Erik Goodwyn in this issue (\"Demystifying Jung\'s \'Archetypes\' with Embodied Cognition\") argues for a reexamination of the clinical and neuropsychological relevance of Jungian archetypes. This assertion is examined with respect to the evidence Goodwyn provides as well as in the larger context of cognitive science as it is applied to theories rooted in past models of cognition.

The position of the pelvis in the sagittal plane can vary considerably between different functional positions. Adapting the position of the acetabular cup in relation to the alignment between the spine and the hip of each individual, prior to prosthesis placement, can prevent the risk of prosthetic impingement. Taken individually, risk factors for unfavorable spinopelvic kinematics can be difficult to interpret when trying to precisely predict which patients are at risk. Furthermore, the use of classifications or algorithms can be complex, most often associated with limited values and often difficult to apply in current practices of risk assessment.
We hypothesized that the deconstruction of the data matrix including age and spinopelvic parameters (SPT, LL, PI, LF and PI-LL) correlated with the analysis of spinopelvic kinematics could be used to define an individualized hip-spine relationship.
We applied archetypal analysis, which is a probabilistic, data-driven and unsupervised approach, to a complete phenotype cohort of 330 patients before total hip arthroplasty to define the spinopelvic profile of each individual using the spinopelvic parameters without threshold value. For each archetype, we analyzed the spinopelvic kinematics, not implemented in the creation of the archetypes.
An unsupervised learning method revealed seven archetypes with distinct spinopelvic kinematic profiles ranging from -8.9 ° to 13.15 ° (p = 0.0001) from standing to sitting and -5. 35 ° to -10.81 ° (p = 0.0001) from supine to standing. Archetype 1 represents the \"ideal\" patient (A1); young patients without spinopelvic anomaly and the least at risk of mobility anomaly. Followed by 3 archetypes without sagittal imbalance according to their lumbar lordosis and pelvic incidence, from the highest to the lowest (archetypes 2-4), archetype 4 exposing a greater risk of spinopelvic kinematic anomaly compared to others. Then 2 archetypes with sagittal imbalance: archetype 5, with an immobile pelvis in the horizontal plane from standing to sitting position in anterior tilt and archetype A6, with significant posterior pelvic tilt standing, likely compensating for the imbalance and associated with the greatest anomaly of spinopelvic kinematics. Finally, archetype 7 with the stiffest lumbar spine without sagittal imbalance and significant unfavorable kinematics from standing to sitting.
An archetypal approach to patients before hip replacement can refine diagnostic and prognostic features associated with the hip-spine relationship and reduced heterogeneity, thereby improving spinopelvic characterization. This risk stratification of spinopelvic kinematic abnormalities could make it possible to target patients who require adapted positioning or types of implants before prosthetic surgery.
IV retrospective study.

BACKGROUND: Despite the existence of physical activity policies across many countries, insufficient physical activity remains a major global public health problem. Physical inactivity is an emergent feature of complex systems; it results from a wide range of factors at multiple levels that interact to influence behavior. Traditional approaches to public policy often fail within complex systems, largely due to unpredictability in how the system will respond. Adaptive policies, which are designed to allow for uncertainty about future system behavior and to change over time, may offer a promising solution. In this paper, we introduce the concept of adaptive policies and illustrate how this innovative approach to policy making may be beneficial for reducing physical inactivity.
METHODS: Drawing on existing literature and guiding principles for policy making, we provide 3 examples to illustrate how the concept of adaptive policies can be applied to address physical inactivity.
CONCLUSIONS: The examples illustrate how changes to the way policies and interventions are developed, implemented, and evaluated could help to overcome some of the limitations in existing practices. A key challenge will be engaging policymakers to take a broader perspective of the physical activity system, develop policies that are designed to be adaptable across a range of different future scenarios, and embrace uncertainty and long-term adaptability.
CONCLUSIONS: Adaptive policies may support decision makers globally to achieve the widespread and sustained changes necessary to increase population levels of physical activity.

