What does music have that it pushes us to talk about it? Is music something that is beyond human language? What is the difference between "mother tongue", "language", and "discourse"? We try to find music in everything that permits encoding, insist on giving it a value or precise coordinates in documents, files or more recently, in codes and networks, but there will always be something in music that escapes from language. A certain thing that will elude the very discourse that (...) we were compelled to enunciate by music. I mean the real unattainable that is the fuel for creativity. (shrink)

Se explora la relación entre las dimensiones proposicional y no proposicional de la creencia religiosa para mostrar que la última dirige el proceso de justificación y representa su límite. Se defiende que la no proposicional también tiene valor cognitivo, porque constituye una suerte de elección epistémica preteórica que no es exclusiva de la fe religiosa. Se explora la noción de ambigüedad religiosa, tanto a nivel intelectual como experiencial, y se sostiene que la relación entre la dimensión proposicional y la no-proposicional (...) de la fe está mediada por la función directiva de las presuposiciones metafísicas instauradas por la experiencia religiosa. (shrink)

Prevailing views of delusional beliefs frame them as pathological and harmful, leaving little room for understanding why delusions may emerge. Lisa Bortolotti’s book, “Why Delusions Matter,” offers a more compassionate perspective on delusions, framing them as adaptive and meaningful responses to crises. Many psychologists and philosophers have asserted that delusions can function as psychological defense mechanisms or adaptive coping strategies that protectively obscure painful realities. However, some delusions, especially those that arise in the context of traumatic experiences and psychosis, can (...) be better understood as the body’s attempt to alert us to sources of harm and reveal, rather than obscure, important information. Drawing from neuroscience literature and the author’s personal encounters with psychosis and trauma, this article explores the ways in which some delusions can help us access interoceptive information from the body, uncovering sources of pathology, as well as previously unconscious information about harmful traumatic experiences. Ultimately, taking an epistemic justice lens to delusions, uplifts their value in revealing very real embodied experiences of the individual expressing them. (shrink)

This paper argues that the historical character of our knowledge is compatible with both ontological and epistemological realism. The first part critically analyses the thesis according to which the situated nature of our cognitive practices implies that they do not refer to an extra-linguistic reality. The second section explores the claim that realism is a necessary presupposition of our communicative practices and the final part outlines the principles of a pluralist realism.

Volume 20, Issue 3, March 2020, Page 88-90.

Historiographical studies have provided a wealth of information on the naturalistic background of medieval political thought, having incorporated Aristotle’s thesis resulting from the reception of Politics. The goal of our study is to provide the hermeneutics of this natural philosophy using as a common thread the body as an attribute of the human constitution which imposes certain needs and from which emerge certain impulses that determine its social and political condition. Specifically, we will analyze the treatises De regno ad regem (...) Cypri and Defensor pacis by Saint Thomas Aquinas and Marsilius of Padua, respectively, regarding how the notion of body is especially important because it is the center of a series of activities which are decisive for life. (shrink)

Daniel Callahan, in his short article “Hans Jonas and Death,” writes that while he appreciates the perspective on death offered by Jonas in his “The Burden and Blessing of Mortality,” he is concerned by certain omissions that suggest Jonas may not have fully appreciated the value of life. Callahan writes that Jonas does not say “a great deal about why life is worth living,” give an account of the “meaning of evolution for human life,” or describe the “experiences and possibilities (...) in the content of the lives of the human species not found in any other one”. I argue that Jonas not only explicitly addresses the meaning of evolution for human life but also develops an ethics rooted in the inherent value of all present and future life, with particular emphasis on the value of human life. (shrink)

Mi exposición está estructurada en cuatro partes. El proyecto se inició buscando describir y darle especificación categorial a una serie de fenómenos diferenciales, que por comparación y contraste acababan formando constelaciones. No sabíamos si constituirlos en anomalías o si podían ser otra cosa. Voy a referirme sólo a tres de ellos. El primero toca con la forma como a partir de 1809 y hasta la década de 1820 fue mediatizada y comunicada a través de símbolos la nueva realidad política que (...) al nivel de la vida cotidiana y de intentos de institucionalización, estaba en trance de constituirse. Pues es sabido que para imponer sus pretensiones de validez y conseguir mantenerse y reproducirse, todos los sistemas y órdenes políticos requieren de representaciones simbólicas. Una figura alegórica de mujer, como representación de la Patria, la Libertad o la República les proporcionó a la Revolución de las trece colonias norteamericanas, y a la Revolución francesa durante toda su trayectoria, hasta el Consulado y el Imperio, una estructura simbólica básica. Con ayuda de esa figura femenina pudieron establecer tanto indicaciones de sentido como cadenas de equivalencia y diferencias, en el momento a que el Monarca soberano y sus símbolos fueron reemplazados por la Soberanía popular. [Fragmento]. (shrink)

