Versión Argentina de la Escala de Gratitud de Alarcón / Alarcon's Argentine Gratitude Scale

Resumen Objetivo: La investigación tuvo como fin la adaptación para adultos argentinos de la Escala de Gratitud de Alarcón (EG). Método: La EG se administró a 923 participantes (65% mujeres) cuya media de edad fue de 31 años. Se separó la muestra en dos partes en forma aleatoria. Con una de las submuestras se realizó un Análisis Factorial Exploratorio (AFE) mientras que sobre la otra submuestra se corroboró la estructura hallada en el AFE mediante un Análisis Factorial Confirmatorio (AFC). El AFE se efectuó mediante el método de mínimos cuadrados no ponderados robustos para la extracción de los factores con base en la matriz de correlaciones policóricas y la implementación óptima del análisis paralelo para la determinación del número de dimensiones. El AFC también se basó en la matriz de correlaciones policóricas, estimándose los parámetros con el método de mínimos cuadrados ponderados robustos. Resultados: Mientras que la estructura factorial de EG era tridimensional, los puntajes de la versión argentina mostraron evidencias de unidimensionalidad. Un modelo monofactorial de 12 ítems describió el 51,28% de la varianza. El alfa ordinal fue de 0,91. Se exploraron relaciones entre el puntaje en gratitud y las variables sociodemográficas género, edad, zona de residencia y nivel máximo de educación alcanzado. Se obtuvieron evidencias de validez convergente con la Versión Argentina de la Escala de Eratitud de Lima de Alarcón y la Escala de Conducta Prosocial de Auné, Abal y Attorresi. Conclusiones: Se concluye que las propiedades psicométricas evidenciadas en el AFE y en el AFC así como el resultado del análisis de la validez convergente de la versión argentina de la EG resultan adecuados. Dada la relación negativa de la gratitud con el neuroticismo, la depresión y la tasa de suicidio, esta escala puede ser utilizada en intervenciones de corte clínico y psicosocial. Al ser unidimensional, el puntaje total de la escala es el puntaje en gratitud, siendo así muy sencilla para administrar y puntuar.

Abstract Objective: In this paper the Alarcon's Gratitude Scale (GS) adapted for Argentinian adults is showed. Method: The GS was administered to 923 participants that were sampled as follows: 65% were women with an average age of 31. The sample was randomly divided in two groups. An Exploratory method of Factor Analysis (EFA) was conducted using one of the sub-samples, at the same time, through a Confirmatory method of Factor Analysis (CFA) the other group's structure results from EFA were corroborated. Also, in order to get factors, based on the polychoric correlation matrix and the optimal implementation of parallel analysis, for determining the number of dimensions, weighted least squares method (EFA) were used; taking into account that parameters were estimated through weighted least squares method. The EFA was based on the polychoric correlation matrix. Results: While the factorial structure of the GS was three-dimensional, the scores got from Argentine version showed evidences of uni-dimensionality. A 12 items single factor model showed 51,28% of variance and ordinal alpha was 0,91. Relationships between the gratitude score and socio-demographic variables such as gender, age, place of residence and maximum level of education reached were explored, showing as results evidence of convergent validity between the Argentine version of Alarcon's Gratitude Scale of Lima and Auné, Abal and Attorresi's Social Behavior Scale. Conclusions: It is concluded that the psychometric properties evidenced in the EFA and in the CFA as well as the result of the analysis of the convergent validity of the Argentine version of the GS are adequate. Given the negative relationship of gratitude with neuroticism, depression and suicide rate, this scale can be used in clinical and psychosocial interventions. Being one-dimensional, the total score of the scale is the score in gratitude, thus being very easy to administer and score.

What if the Child Appears to Enjoy It? Moral Attitudes Toward Adult-Child Sex Among Men With and Without Pedohebephilia.

This study attempted to measure cognitions about adult-child sex by approaching the issue from a perspective of moral attitudes. We assessed ratings regarding direct and indirect harmfulness, nonconsent, exploitation, and differences in adults' and children's sexualities based on a description of adult-child sex without apparent child discomfort among an online sample of 120 pedohebephilic and 89 nonpedohebephilic German-speaking men. The results showed that only 7.5% among pedohebephilic men had equal or less permissive attitudes than the average control, while 4.5% of nonpedohebephilic men had equal or more permissive attitudes than the average pedohebephilic man. Both groups did not, however, differ in their appraisal that children may suffer indirect harm via stigmatization. The findings also indicate that the moral perception of adult-child sex shows little differentiation among German-speaking laypeople. We discuss the relevance of these findings for clinical practice and propose ideas for subsequent research.

