The Construction of Human Health Community from the Perspective of Marx’s Space Theory: Challenges, Connotations, and Approaches / 中国医学伦理学

Capital’s penetration and mastery of global space shape a human health space that coexists with homogeneity and fragmentation, compressibility and expansion, digestion and remodeling. Capital exacerbates the deprivation of health resources in the global space through means such as controlling the power field, expanding the scope of flow, and monopolizing resource allocation, seriously constraining the overall improvement of human health. The human health community focuses on the healthy development of health in the global space, showing strong human sentiments and profound spatial implications. It aims to break the dominance of capital forces on human health in space, scientifically respond to the space crises caused by major public health events, and build a global space for the balanced and sustainable development of human health. It is Chinese concept, Chinese plan, and Chinese wisdom for reshaping the global justice space and safeguarding human health. To realize the value of health in the global space, it is necessary to take Marx’s space theory as the guide, continuously promote the construction of human health community from the three-dimensional space of individual micro, regional meso, and global macro, and create a space for health justice.

Do cuidado do corpo: imprensa e higiene no Rio de Janeiro oitocentista / On caring for the body: the press and hygiene in nineteenth-century Rio de Janeiro

Resumo A partir do século XIX, teve início no Rio de Janeiro um intenso processo de urbanização da cidade e de civilização de seus habitantes. Grande parte dos valores e hábitos da população sofreu um desprestígio em relação a um novo modo de vida que se difundiu. A imprensa era considerada um dos mais importantes instrumentos de civilização, publicando em suas páginas os mais diferentes saberes e novidades, que sugeriam à população um novo modus vivendi , considerado mais urbano e civilizado. O objetivo principal deste artigo é explicitar este discurso pedagógico construído nos periódicos oitocentistas, especificamente as prescrições que diziam respeito à higiene e ao cuidado com o corpo.

Abstract Intensive efforts to urbanize the city of Rio de Janeiro and civilize its inhabitants began in the nineteenth century. Many of the population's values and habits fell out of favor compared with the new way of life that was being disseminated. The press was considered one of the most important instruments in this process of civilization, publishing a wide variety of knowledge and novelties in its periodicals that suggested a new more urbane and civilized way for the population to live. This article examines the pedagogical discourse constructed during this period, specifically recommendations related to bodily hygiene and care.

SWAMI VIVEKANANDA'S THOUGHTS ON WOMEN'S EMPOWERMENT

Women have always been the life force of the Indian civilization, and therefore, like many ancient civilizations, are properly regarded as expressions of Indian values, culture, and traditions. In this article, through an examination of Swami Vivekananda’s views on women, I have discussed the need to emphasize the need for emphasis on the above-mentioned values and attempt to drive home the point that by upholding these values we shall be able to remain culturally rooted and prosper as an eternal civilization. My sole aim in this piece is to focus light on the views of Swami Vivekananda on women empowerment that are worth discussing and cherishing, so far as they contribute positively to our argument for a need for emphasis on certain Indic values and comprehensive development

A ética psicanalítica, o eu e o mundo / Psychoanalytical ethics, the I and the world / La ética psicoanalítica, el yo y el mundo / L'éthique psychanalytique, le soi et le monde

RESUMO A proposta de reflexão sobre uma ética psicanalítica para o século XXI surge em um mundo convulsionado por excessiva agressividade entre humanos a partir das suas diferenças, assim como contra o meio ambiente, situações que ficaram agravadas na pandemia. Como é possível estabelecer similaridades com cenários distópicos de obras de ficção científica, comparam-se enredos e personagens ali encontrados com o momento atual. Obras sobre distopias costumam representar as angústias humanas mais primitivas deslocadas para o futuro. Destaca-se outro tipo de enredo, em que os aspectos colaborativos e integradores são utilizados para superar adversidades catastróficas grupais. Para argumentar sobre as diferenças de cenário, mostra-se que há uma característica genotípica humana apontada por Freud como da horda primitiva que se contrapõe ao fenotípico que foi se incorporando através do processo civilizatório em contínuo aperfeiçoamento. Ressalta-se o aspecto dinâmico apontado na relação genótipo-fenótipo conforme se apresenta no enquadre psicanalítico e de que forma se constitui como a nossa ética para lidar com as diferenças.

