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Celem artykułu jest ukazanie znaczenia, sensu i potrzeby nowego typu myślenia o Kościele, które zostało określone mianem „eklezjologii dialogicznej”. Stanowi ona odpowiedź na wezwanie Soboru Watykańskiego II do budowania relacji między Kościołem i światem współczesnym opartej na kategorii dialogu. Zawarte w tytule sformułowanie „od katolicyzmu do katolickości” sugeruje konieczność odejścia od defensywnej wizji Eklezji (określanej mianem katolicyzmu) na rzecz afirmacji otwartej i dialogicznie rozumianej katolickości Kościoła. Wypracowanie adekwatnej, spójnej i wiarygodnej eklezjologii dialogicznej wymaga głębszego przemyślenia znaczenia dialogicznej istoty Kościoła, precyzyjnego określenia adresatów, płaszczyzn i celów eklezjalnego dialogu ad extra. Artykuł, ukazując Kościół jako dialogiczny sakrament zbawienia w historii, łączy perspektywę teologiczną (dogmatyczną) z egzystencjalną, uwzględnia wrażliwość współczesnych ludzi na trudny do akceptacji fenomen cierpienia, który z racji swego uniwersalizmu może jednak stanowić płaszczyznę twórczego spotkania ludzi wierzących z ateistami/agnostykami. W swym teologicznym przekazie artykuł jest wyrazem chrześcijańskiej nadziei, objawiającej swą siłę również we współczesnej, zsekularyzowanej „kulturze tymczasowości”. Ukazuje wartość autentycznego spotkania ludzi reprezentujących różne religie i światopoglądy, którzy w ramach uczciwie prowadzonego dialogu mogą odkryć głębszy sens swojej wiary, egzystencji i współpracy w obronie zagrożonego człowieczeństwa, obiektywnie stanowiącego imago Dei. The aim of the article is to demonstrate the significance, meaning and need for a new type of thinking about the Church which has been described as a “dialogical ecclesiology”. This kind of ecclesiology responds to the call of the Second Vatican Council to build relations between the Church and the contemporary world based on the category of dialogue. The phrase “from Catholicism to Catholicity” suggests the need to move away from the defensive vision of the Church (referred to as Catholicism) towards the affirmation of the Church’s open and dialogical Catholicity. The elaboration of an adequate, coherent and credible dialogical ecclesiology requires a deeper rethinking of the meaning of the Church’s dialogical essence and a precise determination of the addressees, aspects and objectives of the ecclesial dialogue ad extra. While presenting the Church as a dialogical sacrament of salvation in history, the article combines theological (dogmatic) and existential perspectives. In particular, it takes into account the sensitivity of contemporary people to the phenomenon of suffering, which is difficult to accept but which – due to its universalism – may lead to a creative encounter between believers and atheists/ agnostics. In its theological message, the article is an expression of Christian hope, which also manifests its strength in today’s secularized “culture of the temporary”. It shows the value of an authentic meeting of people representing different religions and worldviews who, through fair dialogue, can discover the deeper meaning of their faith, existence and cooperation in defending the threatened humanity that is objectively the imago Dei.

Kościół katolicki w swojej działalności kieruje się przede wszystkim misją wsparcia każdego człowieka. W sposób szczególny wsparciem otacza osoby z niepełnosprawnością. Pokazuje, że pomimo dysfunkcji, słabości i ograniczeń osobom takim powinna przysługiwać taka sama godność, jak pełnosprawnym. Zadanie opieki nad wiernymi powierzone zostało biskupom. Aby jeszcze lepiej dotrzeć do wiernych, Kościół kieruje swoją pomoc poprzez działanie instytucji mu podległych. Nauczanie Kościoła nakazuje pełne włączanie niepełnosprawnych w życie lokalnych społeczności, jakimi są parafie oraz w życie instytucji na szczeblu ponadparafialnym. Artykuł ma na celu przekrojowe ukazanie nauczania oraz form wsparcia, jakie Kościół katolicki oferuje swoim wiernym, a w sposób szczególny osobom niepełnosprawnym. The Catholic Church, in its activities, is guided above all by its mission to support every person. It particularly supports people with disabilities. It shows that, despite their dysfunctions, weaknesses and limitations, such people should be entitled to the same dignity as those without disabilities. The task of caring for the faithful has been entrusted to the bishops. In order to reach out even more to the faithful, the Church directs its assistance through the action of institutions under its authority. The Church’s teaching mandates the full inclusion of people with disabilities in the life of local communities such as parishes and in the life of institutions at supra-parochial level. This article aims to give a cross-sectional overview of the teaching and forms of support that the Catholic Church offers to its faithful, and in particular to people with disabilities.

The author of the article, analysing the works of Julia Fiedorczuk, described a poetic strategy that can be called “the poetics of resistance”. Its essential determinants emphasise the fragility of human and non-human beings, emphasising the connections between all beings and the tightness of boundaries to regulate any systems (organic and political). Fiedorczuk proves that it is possible to include poetry in a network of activities aimed at opposing violence and suffering caused by terrorism or warfare in times of political crises and wars. According to the article’s author, it is necessary to recognise the revolutionary potential of Fiedorczuk’s poetry. It allows for the recognition of poetry as an effective way of counteracting what is undesirable due to the affective potential of poems and creating situations that the reader may experience. Poetry is, therefore, an exercise of mindfulness and the practice of resistance to phenomena that have consequences for individuals and society. Care is perhaps the most important feeling that causes Fiedorczuk to constantly change his idiom and give special meaning to the community. Writing about her poetry, the author uses Judith Butler’s theory of vulnerability to injury and concepts from nonviolent civil resistance studies. Autor artykułu, analizując twórczość Julii Fiedorczuk, opisał strategię poetycką, którą można nazwać „poetyką oporu”. Jej podstawowymi wyznacznikami są akcentowanie kruchości istot ludzkich i nie-ludzkich, podkreślanie powiązań między wszystkimi istotami oraz nieszczelność granic mających regulować jakiekolwiek układy (organiczne i polityczne). Fiedorczuk udowadnia, że w czasie kryzysów politycznych i wojen możliwe jest włączenie poezji w sieć działań mających na celu sprzeciwianie się przemocy i cierpieniu spowodowanemu terroryzmem lub działaniami wojennymi. Według autora artykułu konieczne jest dostrzeżenie potencjału rewolucyjnego poezji Fiedorczuk. Pozwala on na uznanie poezji za skuteczny sposób przeciwdziałania temu, co niepożądane ze względu na potencjał afektywny wierszy i kreowanie sytuacji mogących być udziałem czytelnika. Poezja jest więc nie tylko ćwiczeniem uważności, lecz również praktykowaniem oporu wobec zjawisk mających konsekwencje dla poszczególnych jednostek i społeczeństwa. Być może to właśnie troska jest najważniejszym uczuciem, które powoduje, że Fiedorczuk wciąż zmienia swój idiom i nadaje szczególne znaczenie wspólnocie. Pisząc o jej poezji, autor wykorzystuje teorię podatności na zranienie Judith Butler i koncepcje z obszaru nonviolent civil resistance studies.

