Saturday, August 29, 2009

Norton Antivirus And Conhost.exe

Clinic today analytic

analytical
Clinic today:


"Applications of Psychoanalysis and virtual links.


Authors: Luciana P.
Reale
BA in Psychology (UAJFK)
Martin C. Rodriguez
System Analyst (UAI)



Modern civilization manifests the problem by the shock of the society, customs, traditions, contemporary individualism and the era of mass consumption that breaks with established since the seventeenth and eighteenth centuries and provides an "Age of emptiness." What
social Lacanian psychoanalysis? From S. Freud's identification, object relations, just as are "social" in J. Lacan on the issue of the relationship with the Other in the subjective constitution. We could say that "psychic reality is social reality", as well as Freud (1921) argues that individual psychology is, from the beginning, a social psychology since, as the founder of psychoanalysis in "Group Psychology and analysis of the Self "-" concrete individual psychology, indeed, the isolated man and investigates the ways in which it seeks to achieve the satisfaction of his instincts, but only rarely and under certain exceptional conditions is given dispense with the individual's relationships with their peers. In individual mental life always appears composed, indeed, - the other - as a model, object, auxiliary or adversary "-.
From the clinic, finds that the mass individualism has consequences for the social bond and its rupture, incarnated in Current subjectivity.
is why the special and diverse manifestations of contemporary malaise expressed in symptoms (sinthome) that reflect the fragility of the bonds.
When referring to the symptoms, says A. Miller (1998): "The symptom is what makes champions" in his text "The signs of enjoyment." The symptom is that which insists on a subject, - sign of things to not walk in reality - she says Lacan, and Freud found that, thanks to the insistence, a pleasure unknown to the subject itself, an unconscious pleasure because to the satisfaction of the drive. This is what Freud called - negative therapeutic reaction - and that Lacan named as enjoyment, "enjoyment of the symptoms." The enjoyment is the satisfaction of the drive in the symptom. Expressions of
contemporary symptoms appear: addictions, eating disorders, violence, places of isolation, boredom, contemporary cynicism, depression, panic attacks, passage to the act, existential vacuum, among others, which indicate the discomforts of the XXI century. Also refer to such discomforts of the drive modes in modern times, various forms of cynical enjoyment that also demonstrate the return on social reality, which requires the presence of another to obtain the satisfaction or ruin the body another, always at the expense of relations with the other.
However, with the advance of science and technology within social dimension, new media that establish social bonds with others. The media most known and used worldwide, which refers to the imperative of the era, is the network of networks: the Internet. One of the features found in the "virtual network" is the free access to all that the subject deposited as a user of the virtual world, starting to establish some "virtual bonds" that invite the mass consumption.
Of all the changes generated in our lives the emergence of the network of networks is one that stands out above the others and is the way that people changed their ways of interaction. This amendment was not a replacement of them but rather by an upgrade or update in most cases. With the advent of new technologies, new modes of establishing exchanges between subjects and thus was born a revolution in the area of \u200b\u200bcommunication. The arrival of so-called Web 2.0 (a kind of second-generation Internet in focusing on user communities and blogs), a term coined by Tim O'Reilly, did nothing to accentuate this trend to promote virtual networks, which seem continue to grow as the magnitude of its scope is still unknown. Under this
, virtual networks, "says be able to help connect and share with people you know. " These virtual networks also offer the possibility of establishing communication between subjects simultaneously and in some cases offer the emergence of new social ties with others from around the world.
But how is this phenomenon of virtual communication can have an impact on how people perceive affection, or they can offer? Undoubtedly, this revolution has contributed to the smoothness and speed to establish contact between humans. This can move very quickly to link with the other. And as instant communication aid and the formation of new relationships, may encontrársele some counterpart: when these relationships are terminated, the process may not be as automatic and instantaneous.
For this reason, virtual networks trigger certain effects that are manifested in the "analytical clinic today," by the presence of new symptoms. It is noted that these virtual networks, increasingly contain more information on the subject, from images, videos, reviews, discussions, notes, groups and history that the same register as a user of the program with the mark of his "first and last name "in the face of a space (a place), which provides virtual network. This generates a series of remarkable events, as might be the reunion with people who at one time traveled the life of the subject and that they are part of his personal history. Then we could say the Web "reenacts the past through the virtual, in the present? Those people, "which are part of that history," and that the subject never ever thought I could return to "connect", suddenly appear as a set of bits "embodied in a computer monitor storming the subjectivity of it.
Take a classic and common today happens often and is frequently heard in our offices. What happens when a relationship ends? In the not so distant past, would likely result in breaking some letters and photos, in three other things. Disappear, then, physically, anything that reminded that other is no longer in the case of having to "eliminate" the other's presence. That is, the separation was reduced to no answer and / or make more phone calls. But today the situation has some different dyes.
Web interaction is amplified to the point at which subjects can be linked as "friends" within various user communities. Where not only the link is represented virtually, but also documented in the electronic media all the signs that the relationship existed and was embodied in the network. This may be in the form of textual records "or even number of" multimedia "as: Images and videos" hung "from various sites dedicated to these purposes. Therefore, the act of separation can leave a significant trace on the Web and of the removal action is a further step on the way to the realization of that reality. Delete emails from more than one account, decoupled from other users in several communities and / or instant messaging programs, remove images and videos, etc. What remains to be seen then, is what kind of connotation is for the person to get to run those operations, and the same could be generated in the case of the end of a friendship, or the loss of a loved one. That is, there is now a parallel world between a "concrete and material" and a world depicted in "ones and zeros" that seem to coexist and affect in ways not previously known to people.

