SUBVERTING JOSEPH CAMPBELL'S HEROIC IDEOLOGY:LUCIFER EFFECT – THE GOOD / EVIL DIVIDE IN THE PORTRAYAL OF RAVANA IN RAMAYANA

For centuries Ramayana has been the centre of contention for the critics with respect to dei?cation of Rama, epitome of virtue and defamation of Ravana, the king of the darkest kind. Joseph Campbell's de?nition of a Hero resides with a person's heroic quest to achieve something that is beyond himself through his encounter with a challenging enemy and his victorious return. Ravana, the antagonist, underwent a challenging quest and was unconquerable until he was faced with his one tragic ?aw – his lust for Sita. Upon looking through the lens of deconstruction, this abduction doesn't make Ravana the antagonist of the plot but actually a Tragic Hero of Aristotle. This Hamartia of Ravana was not implied by him but was imposed upon him by the circumstances which make him a fallen hero – the Lucifer of Genesis. This paper aims to apply Philip Zimbardo's Lucifer Effect theory to explore Campbell's ideology of heroism with reference to Ravana and also attempts to answer the question whether Ravana is the greatest villain or is he actually a situational victim, who is outshined as a villain by his tragic ?aw intensi?ed by circumstantial pressures

A pele da Terra / The skin of the earth / La piel de la tierra

A experiência com as plantas de poder permite o contato com outro tipo de sensibilidade daquela a que estamos acostumados no mundo ocidental. A situação ambiental do planeta se apresenta de modo imagético e emocional. A partir disso é feita uma aproximação com a psicologia analítica, a linguagem simbólica e o conhecimento dos indígenas da etnia yanomami. A possibilidade de extinção da vida na Terra tem sido uma preocupação que cresce dia a dia. Como evitá-la dentro das condições políticas e econômicas atuais ainda é um problema sem solução. Algumas propostas são apresentadas e cotejadas com o conhecimento indígena. A necessidade de compreender e assimilar esta sabedoria ancestral parece ser uma contribuição essencial para o encaminhamento de soluções.

The experience with plants of power enables contact with another type of sensibility than the one we are used to in the western world. The planet's environmental situation is presented in an imagery and emotional way. From this, an approximation is made with analytical psychology, symbolic language and the knowledge of the indigenous people of the Yanomami ethnic group. The possibility of extinction of life on Earth has been a growing concern. How to avoid it within current political and economic conditions is still a problem to be solved. Some proposals are presented and compared with indigenous knowledge. The need to understand and assimilate this ancestral wisdom seems to be an essential contribution to finding solutions.

Una experiencia con plantas de poder permite entrar en contacto con otro tipo de sensibilidad a la que estamos acostumbrados en el mundo occidental. La situación ambiental del planeta se presenta de modo imagético y emocional. A partir de eso se hace una aproximación con la psicología analítica, el lenguaje simbólico y el conocimiento de los Indígenas de la etnia Yanomami. Una posibilidad de extinción de la vida en la tierra ha sido una preocupación que crece día a día. Cómo evitarla dentro de las condiciones políticas y económicas actuales sigue siendo un problema sin solución. Algunas propuestas son presentadas y cotejadas con el conocimiento indígena. La necesidad de comprender y asimilar esta sabiduría ancestral parece ser una contribución esencial para el encaminamiento de soluciones.

Emergent gender myths: A social semiotic analysis of visual images in health communication for development