While Jung\'s notion of archetypes has had far-reaching universal appeal and significance, it remains less obvious how these ideas might benefit the analytic patient. In particular, the therapist and/or patient may struggle to hold the tension between the latter\'s personal neuroses and how transpersonal/archetypal elements inform his/her experience. While Jung strove to develop a treatment that dealt primarily with the archetypal/objective psyche, the personal psyche is arguably the medium through which the archetypes are experienced. I contend that the \"discipline\" of Jungian analysis evolved from a transposition of Jung\'s ideas around transpersonal, philosophical and religious themes (borne out of his own self-analysis), into a two-person psychotherapeutic process. Jung provides little description of his clinical encounters and the way in which he conducted his analyses leaving an uncertainty that has likely contributed to the divergence of approaches practised today by analytical psychologists. This article considers the implication of these divergences for contemporary Jungian practice and proposes a way of working in the Jungian spirit that maintains a connection to the symbolic realm while at the same time remaining focused on the complexities of personal and relational dynamics.
Alors que le concept jungien d’archétype a eu un attrait et une importance majeure et universelle, ce qui demeure moins évident est de savoir comment ces idées peuvent bénéficier au patient en analyse. En particulier, le thérapeute et/ou le patient peuvent peiner à contenir la tension entre les névroses personnelles du patient et la manière dont les éléments transpersonnels/archétypaux façonnent son expérience. Alors que Jung s’est efforcé de développer un traitement qui s’occupait essentiellement de la psyché objective/archétypale, c’est la psyché personnelle qui est probablement l’intermédiaire par lequel on fait l’expérience des archétypes. Je soutiens que la « discipline » analyse jungienne est issue de la transposition des idées de Jung autour de thèmes transpersonnels, philosophiques et religieux (issus de sa propre auto‐analyse), et qu’elle est progressivement devenue un processus psychothérapeutique impliquant deux personnes. Jung fournit peu de descriptions de ses rencontres cliniques et de la manière dont il conduisait ses analyses, ce qui laisse de l’incertitude. Ceci a probablement contribué au fait qu’il y a des divergences dans les approches utilisées aujourd’hui par les psychologues analytiques. Cet article examine les conséquences de ces divergences pour la pratique contemporaine de l’analyse jungienne. Il propose une manière de travailler dans l’esprit jungien c’est‐à‐dire en maintenant le lien avec le domaine symbolique, mais tout en restant concentré sur les complexités des dynamiques personnelles et relationnelles.
Obgleich Jungs Vorstellung von Archetypen eine weitreichende universelle Anziehungskraft und Bedeutung hatte, bleibt es weniger offensichtlich, welchen Nutzen diese Ideen für den analytischen Patienten haben könnten. Insbesondere kann es für den Therapeuten und/oder den Patienten schwierig sein, die Spannung zwischen den persönlichen Neurosen des letzteren und der Art und Weise, wie transpersonale/archetypische Elemente seine Erfahrungen beeinflussen, aufrechtzuerhalten. Während Jung danach strebte, eine Behandlung zu entwickeln, die sich in erster Linie mit der archetypischen/objektiven Psyche befaßt, ist die persönliche Psyche wohl das Medium, durch das die Archetypen erlebt werden. Ich behaupte, daß sich die \"Disziplin\" der Jungianischen Analyse aus einer Umsetzung von Jungs Ideen zu transpersonalen, philosophischen und religiösen Themen (entstanden aus seiner eigenen Selbstanalyse) in einen psychotherapeutischen Zweipersonenprozeß entwickelt hat. Jung liefert nur wenige Beschreibungen seiner klinischen Erfahrungen und der Art und Weise, wie er seine Analysen durchführte, was eine Unsicherheit hinterläßt, die wahrscheinlich zur Divergenz der heute von analytischen Psychologen praktizierten Ansätze beigetragen hat. Dieser Artikel untersucht die Implikationen dieser Divergenzen für die zeitgenössische Jungianische Praxis und schlägt eine Arbeitsweise im Jungianischen Geist vor, die eine Verbindung zum symbolischen Bereich aufrechterhält und sich gleichzeitig auf die Komplexitäten persönlicher und relationaler Dynamiken konzentriert.