Also, within the virtual world the individual takes actions "by a screen through, perhaps in another era concrete, but not evident" so publicly "to others and less to the the person who would hide. In this way, we could say that the subject objectifies the other evidence and leaving no possibility of taking a position (due to the speed with which actions are carried on the network) and this leads to weakening of the bond with the other.
As is the case of those neurotic, for example in a man - taking into account the concept of Freud (1912) from "double vision the object" - which features such as marital status, the condition of being "married" and is reunited with a lover or ex - partner currently using virtual network - as it facilitates the meeting between the two subjects - as well make the unconscious appearances, the virtual network would lead to a lifting of repression. In this way the subject can realize the act, which is manifested in the virtual network, where all the "contacts" have access to it, even to the person who should not take the hint the episode, so to speak.
These virtual networks, which respond to the demands of contemporary master discourse, promote the emergence of a subject "more actuator" as incorporating the social norms of the network, which presents some options such as "seek," "accept "," delete "," admit "," no support "offered by the world virtual, there are split seconds to one or more actions to materialize.
After exposure of the subject's life in a virtual network, we could argue that there would be a need for recognition of the subject by others (lowercase) of another (with a capital), because such recognition environment of the appear labile and fragile, referring to the breakdown of social ties.
The social bond, as one does not exist (or exists only as a face), there is from another country and another. So there are multiple languages. It is the symptom that object to this social bond, but at the same time is holding the discourse as singular connection mode between people speaking through symptomatic ties: just speaking from the symptom.
part of the appointment of E. Laurent (2000) designed to place the value of the "consistency of the symptom", ie the symptom as such, which will serve as the first turn which leads to the ethics of psychoanalysis: "There is no clinical discipline concerned Psychoanalysis as well as reduce the symptoms to a singularity. " Clearly indicates the particular use made of the symptom in psychoanalysis and differentiates it from any other practice.
Anyway, the virtual network, is considered a most useful tool for establishing new contacts between individuals, exchange ideas, engage with others, as well as purchases and sales of some object in different parts of the world and communicate with one's environment. These promote a certain extent that the subject's desire to circulate through these networks as well as allows you to interact with other objects.
In the same way that the instantaneous search leads us to live lives dizzying where interpersonal relationships we study the minimum time and at the same time the existence in the cyberspace allows interaction with hundreds of people, including those in the past had not been contacted by other means (by distance of space or time) and also with those with whom there was no prior contact outside the virtual world.
Which brings us to raise several questions: How many people can maintain a lush, interesting and lasting? Is it possible that there is a limit? How many people that relationship to go beyond virtual reality to the plane of material? Is it important to pass the plane of the concrete world in this period characterized by the fragility of the social bond?
So what would be the place of psychoanalysis in the culture and the tender offers on its possible uses?
The proposal of the possible uses of psychoanalysis, is to verify within the analytical device, opening a space in which each subject, to get involved and make their suffering in a symptom "most livable" which will allow a link to the other, taking into account the progress of science, the emergence of new "virtual links" which refer to contemporary society.
Each analyst, from contemporary symptoms, you should remove the subjective particularity of each case, leading "to the word" so that the subject "speak" and thus its production emerge demands a different position, contrary to a pure joy cynical and deadly.







Bibliography:

• Freud, S. (1912) On the more general degradation love life (Contributions to the Psychology of Love, II), pp. 169/184. Buenos Aires: Ed Amorrortu.
• Freud, S. (1920) Beyond the Pleasure Principle, in complete works (2 nd Ed 1985). (Vol. XVIII). Buenos Aires: Ed Amorrortu.
• Freud, S. (1921) Psychology and the Analysis of the Self, in complete works (2 nd Ed 1985). (Vol. XVIII). Buenos Aires: Ed Amorrortu.
• Lacan, J. (1958) The direction of the treatment and the principles of its power. " In: Writings 2. Twenty-first century publishers. Buenos Aires, 1987. Chapter XIX.
• Lacan, J. (1997): The Seminar, Towards a significant new lesson from the May 17, 1977,
in Colophon, No. 25, "Psychoanalysis and Poetry. To a significant new ", Bulletin of the International Federation of the Freudian Field Library,
Granada, January 2005, pp. 38-40.
• Laurent, E.: (2000), The body is the Other, chap. VI, in: The paradoxes of identification, Buenos Aires, Ed.
• Lipovetsky, G.: (2002), The era of the vacuum. Essays on contemporary individualism, Ed: Anagram, Paris, pp. 5-15, 34-48 and 105-119. •
Miller, J - A. (1998). The signs of enjoyment. pp. 255, Buenos Aires: Paidós.
• http://sociedaddelainformacion.telefonica.es/jsp/articulos/detalle.jsp?elem=2146 - What is Web 2.0?, Translation of the article by Tim O'Reilly "What Is Web 2.0. Design Patterns and Business Models for the Next Generation of Software "in the Portal Information Society Telefónica.
• http://www.campusred.net/TELOS/articuloperspectiva.asp?idarticulo=2&rev=73 - The Web 2.0. The value of metadata and the collective intelligence of Ribes Xavier "Telos. Journal of Communication and Innovation", n. 73 (2007) of the Fundación Telefónica.


Year: 2009

Monday, March 9, 2009

South Park Arkham Horror





About the 80 th anniversary of the PRI, Full job posting here I did in 2000, some months after the triumph of Vicente Fox in presidential elections. Sounds like a good opportunity to publish and as a reflection on the time that both President Fox, as political parties and legislators in the Congress let them pass. Review magazines Nexos and interesting articles published this month on the PRI.





