Mongolian philosophical underpinnings of well-being: Mythology, shamanism and Mongolian Buddhism (before the development of modern nursing).

Mongolian philosophical underpinnings of well-being were expressed in the form of mythology, shamanism and Mongolian Buddhism before the development of modern nursing in Mongolia. Among these forms, the philosophical underpinnings of well-being, mythology and shamanism were formed as a result of the roots of Mongolian philosophy, whereas Buddhism spread relatively late. As a result of Mongolian mythology, an alternative approach called dom zasal was formed, and it remains one of the important foundations of the idea of well-being among people. Among the various concepts of shamanism, the concept of sunesu best expresses the underpinning of well-being, and the idea that healing and nursing care can be provided not only by those living in this world but also by spirit beings. Since Mongolians still use these ideas even in modern times, it should be noted that following them too narrowly may conflict with concepts based on scientific evidence. Along with the development of Buddhist philosophy in Mongolia, the Oriental philosophical underpinnings of well-being have spread. One of the most important concepts is the five basic elements of life (tavan mahabhutas) and three elements of the body (khii, shar and badgan). While developing the concepts of life and the body, the arga-bileg model (yin-yang in Chinese), developed at the theoretical level in Chinese philosophy, has become a popular basis for culture and customs among Mongolians. Therefore, it has been difficult to judge whether the origin of the arga-bileg model is Mongolian or Chinese; however, this is undeniably an important underpinning for well-being in both countries.

Suicide in Chinese myths and legends-Some familiar themes.

AIM: To expand our understanding of suicide by examining reports of this behavior from the Chinese mythical era (commencing circa 1200 BCE) and drawing comparisons with subsequent eras. METHOD: Four hundred recently published accounts of Chinese myths and folk tales were examined, along with supplementary material. Lists were created including one focused on attempted suicide and another on completed suicide. Comparisons were drawn with the suicide of a later era China and the current west. RESULTS: No evidence was located of suicide resulting from mental disorder. Six accounts of attempted suicide and 13 of completed suicide were located. Triggers included the death of a loved one, the loss of a valued possession, complicated relationships, and the avoidance of guilt and disgrace. These accord with current western behavior. CONCLUSION: There is at least fair agreement in the triggers of suicide in past eras in China and the current western era. This supports the view that suicide may be, in some instances, a customary response to circumstances.

Sleeping and dreaming in Greek mythology.

This article aims to emphasize the major influence of Ancient Greek Mythology on modern sleep medicine. An analysis of Greek texts and medical literature using the MeSH terms Greek mythology, sleep, Greek Gods, and myths was conducted to identify mythological references related to sleep medicine. The findings are discussed concerning etymology, the early conceptualization of some disorders, and the developing characterization of sleep disorders in Greek mythology. The search found several observations in clinical sleep medicine concealed in ancient myths. Beyond the etymology of terms and reflective imaginations, these myths and their characters influence concepts that still tantalize our medical practice in modern days.

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)

O cuidado em saúde promovido pelas religiões afro-brasileiras / Health care promoted by afro-brazilian religions / El cuidado en salud promovido por las religiones afrobrasileñas

No decorrer da história, sempre foram infindáveis os casos em que os sujeitos recorriam a centros espíritas ou terreiros de religiões de matrizes africanas em decorrência de problemas como doenças, desempregos ou amores mal resolvidos, com o objetivo de saná-los. Por conta disso, este artigo visa apresentar os resultados da pesquisa relacionados ao objetivo de mapear os processos de cuidado em saúde ofertados em três terreiros de umbanda de uma cidade do litoral piauiense. Para isso, utilizamos o referencial da Análise Institucional "no papel". Os participantes foram três líderes de terreiros e os respectivos praticantes/consulentes dos seus estabelecimentos religiosos. Identificamos perspectivas de cuidado que se contrapunham às racionalidades biomédicas, positivistas e cartesianas, e faziam referência ao uso de plantas medicinais, ao recebimento de rezas e passes e à consulta oracular. A partir desses resultados, podemos perceber ser cada vez mais necessário, portanto, que os povos de terreiros protagonizem a construção, implementação e avaliação das políticas públicas que lhe sejam específicas.(AU)

