Relatos de exploradores e viajantes e primeiras pesquisas científicas com a ayahuasca, 1850-1950, no debate atual sobre o "renascimento psicodélico" / Reports by explorers and travelers and the first scientific studies on ayahuasca (dating from 1850 to 1950) within the current debate on the "psychedelic renaissance"

Resumo O artigo descreve associações e controvérsias entre usos indígenas e ocidentais da ayahuasca, de 1850 a 1950, na relação com o "renascimento psicodélico". Destaque na ciência desde 2000, esse movimento faz referência a 1960-1970, quando políticas antidrogas suspenderam pesquisas sobre "potenciais terapêuticos" de substâncias psicoativas. Argumenta-se que estudos pioneiros com a ayahuasca datam do início do século XX e mencionam relatos de expedições à Amazônia desde 1850. Esses artigos e relatos são analisados pelo aspecto histórico da teoria do ator-rede e de estudos recentes. Infere-se que a história ilumina o debate político atual sobre os usos, classificações e significados indígenas; o interesse farmacêutico na ayahuasca; e a discussão sobre "drogas".

Abstract This article describes the associations and controversies between indigenous and western uses of ayahuasca between 1850 and 1950 in relation to the "psychedelic renaissance." This movement has gained scientific attention since 2000, but hearkens back to the 1960s and 1970s, when anti-drug policy halted research on the "therapeutic potential" of psychoactive substances. Pioneering studies on ayahuasca date back to the early twentieth century and mention reports of expeditions to Amazonia from 1850 onward. Here, these articles and reports are analyzed according to the historical aspect of actor-network theory and recent studies. We infer that history casts light on the current political debate about indigenous uses, classifications, and meanings, pharmaceutical interest in ayahuasca, and the debate on "drugs."

A arte no ensino da gerontologia: o envelhecimento na visão dos pintores renascentistas / Art in the teaching of gerontology: aging in view of renaissance painters

Ao usar a arte no ensino da gerontologia, foram pesquisadas obras de pintores renascentistas que abordassem a temática velhice e envelhecimento. Utilizou-se o enfoque qualitativo descritivo, realizando-se busca nas bases de dados Europeana, Britannica Academic, Scholarpedia, Yale Arts database, Web Gallery of Art e Art Source ­ Ebsco, e em livros de texto sobre arte. Foram utilizados os seguintes termos na pesquisa em português, francês e inglês: as três idades; as três idades na arte; as idades da vida; as idades na pintura; as idades do homem na pintura; a arte da velhice; alegoria do tempo; velhos na pintura renascentista; velhice na pintura renascentista. Encontraram-se cinco obras que destacavam os contrastes de beleza entre corpos jovens e idosos: A Velha (1505), de Giorgione; As Três Idades do Homem (1512), de Ticiano; As Três Idades do Homem (1515), de Dosso Dossi; Três Idades da Mulher e a Morte (1510) e As idades e a morte (1539), de Hans Baldung Grien. Estas figuras, em alguns casos, eram realçadas por pinceladas que tornaram mais evidente a diferença entre as idades do ser humano. Os pintores renascentistas reproduziam em suas obras a visão de que o envelhecimento era o último estágio da vida humana, portanto, época de decadência física e, muitas vezes, de solidão.(AU)

The present article researched works of Renaissance painters that approached the thematic of old age and aging. A qualitative descriptive approach was used, searching the databases Europeana, Britannica Academic, Scholarpedia, Yale Arts database, Web Gallery of Art and Art Source ­ Ebsco, as well as art textbooks. The following terms were used to search in the Portuguese, French and English languages: the three ages; the three ages in art; the ages of life; the ages in painting; the ages of man in painting; the art of old age; allegory of time; the older person in Renaissance painting; old age in Renaissance painting. There were five works that emphasized the contrasts of beauty between young and old bodies: The Old Woman (1505), by Giorgione; The Three Ages of Man (1512), by Titian; The Three Ages of Man (1515), by Dosso Dossi; Three Ages of the Woman and the Death (1510), and The Ages and the Death (1539), by Hans Baldung Grien. These figures, in some cases, were highlighted by brushstrokes that made the difference between the ages of the human being more evident. Renaissance painters reproduced in their works the view that aging was the last stage of human life, therefore, a time of physical decay and, often, loneliness. It was conclude that one way of teaching gerontology is by using art, when the gaze is not only observer, but see beyond, understanding what they are seeing.(AU)