Nonostante la nozione degli archetipi di Jung abbia avuto un fascino e un significato universale di vasta portata, rimane meno ovvio come queste idee possano portare benefici al paziente. In particolare, l’analista e/o il paziente possono avere difficoltà a mantenere la tensione tra le nevrosi personali di quest’ultimo e il modo in cui gli elementi transpersonali/archetipici informano la sua esperienza. Mentre Jung si sforzò di sviluppare un trattamento che si occupasse principalmente della psiche archetipica/oggettiva, è indubbiamente la psiche personale il mezzo attraverso il quale gli archetipi vengono sperimentati. Sostengo che la “disciplina” dell’analisi junghiana si è evoluta da una trasposizione delle idee di Jung attorno a temi transpersonali, filosofici e religiosi (nati dalla sua stessa autoanalisi), in un processo psicoterapeutico tra due persone. Jung fornisce poche descrizioni dei suoi incontri clinici e del modo in cui condusse le sue analisi, lasciando un’incertezza che ha probabilmente contribuito alla divergenza degli approcci praticati oggi dagli psicoanalisti. Questo articolo considera le implicazioni di queste divergenze per la pratica junghiana contemporanea e propone un modo di lavorare nello spirito junghiano che mantiene una connessione con il regno simbolico, pur rimanendo concentrato sulla complessità delle dinamiche personali e relazionali.
В то время как представление Юнга об архетипах получило всеобщее признание и повсеместное распространение, польза этих идей для аналитического пациента остается менее очевидной. В частности, терапевт и/или пациент могут с трудом удерживать напряжение между личными неврозами последнего и влиянием трансперсональных/архетипических элементов на его/ее переживания. В то время как метод Юнга был в первую очередь адресован архетипической/объективной психике, средой, через которую проявляются архетипы, является, по‐видимому, личная психика. Я полагаю, что метод юнгианского анализа возник благодаря тому, что идеи Юнга, связанные с трансперсональными, философскими и религиозными темами и рожденные в его собственном самоанализе, были перенесены в психотерапевтический процесс, в котором задействованы двое. Юнг редко описывает свою клиническую работу и манеру анализа, и эта неопределенность, по‐видимому, привела к расхождениям в подходах, практикуемых сегодня аналитическими психологами. В данной статье рассматриваются последствия этих расхождений для современной юнгианской практики и предлагается способ работы в юнгианском духе, который поддерживает с символической сферой и в то же время сосредоточен на сложностях личностной динамики и динамики отношений.
Aunque la noción de arquetipos de Jung ha tenido un atractivo y una relevancia extensa y universal, sigue siendo menos obvio cómo estas ideas pueden beneficiar al paciente analítico. En particular, el terapeuta y/o el paciente pueden tener dificultades para mantener la tensión entre las neurosis personales de este último y el modo en que los elementos transpersonales/arquetípicos informan su experiencia. Aunque Jung se esforzó por desarrollar un tratamiento que se ocupara principalmente de la psique arquetípica/objetiva, la psique personal es el medio a través del cual se experimentan los arquetipos. Sostengo que la \"disciplina\" del análisis Junguiano evolucionó a partir de una transposición de las ideas de Jung en torno a temas transpersonales, filosóficos y religiosos (surgidos de su propio análisis de sí mismo), en un proceso psicoterapéutico de dos personas. Jung brinda poca descripción de sus encuentros clínicos y de la forma en que llevó a cabo sus análisis, dejando una incerteza que probablemente ha contribuido a la divergencia de abordajes practicados en la actualidad por analistas Junguianos. Este artículo considera la implicancia de estas divergencias para la práctica Junguiana contemporánea y propone una manera de trabajar en el espíritu Junguiano que mantiene una conexión con la dimensión simbólica mientras que al mismo tiempo permanece centrado en las complejidades de las dinámicas personales y relacionales.