Seven decades 1929-2000 Mexican [1]
By: Geraldine Gonzalez de la Vega (copyright)



Mexico from issuing the Constitution of 17, has lived a number of changes in democracy. The principle democratic [2] is provided in our Constitution in Article 40 that the Mexican State is a federal democratic representative republic, guaranteeing fundamental rights through the first articles of the Constitution, separation of powers provided for in Article 49 and recognizing the sovereignty of the people in Articles 39 and 41.
In the year since the enactment of the Constitution, were creating political parties and by the issuance of various electoral laws governing their participation in the political process.
During the Cardenas regime, the Mexican political system gained strength and consolidated an authoritarian regime based primarily on corporatism. The PRI, founded in 1929, acquired during the government of General Cardenas in 1938, a new structure, incorporating their bases organizations such as the CTM, CNC, CNOP, among others, in order to reconcile the various factions in post-revolutionary policies. During this period the party changed to the National Revolutionary Party Partido de la Revolución Mexicana. By incorporating the group acquired a corporatist party and therefore the regime was consolidated to change its name to Partido Revolucionario Institucional (PRI) in 1946.
The PRI regime between 1940 and 1970 articulated an inclusive corporatist system, subordinate to a policy intervention. The institutional project was based on a national-popular project on a corporate basis and active participation of the State. This project promoted economic growth and enjoyed wide legitimacy from the political legacy of the Revolution. Presidentialism, connected with the characteristics of the Mexican state administrative cohesion and legitimacy granted to the Executive.
During these years there was a pretext depoliticization of economic growth and especially the risk of destabilizing the regime. The party system in Mexico was actually stunted, but in fact their existence was tied to the existence of a legal opposition to the regime because there was a huge contradiction between rules and reality. This period marked
JF Escobedo what has been called the "Foundation and Consolidation of the regime" as the hegemonic party maintained internal cohesion despite the heterogeneity of its members and the diversity of interests that had, coupled with impressive sustained economic growth, achieved reconciled with the participation of business, thanks to state intervention. This period marked the close relations between the union bureaucracy and the regime, due to policy processes including the party workers.
Until 1968, political tensions in the mainly occurred due to disagreements of the elite, although this will result in an internal crisis.
The student movement of 1968 marked what is called the instability of the regime, it is presented as a social movement is challenging the government's capacity, the existing weak opposition party's hegemony emphasizes social mobilization and causes opposition to the government.
The scheme makes use of the disproportionate repression, led to an overreaction to stress the system's inability to receive and display the social demands coercivity as a method to ensure sustainability and suppress opposition voices. The exhaustion of the economic model (Development Stabilizer) predicted a crisis, which affected the system of regulating society disagreements and deal with questions. The company began to exacerbate until he found an outlet through the movement of '68, it came to confirm the regime's inability to deal with and process claims and demands of a discontented society. The movement came to question the lack of space for expression and participation and generated a significant destabilization of the regime.
mid-sixties saw the first rift in the party, iniciada por Carlos Madrazo, quien no estaba de acuerdo con los procesos impositivos de elección de candidatos. La primera ruptura interna de la coalición y el primer movimiento social vienen a marcar el primer momento de desestabilización del régimen priísta.
El periodo de 1968 a 1977 fue un periodo caracterizado por diversos movimientos sociales e indígenas, guerrillas, luchas de colonos y tomas de presidencias municipales y de palacios de gobierno. Junto con los movimientos sociales se desató una crisis económica en 1971 que avivó los movimientos y el descontento social. Con todo ello, el régimen logró conservarse e inhibir cualquier expresión crítica. El movimiento y los subsecuentes enfrentamientos sociales prompted the end of the period of consolidation and stability of the regime but not its end.
The crackdown on the movement of '68 very expensive cost for the scheme, as it came to establishing its hegemony and coercive, as the loss of autonomy from the government would present a very high cost. The door left open the '68 movement was used by various social actors to oppose the regime until during the Echeverria administration achieved a controlled opening process and the shift to a populist model of government.
The 1970 elections gave new legitimacy to the regime, although it aroused opposition movements to citizenship, not encouraged quite a contender in the political arena.
During the Echeverria government step in developing an economic model of shared development stabilizer, populist and social traits were not expected, since the strategy was to respond to popular demands and requirements.
During this government, given the above policies, the crisis between the business sector, the political elite and the union bureaucracy was becoming more severe. The government devised a strategy to give legitimacy to the regime with populist rhetoric, based on the ideas of the revolution and social justice. The movement of 1968 prompted the society in political participation through social movements, including their entry into the political arena, which in some ways increased the existence of political parties. Basically the new parties were inclined to the left ideology, while the PAN remained in a narrow opposition.
The growing participation of the opposition led to the creation of the position of party deputies, by a law passed in 1963 that minorities be allowed representation in Congress. The government from 1976 to 1982 of Jose Lopez Portillo left Echeverría policies but failed the crisis and led to a deep rift between the political elite and the business sector. During those years, reached a severe economic crisis due to low oil prices that came to increasing inflation, destabilizing the exchange rate, added to the exhaustion of time limits for payment of interest on the debt.
The crisis spurred protest and social movement that shook the elite and led to a gradual and controlled opening of pluralism in Mexico.

In Mexico, the liberalization process began five years ago, after the 1977 reforms [3] , controlled opening process began, supported by the government through the issuance of an electoral law promoted by Reyes Heroles in the replacement Figure of party members by proportional representation. In 1986 he issued a new electoral law that the opposition dismissed as "Counter" started opening in 1977, the Federal Electoral Act extending the proportional representation was first introduced an appeal before the Supreme Court.
For the parliamentary elections of 1991, issued by the Federal Code of Electoral Institutions and Procedures which emerges through consensus among parliamentary factions, and especially the unusual relationship between the National Action Party and the Government through a document supports the same party called "Commitment National Legitimacy and Democracy " [4] in which recognizes the legitimacy of the triumph of Salinas in 1988 and enters into a new relationship with the regime. The new law establishes rules for financing political parties, media times, the citizenship of the electoral authorities and the reform of electoral crimes, among others.

Electoral Law The first constitutional stage of 17, was issued in 1918, it was replaced by one in 46; modifications for minority representation with party deputies in 64, a new in 73, another at 77, together with the constitutional reforms progress in the representation proportional in the House of Representatives and expands the rights and prerogatives of the political parties which starts with political reform in 87 reforming the Constitution and issued a Code with an electoral system that encourages pluralism and extends the proportional representation in 89 is amended by the Constitution again and issued a Code to expand the fairness and reliability of the polls [5] , and further reforms in 91, 93 and 96, this being the current one code [6] . It was not until the 2000 elections, when some of the goals of democracy was reached and the longed rotation was achieved by the opposition.
Transition Mexican democracy can be viewed from different angles, a way of considering the advancement of pluralism, open competition and alternation, may be from the levels of government, that is, we believe that Mexican liberalism began from the liberal-opening if However, the PRI government-controlled since 1977 and beginning to appreciate the losses from the official party in the municipalities since 1983.