O Nome e a Coisa: Sobre as Origens da Psicologia Como Ciência / The Name and the Thing: On the Origins of Psychology as a Science / El Nombre y la Cosa: Sobre los Orígenes de la Psicología Como Ciencia

Entre psicólogos, filósofos e historiadores não há consenso sobre o início da psicologia como ciência. Muitas vezes, parece haver nesses debates uma confusão entre o nome "psicologia" e a coisa por ele designada. Neste caso, a questão central é saber se a existência da coisa depende ou não do nome. Nosso objetivo é mostrar a insuficiência do nome "psicologia" para designar a coisa. Mais especificamente, defendemos a existência da coisa muito antes do surgimento do nome. Inicialmente, analisamos as investigações sobre a psykhé na tradição grega. Em seguida, abordamos a constituição de uma ciência da alma entre a Idade Média Tardia e o início do período moderno. Acompanhamos também o surgimento do nome "psicologia" e as distintas coisas por ele nomeadas até o estabelecimento do projeto de uma ciência psicológica em Christian Wolff e suas consequências. Finalmente, discutimos as implicações de nossa investigação para o debate sobre as origens da psicologia como ciência. (AU)

Among psychologists, philosophers, and historians there is no consensus on the beginning of psychology as a science. In these debates there seems to be a confusion between the name "psychology" and the thing named as it. In this case, the central question is whether or not the thing's existence depends on the name. Our goal is to show the insufficiency of the name "psychology" to designate the thing. More specifically, we defend the existence of the thing long before the name's appearance. Initially, we analyze the investigations on the psykhé in the Greek tradition. Then, we approach the constitution of a science of the soul between the Late Middle Ages and the beginning of the modern period. We also follow the emergence of the name "psychology" and the different things it designates until the establishment of Christian Wolff's project of a psychological science and its consequences. Finally, we discuss the implications of our investigation to the debate about the origins of psychology as a science. (AU)

Entre psicólogos, filósofos e historiadores no existe consenso sobre el inicio de la psicología como ciencia. A menudo parece haber en estos debates una confusión entre el nombre "psicología" y la cosa nombrada. En este caso, la cuestión central es si la existencia de la cosa depende del nombre o no. Nuestro objetivo es mostrar la insuficiencia del nombre "psicología" para designar la cosa. Más específicamente, defendimos la existencia de la cosa mucho antes de que apareciera el nombre. Inicialmente, analizamos las investigaciones sobre la psykhé en la tradición griega. Luego, nos acercamos a la constitución de una ciencia del alma entre la Edad Media Tardía y el inicio de la época moderna. También seguimos la aparición del nombre "psicología" y las diferentes cosas que nombró hasta el establecimiento de lo proyecto de una ciencia psicológica en Christian Wolff y sus consecuencias. Finalmente, discutimos las implicaciones de nuestra investigación para el debate sobre los orígenes de la psicología como ciencia. (AU)

Grandes personajes de la medicina, grandes lecciones / Great personalities of medicine. Great lessons

Resumen El análisis de tres personajes correspondientes a espacios y tiempos diferentes muestra el estrecho vínculo entre la literatura y la historia de la medicina. Por un lado, don Quijote de la Mancha, quien refleja el pensamiento de los últimos años del Renacimiento y ha sido asimilado en el México contemporáneo. Por otro lado, los doctores Miguel Francisco Jiménez y Rita Levi Montalcini, quienes vivieron en los siglos XIX y XX, respectivamente. A pesar de los años que separan a los tres personaje, se advierten numerosos elementos en común que no pierden vigencia: el valor que se otorga a la salud, la ética, la tenacidad y la experiencia para obtener resultados exitosos, entre otros. Los tres personajes aluden a la medicina de su tiempo, los logros alcanzados y la promoción del humanismo, siempre inherente a la medicina.

