RESUMEN

Inner phenomena, such as personal motivations for pursuing sustainability, may be critical levers for improving conservation outcomes. Most conservation research and policies, however, focus on external phenomena (e.g., ecological change or economic processes). We explored the factors shaping 9 conservation attitudes toward forest and wildlife protection among colonist farmers around an Amazonian deforestation frontier. Our data comprised 241 face-to-face quantitative surveys, complemented with qualitative insights from open-ended questionnaire responses and opportunistic semistructured interviews. To account for the full spectrum of possible inner motivations, we employed measures of nature connection (indicating biospheric motivation) and personal values organized around the traditionalism (traditionalist through to high openness to change) and universalism dimensions (egoistic through to altruistic motivations). We used averaged beta-binomial generalized linear models to assess the role of external factors (socioeconomic, sociodemographic, and environmental) and personal (inner) motivations on the variation in attitudes. Each attitude was modeled separately. The relative importance of each predictor was judged by the proportion of models where it appeared as significant. Proconservation views were expressed by the majority (at least 65%) of the respondents in 7 out of the 9 attitude models. The most consistent predictors were emotional nature connection and personal values (significant in 4-6 out of 9 models), rather than external phenomena (significant in 0-5 models). However, the poorest farmers had lower scores on the agreement with prioritizing nature over development (𝛽 = -0.52, 95% CI: -0.96 to -0.07). Qualitative data also indicated that economic barriers hinder forest conservation on farms. These results suggest that biospheric, traditionalistic, and altruistic motivations promote people's proconservation attitudes, but nurturing these latent motivations is unlikely to improve conservation outcomes if material poverty remains unaddressed. Integrating the inner-outer perspective into conservation thinking and practical interventions could foster environmental stewardship and increase human well-being.

Evaluación de la influencia de la conexión y los valores naturales sobre las actitudes de conservación es una frontera tropical de deforestación Resumen Los fenómenos interiores, como los motivos personales para ser sustentables, pueden ser niveladores importantes para aumentar los resultados de conservación. Sin embargo, la mayor parte de la investigación y las políticas se enfocan en los fenómenos exteriores (cambios ecológicos o procesos económicos, por ejemplo). Exploramos los factores que moldean nueve actitudes de conservación relacionadas con la protección de los bosques y la fauna en un grupo de agricultores colonos cercanos a una frontera de deforestación en la Amazonía. Nuestros datos se obtuvieron de 241 encuestas presenciales cuantitativas complementadas con información cualitativa tomada de las respuestas en cuestionarios de preguntas abiertas y entrevistas oportunistas semiestructuradas. Para considerar el espectro completo de las posibles motivaciones interiores empleamos medidas de la conexión natural (lo que indica motivos relacionados a la biósfera) y valores personales organizados en torno a las dimensiones del tradicionalismo (del tradicionalista hasta una gran apertura al cambio) y el universalismo (del egoísta hasta los motivos altruistas). Usamos modelos lineales generalizados betabinomiales promediados para evaluar el papel que tienen los factores externos (socioeconómicos, sociodemográficos y ambientales) y los motivos personales (interiores) en la variación de las actitudes. Modelamos cada actitud por separado. Juzgamos la importancia relativa de cada predictor mediante la proporción de modelos en los que aparecían como significativos. La mayoría (al menos el 65%) de los respondientes expresó las opiniones en pro de la conservación en siete de los nueve modelos de actitud. Los predictores más uniformes fueron la conexión emocional natural y los valores personales (significativos en cuatro a seis de los nueve modelos), en lugar de los fenómenos externos (significativos en cero a cinco modelos). Sin embargo, los agricultores más pobres tuvieron un puntaje más bajo en cuanto a estar de acuerdo con la priorización de la naturaleza sobre el desarrollo (𝛽 = -0.52, 95% CI -0.96 a -0.07). Los datos cualitativos también indicaron que las barreras económicas impiden la conservación de los bosques en las fincas. Estos resultados sugieren que los motivos tradicionalistas, altruistas y aquellos relacionados con la biósfera promueven las actitudes en pro de la conservación de las personas, pero es poco probable que propiciar estos motivos latentes aumente los resultados de conservación si sigue sin solucionarse la pobreza material. La inclusión de las perspectivas internas y externas dentro del pensamiento de conservación y las intervenciones prácticas podría fomentar la administración ambiental e incrementar el bienestar humano.

