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In view of our postmodern Zeitgeist, and our shrinking world, we come upon identity as a concept that needs to be reconsidered. This paper examines the various categories that constitute identity, such as age, gender, ethnicity, religion, sexual orientation, race and even family. Each category forms a collection of values. These categories are viewed as socially constructed, usually with fuzzy boundaries, and have often been used for malignant purposes such as warfare, persecution, and discrimination. If people become identified with only one or two categories, either out of choice or through coercion, the identification negates the many elements that constitute the self, and it may lead to hostility and warfare against all "outsiders." Identity is not viewed as a static structure, since different categories become foreground or background, depending on social, political, and historical circumstances. The author uses her own identity-voyage to illustrate her thoughts. Mental health professionals should try to propagate manifold categories for many-sided selves that will avoid pitting groups of people against each other and promote inclusive rather than exclusive identities. Therapists should be in the forefront in dialogues about values for the new century and this paper is a step in this direction.

THE END OF THE COLD WAR HAS BROUGHT A NEW ERA OF INTERNATIONAL RELATIONS AND A NEW BEGINNING IN THE WORK OF THE UNITED NATIONS. THERE NOW EXISTS AN EXTRAORDINARY OPPORTUNITY TO BEGIN UTILIZING THE MACHINERY OF THE UNITED NATIONS FOR ITS ORIGINAL PURPOSE: KEEPING THE PEACE.

An enthusiasm for introducing animals and birds that could be hunted or that re-minded settlers of home swept over the Anglo settler colonies of Australia, Canada, New Zealand, and the United States in the second half of the nineteenth century. The movement was much stronger in Australia and New Zealand than in Canada or the United States, for both biological and social reasons. It represented a generation's ideas about nature and the relationship of human beings to nature—ideas deeply rooted in Western culture. We have inherited the landscapes that they shaped and their ideas as well, though today we express them in very different form.

Summarizing the activities of the Sigmund-Freud-Institute (SFI) in Frankfurt am Main in 1969, its director Alexander Mitscherlich painted a bleak picture of recent events. Psychoanalysis had always faced opposition in Germany, he wrote, but of late Freudianism contended with several broadsides simultaneously: critics still maintained that it placed too much emphasis on sexuality; some added that behavioral therapy or sophisticated medication did a better job at treating patients than long-term analysis; yet others argued that Freud's teachings may have been relevant in 1900, but that society no longer resembled turn-of-the-twentieth-century Vienna. On top of all this, Mitscherlich complained, a new generation demanded that psychoanalysis figure as chief witness for an antiauthoritarian education that emphasized indulgence rather than sublimation. "Society" continued to make life difficult for psychoanalysis, then, and it was for this reason that the government needed to assist the SFI in its efforts to train a new generation of analysts in Germany.