Background@#Visual images are used to communicate health effectively, yet visual gender representation in the context of health is not well established as most studies focused on effectiveness, awareness, adoption, or behavior change. @*Objectives@#This study explored emerging gender myths in visual images used to communicate reproductive health, maternal health, family and nutrition, breastfeeding, and childcare with the premise that visuals may shape notions of gender roles and identities. @*Methodology@#Selected images from flipcharts produced by development communication practitioners were analyzed using Kress and Van Leeuwen's social semiotics (2006). Interpretive visual analysis was used to analyze visual impacts (denotation) and cultural meanings (connotation) by Barthes' Order of Signification, and gender roles and identity naturalized by the images. @*Results@#Images for health communication used more women as subjects relative to the topics that are primarily women's concern. The subject's gaze were indirect offered as items of information, showing a relation of symbolic equality, and implying that health topics are part of the social discourse. Visual impacts and cultural meanings of images uncovered myths that embody the roles, and identities, and social expectations of men and women in health. Emerging gender myths have to do with anatomy, mainly as basis for the role, identity, and expectations, especially of women as main actors in health. @*Conclusion@#This study reveals that gender roles and identities portrayed in health are still universal and are not historically and culturally contingent.

Heracles and epilepsy: the sacred disease / Hércules y la epilepsia: la enfermedad sagrada

ABSTRACT Epilepsy is one of the most dreaded and terrifying human afflictions. One of the many names it has received was Sacred Disease, during Greek times. Heracles served as a source of the divine connotation that epilepsy received in ancient times, as he was one of the most important demigods in Greek mythology. However, several authors have attributed Heracles' actions to a seizure, including Hippocrates, who described the sacred disease on his "Corpus Hippocraticum." This paper reviewed some of the publications on the myth and content of the text of Hippocrates, in relation to the current knowledge of the disease.

RESUMEN La epilepsia es una de las enfermedades más temidas y terroríficas de la humanidad. Durante el periodo griego, recibió uno de sus muchos nombres, el de enfermedad sagrada. Hércules sirvió como una de las fuentes para la connotación divina que la epilepsia recibió en tiempos antiguos, debido a que fue uno de los semidioses más importantes de la mitología griega. Sin embargo, muchos autores atribuyeron las acciones de Hércules a convulsiones, incluyendo Hipócrates, quien describió la enfermedad sagrada en su "Corpus Hippocraticum". Este artículo revisa algunas de las publicaciones sobre el mito y el contenido del texto de Hipócrates, en relación al conocimiento actual de la enfermedad.

Freud and the question of the feminine: mythical assumptions of clinical practice / Freud e a questão do feminino: pressupostos míticos da prática clínica

RESUMO: Em Totem e tabu, Freud faz menção a um pai mítico - Urvater - ideia simbólica de um homem originário que pode ser inferido como um pressuposto mítico desde o qual será proposto um modelo de homem. Frente a isso, questionamo-nos: quais seriam os pressupostos "mitológicos" da psicanálise desde os quais se tornou admissível pensar a mulher freudiana? Objetivamos identificar, na obra de Freud, se a mitologia serviu como recurso de proposição do modelo feminino. Assim, problematizamos o recurso freudiano inicial de pensar a sexualidade feminina como modelo oposto incontornável da sexualidade masculina.

Abstract: In Totem and Taboo, Freud mentions a mythical father - Urvater - a symbolic idea of an original man that can be inferred as a mythical presupposition from which a model of man will be proposed. In the face of this, we ask ourselves: what are the "mythological" presuppositions of psychoanalysis from which the Freudian woman has become admissible? We aim to identify, in Freud's work, whether mythology served as a resource for proposing the female model. Thus, we discuss the initial Freudian recourse to think of female sexuality as the inescapable opposite model of male sexuality.

Zeus' pain: did he experience a thunderclap headache? / A dor de Zeus: fora ele acometido por uma cefaleia em trovoada?

Zeus is known as the king of the gods and god of the sky. His attributes are lightning and thunder and he is often depicted about to hurl them. According to Greek mythology, Zeus molested the titan Metis and decided to swallow her when she was pregnant, which resulted in an excruciating headache, only relieved after a craniotomy performed using Hephaestus' axe. The result of this procedure was the birth of Athena, Zeus' daughter. We conducted a combined analysis of some writings such as the classical mythological poem Theogony by Hesiod, and some other books that examine and retell myths and legends of ancient Greece, with medical papers on this topic, trying to characterize Zeus' headache. Would it be possible to fit Zeus' headache into the group of thunderclap headaches?

