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And the effect here is not so much to treatment solutions order generic lincocin pills be gauged in the mirages they produce as in the distance they bring about in his object-relation symptoms anemia purchase lincocin discount. These errors cannot be corrected without reference to symptoms melanoma discount lincocin express the mediation that speech constitutes between subjects symptoms 9f diabetes order lincocin on line amex. But this mediation is inconceivable unless one presupposes the presence of a third term in the imaginary relationship itself: mortal reality-the death instinct-which conditions the illusions [prestiges] of narcissism, as I showed earlier, and whose effects can be found Variations on the Standard Treatment 289 anew in a brilliant form in the results considered by Balint to be those of an analysis carried to its full term in an ego-to-ego relationship. In order for the transference relationship to escape these effects, the ana lyst would have to strip the narcissistic image of his own ego of all the forms of desire by which that image has been constituted, reducing it to the only face that sustains it behind their masks: the face of the absolute master, death. It is thus clearly here that the analysis of the ego finds its ideal terminus: that in which the subject, having refound the origins of his ego in an imagi nary regression, comes, by the progression of remembering, to its end in analy sis-namely, the subjectification of his death. This goal does not seem beyond human grasp-for it does not imply that for him, or for others, death is anything more than an illusion [prestige]- and it merely satisfies the requirements of his task, such as someone like Ferenczi had defined it earlier. This imaginary condition can only be brought about, nevertheless, through an ascesis that is affirmed in a being by following a path along which all objective knowledge is progressively suspended. This is true because, for the subject, the reality of his own death is in no wise an object that can be imag ined, and the analyst can know nothing about it, no more than anyone else, except that he is a being destined to die [promis a la mort]. Thus, assuming he has eliminated all the illusions [prestiges] of his ego in order to accede to "beingtoward-death," no other knowledge, whether immediate or constructed, can be preferred by him to be made a power of, assuming it [il] is not simply abol ished thereby. Thus he can now respond to the subject from the place he wants to respond from, but he no longer wants anything that determines this place. Here we find, if we think about it, the reason for the profound oscillatory movement that brings analysis back to an "expectant" practice after each misguided attempt to make it more "active. But the usual watchword of benevolent neutrality does not provide a sufficient indication here. Which brings us to the following question: What must the analyst know in analysis But if we realize that the fact that something belongs to the imaginary does not mean that it is illusory, we can say that being taken to be ideal does not make it any more dereistic. For an ideal point and even a solution that is called "imaginary" in mathematics, because it provides the pivotal point of transformation, the node point of con vergence of figures or functions that are entirely determined in reality [reel], are clearly constitutive parts of those figures and functions. For, if it is taken for granted that an analysis changes nothing in reality [reel] but "changes everything" for the subject, as long as the analyst cannot say what he is doing, the term "magical thinking"-used to designate the naive faith the subject he works with has in his power-only serves as an excuse for his own ignorance. If, indeed, there are many opportunities to demonstrate how idiotically this term is used both inside and outside of analysis, we will find here, no doubt, the most favorable opportunity for asking the analyst what authorizes him to consider his knowledge to be privileged. For his imbecilic recourse to the term "lived experience" to qualify the knowledge [connaissance] he gains from his own analysis, as if all knowledge [connaissance] deriving from an experience were not lived, does not suffice to distinguish his way of thinking from the way of thinking that considers him to be a man "not like the others. For if "they" are not justified, in effect, in saying that he is not a man like the others, since "they" recognize in their semblable a man in that "they" can speak to him, "they" are not wrong to mean by this that he is not a man like everyone else in that "they" recognize a man as their equal on the basis of the weight [portee] of his words. And I will do my best to ensure that all the words hit their target [portent] here. Nevertheless, no concept supplies the meaning of speech, not even the con cept of concept, for speech is not the meaning of meaning. But speech gives meaning its medium in the symbol that speech incarnates through its act. But it is not enough to say that, in this act, the subject presupposes another subject, for it is rather that he establishes himself here by being the other, but in a paradoxical unity of the one and the other by means of which, as I showed earlier, the one defers to the other in order to become identical to himself. We can thus say that speech manifests itself as a communication