Abstract The analysis of three characters corresponding to different spaces and times shows the close link between literature and the history of medicine. On one hand, Don Quixote of La Mancha, who reflects the thought of the last years of the Renaissance and that has been assimilated in contemporary Mexico. On the other hand, Doctors Miguel Francisco Jiménez and Rita Levi Montalcini who lived in the 19th and 20th centuries, respectively. Despite the years that separate these three personalities, many elements in common are observed that do not lose their validity: the value that is given to health, ethics, tenacity and experience to attain successful results. All three characters refer to the medicine of their time, their achievements and the promotion of humanism, always inherent to medicine.

Tratamento da asma: o que podemos aprender com um médico do século XVI / Asthma treatment: what we can learn from a 16th-century physician

Girolamo Cardano, médico italiano do Renascimento, descreveu em suas memórias o tratamento detalhado de um arcebispo escocês que apresentava, havia mais de 10 anos, um quadro de asma grave. O tratamento, sem paralelo na história da Medicina até então, foi um verdadeiro sucesso, ajudando a firmar o nome de Cardano como um dos mais lidos e admirados personagens dos séculos XVI e XVII. Uma possível interpretação para a melhora significativa apresentada pelo paciente seria a resposta a uma medida de higiene ambiental antialérgica: a retirada do quarto de todo material que contivesse penas (colchão, mantas e travesseiros). No entanto, a análise detalhada do relato (excluindo-se a terapia medicamentosa, por não ter nenhum respaldo científico), faz surgir uma nova interpretação, pois a reeducação comportamental implementada foi surpreendente. Muitas das medidas defendidas por Cardano foram inovadoras para a época e, curiosamente, encontram ressonância na Hipótese da Biodiversidade, a mais recente tentativa de explicar a escalada da alergia e das doenças inflamatórias a partir de meados do século XX. A perseguição pela Inquisição, associada às críticas de irreligiosidade e possível retrocesso em sua capacidade mental, provavelmente impediram que o médico italiano fosse lembrado nos dias de hoje. O caso descrito nos relembra, em um momento de afã por novas medicações para asma, junto a tempos exageradamente curtos de consulta, que as medidas de orientação e educação podem ter um impacto significativo, chegando mesmo a se equiparar à terapêutica medicamentosa.

Girolamo Cardano, an Italian physician of the Renaissance, described in his memoirs the detailed treatment of a Scottish archbishop who had had severe asthma for more than 10 years. The treatment, unparalleled in the history of Medicine until then, was truly successful, helping to establish the name of Cardano as one of the most read and admired characters of the 16th and 17th centuries. A possible interpretation for the significant improvement presented by the patient is the response to an anti-allergic environmental hygiene measure: removing from the room all material containing feathers (mattress, comforters, and pillows). However, a detailed analysis of the report (excluding the drug therapy, which has no scientific support) gives rise to a new interpretation, as the implemented behavioral re-education measure was surprising. Many of the measures advocated by Cardano were innovative for the time and, interestingly, find resonance in the Biodiversity Hypothesis, the most recent attempt to explain the escalation of allergy and inflammatory diseases initiating in the mid-20th century. Persecution by the Inquisition, associated with criticisms of irreligiousness and possible retrogression in his mental capacity, probably prevented the Italian physician from being remembered today. The described case reminds us, in a moment of anxiety for new asthma medications, together with exaggeratedly short consultation times, that guidance and education measures can have a significant impact, possibly reaching the same level as drug therapy.