Medical deontology, meetings, journals, candidacy for higher posts and how to better enjoy life.

Unfortunately, today few physicians care about medical deontology and medical ethics, that is how to behave and respect others when exercising our medical profession. Some of us may not show the care and kindness we should show towards our students or the due respect to our senior colleagues. Occasionally, when examining our patients we may not pay the proper attention to their problems, being tired from work overload. Another issue of deontology is medical meetings. Do they offer us enough knowledge or mainly pleasure? Is our curriculum vitae comprised by useful to society and to medicine original or confirmatory research work? Few examples to illustrate what the situation is at present are included in this paper. Our financial success in practice should not compete with the "old" Hippocratic oath and ideals. The pursuit of happiness in our life is not achieved through untruthfulness, dishonesty or only high financial status. "The Lancet"mentioned long ago (1969; September 27; 681-4) a phrase by John Keats: "Truth is beauty‥this only exists on Earth and this is what we need to know".

Spinoza et la question éthico-sociale du désir: études comparatives avec Épicure-Lucrece et Machiavel / Spinoza e a questão ético-social do desejo: estudos comparativos com Epicuro-Lucrécio e Maquiavel / Spinoza and the ethical-social issue of desire: comparative studies of the philosphies of Epicurus- Lucrecius and Machiavelli

"Épicure, Démocrite, Lucrèce" (dans la lettre 56 à Hugo Boxel) et "Machiavel" (dans le Traité politique) sont les deux courants de pensée que Spinoza (1966[1674], 2002[1677]), cite de manière très élogieuse. Nous nous proposons d'étudier ici - selon une analyse comparative et à partir de la question éthico-sociale du Désir - les filiations et les différences de la philosophie spinoziste avec la pensée épicurienne et la pensée de Machiavel.(AU)

"Epicuro, Demócrito, Lucrécio" (na carta 56 a Hugo Boxel) e "Maquiavel" (no Tratado político) são as duas correntes de pensamento que Spinoza (1966[1674], 2009) cita de maneira bastante elogiosa. Nós nos propomos estudar, aqui, as filiações e as diferenças da filosofia spinozista com o pensamento epicureu e o pensamento de Maquiavel, segundo uma análise comparativa e a partir da questão ético-social do Desejo.(AU)

Epicurus, Democritus, Lucrecius (in the letter 56 to Hugo Boxel) and Machiavelli (in the Political Treaty) are the two streams of thought that Spinoza cites in a quite eulogistic way. We propose to study here the affiliations and the differences between the philosophies of Spinoza, Epicurus and Machiavelli in a comparative analysis, departing from the ethical and social issue of desire.(AU)

Spinoza et la question éthico-sociale du désir: études comparatives avec Épicure-Lucrece et Machiavel / Spinoza e a questão ético-social do desejo: estudos comparativos com Epicuro-Lucrécio e Maquiavel / Spinoza and the ethical-social issue of desire: comparative studies of the philosphies of Epicurus- Lucrecius and Machiavelli

"Épicure, Démocrite, Lucrèce" (dans la lettre 56 à Hugo Boxel) et "Machiavel" (dans le Traité politique) sont les deux courants de pensée que Spinoza (1966[1674], 2002[1677]), cite de manière très élogieuse. Nous nous proposons d'étudier ici - selon une analyse comparative et à partir de la question éthico-sociale du Désir - les filiations et les différences de la philosophie spinoziste avec la pensée épicurienne et la pensée de Machiavel.

"Epicuro, Demócrito, Lucrécio" (na carta 56 a Hugo Boxel) e "Maquiavel" (no Tratado político) são as duas correntes de pensamento que Spinoza (1966[1674], 2009) cita de maneira bastante elogiosa. Nós nos propomos estudar, aqui, as filiações e as diferenças da filosofia spinozista com o pensamento epicureu e o pensamento de Maquiavel, segundo uma análise comparativa e a partir da questão ético-social do Desejo.

Epicurus, Democritus, Lucrecius (in the letter 56 to Hugo Boxel) and Machiavelli (in the Political Treaty) are the two streams of thought that Spinoza cites in a quite eulogistic way. We propose to study here the affiliations and the differences between the philosophies of Spinoza, Epicurus and Machiavelli in a comparative analysis, departing from the ethical and social issue of desire.

