Eugène Bouchut's (1818-1891) Early Anticipation of the Concept of Brain Death.

The conventional historical account of the concept of brain death credits developments and discoveries of the twentieth century with its inception, emphasizing the role of technological developments and professional conferences, notably the 1968 Ad Hoc Committee of the Harvard Medical School to Examine the Definition of Brain Death. This essay argues that the French physician Eugène Bouchut anticipated the concept of brain death as early as 1846. Correspondence with Bouchut's understanding of brain death and one important contemporary concept of brain death is established then contrasted with current trends of defining death as the death of the brain. The philosophical factors that influenced Bouchut and the later developments of concepts of brain death are considered, with special reference to mechanistic philosophy and vitalism.

Locating hygienic medicine within the intellectual history of hygiene: cases of E. W. Lane and T. R. Allinson.

Nineteenth century hygiene might be a confusing concept. On the one hand, the concept of hygiene was gradually becoming an important concept that was focused on cleanliness and used interchangeably with sanitation. On the other hand, the classical notions of hygiene rooted in the Hippocratic teachings remained influential. This study is about two attempts to newly theorise such a confusing concept of hygiene in the second half of the century by Edward. W. Lane and Thomas R. Allinson. Their works, standing on the borders of self-help medical advice and theoretical treatises on medical philosophies, were not exactly scholarly ones, but their medical thoughts - conceptualised as hygienic medicine - show a characteristically holistic medical view of hygiene, a nineteenth-century version of the reinterpretation of the nature cure philosophy and vitalism. However, the aim of this study is to properly locate their conceptualisations of hygienic medicine within the historical context of the second half of the nineteenth century rather than to simply introduce the medical ideas in their books. Their views of hygiene were distinguished not only from the contemporary sanitary approach but also from similar attempts by contemporary orthodox and unorthodox medical doctors. Through a chronological analysis of changes in the concept of hygiene and a comparative analysis of these two authors' and other medical professionals' views of hygiene, this paper aims to help understand the complicated picture of nineteenth-century hygiene, particularly during the second half of the century, from the perspective of medical holism and reductionism.

From Organismic Biology as History and Philosophy to the History and Philosophy of Biology-the Work of Hans-Jörg Rheinberger in the German Context.

In this paper, I ask about the broader context of the history and philosophy of biology in the German-speaking world as the place in which Hans-Jörg Rheinberger began his work. Three German philosophical traditions-neo-Kantianism, phenomenology, and Lebensphilosophie-were interested in the developments and conceptual challenges of the life sciences in the late nineteenth and early twentieth centuries. Their reflections were taken up by life scientists under the terms theoretische Biologie (theoretical biology) and allgemeine Biologie (general biology), i. e., for theoretical and methodological reflections. They used historical and philosophical perspectives to develop vitalistic, organicist, or holistic approaches to life. In my paper, I argue that the resulting discourse did not come to an end in 1945. Increasingly detached from biological research, it formed an important context for the formation of the field of history and philosophy of biology. In Rheinberger's work, we can see the "Spalten" and "Fugen"-the continuities and discontinuities-that this tradition left there.

Technoscientific control of nature: The ultimate paradox.

The current interlinked environmental and socioeconomic global crises constitute the gravest threat to humanity's well-being, indeed survival, today. Studies of the historical roots and contemporary manifestations of the various elements of these crises-including accelerating environmental degradation, unfettered capitalist technoscientific/industrial expansion, overpopulation, and overconsumption-are plentiful. Also well-known is the influence of Francis Bacon's writings, particularly The Advancement of Learning (1605), Novum Organon (1620), and the utopian New Atlantis (1627), on the development of empiricism and the modern scientific method as well as the reform and organization of scientific research. Bacon's significance for the founding of the Royal Society of London (1660) and for the plan and structure of the Encyclopedie (1751-1772), coupled with his oft-cited aphoristic injunctions to study nature to control/dominate it, are staples in the lore and justification of technoscience. I argue that the enduring appeal of so-called Baconianism derives, in part, from a fundamental misappropriation of certain of Bacon's original ideas. Specifically, the complex ethical and religious framework within which Bacon situated his vision of scientific and technological development was discarded (or ignored) so that, by the early decades of the 18th century, Baconianism had come to be understood almost exclusively for its utilitarian role in society. This deracinated version became the familiar trope of technoscience's unlimited potential to transform nature (including human nature and behavior) in the service of an ideology of industrial/consumerist expansion since then. Linkage between the history of science/technology and addictive consumerism, apparent by the close of the 19th century, has been insufficiently examined. Such addictive consumerist behavior and continued virtually unregulated industrialization and production, were effectively removed from ethical scrutiny and a high degree of material acquisition and personal/societal rapaciousness became the norm rather than the exception in most countries. I suggest that further historical deconstruction of this denuded Baconianism will yield important insights in the search for viable solutions to the present global socioenvironmental crises.