ABSTRACT The proposal to reflect on a psychoanalytical ethics for the 21st century arises in a world convulsed by excessive aggressiveness among humans due to their differences, as well as against the environment, situations that were aggravated during the pandemic. As it is possible to establish similarities with dystopian scenarios found in science fiction works, comparisons are made between plots and characters found there with the current moment. Works on dystopia usually represent the most primitive human anxieties happening in the future. Another type of plot stands out, in which the collaborative and integrating aspects are used to overcome catastrophic group adversities. A comparison is made between a human genotypic characteristic pointed out by Freud as that of the primitive horde in opposition to the phenotypic which was incorporated through the civilization process and the need for its continuous improvement. An emphasis is made on the role of the psychoanalytical framework to work with these oscillating human characteristics and how they can constitute our ethics to deal with differences.

RESUMEN La propuesta acerca de reflexionar sobre una ética psicoanalítica para el siglo XXI surge en un mundo convulsionado por la excesiva agresividad de los humanos ante sus diferencias, así como ante el medio ambiente, situaciones que se agravaron en la pandemia. Como es posible establecer similitudes con los escenarios distópicos encontrados en las obras de ciencia ficción, se hacen comparaciones entre las tramas y los personajes encontrados allí con el momento actual. Los trabajos sobre distopías suelen representar las ansiedades humanas más primitivas trasladadas a un futuro. Destaca otro tipo de trama en la que se utilizan los aspectos colaborativos e integradores para superar las adversidades catastróficas del grupo. Se hace una comparación entre una característica genotípica humana señalada por Freud como la de la horda primitiva en oposición a la fenotípica que se incorporó a través del proceso civilizatorio y la necesidad de su mejora continua. Se hace hincapié en el papel del marco psicoanalítico para trabajar con estas características humanas oscilantes y en cómo pueden constituir nuestra ética para tratar las diferencias.

RÉSUMÉ La proposition de réfléchir sur une éthique psychanalytique pour le XXIe siècle apparaît dans un monde convulsionné par une agressivité excessive entre les humains à partir de leurs différences, aussi bien que contre l'environnement, des situations qui se sont aggravées pendant la pandémie. Comme il est possible d'établir des similitudes avec les sénaires dystopiques que l'on trouve dans les œuvres de science-fiction : on fait des comparaisons entre les intrigues et les personnages que l'on y retrouve et le moment présent. Les œuvres à propos des dystopies représentent généralement les angoisses humaines les plus primitives déplacées vers un avenir. On distingue un autre type d'intrigue où les aspects collaboratifs et d'intégration sont utilisés pour surmonter les adversités catastrophiques des groupes. On fait une comparaison entre une caractéristique génotypique humaine signalée par Freud comme celle de la horde primitive en opposition au phénotypique qui s'est incorporée par le moyen du processus civilisateur et la nécessité de son amélioration continue. On souligne le rôle du cadre psychanalytique pour travailler avec ces caractéristiques humaines oscillantes et comment elles peuvent devenir notre éthique pour traiter les différences.

Da busca mística ao movimento político: uma análise lacaniana do islã xiita / From mystical quest to political movement: a lacanian analysis of shia islam

ABSTRACT: After the Occultation, the moment when the shiites' messiah disappeared, Shiism broke into two tendencies: the traditional-quietist and the rationalist-political. These two tendencies coexisted for centuries; only quite recently has their balance tilted towards the rationalist-political side, which brought about (principally) the Khomeini revolution in Iran. This article seeks to explore the mode of the social ties in Shia Islam from a psychoanalytic perspective, in terms of its original mystical practices as well as of the political and religious consequences of the decline of traditionalist discourse and the political emergence of "jurist-theologian" with its corollary, the Adversary.

Resumo: Depois da Ocultação, aquele momento em que o messias xiita desapareceu, o xiismo se dividiu em duas tendências: a tradicional-quietista e a racionalista-política. Essas duas tendências coexistiram durante séculos; só muito recentemente seu equilíbrio foi inclinado para o lado racionalista-político, o que provocou (principalmente) a revolução Khomeinista no Irã. Este artigo procura explorar o modo do vínculo social no Islã xiita a partir de uma perspectiva psicanalítica, em termos de suas práticas místicas originais, bem como das consequências políticas e religiosas do declínio do discurso tradicionalista e da emergência política da figura do "jurista-teólogo", com seu corolário, o Adversário.