Zeus é conhecido como rei dos deuses e deus dos céus. Tem como atributos os raios e os trovões e é frequentemente representado prestes a lançá-los. De acordo com a mitologia grega, Zeus molestou a titã Métis e resolveu engoli-la grávida, o que resultou em uma cefaleia excruciante, apenas aliviada após uma craniotomia realizada por meio do machado de Hefesto. O fruto deste procedimento foi Atena, filha de Zeus. Realizamos uma análise combinada utilizando escritos mitológicos clássicos como o poema Teogonia de Hesíodo, além de outros livros sobre mitologia e artigos médicos que tratam deste tema, para tentar caracterizar a cefaleia de Zeus. Seria possível enquadrar a cefaleia de Zeus no grupo das cefaleias em trovoada?

Ondine's curse: the origin of the myth / La maldición de Ondina: el origen del mito

ABSTRACT Central alveolar hypoventilation syndrome has been known for decades as Ondine's curse. It was named as such after a German myth. Although most of the stories resemble one another, word of mouth has led to misinterpretation of this tale among the medical community. The present paper reviews the original narrative, its characters, and how it is linked to the most relevant aspects of the disease.

RESUMEN El síndrome de hipoventilación alveolar central (por sus siglas en inglés) se conoce desde hace décadas como la maldición de Ondine. Fue nombrado como tal por un antiguo mito alemán. Aunque la mayoría de las historias se parecen, la tradición oral ha llevado a una mala interpretación de esta historia entre la comunidad médica. El presente artículo revisa la narrativa original, sus personajes y su relación con los aspectos más relevantes de la enfermedad.

Origen de epónimos médicos derivados de la mitología / Origin of medical eponyms derived from mythology

Resumen: Muchos mitos y leyendas han tenido una profunda influencia sobre el lenguaje médico moderno y están extendidos a todas las especialidades, formando parte de su cultura y de la historia de la Me dicina. Este artículo revisa en forma breve la historia de algunos epónimos los cuales son empleados habitualmente en medicina. Es conocimiento de pocos el origen mitológico en su denominación.

Abstract: Many myths and legends have had a profound influence on modern medical language and are exten ded to all specialties as part of their culture and the history of medicine. This article briefly reviews the history of some eponyms which are usually used in medical practice. It is the knowledge of a few the mythological origin in its denomination.

Simbología en medicina y ciencias de la salud / Symbology in medicine and health sciences

La inclusión curricular de la historia de la medicina se hace cada vez más importante, y dentro de la misma el estudio de la simbología en medicina es un tema muy interesante y a veces polémico. Los símbolos asociados a la medicina usualmente presentan serpientes asociadas a los mismos, siendo los más reconocidos el bastón de Asclepio/Esculapio y el caduceo de Hermes/Mercurio. Las serpientes se encuentran asociadas a consideraciones positivas y negativas en las diferentes culturas del mundo. En el Antiguo Egipto eran símbolos de sabiduría y poder. En la Biblia tenían un rol dual y una participación en al menos un evento relacionado a curaciones masivas. La mitología griega nos provee de elementos que conectan a serpientes enrolladas en torno a una rama o vara directamente con la medicina. El tratamiento de la dracunculiasis nos otorga otra vía de conexión entre esta imagen y la medicina. El bastón de Asclepio/Esculapio se reconoce como símbolo de la medicina y las ciencias de la salud en general, mientras que el caduceo se asocia a otras profesiones no médicas.

The curricular inclusion of the history of medicine is becoming more and more important, and within it the study of symbology in medicine is a very interesting and sometimes controversial subject. The symbols associated with medicine usually present snakes associated with them, the most recognized being the rod of Asclepius/ Aesculapius and the Hermes/Mercury caduceus. Snakes are associated with positive and negative considerations in the different cultures of the world. In Ancient Egypt they were symbols of wisdom and power. In the Bible they had a dual role and a participation in at least one event related to massive healings. Greek mythology provides us with elements that connect snakes coiled around a branch or rod directly to medicine. The treatment of dracunculiasis gives us another way of connection between this image and medicine. The rod of Asclepius/ Aesculapius is recognized as a symbol of medicine and health sciences in general, while the caduceus is associated with other non-medical professions