Precise percutaneous sacroplasty assisted by a Renaissance robot for sacral insufficiency fractures / 中华创伤骨科杂志

Objective To evaluate the precise percutaneous sacroplasty (PSP) assisted by a Renaissance robot for sacral insufficiency fractures (SIF).Methods The clinical data of 12 SIF patients were retrospectively analyzed who had been treated from March 2016 to March 2018 at Department of Spinal Surgery,Honghui Hospital.They were 5 males and 7 females,aged from 55 to 76 years (average,67.5 years).They all received PSP assisted by a Renaissance robot.Their operation time,hospital stay and intraoperative radiation were recorded.The clinical efficacy was evaluated by comparing their visual analogue scale (VAS) and Oswestry disability index (ODI) before surgery,1 day,3 and 12 months after surgery.Results All the 12 patients underwent surgery successfully with no complications like cement leakage.Their operation time ranged from 32 to 47 minutes (mean,36.8 minutes),their hospital stay from 12 to 25 hours (mean 17.5 hours) and their intraoperative exposure to radiation from 0.87 to 1.53 mSv (mean,1.27 mSv).All the patients were followed up for 12 to 18 months (mean,15.8 months).Their VAS (1.7 ± 0.7) and ODI (22.8 ± 4.1) one day after surgery were significantly decreased than the preoperative values (7.6 ±0.9 and 43.7 ±4.6) (P ＜ 0.05).At 3 and 12 months after surgery,their VAS scores were 2.0 ± 0.8 and 2.4 ±0.8 and their ODI scores 21.5 ±4.3 and 23.0 ±4.6,respectively,showing no significant differences from the values at 1 day after surgery (P ＞ 0.05).Conclusion The PSP assisted by a Renaissance robot is safe and leads to satisfactory clinical efficacy for SIF as bone cement can be accurately injected into the target area of the fracture.

Uma teoria simbólica da história: O mito cristão como principal símbolo estruturante do padrão de alteridade na cultura ocidental / A symbolic theory of history: The Christian Myth as the main structuring-symbol of the Alterity Pattern in Western culture / Una teoría simbólica de la historia: El mito cristiano como principal símbolo estructurante del patrón de alteridad en la cultura occidental

O artigo busca desenvolver uma conceituação de Antropologia Simbólica que possa perceber e estudar o Self Cultural a partir de quatro estruturas arquetípicas básicas: matriarcal, patriarcal, alteridade e cósmica, na sua transformação histórico-evolutiva da Consciência Individual e Coletiva por intermédio de símbolos estruturantes. Esta metodologia nos permite estudar a interação dos símbolos estruturantes de culturas diferentes nas sociedades pluriculturais em contexto dinâmico e igualitário. Esta perspectiva simbólica aplicada à História da Cultura Ocidental se destina a estudar a transição da dominância patriarcal para a alteridade por intermédio dos símbolos estruturantes do Mito Cristão. Simbolicamente, os 14 séculos de Inquisição são vistos reintensificando o dinamismo patriarcal a ponto de patriarcalizar o Mito Cristão, estabelecer a dicotomia Cristo-Diabo e levar à dissociação do Self Cultural no século XVIII, produzindo uma grave fixação cultural no desenvolvimento da alteridade no Ocidente daí em diante. São discutidos alguns aspectos dessa dissociação cultural e enfatizada a importância do conceito de Patologia Cultural e de resgate do dinamismo matriarcal ferido. ■

The article develops a concept of Symbolic Anthropology to study the Cultural Self based on four archetypal structures, matriarchal, patriarchal, alterity and cosmic as they historically contribute side by side to develop Individual and Collective Consciousness through structuring symbols. This method allows us to study the interaction of structuring symbols in multicultural societies in a dynamic and equalitarian context even though one culture is highly advanced technologically and the other has no written language. This symbolic perspective is also used to study the transition of our patriarchal Roman-Judaic tradition towards the alterity democratic pattern through the structuring symbols of the Christian Myth. Symbolically, the fourteen centuries of the Inquisition are seen as a reintensification of the patriarchal pattern to the point of patriarchalizing the Christian Myth, establishing the Christ-Devil dichotomy splitting the image of the Christian Godhead and culminating in a severe dissociation of the Cultural Self in the 18th century with an intense injury to the implantation of the alterity pattern which affects us greatly today in all cultural dimensions. The importance of the concept of Symbolic Anthropology and History is stressed to study phenomena such as Cultural Pathology, fixation and dissociation of the Cultural Self. The author stresses the importance of matriarchal dynamism functioning side by side with patriarchal dynamism for society to attain and exercise the alterity democratic pattern of Consciousness. The symbolic richness of Indian and Negro Cultures and the absence in them of a dissociation similar to the Christ-Devil dichotomy is also emphasized as their possibility to contribute to a healthier Cultural Self in our multi-cultural society. ■