Asunto(s)

RESUMEN

Contemplation has been defined as "taking a long loving look at the real." In the realm of the scholarship of nursing and midwifery, the pulls and counterpulls between disease and illness and between patient and person, for example, require that scholars and practitioners develop an understanding of the way their minds work and of the way they come to know. This dialogue takes a (short) loving look at the foundations of spirituality and spiritual development in human consciousness and invites readers to contemplate and appreciate their lives as scholars and practitioners.

Asunto(s)

RESUMEN

Scientific literature has shown contextual factors that predict youth development, and family variables are the most important ones. In this study, we propose a model that explains the relation between family variables (relationship with parents and family activities) and Personal Positive Youth Development (assessed through Life satisfaction, Interiority, and Self-control), across different cultures. We recruited 2867 adolescents aged 12-18 years (52% female) from three countries: Spain, Mexico, and Peru. They completed an anonymous questionnaire. We run exploratory and confirmatory factor analyses, and structural equation modelling, testing for invariance across countries and sexes. In all subsamples, positive family relationships were associated with adolescents' Life Satisfaction. In addition, time invested on family activities was associated with Interiority and with Self-control. However, some differences across cultures and sex were found in the specific associations. Theoretical and practical implications are discussed regarding how to improve adolescent development through family life.

Asunto(s)

RESUMEN

In the context of continuing ecosystem degradation and deepening socio-economic inequality, sustainability scientists must question the adequacy of current scholarship and practice. We argue that pre-occupation with external phenomena and collective social structures has led to the neglect of people's 'inner worlds'-their emotions, thoughts, identities and beliefs. These lie at the heart of actions for sustainability, and have powerful transformative capacity for system change. The condition of people's inner worlds ought to also be considered a dimension of sustainability itself. Compassion, empathy and generosity, for example, are personal characteristics that mark individual expressions of sustainability. Sustainability science must take inner life more seriously by considering how language shapes and is shaped by paradigms about the world, prioritising enquiry into how spirituality, contemplation and sustainability transformation relate, and encouraging scholars and practitioners to intentionally cultivate their inner worlds to strengthen inner resources necessary for addressing sustainability challenges.

Asunto(s)

RESUMEN

Pretende-se nesse artigo recuperar as bases da crítica de Renaud Barbaras à fenomenologia da vida de Hans Jonas tal como essas se apresentam na sua obra de 2008 Introduction à une phénoménologie de la vie. Para tanto, trata-se de levantar, entre outros argumentos, o problema da interpolação entre a interioridade e a exterioridade, o que teria permanecido, segundo Barbaras, como um problema não solucionado na tese de Jonas, o que levaria à impossibilidade de sua fenomenologia da vida, stricto senso. Embora não desenvolver-se-á a argumentação nesse trabalho, apontar-se-á, contudo, a possível resposta de Hans Jonas por meio do conceito de "vida expressiva", que indica a insistência na relação e na inter-compreensão como fenômeno mais originário da vida.

This paper aims to recover the basis of Renaud Barbaras's critique of the Hans Jonas's phenomenology of life life, as presented in his 2008 work Introduction à une phénoménologie de la vie. In order to do so, it is a question of raising the problem of the interpolation between interiority and exteriority, which would have remained, according to Barbaras, as an unresolved problem in Jonas's thesis, which would lead to the impossibility of his phenomenology of life, stricto senso. Although the argument will not be developed in this work, it will be pointed out, however, Hans Jonas's possible answer through the concept of "expressive life", which indicates the insistence on relation and inter-understanding as a phenomenon originating from life.

Se pretende en este artículo recuperar las bases de la crítica de Renaud Barbaras a la fenomenología de la vida de Hans Jonas tal como éstas se presentan en su obra de 2008 Introducción a la unión de la filosofía de la vie. Para ello, se trata de plantear, entre otros argumentos, el problema de la interpolación entre la interioridad y la exterioridad, lo que habría permanecido, según Barbaras, como un problema no solucionado en la tesis de Jonás, lo que llevaría a la imposibilidad de su fenomenología de la vida, stricto sentido. Aunque no se desarrollará la argumentación en ese trabajo, se señalará, sin embargo, la posible respuesta de Hans Jonas por medio del concepto de "vida expresiva", que indica la insistencia en la relación y en la intercomprensión como fenómeno más originario de la vida.