Los dioses mitológicos de la medicina / The mythological gods of medicine

Resumen EL hombre, al menos desde que hay registros de la historia de la humanidad, ha asignado rasgos de divinidad a fenómenos naturales, pero también a fenómenos humanos, acorde con la cosmovisión de cada tiempo y lugar. Además de formar parte de la historia, en algunos casos han sido determinantes para la construcción de una historia e identidad nacional, regional o gremial, tal fenómeno persiste hasta nuestros días. A continuación se presenta una compilación de datos de las diferentes mitologías en la medicina mundial.

Abstract Humans, at least since there are records of the history of humanity, have assigned features of divinity to natural phenomena but also to human phenomena, according to the worldview of each time and place. In addition to being part of history, in some cases they have been decisive for the construction of a national, regional or union history and identity, such a phenomenon persists to this day. Below is a compilation of data from the different mythologies in world medicine.

Sleep in the Greek Mythology

OBJECTIVES: There was also an observation about the “sleep” in the Greek era, which is called the primordial current of modern medicine, which is interpreted as a phenomenon organized by God and appears in various forms in Greek mythology. METHODS: We used the words ‘Greek mythology,’ ‘Sleep,’ ‘God of Sleep,’ ‘Greece,’ and ‘myth’ in English and Korean on Google site for information on sleep in Greek mythology. RESULTS: In Greek mythology, stories appeared about the sleeping god Hypnos, his wife Pasithea, and the dream gods Oneiroi, to explain the mystery of sleep. The various ideas of ancient Greeks' sleep are reflected in legends about Ceyx and Alcyone, Psyche, Endymion, Ariadne, Argos, and Polyphemus. CONCLUSIONS: The images of sleep in Greek mythology that have continued for decades include observations and experiences of mankind. This can be interpreted from a medical point of view as the important significance of sleep on humans.

The founding narratives of the myth of economic development and the Brazilian neo-developmentalism / Las narrativas fundamentales del mito del desarrollo económico y el neo-desarrollismo brasileño / As narrativas fundamentais do mito do desenvolvimento econômico e o neodesenvolvimentismo brasileiro

Abstract This article aims to interpret the most well-known theories of economic development based on the assumption that these theories are contemporary mythological tales and, consequently, the Brazilian 2000's neo-developmentalism agenda as an inexact unique blend of them all. The study uses Roland Barthes' semiotic interpretation on the social structure and roles of myths to argue that theories of development are rather a compound of ideologies than a scientific field of inquiry. In addition, the article draws a parallel between Joseph Campbell's hero's journey and the five widely known narratives of development: Protectionist, Keynesian, Institutional, Entrepreneurial and Neoclassical.

Resumo El objectivo de este ensayo es interpretar las más conocidas teorías del desarrollo económico bajo la premisa de que son relatos míticos contemporáneos y, en consecuencia, el neo-desarrollismo brasileño solamente una mezcla no necesariamente creativa de estos cuentos. Se hace uso de la interpretación semiótica de Roland Barthes acerca de la estructura y las funciones sociales del mito para asegurar que las teorías del desarrollo funcionan mucho más como un sustrato ideológico que como un campo científico. Hace también un paralelo entre la noción de la viaje del héroe de Joseph Campbell y los cinco relatos típicos de desarrollo: proteccionista, keynesiano, institucionalista, emprendedor y neoclásico.

Resumo O objetivo deste artigo é o de interpretar as mais conhecidas teorias do desenvolvimento econômico a partir da premissa de que se trata de narrativas míticas contemporâneas e, consequentemente, o neodesenvolvimentismo como uma mistura não necessariamente original dessas estórias. Faz-se uso da interpretação semiótica realizada por Roland Barthes acerca da estrutura e dos papéis sociais dos mitos para sugerir que as teorias do desenvolvimento funcionam muito mais como um arranjo ideológico do que como um campo científico. É também realizado um paralelo entre a noção de jornada do herói de Joseph Campbell e as cinco narrativas de desenvolvimento mais conhecidas: protecionista, keynesiana, institucionalista, empreendedorismo e neoclássica.