in which the subject, expecting the other to render his message true, proffers his mes sage in an inverted form, and in which this message transforms him by announcing that he is the same. As is seen in any promise made [foi donnee in which the declarations "You are my wife" and "You are my master" sig nify "I am your husband" and "I am your disciple. But each of the truths distinguished here is altered when it crosses the path of the other truth. But true speech, questioning true discourse as to what it signifies, will find that one signification always refers to another signification in true discourse, no thing being able to be shown other than by a sign, and will thus make true discourse seem to be doomed to error. How, in navigating between the Charybdis and the Scylla of this interaccusation of speech, could the intermediate discourse-that in which the sub- 352 2$>2 Ecnts ject, in his design to get himself recognized, addresses speech to the other while taking into account what he knows of his being as given-avoid being forced into proceeding by way of ruse This is, in effect, how discourse proceeds to con-vince, a word that involves strategy in the process of reaching an agreement. And, however little we may have participated in the enterprise of a human institution, or even in merely supporting it, we know that the struggle continues over the terms, even when the things have been agreed to. This process is carried out while the subject manifests bad faith, steering his discourse between trickery, ambiguity, and error. But this struggle to assure so precarious a peace would not offer itself as the most common field of intersubjectivity if man were not already completely per-suaded by speech, which means that he indulges in it thoroughly. For it is also true that man, in subordinating his being to the law of recog nition, is traversed by the avenues of speech, which is why he is open to every suggestion. This is what Freud called the unconscious function of the ego in his topography, before he demonstrated its essential form in the discourse of negation (see "Die Verneinung," 1925). Of course this intermediate discourse, even qua discourse of trickery and error, does not fail to bear witness to the existence of the kind of speech on which truth is based; for it sustains itself only by attempting to pass itself off as such, and even when it openly presents itself as a lying discourse, it merely affirms all the more strongly the existence of such speech. This speech, which constitutes the subject in its truth, is nevertheless for ever forbidden to him, except in rare moments of his existence when he strives, ever so confusedly, to grasp it in his sworn word [foijuree]; it is forbidden in Variations on the Standard Treatment *93 that he is doomed to misrecognize it by the intermediate discourse.
And because these glorious Saints had had such visions symptoms nausea headache cheap lincocin 500 mg with amex, I was so much the more afraid treatment interstitial cystitis discount lincocin 500 mg fast delivery, and did nothing but cry; for I did not think it possible for me to medicine quest purchase lincocin visa see what they saw medicine reminder alarm order discount lincocin on-line. At last, though I felt it exceedingly, I went to my confessor; for I never dared to keep secret anything of this kind, however much it distressed me to speak of them, owing to the great fear I had of being deceived. When my confessor saw how much I was suffering, he consoled me greatly, and gave me plenty of good reasons why I should have no fear. Teresa of Jesus, of the Order of Our Lady of Carmel Saint Teresa of Avila 355 356 3. It happened, also, as time went on, and it happens now from time to time, that our Lord showed me still greater secrets. The soul, even if it would, has neither the means not the power to see more than what He shows it; and so, each time, I saw nothing more than what our Lord was pleased to let me see. But such was the vision, that the least part of it was enough to make my soul amazed, and to raise it so high that it esteems and counts as nothing all the things of this life. I wish I could describe, in some measure, the smallest portion of what I saw; but when I think of doing it, I find it impossible; for the mere difference alone between the light we have here below, and that which is seen in a vision,-both being light,-is so great, that there is no comparison between them; the brightness of the sun itself seems to be something exceedingly loathsome. In a word, the imagination, however strong it may be, can neither conceive nor picture to itself this light, nor any one of the things which our Lord showed me in a joy so supreme that it cannot be described; for then all the senses exult so deeply and so sweetly that no description is possible; and so it is better to say nothing more. I was in this state once for more than an hour, our Lord showing me wonderful things. He said to me, "See, My daughter, what they lose who are against Me; do not fail to tell them of it. Some, to whom Thou hast given it, there are, who have profited by the knowledge of Thy greatness; but as they see it revealed to one so wicked and base as I am, I look upon it as a great thing if there should be any found to believe me. Blessed be Thy name, and blessed be Thy compassion; for I can trace, at least in my own soul, a visible improvement. Afterwards I wished I had continued in that trance for