El artículo busca desarrollar una conceptualización de Antropología Simbólica que pueda percibir y estudiar el Self Cultural a partir de cuatro estructuras arquetípicas básicas: matriarcal, patriarcal, alteridad y cósmica, en su transformación histórico-evolutiva de la Conciencia Individual y Colectiva por intermedio de símbolos estructurantes. Esta metodología nos permite estudiar la interacción de los símbolos estructurantes de culturas diferentes en las sociedades pluriculturales en contexto dinámico e igualitario. Esta perspectiva simbólica aplicada a la Historia de la Cultura Occidental está destinada a estudiar la transición de la dominancia patriarcal a la alteridad a través de los símbolos estructurantes del Mito Cristiano. Simbólicamente, los catorce siglos de Inquisición se ven nuevamente intensificando el dinamismo patriarcal a punto de patriarcalizar el Mito Cristiano, establecer la dicotomía Cristo-Diablo y llevar a la disociación del Self Cultural en el siglo XVIII, produciendo una grave fijación cultural en el desarrollo de la alteridad en Occidente de ahí en adelante. Se discuten algunos aspectos de esa disociación cultural y se enfatiza la importancia del concepto de Patología Cultural y de rescate del dinamismo matriarcal herido. ■

Peregrinaciones a las fuentes de la medicina clásica / A journey to the foundations of classical medicine

The author narrates his trips, between 1951 and 2006, to the main historical sites of antique medicine, where physicians of pre-Columbian cultures of Mexico and Peru, Egypt, Greco Latin culture and Islamic civilizations, lived. The trip ends with a visit to medieval European medicine before Renaissance. A description of the main historical sites and the features of these medical and sanitary cultures is made. In antique civilizations, diseases were considered a punishment of pagan deities. Supernatural and magical influences were decisive in medical practice. The Greco Latin culture of Galen and Hippocrates freed manhood from these causes of diseases and gave a rational basis to the practice of medicine. The Islamic civilization allowed the transmission of Greco Latin culture to medieval Europe. This permitted the renaissance of European creativity and the foundation of modern scientific medicine in the sixteenth century. The author highlights the main virtues of classical Greco Latin medicine, that are the foundations of humanistic thoughts that will restrin the technological revolution of modern medicine.

Brunelleschi's mirror, Alberti's window, and Galileo's 'perspective tube'

This essay argues that the advent of linear perspective, ca. 1425, when Filippo Brunelleschi painted a small panel of the Florentine Baptistery by applying the geometric rules of optical mirror reflection, was more than just an artistic event. Indeed, it subsequently had the most profound - and quite unanticipated - influence on the rise of modern science. Surely, by 1609, Galileo would not have understood what he saw when observing the moon through his newly invented optical telescope, then called the 'perspective tube,' had it not been for his training in perspective drawing. Yet, Brunelleschi's original dependence on the mirror two centuries earlier was intended not to reveal objective 'scientific' reality, but rather to reinforce Christian spiritual 'reality.' In 1435-6, Leon Battista Alberti, when codifying Brunelleschi's perspective in his famous "Treatise on Painting," substituted a gridded window for Brunelleschi's mirror, thus redirecting the purpose of perspective art away from revealing God's divine order as reflected on earth, to a more secular physical reality viewed directly in relation to human moral order.

O presente ensaio defende que não foi somente um acontecimento artístico o advento da perspectiva linear (c. 1425), quando Filippo Brunelleschi ao pintar um pequeno painel no Batistério Florentino lançou mão das regras geométricas da reflexão em espelho ótico. Esse acontecimento veio a exercer uma profunda e inesperada influência no surgimento da ciência moderna. Com certeza, por volta de 1609, Galileu não teria compreendido o que via quando observava a lua através de seu recém-criado telescópio ótico, então chamado 'tubo de perspectiva', se não fosse sua familiaridade com o desenho em perspectiva. No entanto, a original dependência do espelho que Brunelleschi desenvolveu dois séculos antes não almejava revelar uma realidade 'científica' objetiva, mas sim reforçar a realidade espiritual cristã. Em 1435-36, Leon Battista Alberti, ao codificar a perspectiva de Brunelleschi em seu famoso "Tratado de pintura", substituiu o espelho de Brunelleschi por uma janela gradeada, assim redirecionando o propósito da arte da perspectiva, cujo intuito era não mais a revelação da ordem divina refletida na terra, mas sim de uma realidade física, mais secular, vista diretamente em sua relação com a ordem moral humana.