Liberalization in Mexico occurred in a centripetal, ranging from the municipal level, up to local or state level, Congress, the Federal District and culminating with the Federal Government. This process of openness can be seen from different points of view there is a lot of factors that led to strong opposition, alternation and the fracture of the ruling coalition. A decisive factor was the lack of cohesion in the ruling party, several reasons led to its dismantling, but certainly a major was the recalcitrant attitude of the traditional groups to amend their statutes and to allow liberal openness.
A change in the party in a democratizing effect would have been the other way, may not ensure six years, but perhaps to ensure their permanence in the political arena. The internal dispute led to the fracture of the party that now seems to take it to their own destruction. The economic crisis controlled during the Salinas administration, as well as political and social crisis brought the country to increasingly denying conformity with the regime. Social movements like the Zapatista uprising, the claims of the opposition, popular dissatisfaction with the presidency of Salinas and resumed economic crisis were factors that demolished the legitimacy of the regime achieved in previous years.
Another important factor was the recognition of the ability of other parties to govern by the citizens, "testing" from their community settings, to their state governments and legislatures, and the Federal Law of the jurisdiction of the opposition to meet their needs and rule, giving then the vote to the opposition the Federal Government, it was combined liberalization that was displacing the PRI from the bottom up. " The economic, political and social pluralism were charged to a growing and increasingly hegemonic party increasingly entrenched and fractured, which together with the popular fatigue failure led to his election.
Since the economic crisis of the early eighties, the PRI regime suffered a great instability, economic problems, political and social seemed uncontrollable and a little charismatic president seemed that the Mexican authoritarian regime suffered a weakening process that would eventually take him to the fracture, the disputes of the elite and the leaders were ever greater, including a large group moved toward the opposition disagreed with the methods of appointment of the successors and persistence in old ideas of the Revolution, which formed a well-articulated opposition, made up of several smaller parties and leaders that while they had belonged to the party in power, now formed one of the most important competitions of the regime.
The National Democratic Front won a huge amount of votes in the elections of '88, about 30% - but even with that, the PRI won the majority-about 50% - hardly won by the PAN and the NDF is one of the most competitive elections of the post-revolutionary era and the lowest percentage of votes won by the PRI since its integration. Much was discussed about the legitimacy of the elections, but the fact is that the government of Salinas de Gortari was able to legitimate themselves through the next five years, which by the way, the regime's authoritarianism increased and gained new strength.
The government had a strategy to restore legitimacy and control of political power. All political actions were subordinated to economic policy objectives. The effectiveness generated economic complacency and acceptance, to keep it there to overuse the traditional and authoritarian mechanisms of negotiation between economic, social and governance and control of social demand for corporate plot. [7]

until 1993 with the signing of NAFTA in North America, the crisis of legitimacy and economic management issues apparently are exceeded: the economy grows, inflation subsides, it is possible the social contention the public deficit is under control, there are public funds, there is promise in the strategy to mitigate the problems of poverty and in 1994 Mexico is accepted OECD [8] . The Salinas administration responded to political, economic and social legacy and is loaded from the early eighties, same programs through administrative and economic modernization were only contained by the previous regime, but finally, and maneuver through the Salinas opened the horizon and allowed to deploy the authoritarian regime and prolong its existence for a further six years, avoiding some bloody events in 1994, the PRI get a comfortable victory to their candidate Ernesto Zedillo, who came to power due to homicide Luis Donaldo Colosio. 50% above the 26% obtained by the PAN, with the candidate Diego Fernandez de Cevallos, and 17% obtained by the candidate Cuauhtemoc Cardenas of the PRD (before NDF).
The electoral results of 1994 had many springs, the economic stabilization achieved in the Salinas regime, martyrdom colosista, Cardenas left dogmatism and the disappearance of the candidate's political scene Fernandez de Cevallos, who, indeed, public opinion it foreshadowed as the winner after the televised debate that held the three main candidates, and finally too much lip service to the "vote of fear." Mexico had no outside influence in terms of liberalization or democratic transit until elections in 1997, in 1988 the candidate of the FDN had a chance to succeed, but the leftist ideology of the party and the candidate C. Cardenas led to justify support for the PRI by the neighbor to the north, it was the only way to continue economic liberalization.
The truth is that during the PRI regime was strengthened salinsta in 1991 parliamentary elections, won the most seats and the same on the 1994, once secured the presidency and the legislative majority, Zedillo proposed a modernization of the PRI which set via a route that would reform the party by the consensus of the members, the reform would in a total revision of the statutes with the purpose of changing the internal and external rules to act in a competitive and transparent democracy, reform that would cut short by the killing of party leader and driver of this transformation and internal democratization, José Francisco Ruíz Massieu.
The 1994 elections legitimized back to the PRI regime, the transition was postponed because the regime was resumed and took back a stability that had been hurt by the events of 1994, a standing vote was loose and reaffirming the ambiguity of the liberalization process achieved in recent years, as opposed stood in the middle of the road. While the democratic opening, especially in electoral matters in recent years of the eighties and early nineties, led to an active and somewhat controlled pluralism, the path followed by the opposition was interrupted by the deployment of the PRI apparatus. President Zedillo
not be characterized as a charismatic leader, not to achieve a speed and a dynamic political, economic inherited an unprecedented crisis, which came to return to Mexico to social and economic reality, the "December mistake" blamed Salinas was one of the causes of breakdown and disrepute to the game, coupled with the discrediting spread to the Salinas family and other PRI, the political party began its descent. Even with the failed pact Los Pinos in 1996, took out a political reform that was not entirely welcomed by the opposition but that led to the first transparent and credible elections in 1997.
were held in 1997 parliamentary and local elections for the Chief of the Federal District Government, the latter, made for the first time since the constitutional reforms of 1994 - on them, the PRI lost its majority in the Chamber of Deputies, but retained in the Senate and lost to an overwhelming majority the Head of Government against the Federal District PRD (47.11% from 25.08% of PRI), the elections showed a society unhappy with the regime and opposition strengthened. The PRI was being displaced in various cities and states and gradually the opposition was demonstrating its ability and effectiveness. The strength achieved by the opposition parties, their bargaining power and his victory in local elections, taken to collect an important place in the political arena.
electoral reforms, the need to legitimize the regime through democratic advances and new opportunities in the political arena led to parties like PAN and the PRD to make important government positions around the Republic, and finally to the presidency and federal legislative majority.
Alternation, seen as an essential democratic element is the height reached by the Mexican democracy, the problem is: if Mexico can be said as a democratic country, it requires an urgent constitutional review process and consensus among groups politicians to reach an institutional arrangement and consolidation of democracy. The ruling coalition's defeat was the victory of the opposition, the conquest of many from outside the political elites longed for a new government, an alternation in power as a condition for Mexico to live in democracy and to ensure it.