Obsessive Compulsive Disorder and Eating Disorder: Is there a link ?

Obsessive Compulsive Disorder is seen to have links with eating disorders which have been demonstratedin the early 1900s and is supported by the personality trait of ‘compulsion neurosis’. Personality traitsshown to be shared between EDs and OCD are perfectionism and neuroticism. The review furtherexplores overlapping factors between the two conditions.

Mythological conceptualization, cognitive and ego development: Is there a correlation ?

Background: In today’s world there is a continuous struggle between science and spirituality, with a lot ofdoctors feeling that religion gets in the way of scientific treatment and sometimes also leads to very direand dangerous consequences. While a lot of older concepts are invalid today, there is a reason why suchconcepts existed in the first place and they were also backed by some sort of logic and rationale. It istherefore essential to compare and correlate the older concepts with the newer ones since they shall alsogive an insight regarding the existing psychological concepts at that time.Methodology: We studied and compared the various stages of ego development currently accepted mainlyincluding Loevinger’s and Piaget’s stages of ego and cognitive development and correlated it with theIndian mythological concepts of Manas, Buddhi, Chitta and Ahamkara. They can also be correlated withcertain concepts by Freud, Jung and Erikson. The sources of this information were various religiousscriptures like the Vedas and the Bhagwad Gita and at the same time we have correlated it with variousinterpretations mentioned in encyclopaedias like Britannica and DK.Result: While the study is our interpretation of the review of literature, we do realize that mythologicalconcepts are very abstract due to the wide time span; and various writers and scripture producers and theirinterpretations are also very subjective. The clinical significance of this paper comprises of correlation ofvarious symptoms with older concepts like disorders in Manas may mean perceptual disturbances ordisturbances in Buddhi may translate to disturbances in executive functions.Conclusion: While a lot of mental healthcare professionals do have a lot of scepticism in being open to themythological concepts of human psychology, this paper emphasises that there was a certain observableand objective basis to these concepts exist, which can also be co-related with the modern-day concepts ofpsychology.

Pan, Syrinx and syringomyelia / Pan, Syrinx e siringomielia

ABSTRACT Many myths and legends have had a deep influence on modern language, and on modern medical vernacular. The terms "syrinx" and "panic"are two of the most characteristic examples and their use in neurology and other specialties is well known. This article reviews the history of these words in Greek mythology and their use in modern medicine. It is known by very few that clinical symptoms or conditions, such as syringomyelia and panic attacks, have a mythological origin in their definition and naming.

RESUMO Muchos mitos y leyendas han tenido una profunda influencia sobre el lenguaje y el uso del argot médico moderno. Los términos "syrinx" y "pánico" son dos de los ejemplos más característicos y su uso en neurología y otras especialidades es bien conocido. Este artículo revisa la historia de estas palabras en la mitología griega y su uso en la medicina moderna. Es conocimiento de pocos que síntomas o condiciones como la siringomielia o los ataques de pánico, tienen un origen mitológico en su definición y denominación.

Os filhos de Medeia e a síndrome da alienação parental / Les enfants de Médée et le syndrome d’aliénation parentale / Los hijos de Medea y el síndrome de alienación parental / Medea’s children and the parental alienation syndrome

A Síndrome da Alienação Parental (SAP) refere-se a um conjunto de sintomas manifestos pela criança durante e após o processo de separação dos seus pais. A SAP demonstra o sofrimento da família e os golpes psíquicos sofridos pela criança quando enredada nos sentimentos de vingança, ódio e rejeição. A criança é desrespeitada e usada como instrumento para punir e provocar dor no genitor alienado. Como no mito de Medeia, no qual a mãe mata seus filhos, na alienação parental, o alienador os sufoca e aniquila neles a capacidade de perceber, sentir e julgar livremente. A criança torna-se uma extensão do alienador, impedida de pensar, discriminar e escolher por si mesma. Ao adotar a tragédia de Medeia e o referencial teórico junguiano, este trabalho analisa as referências feitas às crianças no mito, relaciona-o à SAP e apresenta as consequências da alienação parental para o desenvolvimento psíquico da criança.