In history, there have always been endless cases of people turning to spiritual centers or terreiros of religions of African matrices due to problems such as illnesses, unemployment, or unresolved love affairs. Therefore, this article aims to present the research results related to the objective of mapping the health care processes offered in three Umbanda terreiros of a city on the Piauí Coast. For this, we use the Institutional Analysis reference "on Paper." The participants were three leaders of terreiros and the respective practitioners/consultants of their religious establishments. We identified perspectives of care that contrasted with biomedical, positivist, and Cartesian rationalities and referred to the use of medicinal plants, the prescript of prayers and passes, and oracular consultation. From these results, we can see that it is increasingly necessary, therefore, that the peoples of the terreiros lead the construction, implementation, and evaluation of public policies that are specific to them.(AU)

A lo largo de la historia, siempre hubo casos en los cuales las personas buscan en los centros espíritas o terreros de religiones africanas la cura para sus problemas, como enfermedades, desempleo o amoríos mal resueltos. Por este motivo, este artículo pretende presentar los resultados de la investigación con el objetivo de mapear los procesos de cuidado en salud ofrecidos en tres terreros de umbanda de una ciudad del litoral de Piauí (Brasil). Para ello, se utiliza el referencial del Análisis Institucional "en el Papel". Los participantes fueron tres líderes de terreros y los respectivos practicantes / consultivos de los establecimientos religiosos que los mismos conducían. Se identificaron perspectivas de cuidado que se contraponían a las racionalidades biomédicas, positivistas y cartesianas, y hacían referencia al uso de plantas medicinales, al recibimiento de rezos y pases y a la consulta oracular. Los resultados permiten concluir que es cada vez más necesario que los pueblos de terreros sean agentes protagónicos de la construcción, implementación y evaluación de las políticas públicas destinadas específicamente para ellos.(AU)

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)

Depressão: a dor da alma de quem perdeu-se de si mesmo / Depression: The pain of the soul of those who lost themselves / Depresión: el dolor del alma de los que se perdieron

A depressão, no sentido simbólico, é a melhor expressão da dor da alma que se perdeu de sua própria natureza. Depressão como um estado de aprisionamento. Os seres vivos estão sempre em transformações físicas, psíquicas, socioculturais e noéticas. Quando as transformações não encontram espaço para se expressar, surge o sofrimento. A solução seria romper e, quando não se consegue, a depressão surge. A busca da possibilidade de refazer a ligação com o outro poderá ser feita por um processo via logos espiritualizado. O mito de Orfeu é usado para explicitar a perda da coniunctio com a anima e a segunda busca de si mesmo pelo caminho da Sabedoria Profunda. Essa busca pode ser traduzida também pelas questões kantianas: Quem sou eu? Por que estou aqui? Qual o sentido da minha vida? Qual é minha responsabilidade diante de tudo que me cerca? A conclusão sobre o texto define a condição do entender que o se perder de si mesmo, fundamento da depressão, encontra respostas, num segundo momento da vida, pelo conhecimento, via logos espiritualizado e veiculado pela Sabedoria Profunda.

Depression, in the symbolic sense, is the best expression of the pain of the soul that has lost its own nature. Depression as a state of imprisonment. Living beings are always undergoing physical, psychic, sociocultural, and noetic transformations. When transformations do not find space to express themselves, suffering arises. The solution would be to break up and when you don't succeed, depression arises. The search for the possibility of remaking the connection with the other can be done through a process via spiritualized logos. The myth of Orpheus is used to explain the loss of the coniunctio with the anima and the second search for oneself along the path of Profound Wisdom. This search can also be translated by the Kantian questions: "Who am I? Why am I here? What is the meaning of my life? What is my responsibility to everything around me?" The conclusion on the text defines the condition of understanding that losing oneself, the basis of depression, finds answers, in a second moment of life, through knowledge, via spiritualized logos and conveyed by Profound Wisdom.

La depresión, en sentido simbólico, es la mejor expresión del dolor del alma que ha perdido su propia naturaleza. La depresión como estado de encarcelamiento. Los seres vivos siempre están pasando por transformaciones físicas, psíquicas, socioculturales y noéticas. Cuando las transformaciones no encuentran espacio para expresarse, surge el sufrimiento. La solución sería romper y cuando no lo consigues, surge la depresión. La búsqueda de la posibilidad de rehacer la conexión con el otro puede hacerse a través de un proceso vía logos espiritualizados. Se utiliza el mito de Orfeo para explicar la pérdida del coniunctio con el ánima y la segunda búsqueda de uno mismo por el camino de la Sabiduría Profunda. Esta búsqueda también puede traducirse por las preguntas kantianas: ¿Quién soy yo? ¿Por qué estoy aquí? ¿Cuál es el significado de mi vida? ¿Cuál es mi responsabilidad con todo lo que me rodea? La conclusión del texto define la condición de comprensión de que el perderse a sí mismo, base de la depresión, encuentra respuestas, en un segundo momento de la vida, a través del conocimiento, a través del logos espiritualizado y transmitido por la Sabiduría Profunda.