ever, and that I had not returned to consciousness, because of an abiding sense of contempt for everything here below; all seemed to be filth; and I see how meanly we employ ourselves who are detained on earth. When I was staying with that lady of whom I have been speaking,568 it happened to me once when I was suffering from my heart,-for, as I have said,569 I suffered greatly at one time, though not so much now,-that she, being a person of great charity, brought out her jewels set in gold, and precious stones of great price, and particularly a diamond, which she valued very much. She thought this might amuse me; but I laughed to myself, and was very sorry to see what men made much of; for I thought of what our Lord had laid up for us, and considered how impossible it was for me, even if I made the effort, to have any appreciation whatever of such things, provided our Lord did not permit me to forget what He was keeping for us. A soul in this state attains to a certain freedom, which is so complete that none can understand it who does not possess it. It is a real and true detachment, independent of our efforts; God effects it all Himself; for His Majesty reveals the truth in such a way, that it remains so deeply impressed on our souls as to make it clear that we of ourselves could not thus acquire it in so short a time. The fear of death, also, was now very slight in me, who had always been in great dread of it; now it seems to me that death is a very light thing for one who serves God, because the soul is in a moment delivered thereby out of its prison, and at rest. This elevation of the spirit, and the vision of things so high, in these trances seem to me to have a great likeness to the flight of the soul from the body, in that it finds itself in a moment in the possession of these good things. Teresa of Jesus, of the Order of Our Lady of Carmel Saint Teresa of Avila 357 358 aside the agonies of its dissolution, of which no great account is to be made; for they who love God in truth, and are utterly detached from the things of this life, must die with the greater sweetness. It seems to me, also, that the rapture was a great help to recognise our true home, and to see that we are pilgrims here;570 it is a great thing to see what is going on there and to know where we have to live; for if a person has to go and settle in another country, it is a great help to him, in undergoing the fatigues of his journey, that he has discovered it to be a country where he may live in the most perfect peace. Moreover, it makes it easy for us to think of the things of heaven, and to have our conversation there. What I have seen with the eyes of the soul is that which my soul desires; and as it finds itself far away from those things, that is death. In a word, it is a very great mercy which our Lord gives to that soul to which He grants the like visions, for they help it in much, and also in carrying a heavy cross, since nothing satisfies it, and everything is against it; and if our Lord did not now and then suffer these visions to be forgotten, though they recur again and again to the memory, I know not how life could be borne. I implore His Majesty by that Blood which His Son shed for me, now that, of His good pleasure, I know something of these great blessings, and begin to have the fruition of them, that it may not be with me as it was with Lucifer, who by his own fault forfeited it all. I beseech Thee, for Thine own sake, not to suffer this; for I am at times in great fear, though at others, and most frequently, the mercy of God reassures me, for He who has delivered me from so many sins will not withdraw His hand from under me, and let me be lost. The mercies, then, hitherto described, are not, in my opinion, so great as those which I am now going to speak of, on many accounts, because of the great blessings they have brought with them, and because of the great fortitude which my soul derived from them; and yet every one separately considered is so great, that there is nothing to be compared with them. One day-it was the eve of Pentecost-I went after Mass to a very lonely spot, where I used to pray very often, and began to read about the feast in the book of a Carthusian;572 and reading of the marks by which beginners, proficients, and the perfect may know that they have the Holy Ghost, it seemed to me, when I had read of these three states, that by the goodness of God, so far as I could understand, the Holy Ghost was with me. I praised God for it; and calling to mind how on another occasion, when I read this, I was very deficient,-for I saw most distinctly at that time how deficient I was then from what I saw I was now,-I recognised herein the great mercy of our Lord to me, and so began to consider the place which my sins had earned for me in hell, and praised God exceedingly, because it seemed as if I did not know my own soul again, so great a change had come over it. Teresa of Jesus, of the Order of Our Lady of Carmel Saint Teresa of Avila 359 360 12. While thinking of these things, my soul was carried away with extreme violence, and I knew not why. It seemed as if it would have gone forth out of the body, for it could not contain itself, nor was it able to hope for so great a good. The impetuosity was so excessive that I had no power left, and, as I think, different from what I had been used to. I leaned for support, for I could not sit, because my natural strength had utterly failed.