Indeed, thanks to the participation of various political groups, the moment came and it can not be ignored, their collaboration led to the liberalization of the Mexican State and the opening towards democracy. The results of the elections in 2000 carried a baggage of several years of struggle and cooperation that culminated in what many dreamed of was the highest aspiration to achieve. Mexico to have an ambiguous name for his regime, has also undergone a process of democratic transition ambiguous, because as Cansino is called, "A transition sui generis sui generis" democratic transition Mexican but had different nuances, because it is a regime change in semi-democratic or authoritarian semi goes through a process in which the opening is controlled as in an authoritarian regime, but never use authoritarian procedures for doing so.
The Mexican regime was based on a well-institutionalized party with defined structures that were unbalanced and lose legitimacy and cohesion. Przeworski shows that more than the levels of legitimacy of a particular political regime, what is the basis for political change or permanence of a regime is the presence or absence of preferred options. Accordingly, we conclude that political change starts from the company realizes that it has more options than the dominant party, which begins the mobilization and thus, new options, while, on the other hand, internally in the coalition interest begins to be diverse and disruptions arise, initially able to be corrected, but eventually end up split.
This crisis is marked by the breakdown of consensus among stakeholders that control or support policy decisions. The breakdown is linked to the emergence of contradictions among conservatives or "hard" and the reformist or "soft." The emergence of these conflicts resulting from a change in calculations and strategies of a number of actors, which, at any given time to judge whether their interests are best preserved while maintaining the authoritarian regime or a democracy. [9]
The crisis is an unstable regime, evidenced by the lack of balance: political demands, supports, decision-making processes and outputs or responses regarding the level of community structures of authority policy. The balance between these factors is broken when the multiple fractures in the civil society and transferred to the political structures through various actors, they can not be reconciled within the ruling coalition and founding of the regime, leading to its fracture. [10]
When there is a fracture of the ruling coalition that breaks the relative balance, we are facing a crisis of regime, this threatens the persistence of the system because it no longer stable. The outcome of the crisis may be delayed indefinitely or even reversed depending on the degree of institutionalization of the regime. From the movement of 68, social mobilization begins and with it the internal split in the coalition, the party requires cohesion and legitimacy, for it uses the same opening beginning of political liberalization regime.
In the past 30 years, instrumental in the opening pluralistic Mexico, found that Mexico experienced a democratic transition but long walk to democracy, a fact not necessarily happen in all cases. Mexican democracy began with the first election results in 1997 and after 2000, but still can not secure a building, because the current regime still lacks a consensus among political actors to reach a democratic agreement, necessary for consolidation.
Moreover, it is necessary to restructure or reform the state, since a regime that seeks to get rid of authoritarian dyes or semi, requires modernization and modification of governance structures.
The Mexican transition started from the controlled opening of 1977 was a long process through the institutionalization of political structures of the PRI, which still remained unbalanced in power and allowed a slow transition. The Mexican transition should be seen from the point of view of balance and adaptability, as well as continuity and change. The Mexican regime suffered several imbalances, but managed to adapt to circumstances and to consolidate the regime in changes were several, but continued his journey until the internal disagreements and tiredness people took over.

According to the different modes of transition, we conclude that the Mexican transition was accomplished until this 2000, through a process of gradual and controlled liberalization, which had the following characteristics:
1. According to the dynamics or causes, the Mexican transition was, as the flame Huntington, the prevailing solution, as they perceived the common response to different challenges or problems within the country (economic crisis, social and political).
2. In accordance with its terms, the Mexican transition was straightforward, because the authoritarian regime was stable and he failed to meet the needs social, economic and political, we chose a democratic regime.
3. According to its kind, was due to the crisis of the political regime, given the internal and external crisis that presented the hegemonic party.
4. The Mexican transition characteristics were to a greater degree of political tension or conflict, especially in recent years, where the opposition adopted a frankly anti-role and opposed to most government decisions and opted for various forms of social mobilization, although can not say that the most violent movements were recorded, with the exception of the EZLN, mobilization social policy and pushed in different ways. It was a discontinuous transition, because the regime suffered several "ups and downs" always managed to finally legitimize and continue in power. The transition took shape over a long period of political struggle.
5. According to the dynamics and timing, the Mexican transition can be viewed from two perspectives: one that was deferred, because during the 1988 elections, the rotation could have been achieved and much discussed at an election, the party won maintain power and legitimacy then, too, can be seen as a transition with cadence or rhythm, it also may think that the speed was appropriate to get one hand greater instability of the regime and the other, a major force in the opposition.
6. His conclusion can not be even discussed, because while Mexico got an alternate party, the new regime has not yet reached a consensus with the various political actors, nor the necessary restructuring of the Mexican state, via a constitutional amendment. The first clean and transparent elections held in Mexico took place in 1997, so according to the theory can be said that Mexico began to be a democratic country.
has been much discussion about the crisis of legitimacy the scheme during the Zedillo administration, and therefore had to respect the electoral results that year, but the reality is that after the electoral reform of 1996, even though most did not comply with the agreements reached with the opposition, institutions gave rise to reliable and fair and transparent elections that seemed to show respect for the will of the people and an imminent shift in the hegemonic coalition.
Zedillo's government and could not hide the growing multiparty social demands, the discrediting of the regime and the break, along with the external pressure, U.S. and European-led mainly to democratization evolve from mere rhetoric to a pressing reality that Mexico needed and should be respected.
openness to public debate and participation rights were widely respected, the participation of opposition parties each day was increased and culminated with a change in the 2000 elections, yet, they can not speak of a consolidated democracy as in last three years of government have not made the changes that the Mexican State requires to be able to call a true democracy. It is urgent to review the Mexican constitution and redefine the Mexican state.
support only on a new, truly democratic and twenty-first century Mexico be able to consolidate and sustain democracy under the rule of law. Otherwise, Mexico will continue even without the PRI, the perfect dictatorship.