In this work we study the behavior of a time discrete multiregional stochastic model for a population structured in age classes and spread out in different spatial patches between which individuals can migrate. The dynamics of the population is controlled both by reproduction-survival and by migration. These processes take place at different time scales in the sense of the latter being much faster than the former. We incorporate the effect of demographic stochasticity into the population, which results in both dynamics (...) being modelled by multitype Bienaymé–Galton–Watson branching processes. We present a multitype global model that incorporates the effect of both processes and, making use of the existence of different time scales for demography and migration, build a reduced model in which the variables correspond to the total population in each age class. We extend previous results that relate the behavior of the original and the reduced model showing that, given a large enough separation of time scales between demography and migration, we can obtain information about the behavior of the multitype global model through the study of the simpler reduced model. We concentrate on the case where the two systems are supercritical and therefore the expected number of individuals grows to infinity, and show that we can approximate the asymptotic structure of the population vector and the asymptotic population size of the original system through the study of the reduced model. (shrink)

Las Instituciones Nacionales de Derechos Humanos cumplen, fundamentalmente, con dos funciones: proteger a las personas a partir de recomendaciones, garantizándoles una reparación si se comente una violación a sus derechos, y prevenir futuras violaciones a los derechos humanos. Sobre esta base están llamadas a ser los organismos que guíen hacia una cultura ciudadana a favor de los derechos humanos. Para lograr la culturización en este campo, se requiere educar en derechos a través de la educación formal e informal. En el (...) caso de México, la Comisión Nacional de los Derechos Humanos es la institución encargada de realizar esta labor. Su posición flexible y dinámica, así como su autonomía dentro del Estado mexicano, le dan la posibilidad de propiciar esa cultura, ya que es una institución de configuración diferente al sistema tradicional de impartición de justicia, por lo que hace que mantenga una línea de investigación enfocada en los derechos humanos. La culturización empieza por el ámbito nacional o interno y se debe extender hacia el exterior, como un movimiento social internacional. (shrink)

En aquest article pretenem fer una crítica, des de postulats ètics de caràcter republicà, al mode actual d’entendre i, per tant, posar en pràctica el principi d'autonomia de la bioètica. Pretenem mostrar que, en l’estat actual d’aplicació d'aquest principi, emprant una definició liberal de llibertat i de la natura humana, aquest idea de llibertat i autonomia que es pretén protegir, no es compleix en deixar fora de l’equació tot un seguit de circumstàncies socials, polítiques o econòmiques que poden dificultar al (...) pacient prendre una veritable decisió sobirana sobre quin ha de ser el fet d'actuar dels professionals sanitaris sobre el seu cos en cada cas. (shrink)

Se examina la idea de un vínculo directo entre modernización y pérdida de plausibilidad de la creencia religiosa, se explora la imagen contemporánea de la relación entre religión y racionalidad, y se muestra cómo no puede afirmarse que el avance de la ciencia conduzca a la secularización. Ante la pregunta, si la postsecularización conlleva una mutua exclusión de religión y racionalidad, se examinan las propuestas de J. Habermas y N. Wolterstorff, buscando criterios normativos para el diálogo entre racionalidades religiosas y (...) no religiosas. (shrink)

La sugestión que puede quedar de la siguiente lectura a la conversación, es que esta lejos de ser superflua, es una actividad seria y promisoria para fortalecer valores éticos. Naturalmente, se trata de una conversación que pueda asir la crítica, reflexión, el argumento, la comprensión. Notas para una lectura ética de la conversación es la apuesta por empezar a reflexionar desde el punto de vista de la filosofía una actividad que día a día fortalece los lazos ciudadanos. Pensar el valor (...) ético de la conversación es pensar en la posibilidad de identificar unos horizontes éticos y morales a través de la interlocución, especialmente en la conversación. La construcción de una identidad personal o de un yo también puede asirse en la conversación, dado que en esta actividad el conversador se narra y narra su vida a su compañero interlocutor. (shrink)