Fundación y organización de la Universidad de Bolonia desde el siglo XII al Renacimiento / Foundation and organization of the University of Bologna from the XII century to the Renaissance

La enseñanza organizada proporcionada por juristas y asociaciones estudiantiles da inicio a la Universidad de Bolonia en 1150. El prestigio de ésta como centro de excelencia en el estudio del derecho, alentó a otros profesores eruditos a desplazarse a esa ciudad, de modo que ars dictaminis, gramática, lógica, filosofía aristotélica, matemáticas y medicina, eran enseñadas en el siglo XIII. Esta universidad fue la más grande de Italia durante el Renacimiento; tuvo un crecimiento continuo y en 1530 la matrícula se estabilizó entre 95 y 100 profesores. En la universidad había un mínimo de ocho catedráticos que enseñaban derecho civil, derecho canónico, medicina, lógica, filosofía natural y retórica. La enseñanza de la medicina fue iniciada por Tadeo Alderotti. En 1400, la Facultad de Medicina comprendía un curriculum de cuatro años en el que se cursaba medicina teórica, medicina práctica y cirugía, permaneciendo así hasta 1600, cuando se agregan botánica médica, anatomía y cirugía, y medicina clínica; cada una dividida en primo lectione y secunda lectione. Los libros de Galeno, Avicena e Hipócrates eran los más usados. La población estudiantil tenía un carácter internacional: 73 % correspondía a estudiantes de otros territorios italianos y 26 % procedía de otras naciones transalpinas. En la matrícula de profesores y alumnos destacan figuras de renombre, que gracias a la naturaleza de sus investigaciones en anatomía general y especial, embriología y cirugía, elaboraron obras cimeras que sentaron las bases científicas para la enseñanza y evolución de la cirugía.

The University of Bologna was founded in 1150 and was the first European University to establish this educational trend. The combination of structured teaching and student associations marked the origin of the studium generale. The presence of teaching legists encouraged teachers in others fields to come to Bologna. Ars dictaminis, grammar, logic, philosophy, mathematics and especially medicine were taught there by the middle of the thirteenth century. The university offered advanced instruction in law, medicine, and theology and had a minimum of six to eight professors teaching civil law, canonical law, medicine, logic, natural philosophy and usually rhetoric. Many professors bearing local names were learned scholars and commanding figures in medicine and surgery. Taddeo Alderotti (1210-1295) began to teach medicine in Bologna in about 1260. He soon raised medicine to a prestigious position in the university. The geographical distribution demonstrates the international distribution of the student body: 73% were Italians and 26% non-Italians. The decision of the legislature of Bologna to take control of the university from the students by paying professors was probably the most important decision in the history of Italian universities. Examination of the distribution of professors offers a detailed picture of the faculty. In 1370 the university had 11 professors of civil law, 7 professors of canonical law, 3 professors of medical theory, 2 professors of medical practice (specifically of diagnosis and treatment), and 1 professor of surgery. After growing steadily, the numbers of teachers stabilized at 85 to 110 until the year 1530.