Asunto(s)

RESUMEN

Este artigo parte das abordagens "sócio-construcionistas" em psicologia e disciplinas correlatas, que questionam os preceitos sustentados por acadêmicos e profissionais acerca de como nossas mentes funcionam e a maneira como nos comportamos. Parte do projeto de pesquisa crítica em psicologia, que se ocupa da construção social de fenômenos da psicoterapia e psicologia, dedica-se a olhar para as condições culturais mais amplas a partir das quais tratamos desses temas. O discurso terapêutico, conforme essa perspectiva, deve ser analisado no contexto da "cultura psicológica". O artigo desenvolve uma análise do discurso terapêutico a fim de entender como a identidade de psicoterapeutas é atuada. A desconstrução da identidade em psicoterapia volta-se também, dessa forma, à tarefa de desconstrução das noções de interioridade que sustenta a psicoterapia na cultura psicológica contemporânea.

This paper draws on the 'social constructionist' approaches in psychology and allied disciplines which question the truth claims made by academics and professionals about how our minds work and the way we behave. Part of the project of critical research in psychology that is concerned with the social construction of psychological and psychotherapeutic phenomena is to look at the broader cultural conditions in which we speak about these things. Therapeutic discourse, according to this perspective, needs to be analysed in the context of 'psychological culture'. The paper develops an analysis of therapeutic discourse to understand how the identity of psychotherapists is performed. Deconstruction of identity in psychotherapy is in this way also turned to the task of deconstructing the notions of interiority that sustain psychotherapy in contemporary psychological culture.

El articulo parte de las perspectivas "socio-construccionistas" en psicología y disciplinas cercanas, que cuestionan los preceptos sustentados por académicos y profesionales sobre como nuestras mentes funcionan y la forma como comportamos. Parte del proyecto de investigación critica en psicología, que se ocupa de la construcción social de fenómenos de la psicoterapia y psicología, dedica-se a mirar para las condiciones culturales más amplias desde las que tratamos eses temas. El discurso terapéutico, para esa perspectiva, debe ser analizado en el contexto de la "cultura psicológica". El artículo desarrolla un análisis del discurso terapéutico para entender como la identidad de psicoterapeutas es actuada. La desconstrucción de la identidad en psicoterapia vuelve también, así, a la tarea de desconstrucción de las nociones de interioridad que sostiene la psicoterapia en la cultura psicológica contemporánea.

Cet article s'inspire des approches «constructivistes sociales¼ de la psychologie et des disciplines connexes qui remettent en question les affirmations de vérité faites par des universitaires et des professionnels sur la façon dont notre esprit fonctionne et sur notre comportement. Cet article porte sur le sujet de la psychologie, et s'intéresse à la construction sociale des phénomènes psychologiques et psychothérapeutiques. Le discours thérapeutique, selon cette perspective, doit être analysé dans le contexte de la «culture psychologique¼. L'article développe une analyse du discours thérapeutique pour comprendre le spectacle de l'identité des psychothérapeutes. La déconstruction de l'identité en psychothérapie est également en train de déconstruire les concepts de maintien de la psychothérapie dans la culture psychologique contemporaine.

RESUMEN

The Austrian psychiatrist Theodor Meynert's anatomical theories of the brain and nerves are laden with metaphorical imagery, ranging from the colonies of empire to the tentacles of jellyfish. This paper analyses among Meynert's earliest works a different set of less obvious metaphors, namely, the fibres, threads, branches and paths used to elaborate the brain's interior. I argue that these metaphors of material, or what the philosopher Gaston Bachelard called 'material images', helped Meynert not only to imaginatively extend the tracts of fibrous tissue inside the brain but to insinuate their function as pathways co-extensive with the mind. Above all, with reference to Bachelard's study of the material imagination, I argue that Meynert helped entrench the historical intuition that the mind, whatever it was, consisted of some interiority - one which came to be increasingly articulated through the fibrous confines of the brain.