Protocol of a systematic review and a meta-synthesis of qualitative studies of mental pain

The human perception of work has undergone changes: from punishment to essential to life. Thus, the study of the meaning of work became important to understand the relationship between subject and organization. Therefore, this article aims to analyze the meaning of work for teachers at the Municipal School Unit Conveniada Belo Campo, in Belo Campo, Southwestern of Bahia. This research is empirical in nature, descriptive-exploratory and the research strategy was the case study. Adopting a probabilistic sampling, 37 teachers answered a structured questionnaire and, due to accessibility, eight teachers were interviewed. The results revealed a feeling of devaluation, triggered mainly by low salaries and lack of recognition by students and the government, in addition to tiredness caused by work overload. However, teachers are satisfied with their work and are proud of what they do. Em detrimento dos desafios que permeia a Educação enquanto prática social este artigo buscou entender o sentido do trabalho docente a partir da perspectiva de professores da Unidade Escolar Municipal Conveniada Belo Campo, na Região do Sudoeste da Bahia. Quanto aos procedimentos metodológicos, a pesquisa caracteriza-se como empírica e é do tipo descritivo-exploratório. Em relação a técnica, optou-se pelo estudo de caso. A população escolhida foi a de professores da Unidade Escolar Municipal Conveniada Belo Campo. Adotando uma amostragem probabilística, foram investigados 37 professores através de questionário e, adotando o critério de acessibilidade, realizaram-se entrevistas com oito professores da unidade. Os resultados revelaram um sentimento de desvalorização desencadeado, principalmente, pelos baixos salários e pela falta de reconhecimento por parte dos alunos e do poder público, além do cansaço ocasionado pela sobrecarga de trabalho. No entanto, os professores estão satisfeitos com o trabalho, sentem orgulho pelo que fazem, especialmente quando percebem o crescimento discente, e consideram o ambiente de trabalho agradável e prazeroso para se trabalhar.

The first speech of Eliphaz is the epitome of the scholarly consensus that the authors of the book of Job constructed their arguments through intertextual dialogues with various other texts in the Hebrew Bible. In this article, I argue that Job 4–5 contains three allusions (Job 4.9, 4.19, and 5.6–7a) to Gen. 2.4b–3.24 that not only provide the fundamental framework of Eliphaz’s argument for the efficacy of the deed-consequence nexus but are also vital in understanding its thrust. The literary placement of these allusions reveals that they are drawn to underpin Eliphaz’s rhetorical questions and personal observations theologically. This reflects that during the time of the book of Job’s composition (the postexilic era), Gen. 2.4b–3.24 played an important role in the debate on the deed-consequence nexus. Finally, whereas many have tried to resolve the problem of thematic inconsistencies in Job 4–5 by reorganizing the text, I propose that tracing and interpreting these allusions is the key to solving this puzzle.

Autor u radu nastoji istraživati biblijske temelje govora o trpećem sluzi, polazeći najprije od proroka Izaije, zatim od svijesti koju Isus ima o sebi kao sluzi koji treba mnogo pretrpjeti. Premda ima moć, tu moć najbolje očituje i ostvaruje kroz služenje, a ne kroz dominaciju nad drugima. Takva Isusova svijest i način djelovanja postaje temeljno načelo po kojem su se pozvani ravnati njegovi učenici, osobito u vremenu pandemije i drugih prirodno-društvenih kriza. Rad je podijeljen u tri dijela. U prvom dijelu pod naslovom »Biblijski temelji govora o Isusu kao sluzi« obrađuje se Isusovo razumijevanje vlastitog poslanja kao onoga koji, premda ima moć, poslužuje. Posebnost te moći očituje se upravo kroz diakoniju. Drugi dio pod naslovom »Isus kao trpeći sluga« sintetički analizira starozavjetni govor o trpećem sluzi Jahvinom, čiji se način djelovanja u mnogočemu podudara s događajem Isusa Krista, Pomazanika u kojem svako trpljenje osobito pandemijsko, premda i dalje zagonetno, dobiva novu perspektivu. Treći dio pod naslovom »Su-patnja i su-osjećanje: neki teološko-etički naglasci« bavi se aktualizacijom kršćanskog pogleda na otajstvo zla te likom Isusa supatnika, koji svojom utješnom prisutnošću i solidarnošću su-pati s čovjekom. Promišljanje o toj Isusovoj logici iznjedrilo je potrebu za teologijom suosjećanja u kontekstu aktualne pandemije. Težište je ovdje stavljeno na shvaćanje ljudske patnje u svjetlu vazmenog događaja čija se logika protivi svakom obliku dolorizma te pomaže shvatiti vrijednost života onkraj zemaljsko-vremenitih granica., The article is divided into three parts. In the first part, entitled »Biblical Foundations of the Discourse on Jesus as the Servant«, the author analyses Jesus’s understanding of his own mission as the one who, although having power, decides to serve. The special character of that power manifests itself precisely through Diakonia. The second part, entitled »Jesus as the Suffering Servant« analyses synthetically the Old Testament discourse on the suffering servant of Jahve, whose description coincides in many ways with the event of Jesus Christ, the Anointed One in whom every kind of suffering, especially the kind associated with pandemics, although still remaining mysterious, gains a new perspective. The third part, entitled »Co-Suffering and Com-Passion: Some Theological-Ethical Emphases«, attempts to actualize the Christian view on the mystery of evil and the character of Jesus as a co-sufferer, who suffers from a human being through his consoling presence and solidarity. Reflection on this logic of Jesus prompted the author to start developing a theology of compassion in the context of the current pandemics. The emphasis is, therefore, put on the understanding of human suffering in light of the Paschal event, whose logic opposes every form of colorism and helps one understand the value of life beyond earthly-temporal boundaries.

Euthanasia based on psychiatric suffering, followed by subsequent organ donation, is considered medically and legally permissible in the Netherlands. Although organ donation after euthanasia (ODE) in patients suffering from unbearable psychiatric illness is performed, it is not specifically addressed in the Dutch guideline on organ donation after euthanasia, and national data on ODE in psychiatric patients have not yet been published. In this article, the preliminary results of the 10-year Dutch case series of psychiatric patients who choose ODE are presented and potential factors influencing opportunities for donation in this population are discussed. We conclude that further future in-depth qualitative exploration of ODE in patients suffering from psychiatric illness and its associated ethical and practical dilemmas, including the consequences for the patient and their family and healthcare professionals, will be important to help make sense of potential barriers to donation for people undergoing euthanasia as a result of psychiatric suffering.

In this text I discuss my encounters with Veena Das’s ideas over the course of my own research on suffering and violence. I trace the paths that led to my investigation of the theme through the memories of Brazil’s military dictatorship (1964-1985), highlighting the points where the author’s work resonated and made itself present. The reading of violence proposed by Das, which sees it not as merely destructive but also as a source of possibilities for reconstructing life after devastation, provided a way forward for my own inquiry that focuses not on the events of the dictatorship per se, but on the singularity of the experiences of suffering, apprehended in the forms of speaking expressed in the testimony of those who lived through these experiences or were affected by them. Resumo Esse texto trata de encontros com as ideias de Veena Das que aconteceram em meu trabalho de pesquisa sobre o sofrimento e a violência. Para isso, percorre a trajetória que levou à investigação sobre o tema com base na memória da ditadura militar brasileira (1964-1985) nos pontos em que o trabalho da autora ecoou e se fez presente. Em reflexão que interroga não os acontecimentos da ditadura, mas a singularidade das experiências de sofrimento, apreendidas nas formas de dizer, expressas pelo testemunho de quem as viveu ou foi por elas afetado, a leitura da violência não apenas em termos de sua destruição, mas pelas possibilidades de reconstrução da vida depois da devastação, proposta por Das, abriu um caminho fecundo.

Resumen Algunos pacientes con enfermedad terminal que están cerca del final de la vida pueden experimentar un sufrimiento intolerable dado por síntomas refractarios a las terapias paliativas específicas. La Sedación Paliativa (SP) se considera una modalidad de tratamiento eficaz para el manejo de estos síntomas refractarios cuando los esfuerzos agresivos no proporcionan alivio. La SP consiste en el uso de medicamentos que inducen sedación y disminución del nivel de conciencia con el objetivo de aliviar el sufrimiento intolerable en los últimos días de la vida. Los síntomas físicos refractarios más frecuentes son el dolor, delirium y disnea, sin embargo, la SP también se indica para tratar el sufrimiento existencial o la angustia psicológica, que es un problema extremadamente difícil y delicado. La SP ha sido ampliamente debatida por las obvias implicaciones éticas, socioculturales y de toma de decisiones. Se ha reportado que la SP se administra en una proporción que va del 2% al 52% de los pacientes con enfermedades terminales. Los estudios han sugerido que la SP es exitosa en el manejo de los síntomas intratables al final de la vida, no genera efectos perjudiciales sobre la supervivencia y es satisfactoria para los familiares. Abstract Palliative sedation (PS) is frequently applied in some patients with terminal illness, who are near the end of life, to ameliorate unendurable and refractory distress; it is considered an effective treatment modality for the management of refractory symptoms when aggressive efforts do not provide relief. PS consists of the use of medications that induce sedation and decrease the level of consciousness with the aim of relieving intolerable suffering in the last days of life. The most frequent physical refractory symptoms are pain, delirium, and dyspnea, but PS is also indicated to treat existential suffering or psychological distress, which is an extremely difficult and delicate problem. PS has been widely debated given its obvious ethical, sociocultural, and decision-making implications. It has been reported that PS is given to 2-52% of patients with terminal illness; studies have suggested that PS is successful in managing intractable symptoms at the end of life, satisfactory for family members, and does not have detrimental effects on survival.

