[From candle's light to neon's brightness. Analysis of the historical progression of the notion of transhumanism in its relation to transcendence]. / De la luz del cirio al brillo del neón. Análisis de la progresión histórica de la noción de transhumanismo en su relación con la trascendencia.

This study presents the most representative notions of the transhumanism concept in light of its temporal development, starting from the first time that there is a record of a similar conception, with the aim of drawing a common thread between all of them and elucidating the relationship that these may have. For this, the works of Dante, Julian Huxley, FM-2030, Max More, Nick Bostrom and Raymond Kurzweil will be reviewed. From this analysis it will be extracted that all these different conceptions of transhumanism are united by their search for transcendence in the human being and the longing for a future state of divinity; Likewise, they differ in the way these common elements are understood. Such common and divergent notions allow a deeper understanding of what transhumanism is and promote a new perspective to understand these cutting-edge ideas.

A Legacy of Scientific Racism: William Osler's "An Alabama Student".

William Osler's essay "An Alabama Student" made John Young Bassett (1804-1851) a widely admired avatar of idealism in medicine. However, Bassett fiercely attacked the idea that all humans are members of the same species (known as monogenesis) and asserted that Black inferiority was a justification for slavery. Antebellum physician-anthropologists bequeathed a legacy of scientific racism that in subtler forms still runs deep in American society, including in the field of medicine.

[George Lucas: prophet of transhumanism?] / George Lucas : Prophète du transhumanisme ?

Star Wars, a "general public" film saga, raises questions about human nature and transhumanism. It features different characters who are neither "real" humans nor robots; there are creatures that can be likened to advanced humans (cyborgs, chimeras or genetically-modified humans). Based on the "Star Wars" movie, we will approach some ways of modifying the human person both in his body and in his consciousness and we will wonder about the man of tomorrow by asking ourselves if George Lucas (director of the first film released) might have not been a visionary of the men of tomorrow.

TITLE: George Lucas : Prophète du transhumanisme ? ABSTRACT: La Guerre des étoiles, saga cinématographique « grand public ¼, permet de se questionner sur la nature humaine et sur le transhumanisme. Elle met en effet en scène différents personnages qui ne sont ni de « vrais ¼ humains, ni des robots, des créatures pouvant être assimilées à des humains évolués (des cyborgs, des chimères ou des humains génétiquement modifiés). À partir de cette approche cinématographique, nous aborderons certains moyens de modification de la personne humaine à la fois dans son corps et dans sa conscience, et nous nous interrogerons sur l'homme de demain, en se demandant si George Lucas (réalisateur du premier film) n'était pas un visionnaire des hommes de demain.

Lingering Presence: The Candle Still Burns.

The following article gives tribute to Florence Nightingale as nursing celebrates her 200-year birthday in 2020. Through the perspective of the humanbecoming paradigm, Nightingale's lingering presence in nursing is illustrated.

Los inicios de la medicina griega y su influencia sobre el pensamiento filosófico de occidente / The beginnings of Greek medicine and its influence on western philosophical thought

El final del siglo V y del siglo IV a. C. representaron en la historia de la medicina un momento culminante de cotización social e intelectual. La escuela hipocrática de Cos fue la primera fundación de la ciencia médica como una ciencia especial de existencia propia. A partir de la concepción de la dieta como prescripción terapéutica, la medicina se convierte en una verdadera techné, pues el principio sobre el que descansa la alimentación del hombre sano y del enfermo es el mismo, el de lo adecuado. La influencia de la medicina sobre la filosofía de Platón y Aristóteles ilustra la importancia científica del nuevo método y el nuevo modo de pensar. El médico es, según Platón, el hombre que a base de lo que sabe acerca de la naturaleza del hombre sano conoce también al enfermo, y sabe encontrar los medios para restituirlo a su estado normal. A este ejemplo se atiene Platón para trazar su imagen del filósofo, llamado a hacer otro tanto con el alma del hombre y su salud. El propósito de este trabajo es analizar los inicios de la medicina griega y en qué medida contribuyó ésta al desarrollo del pensamiento filosófico de occidente