[1] Everything about socioeconomic and political history of Mexico, was visited upon the works of César Cansino, The Mexican Transition 1977-2000, Center for the Study of Comparative Politics, Mexico, 2000. and Juan Francisco Escobedo.; resonances of authoritarian Mexico, Mexico, 2000.
[2] We just mention some of the principles contained in our Basic Law.
[3] was in the so-called political reform in 1977 which was introduced in Article 6 of the Constitution, the right to information and to have been part of important electoral reforms passed almost unnoticed.
[4] Juan Fco Escobedo, Mexico resonances of Authoritarian, Mexico, 2000. Page 189.
[5] JF Ruiz Massieu, Constitutional Law Issues (Mexico-Spain), UNAM, Mexico, 1994. Pages 208-213.
[6] Cesar Cansino, op. Page 297.
[7] Juan Francisco Escobedo.; Resonances of authoritarian Mexico, Mexico, 2000, page 187
[8] See page 189.
[9] Cesar Cansino, op. Page 34.
[10] Leonardo Morlino, op. Page 34.



By: Geraldine Gonzalez de la Vega (copyright)

Written in Mexico, October 2000.

Please Do not forget to cite source and author!

Tuesday, February 24, 2009

High And Soft Cervix Not Pregnant

seven decades of PRI Mexican Flag Day

Man Named has experienced much
many celestial
Since we are in dialogue,
And we can hear each other.
-Hölderlin



RUPTURE
Geraldina González de la Vega
The poetry of the Mexican nation is coupled between the Aztec past, independence and calling for the Mexican warrior -? -. Our three national symbols: Shield, Flag and Anthem. The three of us we represent and reflect the three recalls, unite and drive. The symbols interpret reality to be rendered through paintings, music or lyrics. The symbols of a nation to interpret it and claim to represent. The story of a people is reflected here as on a canvas. The music swells the heart, passion point, the eyes burn and comes to identify with you, with the Mexican. Green, white and red. Posing an eagle on a cactus devouring a snake. Mexicans battle cry. Are we that the Mexicans?
On the national seal, later. But with the anthem will be irreverent.
His poems have attracted me has always been a great curiosity and doubt, why we sing to war? Why should we die in the name of of the country? Am I also a soldier, or is it just a male occupation? --- What about adelitas? "Verse by verse of the national anthem is a hymn to the battle, patriotic death, blood, guns and victory. Military anthem, and the military is not a Mexican pride, has never been and rather a matter of historical confusion. I do not understand, how can the Mexican people to identify with the song if you have only a few gun battles, not wars won. The Mexican subconscious knows it and even proudly sing our national anthem, do not understand his words and always the specter of doubt crosses our soul while we sing "Mexicans shouting war. "
mythology Mexican military had granted us the honor of the boy heroes and the battle of Puebla or commemorated the victory over Crockett at the Alamo, to name only a few, we could even mention the tree sad night, as another happy episode war in our history. The reality is that Mexicans will respond to the cry of war with a patriotic fervor naive and primitive. We fill our eyes with tears and sing our song war without criticism, without conscience or freedom. Each Monday the school year we form rights to salute the flag, as an automatic act, which is not understood that being patriotic is not reduced to standing up straight, salute the flag and sing an anthem by heart.
Civil registries are filled with Masiosare -even if a foreign enemy, and flower shops now sell their plant pots with desecration. Many children ask: What is steel and the steed? We talk about blood. But it also speaks of unity and freedom, curiously sporadically stanza is sung to be part of the official version.
The petrification of Mexican society through the dogma is also a sign that I find in the hymn, for example on the destination: In the divine archangel of peace / For in heaven your eternal destiny / By the finger of God was written. It is therefore divine destiny of Mexico and the status of peace, wake up petrified and limited only against the foreign enemy, an enemy that will be decided by the soldiers that God gave to the country, for divine obligation and not by choice. There is more willingness in the outcasts who join the U.S. military to obtain a green card . The new paternalism makes us deliver our pledges and our basic attitudes to the poem in the nation where, from the outset, we have sworn to take up arms, dying, shed our blood and all for something we can not even define what is Mexico? What are the emblems that we can not let stain? The problem is identifying the country with the government. Who will hold the olive and laurel garlands if the soldiers-the children of the country - will be remembered as a grave HEOR honor? The nation. What is the Mexican nation? The Mexican state, country, the people, past, present or future. Who? Mexico. Again, What is Mexico, or who is Mexico. Who do we fight the soldiers in the country?
The selfishness and lack of understanding has made us understand that the cry of war is between us. The spots, waves and blood stains on our national poem walk the neighborhoods and las calles de nuestra patria como un espectro. ¿Cuántas batallas sangrientas habremos de luchar hasta que sea la verdadera nación mexicana sincretista, dialéctica quien luzca las girnaldas en sus sienes?
El himno nacido bajo uno de los regímenes dictatoriales que marcaron el futuro de México representa una de las características del mexicano de las que Paz habla en su ensayo El Laberinto de la Soledad y me refiero a la cerrazón, siempre a la defensiva, esperando al enemigo a que venga a profanar nuestro suelo, a introducir ideas nuevas o a llevarse nuestro oro. Máscara de combate disfrazada de miedo. Simplemente se corta la cuarta estrofa en donde se menciona a Santa Anna y cuento acabado, se nos olvida el asunto. Why deny something that was? a fact is that the song was born under its auspices. Performed for the first time September 16, 1854 and had been defeated in the war against the United States were suffering-yet-civil strife between ideologies: conservative, liberal, federalist, centralist.
A fact that is also mentioned is the removal of the verse that talks about the civil war: No longer the blood of your sons / pour into fights between brothers / only finds the steel in your hands / who insulted your holy name . No weapons are needed to shed blood of the brothers, may also occur in other ways such as social inequality. Confinement and neglect of indigenous people for example, ignorance of the poor, bloody . Which is not one. And today, more than ever in the bloody battles that we face daily. Daily we witness the fraternal strife. Fighting among brothers is a thing of the day.
The elimination of stanzas in relation to the heroes and characters of the country, directly or indirectly to leave us without a past. The nameless hero of the second verse in the seventh or the mention of Iturbide. The eighth to answer my earlier question about the future of women in making weapons, is more about machismo, home, family. Do we prefer to be really bloody laurels wreaths myrtles and roses?
anthem I would like this: Mexican
the cry of war with the voices of Union! Freedom!