There are very few (published) accounts of editorial misconduct, and those that do exist are almost exclusively focused on medicine-related areas. In the present article we detail a case of editorial misconduct in a rather underexplored domain, the social sciences. This case demonstrates that although legal systems provide different instruments of protection to avoid, compensate for, and punish misconduct on the part of journal editors, the social and economic power unbalance between authors and publishers suggests the importance of alternative solutions (...) before or instead of bringing a lawsuit to court. It puts forward strong arguments in favour of the need for effective regulatory bodies so as to achieve and maintain a culture of research integrity by all involved in the process. (shrink)

This paper makes the claim that the overall structure of Plato’s Laws follows the principle of indirect access to the knowledge of human soul, which consists in the understanding that a philosophical approach to the soul is only possible initially through an image of it. The structure of the Laws can be interpreted as a movement towards the soul’s interior, beginning with the famous image of the puppet. According to this image, the movement opens with the analysis of the non-rational (...) elements of the soul, which are capable of an harmonic relation with the rational element, and advances bit to bit to the rational or epistemic element. The political necessity of undertaking the dialectical investigation in order to attain a philosophical knowledge of the human soul and its specific excellence appears only at the end of the dialogue. In this way, the structure of the Laws dramatizes the progressive birth of philosophy, conceived as the dialectical investigation of the unity of virtue, starting from the initial understanding of the human soul contained in the myth of the puppet. (shrink)

This article presents the results of the Laboratory of Art and Spirituality (LAS), in which a group of seven Colombian artists investigated, over a period of 10 months, how artistic creation contributes to understanding spiritual experiences. The research-creation methodology involved spaces of spiritual practice, artistic exploration, and autoethnographic reflection. With the help of these spaces, the artists produced various materials that were subsequently analyzed using a hermeneutic phenomenological orientation. As a result, we developed a model of artistic understanding based on (...) the idea that meaning-making is a process of unfolding meaning that goes through different interpretative moments or loci (experience, the creative process, the artwork, the artist’s life, and autoethnographic reflection). This model entails five meaning-making mechanisms: perception, knowing-how, emotional understanding, seeing-as, and perceiving mystery. The article aims to let the artists speak for themselves, disclosing in their journals and dialogues these fundamental structures of spiritual understanding through artistic creation. (shrink)

This paper argues that there is a thread in the philosophy of E. Tugendhat binding together his moral and justice theories with his conceptual analysis. Oriented by the thesis that a conceptual analysis is necessary to explain what justice is, this paper reconstructs some aspects of Tugendhat’s philosophy. It is divided in four sections: First, I delve into the author’s definition and use of conceptual analysis. Second, I describe some features of Tugendhat’s moral theory of contractualism. Third, I examine his (...) theory of justice. Fourth, I conclude by framing my analysis within the debate between Rawls’s and Tugendhat’s theories of justice. (shrink)

El trabajo plantea la necesidad de dar una resignificación de las fronteras como momento genuinamente ético, en tanto en éste sería posible el encuentro y reconocimiento del “Otro” desde la tolerancia de la alteridad y no como exclusión y marginación de ésta, y la consecuente discriminación y ataque que conlleva esa manera de enfrentarlo a la dignidad de los seres humanos.

(2002). Missing twins. Philosophy & Geography: Vol. 5, No. 1, pp. 13-17.