Teleomechanism redux? Functional physiology and hybrid models of life in early modern natural philosophy.

The distinction between 'mechanical' and 'teleological' has been familiar since Kant; between a fully mechanistic, quantitative science of Nature and a teleological, qualitative approach to living beings, namely 'organisms' understood as purposive or at least functional entities. The beauty of this distinction is that it apparently makes intuitive sense and maps onto historico-conceptual constellations in the life sciences, regarding the status of the body versus that of the machine. I argue that the mechanism-teleology distinction is imprecise and flawed using examples including the 'functional' features present even in Cartesian physiology, the Oxford Physiologists' work on circulation and respiration, the fact that the model of the 'body-machine' is not a mechanistic reduction of organismic properties to basic physical properties but is focused on the uniqueness of organic life; and the concept of 'animal economy' in vitalist medicine, which I present as a 'teleomechanistic' concept of organism (borrowing a term of Lenoir's which he applied to nineteenth-century embryology)--neither mechanical nor teleological.

"Rusticall chymistry": Alchemy, saltpeter projects, and experimental fertilizers in seventeenth-century English agriculture.

As the primary ingredient in gunpowder, saltpeter was an extraordinarily important commodity in the early modern world. Historians of science and technology have long studied its military applications but have rarely focused on its uses outside of warfare. Due to its potential effectiveness as a fertilizer, saltpeter was also an integral component of experimental agricultural reform movements in the early modern period and particularly in seventeenth-century England. This became possible for several reasons: the creation of a thriving domestic saltpeter production industry in the second half of the sixteenth century; the development of vitalist alchemical theories that sought a unified explanation for the "growth" of minerals, metals, and plants; the rise of experimental natural philosophy; and the mid-seventeenth-century dominance of the English East India Company in the saltpeter trade, which allowed agricultural reformers to repurpose domestically produced saltpeter in agriculturally productive ways. This paper argues that the Hartlib Circle - a loose network of natural philosophers and social reformers - adopted vitalist matter theories and the practical, experimental techniques of alchemists to transform agriculture into a more productive enterprise. Though their grandiose plans never came to fruition, their experimental trials to develop artificial fertilizers played an early role in the origins and development of saline chemistry, agronomy, and the British Agricultural Revolution.

The third-way third wave and the enduring appeal of bioexceptionalism.

We may induce from a longue durée examination of Anglo-American History of Biology that the impulse to reject reduc - tionism persists and will continue to percolate cyclically. This impulse I deem "bioexceptionalism": an intuition, stance, attitude, or activating metaphor that the study of living beings requires explanations in addition to exclusively bottom-up causal explanations and the research programs constructed upon that bottom-up philosophical foundation by non-organismal biologists, biochemists, and biophysicists - the explanations, in other words, that Wadding - ton (1977) humorously termed the "Conventional Wisdom of the Dominant Group, or cowdung." Bioexceptionalism might indicate an ontological assertion, like vitalism. Yet most often in the last century, it has been defined by a variety of methodological or even sociological positions. On three occasions in the interval from the late nineteenth century to the present, a small but significant group of practicing biologists and allies in other research disciplines in the UK and US adopted a species of bioexceptionalism, rejecting the dominant explanatory philosophy of reductionistic mechanism. Yet they also rejected the vitalist alternative. We can refer to their subset of bioexceptionalism as a "Third-Way" approach, though participants at the time called it by a variety of names, including "organicism." Today's appeals to a Third-Way are but the latest eruption of this older dissensus and retain at least heuristic value apart from any explanatory success.