The prescriptions in this herbal have recently been categorized and published as a separate volume medicine valley high school order generic lincocin on line, making the information much easier to medications grapefruit interacts with purchase lincocin no prescription access (Shaanxi 1983) symptoms high blood pressure discount lincocin online visa. Now a researcher no longer needs to medications vs grapefruit order lincocin with amex laboriously search the original herbal to locate a treatment for a particular condition. Zhong Yao Da Ci Dian (Encyclopedia of Chinese Materia Medica) Although several well-known herbals had appeared since the Ben Cao Gang Mu, none can be compared to the Encyclopedia in scope and depth. This encyclopedia was compiled by the Jiangsu Institute of New Medicine and was published in 1977. It is the most extensive work ever, in the field of materia medica, consisting of three volumes, one of which is an appendix/index, and comprising a total of 3518 pages. Of these, over 4800 are of plant origin, the remaining being animal and mineral drugs. In keeping with modern scientific progress, this modern work has many modern features. The information on each long-used medicinal typically contains the following: Synonyms Drug Source [plant family, species, and part(s) used] Description of Plant Species [including habitat and distribution] Cultivation Method(s) Collection [including initial treatment] Crude Drug Description [including production regions] Chemical Composition Pharmacology Processing Traditional Taste Properties Traditional Channel Affiliations Traditional Properties and Uses Dosages and Methods of Administration Precautions Selected Traditional Prescriptions Clinical Reports Quotations/Comments from Traditional Herbals or Medical Treatises Historical Identification and Sources the modern botanical, chemical, pharmacological and clinical data included in this book are from the world literature up to and including 1972. It provides the reader with concise information on most Chinese medicinals currently used in traditional medicine. The detailed Appendix/Index allows the researcher to identify drugs of a particular pharmacologic category or drugs that treat a particular disease; it also provides chemical structures of compounds reported present or isolated from drugs described in the Encyclopedia. The works described above constitute only a few of the dozens of wellknown texts that are frequently consulted by traditional physicians, herbalists and modern researchers who read Chinese. They include treatises on general materia medica such as Zhong Yao Zhi (Manual of Chinese Materia Medica) and Quan Guo Zhong Cao Yao Hui Bian (National Collection of Chinese Herbal Drugs) as well as works on regional medicinals such as Sichuan Zhong Yao Zhi (Manual of Chinese Drugs of Sichuan), Hubei Zhong Cao Yao Zhi (Manual of Chinese Herbal Drugs of Hubei), Hunan Yao Wu Zhi (Manual of Materia Medica of Hunan), Chang Bai Shan Zhi Wu Yao Zhi (Manual of Plant Drugs of Chang Bai Mountain), Fujian Yao Wu Zhi (Manual of Materia Medica of Fujian), and Chinese Medicinal Herbs of Hong Kong (Chinese/English; 5 volumes; total 943 pp. These are all sizable compilations covering information generally contained in the Encyclopedia, but with a slightly different approach and/or regional accent; some also contain medicinals not found in the Encyclopedia. Compared to others, the Chinese Medicinal Herbs of Hong Kong is the least extensive as it describes in brief only 500 herbs, each with a colored photograph. Like books on single herbal drugs, there is an equally large number of books that are exclusively devoted to herbal formulas, some of which date back at least 2000 years. Many well-known classical formulas can now be found in the Zhong Yi Da Ci Dian: Fang Ji Fen Ce (Encyclopedia of Traditional Chinese Medicine. This formulary incorporates and describes from traditional medical treatises and formularies 7500 selected prescriptions, including 1320 that have duplicate names but different ingredients. Information in each formula includes its classical literature source, the amounts of its component herbs, conditions for which it is used, method(s) of preparation, and method(s) of administration and dosages. Examples of well-known classical formulas that are still widely used today include the Yu Ping Feng San Oade Screen Powder) and Yin Qiao San (Honeysuckle Forsythia Powder) for the prevention and treatment of the common cold and other illness; and the Da Huang Mu Dan Tang (Rhubarb Peony Decoction) for treating conditions known as changyong ("intestinal carbuncle") which includes acute appendicitis. For more recent formulas, one can consult the Zhong Yao Zhi ji Hui Bian (Collection of Chinese Herbal Preparations) and Qian lia Miao Fang (One Thousand Superb Prescriptions). The former describes 3873 prescriptions collected from published data during the past 50 years while the latter, published in 1982, describes some 1 100 formulas collected from 600 famous traditional Chinese physicians and/or clinics throughout China. For those who are interested in herbal veterinarian medicinals, there is the recently published Min jean Shou Yi Ben Cao (Folk Veterinarian Herbal). It describes over 600 herbs (with 461 drawings) and about 10,000 prescriptions for treating more than 1000 diseases in domesticated animals, including pigs, cattle, sheep, horses, donkeys, mules, rabbits, dogs, cats, chickens, ducks, geese, and camels, among others. Information contained in this herbal is based on traditional works on herbal veterinarian medicine compiled over the past 2000 years plus the experience of the author who is a leading authority in herbal veterinarian medicine in China. For those with mycological interests, Zhong Guo Yao Yong Zhen Jun (Chinese Medicinal Fungi) has become a standard reference in this field since its publication in 1974. Another area of popular interest is diet therapy A very useful book on this field is the Zhong Guo Shi Liao Xue (Chinese Diet Therapy). Published in 1987, this book deals with the treatment and prevention of illnesses by using common Chinese medicinals that serve the dual functions both as food and medicine. Information in this book is derived from close to 200 books on diet therapy and related fields, which have been published over the past 2500 years. Food/medicinal plants described in this volume include lily buds (Hemerocallis fulva L. This book should be useful to both the health products industry and to regulatory agencies as it might help answer some questions relating to the history of herbal foods. Also, the currently official Chinese Pharmacopeia of natural drugs (1985), containing monographs on 506 single drugs and 207 formulas, can serve as a handy reference on common Chinese medicinals. Journals In addition to contemporary books, there are at least 100 journals that deal directly with traditional Chinese medicine and the use of Chinese herbal drugs. They include those published at the national, provincial, and city levels as well as those published by traditional medical institutions.