In lieu of an abstract, here is a brief excerpt of the content:Reclaiming the Works of Early Modern Women Authorship, Gender, and Interpretation in the Nouveau recueil de lettres des dames de ce temps (1635)1Aurora Wolfgang (bio) and Sharon Diane Nell (bio)Reclaiming the forgotten texts of women writers has been a major feminist undertaking of the last half-century. Indeed, believing in the importance of this sort of work, we have each spent much of our careers studying the women writers absent (...) from our own graduate-school education. What follows, however, is a cautionary tale about discovery and reclamation: first, our discovery of what we thought was a hitherto-neglected text by eminent seventeenth-century writer Madeleine de Scudéry—her Lettres amoureuses de divers auteurs de ce temps (1641); second, our discovery that the text was not (even as indexed in Gerritsen Collection of Women’s History microfilm collection) authored by Scudéry but was written instead by a Franciscan priest, Jacques Du Bosc. Clearly, our second discovery pointed out both our own rush to judgment as well as that of other literary scholars interested in the tenuous project of historical reclamation. In this essay, we seek to explore the implications of attribution and authorship for our cautionary tale. Does the fact that a work is not Scudéry’s Lettres amoureuses but instead Du Bosc’s Nouveau recueil de lettres des dames de ce temps (1635) diminish its importance to the history of women’s letters?The First DiscoveryWe became interested in Scudéry’s Lettres amoureuses because of a brief description of the text in Joan DeJean’s Tender Geographies, a pioneering study of women novelists of the seventeenth century. DeJean describes a one-volume work that constituted the first publication of one of the most important writers of the seventeenth century, Madeleine de Scudéry. This work was a reversal of and “forceful response to” the so-called Ovidian model of epistolary fiction in which a “seduced and abandoned” woman complains in letter form about the infidelity of her male lover. In Scudéry’s text, however, men wrote long letters complaining about the women who did not reciprocate their love (DeJean, Tender Geographies 79).We obtained a copy of the Lettres amoureuses from the Women’s History microfilm collection, which was created in the 1970s (published 1983) in order to make available [End Page 1] an extensive array of texts and documents relating to women’s lives. We were surprised to see that all of the letters in the Lettres amoureuses were written by women—not men. Moreover, most of the letters were written by women to other women. No letters by men were included at all. Our copy of Lettres amoureuses contained letters and responses written between women, meant to show the excellence of women’s writing skill. The letters discussed and debated a wide variety of topics of interest to seventeenth-century French women; more strikingly, however, they reflected a close-knit homosocial world of women who openly expressed love, devotion, desire, and longing for each other’s company.Given the differences between our copy of Lettres amoureuses and the text described by DeJean, we wondered if we were looking at the same book. Was our collection the one to which DeJean referred? Yes and no. In another DeJean article about the Lettres amoureuses, we discovered that DeJean had used a particular copy of the text, one found in the holdings of Harvard’s Houghton Library. Upon first obtaining a microfilm copy of the Houghton volume, and later examining the physical book itself in Houghton’s rare books room, we saw that it (unlike our own copy) did indeed contain only letters by men who complain about their female beloveds. At this point, we thought we had discovered a second volume to Scudéry’s work: it seemed clear to us that the Lettres amoureuses had been halved at some point in the last several centuries and that we had a chance to reunite the volumes. After all, the preface in the Houghton volume tells the reader, “Si vous receuez fauorablement ce volume, ie vous en prepare un second” [“If you receive this volume favorably, I will prepare a second one... (shrink)

The phenomenon of cheating in higher education is of overwhelming importance in that the students engaging in these acts are unlikely to have the skills necessary for their future professional life. Despite its relevance, the empirical evaluation of cheating in universities has been almost exclusively focused on the US context. Little is known about cheating at the European level, let alone in Portugal. Even less is explored at the regional level. In this paper we present evidence on the perception of (...) cheating by Portuguese undergraduate students of economics/business degrees. We undertake a large-scale survey, involving 2675 students from all Portuguese mainland public universities. We found that copying-favourable environments are associated with a higher propensity to cheat. Moreover, in universities where ‘codes of honour’ exist, this propensity tends to be lower. Finally, the propensity to copy seems to be highly influenced by the cultural systems and socially-related factors of different regions. (shrink)