Le Syndrome d’Aliénation Parentale (SAP) fait référence à un ensemble de symptômes qui l’enfant manifeste pendant et après le processus de séparation de ses parents. Le SAP montre la souffrance de la famille et les coups psychiques subis par l’enfant quand empêtré dans des sentiments de vengeance, de haine et de rejet. L’enfant est manqué de respect et utilisé comme un outil pour punir et causer de la douleur dans le parent aliéné. Comme dans le mythe de Médée, où une mère tue ses enfants, dans l’aliénation parentale, l’aliénant les étouffe et tue leur capacité à percevoir, sentir, et juger librement. L’enfant devient une extension du cédant, empêché de penser, de discriminer et de choisir pour lui-même. En adoptant la tragédie de Médée et le cadre théorique jungien, cet article analyse les références aux enfants dans le mythe, en le liant au SAP, et présente les conséquences de l’aliénation parentale pour le développement psychologique de l’enfant.

El Síndrome de Alienación Parental (SAP) se refiere a un conjunto de síntomas que se manifiestan por el niño durante y después del proceso de separación de sus padres. El SAP demuestra el sufrimiento de la familia y los golpes psíquicos sufridos por el niño cuando se enredan en los sentimientos de venganza, odio y rechazo. Al niño se le faltó el respeto y se utiliza como una herramienta para castigar y causar dolor en el progenitor alienado. Como en el mito de Medea, en el que una madre mata a sus hijos, en la alienación parental, la alienante asfixia y los mata la capacidad de percibir, sentir y juzgar libremente. El niño se convierte en una extensión del enajenante, impedido pensar, discriminar y elegir por sí mismo. Con la adopción de la tragedia de Medea y el marco teórico de Jung, este trabajo analiza las referencias a los niños en el mito, se refiere a SAP y presenta las consecuencias de la alienación parental para el desarrollo psicológico del niño.

The Parental Alienation Syndrome (PAS) refers to a set of symptoms manifested by the child during and after the process of parents divorcing. The syndrome demonstrates the family suffering and the psychic blows suffered by the child when entangled in feelings of revenge, hatred and rejection. The child is disrespected and used as a tool to punish and cause pain in the alienated parent. As in Medea’smyth, in which a mother kills her children, in parental alienation, the alienating parents suffocate and killtheir children’s ability to perceive, feel, and judge freely. The children become an extension of the alienator, prevented from thinking, discriminate and choose for them selves. By adopting Medea’s tragedy and the Jungian theoretical framework, this paper analyzes the references to children in the myth and its relationwith PAS and presents the consequences of parental alienation to the psychological development of thechild.

Esclepios (Esculapio) y su familia en la mitología y la medicina occidental / Esclepios (Aesculapius) and his family in mythology and Western medicine.

La práctica médica en el imaginario de la mitología ha formulado las características que encontramos todavía hoy día en la práctica médica científica de la medicina occidental. Además del famoso y conocido Asclepios, llamado por los romanos Esculapio, y de las deidades primigenias mitológicas de la medicina (Apolo y Quirón), tenemos a los descendientes del dios Asclepios y su esposa mortal Epione, cinco (5) hijas inmortales: Higia, Aceso, Yaso, Eglee y Panacea; y dos (2) hijos mortales Macaón y Podalirio. A través de la adoración que los padecientes de enfermedades (suplicantes) hacían en los distintos santuarios de los dioses Asclepíades, templos de Asclepio y sus hijos, se cantaban himnos corales (peanes) dedicados a estas deidades, para poder realizar las solicitudes de curación. Ya, desde el ámbito de lo mitológico, se esboza la forma organizativa de la práctica médica occidental actual, de carácter naturalista, donde los griegos consideraban como dioses protectores de las áreas quirúrgicas a Aceso, Asclepios y Podalirio; a Yaso y Macaon como las deidades bajo cuya égida están el trabajo de los médicos clínicos; la importante área de los cuidados humanos (enfermería), prácticas de programas sanitarios e higiene, y áreas de apoyo al diagnóstico y tratamiento (radiología, técnicos biomédicos, etc.) a la más famosa hija de Asclepios, Higia. Los romanos le llamaban Salus; de su nombre derivan los términos de Salud e Higiene. Eglee es la diosa que confiere el prestigio social de los médicos y el derecho a los honorarios; y Panacea, “es la que todo lo cura”. Queda claro que siempre lo mitológico guarda una esencia de tipo filosófico, y lo filosófico de lo mitológico.