More evident is the fact that a service is consumed right at the point of delivery medications quit smoking order discount lincocin on line, which means the supply and consumption of services take place simultaneously medications dogs can take discount lincocin online amex. About governments medicine show cheap lincocin online, policies and programs are designed to medicine glossary purchase 500mg lincocin with visa facilitate the creation and delivery of essential social services through the activities of the bureaucrats (Ikechukwu, O. Public administrators create and implement public policies that hope to deliver social services that have an overriding aim of improving the well-being of the people by providing their basic needs of life. At the very foundation of this objective is the pursuit of a strong, virile, and broad-based economy with adequate capacity to absorb externally generated shocks (Okojie, 2009). Service delivery, then, is a cyclic process for developing and delivering user-focused services. Service delivery does not stop once the product has been delivered as user outreach and engagement must continue to ensure that services are well-received, used, and the user achieves the full intended benefit. This is because the nexus between service efficiency and bureaucratic process enjoys a linear relationship (Ikechukwu et al, 2019). In this effort, bureaucracy has been singled out as a prominent impediment to the attainment of good governance and efficiency in public service delivery. E-Government is a means through which political values and mandates are being fulfilled. In this perspective, through e-public service delivery, popular participation can be engendered, transparency can be achieved, and accountability enshrined. Similarly, Means and Schneider (2000) examine the concept from the perspective of the relationships between governments, their customers (businesses, other governments, and citizens) and suppliers by the use of the internet. More discretely, Lawson (1998) describes e-government as "transferring power to people, by operating in a one-stop, non-stop way, and doing more for less. According to Davies (2015) and Adah (2018), e-Government refers to concerted efforts of public authorities to use information and communication technologies to better public services delivery and increase democratic participation. Conclusively, e-Government possesses the potentials to transform the government to be more prudent, accountable, and responsive to the citizens (Reddick, 2010). It is based on manual filing systems, burdened by enormous movements of correspondence, duplication of files, wastage of paper, difficulty in accessing information in files, loss of data, and general inefficiency of operations. In other similar submissions, Yahaya (2019), Adah (2015) and Al-Hakim (2007) explained that one of the main limits in traditional public administration practices is due to the bureaucratic complexity among the departments, excessive and timeconsuming duplication/multiplication of paperwork which lead to long waiting time both for citizens and for public administration officers. More specifically, Kenya was placed on an "enhanced level" alongside Nigeria for its rapid e-government adoption as it extends infrastructure and services to citizens in the rural areas (Reddick, 2010). This is attributable to several prominent among which is the inadequacy of electronic infrastructure needed to spearhead the digital revolution (Yahaya, 2019). In the 2016 e-government implementation ranking by the United Nations, Nigeria was the 143rd nation of the 193 United Nation Member States with the following breakdown: 0. Ghana, another West African country with similar political and economic pattern with Nigeria was ranked 120th with the breakdown of 0. Surprisingly in 2018, Nigeria was still on the 143rd position despite the enormous amount of funds committed by the government after scoring so low in the 2016 survey. Methodology the study relied on data collected through an online survey using an unrestricted self-selected sampling technique. The technique is an open type that allows any interested respondent on targeted online platforms to participate in the survey. The survey targeted online users of eight (8) purposively selected Federal Agencies in Nigeria. Their selection was based on the ground that they constituted the leading online public service delivery agencies in Nigeria at the time of the survey. In the administration of the survey, the respondents were reached on three (3) Facebook platforms through a hyperlink. The platforms are Facebook Audience-Access Service, sorted on the bases of Nationality (Nigerians), Educational Status (Higher Education), and Profession (Graduates, Selfemployed, Elite, and Artisans); followers of all Federal Universities on Facebook and followers of the selected agencies on Facebook. A significant number of these social media users were believed to have interacted with the government electronically. Data collected were analyzed using simple descriptive statistics to assess the level of effectiveness and efficiency of online service delivery in Nigeria. On a contrary perspective, Hassan (2014) contradicts the above rating as his study reveals that as of the year 2013, Nigeria is already at the connected stage of e-government. Nevertheless, the government has been gearing policies and initiatives to accelerate growth. On the surface, these ratings show that Nigeria is not making commendable progress in its egovernment project.
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