The end of the 5th and 4th centuries B.C. represented in the history of medicine a culminating moment of social and intellectual contribution. The Hippocratic School of Cos was the first foundation of medical science as a special science of its own existence. Starting from the conception of diet as a therapeutic prescription, medicine becomes a true techné, since the principle on which the diet of healthy and sick man rests is the same, that of what is appropriate. The influence of medicine on the philosophy of Plato and Aristotle illustrates the scientific importance of the new method and the new way of thinking. The doctor is, according to Plato, the man who, based on what he knows about the nature of the healthy man, also knows the patient, and knows how to find the means to restore him to his normal state. This example is followed by Plato to trace his image of the philosopher, called to do the same with the soul of man and his health. The purpose of this work is to analyze the beginnings of Greek medicine, and to what extent the latter contributed to the flourishing of Western philosophical thought

Humanism influencing the organization of the health care system and the ethics of medical relations in the society of Bosnia-Herzegovina.

Every successful health care system should be based on some general humanistic ideals. However, the nationally organized health care systems of most European countries usually suffer from a deficiency in common ethical values based on universal human principles. When transitional societies, such as that of Bosnia-Herzegovina are concerned, health care organizational models are even more dysfunctional. The sources of a dysfunction in medical care system of Bosnia-Herzegovina are manifold and mutually controversial, including a lack of shared principles, an inappropriate involvement of politicians in medical care and practice, administrative difficulties arising from superficial communication systems, as well as economic limits concerned with the financing of health care. The deficiency of a moral culture of medicine, which is correlated to a general collapse of morality is also responsible for many problems affecting various aspects of life including medical care. Hence, medical ethics from a virtue perspective is becoming an important ingredient of any improvement deigned to provide better-quality medical care.The aim of this paper is to underline the influence of humanism on the organization of health care systems and the ethics of medical interrelations in the society of Bosnia-Herzegovina. It is not intended to diagnose or resolve the problems, but to analyze them. It is also a critique of specific socio-political-economic influences on this health care system, inquiring if well-educated individuals in the virtues, which are involved in medical practice and education, would counteract them.In conclusion, humanism creates a universal ethical structure, which is based on human values such as fidelity, trust, benevolence, intellectual honesty, courage, compassion and truthfulness. These values should represent the standard around which medical care is organized. Since the health care system in Bosnia-Herzegovina is not entirely founded upon humanistic ideals, addressing the socio-political-economic conditions that constantly undermine those values is a prerequisite for any much-needed improvements of the medical care.

Humanismo, sociedad y medicina / Humanism, society and medicine

El humanismo de los tiempos antiguos estaba asociado a la religión cristiana. Filosóficamente hay cuatro humanismos: 1) racionalista, 2) existencialista, 3) marxista, 4) cristiano. Concepto de la "vida buena" basado en la racionalidad, la autonomía, el afecto y la ética hacia los otros seres humanos. Humanismo y evolución. Humanismo, ciencia y medicina en relación al desarrollo de la ciencia y la tecnología. Humanismo de la medicina cotidiana.

The humanism was associated, at the early times, with the Christian religion. Philosophically there are four humanisms: 1) rationalistic, 2) existentialistic, 3) Marxist and 4) Christian. Concept of "good life" based in rationality, fellowship, and ethics to the other human beings. Humanism and evolution. Humanism, science and medicine in relation to the scientific and technological development. Humanism and daily medicine.

The pioneers of nephrology - Professor Natalia Tomilina: courage, passion and humanism in medicine.

Listening to the interview of Natalia Tomilina is an inspiring experience, and not one reserved purely for young physicians. Within these pages, one can discover Tomilina's determination and passion for learning that has been with her throughout her life, even during difficult and testing times. A great resolve that she developed through the teachings of her parents and her mentor, Prof. Maria Ratner.It is clear that her ties to her cultural roots are strong, allowing her to have a greater understanding of her patients ("the doctor has to understand the patient"), and with this, she has developed a humanist approach to medicine. These great attributes have ensured that Tomilina's contributions to the field of nephrology have been significant - her belief being that her discoveries in medicine belong to the patients and not to the physicians.Those who are older will find the stories of her trials and tribulations in old Russia fascinating, as you rediscover what life was like for a female scientific researcher behind the "Iron Curtain".I think that, regardless of age, the nephrology community would like to join us in paying homage to a great woman, whose life tells us that changing the world is possible."Prosperity is not the main point, and it is not prosperity that gives you satisfaction."The interview was recorded in Prague in June 2011.

