radicalmente la vida de los seres humanos en la sociedad. Llegando a concluir que la guerra comercial que sobrevendrá al final de la pandemia, es una nueva reconfiguración global del capitalismo, con los mismos ganadores y perdedores de todo esto, pues a pesar de esta tragedia, el capitalismo continuará siendo salvaje, pues creemos que aún no llegará a su fin(AU)

This article analyzes the problems derived from the global pandemic of Covid-19. It starts by locating a close an-tecedent in China in 2003, the SARS-COV type virus that ap-peared in Guangdong province and spread to Beijing and other cities, and that should have set off alarms around the world. It refers to the fracturing of the supports of the so-called mo-dernity caused by the rapid expansion of this pandemic, and he powerlessness of the great nations to fight it and avoid its devastating effects. The conse-quences that it will have in the short, medium and long term in the fields of economic, social and global geopolitics are vis-ible, and for Latin America as well, according to the prelimi-nary analysis and projections made by ECLAC in its most re-cent study on the impacts of the Covid-19 pandemic. A critical analysis is made of how this pandemic is radically changing the lives of human beings in society, coming to the conclusion that the trade war that will en-sue at the end of the pandemic, is a new global reconfiguration of capitalism, with the same winners and losers of all this, because despite this tragedy, capitalism will continue to be savage, as we believe that it will not yet come to an end(AU)

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According to Jung, the 'mana personality' represents an archetypal phase of the individuation process of remarkable interest in psychological, hermeneutic and theoretical terms. This figure is characterized by a high initiatic potential that fosters the approximation of the consciousness of the Self. At the same time, it entails a risk of psychic inflation or of 'similarity to God'. In this article, divided in two parts, I deal with those aspects through a reconstruction of the development of this notion within Jung's published works, adopting a primarily chronological and, secondarily, thematic approach moving from a textual analysis of relevant passages. In this first part, I consider some passages which deal mainly with the risks of the assimilation of the unconscious in 'La structure de l'inconscient' (1916) that preceded the successive proper treatment of the mana personality's notion presented, and here examined, in 'The relations between the ego and the unconscious' (1928). Successively, I take into consideration some further issues related to it discussed by Jung in 'The structure of the psyche' (1928/1931), 'Archaic man' (1931), and 'Nietzsche's Zarathustra'.

Selon Jung, la « personnalité mana ¼ représente une phase archétypale du processus d'individuation, phase d'un intérêt psychologique, herméneutique et théorique remarquable. Cette figure est caractérisée par un haut potentiel initiatique qui nourrit l'approximation de la conscience du Soi. En même temps, elle comporte le risque d'une inflation psychique, d'une « parenté avec Dieu ¼. Dans cet article, qui est divisé en deux parties, je m'occupe de ces aspects au travers de la reconstruction du développement de cette notion dans les écrits publiés de Jung, adoptant principalement une approche chronologique mais aussi une approche thématique à partir d'une analyse textuelle de passages pertinents. Dans cette première partie, j'examine les passages qui s'occupent surtout des risques d'assimilation de l'inconscient dans « La structure de l'inconscient ¼ (1916) qui a précédé le véritable traitement de la notion de personnalité mana. Celle-ci est ici examinée dans « Dialectique du moi et de l'inconscient ¼ (1928). Je prends ensuite en compte des points qui s'y rapportent et qui sont explorés par Jung dans « La structure de l'âme ¼ (1928/1931), « L'homme archaïque ¼ (1931), et dans «Le Zarathoustra de Nietzsche ¼.

De acuerdo a Jung, la 'personalidad mana' representa una fase arquetipal del proceso de individuación, de un interés remarcable en términos psicológicos, hermenéuticos y teóricos. Esta figura es caracterizada por un alto potencial iniciático que promueve la aproximación de la conciencia del Sí Mismo. Al mismo tiempo, conlleva el riesgo de inflación psíquica o de 'similitud con Dios'. En el presente artículo, dividido en dos partes, trato con dichos aspectos a través de la reconstrucción del desarrollo de esta noción en las obras publicadas de Jung, adoptando un abordaje, inicialmente cronológico y en segunda instancia temático, a través del análisis textual de pasajes relevantes. En esta primera parte, considero algunos pasajes, los cuales dan cuenta de los riesgos de la asimilación del incosnciente en 'La estructura del inconsciente' (1916) que precede el tratamiento sucesivo y correcto de la noción de 'personalidad mana', presentada, y aquí examinada, en 'La relación entre el ego y el inconsciente' (1928). Sucesivamente, tomo en consideración otras cuestiones relacionadas con ésta expresadas por Jung en 'La estructura de la psique' (1928/1931), 'Hombre Arcaico' (1931), y el Zarathustra de Nietzsche.

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We consider the topic of arrogance from a cross-disciplinary viewpoint. To stimulate further research, we suggest three types of arrogance (individual, comparative, and antagonistic) and six components contributing to them, each logically related to the next. The components progress from imperfect knowledge and abilities to an unrealistic assessment of them, an unwarranted attitude of superiority over other people, and related derisive behavior. Although each component presumably is present to some degree when the next one operates, causality might flow between components in either direction. The classification of components of arrogance should reduce miscommunication among researchers, as the relevant concepts and mechanisms span cognitive, motivational, social, and clinical domains and literatures. Arrogance is an important concept warranting further study for both theoretical and practical reasons, in both psychopathology and normal social interaction. Everyone seems to have qualities of arrogance to some degree, and we consider the importance of arrogance on a spectrum. We contend that humankind can benefit from a better understanding of the cognitive limitations and motivational biases that, operating together, appear to contribute to arrogance. We bring together information and questions that might lead to an invigorating increase in the rate and quality of cross-disciplinary research on arrogance.

