Neither Here nor There,I Do Not Vote and I Do Not Care: The External Electoral Participation of Mexican Migrants in New Zealand

In 2006, an estimated 4.2 million Mexican emigrants were entitled to vote in presidential elections in Mexico, making this country the highest potential recipient of external votes around the world. Despite this fact, during the 2006 and 2012 presidential elections, less than 1 % of that estimated population actually casted their external votes raising questions about how previous patterns of political behavior can transcend borders and accompany migrants to their new countries. In this work, I argue that Mexican migrants’ interaction with an established democracy such as New Zealand is not a fundamental reason to encourage political participation through external voting. Through a qualitative lens, the paper attempts to analyze sentiments, attitudes, and behaviors of Mexican migrants toward the political arena and their effect in preventing or encouraging formal participation in Mexican elections. I conclude that cultural patterns of electoral behavior that originated in Mexico play a decisive role in the way Mexicans relate to their native country, regardless of the intensity of political integration to New Zealand democracy.     

Morality and the View from Here

According to one influential conception of morality, being moral is a matter of acting from or in accordance with a moral point of view, a point of view which is arrived at by abstracting from a more natural, pre-ethical, personal point of view, and recognizing that each person's personal point of view has equal standing. The idea that, were it not for morality, rational persons would act from their respectively personal points of view is, however, simplistic and misleading. Because our nonmoral reasons cannot all be adequately captured as falling within any single, unified and coherent point of view, morality cannot be adequately understood as a matter of abstracting from such points of view and taking them all equally into account. After considering several ways of modifying the initial conception of morality in a way that accommodates the variety of nonmoral reasons that do not have their source in a personal point of view, the paper concludes with the suggestion that we free ourselves more thoroughly from the grip of the metaphor that takes morality as a whole to be a matter of acting in accordance with the judgments of a single unified and coherent point of view.     

You Can Get Here From There

This paper is a review of my development from psychology intern and research assistant to the psychoanalytic tester and theoretician David Rapaport at the Menninger Clinic in the 1940s, through my career in psychological testing, my psychoanalytic training in the Western New England Institute, and my working successively at the Austen Riggs Center, Yale Department of Psychiatry, Yale Student Mental Health Center, Cornell Department of Psychiatry, and eventually private practice in New York City. During this period, I rose to the academic rank of Professor and the analytic position of Training Analyst. I have written extensively: first on testing, then more or less in turn on psychoanalytic ego psychology, action language for psychoanalysis, feminist issues, narrative in psychoanalysis, and the contemporary Kleinians of London. This memoir traces the intellectual continuity that characterizes these writings and my continuing development as a psycho-analyst—my first ambition and great love.     

You Can Get Here From There

We introduce 3 studies of the empirical correlates of the MMPI–2 Restructured Clinical (RC) Scales: a study by Arbisi, Sellbom, and Ben-Porath (2008/this issue) that expands the range of correlates of the RC scale in mental health settings; an investigation by Sellbom, Ben-Porath, Baum, Erez, and Gregory (2008/this issue) of the empirical correlates of the scales in a forensic setting; and a study by Forbey and Ben-Porath (2008/this issue) examining convergent and discriminant validities of the RC scale in a nonclinical setting. To serve as a general introduction to the 3 new empirical studies presented in this special section, we begin with a review of the existing literature on the RC scales and briefly describe these studies.     

Marcel Wanders 创意独领风骚的设计大师 细节成就大牌，热忱实现梦想

关于美的定义,随着潮流变幻有着不同的价值标准,艺术与设计反映着现实世界价值标准的演进,同时又影响着我们看待这个世界的方式。追求美是一个艰苦的过程,新一代的艺术家和设计师们的魅力在于,无论来自哪个国家,无论有着何种不同的抱负与梦想,这富有创造性的一代,一点一点抛掉了人云亦云的审美情性,用各种各样的表现形式反省着这个丰富多彩的世界。     

Here and now: My perspective1

In this paper the author describes her particular perspective in doing analytic work. She stresses working in the here and now. For example, making interpretations that grow out of what the patient says or does in the sessions, keeping the patient’s history in mind, but not letting it lead interpretations. The analysis tries to understand why something is being said now, in this way, and what impact it may have or be designed to have in the analytic relationship. The term ‘here’ refers to what is going on between patient and analyst in the room while not leaving out the patient’s immediate reality in the outside world, his everyday life. The word ‘now’ implies awareness of time that is not just of the past and future but of the patient’s situation at the moment in analysis, which is constantly shifting.The author believes that by working primarily in the present the patient will feel more anchored, both patient and analyst can observe what is going on, for example how anxiety arises or decreases, how defences are mobilised or lessen. Both analyst and patient experience movement and change rather than relying on more theoretical explanations.     

Not Intentional,Not Unintentional

Philosophia - In contemporary philosophy of action, the existence of intentional and unintentional action is relatively uncontroversial. What is controversial is whether there exists a third kind...     

Emotions: Here and Now,Then and There

Religions difer not only in the creeds they espouse, but also in the kinds of emotions they inspire. Any discussion of the relation between religion and emotion must therefore be incomplete and misrepresentative of some views. In this short commentary, I focus on two areas of potential controversy that I believe would profit from further discussion and debate. The first involves the truth or authenticity of emotional experience; the second concerns the possibility of disembodied emotional states. Although both issues are presented in the context of religious beliefs, their theoretical and practical implications are not specifically religious; rather, they concern first the dialectical relation between social institutions and emotional syndromes and second, the relation between emotion and cognition.     

Religious Values in Clinical Practice are Here to Stay

Research to date has shown that health professionals often practice according to personal values, including values based on faith, and that these values impact medicine in multiple ways. While some influence of personal values are inevitable, awareness of values is important so as to sustain beneficial practice without conflicting with the values of the patient. Detecting when own personal values, whether based on a theistic or atheistic worldview, are at work, is a daily challenge in clinical practice. Simultaneously ethical guidelines of tone-setting medical associations like American Medical Association, the British General Medical Council and Australian Medical Association have been updated to encompass physicians’ right to practice medicine in accord with deeply held beliefs. Framed by this context, we discuss the concept of value-neutrality and value-based medical practice of physicians from both a cultural and ethical perspective, and reach the conclusion that the concept of a completely value-neutral physician, free from influence of personal values and filtering out value-laden information when talking to patients, is simply an unrealistic ideal in light of existing evidence. Still we have no reason to suspect that personal values, whether religious, spiritual, atheistic or agnostic, should hinder physicians from delivering professional and patient-centered care.