个人和超个人的心灵:人类的苦痛, 原型和临床的邂逅 虽然荣格关于原型的观点已经具有了深远和广泛的吸引力和意义, 但这些观点如何让接受分析的病人受益却不那么明确。特别是, 治疗师和/或病人可能会努力整合一种张力, 即:病人的个人神经官能症, 以及其超个人/原型的元素如何影响他/她的体验。虽然荣格致力于发展出一种针对原型/客观心灵的治疗方法, 但个人心理毫无疑问是体验原型的媒介。我认为, 荣格分析这门 \"学科 “的产生来自一个演变的过程, 这一过程中, 荣格把他围绕超个人、哲学和宗教主题 (源于他自己的自我分析)的观点, 移植到了双人心理治疗。荣格对自己的临床经验和分析方法描述甚少, 这造成了不确定性, 而这种不确定性很可能导致今天分析心理学家所采用的方法形成各种分歧。本文探讨了这些分歧对当代荣格心理学实践的影响, 并提出了一种秉承荣格精神的工作方式, 在保持与象征领域联系的同时, 也关注个人和关系动力的复杂性。.

Information technology project managers (IT PM) have a critical influence on IT project success while attracting and selecting the right IT PM is challenging. We followed a four-level research design and firstly developed a taxonomy as an input for a cluster analysis to identify patterns in IT PM job advertisements. Based hereon, we developed a decision support framework for IT PM recruitment. We evaluated our findings in an online survey. We identified multiple design elements for IT PM job advertisements within five perspectives and deduced five IT PM archetypes. The decision support framework uses five questions to assist IT PM recruitment. We expand the knowledge base and consider not only IT PM requirements but also benefits. Our decision support framework is the first to holistically support IT PM recruitment, supports recruitment managers in structuring job interviews, identifies potential matches between applicants and recruiters, and assists in the final selection.

This paper delves into the concept of archetypes, universal patterns of behavior and cognition, and proposes a novel tripartite model distinguishing between structural, regulatory, and representational archetypes. Drawing on insights from code biology, neuroscience, genetics, and epigenetics, the model provides a nuanced framework for understanding archetypes and their role in shaping cognition and behavior. The paper also explores the interplay between these elements to express representational archetypes. Furthermore, it addresses the informational capacity of the genome and its influence on post-natal development and the psyche. The paper concludes by discussing the future trajectory of psychology, emphasizing the need for an integrative approach that combines our understanding of social constructs with insights into our inherent organizational propensities or archetypes. This exploration holds the potential to advance our understanding of the human condition.

Jung\'s final psychoid theory of archetypes was an additional attempt to find a solution to the philosophical problem of how to relate mind and matter. In the following essay Jung\'s solution is summarized by a set of 17 theses, and Jung\'s philosophy will be called psychoid monism. According to psychoid monism, what ultimately and primarily is, is the psycho-physically neutral domain of instinctual experience. The origin of this view can be traced back to Post-Kantian German Idealism (Schopenhauer, Schelling, Hölderlin), and a systematization of the view requires a dialectic approach and, in particular, contradiction-tolerant dialectic logic.
La dernière théorie psychoïde des archétypes de Jung était une tentative supplémentaire pour trouver une solution au problème philosophique de comment mettre en lien l’esprit et la matière. Dans cet article, la solution de Jung est résumée en une série de 17 thèses, et la philosophie de Jung sera appelée le monisme psychoïde. Selon le monisme psychoïde, ce qui est - de manière ultime et première - c’est le domaine psycho-physique neutre de l’expérience instinctuelle. L’origine de cette perspective trouve son origine dans l’Idéalisme Allemand Postkantien (Schopenhauer, Schelling, Hölderlin). Une systématisation de cette perspective requiert une approche dialectique et tout particulièrement une logique dialectique qui tolère la contradiction.
Jungs endgültige psychoide Theorie der Archetypen war ein zusätzlicher Versuch, eine Lösung für das philosophische Problem zu finden, wie man Geist und Materie aufeinander bezieht. In der folgenden Arbeit wird Jungs Lösung durch einen Satz von 17 Thesen zusammengefaßt. Jungs Philosophie wird als psychoider Monismus bezeichnet. Nach dem psychoiden Monismus ist das, was letztendlich und in erster Linie ist, der psycho-physisch neutrale Bereich der instinktiven Erfahrung. Der Ursprung dieser Sichtweise kann auf den postkantianischen deutschen Idealismus (Schopenhauer, Schelling, Hölderlin) zurückgeführt werden. Eine Systematisierung dieser Ansicht erfordert einen dialektischen Ansatz und insbesondere eine widerspruchstolerante dialektische Logik.