Above the shield is simply mention that the law-the deity, that says how they should be national symbols, their use and disuse, is described as follows:
"The Coat of Arms consists of a Mexican eagle with its left side exposed, the top of the wings at a level higher than the plume and slightly displayed in fighting attitude, with the plumage of support by tapping the tail down and feathers of this fan natural ... "Again there

defense, we input the defensive. Why can not open up? opening means dialogue. Equal dialogue.
The flag, emblem and national anthem are beautiful symbols but I doubt that represent our ideal identity, represent the warrior, the closing doors, but not the brother that opens. And has also been raised: Why only the last Aztec? if the world had a plurality of pre-Hispanic civilizations that are what today are also the colors of our country.

Flag of Mexico! Legacy of our heroes

symbol of unity
of our parents and our brothers;
We promise: Always be faithful
;
to the principles of liberty and justice
That makes our country
The independent nation

A humane and generous that give our existence.


Have you ever analyzed word by word the Pledge of Allegiance?

Do it, at least today.

Friday, February 20, 2009

Trebuchet Plans Floating Arm

ABOUT THE RAINY SEASON Naquismo


ABOUT THE RAINY SEASON.

Today is May Day. May the first 100 years Would cloudy? Wednesday, 14:42 hours. Weather: 13 degrees Celsius. Spring from later. Wet, cloudy, scattered showers. Time. Alfonso Reyes talks about the importance of the issue of time in social relationships. Now there is talk of time there, but for which there may be. Science always present even in everyday conversations. The weather forecast says rain ... we bother when it is wise and indeed it is raining, the rain always annoying, itchy and wet, cold, uncomfortable. It's like democracy, is better seen from the window. See rain is one of the greatest pleasures, hear the rain, smell the rain, watching the rain, feel the rain from afar, as strikes plants, such as bouncing on the floor and all baptized, as the wind carries and brings and she, foolishly, still falling and bathing all, as if bent on leaving their mark, their water, everywhere. So with the revolutionary people. Strives to make its mark on all sides, the revolt, around the origin Paz said, is a vulgar term for unusual, since it represents a movement with an ideology but nothing messy mayhem. Who can see from the window at the rain and not sing it, dance it not have a right to enjoy the results of the revolt? Is it the way he rolled a delegation of struggle? Why not revolution revolver? Is it the same? No. Revolver is back again, back to the source. Revolution is evolving quickly, without waiting the passage of time renders maturation. Is it? Maturation will be giving us the opportunity to sit and watch and remember when it rained we got wet in the rain? In those times when the storm was so terrible that we wanted to take shelter under an awning, but we are resigned to waiting for the rain ended, the storm, sparking violent with us wet the pavement rebound that trickled drops between the sheet and the paper with which one usually protect your head. Why when it rains we protect your head? Will the fear that ideas get wet. Derrepente When we made the decision, we take our strength and we get literally in the storm, running and jumping puddles, jump obstacles, going from roof to roof, we identify with those at our side, smiling, but also suffer. We feel the same penalty when someone falls off guard or something in a puddle splashes. We run all our forces, sometimes slower, because we are resigned to getting wet, always, always --- and that is to draw attention --- we protect the head. There are some who go unprepared with umbrellas, do not turn around to see those who do not bring are different, are different. They walk without participating in the soaked, feel privileged as the umbrella covering their bodies swirl, it is as if they had a veil. Sometimes people are encouraged and close their umbrellas to run with others. Sometimes other remain sheltered in the tent and do not run, expect to spend and enjoy the sun, the calm later. Those who wait and those without justification only see rain, the passive, indifferent, the umbrella, the canopy, those who stay at home. Young people, men and women who fear soak well enjoy and appreciate "the quiet season? Youth, children, the fear of rain, always comes after the storm. The revolt without ideology, revolution enthroned as the queen of the popular movement, the storm of storms. Is the revolt a chipi-chipi? Back to start is permissible, sometimes necessary. When the road has been wrong. When we tacked into the wrong direction, we need not re-evolve, we need to re-return. Re-find your way. Do not see rain, but wet-nos. Wet-be and being. Let the ideas fall like bullets, feel, let them soak us, baptized us, protect your head yes, because the ideas that enter without reason, we do not understand at will, sometimes hurt our understanding. Memory, reason and imagination, general understanding, soaked, washed shared drop.

starts to rain, I grab my things and leave.

Thursday, February 19, 2009

Watertown Outlet Mall




Reflecting on the events Mexican came to my mind absurd ideas I share here:
Mexico has developed over several decades a cultural movement that could be called Naquismo. But it seems that it has reached its zenith as it has influenced not only social, but political relations and legal.