[Alchemy, freemasonry and homeopathy]. / Alchimie, franc-maçonnerie et homéopathie.

In this article we are showing that homeopathic doctrine has really esoteric and occult origins as it was suspected by a few authors, nevertheless we saw Hahnemann also using scientific writers. As early as twenty-two years old Hahnemann was initiate in the freemasonry, very in vogue at that time. He will be life long attached to it and will keep close to distinguished freemasons. Freemasonry has conveid enlightement philosophical ideas as well as occult, alchemical and theosophical ones by successive incursion of very different orders. Among these we can find a few rosicrucians orders. At the beginning of 17th century in Germany, the first rosicrucians authors appealed to Paracelse, and the first members of their legendary fraternity manifested their contempt for the practice of transmutation into gold and must devote themselves to gratuitous medical practice (famous utopia). Freemasonry took again these philanthropic views so that Hahnemann was certainly involved to the ideas of Paracelse and his followers through the Rosicrucians which played a substantial part within freemasonry before homeopathy rose.

Chapitre 10. Le normativisme pour la vertébrothérapie japonaise.

According to Michel Foucault, French philosophy can be divided into two categories, one, the philosophy of consciousness, the other that of the concept. This dichotomy is linked to the terminology of Jean Cavaillès in his work entitled "On the logic and the theory of science". (Cavaillès J, PUF, 1947). In France, as this, there is a long tradition of epistemology whose project is to retrace the history of science by continuing the development of concepts that animate it and by analyzing their evolution. This tradition has long been interested in philosophy of medicine and biology. Its most important representative in this domain is Georges Canguilhem whose influence has spread widely. In this article, we will focus on one of the most representative of Canguilhem: «The normal and the pathological¼. (Canguilhem G, PUF, 1966). The reading of Canguilhem that we will propose here, focusing on some key concepts of his book, highlights in this author three fundamental points: the impossibility of objectivable pathology, the central role of individuality and the preeminence of normativism. We are aware of limits of this reading, which cannot fundamentally explore all of Canguilhem's thought or the tradition of French vitalism. On the other hand, it should help us in our effort, in terms of building an epistemology of vertebrotherapy, by carefully analyzing Canguilhem's work and the notebooks of a great Japanese vertebrotherapist in Showa's time, Fujimori Sr.

[The vitalism of Paul-Joseph Barthez (1734-1806)].