Colonialism, science, and health / Colonialismo, ciencia y salud

Abstract In addition to genocide, slavery, and the dispossession of indigenous people, colonialism, as a form of control, meant the suppression of traditional knowledge. The imposition of Christianity, the modern Western paradigm, and modern science that followed perpetrated this suppression. The universal role held by modern science is supported neither by epistemic nor social aspects. It is ineffective and complicit in the collapse of civilization, and it is worsened by comprehensive and unifying ideas to be reduced to an input-process of technological innovation for the benefit of social control industries such as the military, information technology, communication, or health. Furthermore, it suppresses ancestral knowledge related to health and medicine that may be beneficial and must be researched (stimulant medicines). Coupled with the health industry, it promotes the medicalization of life, spreading uncertainty, anxiety, and unease. Therefore, it is an instrument of neocolonialism that imposes its priorities, supplanting problems in subordinated countries, and extracts substantial resources, which is detrimental to social policies and programs. The biggest objection to the universality of modern science is derived from its empiricist and reductionist nature. Through the practically impossible idea of a unifying and explanatory knowledge, it impedes researchers the understanding of the complexity of the world and their historical moment and to act accordingly. It transforms great creative and liberating potential to submissiveness for the interests of capital and its representatives.

Resumen El colonialismo, como forma de dominación, significó, además de genocidio, esclavitud o despojo de pueblos originarios, la supresión de saberes tradicionales perpetrada por la imposición del cristianismo, del paradigma moderno occidental y de la ciencia moderna que le siguió. El carácter universal detentado por la ciencia moderna no se sostiene en lo epistémico ni en lo social; es inoperante con y cómplice del colapso civilizatorio; se empobrece de ideas comprensivas e integradoras para reducirse al insumo-proceso de la innovación tecnológica en provecho de las industrias del control social (militar, informática, de comunicación o de la salud); y suprime saberes ancestrales de la esfera de la salud que encierran beneficios y posibilidades que es preciso investigar (medicina estimulante). Aunada a la industria de la salud, impulsa la medicalización de la vida, preñándola de incertidumbre, angustia y desasosiego. Es instrumento del neocolonialismo al imponer sus prioridades, que suplantan las propias de los países subordinados y sustraen cuantiosos recursos en detrimento de políticas y programas sociales. La mayor objeción a la universalidad de la ciencia moderna deriva de su carácter empirista y reduccionista que, al condicionar la imposibilidad práctica de un conocimiento integrador y explicativo, aleja a los investigadores del entendimiento de la complejidad del mundo, de su momento histórico y de actuar en consecuencia, y transforma la gran potencialidad creativa y liberadora de este enorme contingente en docilidad a los designios de los intereses del capital y sus agentes.

Metabolismo social en la comunidad Huaorani (Ecuador) en relación a las dimensiones comunitarias de salud / Social metabolism in the Huaorani community (Ecuador) in relation to community health dimensions

INTRODUCCIÓN: El metabolismo social es una relación entre la naturaleza y la sociedad, aparece previamente bajo condiciones pre-sociales o histórico-naturales de los seres humanos, dicho fenómeno implica el conjunto de procesos en donde los seres humanos organizados en sociedad, se apropian, circulan, transforman, consumen y excretan, materiales y/o energías provenientes del mundo natural. OBJETIVOS: analizar el desarrollo del metabolismo social a través del tiempo en dos comunidades Huaoranís y su relación a dimensiones comunitarias de salud. METODOLOGÍA: Investigación cualitativa de tipo fenomenológico, se aplicó la entrevista en profundidad a los líderes de cada comunidad y entrevista semiestructurada al personal de salud, bajo criterios de rigor de Calderón. RESULTADOS: Las comunidades Huaoranís Gareno y Tiwino Huao han sufrido diferentes cambios a través de la historia, debido a factores como; la evangelización, inserción de las petroleras, mestizaje, inserción de extranjeros, el sector salud ha reconocido dificultades a las que se enfrentan por lo agreste de la geografía, así como las barreras culturales. Hay logros que motivan a continuar en el objetivo trazado en beneficio de los pobladores Huaorani, y las diferentes estrategias" de promoción de salud. CONCLUSIONES: La comunidad indígena de los Huaoranís después de sufrir un Metabolismo Social, en las interacciones entre la sociedad y el medio ambiente, se determinó una trasformación real en la; vestimenta, idioma, cosmovisión, nivel económico, político, social, costumbres, medicina ancestral, en este proceso el Estado creó políticas, estrategias y programas acorde a la realidad socioeconómica y geográfica de los pueblos indígenas, Pese aquello hay poca efectividad de los procesos de fortalecimiento de las Dimensiones Comunitarias de Salud, en la población indígena, debido que el personal sanitario, no demuestre el dominio de "competencias culturales" entre estas, la habilidad y capacidad para interactuar y negociar con grupos culturalmente diversos, poca comprensión de los factores sociales y culturales y de salud de los pueblos indígenas.