Tagliacozzi: no sólo cirujano plástico / Tagliacozzi: not just a plastic surgeon

Gaspare Tagliacozzi es tan conocido por sus grandes aportaciones como pionero de la Cirugía Plástica, que ha opacado en buena parte otra actividad trascendental que desarrolló, durante casi 30 años fue profesor de Cirugía y Anatomía en Bolonia. El objetivo de este artículo es analizar su actividad docente, considerada igualmente importante, y recrear mediante recursos pictóricos, tres momentos históricos importantes en la vida académica de este personaje. Gaspare Tagliacozzi nació en Bolonia en 1545. Es considerado padre de la cirugía plástica. Obtuvo el grado de Doctor en Medicina y Filosofía en la universidad. Fue nombrado profesor de Cirugía en 1576, actividad que realizó hasta su muerte en 1599. Publicó su libro De Curtorum Chirurgia per Insitionem considerado el primer tratado exclusivo de Cirugía Plástica. Como profesor, Tagliacozzi realizó disecciones formales en la universidad. Su éxito docente lo revela su estipendio: él comenzó ganando 100 liras, que se elevaron a 1140. Sus aportaciones, junto a las de muchos otros (Vesalio, Aldrovani, Falopio, Eustaquio etc.) dieron brillo a los conocimientos anatómicos.

Gaspare Tagliacozzi is known because of his great contributions to plastic surgery. He is considered a pioneer in the field, which has had more influence in his career than his other transcendental activity as a surgery and anatomy teacher in Bologna for almost 30 years. The aim of the present manuscript is to analyze his teaching activities which were equally important for us, and to recreate, with pictorial means, three unpublished historic moments in the life of this great man of science. Gaspare Tagliacozzi was born in Bologna in 1545 and is considered the father of plastic surgery. He obtained a degree in medicine and philosophy at the University. He was named surgery professor in 1576, and worked as such until his death in 1599. His De Curtorum Chirurgia per Insitionem treatise was published in 1589 and was considered the first exclusive treatise on plastic surgery. Bologna built a permanent operating theater (amphitheater) within the Archiginnasio in 1595. Because of his success, he increased his earnings; his first university teaching salary was 100 lire, but his earning increased to 1,140 lire later. Tagliacozzi's contributions, together with that of others such as Vesalius, Aldrovandi, Fallopian and Eustachian advanced the field and knowledge of anatomy.

La enseñanza de la Medicina en la Universidad de Bolonia en el Renacimiento / Teaching of medicine of the University of Bologna in the Renaissance

The foundation date of the University of Bologna was 1150, was the first European University and set the pattern. The combination of structured teaching and students association marked the origin of the studium genérale. The presence of teaching legists encouraged teachers in others fields to come to Bologna. Ars dictaminis, grammar, logic, philosophy, mathematical arts and especially medicine were taught there by the middle of the thirteenth century. The university had to offer advanced instruction in law, medicine, and theology, had a minimum of six to eight professors teaching civil law, canon law, medicine, logic, natural philosophy and usually rhetoric. Many professors bearing local names were able scholars and commanding figures in medicine and surgery. Taddeo Alderotti (1210-95) began to teach medicine in Bologna about 1260. He soon raised medicine to a prestigious position in the university. The geographical distribution demonstrates the international character of the student body 73% were italians and 26% non Italians. The decision of the commune of Bologna to wrest control of the university from the students by paying professors was probably the most important decision in the history of Italian universities. Examination of the distribution of professors offers a detailed picture of the faculty. In 1370 the university had 11 professors of civil law, seven professors of canon law, three professors of medical theory, two of medical practice (the specific of diagnosis and treatment), and one professor of surgery. After growing steadily the numbers of teachers stabilized at 85 to 110 until 1530.

La enseñanza organizada proporcionada por juristas y las asociaciones estudiantiles da inicio a la Universidad de Bolonia en 1150. Su prestigio como centro de excelencia en el estudio del derecho, alentó a otros profesores eruditos a desplazarse a esa ciudad de modo que Ars dictaminis, gramática, lógica, filosofía aristotélica, matemáticas y medicina eran enseñadas en el siglo XIII. Esta universidad fue la más grande de Italia durante el Renacimiento; tuvo un crecimiento continuo, la matrícula se estabilizó entre 95 y 100 profesores en 1530. En la universidad había un mínimo de ocho catedráticos que enseñaban derecho civil, derecho canónico, medicina, lógica, filosofía natural y retórica. La enseñanza de la medicina fue iniciada por Tadeo Alderotti. La Facultad de Medicina en 1400 comprendía un curriculum de cuatro años cursando medicina teórica, medicina práctica, y cirugía, permaneciendo estable hasta 1600 donde se agregan botánica médica, anatomía y cirugía, y medicina clínica. Cada una dividida en primo lectione y secunda lectione, los libros de Galeno, Avicena e Hipócrates eran los más usados. La población estudiantil tenía un carácter internacional, 73% correspondía a estudiantes extranjeros dentro del territorio italiano y 26% procedían de otras naciones transalpinas. En la matrícula de profesores y alumnos destacan figuras de renombre que gracias a la naturaleza de sus investigaciones en anatomía general y especial, embriología y cirugía, elaboraron obras cimeras que sentaron las bases científicas para la enseñanza y evolución de la cirugía.