Thessaly and medicine from ancient Greek mythology to contemporary times: a perpetual relationship.

The aim of this narrative review is to provide an overview of the connection between Thessaly and the development of medicine from ancient Greek mythology to contemporary times. From Chiron to Asclepius, from Asclepius to Hippocrates, and from Hippocrates to the true Hippocratic epidemiologist Dimitrios Trichopoulos, a plethora of myths and facts indicate the strong and perpetual alignment between Thessaly and the science of medicine.

[Myths and fallacies in relation to the consumption of dairy products]. / Mitos y falacias en relación al consumo de productos lácteos.

INTRODUCTION: In recent years the consumption of milk has declined, which could be due to the many myths and fallacies that exist about this food and other dairy products. Affirmations such as: "cow's milk is ideal for calves not humans", "humans are the only animals that drink milk beyond infancy", "milk lead to mucus production or occurrence of asthma" or "milk increases cholesterol levels", among others, are present in many conversations of the general population. However, due to the high nutritional value of dairy products, the elimination/restriction of these foods of our diet, without the existence of circumstances that support it, can have negative repercussions for health. Therefore, it is necessary to dismantle all these myths with scientific arguments.

INTRODUCCIÓN: En los últimos años el consumo de leche ha descendido, lo que podría deberse a los numerosos mitos y falacias que circulan por distintos medios en torno a este alimento y a otros productos lácteos. Afirmaciones como "la leche de vaca es para los terneros, no para los humanos", "somos el único mamífero que sigue tomando leche en la edad adulta", "la leche produce mocos y asma" o "la leche aumenta el colesterol", entre otras, están presentes en muchas conversaciones de la población general. Sin embargo, por su elevado valor nutricional, la eliminación/restricción de estos alimentos de nuestra dieta, sin la existencia de circunstancias que las avalen, puede tener repercusiones negativas para la salud. Por ello, es necesario desmontar todos estos mitos con argumentos científicos.

'Insanity in Classical Antiquity', by JL Heiberg (1913).

Heiberg's 1913 text on psychopathological concepts and terms in classical times remains important because of its freshness and historiographical value. A philologist and classical scholar, he seemed puzzled by the assumption of nosological continuity between classical categories of madness and current ones that prevailed at the time among historians of medicine and psychiatry. Heiberg's text acts as a bridge or transition between the nosological antiquarianism of the 19th century and histories of psychiatry that later warned of the dangers of an anachronistic reading of earlier medical texts. It also shows how important has been the contribution of classical philologists to the study of the history of madness. To our knowledge, this is the first rendition into English of the complete Danish work.

The first shoulder replacement in Ancient Greek Mythology: The story of Pelops, King of Elis.

Medical science and the need for the treatment of diseases and injuries, is as old as human history. This research aims to identify and study the first registered shoulder replacement in Ancient Greek Mythology. After a review of literature, the texts that referred to the myth of Pelops' ivory shoulder were identified and analysed, as were the texts which contain the first citation for shoulder replacement in the prehistoric era.

Drugs for mental illnesses in ancient greek medicine.