INTRODUCTION: Social metabolism is a relationship between nature and society, it appears previously under pre-social or historical-natural conditions of human beings, this phenomenon implies the set of processes in which human beings organized in society, appropriate, circulate, they transform, consume and excrete materials and / or energies from the natural world. OBJECTIVES: to analyze the development of social metabolism over time in two Huaoranís communities and their relationship to community health dimensions. METHODOLOGY: Qualitative research of phenomenological type, the in-depth interview was applied to the leaders of each community and semi-structured interview to the health personnel, under Calderón's criteria of rigor. RESULTS: The Huaoranís Gareno and Tiwino Huao communities have undergone different changes throughout history, due to factors such as; Evangelization, insertion of oil companies, miscegenation, insertion of foreigners, the health sector has recognized difficulties faced by the rugged geography, as well as cultural barriers. There are achievements that motivate the continuation of the objective set for the benefit of the Huaorani residents, and the different strategies of health promotion: CONCLUSIONS: the indigenous community of the Huaoranís after suffering a social metabolism, in the interactions between society and society. environment, a real transformation in the; clothing, language, worldview, economic level, political, social, customs, ancestral medicine, in this process the State created policies, strategies and programs according to the socio-economic and geographical reality of indigenous peoples, Despite our little strategy of the processes of Strengths of the community dimensions of health, in the indigenous population, due to health personnel, do not demonstrate the mastery of "cultural competencies" between them, the ability and ability to interact and negotiate with culturally diverse groups, poor understanding of social factors and cultural and health of indigenous peoples.

Violência civilizacional e colonial no olhar de Frantz Fanon e Sigmund Freud / Civilizatory and colonial violence from the standpoint of Frantz Fanon and Sigmund Freud / Violencia civilizatoria y colonial bajo la mirada de Frantz Fanon y Sigmund Freud

Resumo O presente estudo visa discutir a violência na sua relação com o nascimento da civilização e projeto colonial no pensamento de Freud e Fanon. Na obra freudiana, a violência foi abordada a partir das obras: Futuro de uma Ilusão, O Mal-Estar na Civilização, Por Que a Guerra? e Reflexões para os Tempos de Guerra e Morte. E no pensamento fanoniano a partir de Os Condenados da Terra, mais concretamente no capítulo dedicado à violência. A discussão da obra dos autores foi dividida em três momentos. Primeiramente foi discutido o modo como a construção da civilização europeia e a cultura ocidental têm sido marcadas pela violência aos grupos étnicos externos ao Ocidente. No segundo momento, discorre sobre a violência colonial, articulada com a raça, em que a obra de Fanon teve o seu foco principal. Discute-se ainda, por fim, a "contraviolência" e a violência como meio de se subjetivar diante da subjetividade rechaçada.

Abstract This study discusses violence as pertaining to the birth of civilization and colonial project in Freud and Fanon. In Freud's work, violence was approached in the papers: Future of an Illusion and Civilization and its Discontents; Why War? and Refletion on War and Death. Whereas Fanon thoughts are exposed in the book The Condemned of the Earth, most notably in the chapter dedicated to violence. The discussion of the authors' work was divided into three sections, namely: how the construction of European civilization and/or Western culture has been marked by violence to ethnic groups outside the West; colonial violence articulated with race, focus of Fanon's work; and "contraviolence" and violence as a means of self-subjectifying in the face of rejected subjectivity.

Resumen El presente estudio tiene como objetivo discutir la violencia en su relación con el nacimiento de la civilización y el proyecto colonial en Freud y Fanon. En el trabajo de Freud, se abordaba la violencia desde las obras: El Porvenir de una Ilusión, El Malestar en la Cultura; ¿Por Qué la Guerra? y De Guerra y Muerte: Temas de Actualidad. Y en el pensamiento fanoniano la obra Los Condenados de la Tierra, pero concretamente en el capítulo dedicado a la violencia. La discusión del trabajo de los autores se dividió en tres momentos. En primer lugar, se ha discutido la forma en la cual la construcción de la civilización europea y/o la cultura occidental ha estado marcada por la violencia a los grupos étnicos fuera de Occidente. En segundo trata la violencia colonial, articulada con la raza, en la cual el trabajo de Fanon tenía su enfoque principal. Por último, la "contraviolencia" y la violencia se discuten como un medio de subjetivarse frente a la subjetividad rechazada.