Depression and the subjective experience of suffering are distinct forms of distress, but they are sometimes commingled with one another. Using a cross-sectional sample of flight attendants (n = 4,652), we tested for further empirical evidence distinguishing depression and suffering. Correlations with 15 indices covering several dimensions of well-being (i.e., physical health, emotional well-being, psychological well-being, character strengths, social well-being, financial/material well-being) indicated that associations with worse well-being were mostly stronger for depression than suffering. There was a large positive correlation between depression and suffering, but we also found evidence of notable non-concurrent depression and suffering in the sample. After dividing participants into four groups that varied based on severity of depression and suffering, regression analyses showed higher levels of well-being among those with both none-mild depression and none-mild suffering compared to those with moderate-severe depression, moderate-severe suffering, or both. All indices of well-being were lowest among the group of participants with moderate-severe depression and moderate-severe suffering. In addition to providing further evidence supporting a distinction between depression and suffering, our findings suggest that concurrent depression and suffering may be more disruptive to well-being than when either is present alone.

Rooted in the fact–value dichotomy of the modern scientific outlook, psychology tends to render “ought” as distinguishable from and additional to “is.” The purpose of this article, however, is to disclose an “oughtness” at the center of human existence by which human beings inevitably live and suffer. In the first part, psychology’s neglect of oughtness is tracked down through significant albeit different theoretical strands. Second, through a threefold argument entailing (a) the other, (b) language, and (c) the self, it is revealed how people’s concrete lived lives as well as the very formation of a subject are incomprehensible without the oughtness of existence. Finally, the relation between suffering and oughtness is spelled out. Due to the oughtness of existence, guilt and inadequacy enter into the human life.

Resumo: O presente artigo tem o intuito de problematizar o sofrimento produzido pela negação da maternidade das mulheres negras, fruto do racismo e das desigualdades existentes em nossa sociedade. Por trás das fatalidades geradas pelo racismo e pela violência estrutural, buscamos sinalizar que existe um projeto que “não autoriza” as mulheres negras a serem mães, apesar da maternidade estar colocada compulsoriamente para o gênero feminino. Desta maneira, em uma sociedade racista, patriarcal, sexista, colonialista e elitista, nem todas podem usufruir do “mito do amor materno”, e isso vem sendo colocado através da produção e reprodução do sofrimento, da violência e do racismo em suas mais diversas expressões. Abstract: This article intends to discuss the suffering produced by the denial of black women's motherhood, the result of racism and inequalities existing in our society. Behind the fatalities generated by racism and structural violence, we seek to signal that there is a project that “does not authorize” black women to be mothers, despite the fact that motherhood is compulsorily placed for the female gender. Thereby, in a racist, patriarchal, sexist, colonialist and elitist society, not everyone can enjoy the “myth of maternal love” and this has been placed across the production and reproduction of suffering, violence and racism in its most diverse expressions.

Para el año 2060 calculan que la necesidad de los cuidados paliativos en el mundo aumentará un 85%1. Durante la pandemia por la COVID-19, los cuidados paliativos (CP) han cobrado una necesidad imperante para cuidar y acompañar a las personas infectados por SARS-CoV-2 en situación de últimos días y a su familia o cuidadores. Sin embargo, muchos pacientes en esta situación han muerto solos2, puesto que en las instituciones de salud no han contado con el acompañamiento de un familiar por prevención al contagio3. Estas pautas de actuación conllevan una serie de condiciones que atentan los derechos del paciente, con especial relevancia al final de vida, como el derecho a una muerte digna y al acompañamiento, y que contribuyen a un elevado número de muertes en soledad2. En este contexto, varios profesionales de la salud intentaron reconfortar a los pacientes mediante el mantenimiento de la comunicación de la familia con su paciente por vía telefónica, videollamadas, cartas -hechos aparentemente tan sencillos- pero muy gratificantes en esos momentos. Para ello, si el paciente estaba consciente se aprovechaba cuando se informaba de la evolución para hacer contacto con el familiar. Ciertamente, la situación se complicaba cuando a los pacientes COVID-19 en fase terminal se sumaban los pacientes oncológicos en la misma situación debido a que los servicios de salud no estaban preparados para proporcionar cuidados paliativos por la falta de infraestructura, financiamiento, y formación profesional. Desde luego, se añadía el impacto emocional sobre el profesional sanitario por el miedo inherente al contagio del virus3, pues a pesar de usar equipos de protección profesional (EPP) la mayoría se contagió y algunos fallecieron. También porque todos los pacientes permanecían en el mismo ambiente; situación que generaba mucha angustia por no poder brindar la atención cercana, individualizada y compasiva, atendiendo a todos los niveles de sufrimiento que por desgracia afloran en estos casos4. Así mismo, porque en algunos casos han presenciado o escuchado el llanto desgarrador por no poder despedirse de las personas próximas al fallecido. Estas circunstancias invitan a reflexionar acerca de la muerte digna como un éxito terapéutico y un derecho fundamental que merece ser protegido en condiciones normales y también en situación de crisis5. En ese sentido, se recomienda reconsiderar aspectos del cuidado humano tan sencillos como la caricia, la empatía, el toque terapéutico, la conversación, la escucha, las medidas de confort, el cuidado personalizado, reflexionar sobre la vulneración de los derechos del paciente al final de vida, la demanda del cuidado espiritual. Precisamente porque estas circunstancias reclaman la presencia de otro acompañando, ofreciendo unas palabras de consuelo o buscando algún remedio que alivie.

The hypothesis that there is an inextricable link between comic book superheroes and suffering would, to anyone with a cursory knowledge of superhero characters found in DC, Marvel, Image, Wildstorm and other houses, and their histories, ostensibly seem valid. This validity depends on which character one is applying said hypothesis to; the psychological and physical suffering of a Batman being more acceptable as such than that of a Plastic Man, for example. However, using DC Comics character Superman as a case study, this paper explores the inextricable link between Otherness, power, and suffering within the remit of the character's mythos. In order to do so, this paper refers to psychoanalytic concepts elaborated by Sigmund Freud in his text Beyond the Pleasure Principle (1922) as a way of demonstrating that despite the character's conventional appraisal as a positivist humanistic symbol of pure altruism, an insuperable, unimpeachable symbol of selflessness and good morality, there is in fact a fundamental link between Superman's 'tridentity' of selves (Clark Kent/Kal-El/Superman), the character's own suffering, and human suffering on a terrestrial scale, as represented within the numerous realities of the DC Comics Multiverse.

Simone Veil had a remarkable career as a public figure in France, but her personal life was shrouded in profound trauma as a victim of the Holocaust. Veil’s autobiographical narrative reveals a unique form of testimonial writing in which she uses her agency, as a survivor, to demonstrate resistance to Jewish absence and ‘otherness’. As will be shown, a close study of the writer’s autobiography reveals a multilayered text in which the author acts as a spokeswoman for the victims to impart global awareness of the Shoah, especially to young people. This essay will focus on the pedagogical objective of Veil’s memoir, the impossibility of conveying unimaginable suffering, and the power of feminine solidarity as a survival strategy. The latter part of the analysis will broaden the perspective, with emphasis on how writing a testimonial narrative serves as a way in which the autobiographer can recover the shattered self.

