Nuclear Imaginaries and Power in Oppenheimer.

Christopher Nolan's Oppenheimer is in awe of physics and the power it can bestow. Its central character is both mythic and human, and the film critiques and constructs the mythology surrounding him. The film presents science and technology as the individualized work of masculine genius, though it is ultimately more interested in nuclear weapons as political objects than as technological ones. Its nuclear imaginaries contain personal anxieties and stunning spectacle but also forget the nuclear uncanny and the human scale of nuclear weapons.

The Siren Song of Synergy.

SUMMARY: In ancient Greek mythology, sirens were creatures of stunning beauty whose mystical songs led sailors to sail their boats onto hidden rocks and into total destruction. In this issue, Mason-Osann and colleagues present data in the context of acute myelogenous leukemia to suggest that while synergy may show initial attractions in drug combinations, it may carry with it hazards previously unforeseen. See related article by Mason-Osann et al., p. 95 (1).

Amazons among us: Reflections on creating the heroines we need now.

This article describes my recent carved wood sculptures of warrior women as a response to and reimagination of historical and mythological accounts of Amazons. I emphasize aspects of queerness and gender non-conformity in the figurative sculptures through iconographical details. This body of work is grounded in readings of classical mythology and popular culture, as well as reference to historical Amazons and women warriors in African and Indian cultures.

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.

Police Decisions in a Rape Scenario: The Effect of Trauma Response, Forensic Evidence, Stranger-Perpetrators, and Rape Mythology.

This study examined the direct effect of "classic rape" characteristics, and how they were moderated by rape myth endorsement, on the likelihood of arrest, perceived district attorney charge acceptance, and perceived suspect conviction using a formal rape disclosure among a sample of 468 police participants from a sizeable municipal law enforcement agency in one of the fifth largest and most diverse U.S. cities. A randomly assigned, between-subjects factorial vignette design was employed. Manipulations included stereotypical trauma response, forensic medical exam, and perpetrator type. Path modeling revealed statistically significant relations between stereotypical trauma response, forensic medical exam, perpetrator type, and the three outcome variables. Rape myth endorsement moderated the effect of manipulations on the dependent variables. Implications for research and policy are discussed.

REM sleep function: Mythology vs. reality.

Since the discovery of REM (Rapid Eye Movement) sleep in 1953, misconceptions have arisen as to the evidence for its adaptive function and its relation to dreams. Eye movements recorded during REM sleep have not been consistently reported to mirror the eye movements predicted by dream reports. But evidence on eye movement and somatic motor expression from patients with REM sleep behavior disorder (RBD) is consistent with dream enacting behavior. The assumption that dreaming occurs only in REM sleep is incorrect, with numerous reports of nonREM dreaming. However, there may be qualitative differences between REM and nonREM dreams. Early studies that suggested a vital role for REM sleep in psychological well-being are refuted by studies of pharmacologically induced partial or complete REM sleep suppression. Studies of sleep across species show that the primitive monotreme mammals, platypus and echidna, have far more REM sleep than any other homeotherm group, whereas birds have far less REM sleep than any other homeotherm group. Human REM sleep amounts are not unusual, are correlated with nonREM sleep durations but are not correlated with intelligence. Across groups of homeotherms, REM sleep time is highly and inversely correlated (r=-0.975, P=0.02) with average core body temperature, suggesting that REM sleep cycles with nonREM sleep to regulate brain temperature during sleep. Cetacean mammals (dolphins and whales) do not have REM sleep despite their very large brain sizes and impressive cognitive abilities. Reports of "REM sleep-like states" in arachnids, cephalopods and in zebrafish larvae are lacking critical evidence that the observed behaviors are occurring during sleep and that the behaviors are homologous to mammalian REM sleep.

Association of racism and substance use treatment with belief in the myth of an American Indian/Alaska Native biological vulnerability to alcohol problems.

OBJECTIVES: Belief in an American Indian/Alaska Native (AIAN) specific biological vulnerability (BV) to alcohol problems is associated with worse alcohol outcomes among AIANs. Despite a notable lack of evidence that biogenetic factors play a greater role in the development of alcohol problems among AIANs than other groups, many people still believe this myth. Consistent with theory and evidence that greater experiences with discrimination leads to the internalization of stereotypes and oppression, we hypothesized that greater perceived racial discrimination (racism) would be associated with greater BV belief, but that having a stronger ethnic identity would weaken this association. We also examined whether previous substance use treatment as well as participation in Alcoholics Anonymous (AA) or Narcotics Anonymous (NA) was associated with BV belief. METHOD: Participants were 198 reservation-dwelling AI adults with a substance use problem who completed a survey as part of a larger community-based participatory study. RESULTS: A multiple regression analysis revealed that greater systemic racism was associated with greater belief in a BV; this association was not moderated by ethnic identity. Greater interpersonal racism was also associated with greater BV belief-but only among those low in ethnic identity. A regression analysis revealed that previous treatment, AA, and NA participation were not associated with BV belief. CONCLUSIONS: Greater systemic and interpersonal racism were associated with belief in a BV, and greater ethnic identity buffered the association between interpersonal racism and BV belief. This suggests that both combatting racism and fostering positive ethnic identity may help to lessen BV belief. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

The use of eponyms in medical case reports: etymological, quantitative, and structural analysis.