In The Logic of Life (1970), Francois Jacob (1920- ), Nobel Prize laureate in Physiology or Medicine (1965), proclaimed the end of vitalism based on the concept of life. More than two decades before this capital sentence condemning vitalism was pronounced, Georges Canguilhem (1904-1995), a French philosopher of medicine, already acknowledged that eighteenth-century vitalism was scientifically retrograde and politically reactionary or counter-revolutionary insofar as it was rooted in the animism of Georg Ernst Stahl (1660-1734). The negative preconception of the term 'vitalism' came to be established as an orthodox view, since Claude Bernard (1813-1878) unfairly criticized contemporary vitalism in order to propagate his idea of experimental medicine. An eminent evolutionary biologist like Ernst Mayr (1904-2005) still defended similar views in This is Biology (1997), arguing that if vitalists were decisive and convincing in their rejection of the Cartesian model (negative heuristics), however they were equally indecisive and unconvincing in their own explanatory endeavors (positive heuristics). Historically speaking, vitalists came to the forefront for their outstanding criticism of Cartesian mechanism and physicochemical reductionism, while their innovative concepts and theories were underestimated and received much less attention. Is it true that vitalism was merely a pseudo-science, representing a kind of romanticism or mysticism in biomedical science? Did vitalists lack any positive heuristics in their biomedical research? Above all, what was actually the so.called 'vitalism'? This paper aims to reveal the positive heuristics of vitalism defined by Paul.Joseph Barthez (1734-1806) who was the founder of the vitalist school of Montpellier. To this end, his work and idea are introduced with regard to the vying doctrines in physiology and medicine. At the moment when he taught at the medical school of Montpellier, his colleagues advocated the mechanism of Rene Descartes (1596-1650), the iatromechanism of Herman Boerhaave (1668-1738), the iatrochemistry of Jan Baptist van Helmont (1579-1644), the animism of Stahl, and the organicism of Theophile de Bordeu (1722-1776). On the contrary, Barthez devoted himself to synthesize diverse doctrines and his vitalism consequently illustrated an eclectic character. Always taking a skeptical standpoint regarding the capacity of biomedical science, he defined his famous concept of 'vital principle (principe vital)' as the 'x (unknown variable)' of physiology. He argued that the hypothetical concept of vital principle referred to the 'experimental cause (cause experimentale)' verifiable by positive science. Thus, the vital principle was not presupposed as an a priori regulative principle. It was an a posteriori heuristic principle resulting from several experiments. The 'positivist hypothetism' of Barthez demonstrates not only pragmatism but also positivism in his scientific terminology. Furthermore, Barthez established a guideline for clinical practice according to his own methodological principles. It can be characterized as a 'humanist pragmatism' for the reason that all sort of treatments were permitted as far as they were beneficial to the patient. Theoretical incoherence or incommensurability among different treatments did not matter to Barthez. His practical strategy for clinical medicine consisted of three principles: namely, the natural, analytic, and empirical method. This formulation is indebted to the 'analytic method (methode analytique)' of the French empiricist philosopher Etienne Bonnot de Condillac (1714-1780). In conclusion, the eighteenth.century French vitalism conceived by Barthez pursued pragmatism in general, positivism in methodology, and humanism in clinics.

Sustainability as a challenge to therapeutics - The Hahnemannian and Gandhian approach.

Sustainability, i.e. the goal of maintaining a human-ecosystem equilibrium, is a comprehensive topic and suggestive ideal prompted by many current threats from and to humanity, such as climate change, environmental pollution, fatal drug reactions in modern medicine, and the like. Today, sustainable concepts are desperately needed, also in terms of medical treatment. Homeopathy offers an approach of rational and yet innocuous therapeutics, methodically not being reliant on prior animal testing and mass production of drugs, avoiding contamination of soil, air, or water, and toxic side-effects. It is based on a concept of specifically empowering the life-force of the patient to rid itself from pathogenic influences. Homeopathy, as outlined by its founder Samuel Hahnemann, may indeed be understood in a broader sense than just medicinal, and applied in a pedagogical, psychological, and political context as well. A similar methodically related approach may be found in Mahatma Gandhi's strategy of Satyagraha (holding onto truth) which also aims to specifically prompt and compel people to renounce their vices in a sustainable way. Both ways of healing in a moral sense, however, rest on premises whose plausibility has increasingly been questioned in the recent past. Thus, the waning appreciation of Hahnemann's and Gandhi's mindset is mirroring unsettling changes in the world's socioeconomic constitution rather than indicating its putative ineptitude to achieve sustainability on a global scale.

In search of the reliable repertory.

The development of homeopathic repertories is complex, reflecting history, the emergence of divergent views on homeopathic philosophy, and differences in opinion as to what constitutes reliable materia medica. The purpose of this paper is to critically evaluate the content of repertories examining its reliability, the quality of source material, and the evidence that it forms a reliable bridge between case and materia medica. Reliability may be improved by demanding higher standards and consistency of evidence. However, it is necessary to understand what constitutes evidence, and the importance of taking into account the context in which practitioners use the repertory. This paper will suggest that rather than demanding certain 'standards', practitioners will be better served by a greater understanding of the sources of knowledge and by reflexivity of the key players in the construction of our repertories. 'The repertory' is considered generally here as the deconstruction of different repertories. The strengths and weaknesses in particular, whilst interesting, would be the topic of another a paper in its own right. Where individual repertories are mentioned, they are referred to as examples only.