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Four studies examined intellectual humility-the degree to which people recognize that their beliefs might be wrong. Using a new Intellectual Humility (IH) Scale, Study 1 showed that intellectual humility was associated with variables related to openness, curiosity, tolerance of ambiguity, and low dogmatism. Study 2 revealed that participants high in intellectual humility were less certain that their beliefs about religion were correct and judged people less on the basis of their religious opinions. In Study 3, participants high in intellectual humility were less inclined to think that politicians who changed their attitudes were "flip-flopping," and Study 4 showed that people high in intellectual humility were more attuned to the strength of persuasive arguments than those who were low. In addition to extending our understanding of intellectual humility, this research demonstrates that the IH Scale is a valid measure of the degree to which people recognize that their beliefs are fallible.

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A citation analysis of more than 2500 works on the childbearing and menstrual psychoses has shown that the average number of citations is 1 % of the literature or less; Anglo-Saxon authors have the lowest standards of scholarship. Many excellent works have received few of no citations. Attention is drawn to citation fraud and the pernicious effect of superficial "reviews."

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This paper has the objective of broadening the understanding of technical aspects in working with adolescents who defend themselves against detachment from infantile aspects through defensive organizations. These organizations numb the adolescent toward both triangular reality and narcissistic defenses. The families of such young people may be part of the organization and the analyst can also be recruited to participate in it. But the analyst's perception can become blurry and this fact makes him appear stupid. Aspects of the myths of Narcissus and Oedipus are used here as models for studying stupidity. The analysis of a psychotic teenage girl who is symbiotic in relation to her family shows how the analytical field can be invaded by defensive configurations. Collusions of idealization and domination/submission involve the young person, her family and the analyst but the defensive organizations are only identified after their traumatic breakdown. The expansion of the symbolic network allows symbiotic transgenerational organizations to be identified, while models related to enactments prove helpful for understanding technical ups and downs. The paper ends with imaginative conjectures where Oedipus, as 'patient', is compared to the patient discussed here. These conjectures lead to reinterpretations of aspects of the Oedipus myth. The reinterpretations, together with the theoretical and clinical study, may serve as models for understanding the technical ups and downs in working with troubled teens.

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This article explores how structural factors associated with the profession and organization of medicine can constrain internal medicine residents, leading them to sometimes limit or terminate treatment in end-of-life care in ways that do not always embrace patient autonomy. Specifically, it examines the opportunities and motivations that explain why residents sometimes arrogate decision-making for themselves about life-sustaining treatment. Using ethnographic data drawn from over two years at an American community hospital, I contend that unlike previous studies which aggregate junior and senior physicians' perspectives, medical trainees face unique constraints that can lead them to intentionally or unintentionally overlook patient preferences. This is especially salient in cases where they misunderstand their patients' wishes, disagree about what is in their best interest, and/or lack the standing to pursue alternative ethical approaches to resolving these tensions. The study concludes with recommendations that take into account the structural underpinnings of arrogance in decision-making about life-sustaining treatment.

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Segundo dados da Organização Mundial da Saúde (OMS), 700 jovens morrem diariamente ao redor do mundo em decorrência de acidentes de trânsito (AT). O objetivo deste artigo é lançar um olhar sobre o fenômeno coletivo do AT que acomete a população jovem mundo afora, com a intenção de tecer uma compreensão simbólica do fenômeno que vá além dos índices de incidência e prevalência. Por meio de breve análise da sociedade contemporânea e do jovem, e de inferências simbólicas do ato de dirigir no imaginário coletivo, os ATs são percebidos como um sintoma social decorrente da negação da necessidade arquetípica do rito sacrificial. O alto índice de mortalidade de jovens é percebido como um sintoma recorrente da associação do complexo de poder associado ao complexo paterno. (AU)

According to World Health Organization (WHO) data, 700 youngsters die every day around the world in traffic accidents. This article aims to have a glance on the collective traffic accident (TA) phenomenon that affects young population worldwide that goes beyond the incidence and prevalence rates in order to reach a symbolic understanding of it. By briefly analyzing contemporary society and youngsters through symbolic inferences on driving in collective imagery, TAs are perceived as a social symptom that results of the denial of the archetypical need of sacrificial rites. The high mortality rate among young people is perceived as a recurrent symptom of the association of power complex with paternal complex. (AU)

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Segundo dados da Organização Mundial da Saúde (OMS), 700 jovens morrem diariamente ao redor do mundo em decorrência de acidentes de trânsito (AT). O objetivo deste artigo é lançar um olhar sobre o fenômeno coletivo do AT que acomete a população jovem mundo afora, com a intenção de tecer uma compreensão simbólica do fenômeno que vá além dos índices de incidência e prevalência. Por meio de breve análise da sociedade contemporânea e do jovem, e de inferências simbólicas do ato de dirigir no imaginário coletivo, os ATs são percebidos como um sintoma social decorrente da negação da necessidade arquetípica do rito sacrificial. O alto índice de mortalidade de jovens é percebido como um sintoma recorrente da associação do complexo de poder associado ao complexo paterno.

According to World Health Organization (WHO) data, 700 youngsters die every day around the world in traffic accidents. This article aims to have a glance on the collective traffic accident (TA) phenomenon that affects young population worldwide that goes beyond the incidence and prevalence rates in order to reach a symbolic understanding of it. By briefly analyzing contemporary society and youngsters through symbolic inferences on driving in collective imagery, TAs are perceived as a social symptom that results of the denial of the archetypical need of sacrificial rites. The high mortality rate among young people is perceived as a recurrent symptom of the association of power complex with paternal complex.

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