Asunto(s)

RESUMEN

This paper represents an archetypal and deconstructive reading of the work of Wolfgang Giegerich. In an attempt to extend and philosophically develop Jung's late-life view of the objective psyche, Giegerich, via Hegel, defines psychology proper as fundamentally separate from the everyday person and the 'human, all-too-human' aspects of the soul. It is argued that, in so doing, Giegerich removes the human person from being the primary focus of his psychology and creates instead a hierarchy of ideas and values privileging syntax over semantics, the logical over the empirical, and thinking over imagination. This bypasses the emotionality of the everyday person/patient and also renders psychology proper unable to address the day-to-day practice of the analyst. Giegerich attempts to rectify this problem by re-incorporating what he had previously rejected, making his theory more complex than is apparent in his binary oppositions. In the end, however, it remains a question to what extent Giegerich is successful in avoiding a binary scission (Saban 2015) or a tendency to regularly de-emphasize the human aspect of the soul (Hoedl 2015) in his need to continue to heroically push off from the ego seeking total freedom from neurosis and from our humanity.

Asunto(s)

RESUMEN

Psychology as the discipline of interiority is the name of the psychology that has developed from Wolfgang Giegerich's work in the field of analytical psychology. This article offers a counterview to that of Mark Saban's claim that Giegerich's psychology is 'irrelevant' to Jungians today and is based on a fundamental misunderstanding of the nature of Jungian psychology. It will be shown that, in fact, it is a fundamental misunderstanding of Giegerich's work that has led Saban to form erroneous conclusions. Links between Jung's and Giegerich's conceptions of the 'objective psyche' will be highlighted, along with other examples of how, contrary to Saban's conclusions, psychology as the discipline of interiority has obvious connections to, and grounding in, Jungian psychology.

Asunto(s)

RESUMEN

The article explores a text of the poet R.M. Rilke in the manner of Psychology as the Discipline of Interiority (PDI). PDI, developed mainly in the writings of Wolfgang Giegerich, refers to the 'speculative turn' within analytical psychology. The speculative turn involves an interpretative stance that strictly adheres to Jung's seminal insight into psychology's lack of an empirically-objective, Archimedean vantage-point outside of or beyond the psyche. The paper aims to demonstrate that, for all its beauty, the account of interiority that is celebrated in the passage from Rilke is self-contradictory. This is due to its being naively conceived as the undialectical opposite of an external viewpoint that it is unable to overcome. Whereas Rilke merely imagines interiority by means of the visual image of his getting inside a dog as one passes by, the interpretative approach taken in this article thinks interiority by reflecting Rilke's text into itself in the speculative manner that is provided for and required by Jung's insight into psychology's lack of an Archimedean vantage-point. If we interpret the text in this way, an understanding of interiority that is truly in accord with its concept is opened up and a main aspect of psychology as the discipline of interiority is performatively demonstrated.

Asunto(s)

RESUMEN

O trabalho com jovens, sobretudo com adolescentes grávidas de um Posto de Saúde, mostrou a dificuldade das mesmas em pensar, julgar e desejar. Dificuldades essas incrementadas pelas leis da informação, do mundo virtual e do controle. Uma escuta analítica voltada para o processo de inverter a experiência de projeção da interioridade revelou-se importante.(AU)

Working with young people, especially with pregnant young girls being cared in a public Health Center, made me aware of their hardship in thinking, judging and desiring. What enhances their bad living is the lack of personal information, the guidance made through virtual communication and the burden of the numberless social controls. A listening-oriented analytical process of reversing the projection experience of interiority proved to be important.(AU)

Asunto(s)

RESUMEN

O trabalho com jovens, sobretudo com adolescentes grávidas de um Posto de Saúde, mostrou a dificuldade das mesmas em pensar, julgar e desejar. Dificuldades essas incrementadas pelas leis da informação, do mundo virtual e do controle. Uma escuta analítica voltada para o processo de inverter a experiência de projeção da interioridade revelou-se importante.

Working with young people, especially with pregnant young girls being cared in a public Health Center, made me aware of their hardship in thinking, judging and desiring. What enhances their bad living is the lack of personal information, the guidance made through virtual communication and the burden of the numberless social controls. A listening-oriented analytical process of reversing the projection experience of interiority proved to be important.