Internalism, externalism and life-cyclism in the history of helminthology.

The history of helminthology in the Early Modern Period has been characterized as a debate between two camps, the internalists and the externalists. The internalists believed that helminths are spontaneously generated within the body of the host, whereas the externalists claimed that helminths enter the host from the external environment. According to the this account, the debate between these two camps ended in the nineteenth century with the victory of the externalist viewpoint. Here, we redefine these two terms, as well as the beliefs that the two groups upheld. We suggest that internalists were not necessarily committed to the theory of spontaneous generation, nor were externalists committed to its rejection. These terms only refer to the place where helminths supposedly originate, but not to the process by which they are generated. Thus, some internalists rejected the theory of spontaneous generation, while others held externalist viewpoints and at the same time accepted this theory. We claim that the debate did not end with the victory of the externalist camp; rather, a new position which we call "life-cyclism", emerged and incorporated some elements of the two earlier positions.

A fase terminal do filho com câncer: percepções dos profissionais hospitalares / The terminal phase of children with cancer: perceptions of hospital professionals / La fase terminal del hijo con cáncer: percepciones de los profesionales del hospital

O confronto com o câncer de um filho e a percepção da sua morte como inevitável dão lugar a experiências parentais relevantes para a pesquisa científica. Este estudo teve como objetivo investigar, por meio da percepção dos profissionais hospitalares, o modo como os pais experienciam a fase terminal e fim de vida do filho com câncer para melhor compreender os processos psicoemocionais experienciados por esses pais diante da cronicidade da doença e da morte do filho. No sentido de alcançar esse objetivo, realizou-se um estudo qualitativo de tipo fenomenológico envolvendo 17 profissionais de dois hospitais portugueses de referência em oncologia pediátrica. Os dados foram recolhidos com recurso a um guia de entrevista semiestruturada. Na percepção dos profissionais hospitalares, os resultados evidenciam que esses pais experienciam múltiplas dificuldades e preocupações na fase terminal da doença do filho e no pós-morte, bem como um sofrimento extremo e desestruturação biopsicossocial e espiritual na família. O conhecimento aprofundado da fenomenologia desses processos é essencial para o desenho e a implementação de intervenções emocionais, cognitivas, comportamentais e sociais mais ajustadas às dificuldades e preocupações parentais vividas no fim de vida e pós-morte.(AU)

Coping with children's cancer and the perception of their inevitable death give rise to parental experiences that are important to study. This study aimed to investigate, based on hospital professionals' perspectives, how parents experience the terminal phase and end of life of their children suffering from cancer to better understand the psycho-emotional processes these parents experienced in face of the chronicity of the disease and their children's death. To achieve this objective, a qualitative phenomenological study was carried out involving 17 professionals of two Portuguese hospitals that are reference in pediatric oncology. Data were collected using a semi-structured interview guide. From the perspective of hospital professionals, results show that these parents experience multiple difficulties and concerns in the terminal phase of their children's disease and postmortem, as well as the extreme suffering and biopsychosocial and spiritual disruption of the family. A deeper understanding of the phenomenology of these processes is essential to design and implement better adjusted emotional, cognitive, behavioral, and social interventions aimed at the parental difficulties and concerns experienced at the end of life and after death.(AU)

El enfrentamiento del cáncer de un hijo y la percepción de su muerte como inevitable dan lugar a experiencias parentales importantes que deben ser estudiadas. Este estudio pretende identificar desde la percepción de los profesionales del hospital cómo los padres viven la fase terminal y el final de la vida de su hijo con cáncer con el fin de comprender mejor los procesos psicoemocionales que viven estos padres ante la cronicidad de la enfermedad y la muerte de su hijo. Para ello, se realizó un estudio cualitativo, con enfoque fenomenológico, en el que participaron 17 profesionales de dos hospitales portugueses de referencia en oncología pediátrica. Para recoger los datos se aplicó un guion de entrevista semiestructurada. En cuanto a la percepción de los profesionales del hospital, estos padres experimentaron múltiples dificultades y preocupaciones en la fase terminal de la enfermedad de su hijo y postmuerte, así como un sufrimiento extremo y una desestructuración biopsicosocial y espiritual en la familia. El conocimiento en profundidad de la fenomenología de estos procesos es esencial para elaborar e implementar intervenciones emocionales, cognitivas, conductuales y sociales más acordes a las dificultades y preocupaciones parentales que se experimentan al final de la vida y la postmuerte.(AU)

Introduction: sketches of a conceptual history of epigenesis.