The text is devoted to the role of ritual and art in overcoming individual suffering and social crises. Although unpopular in the contemporary culture of analgesics, focused on achieving quick results, the ritual process (as Maria Mendel and Tomasz Szkudlarek show after Turner) is essentially identical to the experience of crisis. Therefore, going through rituals has the potential of transgression, and solving difficult situations for individuals and societies. I discuss this with examples of the changes in birth narratives and also showing the ways of dealing with trauma of Martin Miller, son of the famous psychotherapist Alice Miller.Another feature of contemporary culture is the rejection of the sacrum, as illustrated by the removal of theosophical threads from Maria Montessori’s biography and the marginalization of Rudolf Steiner's Waldorf schools, which stem from the crisis of Western rationality. Reproduced and mediated by art, rituals are used in Waldorf schools for educational and developmental purposes, and, according to the theories above, they may have the potential to overcome adolescence crises. Tekst poświęcony jest roli rytuału i sztuki w pokonywaniu jednostkowego cierpienia i społecznych kryzysów. Choć niepopularny we współczesnej kulturze analgetyków, nastawionej na uzyskiwanie szybkich efektów, proces rytualny (jak pokazują za Turnerem Maria Mendel i Tomasz Szkudlarek), jest w swej istocie tożsamy z doświadczeniem kryzysu. Przechodzenie rytuałów ma więc potencjał transgresji, przekraczania sytuacji trudnych dla jednostek oraz społeczeństw. Omawiam to na przykładach przemian narracji porodowych oraz sposobów radzenia sobie z traumą przez Martina Millera, syna słynnej psychoterapeutki Alice Miller.Inną cechą współczesnej kultury jest odrzucenie sacrum, co pokazuję na przykładzie usuwania teozoficznych wątków z biografii Marii Montessori i marginalizowania szkół waldorfskich Rudolfa Steinera, które wyrastają z kryzysu zachodniej racjonalności. Odtwarzane i zapośredniczone przez sztukę rytuały, wykorzystywane są w szkołach waldorfskich w celach wychowawczych i rozwojowych i zgodnie powyższymi teoriami mogą mieć potencjał pokonywania kryzysów związanych z dojrzewaniem.

Social psychology survey study examining how Christian-identifying religious individuals perceive the purpose of evil as a function of their views about God's relationship to suffering.

A scoping review of the literature to understand how the concept of suffering was approached within the Canadian Medical Assistance in Dying (MAiD) grey and scientific (peer-reviewed) literature. This overarching aim was explored through the following research questions: 1- What is the role of suffering in MAiD and how is suffering defined and operationalized?; 2- What are the evaluation metrics in place to assess suffering in MAiD?; and 3- What are the management options in response to the suffering seen when requesting MAiD?

This systematic literature review aims to describe the interpretation of suffering in the context of euthanasia and assisted suicide (EAS). In this review, we aim to explore and bring together the perspectives of patients with a request for EAS, of their close-ones and of healthcare professionals performing EAS.

This project investigates how agressors process and evaluate the reactions of the targets of their aggression and how processing of these reactions influences subsequent perceptions and action tendencies.

Suffering is often experienced by those who obey God, while happiness is experienced by those who do not know God. This study aims to re-examine theodicy about disasters and calamities and tries to provide alternative thoughts regarding the relationship between God, accidents and humans, based on the story of Job. This research methodology is a qualitative approach through library research, by reading books and journals and investigating related books. Hermeneutic principles are also used to understand the meaning of the signs and symbols in the text. The results of this study indicate that the concept of anthropodicy stands as a complement to the idea of theodicy, which can help humans - especially believers - to understand the meaning of suffering and their vocation in a world full of uncertainty while still having faith in God, who is sovereign over all.Contribution: This article contributes to providing an understanding of anthropodicy from Job’s perspective, so that humans see suffering as God’s sovereignty and as something that God allows in order to see God’s omnipotence.

straipsnyje susitelkiama į Jobo, teisaus ir dievobaimingo vyro, kančios patirtį. Parodoma, kaip sujudinus buvimo pamatą išryškėja metafiziniai kančios kontūrai. egzistenciniai Jobo klausimai: „Kodėl man taip nutiko?“, „Ko aš galiu tikėtis?“, „Kas mane atstatys?“ – peržengia žmogiškosios egzistencijos ribas ir per- adresuojami transcendencijai. Analizuojama, kokio Dievo atsako sulaukia Jobas, ar Dievas pergali žmogui gresiančią nebūtį vėl atitiesdamas pasvirusią būtį. straipsnyje stengiamasi išryškinti, kaip transcendencijos atoveikis pakeičia Jobo egzistenciją ir kokios yra egzistencijos ir transcendencijos sąveikos sąlygos. Taip pat klausiama, kaip žmogaus nuostatos tikrovės atžvilgiu sąveikauja su tikrove. galiausiai aptariama, ką krikščioniškasis egzistencializmas gali pasiūlyti kitaip nei tradicinis., The article is focused on the experience of suffering of the righteous and god-fearing man – Job. It is shown how metaphysical contours of suffering expose themselves when foundations of existence shiver. Existen- tial Job’s questions, such as “why did this happen to me?”, “what can I expect?”, “who will rebuild me?”, transcend the boundaries of human existence and are readdressed to transcendence. It is analysed what answer is received by Job from God and if God wins over the threatening non-existence by recovering the sloping existence. The article attempts to highlight how Job’s existence is transformed by the counteraction of transcendence and investigates what are the conditions for the interaction between existence and tran- scendence. It is also questioned how an attitude towards reality interacts with reality. Finally, it is sug- gested what could be expected from the Christian existentialism other than traditional one.

Background: Living with chronic obstructive pulmonary disease stage III or IV has a major impact on a person's everyday life. This qualitative study focuses on women with chronic obstructive pulmonary disease stage III or IV. Aim: The aim of this study was to describe women's experiences of living with chronic obstructive pulmonary disease stage III or IV. Method: A purposive sample of fifteen women with chronic obstructive pulmonary disease stage III or IV participated in the study. Data were collected through individual semi-structured interviews that were subjected to qualitative content analysis. Findings: One theme was identified, stabilizing an ever-present breathlessness by restoring strength, and three categories are as follows: managing a restricted everyday life as an expert of their illness, being afraid of contracting infections leading to suffocation and suffering and importance of continuous help and support from significant others and digital media. Breathlessness restricted women with chronic obstructive pulmonary disease, living with a body they have to wait for. Managing everyday life was adapted to their limited abilities and energy. This required detailed planning, good knowledge of their breathing and body. Women were afraid of contracting life-threatening infections that caused suffering, especially COVID-19. The fear leads to isolation and digital media was described as an important means of communication. Significant others gave support and help that was practical and emotional. Women with chronic obstructive pulmonary disease experienced lack of continuous help and support from healthcare professionals. Conclusion: Stabilizing an ever-present breathlessness by restoring strength required women with chronic obstructive pulmonary disease stage III or IV to conduct detailed planning to manage everyday life. Being afraid of contracting infections and the consequences of suffocation had increased since the pandemic COVID-19 outbreak, which led to self-isolation and an inactive everyday life. To get help, support and socialize, women used digital media.