Crítica de la causalidad mecanicista en las ciencias de la vida / Criticism of mechanistic causality in life sciences

Resumen El empirismo reduccionista (ER) subyacente al habitus científico actual, al imponer la causalidad mecanicista (CM) como principio explicativo de las ciencias de la vida, ha oscurecido la comprensión del proceso vital al equipararlo al de una máquina. Se analizan las formas diversas que toman las ideas en el conocimiento como paradigmas (antropocéntrico y de disyunción, reducción y simplificación): lógicas implícitas de las formas de pensar y actuar humanos y como teorías comprensivo-explicativas. Se plantea que el ER, al desestimar las ideas, suplanta la significación biológica de lo observado por la significación estadística de la CM y las matemáticas lineales y probabilísticas. Se argumenta que la objetividad no deriva del control experimental, sino de un marco interpretativo pertinente al tipo de sucesos bajo estudio, y que la convicción de que la objetividad radica en el cómo se observa constituye el gran mito del ER que soslaya los paradigmas y su influencia. Se propone la causalidad contextual y se contrasta con la CM para realzar sus limitaciones y explicar la complejidad biológica. La coincidencia del colapso civilizatorio y la apoteosis de la ciencia reduccionista justifica tacharla de mayormente indiferente, omisa, impotente, acomodaticia o cómplice de la dominancia de los intereses de lucro sin límites, que todo lo degradan. Se concluye que son tiempos de definiciones: integrarse a fuerzas que apuntan, de modos diversos, a contrarrestar esa dominancia y preservar nuestro hábitat común o persistir en la complicidad individualista y suicida de «cada quién lo suyo y sálvese quien pueda¼.

Abstract The reductionist empiricism (RE) underlying the current scientific habitus by imposing mechanistic causality (MC) as an explanatory principle of life sciences has obscured the understanding of the life process by equating it with that of a machine. The shapes ideas can take within knowledge are analyzed: as paradigms (anthropocentric and of disjunction, reduction and simplification), implicit logics of human ways of thinking and acting, and as comprehensive-explanatory theories. It is proposed that, by dismissing the ideas, the RE supplants the biological significance of what is observed by the statistical significance of the MC and the linear and probabilistic mathematics. It is argued that objectivity does not derive from experimental control, but from an interpretative framework pertinent to the type of events being studied and that the conviction that objectivity lies in the method of observation constitutes a myth of the RE that circumvents paradigms and its influence. Contextual causality is proposed and contrasted with the MC to highlight its limitations to explain the ungraspable biological complexity. The coincidence of the ongoing collapse of civilization and the apotheosis of reductionist science justifies dismissing it as mostly indifferent, ominous, impotent, accommodating or complicit with the dominance of profit interests without limits that degrade everything. It is concluded that it is time for resolutions: integrate with forces that aim, in various ways, to counteract this dominance and preserve our common habitat or to continue with the suicidal individualist complicity of "each their due and every man for himself."

Ancient Indian history: What do we know and how?

When and where was the Rigveda (Rv) composed? How are the Vedic people related to the vast Harappan archaeologicaltradition? These quintessential questions have no direct answers. At our current level of understanding, archaeology andsacred texts constitute two distinct streams which do not intersect. We must therefore collate evidence from differentsources and try to produce a synthesis. It is particularly important to take note of archaeological evidence from Central Asia,because it has not received the attention it deserves. What is well known in science must be kept in mind in the case ofhistory also. A theory to be valid must explain each and every fact (known at present or to be known in future) in a selfconsistent manner. Conversely, even if there is one piece of evidence that a theory is unable to explain, it should be put onhold, modified or even rejected.

Pensar construyendo, otros mundos posibles / To think by building other possible worlds

Resumen Ante las actuales dificultades que existen para realizar los cambios y transformaciones en nuestra realidad social y sistemas políticos actuales, no queda más que imaginar un posible mundo mejor y el hecho de pensarlo, reflexionarlo es ya, empezar la lucha cotidiana y de largo plazo por realizarlo.

Abstract Before the current difficulties that exist to make the changes and transformations in our social reality and current political systems, there is more to imagine a better world possible and the fact of thinking about it, reflecting on it is already, to start the daily struggle and in the long term, to carry it out.

A young couple's grave found in the Rakhigarhi cemetery of the Harappan Civilization / 대한해부학회지

The Harappan Civilization, one of the earliest complex societies in the world, flourished on the Indian subcontinent. Although many additional Harappan settlements and cemeteries have been discovered and investigated, no coupled burials at Harappan cemeteries have been reported to date. In 2013–2016, we excavated the cemetery of the Rakhigarhi site (Haryana), the largest city of the Harappan Civilization. At the site, we found a grave that turned out to be a coupled (joint) burial of the primary type. This report is the first anthropologically confirmed case of coupled burial from a Harappan cemetery.