Asunto(s)

RESUMEN

A presente leitura é divida em quatro partes. Começarei distinguindo três sentidos de exterioridade, de forma a esclarecer o conceito de exterioridade de Lévinas como foi exposto no ensaio Totalidade e Infinito e com o qual os termos outridade e experiência estão associados. Optei por colocar desta forma, para não ter que especificar cada um destes termos, pois eles serão clarificados ao longo da segunda e terceira parte. Inicialmente, discutirei outridade como experiência, experiência do outro, mas não-perceptiva, experiência pré-intencional, anterior mesmo à diferença entre consciência e inconsciencia. A seguir, invertendo a ordem dos termos, irei tratar experiência como outridade, isto é, experiência que, enquanto não cessa de ser experiência mantém uma relação de outridade. Lévinas escreve em Totalidade e Infinito: “experiência significa precisamente a relação com o outro absoluto”. Nos contornos desta discussão, irei comentar a resposta levinasiana à quinta Meditação Cartesiana de Husserl e, finalmente, aproximarei o pensamento de Lévinas à pesquisa neurológica de António Damásio. Na última sessão explorarei diferentes caminhos a fim de manter o seguinte paradoxo - superfíce não tem profundidade: superfície é profundidade

The present article is divided into four parts. I will begin by distinguishing three meanings of exteriority, so as to illuminate Lévinas’ own concept of exteriority, as expounded in the essay Totality and Infinity and with which the terms otherness and experience are associated. I phrase it in this way so as to avoid specifying each of these terms, which I will attempt to clarify throughout the second and third parts. First, I will discuss otherness as experience, experience of the other, but non-perceptive, pre-intentional experience, prior even to the difference between consciousness and unconsciousness. Then, by inverting the order of the terms, I will address experience as otherness, i.e., experience which, while not ceasing to be experience, remains a relation of otherness. Lévinas writes in Totality and Infinity: “experience means precisely the relation with the absolute other.”1 Within the frame of that discussion, I will comment on the levinasianresponse to the fifth of Husserl’s Cartesian Meditations, and finally bring together Lévinas’ thought and the neurological research of António Damásio. In the last section I will explore different ways to maintain the following paradox - surface has no depth: surface is depth

Asunto(s)

RESUMEN

This is a study of the psychic functioning in cases of borderlinestates pathology, in view of the unique role the dimension ofotherness plays in such cases. This analytical perspective evokesthe idea of a complex relationship between interiority andexteriority, peculiar to those pathologies, marked by an identitynarcissisticproblem. These features can be found at the core ofthose clinical cases, a view that differs from the one using the term‘borderline’ to define such cases in a perspective of the borderbetween neurosis and psychosis. The issue of otherness can bequite a relevant operator in such investigation, providing usefulelements for an analysis not only of the fundamentals of thefunctioning of boundaries pathology, but of otherpsychopathological cases too, allowing the establishment ofgrounds for comparison between them. So, a counterpoint to those cases is established with other clinical frameworks, aiming at abetter grasp of their uniqueness.

Nosso objetivo é examinar o modo de funcionamento psíquicopróprio dos estados limites, tendo em vista o papel singular dadimensão de alteridade nesses quadros. Essa perspectiva de análisevem nos remeter à idéia de uma complexa relação entreinterioridade e exterioridade que caracterizaria essas patologias,marcadas por uma problemática identitário-narcísica. São esses osaspectos que pensamos estarem na base desses quadros clínicos,visão distinta daquela que, utilizando o termo borderline, tende adefini-los a partir da fronteira entre a neurose e a psicose.A questão da alteridade pode ser um operador dos mais relevantesnessa investigação, propiciando elementos de análise bastantefrutíferos, não somente dos fundamentos dos “funcionamentoslimites” como também de outros quadros psicopatológicos,permitindo, até mesmo, o estabelecimento de uma interessantebase de comparação entre eles. Dessa forma, buscaremos estabelecerum contraponto dos estados limites com outros quadros clínicos,com a finalidade de melhor apreender a sua singularidade.

Asunto(s)