This is an introduction to a collection of articles on the conceptual history of epigenesis, from Aristotle to Harvey, Cavendish, Kant and Erasmus Darwin, moving into nineteenth-century biology with Wolff, Blumenbach and His, and onto the twentieth century and current issues, with Waddington and epigenetics. The purpose of the topical collection is to emphasize how epigenesis marks the point of intersection of a theory of biological development and a (philosophical) theory of active matter. We also wish to show that the concept of epigenesis existed prior to biological theorization and that it continues to permeate thinking about development in recent biological debates.

A coisa em psicanálise e o objeto no lísis de Platão / The thing in psychoanalysis and object in Plato's lysis / La cosa en psicoanálisis y el objeto en lisis de Platón

Este artigo propõe o estudo sobre o conceito de outro como semelhante e como objeto. Partindo de textos que interpelam a alteridade na psicanálise e remetendo aos temas do complexo semelhante, da satisfação, da perda, do luto, da negativa, da repetição; avalia o conceito de outro articulando textos de diversos autores. A partir da psicanálise freudiana, estuda o das Ding e a negação, discriminando com estes termos um objeto estruturante na origem do psiquismo. Aborda textos técnicos da psicanálise para delimitar o tema da repetição. Também a recordação e a repetição são vinculadas ao objeto e estudadas na perspectiva da filosofia moderna. São retomados temas do diálogo platônicos para definir o lugar do erótico e da amizade. No fim do presente artigo, propomos o termo clássico grego Oikos com valor equivalente ao da Coisa freudiana e como esta aparece em escritos psicanalíticos.(AU)

This article studies the concept of other as similar and object. It is based on texts that question the alterity in psychoanalysis and refers to the themes of otherness complex, loss, grief, negative, repetition, and evaluates the concept of other, using articles of diverse authors. Based on Freudian psychoanalysis, it studies the Thing and the denial and discriminates a structuring object in the origin of psychism. It approaches technical texts of psychoanalysis to delimitate the theme of repetition. The recordation and repetition are also linked to the object and studied from the perspective of modern philosophy. Themes of the platonic dialogues are resumed to define the place of the erotic and the friendship. In the end of the article, we propose the greek classic term Oikos, with equal value to the Freudian Thing, as this one appears in psychoanalytic writings.(AU)

Este artículo estudia el concepto Otro como semejante y como objeto. A partir de textos que interpelan la alteridad en psicoanálisis y que se refieren a temas del complejo semejante, de la satisfacción, de la pérdida, del duelo, de la negación, de la repetición, se evalúa el concepto de Otro articulando textos de diferentes autores. Basado en el psicoanálisis freudiano, se aborda Ding y la negación, discriminando con estos términos un objeto estructurante en el origen de lo psíquico. Se abordan textos técnicos del psicoanálisis para delimitar el tema de la repetición; el recuerdo y la repetición son vinculadas al objeto y estudiadas desde la perspectiva de la filosofía moderna; y se retoman temas de los diálogos platónicos para definir el lugar de lo erótico y la amistad. Al culminar este artículo se propone leer el término griego clásico Oikos con un valor equivalente al de la Cosa freudiana como aparece en los escritos psicoanalíticos.(AU)

Notas para decolonizar os estudos transpessoais no brasil: contribuições do pluriperspectivismo participativo / Notes for decolonizing transpersonal studies in brazil: contributions of participatory pluriperspectivism / Apuntes para la decolonización de los estudios transpersonales en brasil: aportes del pluriperspectivismo participativo