[Psychiatric nurses experiences of the humanization movement during the first and second waves of deinstitutionalization in Quebec (1960-1990)]. / Les infirmières psychiatriques témoins d'un mouvement d'humanisation au cours des premières et deuxièmes vagues de la désinstitutionnalisation au Québec (1960-1990).

Introduction : This study examines the humanization movement at the Saint-Jean-de-Dieu psychiatric hospital between the 1960s and the 1990s.Context : Conducting a historiography of psychiatric deinstitutionalization in Quebec during the twentieth century shows that the institution was a place of social control and, above all else, a place where psychiatric patients were neglected and dehumanized.Objective : While the historiography since the 1960s has focused on a largely one-dimensional and critical reading of the way in which deinstitutionalization took place in Quebec, I have instead chosen to focus on the changes that took place within the Quebec hospital's walls.Method : In addition to the medical records of the patients who were interned in 1961, I conducted interviews to examine the experiences and emotions of nurses who worked in the psychiatric hospital between the 1960s and 1990s.Results : The examination of medical records revealed patients' reluctance and resistance to reintegrate into society. The interviews with nurses revealed that they often felt close to their patients.Discussion : The words and memories of nurses enrich and deepen the complexity of the history of psychiatric nursing practices, extend the existing historiography, and open new avenues for research in the field.Conclusion : The deinstitutionalization movement promoted mental health policies that transformed the old psychiatric hospital. This new analytical approach contributed to renewing the history of psychiatric nursing practices.

Prosperidade, contestação e tecnocracia: o pensamento rogeriano em seu contexto de gestação / Prosperity, contestation and technocracy: the rogerian thought in its context of gestation / Prosperidad, contestación y tecnocracia: el pensamiento rogeriano en su contexto de gestación

O artigo pretende problematizar as condições culturais a partir das quais foi construído o pensamento de Carl Rogers. Discutem-se acontecimentos ocorridos na sociedade estadunidense a partir do início da segunda guerra mundial até o fim da década de 1970. Entende-se que a guerra representou uma oportunidade para que os Estados Unidos iniciassem um ciclo economicamente virtuoso. Havia, nesse período, uma forte sensação de prosperidade para parte de sua população associada ao advento de uma classe média com tendências conservadoras. Paralelamente, surgiram movimentos contestatórios de populações historicamente marginalizadas que buscavam direitos civis e questionavam os modos de organização social e cultural vigentes. A partir disto, desenvolveu-se uma psicologia mais prática e que fugia de referenciais tecnocráticos de produção e validação de conhecimento. Dentro desse contexto cultural, indica-se que Rogers respondia, entre outros, aos temas: autenticidade atrelada à busca de tornar-se pessoa; tecnocracia como elemento a ser questionado na vida e na produção de conhecimento; e, por fim, cuidado de si vinculado ao sério risco de se cair num modo narcísico de existência.

The paper aims to debate the cultural conditions from which Carl Rogers' thinking was created. Events that happened in american society from the beginning of second World War until the end of 1970's are discussed. It is understood that the war represented an opportunity for the United States to start a new economically virtuous cicle. There was, during this time, a strong feeling of prosperity for part of its population combined with the advent of a conservative middle class. In parallel, contestatory movements of historically marginalized populations emerged. These movements sought civil rights and questioned the ways of social and cultural organization in force. Therefore, it was developed a more practical psychology which evaded itself from technocratic references of production and validation of knowledge. Within this cultural context, it is indicated that Rogers responded, among others, to the themes: authenticity tied to the quest to become a person; technocracy as an element to be questioned in life and in the production of knowledge; And, finally, self-care linked to the serious risk of falling into a narcissistic way of existence.

El artículo pretende problematizar las condiciones culturales a partir de las cuales se construyó el pensamiento de Carl Rogers. Se discuten acontecimientos ocurridos en la sociedad estadounidense a partir del inicio de la segunda guerra mundial hasta el final de la década de 1970. Se entiende que la guerra representó una oportunidad para que los Estados Unidos iniciasen un ciclo económicamente virtuoso. En ese período, había una fuerte sensación de prosperidad para parte de su población asociada al advenimiento de una clase media con tendencias conservadoras. Paralelamente, surgieron movimientos contestatarios de poblaciones históricamente marginadas que buscaban derechos civiles y cuestionaban los modos de organización social y cultural vigentes. A partir de esto, se desarrolló una psicología más práctica y que huía de referenciales tecnocráticos de producción y validación de conocimiento. Dentro de ese contexto cultural, se indica que Rogers respondía, entre otros, a los temas: autenticidad ligada a la búsqueda de convertirse en persona; tecnocracia como elemento a ser cuestionado en la vida y en la producción de conocimiento; y, por fin, cuidado de sí vinculado al serio riesgo de caerse en un modo narcisista de existencia.