La teoria psicoide degli archetipi di Jung fu un ulteriore tentativo di trovare una soluzione al problema filosofico di come connettere mente e materia. Nel presente articolo, la soluzione di Jung viene riassunta da una serie di 17 tesi, e la filosofia di Jung viene definita monismo psicoide. Questa prospettiva afferma, in definitiva e principalmente, il dominio psichicamente e fisicamente neutrale dell’esperienza degli istinti. L’origine di questa visione può essere rintracciata fino all’idealismo tedesco post-kantiano (Schopenhauer, Schelling, Hölderlin) e la sua sistematizzazione richiede un approccio dialettico e, più in particolare, una logica dialettica che sia tollerante delle contraddizioni.
Итоговая психоидная теория архетипов Юнга стала еще одной попыткой найти решение философской проблемы связи между разумом и материей. В статье в краткой форме в виде 17 тезисов приводится способ ее решения, предложенный Юнгом, а его философия названа психоидным монизмом. Согласно психоидному монизму, то, что существует в конечном итоге и изначально, это психофизически нейтральная сфера инстинктивного ощущения. Истоки этого взгляда можно проследить в посткантианском немецком идеализме (Шопенгауэр, Шеллинг, Гёльдерлин), а для его систематизации необходим диалектический подход и, в частности, толерантная к противоречиям диалектическая логика.
La teoría final psicoide de Jung sobre los arquetipos fue un intento adicional de encontrar una solución al problema filosófico de cómo relacionar mente y materia. En el siguiente artículo, la solución de Jung se resume en un conjunto de 17 tesis, y la filosofía de Jung se denominará monismo psicoide. Según el monismo psicoide, de lo que principalmente y en última instancia se trata, es del dominio psicofísicamente neutro de la experiencia instintiva. El origen de este punto de vista se remonta al Idealismo alemán postkantiano (Schopenhauer, Schelling, Hölderlin), y su sistematización requiere un enfoque dialéctico y, en particular, una lógica dialéctica tolerante con las contradicciones.
荣格的心理活力一元论 荣格最后提出的关于原型的心理活力的理论, 是关于解决心与物的关联这一哲学问题的又一次尝试。在下面的文章中, 荣格的解决方案被一套17个论点所概括, 荣格的这一哲学将被称为心理活力一元论。根据心理活力一元论, 最重要和首要的是, 心理-物理的中间领域是不是本能的经验。这一观点的起源可以追溯到后康德式的德国理想主义 (叔本华、谢林、荷尔德林), 而这一观点的系统化需要辩证法, 特别是需要可以容忍矛盾的辩证逻辑。.

Social media is an arena of debate for contentious political and social topics. One conservation topic debated online is the acceptability of trophy hunting, a debate that has implications for national and international policy. We used a mixed-methods approach (grounded theory and quantitative clustering) to identify themes in the trophy hunting debate on Twitter. We examined commonly co-occurring categories that describe people\'s stances on trophy hunting. We identified 12 categories and 4 preliminary archetypes opposing trophy hunting-activism, scientific, condemning, and objecting-whose opposition derived from different moral reasoning. Few tweets (22) in our sample of 500 supported trophy hunting, whereas 350 opposed it. The debate was hostile; 7% of tweets in our sample were categorized as abusive. Online debates can be unproductive, and our findings may be important for stakeholders wishing to effectively engage in the trophy hunting debate on Twitter. More generally, we contend that because social media is increasingly influential, it is important to formally contextualize public responses to contentious conservation topics in order to aid communication of conservation evidence and to integrate diverse public perspectives in conservation practice.