Medical practice in the imagination of Greek mythology developed characteristics that still can be found today in the scientific medical practice of Western medicine. In addition to the famous Asclepius, called by the Romans Aesculapius, and the mythological primordial deities of Medicine (Apollo and Chiron), we have the descendants of the God Asclepius and his mortal wife Epione, five (5) immortal daughters: Hygeia, Aceso, Yaso, Eglee and Panacea; and two (2) mortal sons, Machaon and Podalirius. Through the worship practiced by the sick (supplicants) in the different shrines of the gods Asclepiads, temples of Asclepius and his children, choral hymns were sung (peanes), dedicated to these deities, to make healing pleas. From the mythologic realm, the outlines of the organizational form of current Western medical practice could already be appreciated, with a naturalistic character, where the Greeks considered Aceso, Asclepius and Podalirius as the gods protectors of surgical domains; Yaso and Machaon, under whose aegis is the work of clinicians; the important area of human care (nursing), practices of health programs and hygiene, and areas supporting diagnosis and treatment (radiology, biomedical technicians, etc.) were attributed to Hygeia, the most famous daughter of Asclepius; the Romans called her Salus. From her name the terms health and hygiene derive. Eglee, is the goddess who gives doctors the social prestige and the right to charge fees; And Panacea, the one “who heals everything”. It is clear that mythology contains an essence of philosophy, and philosophy of mythology.

Mitología y Medicina I: Dioses griegos primigenios de la Medicina Occidental / Mythology and medicine I: Original greek gods of Western Medicine

La práctica médica en la antigua Grecia se llevó a cabo en dos vertientes: una medicina de carácter místico religioso, enraizada en las creencias politeístas, donde dioses sanadores acudían a los santuarios (asclespiades) para ayudar a los enfermos; y una concepción médica, de carácter naturalistico, empírico y racional, ejecutada por médicos entrenados en las escuelas de medicina. Estas dos prácticas no están reñidas entre sí, la primera da paso a la segunda forma de enfrentar el proceso salud-enfermedad, ya que está basada más en prácticas de suturas de heridas superficiales, espolvoreo de sustancias naturales cicatrizantes y/o analgésicas, y aplicación de brebajes de hierbas medicinales, pero es una medicina, cuya narración mitológica ya se encuentra lejos de las prácticas mágica religiosa o milagros de curación espontánea; mientras que la actitud de los médicos científicos es de respeto de las prácticas religiosas de restitución de la salud, aunque ellos ofrezcan servicios limitados al pronóstico del paciente y de carácter laico y sin rituales religiosos. El presente artículo pretende explorar las deidades primigenias de la salud (Quirón, Apolo y Asclepios) y cómo los rituales, símbolos y significados religiosos asignados en sus ceremonias religiosas, representaciones artísticas, y concepciones teológicas, siguen influyendo en la concepción y expresión sociocultural y ética de la práctica médica científica del mundo occidental actual. La concepción mitológica de la medicina impregna las prácticas modernas de la misma, en su expresión sociocultural, simbólica y ética, pero conservando el respeto a la acción autónoma, laica, apolítica y racional.