BACKGROUND: Obesity is a significant public health problem that is on the increase worldwide, and treatment with bariatric surgery is becoming more and more common. This type of surgery has proved to be good for weight reduction and for preventing complications, but few studies have investigated patients' long-term experiences of health and suffering. AIM: To explore people's experiences of health after bariatric surgery. What are their thoughts about their life, body and sexuality? METHODS: This study is based on semi-structured interviews with eight women and eight men, 4-6 years after bariatric surgery. The data were analysed using qualitative content analysis and resulted in 5 main themes and 14 subthemes. RESULTS: The new body enabled a healthy life due to better treatment in society, enhanced self-esteem, the pleasure of purchasing clothes and the courage to become more sexually active. At the same time, the body could be experienced as so unfamiliar that their life was dominated by despondency, a lack of freedom and a feeling of being lost, which made them wish to return to their old body. CONCLUSION AND IMPLICATIONS: The participants received extensive information before as well as follow-up conversations up to one year after surgery. Nevertheless, they all experienced that changing from life as an obese person to a radically reduced body often meant a confrontation with an unexpected reality that oscillated between health and suffering. This indicates that preparedness for the life changes that bariatric surgery may entail is inadequate and that moving towards health and suffering takes its own time. Therefore, more time should be allocated to talking about how life is and can become in the long term, which may facilitate a dialogical, person-centred approach to the setbacks and situations each person needs to manage in order to improve her/his health. CC BY-NC-ND 4.0First published: 13 May 2021Correspondence: Susan Lindberg, Department of Anaesthesia, Skaraborg Hospital, Lövängsvägen 1, 541 42 Skövde, Sweden. Email: susan.lindberg@vgregion.seFunding information: Open access funding provided by University of Skövde, Sweden

RESUMEN Objetivos En este trabajo exploramos la crueldad y el sufrimiento que experimentan inmigrantes venezolanos que habitan en un asentamiento irregular llamado Villa Caracas, en la periferia de Barranquilla. Nuestro objetivo principal se centró en analizar desde una perspectiva antropológica y filosófica la condición de lo humano, el dolor que toma forma a raíz de la extrema precariedad material manifiesta en el flujo transnacional migratorio entre Venezuela y Colombia. Método A través de una etnografía extendida por cerca de 6 meses, hecha mediante observación participante, entrevistas semiestructuradas y relatos de vida, describimos el sufrimiento social del inmigrante en su tránsito, asentamiento y supervivencia cotidiana. Resultados Los resultados preliminares de esta investigación nos llevaron a formular el concepto de transperiferismo como una categoría que engloba transversalmente el fenómeno migratorio con una perspectiva urbana. ABSTRACT Objective In this research we explore the cruelty and suffering experienced by a high percentage of Venezuelan immigrants who live in an irregular settlement called Villa Caracas on the outskirts of Barranquilla. Our main objective focused on analyzing from an anthropological and philosophical perspective the condition of the human, the pain that takes shape because of the extreme material precariousness manifested in the transnational migratory flow between Venezuela and Colombia. Method Through an ethnography extended for about 6 months applying participant observation, semi-structured interviews and life stories, we describe the social suffering that the immigrant experiences in their transit, settlement and daily survival. Result Based on the research, we formulate the concept of trans-periphery as a cate-gory that transversally encompasses the migratory phenomenon in cities.

What is known on the subject?: The conceptual components of mental health recovery have been proposed, however, the barriers to their sustainability within the context of internal and external stressors require further exploration. Within their emerging adult role, young people will experience the personal challenges that will directly impact their understanding of their recovery, which will be different from other age groups. What the paper adds to existing knowledge?: Findings revealed recovery is understood as an uncharted, timely and personal process of engaging and transcending pain. Perceived barriers to mental health recovery and the internal dynamics experienced within the process have been explored. Recovery in young adulthood involved the reclaiming of their active and purposeful life force. It acquires real-life relevance when applied to the social and cultural factors that provide meaning in life for young adults. What are the Implications for practice?: This research will impact how mental health nurses understand the catalytic effects of personal, social and cultural meaning of suffering in young adults’ actualization of mental health recovery. Findings have significance for practice as the process of mental health recovery must not be presented as a clinical pathway, but understood as a personalized strategy of individual wellness in young adulthood. Abstract: Introduction: Within their emerging adult role, young people will embark on employment, form intimate relationships and live independently. This indicates that how recovery is experienced and actualized in young adulthood may be different from other age groups. Aim/Question: To explore young adult service user's perspectives of mental health recovery in Northern Ireland. Method: Semi-structured individual qualitative interviews were analysed using a Gadamerian-based hermeneutic method and interpreted using a novel theoretical framework. The sample comprised 25 participants with an average age of 28 years. Findings: Five key themes evolved: Services: A Losing Battle Straight Away; From your Foundations to a Step in the Dark; Let Go of the Pain not the Experience; Surviving Out of the Ashes Recovery; and Needs to be More than a Word. Discussion: The main findings were that recovery involved the reclaiming of their active and purposeful life force. It is suggested that young adults have developed an explanatory model of “use that stuff you wanna bury” to transform an illness narrative to a wellness strategy. Implications for Practice: This research has implications for mental health nursing so the process of mental health recovery is not presented as a clinical pathway, but a personalized strategy of individual wellness.

U središtu Ps 90, koji pripada mudrosnoj meditaciji, je čovjekova patnja zbog prolaznosti vremena. Promišljaju i o čovjekovoj prolaznosti u svjetlu Božje vječnosti, psalmist traži smisao svojeg postojanja, mole i Gospodina da ga nauči brojiti svoje dane kako bi stekao mudro srce. Kako brojiti svoje dane i što znači mudro srce? To su pitanja na koja ćemo pokušati odgovoriti u ovom radu. Prvi dio rada posvećen je pitanju autorstva, književnom rodu i strukturi Ps 90 prema kojoj se u drugom dijelu pristupa egzegetsko -teološkoj analizi s posebnim osvrtom na obilježja Božjega i čovjekova lica koja proizlaze iz samog psalma. Posljednji, i za naše istraživanje najznačajniji dio rada, pokušava odgovoriti na uvodna pitanja, definiraju i čovjekovo mudro srce te određuju i neke od njegovih temeljnih značajki kao što su: prihvaćanje vremenitosti, preuzimanje odgovornosti, življenje granica i otkrivanje vrijednosti malenosti., In the center of Ps 90, which belongs to sapiential meditation, is a human being suffering because of the transience of time? By reflecting on human beings' transience in the light of Divine eternity, the psalm writer searches for the meaning of his existence and prays to the Lord to teach him how to number his days so that he may gain a heart of wisdom. How should one number his/her days and what is the meaning of a heart of wisdom? These are the questions this article will attempt to answer. The first part of the article deals with the issues of authorship, literary genre, and structure of Ps 90, while the second part engages in an exegetical -theological analysis with an emphasis on traits of Divine and human face that the psalm portrays. The last and for this study the most important part of the article tries to respond to the introductory questions by defining the human heart of wisdom and by determining some of its most fundamental traits, such as acceptance of transience, taking on responsibility, living out boundaries, and discovery of the value of smallness.