En torno a la evolución de los hospitales / Hospital's evolution through the ages

Las instituciones antecesoras de los hospitales modernos -el nosocómeion bizantino, el hospitale europeo y el maristan islámico- diferían entre sí tanto por lo que toca a los pacientes atendidos como respecto a sus objetivos. Las primeras instituciones de beneficencia creadas en occidente (Roma) y en oriente (Cesarea de Capadocia) tenían más bien las características de hospicios. Tras la caída del imperio romano de occidente -476 de nuestra era-, algunos centros monásticos estaban capacitados para proporcionar asistencia médica a enfermos religiosos y laicos. Desde los siglos XI y XII se multiplicaron en toda la Europa cristiana aquellas instituciones benéficas que recibieron el nombre de hospitale. Entre las italianas, alcanzó una posición preeminente el romano Hospital de Santo Spirito erigido en el periodo 1201-1204. Éste se convirtió pronto en el más importante de toda la cristiandad (archihospital), llegando a tener numerosas filiaciones en Europa y más tarde en América. El primer hospital americano, el de San Nicolás de Bari inaugurado el 29 de diciembre de 1503 en Santo Domingo, obtuvo en 1541 la filiación con el archihospital de Santo Spirito. Los primeros centros de salud de la América Continental se establecieron en México: el Hospital de la Inmaculada Concepción y el de San Lázaro, fundados por Hernán Cortés. Por su parte, la enseñanza clínica se sistematizó en el hospital paduano de San Francesco y de ahí pasó inicialmente a Leiden. En la capital novohispana se creó la cátedra de clínica médica o medicina práctica, en 1806, en el Hospital General de San Andrés. Bajo el impulso de las ideas renovadoras del Dr. Ignacio Chávez, durante el siglo XX surgieron en la ciudad de México los modernos Institutos Nacionales de Salud, destinados a la atención médica de enfermos pobres, a la enseñanza y a la investigación.

The predecessor institutions of modern hospitals -Byzantine nosocómeion, European hospitale and Islamic maristan-were dissimilar both in their patients and their aims. The first charitable organizations in West Europe (Rome) and in the East (Cesarea in Cappadocia) were rather hospices. After the collapse of the Western Roman Empire (476 A.D.), some monastic centers were prepared to provide medical assistance to religious and secular patients. Since the XI and XII Centuries in all of Christian Europe the charitable institutions, designated as hospitale, multiplied. Among the Italian ones, the Roman Santo Spirito (Holy Ghost) Hospital, built in the 1201 - 1204 period, reached a preeminent position. This one soon became the most important of the entire Christendom (archihospital), with a lot of affiliated hospitals in Europe and later in America. The first American hospital, Saint Nicholas Hospital, opened on December 29, 1503 in Santo Domingo, obtained in 1541 its affiliation to the Santo Spirito archihospital. Regarding continental America, the first health centers were established in Mexico: the Immaculate Conception Hospital and the Saint Lazarus Hospital, both established by Hernán Cortés. For its part, clinical teaching was systematized at the Saint Francis Hospital in Padua and by there moved to Leyden. In Mexico, the chair of medical clinics or practical medicine was established in 1806 at the Saint Andrew Hospital. During the XX century, Dr. Ignacio Chávez was the driving force behind the creation of the modern Mexican Health Institutes. These ones are dedicated to the treatment of poor patients, as well as to medical teaching and research.