El orden cultural, la enfermedad y el cuidado de la salud / Cultural order, disease and health care

Resumen: Con la llegada del Homo sapiens, el orden biológico fue reemplazado progresivamente en sus efectos por el orden cultural antropocéntrico (OC), donde las tradiciones preferencias, apreciaciones, así como los deseos de posesión y dominación guiaron las interacciones de los humanos con la naturaleza (depredación o cuidado), al interior de su grupo (rangos, clases) y con otros grupos (comercio, guerras). El OC actual se caracteriza por el lucro sin límite, que trae una concentración de la riqueza y una desigualdad extremas, donde la degradación moral toca fondo y el ecosistema planetario es devastado; todo esto evidencia una civilización colapsada, cuyo trasfondo son sociedades anestesiadas por los medios masivos de control. En el campo de la salud, el control opera por medio de las siguientes ideas y prácticas: la enfermedad como objeto extraño al organismo, la salud como ideal vital imperiosa y la medicina supresora de base tecnológica. Dichas ideas dan forma a la medicalización de la vida, principal "dispositivo" de control y sostén de la industria de la salud. Se argumentan otras ideas y prácticas alternativas: la enfermedad como trastorno de la armonía interna o como forma de ser diferenciada y particular de los humanos; y la medicina estimulante, cuyo objeto son las personas enfermas, teniendo como propósito fortalecerlas y armonizarlas a fin de que se restablezcan, alivien o serenen. Al final, se hacen consideraciones sobre las posibilidades y alcances de la medicina estimulante.

Abstract: With the appearance of Homo sapiens, the biological order was gradually replaced by the anthropocentric cultural order (CO), in which traditions, appreciations, preferences and desires for possession and domination guided their interactions with nature (predation or care), within the group (ranks, classes) and with others groups (commerce, wars). Current CO, characterized by unlimited profit interests, extreme wealth concentration and inequality where moral degradation hits rock bottom and planetary ecosystem is devastated, shows a collapsed civilization with a background of a global media controlled anesthetized societies. Regarding the health field, control works by prevalent ideas and practices: sickness as a strange object to the body, health as an imperative vital ideal and technologically based suppressive medicine shaping life's medicalization, main control "device" and health industry support. Other alternative ideas and practices are discussed: sickness as an inner harmony disturbance or as a differentiated and particular way of human beings, and stimulating medicine, that targets sick people with the purpose of strengthening and harmonizing them so they may recover, alleviate or appease. Considerations about possibilities and significance of stimulating medicine are made at the end.

Pode a Vigilância em Saúde ser emancipatória? Um pensamento alternativo de alternativas em tempos de crise / Can Health Surveillance be emancipatory? An alternative way of thinking about alternatives in times of crisis

Resumo Este artigo, na forma de ensaio, é um convite à reflexão sobre o caráter emancipatório da vigilância em/da saúde, um debate interrompido na década de 1990. Em tempos de grave crise política e institucional no Brasil e no ano da 1ª Conferência Nacional de Vigilância em Saúde (1ª CNVS), é estratégico renovar as discussões teóricas e epistemológicas críticas que fundamentaram a trajetória da medicina social latino-americana e da saúde coletiva nos últimos 40 anos. Para isso, baseamo-nos nos pensamentos críticos da modernidade que articulam o capitalismo, o colonialismo (ou a colonialidade) e o patriarcalismo como os três pilares da dominação, segundo o sociólogo português Boaventura de Sousa Santos. Em um contexto de crise civilizatória, repensar a emancipação significa atualizar o significado das lutas sociais em seu relacionamento com o conhecimento e as epistemologias desprezadas pela civilização moderna e ainda presentes no Sul Global, seja nos espaços indígenas e camponeses ou nas periferias urbanas.

Abstract This article in essay form is an invitation to reflect upon the emancipatory character of health surveillance, a debate that was interrupted in the 1990s. In these times of grave political and institutional crisis in Brazil and in the year of the first National Conference on Health Surveillance (1ª CNVS, acronym in Portuguese), it is particularly appropriate to revive the critical theoretical and epistemological discussions that have grounded the trajectory of Latin American social medicine and public health over the last 40 years. To this end, I draw on aspects of critical thinking on modernity devised by the Portuguese sociologist Boaventura de Sousa Santos, who postulates three pillars of domination: capitalism, colonialism (or coloniality), and patriarchy. In the current context of a crisis of civilization, rethinking emancipation requires us to refresh our understanding of the meaning of social struggles in terms of their relationship with the knowledges and epistemologies undermined by modern civilization and still present in the Global South, whether in spaces occupied by indigenous peoples and poor farmers or in urban peripheries.