Medical practice in the ancient Greece was carried out in two ways: a mystical religious medicine, rooted in the polytheistic beliefs, where healing gods flocked to shrines (asclepiads) to help the sick; and a medical concept of naturalistic, empirical and rational character, performed by physicians trained in medical schools. These two practices are not at odds with themselves, the first opens the door to the second way of confronting the health-disease process, since it is based more on practices of sutures of superficial wounds, sprinkling of natural substances healing the analgesic, and application of herbal concoctions, but is a medicine, whose mythological narrative is already away from religious magic practices or miracles of spontaneous healing; while the attitude of the scientific physicians is one of respect for the religious restoration of health practices, even though they offer limited services to the prognosis of the patient and secular nature and without religious rituals. This article aims to explore the primordial deities of health (Chiron, Apollo and Asclepius) and how the rituals, the symbols and religious meanings assigned to their religious ceremonies, artistic depictions, and theological concepts, are still influencing the conception, socio-cultural expression and ethical practice of the medical science in the Western world today. The mythological conception of medicine permeates modern practices, in its socio-cultural, symbolic and ethical expressions, while retaining respect for the autonomous, secular, apolitical and rational action.

Explicações médicas para o mito do vampirismo / Medical explanations for the myth of vampirism

A figura mítica dos vampiros é, sem dúvida, uma das mais intrigantes, sedutoras e horripilantes da cultura popular atual. Esses personagens já habitam há centenas de anos a crença de muitos indivíduos - sendo lembrados pela sua inesgotável sede de sangue e pelo medo que desencadeiam nas pessoas. Durante os anos, tornaram-se figuras presentes em várias representações gráficas, literárias e cinematográficas. Esse fenômeno histórico ganhou diversas teorias nas quais se tentou dissecar a verdadeira origem das lendas sobre esses seres da noite. Este artigo, por meio de uma revisão de literatura, apresenta as tentativas de explicação da origem do vampirismo por meio de abordagem científica...

The mythical figure of the vampire is undoubtedly one of the most intriguing, seductive, and horrifying in current popular culture. For hundreds of years, these characters have inhabited the belief systems of many individuals and are remembered for their insatiable blood lust and the fear they trigger in people. Over the years they have been present inseveral pictorial, literary, and cinematic representations. This historical phenomenon has generated several theories that try to dissect the true origin of the legends regarding these creatures of the night. This article is a literature review presenting the attempts to explain the origin of vampirism through a scientific approach...

En defensa de la identidad médica cubana / Defending the Cuban medical identity

Sobre el origen de los emblemas que tienen que ver con la medicina mucho se escribe pero poco se conoce, es por ello que aún se aprecia el uso incorrecto del Caduceo de Mercurio en instituciones de salud, y quizás por facilismo o por ignorancia se han adoptado símbolos que no son los que caracterizan a la medicina en Cuba. El propósito que persigue este trabajo es reflexionar sobre este tema por la necesidad del uso adecuado de los símbolos que identifican a los trabajadores de la salud pública cubana. Se revisaron artículos científicos y se exploraron sitios Web, por lo que se pudo demostrar que el emblema que identifica al sistema de salud cubano dignamente es el Caduceo de Esculapio, al que se le atribuyen dotes para calmar o apaciguar. Esta imagen del bastón con la serpiente es la que ha quedado como un atributo del dios curativo y ha llegado hasta la actualidad como símbolo de la medicina

Much has been written, but little is known about the origin of the symbols that have to do with medicine. This is the reason why we still notice the inadequate use of the caduceus of Mercury in health institutions, and the adoption of symbols that are not characteristic of medicine in Cuba. This paper was aimed at clarifying some concepts and pieces of information on this topic, which will allow properly using the symbols that should identify the Cuban health care workers. Several scientific articles were reviewed and a number of websites were visited to demonstrate that the identity symbol of the Cuban health system is the Rod of Asclepius, which is considered to have properties of calming down or pacifying people. The staff with the serpent entwined around it is the image which has remained as an attribute of the healer god and as a symbol of medicine at present