A return to humane medicine: Osler's legacy.

Sir William Osler is celebrated today not only for his contributions to the advancement of medical education, but also for the humanism he brought to the practice of medicine. He was a doctor whose bedside skills and manners were emulated, and can legitimately be called an infectious diseases specialist. Nonetheless, he was also a humanist in the broader sense of the term, a student of human affairs and human nature, who emphasised compassion for the individual. To what extent, if any, are today's challenges influenced by departures from the paradigms created by Osler? In this paper we sought to ascertain whether such a tradition is still relevant to current practice and may foster a new perspective. We analysed two features of Osler's legacy that may be useful to clinicians: the first is his vision of the patient-physician relationship; the second is his approach to humanities. William Osler saw medicine in its wider scope, with the right and duty to be concerned with the human condition as a whole. Indeed, his rounded concept of the medical profession as being engaged in helping and caring for the whole human being could help physicians build a more humanised medicine. Adopted in the age of evidence-based medicine, the Oslerian approach can enhance the relationship with patients and give physicians a role based on trust and authoritativeness rather than on authority.

Is Fromm Relevant for Relational Approaches in Psychoanalysis?

This paper provides an overview of how Erich Fromm's work influenced contemporary relational and intersubjective approaches. It stresses Fromm's humanistic and existential sensibility, his explanation of how different socioeconomic and cultural contexts mold different character types, and how his center-to-center relatedness in clinical work all contribute to psychic change. The author shows how these dimensions intersect and add to current interests in relational psychoanalysis.

Beyond Nature and Culture: Fromm's Existentialism.

Though commonly seen as a member of the so-called "culturistic" school of psychoanalysis that rejected Freudian drive theory and embraced an "oversocialized" conception of human nature, Fromm's qualified essentialism and neo-Marxist existentialism significantly transcend both biological and social determinism (although he succumbs to the latter in regard to his theory of the Oedipus complex). His existential Freudo-Marxism contributes to the integration of psychoanalysis and social science. In place of the authoritarian superego and the pseudo-objective stance of the classical Freudians, Fromm offers conscientious, egalitarian, personalistic, and humane values.

A 450-Year-Old Turkish Poem on Medical Ethics.

The Ottoman physician-poet Nidai of Ankara (1509 to post-1567) studied medicine in Crimea and served as a court physician in Istanbul during the reign of Sultan Selim II. Nidai marked the classical period of Ottoman medicine particularly with his acclaimed works and translations in Turkish, among which Manafi al-Nas (Benefits of People, 1566) became widely known. The final chapter of Manafi al-Nas also is known independently under the name Vasiyyetname (Last Will), which is a remarkable guide on medical ethics. This didactic, sixty-eight-line poem includes Nidai's moral advice to physicians that they should be well mannered, trustworthy, and competent in their arts and should treat their patients with modesty, honesty, and compassion. Even after 450 years of existence, Vasiyyetname retains its ethical and artistic relevance and still serves as a vehicle for the transmission of humanistic ideals far beyond the time and place it was written.

Antiquity's Missive to Transhumanism1.

To reassure those concerned about wholesale discontinuity between human existence and posthumanity, transhumanists assert shared ground with antiquity on vital challenges and aspirations. Because their claims reflect key misconceptions, there is no shared vision for transhumanists to invoke. Having exposed their misuses of Prometheus, Plato, and Aristotle, I show that not only do transhumanists and antiquity crucially diverge on our relation to ideals, contrast-dependent aspiration, and worthy endeavors but that illumining this divide exposes central weaknesses in transhumanist argumentation. What is more, antiquity's handling of these topics suggests a way through the impasse in current enhancement debates about human "nature" and helps to resolve a tension within transhumanists' accounts of what our best moments signify about the ontological requirements for real flourishing.