Ética da psicanálise e modalidades de gozo: considerações sobre o Seminário 7 e o Seminário 20 de Jacques Lacan / Ethics of psychoanalysis and modalities of enjoyment: considerations about The Seminar VII and about The Seminar XX of Jacques Lacan

Este artigo busca apontar um deslocamento na concepção lacaniana sobre a ética, a partir de uma comparação entre as perspectivas do Seminário, livro 7 - a ética da psicanálise e do Seminário, livro 20 - mais, ainda. Enquanto a primeira perspectiva privilegiaria a organização de uma lei simbólica, cuja ultrapassagem culminaria na concepção do gozo impossível de das Ding, a última destacaria o gozo do corpo como não-todo organizado pelo simbólico. Passa-se, assim, de uma ética da transgressão, que visa a um ponto além do princípio do prazer e do serviço dos bens, para uma ética onde esse além do princípio do prazer já invade o campo de saída. A lógica da contingência é o modo como Lacan pretende formalizar uma maneira de fazer com que a necessidade simbólica e a impossibilidade do desejo inscrevam-se nos registros do contingente e do possível.(AU)

This article intends to demonstrate a displacement in Lacan's conception on the Ethics, using a comparison between the perspectives of The Seminar, book 7: the ethics of psychoanalysis and of The Seminar, book 20: on feminine sexuality, the limits of love and knowledge: encore. While the first perspective privileges the organization of a symbolic Law - and this one, if trespassed, culminates in the approach of an impossible jouissance (enjoyment) to das Ding - the latter emphasizes the jouissance of the body as something that is not-all organized by the symbolic. Therefore, there is a movement from an ethics of breach, which aims at a point beyond the pleasure principle and of the service of goods, to an ethic where the addition of the pleasure principle invades the field since the beginning. The logic of contingency is how Lacan intends to formalize a manner of making the symbolic necessity and the impossibility of the desire to register in the records of the contingent and the possible.(AU)

Ética da psicanálise e modalidades de gozo: considerações sobre o Seminário 7 e o Seminário 20 de Jacques Lacan / Ethics of psychoanalysis and modalities of enjoyment: considerations about The Seminar VII and about The Seminar XX of Jacques Lacan

Este artigo busca apontar um deslocamento na concepção lacaniana sobre a ética, a partir de uma comparação entre as perspectivas do Seminário, livro 7 - a ética da psicanálise e do Seminário, livro 20 - mais, ainda. Enquanto a primeira perspectiva privilegiaria a organização de uma lei simbólica, cuja ultrapassagem culminaria na concepção do gozo impossível de das Ding, a última destacaria o gozo do corpo como não-todo organizado pelo simbólico. Passa-se, assim, de uma ética da transgressão, que visa a um ponto além do princípio do prazer e do serviço dos bens, para uma ética onde esse além do princípio do prazer já invade o campo de saída. A lógica da contingência é o modo como Lacan pretende formalizar uma maneira de fazer com que a necessidade simbólica e a impossibilidade do desejo inscrevam-se nos registros do contingente e do possível.

This article intends to demonstrate a displacement in Lacan's conception on the Ethics, using a comparison between the perspectives of The Seminar, book 7: the ethics of psychoanalysis and of The Seminar, book 20: on feminine sexuality, the limits of love and knowledge: encore. While the first perspective privileges the organization of a symbolic Law - and this one, if trespassed, culminates in the approach of an impossible jouissance (enjoyment) to das Ding - the latter emphasizes the jouissance of the body as something that is not-all organized by the symbolic. Therefore, there is a movement from an ethics of breach, which aims at a point beyond the pleasure principle and of the service of goods, to an ethic where the addition of the pleasure principle invades the field since the beginning. The logic of contingency is how Lacan intends to formalize a manner of making the symbolic necessity and the impossibility of the desire to register in the records of the contingent and the possible.

Sexual rights and disability.

This paper argues against Appel's recent proposal-in this journal-that there is a fundamental human right to sexual pleasure, and that therefore the sexual pleasure of severely disabled people should be publicly funded-by thereby partially legalising prostitution. An alternative is proposed that does not need to pose a new positive human right; does not need public funding; does not need the legalisation of prostitution; and that would offer a better experience to the severely disabled: charitable non-profit organisations whose members would voluntarily and freely provide sexual pleasure to the severely disabled.