Resumen El objetivo de este artículo fue iniciar un diálogo entre historia y escatología desde la experiencia del sufrimiento humano en Dios. Por tanto, se abordará el método dialéctico para establecer una reflexión hermenéutica que permita comprender el sufrimiento del presente desde la fuerza del pretérito y el compromiso con el futuro. Para ello, será fundamental el pensamiento teológico de Johann Baptist Metz y de otros autores, quien desde su propuesta teológico-política y desde la memoria provocadora en el contexto de un mundo altamente globalizado reivindica el problema de la teodicea desde la experiencia del hombre que sufre y reclama a Dios el fin inminente de este. Ahora bien, dentro del mundo académico de la teología, se han realizado varios esfuerzos por estructurar una teología política que mire al mundo, pues la fe cristiana es fe con los ojos abiertos, pero no ha obtenido la recepción necesaria dentro del mundo académico ni en el marco eclesial formal. Los esfuerzos realizados después del auge del Concilio Vaticano II despertaron en 1968 un clamor del oprimido, del pobre y del sufriente, que aún se desconoce tanto en el ámbito latinoamericano como en el europeo. En consecuencia, nace este diálogo entre historia y escatología, en el cual se abordará, primero, la singularidad de la fe en la esfera de un nuevo nominalismo; segundo, la secularización del fruto del hombre burgués ilustrado y la modernidad, y, finalmente, se esbozará concretamente la relación entre memoria y esperanza en el contexto de Auschwitz. Abstract The objective of this article was to initiate a dialogue between history and eschatology from the experience of human suffering in God. Therefore, the dialectical method will be addressed in order to establish a hermeneutical reflection that allows understanding the suffering of the present from the force of the past and the commitment to the future. For this, the theological thought of Johann Baptist Metz and other authors will be fundamental, as, from the author's theological-political proposal and from the provocative memory in the context of a highly globalized world, he vindicates the problem of theodicy from the experience of man who suffers and claims to God its imminent end. Now, within the academic world of theology, several efforts have been made to structure a political theology that looks at the world, since the Christian faith is faith with open eyes, but it has not obtained the necessary reception within the academic world or in the formal ecclesial context. The efforts made after the rise of the Second Vatican Council aroused in 1968 a cry from the oppressed, the poor and the suffering, which is still unknown in both the Latin American and European contexts. Consequently, this dialogue between history and eschatology is born, in which the singularity of faith will be addressed, first, in the context of a new nominalism; second, the secularization of the fruit of the enlightened bourgeois man and modernity, and, finally, the relationship between memory and hope will be concretely outlined in the context of Auschwitz.

espanolEn la filosofia de Friedrich Nietzsche es inseparable el tema autobiografico de la enfermedad del problema filosofico del dolor. A la vez que reflexiona sobre la condicion de la persona enferma, Nietzsche hace que el hombre oscile como un pendulo: lo define como el animal enfermo, como el mas melancolico de los animales, pero tambien como el mas bravo y mas habituado al dolor, y como el animal mas feliz, que sufre tan profundamente que debe inventar la risa. De modo paralelo a estos escritos antropologicos, Nietzsche denuncia enfaticamente los intentos desesperados, publicos y privados, que hace el hombe para remover el dolor de su propia existencia o para vivir como si nunca hubiese existido. Las hipocritas justificaciones, religiosas o seculares, de aquellos que encuentran un sentido absurdo en el sufrimiento, se encuentran con el comfort de la sociedad moderna (ciencia, politica, religion), donde desesperadamente se toman riesgos para modelar una sociedad sin mal. Al cosiderar como crucial su experiencia personal con el dolor, Nietzsche desea experimentar hasta el punto en que resista el pensamiento y en la direccion que este tome cada vez que se encuentra bajo la presion del mal. Sus investigaciones muestran como es imposible eliminar lo negativo de la existencia, pues constituye un necesario ingrediente sin el que las lagrimas significarian demasiada alegria y nunca se llegaria a la risa. EnglishIn Nietzsche the autobiographical theme of disease has at its core the philosophical problem of pain. While he reflects daily on the actual condition of the ill person, Nietzsche oscillates the man like a pendulum. He defines him as ‘the most melancholic and most happy animal who suffers so profoundly that he must invent laughter’, as ‘the ill animal’ but also ‘the most courageous and most used to pain’. Nietzsche seems to be entertained no end by playing around with these definitions, almost as if he is making fun of Aristotle. It is in fact these two later quotations from the Genealogy that go on to construct the tracks on which his reflections on badness and suffering will move, marking out the area in which the decisive ‘match’ of the health of humanity is discussed. The first displays a Nietzsche who is always tranchant and blazing in its ability to conjure up the humanity of humans in few words. The highlight of the determinate article is original (‘the ill animal’) and shows that man is a unique animal who can define himself as being ill. The second suggests the image of a human being who tolerates pain with courage, arriving, just thanks to this journey of pain, to embark on a voyage leading to internal transformation. Nietzsche’s lifelong illness was what prompted him to develop the philosophical problem of pain and its relationship with thought. Taking advantage of his condition as a constant sufferer, Nietzsche strived to understand which directions human thought is able to take whenever it is ‘subjected to the pressure of evil’. The first is a hypocritical direction, represented by man’s attempts to remove pain from his life. Nietzsche denounces all justifications made for the purpose of providing at all costs a meaning for suffering, and which converge with the modern welfare society that dares to fashion mankind ‘without evil’. The other direction, however, is that of those who are not afraid to listen to suffering. Reflecting on his own personal situation, Nietzsche outlines the traits of human beings who reach out towards the mystery of existence and, shaken by the experience of pain, come to abandon their certainties and adopt a more critical view of themselves. ‘Every man is a medical history’, recites a posthumous fragment. Certainly, Nietzsche himself is the first to notice ‘his own story is the story of an illness and also of a healing’ – and this is not only true for him but for everyone who experiences suffering up close. This experience of pain – so intimate that it seems difficult to express in words – does not cause one to be locked up inside of oneself but rather serves to introduce a discussion on one’s subjectivity and as an occasion for a moral adventure into the profundities of one’s existence.

Les suicides au Québec continuent d’augmenter et nous sommes en panne de moyens pour les prévenir. La recherche en suicidologie fait de grands détours pour éviter les questions qui touchent directement à la vie et à la souffrance de vivre ou de l’être. Pourtant, si on veut prévenir le suicide, il va bien falloir se réapproprier cette souffrance qui n’est pas en soi malsaine, déficiente ou pathologique, ni même absurde ou fatale, mais qui peut ultimement pousser au suicide lorsqu’elle ne trouve plus à s’exprimer autrement. Il va nous falloir aussi nous réapproprier ce dont nous avons besoin, tant individuellement que collectivement, pour mieux être et mieux vivre., Suicides in Quebec are still on the rise and we have run out of the means to prevent them. Research in Suicide Studies has taken great lengths to avoid questions that directly concern the life and suffering of living and just being. Yet, if we wish to prevent suicide, we will surely need to take back this suffering, which is not in itself unhealthy, deficient or pathological, nor even absurd or fatal, but which could eventually drive one to suicide when it cannot find any other way to be expressed. We will also need to take back what we need, not only individually and but collectively, for both greater well-being and better living.

L’utilisation des médicaments, et notamment des psychotropes, dans la vie courante a entraîné des changements importants dans la problématique du suicide : pour la première fois, un moyen thérapeutique est utilisé pour se donner la mort et la proportion de tentatives non létales pour chaque décès par suicide a augmenté énormément. Les médicaments constituent le troisième mode de suicide au Canada comme en France, et ils sont impliqués dans plus de 80 % des hospitalisations pour tentatives de suicide dans ces deux pays. Les liens entre médicaments et suicide sont complexes. Une des façons de comprendre le choix d’un médicament comme moyen de suicide est l’association entre les effets escomptés d’un décès par suicide et les effets escomptés de l’utilisation des médicaments qui ont pour objectif de s’en prendre à la tête, contenu de la psyché, et d’attaquer les pensées, les tensions, la souffrance en les endormant., The development of the use of medications, particularly psychotropic drugs, has resulted in significant changes in suicidal behaviours: for the first time in history, a therapeutic agent has been also a common means of ending life and the proportion of non-lethal suicide attempts for each death by suicide has increased significantly. Medications are the third most common means of suicide in Canada and in France and medications account for 80% of all hospitalizations for suicide attempts in those countries. The relationship between medications and suicide is complex. One way to understand the association between medications and suicide is to examine the desired outcome of medication use and a suicide. In both instances the object may be understood as a suppression or putting to sleep of unwanted and intolerable thoughts, tensions and suffering.