O campo dos estudos transpessoais tem avançado em diversas áreas no Brasil. Comemorou seus 40 anos com uma inserção ativa nas Instituições de Ensino Superior (IES) e uma ampliação de núcleos formativos e apoiadores de ensino, pesquisa e ações sociais, além de diálogos com o Sistema de Conselhos de Psicologia. Desafios são apresentados a partir do levantamento de uma série de questões importantes e ignoradas dentro da Psicologia Transpessoal no Brasil. Apresentamos o pluriperspectivismo participativo como possibilidade de decolonizar as matrizes eurocêntricas e estadunidenses, que dão suporte ao pensamento transpessoal brasileiro, buscando honrar nossas raízes históricas e incluir outras epistemologias e ontologias, que dão continuidade à crítica à lógica cartesiana moderna. Indicamos uma breve agenda de notas temáticas que carecem de um processo decolonizador no campo transpessoal: a) crítica às perspectivas de um pensamento hegemônico, em termos globais por meio da dominação Norte-Sul ou no campo das relações sociais; b) revisão das formas de "centrocentrismo"; c) questionamento da noção de universalismo das ciências e da ética; d) aprofundamento da análise crítica da supremacia restritiva da racionalidade formal técnico-científica em relação às formas de subjetividade, de vivências holísticas e integradoras e de valorização do corpo; e) revisão da noção de sujeito moderno desprovida da cocriação do humano com a comunidade, a história, a natureza e o cosmos.(AU)

The field of transpersonal studies has advanced in several areas in Brazil. It celebrated its 40th anniversary with an active insertion in Higher Education Institutions (HEI) and an expansion of training centers and supporters of teaching, research, and social actions, in addition to dialogues with the System of Councils of Psychology. Challenges are presented based on a survey of a series of important and ignored issues within Transpersonal Psychology in Brazil. We present participatory pluriperspectivism as a possibility to decolonize the Eurocentric and North American matrices that support Brazilian transpersonal thought, seeking to honor our historical roots and include other epistemologies and ontologies, which continue the critique of modern Cartesian logic. We indicate a brief agenda of thematic notes that lack a decolonizing process in the transpersonal field: a) criticism of the perspectives of a hegemonic thought, whether in global terms via North-South domination or in the field of social relations; b) review of the forms of "centrocentrism"; c) questioning of the notion of universalism of science and ethics; d) deepening of the critical analysis of the restrictive supremacy of the technical-scientific formal rationality in relation to the forms of subjectivity, of holistic and integrative experiences, and of valuing the body; e) review of the notion of the modern subject devoid of the co-creation of the human with the community, the history, the nature, and the cosmos.(AU)

El campo de los estudios transpersonales ha avanzado en varias áreas de Brasil. Se celebró su 40.º aniversario con una inserción activa en Instituciones de Educación Superior (IES) y una ampliación de los centros de formación y promotores de la docencia, la investigación y la acción social, además de diálogos con el Sistema de Consejos de Psicología. Los desafíos se presentan a partir de una encuesta de una serie de temas importantes e ignorados dentro de la Psicología Transpersonal en Brasil. Presentamos el pluriperspectivismo participativo como una posibilidad para decolonizar las matrices eurocéntrica y americana, que sustentan el pensamiento transpersonal brasileño, buscando honrar nuestras raíces históricas e incluir otras epistemologías y ontologías que continúan la crítica de la lógica cartesiana moderna. Indicamos una breve agenda de apuntes temáticos que carecen de un proceso decolonizador en el campo transpersonal: a) crítica de las perspectivas de un pensamiento hegemónico, ya sea en términos globales a través del dominio Norte-Sur o en el campo de las relaciones sociales; b) revisión de las formas de "centrocentrismo"; c) cuestionamiento de la noción de universalismo de la ciencia y la ética; d) profundización del análisis crítico de la supremacía restrictiva de la racionalidad formal técnico-científica en relación a las formas de subjetividad, de experiencias holísticas e integradoras y de valoración del cuerpo; e) revisión de la noción de sujeto moderno desprovisto de la cocreación de lo humano con la comunidad, la historia, la naturaleza y el cosmos.(AU)