Aproximaciones a la escuela francesa de epistemología Los problemas que dominan a la epistemología pueden contextualizarse históricamente como una forma de racionalidad filosófica. La filosofía se ha presentado a lo largo de la historia como un discurso en el que sus diversos componentes (metafísica, ontología, gnoseología, ética, lógica, etc.) se mostraron unidos en el molde de la ?unidad del saber?. En este marco unitario alguna de las formas del saber filosófico detenta usualmente una posición dominante. El énfasis colocado en la (...) unidad del saber filosófico, o en ?la unidad del pensamiento humano?, es una herencia que el pensamiento filosófico recibe de sus raíces mítico-teológicas. Dicha visión se vio sometida, en la historia de la filosofía, a un proceso de secularización por el cual la instancia dominante pasó de la teología a la metafísica y de ésta a la teoría del conocimiento. Entre los siglos XIX y XX, este proceso atestiguó un cambio ulterior, colocando a la epistemología como instancia dominante de la racionalidad filosófica. La sucesión debe verse como una consecuencia de la funcionalización social de los dispositivos de creencias (ideología), lo que provoca que los mismos se conviertan, en determinado momento, en un obstáculo para la producción de nuevos conocimientos. De esta manera, los nuevos conocimientos, para desarrollarse, se ven forzados a provocar reestructuraciones en el campo filosófico, ya sea mediante el reemplazo de la instancia dominante, la incorporación o creación de nuevas formas de saber filosófico -tal el caso de la epistemología-, o de la marginalización relativa de otras. Se trata de en un proceso complejo (que no es ni lineal, ni biunívoco), en el que cabe no obstante discernir un esquema de la sucesión temporal de las formas filosóficas que dominan la pretendida ?unidad del pensamiento humano? (filosofía). El que acabamos de describir es un proceso lento de sustitución y reemplazo en el tipo de garantías que se le exige elaborar a la filosofía. Algunos momentos, como el ocaso de las garantías de la fe, acaecido con el surgimiento de la filosofía moderna, podrían parecer a primera vista contrajemplos para esta concepción de la evolución del saber filosófico. Podría creerse, en efecto, que con la constitución de esferas autónomas de discurso (teología, ciencia, filosofía), del discurso filosófico se desgajó en un discurso de una naturaleza diferente: la ciencia. Sin embargo, una mirada más atenta revela un paisaje diferente, puesto que esta transformación estuvo acompañada, primero, por la aparición de una nueva instancia dominante de la unificación del conocimiento filosófico. Se trata de la búsqueda de una nueva clase de garantías, las del origen y el fundamento del conocimiento, es decir, las de la gnoseología o teoría del conocimiento, en el interior de la cual se verificó finalmente un nuevo desplazamiento, con la constitución, a fines del siglo XIX y principios del siglo XX, de la ?filosofía de la ciencia? o epistemología. Este modelo para la conceptualización del desarrollo del discurso filosófico tiene la ventaja de permitirnos pensar la relación que la epistemología guarda con la instancia de saber filosófico dominante en el seno de la cual se desarrolla: la de la gnoseología. A partir de las relaciones que la epistemología guarda con la temática de las garantías del conocimiento podemos apresar, en un esquema heurístico que será complejizado de diversos modos en este libro, la diferencia entre las tesis características de la epistemología anglosajona y de la epistemología francesa. De acuerdo con en este esquema heurístico, el rasgo más característico de la epistemología anglosajona es su sujeción, en la mayor parte de su desarrollo, a la teoría del conocimiento, lo que se revela en la persistencia de algunos aspectos de la filosofía de la representación y en la reproducción de la oposición idealista entre sujeto y objeto como dos polos cuya armonía debería establecerse, filosóficamente, en términos de la verdad. En su lugar, la epistemología francesa se propuso el estudio de los mecanismos de producción de los conocimientos. La epistemología, desde esta perspectiva, ya no fue vista primordialmente como el estudio de los fundamentos del conocimiento científico, sino como la teoría de las condiciones y las formas de la práctica científica y la historia de esta práctica, tal como aparece en las distintas ciencias concretas. Expresado de otra manera, el contraste se podría establecer mediante la observación de que mientras los anglosajones hacen filosofía de la ciencia como una extensión de la lógica, los franceses la hacen como una extensión de la historia de la ciencia, es decir, encontrando en la historia el laboratorio del epistemólogo. Ahora bien, según veremos, el campo de la epistemología francesa ha cobijado una buena cantidad de debates que tienen que ver primordialmente con dos tendencias en tensión: la que enfatiza la autonomía de lo epistemológico y aquella que destaca la determinación social del pensamiento. Los trabajos de este libro esperan problematizar este y otros ejes, explorando las perspectivas de los ?clásicos? de la escuela francesa en epistemología (Bachelard, Canguilhem, Althusser, Foucault, etc.), las relaciones entre los mismos y los diálogos que cabe establecer entre estos y otras corrientes de pensamiento. ÍNDICE: La ruptura epistemológica, de Bachelard a Balibar y Pêcheux, Pedro Karczmarczyk La ruptura epistemológica según Bachelard, Althusser y Badiou, Carlos Gassmann Visitaciones Derrideanas, Jazmín Anahí Acosta Epistemología sin sujeto cognoscente. Superación, disolución o sujeción de la subjetividad en Popper, Wittgenstein y Foucault, Silvia Rivera; La torsión política del concepto de verdad en Michel Foucault, Manuel Cuervo Sola Canguilhem y Foucault. De la norma biológica a la norma política, Andrea Torrano Psicología e ideología: Foucault, Canguilhem y Althusser, Matías Abeijón . (shrink)