Resumo Este texto tem como objetivo discutir a figura da testemunha, a partir da apreensão de seus sentidos nas memórias de experiências de violência, partindo de uma pesquisa sobre a memória da ditadura militar brasileira (1964-1985), da qual emergiram as indagações. Embora a testemunha possa coincidir com a vítima que sofreu diretamente a experiência da violência, essas figuras não se confundem. Na abordagem aqui proposta, a testemunha transcende a experiência da violência, sendo tratada em um registro distinto daquele da ocorrência da violência. A testemunha constitui-se no desenrolar do trabalho da memória a partir da inclusão de quem não estava lá, mas se dispõe a ouvir o relato da dor do outro, colocando a alteridade no centro do processo de elaboração do sofrimento. Nesse sentido, argumenta-se que o trabalho de pesquisa configura um modo de testemunhar. Abstract Having questions that emerged from a research on memories of Brazilian military dictatorship (1964-1985) as starting point, this text aims to discuss the witness figure, apprehending its meanings in memories of violence experiences. Although the witness may coincide with the victim who has directly experienced the violence, these figures are not the same. In the approach here proposed, the witness transcends the experience of violence, being considered in a distinct level from that where violence occurs. The witness is constituted as such in the unfolding of the work of memory by including those who were not there but who are willing to listen to the account of the other’s pain, placing otherness at the center of the process of suffering elaboration. In this sense, the text argues that researching is a way of witnessing.

Deciding which animals are sentient is an important precursor for decisions about the application of animal welfare legislation, and the wider assessment of the impacts of policies on animal suffering. We ascribe sentience in order to inform decisions about how animals should be treated, and how their treatment should be regulated. This ascription is both an ethical and an evidential process, and what evidence to use and require are ethical questions. Policymakers, therefore, cannot simply rely on scientific evidence in an ethically neutral way, but must be conscious of the ethical assumptions and positions underlying the process of ascription and its application in policy and law. As such, ethical principles that apply to policymaking apply to the ascription of sentience. This paper considers the implications of the Nolan principles for public service on the ascription of animals.

Introduction Irritable bowel syndrome (IBS) is characterized by patients' high level of suffering. Up to 60% of patients with IBS have symptoms of anxiety or depression and only little attention has been paid to their specific requirements. Anthroposophical multimodal therapy (AMT) has been shown to significantly improve health-related quality of life of patients with high symptomatic burden. Objective The aim of this pilot study was to find out whether AMT meets the needs of IBS patients and the interactions of AMT with IBS, depression and anxiety Methods Patients with diagnosed IBS were included in a feasibility study and received 12 sessions of AMT over 8 weeks (drks.de, DRKS00016890). The primary endpoint was the change of the IBS severity score (IBS-SSS) and changes were calculated by linear mixed effects analyses. The secondary endpoints were changes of self-reported PHQ-9 and GAD-7 for mental comorbidity as well as self-valued effectiveness and satisfaction of AMT. Results Thirty-six patients, 89% female, were included in the study. AMT was successfully applied to IBS patients (-45 points in the IBS-SSS, p < .05). AMT had a large positive effect (-84 points in IBS-SSS, p < .003) on patients without anxiety or depression. Over time, patients with higher anxiety scores worsened with regard to their IBS compared to patients with depression and without mental comorbidity. The AMT effect was maintained at a 12 month follow up and both mentally affected and unaffected patients, had even lower IBS severity than shortly after AMT. AMT modules were rated by IBS patients as very effective. Conclusion Our findings suggest that an 8-week program of AMT improves the severity of IBS with an ongoing effect at a 12 month follow-up. Especially for patients without psychological comorbidities, AMT is very successful. Future IBS therapies should incorporate a modified multimodal concept with stronger psychological therapy modules in parallel for patients with depression and anxiety.

Il n’y a pas de douleurs sans souffrance. La douleur brise l’existence à proportion de la souffrance qu’elle induit chez le sujet. Différents facteurs influent sur ce ressenti : l’appartenance sociale, culturelle, les circonstances qui la produisent, le récit qu’en fait le sujet, etc. Ce texte suggère un certain nombre de champs de recherche dont il esquisse les données., There is no pain without suffering. Pain destroies in the way suffering hurts the individual. Different matters influence the feeling of pain (suffering): social and cultural affiliations, circumstances that surround the narrative done by the individual, and so on. This text suggests a lot of fields of investigations.

Viewing hardship through the Western tradition of theodicy, Western theologians and philosophers sometimes approach their Muslim neighbors with questions about the Islamic perspective on suffering. But merely by asking about “suffering,” these Western friends already project a theological category foreign to most Muslims, particularly those from a non-Western background. In order for Christian and post-Christian Westerners to understand the Islamic approach to hardship, they must first learn to distinguish between affliction and suffering. This requires a careful look at the creation narratives each tradition tells: for example, does God initiate human affliction? And what does the answer to this question say about the nature of affliction, if God is also good? Answering these queries helps one to distinguish Christian and Islamic responses to catastrophe, pain, and even violence. Furthermore, examining the koranic reply may redirect Western persons to teachings within the biblical tradition, which Christians often overlook or avoid. The instrumental role of affliction is relatively unpopular in the West, but dialogue with Islam uncovers the fact that it is a concept neither alien nor unimportant to biblical teaching. In fact, God’s repurposing of affliction is vital to Christian doctrine. Dialogue with Islam may help to recover this Christian lesson.

This paper offers insight into Malian men navigating their endangered hegemonic masculinities post deportation. Being returned against their will with empty hands, many see these difficulties as a potential hindrance to their ability to stand their ground. Tracing the representations and conduct of life of these men, this article explores deportees trying to form part of their communities given financial and migratory constraints, and often collective immobilization, vis-a-vis social obligations and the expectation to re-emigrate. Based on cases primarily from rural and some from urban southern Mali, the data selected from eight months of ethnographic fieldwork with former deportees and their social surroundings show how reinterpretations of suffering, working hard, and courage help to adapt to daily life post deportation. These strategies potentially allow for recovering one's masculine dignity through a specific 'adventure-hood' integrated into a new masculine repertoire after deportation. This article analyzes how young and elder men's narrations and practices contribute to a review of the norms and hierarchies in Malian society, and thus to concepts of changing masculinities and relations between men in Africa. In highlighting a little-discussed case of mostly inner African, reversed South-North migration the article goes beyond one-sided interpretations of masculine crises and hegemony. It thereby contributes to masculinities as well as post deportation studies at the intersections of age, generation, financial status and the experience of im/mobility after deportations.

In the PF 1888, 14 [89], Nietzsche distinguishes a tragic meaning and a christian meaning for suffering. With this conceptual pair, the philosopher designates the conflict between two antagonistic justifications of life, opposing two types ofsufferers with contrary needs. Oriented by the posthumous fragment mentioned the argumentation will follow in a retrospective chronology the exam of the main texts in which Nietzsche discusses the themes of suffering and meaning in that period. Starting from the On the Genealogy of Morals, one will see how the methodological discussion involved in the fluidity of meaning implies a counterposition to the ascetic ideal's pretension of establishing a fixed and universal meaning for suffering. Next, The Gay Science§370 will be considered, inasmuch as the heuristic of necessity provides Nietzsche with the distinction between two types of sufferers, as well as the configuration of the arts and philosophies in correspondence with their needs. Finally, the prefaces of 1886 will be interpreted as the theoretical framework that establishes the way of thinking of suffering by antagonistic pairs, since, in this setof texts, Nietzsche narrates how he learned to see the distinction between two types of philosophy: one that comes from weakness and another, from strength. Conclusively, considerations will be drawn, aiming to establish the typological contraposition of antagonistic sufferers as a legit reading key to analyze suffering in the final period of Nietzsche's philosophy No FP 1888, 14 [89], Nietzsche distingue um sentido trágico e um sentido cristão para o sofrimento. Com esse par conceitual, o filósofo designa o conflito entre duas justificaçõesantagônicas da vida, contrapondo dois tipos de sofredores com anseios contrários. O presente artigodefendea hipótese de que a mencionada distinção ilustraum modo de pensaro sofrimento, característico do período de 1886-1888da filosofianietzschiana. Partindo da Genealogia da Moral, ver-se-á como a discussão metodológica envolvida na fluidez de sentido implica uma contraposição à pretensão do ideal ascético de estabelecer um sentido fixo e universal para o sofrimento. Em seguida, será considerado o §370 da Gaia Ciência, no qual a heurística da necessidade fornece a Nietzsche a distinção entre dois tipos de sofredores, bem como a configuração das artes e filosofias em correspondência com seus anseios. Por fim, os prefácios de 1886 serão interpretados como o marco teórico que estabelece o modo de pensar o sofrimento por pares antagônicos, na medida em que, nesse conjunto de textos, Nietzsche narra como aprendeu a ver a distinção entre dois tiposde filosofar: um oriundo da fraqueza e outro, da força.Conclusivamente, serão traçadas considerações para estabelecer a contraposição tipológica de sofredores antagônicos como umachave de leituralegítimapara analisar o sofrimento no período final da filosofia de Nietzsche.