The Naquismo of which I speak is a move that could properly be characterized as Mexican but influenced by Romanticism, the philosophy of existentialism and a dubious optimism.

In Mexico the word "Naco" is used disparagingly to refer all what we think is going against a set of social or moral standards. Naco is he who knows not speak properly, who does not know how to behave at the table, which has bad manners, rude. It is also very common that some people refer to the poor, indigenous and in general people with darker skin color, as nacos. As often happens, the perception of the amount of melanin in the skin is proportional to the person using the word, so we have someone with brown skin who tells naco to another with the same amount of melanin, and only for this reason is used the adjective in these cases, the user of Monaco adjective usually has a vantage point (chain- a disk for example). Many Mexicans tend to cross out "white skin" on the forms.

naco In fact, the adjective used to refer to everyone you consider that "not one." In this sense I find existentialism à la Heidegger could give us an answer, as he develops the concept of Dasein and the other. The other is not like me. Thus, in Mexico, Monaco is the other, because I'm not naco, all others are. For example, if I do not behave correctly in the table, it is a sign of naquez, but of defiance. The other is naco, and so the one, characterized me as I naco. That is, at the end, we are all nacos. We are all and we all exist and therefore can be nacos.

Likewise, existentialism, Beauvoir and feminism on women as cultural product could also throw some clue about it Naquismo unequivocally, the Naquismo argues that "naco are not born, but becomes one. "

When referring to someone or as naco behavior also show a kind of nostalgia, such as grandparents when they say that "everything was better before." Here I find the romance, but also in its reactionary anti-illustration. The love of nature and the shedding material, are not characteristic of Naquismo, on the contrary, the major representatives of this movement are materialistic and disregard for nature. Although environmentalists are Shic prefer to let the separation of garbage to the other, ie the nacos. The Naquismo defends liberalism, but liberalism naquista, ie, a laissez faire one, but not for others. Now, I will explain why the Naquismo is a reaction to rationalism.

late nineties Mexico was entering the era of "enlightenment" of democracy, the spread of universal ideas about constitutionalism, the rule of law, democracy, criticism, rationalism, liberalism, equality. In 2000 was an important step in this transition, but instead of continuing in this direction, Mexico entered a period style Sturm und Drang for us the Naquismo . The Naquismo unfortunately is not represented by authors such as German preromántica that time, we have Goethes and Schillers. We Televisa, Madrazo, Fox and Martha, Slims, Green Parties, Amlos, Elbas Esther, anyway.

The XXI century Mexican Naquismo feel a great appreciation for the personal, absolute individualism, a cult of the self critical because the others always nacos. If they were all as one, would not be nacos. We must end the nacos to Mexico a better country, because they are the ones who steal, kill, drug smugglers, corrupt, etc. "I do not." So here is the enormous influence Naquismo movement in both political and legal relations. All who do not vote like me, are nacos. Especially when it comes to voting for parties that in the ideological spectrum move to the left. But there are also nacos right. The Naquismo worrisome is its enormous influence in understanding the rule of law and the role of law in a democratic society. It is believed that fundamental rights are only one, not for nacos. Laws in general, but those that limit us in the enjoyment of our liberties and properties apply only to nacos, not one. Because one is not like the others, the nacos. At nacos must limit, we must take away their rights because they, not one, are criminals and the bad, the antisocial that distort and violate one's life, it's not like them, that is, naco. Romantics Naquismo representatives are willing to break the rules that stifle their freedom, but never, never allow the naco do the same, for them, others are not as one, are nacos.
are also influenced by the Romantic movement with respect to the supremacy the feeling against reason. A good example of Naquismo will give millions of excuses for things to change in their favor. For example, say it is good that they violate the rights of offenders because they deserve it, using an excellent argument sentimental "naco never thought the rights of the victim" or "I care that they are drug dealers and nacos kill." The rationale to understand that they, the nacos, not one, not rational. It is cultural, but above all sentimental. The word naco is endemic to Mexico. You know that it is naco, feels, and knows very well identify it's not like one another, to Monaco.

An important feature Romantic Naquismo also applies to Mexicans, and it is the primacy of a Creator, of the justification of things from a higher power through inexplicable reason. The virgin and wanted it, Mexico is in crisis by God's design. All praise and blame are foreign, the Naquismo justifies the status quo. "The walk nacos are Padrisa because kneeling by the Calzada de Guadalupe." Those who are not like one, are irrational because they believe that Saints kneeling before they perform their prayers. Instead one, which is not as nacos, no need to kneel, to go to Santa Teresa each Sunday is more than enough. A notable feature is that even within the Catholic religion, the other, the nacos, not one, but all are children of God.

Finally, another influence of romanticism in Naquismo worth mentioning is the idea of \u200b\u200bthe work imperfect, incomplete and open before the work perfect, completed and closed. If Naquismo faces seen reason and individualism and the feeling, why must seek perfection? Perfection is not necessary to one another, the nacos must be perfect because otherwise they will never leave the naquez. But one, it's not like the others, the nacos, no need to test or prove anything. This may be the reason in Mexico by the great exponents of Naquismo leave things open, unfinished. For example, reform of State or the consolidation of democracy and the construction of a critical civil society.

Naquismo mentioned that is also influenced by a dubious otpimismo. Optimism is the self-conviction that if others are not as one, to disappear, either by rational methods such as conversion, or by irrational methods, such as the existence of laws that are highly self-efficacious or legal extermination, then all will good and disappear, or improve, as appropriate, current conditions and lack of sense course, both socio-political and economic, the very high rates of crime and impunity, the impossibility of consolidating the rule of law, respect the separation of powers and guarantee unrestricted fundamental rights, the lack of regulation of the Constitution, the absence of a democratic society committed, critical, poor education, lack of political culture and the law, lack of employment, the irresponsibility of political parties, and some others.

is, Naquismo philosophy is based on a simple formula: "all are to blame but me" and Mexico that is as it is, because of the nacos.