Drugs with psychedelic, hypnotic, narcotic, analgesic, suppressive, euphoric and stimulating effects were used in various ways during the ancient times. We can classify drug use in ancient times into two main categories. On the one hand, ancient physicians prescribed drugs based on their pharmaceutical-therapeutic actions. On the other hand, people not pertaining to medicine and not relating to its accurate implementation often abused drugs to achieve an euphoric state of mind, either for personal gratification or as an indispensable element of religion and mythology. Ancient Greek medical literature contains ample prescriptions and recipes indicating that plants were the essential components of drugs. Pedanius Dioscorides dedicated his lifetime's work to the synthesis of ancient drugs. One can find a plethora of information concerning the production methods and the plants used in drugs for the treatment of psychiatric diseases. These were herbs like black and white hellebore, mandrake, hyoscyamus (henbane), Papaver somniferum (also known as opium poppy), Strychnos, Frankincense-tree and dorycnium. The preparation of narcotics included the addition of other elements, mainly wine, to the opus of plants or to their extracts. Drugs were produced via methods of dehumidification/desiccation, grinding, squeezing or boiling of the plants' roots with a formation of a juice, oil or mush extract. In addition, drugs could also be inhaled if burnt. Many physicians of antiquity, such as Hippocrates, Galen, Ctesias and Aretaeus of Cappadocia, all refer to many of these aforementioned drugs analyzing the different symptoms which they could address, and the risks accompanying their use. Physicians of antiquity used drugs for the treatment of somatic, as well as psychiatric disorders. Most of these drugs affected the central nervous system. Taking advantage of their analgesic properties, physicians used them for the management of severe and chronic painful conditions. The hypnotic effects of some drugs were desirable in order to be used as anesthetics for surgical operations and cauterization. Drug use was also established in the initial treatment of epilepsy and seizures, regardless of their cause. Public rituals and mythology were the two main contexts in which drug use flourished, outside the realms of medicine. The psychotropic and especially the hallucinatory effects of drugs caused the person under their influence to lose control, rendering him incapable of governing his actions and thoughts. These consciousness-altering medications were frequently the central focus of mythology. In this case, one would dictate and give orders to another person, which under any other circumstances would not be carried out. This led to the formation of the concept of the magic potion. Theophrastus frequently referred to magic potions.

Neuroscience and Greek mythology.

This article highlights the major reflections of ancient Greek mythology in modern neuroscience. An analysis of ancient Greek texts and medical literature using the MeSH term mythology was performed to identify mythological references pertaining to neuroscience. The findings are discussed in relation to etymology, early conceptualization of the nervous system structure and function, incipient characterization of neuropsychiatric disease, and philosophical stance to the practice of medicine in ancient Greece. The search identified numerous observations in clinical neurology (e.g., stroke, epilepsy, cognitive and movement disorders, sleep, pain and neuromuscular medicine, neuroinfectious diseases, headache, neuroophthalmology, and neurourology), neurosurgery, and psychiatry, as well as basic neurosciences (e.g., anatomy, embryology, genetics, pathology, and pharmacology) concealed in ancient myths. Beyond mere etymological allure and imaginative reflections in science, these fables envisage philosophical concepts that still tantalize our protean medical practice today.

[Prometheus and liver regeneration: the dissection of a myth]. / Prometheus en leverregeneratie.

Prometheus was punished by Zeus because he stole fire to give back to mankind. He was chained to a rock in the Caucasus Mountains, and every day an eagle came and ate part of his liver. Each night, his liver would regrow, which meant he had to endure his punishment for eternity. The myth of Prometheus has inspired artists and scientists alike; in medicine, it has become the symbol of the regenerative capacity of the liver. For the liver surgeon, liver regeneration has become an indispensable ally. Did the ancient Greeks already have knowledge of the liver's ability to restore itself and of the fact that this capacity is inexhaustible?

[The worlds of gods in medicine]. / Götterwelten in der Heilkunde.

BACKGROUND: A number of designations for diseases, medicines and human body structures derive from classical mythology. To date, these eponyms have not been systematically investigated. OBJECTIVES: This paper provides an overview of this fringe component of medical vocabulary, looks at the history of several terms and formulates hypotheses as to why such creative etymologies have come into being. MATERIALS AND METHODS: In addition to relevant texts on ancient mythology, a variety of medical textbooks from the early modern period were analyzed. RESULTS: Between the 16th and the 20th centuries some 30 figures from Greek and Roman literature made their way into the terminology of medical sciences. A few of these expressions can be encountered in clinical use (e. g., Caput Medusae, Proteus, Oedipus complex) and remain official anatomical (atlas, Achilles tendon) or pharmaceutical nomenclature (atropine, morphine). The choice of these designations has often been similarity of form or analogies in function. Classical eponyms have gained acceptance on account of their succinctness, conciseness and scholarly veneer. Finally, this vocabulary shares its origin with other relevant terminology. CONCLUSIONS: In clinical classes, mythological designations can serve as a point of departure for digressions into literary, art and medical history in order to provide an understanding of cultural traditions and enhance education.