Políticas Marginais: Arte para Além do Binarismo Barbárie ou Civilidade / Marginal Policies: Art Beyound Binarism Barbarism or Civility Políticas / Marginales: el Arte más allá del Binarismo Barbarie o Civilidad Politiques / Marginales: L'art Au-Delà du Binarisme Barbarie ou Civilité

A abordagem clássica do Estado para com os sujeitos que orbitam as esferas desprestigiadas do capital vem lançando mão de conceitos como o de exclusão social e sujeitos em vulnerabilidade. Subjaz a estes conceitos a oposição: bárbaros x civilizados, fazendo recair apenas sobre os primeiros a pecha de violentos. Neste ensaio, discutimos as estratégias de conduzir as condutas daqueles tomados pelas Políticas de Estado como sujeitos a corrigir. Contrapomos a tais práticas as operações estéticas realizadas por dois artistas brasileiros: o artista plástico Helio Oiticica e o poeta Waly Salomão. Em suas experimentações estes criadores nos legaram importantes operações éticas que, ao produzirem híbridos paradoxais entre civilidade e barbárie, permitem a passagem de uma Política do Estado para uma Política do Comum.

The classical approach of the State to the subjects that orbit the discredited spheres of capital has been using concepts such as social exclusion and subjects in vulnerability. Underlying these concepts are the opposition: barbarians x civilized, imposing only on the first the stereotype of violent. In this essay, we discuss the strategies employed to conduct the conduct of those taken by State Policies as subjects to be corrected. We oppose to such practices some aesthetic operations performed by two Brazilian artists: the plastic artist Helio Oiticica and the poet Waly Salomão. In their experiments these creators have bequeathed us important ethical operations that, by producing paradoxical hybrids between civility and barbarism, allow the transition from a State Policy to a Politics of the Common.

El abordaje clásico del Estado hacia los sujetos que orbitan las esferas desprestigiadas del capital utiliza conceptos como el de exclusión social y sujetos en vulnerabilidad. Subyace a estos conceptos la oposición: bárbaros x civilizados, haciendo con que solo los primeros sean dichos violentos. En este ensayo discutimos las estrategias de conducir las conductas de aquellos pillados por las Políticas de Estado como sujetos a corregir. Contraponemos a estas prácticas las operaciones estéticas realizadas por dos artistas brasileños: el artista plástico Hélio Oiticica y el poeta Waly Salomão. En sus experimentaciones estos creadores nos han legado importantes operaciones éticas que, en cuanto producen híbridos paradoxales entre civilidad y barbarie, permite un pasaje desde una Política del Estado hacia una Política del Común.

L'approche classique de l'État envers les sujets qui gravitent autour des sphères discréditées du capital a utilisé des concepts tels que l'exclusion sociale et les sujets vulnérables. Sous-jacents à ces concepts se trouvent l'opposition: barbares x civilisés, les faisant tomber seulement sur les premiers le stéréotype de violents. Dans cet essai, nous discutons comment les stratégies employées pour conduire les conduits de ceux pris par les politiques de l'Etat comme sujets à corriger. Nous nous opposons aux ces pratiques l'es opérations esthétiques des deux artistes brésiliens: l'artiste plasticien Helio Oiticica et le poète Waly Salomão. Dans leurs expériences ces créateurs nous ont légué d'importantes opérations éthiques qui, en produisant des hybrides paradoxaux entre civilité et barbarie, permettent le passage d'une politique d'Etat à une politique du commun.

La educación en nuestro tiempo: ¿competencia o aptitud? El caso de la medicina. Parte I / Education in our time: competency or aptitude? The case for medicine. Part I

Resumen: Este ensayo (en dos partes) acerca del papel que juega la educación en nuestro tiempo inicia con una afirmación: para captar lo medular de la educación en boga, es preciso caracterizar la sociedad respectiva. Así, se identifican los rasgos distintivos del mundo actual, que llevan a definirlo como ''el agotamiento y la ruina de una civilización basada en el lucro sin límites'', del cual se infiere el carácter pasivo de la educación ''realmente existente'' que mantiene el statu quo y preserva los atributos degradantes de las sociedades actuales: pasividad, individualismo, competitividad, consumismo y alta vulnerabilidad al control y la manipulación. En la disyuntiva: competencia o aptitud no son sinónimos, sino conceptos propios de enfoques radicalmente distintos de entender y practicar la educación. La competencia es lo actual de la educación pasiva basada en una idea de conocimiento como consumo, acumulación y retención de información. La aptitud es emblema de la educación participativa, motivo de la segunda parte. La educación pasiva, presente en el modelo educativo por competencias profesionales, se especifica en términos de programas, perfiles, niveles, actividades escolares, evaluación, idea de progreso y consecuencias sociales. Se argumenta que, lejos de ser palanca de progreso auténtico y primacía de los valores que sustentan la superación espiritual, intelectual y moral de la condición humana, es ''cómplice'' del colapso civilizatorio.

