The risk of attempted suicide is approximately 70% at Fleury-Merogis (France), the biggest prison in Europe. Prisoners’ health includes mental health; therefore, suicide prevention is the aim of all persons working at Fleury-Merogis. The current study presents specific information about suicide in prison and preventative actions that can be taken. Statistics make clear the probability of suicide risk in prison and the circumstances of risk. We also examined the concept of mental health in the environment of prison. Some examples from the prevention program at Fleury-Merogis are presented to give an idea about the importance of structuring everyday life and working as a team. We summarize the arguments of the first suicide prevention program at Fleury-Merogis started by Dr. Tesu-Rollier (Tesu-Rollier & Coutanceau, 2007; Tesu-Rollier, 2013a, 2013b; Tyroge & Albernhe, 1995).

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Mental Health in Prison: Prevention from Suicide

According to Paul Tillich, courage to be has two basic components: (i) the courage of self-affirmation (the courage to be oneself); (ii) the courage to be as part of a community. The courage to accept acceptance is nothing but the religious dimension of the courage to be: due to our faith in God, courage to be helps us to accept our guilt and fate. Ultimately, our courage to be makes us discovering that God is above the God of theism. God is above the subject-object dichotomy. The growing phenomenon of fraudulent practices in our era is real challenge for ethically-based decision-making processes. Prevention strategies against fraudulent practices could focus on what makes individuals safeguarding their hope into humankind. The courage to be could be rooted in ethical principles/values that individuals are using for defining who-they-are. Moral courage is the courage to be oneself in front of ethical dilemmas, in spite of social pressures and/or structures of non-being. Structures of non-being are trying to make us estranged from who-we-are. We cannot tolerate fraudulent practices, since they imply manipulation, lies, and deception. If we want to remain who-we-are, we must fight them. At least, we cannot participate in fraudulent processes without abandoning part of who-we-are. Otherwise, we would lose part of our being (or being estranged from who-we-are), when participating in structures of non-being.

Tillichian Courage to Be, or How to Fight Fraudulent Practices

Resumen: La denominacion "filosofia alemana" o "filosofia espanola" es resultado de proyectos de nacionalismo cultural que vinculan la produccion filosofica de un pais con su lengua nacional. Del romanticismo aleman del siglo XIX a las posiciones historicistas latinoamericanas, pasando por el proyecto de renovacion cultural de Jose Ortega y Gasset, puede trazarse un mapa intelectual en el cual filosofia, lengua y nacion estan estrechamente vinculadas y en el cual la relacion entre las diferentes "tradiciones" no puede prescindir de la traduccion. En el contexto del movimiento de renovacion cultural espanola, esta geografia intelectual da lugar a un pronunciado interes por la filosofia producida en Alemania (Dilthey, Husserl y Heidegger,) y por su consecuente traduccion. ?Como logra el aleman convertirse en la lengua de la filosofia en el siglo XX? ?De que manera sus traductores al espanol salvan la distancia entre dos "tradiciones" que se antojan tan diferentes? El presente articulo responde a estas preguntas a partir del analisis de la intervencion paratextual de tres traductores de la filosofia alemana al espanol. Palabras clave: traduccion, filosofia, aleman, espanol, traductor, representacion, paratextos. THE “GERMAN PHILOSOPHICAL TRADITION” REPRESENTED BY ITS SPANISH TRANSLATORS:  A PARATEXTUAL PERSPECTIVE Abstract: The label "German philosophy" or "Spanish philosophy" is a consequence of cultural nationalist endeavors, which link the philosophy of a country to its national language. From German Romanticism to Latin-American historicist positions, and Jose Ortega y Gasset's cultural renewal project, we can draw an intellectual map, in which Philosophy, language and nation are closely related and rely heavily on translation. In the context of the Spanish cultural renovation, this intellectual geography goes hand in hand with the translation of German philosophy (Husserl, Heidegger, Dilthey). How did the German language become the language of philosophy in the 20 th century? How did Spanish translators reconcile the differences between the Spanish and the German traditions? In this paper, I attempt to answer these questions by analyzing the paratextual interventions of three translators of German philosophy into Spanish. Key words: translation, philosophy, German, Spanish, translator, representation, paratexts. LA REPRESENTATION DE LA « TRADITION PHILOSOPHIQUE ALLEMANDE » PAR SES TRADUCTEURS EN ESPAGNOL. UNE PERSPECTIVE PARATEXTUELLE Resume : La denomination « philosophie allemande » ou « philosophie espagnole » est le resultat des projets de nationalisme culturel qui lient la production philosophique d'un pays avec sa langue nationale. Des le romantisme allemand du XIXe siecle jusqu'aux positions historicistes latino-americaines,  en passant par le projet de renouvellement culturel de Jose Ortega y Gasset, on peut tracer une carte intellectuelle sur laquelle une philosophie, une langue et une nation sont etroitement liees et sur laquelle la relation entre differentes « traditions » se construit par les traductions. Dans le contexte du mouvement de renouvellement culturel espagnol, cette geographie intellectuelle donne lieu a un interet prononce pour la philosophie produite en Allemagne (Dilthey, Husserl et Heidegger,) et en consequence pour sa traduction. Comment l'allemand parvient-il a devenir la langue de la philosophie au XX e siecle ? De quelle maniere ses traducteurs en espagnol rapprochent-ils la distance entre deux « traditions » qui semblent si differentes ? Le present article repond a ces questions a partir de l'analyse de l'intervention paratextuelle de trois traducteurs de la philosophie allemande en Espagnol. Mots cles : traduction, philosophie, Allemand, Espagnol, traducteur, representation, paratextes.

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La representación de la “tradición filosófica alemana” en sus traducciones al español:una mirada paratextual

DOI: 10.1590/2179-8966/2017/23548 Resumo A Critica da Razao Pura [1781; 1788] e, na avaliacao do proprio Kant, uma longa reflexao sobre uma unica questao: “Ora o verdadeiro problema da razao pura esta contido na seguinte questao: como sao possiveis os juizos sinteticos a priori ” (KrV, B 19). A questao “como e possivel o conhecimento sintetico a priori ” e a questao transcendental. A carta de Kant a Marcus Herz, de 21 de fevereiro de 1772, que tentamos explicitar neste texto, e um documento importante para compreender a genese da questao transcendental. Palavras-chave : Questao transcendental; Filosofia transcendental; Critica da razao; Sistema da razao pura. Abstract The Critique of Pure Reason (CPR), at least by Kant’s own reckoning, is an extended reflection on a single question: “Now the real problem of pure reason is contained in the question: how are synthetic a priori judgements possible?” ( CPR B19). The question “how is synthetic a priori cognition possible? ” is the transcendental question. Kant’s famous 1772 letter to Marcus Herz –a letter this paper aims to explicate–  already contains an outline of the first Critique and is quite important if we want to understand the genesis of the transcendental question. Keywords: T ranscendental question; Transcendental philosophy; Critique of reason; System of pure reason.

Emmanuel Martineau

Papers

De l'essence de la liberté humaine : introduction à la philosophie

Œuvres métaphysiques, 1805-1821