The hypothesis that there is an inextricable link between comic book superheroes and suffering would, to anyone with a cursory knowledge of superhero characters found in DC, Marvel, Image, Wildstorm and other houses, and their histories, ostensibly seem valid. This validity depends on which character one is applying said hypothesis to; the psychological and physical suffering of a Batman being more acceptable as such than that of a Plastic Man, for example. However, using DC Comics character Superman as a case study, this paper explores the inextricable link between Otherness, power, and suffering within the remit of the character's mythos. In order to do so, this paper refers to psychoanalytic concepts elaborated by Sigmund Freud in his text Beyond the Pleasure Principle (1922) as a way of demonstrating that despite the character's conventional appraisal as a positivist humanistic symbol of pure altruism, an insuperable, unimpeachable symbol of selflessness and good morality, there is in fact a fundamental link between Superman's 'tridentity' of selves (Clark Kent/Kal-El/Superman), the character's own suffering, and human suffering on a terrestrial scale, as represented within the numerous realities of the DC Comics Multiverse.

Basado en una etnografía sobre el activismo de familiares de víctimas de la violencia de Estado en Argentina y Brasil, el artículo analiza las implicaciones de las interacciones establecidas entre activistas de distintas localidades y países. El objetivo es examinar cómo los repertorios y acciones de diferentes colectivos de familiares, más allá de buscar contraponerse a dispositivos de gestión de la vida, de la muerte y del orden social, han sido globalizados en contactos políticos intensos, conformando estrategias compartidas de resistencia y demandas por derechos. El propósito es avanzar en las discusiones sobre las dinámicas transnacionales de los “activismos globales” y sobre su interacción con el léxico humanitario global. La reflexión propuesta pretende contribuir a la comprensión crítica de las violaciones a los derechos humanos en contextos designados democráticos y pos-totalitarios. En diálogo con la expertise y saberes de las activistas, el texto problematiza cómo las violencias pueden ser encuadradas, administradas y “legalizadas” en las actuales formas de gobierno, acomodando dispositivos humanitarios a dispositivos securitarios y constituyendo accesos desiguales a derechos de ciudadanía. Grounded in ethnographic research with activist organisations—families of the victims of State violence in Argentina and Brazil—this article analyses the implications of interactions established between activists from different localities and countries. The aim is to examine how the repertoires and actions of these groups of relatives of victims not only seek to oppose devices for management of life, death and social order, but also have been globalized into intense political contacts enable the construction of shared strategies of resistance and of claim for rights. The purpose is to advance discussions on the transnational dynamics of “global activisms” and their interaction with global humanitarian lexicon. The proposed reflection is still intended to contribute to broader efforts to critically understand the production of human rights violations in democratic and post-totalitarian contexts. In dialogue with the expertise and knowledge of the activists, the article problematizes how violence can be framed, managed and “legalized” in current forms of government, accommodating humanitarian devices to security devices and constituting unequal access to citizenship rights.

This theoretical paper depicts the clinics of work as a subdisciplinary and interdisciplinary field of the social psychology of work and organizations, interested in analyzing and intervening from a critical-clinical perspective in the subjectivity-work-context relationship, in the context of discomfort, suffering, and pleasure, and thus, in the mental health within this field. Consequently, it separates from traditional occupational health, which ignores subjective singularities. The subdiscipline of CW develops the determinants of pleasure, discomfort, and suffering at work, standing out in the process as a possible alternative of occupational health, based on research practice and intervention from a critical perspective.Este artículo teórico presenta las clínicas del trabajo como campo subdisciplinar e interdisciplinar de la psicología social de las organizaciones y del trabajo, interesado en analizar e intervenir desde una perspectiva clínico-crítica sobre las relaciones subjetividad-trabajo-contexto, en clave de malestar, sufrimiento y placer, y, por ende, en la salud mental en este campo, deslindado de la salud ocupacional tradicional que se aleja de la singularidad subjetiva. Se desarrollan los determinantes del placer, el malestar y el sufrimiento en el trabajo y subraya desde la perspectiva crítica cómo puede ser una alternativa posible a la salud ocupacional como práctica investigativa y de intervención.

Internal armed conflicts have generated plural and collective experiences of pain and suffering that challenge institutions. Based on the current consolidation of a public agenda that addresses the assistance to victims of the armed conflict provided in Colombia, and an ethnographic work with the indigenous Awa people of South-Western Colombia, we problematize the epistemes that inform two closely linked statutes that underlie the processes of transitional justice: law and science. The findings of the ethnographic research lay the foundations for an ethical-political reflection that suggests an action research agenda committed to recognizing the plurality of life within the structure of the longest conflict in America, and invites us to deconstruct notions, actions and institutions.

This literature review examines qualitative studies on partner bereavement from the year 2000 to 2018. The aim is to investigate which perspectives, theories, and models are prominent in this research, and how contemporary sociocultural trends might be related hereto. After giving a brief account of grief research in a historical perspective with a point of departure in partner bereavement and the development of a qualitative methodology within grief research, the following five theoretical frameworks are presented on the background of a close reading of the included 18 studies: continuing bonds, meaning and narrative reconstruction, the dual process model, post-traumatic growth, and disenfranchised grief. In the discussion, I pinpoint how the popularity and influence of these frameworks are related to contemporary sociocultural tendencies and ideologies. It is suggested that a greater awareness with regard to the cultural mediation of experiences and understandings of grief would be beneficial. Specifically, I argue that all the reviewed frameworks—in different ways, remain disturbed by a contemporary inability of handling suffering and impossibilities.

The contemporary „homo consumens” does not want to accept that his ontic status is still best defined by the words „homo patiens”. Today’s attempts to eliminate suffering through constantly stimulated consumption may be considered as an act of the „degradation” of humans and humanity who by rejecting the truth about their nature as suffering creatures, paradoxically also lose the meaning of their life. If one denies suffering, then – at the same time – one closes oneself before life. For the escape from suffering is anything but the escape from life, at least the one that is experienced in a conscious and sensible way.

BACKGROUND Chronic inflammatory vulvar diseases can have a huge detrimental impact on patient welfare. A few studies have addressed this issue so far, mainly measuring patients' quality of life or sexual dysfunction. OBJECTIVE To assess the burden of suffering in patients with chronic inflammatory vulvar diseases using the Pictorial Representation of Illness and Self-Measure (PRISM), a visual, non-verbal instrument. We also assessed (i) the concordance between PRISM and the Dermatology Life Quality Index (DLQI), (ii) whether some variables, both patient-related and disease-related, affect the patient's suffering and quality-of-life impairment. METHODS We evaluated for inclusion in this cross-sectional study all patients who attended our Vulva Unit over a 9-month period with histologically proven lichen sclerosus (LS), lichen planus (LP), lichen simplex chronicus (LSC), eczema, plasma cell vulvitis and psoriasis (at least five for each disease). Demographics and disease-related subjective and objective scores were recorded. The PRISM and DLQI were administered. RESULTS We included 87 patients affected with LS, 13 with LSC and seven with LP. Median PRISM values (0-273 mm) ranged from 95 to 120 mm, depending on the disease, and median DLQI scores (0-30) were five for all three groups. Neither PRISM nor DLQI scores differed significantly among the three groups. Moderate coherence was found between PRISM and DLQI (ρ = 0.5455, P