The past decade has seen an explosion of work on calculi of explicit substitutions. Numerous works have illustrated the usefulness of these calculi for practical notions like the implementation of typed functional programming languages and higher order proof assistants. It has also been shown that eta-reduction is useful for adapting substitution calculi for practical problems like higher order unification. This paper concentrates on rewrite rules for eta-reduction in three different styles of explicit substitution calculi: λσ, λse and the suspension calculus. (...) Both λσ and λse when extended with eta-reduction rules, have proved useful for solving higher order unification. We enlarge the suspension calculus with an adequate eta-reduction rule which we show to preserve termination and confluence of the associated substitution calculus and to correspond to the eta rules of the other two calculi. We prove that λσ and λse as well as λσ and the suspension calculus are non-comparable while λse is more adequate than the suspension calculus in simulating one-step beta-reduction. After defining the eta-reduction rule in the suspension calculus, and after comparing these three calculi of explicit substitutions , we then concentrate on the implementation of the rewrite rules of eta-reduction in these calculi. We note that it is usual practice when implementing the eta rule for substitution calculi, to mix isolated applications of eta-reduction with the application of other rules of the corresponding substitution calculi. The main disadvantage of this practice is that the eta rewrite rules so obtained are unclean because they have an operational semantics different from that of the eta-reduction of the λ-calculus. For the three calculi in question enlarged with adequate eta rules we show how to implement these eta rules. For the λse we build a clean implementation of the eta rule and we prove that it is not possible to follow the same approach for the λσ and λsusp. (shrink)

This paper traces the borders between presupposing, believing, and having faith. These three attitudes are often equated and confused in the contemporary image of the historically and culturally situated character of rationality. This confusion is problematic because, on the one hand, it prevents us from fully appreciating the way in which this image of rationality points towards a dissolving of the opposition between faith and reason; on the other hand, it leads to forms of fideism. After bringing this differentiation into (...) sharper focus, a concept of faith in turn will come into view which challenges contemporary forms of fideism, to the extent that it embraces the possibility of examining and evaluating our systems of beliefs and basic presuppositions. This examination has nothing to do with justification or verification but rather with a sort of confrontation and discernment of the trust we have in what we take for granted. (shrink)

This book examines the controversies surrounding biomedical research in the twenty-first century from a human rights perspective, analyzing the evolution and ...

«El debate del anciano y el joven» de Yisḥaq ibn Pulgar ha sido estudiado como parte de `Ezer ha-dat y en relación con la polémica religiosa que su autor mantuvo con Abner de Burgos/Alfonso de Valladolid. Pero la tradición manuscrita permite también el análisis de esta disputa como un texto que circuló de manera independiente. Desde esta perspectiva, se propone una lectura de esta versión que, atendiendo a aspectos formales y de contenido, ofrece nuevas claves de interpretación en el marco (...) de los debates religiosos de las comunidades judías en los s. XIII-XIV y revela las estrategias con las que el autor expone y defiende su propia posición ideológica. (shrink)

Therapeutic alliance is a central concept in psychotherapeutic work. The relationship between the therapist and the patient plays an important role in the therapeutic process and outcome. In this article, we investigate how therapists work with disaffiliation resulting from enduring disagreement while maintaining an orientation to the psychotherapeutic project at hand. Data come from a total of 18 sessions of two dyads undergoing psychoanalytic psychotherapy and is analyzed with conversation analysis. We found that collaborative moves deployed amidst enduring disagreement can (...) assist the therapist in furthering the disagreement as part of the ongoing psychotherapeutic project. Relying on their collaborative format, therapists utilize collaborative moves to temporarily mend the disaffiliation without necessarily changing their position and re-affiliating with the patient. We show how the relation between the therapist and the patient gets transformed in the moment-by-moment work accomplished in the psychotherapeutic talk. (shrink)