BACKGROUND: The present paper focuses on eponyms, that is, terms with proper names, in particular, derived from world mythologies, the Bible, and modern literature. The study highlights the significance of this terminological phenomenon in the English sublanguage of medicine and discusses its role in the process of writing medical case reports. The objectives of the research are to study the prevalence of eponyms in the English language in medical case reports and to analyze the etymology of the revealed terms. The deeper purpose of our study is to demonstrate that eponymic terms in general, and mythological and literary eponyms, in particular, are present in doctors' spoken and written discourse far more extensively than might seem at first glance. By drawing attention to this terminological phenomenon, we will provide relevant guidelines, which will ensure the correct use of eponyms by medical professionals who will deal with the genre of medical case reports. METHODS: We studied the prevalence of these terms in the issues of Journal of Medical Case Reports (2008-2022) and classified them according to their etymological origin and frequency of use. The selected medical case reports were considered using the methods of quantitative examination, and structural, etymological, and contextual analyses. RESULTS: We detected the major tendencies in using mythological and literary eponyms in medical case reports. We found a total of 81 mythological and literary eponyms, represented by 3995 cases of use in Journal of Medical Case Reports issues, and traced the etymology of their onomastic components. Hence, we delineated the five most prevalent sources of these terminological units: Greek mythology, Roman mythology, other world mythologies, the Bible, and fiction. The research revealed that modern medical case reports largely rely primarily on Greek mythology (65 eponyms, 3633 results), which is due to a rich informational and metaphorical arsenal of these ancient corpora of human knowledge. The group of eponyms rooted in Roman mythology ranks second, and these terms are much less prevalent in modern medical case reports (6 eponyms, 113 results). Four eponyms (88 results) represent other world mythologies (Germanic and Egyptian). Two terms with onomastic components come from the Bible (15 results), and four eponyms stem from modern literature (146 results). We also detected several widespread mistakes in the spelling of some mythological and literary eponyms. It is our opinion that the awareness of an eponym's etymology can effectively prevent and minimize the appearance of such errors in medical case reports. CONCLUSIONS: The adequate use of mythological and literary eponyms in medical case reports is an effective way to share one's clinical findings with colleagues from all over the world, because these eponyms are internationally widespread and understood. Correct use of eponyms promotes the continuity of medical knowledge and ensures conciseness and brevity, which are indispensable features of medical case reports as a genre. Therefore, it is highly important to draw students' attention to the most prevalent mythological and literary eponyms, used in contemporary medical case reports, so they could use them appropriately, as well as with due awareness of the origin of these terms. The study also demonstrated that medicine and humanities are closely related and inherently interconnected areas. We believe that the study of this group of eponyms should be an integral component of doctors' training and continuing professional education. This will ensure the interdisciplinary and synergic approach in modern medical education, which in turn will promote the all-round development of future healthcare specialists, endowed not only with professional expertise, but also with extensive background knowledge.

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.

Euhemerus and Euhemerism in the Seventeenth and Eighteenth Centuries.

This paper looks at the way in which scholars of the seventeenth and eighteenth centuries conceptualized the relationship between sacred history and pagan mythology through the lens of their approach to the ancient Greek writer Euhemerus. It argues that the popular contemporary tendency to equate Euhemerism with the historical interpretation of pagan mythology is the product of early eighteenth century French mythography, during which time scholars divested the study of pagan myth from the study of biblical history and thereby sought for new, non-Christian, hermeneutical traditions through which to analyze the origins of pagan mythology more generally.

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)

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)

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.

[Oedipus, a traumatological - orthopaedic case? - Essay on an unfortunate figure from antiquity]. / Ödipus, ein traumatologisch - orthopädischer Fall?

This essay studies the physical shape, character and fate of Oedipus, applying relevant and current medical scientific criteria. The abuses he suffered during childhood play an important role in this context. The name Oedipus is usually translated as "swollen foot", but according to various etymological sources, the name can be interpreted in different ways. One of these interpretations alludes to fact that it was easy for the hero to solve the riddle of the sphinx because its key message addressed an orthopedic issue as it was dealing with the function of the feet. During Oedipus' life, he suffered many injuries and disorders, which can be classified using the current ICD code. There is, for example, his blindness after he had blinded himself. In addition, we can assume that Oedipus suffered from a post-traumatic stress disorder and a borderline personality disorder following the child abuse caused by his parents who intended to kill him. Thus, the discussion about his own responsibility for his actions is again being put into question. Oedipus`s life story is once again proof that Greek mythology can reflect the reality of life.

Endocrine disruptors in ancient times and Greek mythology: the spring of Salmacis and the curse of Hermaphroditus.

According to Greek mythology, the spring waters of Salmacis (or Salmakis) feminized the god Hermaphroditus (or Hermaphroditos) and transformed his nature from male to half-male and half-female. The mythical properties of these waters are described in the writings of authors and philosophers of the Hellenistic period. It is evident that the spring of Salmacis and lake actually existed (located in Halicarnassus, today Bodrum, Turkey) and are not the product of poetic imagination. Hence, it could be hypothesized that there were certain natural elements in the waters that had a feminizing effect on the male reproductive axis. We now know, in fact, that naturally occurring environmental agents, also known as endocrine disruptors, can affect the endocrine and reproductive function of both males and females. However, since most endocrine disruptors today are manmade products of the modern industrial lifestyle, the presence and effect of naturally occurring disruptors in times preceding the Industrial Revolution are not widely discussed. It is thus against this background that we seek to formulate a differential diagnosis of male feminization attributable to the effect of natural environmental factors in the form of endocrine disruptors that will have existed in environments round the globe since time immemorial. We conclude that if there had been an accumulation of the mycotoxin zearalenone (ZEA) in the waters of Salmacis, chronic exposure to the lake's water could have resulted in the phenotypic changes described in the Salmacis myth.