Abstract: This paper begins with a statement: It is necessary to characterize the respective society to be able to understand the education's core. Distinctive features of the present-day world lead us to define it as the ruin of a civilization based on limitless financial gain, where education has a passive quality, responsible of maintaining the status quo as well as preserving the degrading attributes of actual societies: individualism, passivity, competitiveness, consumerism and high vulnerability to control and manipulation. About the dilemma: competency or aptitude, these are not synonyms but concepts pertaining radically different approaches to the practice and understanding of education. Competency represents the actual tendencies of passive education, where knowledge is just about acquiring information. Aptitude refers to participatory education, described in the second part of this essay. The passive education is present in the professional competencies model, specified in terms of curricula, profiles, levels, school activities, evaluation, concept of progress and social consequences. This paradigm does not foster real progress—defined as the primacy of values sustaining spiritual, intellectual and moral development but as an ''accomplice'' of the civilization's collapse.

Research on the Education of Ecological Ethics among Contemporary College Students / 中国医学伦理学

Through the summary and analysis of the existing problems of contemporary college students' ecological ethics education,such as lack of system of ecological concept education,lack of environmental protection education,lack of ecological practice education and so on,this paper analyzed and found that the main reason for the existence of problems contemporary college students' ecological education lied in the adverse effects of social environment,the rigidity of education way in school and the lack of personal understanding of students three aspects.Thus,in order to improve the effect of college students' ecological ethics education,we must improve the education way and method in view of these three aspects.

Barbárie versus civilização: a problemática da bildung / Barbarism versus civilization: the problem of bildung / La barbarie versus la civilización: la problemática de la bildung

Resumo O artigo coteja a premissa freudiana do mal-estar da civilização com a leitura do conceito de semiformação em Adorno. Apresentam-se as ideias principais do ensaio “Teoria de la seudocultura” (Adorno, 1966), em que é proposto que a formação cultural (Bildung) afasta o homem da natureza e do corpo. A noção de semiformação pressupõe que a civilização teria, já em sua origem, o germe de seu colapso, pelo fato de buscar a dominação da natureza e do corpo. Desse modo, observamos que Adorno não é estranho a Freud quando concebe a violência instalada no cerne mesmo da civilização. Em 1930, Freud constata que não é mais possível partilhar do entusiasmo pela civilização como um bem precioso que conduziria todos os homens à mais elevada perfeição. Há um antagonismo entre as exigências da pulsão e as restrições da civilização que faz com que o conflito seja insolúvel e o desamparo, irremediável.

Resumen El presente artículo coteja la premisa freudiana del malestar en la civilización con la lectura del concepto de la semiformación en Adorno. Presentamos las ideas principales del ensayo "Teoría de la seudocultura" (Adorno, 1966), donde se propone que la formación cultural (Bildung) alejó el hombre de la naturaleza y del cuerpo. La noción de semiformación presupone que la civilización hubiera tenido ya en su origen, el germen de su colapso, debido a la búsqueda de la dominación de la naturaleza y del cuerpo. De esa manera, vemos que Adorno no es ajeno a Freud, cuando concibe la violencia instalada en el corazón mismo de la civilización. En 1930, Freud señala que ya no es posible más compartir el entusiasmo por la civilización como un activo valioso, que conduciría a todos los hombres a la más alta perfección. Existe un antagonismo entre las exigencias de la pulsión y las restricciones de la civilización, lo que hace que el conflicto sea insoluble y el desamparo, irremediable.

Abstract This article correlates the Freudian premise of the malaise in civilization with Adorno’s concept of semi-formation. The main concepts in the essay “Theory of Pseudo-culture” (Adorno, 1966) are presented. In it, Adorno proposed that cultural formation (Bildung) shifts man away from nature and the body. The notion of semi-formation assumes that civilization would have, in its origin, the seeds of its collapse, by way of its quest for domination of nature and the body. Thus, Adorno is seen as no stranger to Freud, when he conceives violence as installed in the very core of civilization. In 1930, Freud realizes it is no longer possible to share the enthusiasm for civilization as a valuable asset that would lead all men to the highest perfection. There is an antagonism between the demands of drive and the restraints of civilization that makes conflict insoluble and helplessness unavoidable.