Caracterización del debate sobre la cacería de trofeos en Twitter Resumen Las redes sociales son arenas de debate para temas políticos y sociales polémicos. Un tema de conservación que se debate en línea es la aceptación de la cacería de trofeos, cuya discusión tiene implicaciones políticas nacionales e internacionales. Usamos una estrategia de métodos mixtos (teoría fundamentada y datos cuantitativos agrupados) para identificar los temas en el debate sobre la cacería de trofeos en Twitter. Analizamos las categorías concurrentes más comunes que describían la postura de las personas con respecto al tema. Identificamos doce categorías y cuatro arquetipos preliminares en contra de la cacería de trofeos (activista, científico, condenatorio y opositor), cuya oposición derivó de diferentes razonamientos morales. Pocos tuits (22) en nuestra muestra de 500 apoyaban la cacería de trofeos, mientras que 350 se oponían a ella. El debate era hostil, pues 7% de los tuits en nuestra muestra estuvieron categorizados como abusivos. Los debates en línea pueden ser improductivos y nuestros descubrimientos pueden ser importantes para los actores que desean participar de forma efectiva en el debate sobre la cacería de trofeos en Twitter. De manera más generalizada, sostenemos que, debido a la creciente influencia de las redes sociales, es importante que las respuestas públicas a los temas polémicos de conservación estén contextualizadas de manera formal para así auxiliar a la comunicación de la evidencia de conservación y para integrar las diferentes perspectivas públicas en la práctica de la conservación.
【摘要】社交媒体是有争议的政治和社会话题的辩论场。网上辩论的保护话题之一是战利品狩猎的可接受性, 对这个问题的争论还影响着国家和国际政策。本研究使用混合方法(扎根理论和定量聚类)确定了Twitter上战利品狩猎辩论的主题。我们分析了描述人们对战利品狩猎立场的类别, 共确定了反对战利品狩猎的12个类别和4个初级原型--积极的、科学的、谴责的和反对的, 且这些反对意见来自不同的道德推理。在我们分析的500条样本中, 只有少数推文(22条)支持战利品狩猎, 而有350条推文反对战利品狩猎。辩论具有攻击性, 我们分析的7%的样本被归类为辱骂性言论。在线辩论还可能得不到结果, 而我们的发现对于希望在Twitter上有效参与战利品狩猎辩论的利益相关者来说可能是重要的。更广泛地说, 我们认为由于社交媒体的影响力越来越大, 应正式地在环境背景下考虑公众对有争议的保护话题的反应, 以促进关于保护证据的沟通以及将不同的公众观点纳入保护实践。【翻译:胡怡思;审校:聂永刚】.

Forest conversion and conservation in rural settings are linked to both social and biophysical drivers. However, the joint analysis of these drivers presents methodological challenges. To address this problem, we propose a novel methodology to explore the relationship between livelihood heterogeneity and land use change at the community level. It combines the concept of archetype with the accounting scheme of MUlti-Scale Integrated Analysis of Societal and Ecosystem Metabolism to define and quantify the characteristics of livelihood typologies in socioeconomic (time use, financial flows) and ecological terms (land use, agricultural inputs, soil degradation). Conservation trade-offs of potential policies are explored through \"what if\" scenarios assuming changes in off-farm opportunities, population growth, and conservation/farming subsidies. The approach is tested with a case study of the community of San Isidro, in Chiapas, Mexico. We conclude that the concept of livelihood typologies is useful to inform the debate over conservation prospects in rural environments.
UNASSIGNED: The online version contains supplementary material available at 10.1007/s10668-023-02965-z.

Bovine respiratory disease (BRD) is recognized as a complex multifactorial disease often resulting in significant economic losses for the stocker industry through reduced health and performance of feeder calves. Conventional approaches to manage BRD in stocker production systems can be challenged with a restricted view of the system, most importantly the structure, which drives the behavior of the system and fails to anticipate unintended consequences. The translation and implementation of systems thinking into veterinary medicine can offer an alternative method to problem-solving. Fundamental to the success of the systems thinker is the conceptualization of the Iceberg Diagram intended to identify root causes of complex problems such as BRD. Furthermore, veterinary and animal health professionals are well-positioned to serve as facilitators to establish creative tension, the positive energy necessary to identify high-leverage strategies. The interrelationships and interconnected behaviors of complex stocker systems warrant an understanding of various archetypes. Archetypes provide the systems thinker with a decision-making tool to explore tactics in a nonlinear fashion for the purpose of recognizing short- and long-term outcomes. Developing literacy in the discipline of systems thinking will further equip professionals with the skillset necessary to address the multitude of challenges ingrained in complex stocker cattle systems.