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By means of the analysis of three works (Dell'anima de' bruti [Of the soul of beasts], Sofilo Molossio, and Sofilo senza maschera [Sofilo without a mask]) of Alessandro Pascoli (1669-1757), the psysician and philosopher from Perugia, the article reconstructs his fluctuating thought with regard to the problem of sensation in animals, indicated as the problem of the "soul of beasts." Regarding this question, Pascoli oscillates between, on the one hand, the Cartesian theory, which considered animals similar to mechanical automatons, devoid of the capacity to experience sensations (that is say, devoid of "sensitivity"); and, on the other hand, the Church's scholastic-peripatetic doctrine that attributed to animals the capacity to feel, thus affirming the presence in them of a "sensitive soul," considered -as compared with the human one -imperfect, material, and mortal. In expounding the reasons and argumentations of the Cartesians, on the one hand, and of the ecclesiastic teachings, on the other, Pascoli manifests a substantial convergence with the former, but also the need, inasmuch as Catholic professor of medicine at the Sapienza University of Rome, to not deny the possibility of the latter. In this tormented and contorted alternation of opinions, between the thesis of the animal-machine and that of the animal gifted with a sensitive soul, he introduces conceptual elements that, further developed, will end up by conducting to the ideas of "vital property" and of "vital principle" typical of the vitalistic thought of the 18th and 19th centuries.

The "Capella Stenoniana" (Niels Stensen chapel) situated in the Basilica of San Lorenzo in Florence is the tomb of the anatomist and founder of modern geology Niels Stensen (1638-1686). It displays commemorative plaques and contains a sarcophagus with Stensen's mortal remains. The tomb of Blessed Stensen, whose canonization process is under way, is always covered with papers with requests for intercession, prayers and thanks written by pilgrims from throughout the world, among them pupils, students, professors and other academics. They come to the tomb to seek Stensen's intercession to obtain God's graces., (Copyright © 2014 Instituto Nacional de Cardiología Ignacio Chávez. Published by Masson Doyma México S.A. All rights reserved.)

The article analyzes the relationship between hygienist policies in effect in Belém in the late nineteenth century and the expansion of activities of the Santa Casa de Misericórdia do Pará. Considered one of the first hospital institutions in the former Grão-Pará Province, in addition to its own hospital, the Brotherhood administered several other health facilities in the capital, and the study of its physical displacement made it possible to "map" three health centers in Belém: Pioneer, Expansion and the Santa Casa, which reinforce the growth vectors of the city. The expansion of its activities is configured as the expansion of the Santa Casa de Misericórdia to serve the underprivileged and sick, preceding the establishment of a public health system in Pará.

We present here the results of our inter-disciplinary examination of the mummified heart of Blessed Anne-Madeleine Remuzat (1696-1730). This organ has been examined in the context of a canonization process. This analysis is related to important aspects of the early history of anatomy in Europe, that of "Holy autopsies", and to the relationship between anatomical investigations, Catholic theology, and religious/medical customs. According to anatomical, genetic, toxicological, and palynological analyses, it has been shown that this organ has not been naturally ("miraculously") conserved but embalmed using myrtle, honey, and lime. Moreover, a right ventricle dilatation has been diagnosed, that may represent a post-tuberculosis condition and may have played a role in the cause of death of this religious figure., (Copyright © 2014 Elsevier Inc. All rights reserved.)

This article situates women's roles in community health care during violence in Uganda in the 1970s. It examines the lived reality of Catholic missionary sister nurses, midwives, and physicians on the ground where sisters administered health care to local communities. The goal is to examine how religious women worked with local individuals and families in community health during periods of violence and war. Catholic sisters claimed to be apolitical, yet their mission work widened to include political issues. As they saw local Ugandans threatened, sisters engaged in political activities by their identification with and protection of "their people."

Correspondence is an important source of documentation for studying health and, therefore, the gastrointestinal symptoms of diseases. We studied the gastrointestinal disease described in the Monumenta Borgia collection, which contains documents from the 16th century, mainly letters about Francis Borgia, the last great figure of a family originally from Valencia and with universal significance. Of the 2769 documents examined, 1231 (44.5%) contained some health-related descriptions and 42 items were related to gastrointestinal disease, representing 7.5% of the specific diseases of natural causes. The most frequently mentioned organ in the whole human body was the stomach, with 20 references. The most frequent references were to symptoms related to the upper gastrointestinal tract, with 18 references, and the lower gastrointestinal tract, with 16. The comments made on health related to gastrointestinal disease usually reflect the typical galenism of the medicine of the times. The disorders attributed to the stomach are described in varied terminology and include an acute episode of gastrointestinal bleeding. The most frequently mentioned symptoms and processes are diarrhea, flatulence, hernias, and, among those attributed to the lower gastrointestinal tract, lower gastrointestinal hemorrhages. Also mentioned are hemorrhoids and intestinal colic. Although little mention is made of the liver and spleen, there are various allusions that Francis Borgia was affected by disease or pathogenic alterations in this area. However, the postmortem examination of his corpse, refuted the existence of these anomalies., (Copyright © 2013 Elsevier España, S.L. and AEEH y AEG. All rights reserved.)

The article brings together contemporary research on autism spectrum disorder and historical sources concerning the medical condition of a 12th century nun, Hildegard of Bingen, to test two hypotheses: first, that Hildegard manifested disabilities that meet the criteria for autism spectrum disorder and, second, that medieval monasticism was unwittingly well-suited to treat Hildegard's condition. Abundant Hildegardian sources document traces of autism spectrum disorder behaviour in Hildegard's unusual childhood and the composite picture that emerges, when these individual traits are gathered together, is consistent with an autism spectrum disorder diagnosis. The role monasticism played in helping Hildegard overcome these behaviours is documented and aspects that monasticism shares with modern autism spectrum disorder treatment programs are identified. By recognizing the presence of autism spectrum disorder traits in a major cultural leader of another era and by identifying the type of life she lived while those traits were minimized, we gain insight into the history of autism, medieval monastic life and effective elements of autism spectrum disorder treatment., (© The Author(s) 2013 Reprints and permissions: sagepub.co.uk/journalsPermissions.nav.)

In the context of medical studies, the topographic aspect (a study about the special circumstances that contributes to the beginning, develop, and ending of diseases belonging to a country) acquired particular significance in New Spain through the work of Diego Cisneros (1618). Juan de Melgarejo, professor, protophysician, priest, and author of two medical writings, continued with the work of Cisneros. The one that concerns us in this paper is called Parecer que ejecutó el Dr. D. Juan de Melgarejo por mandato de su Santidad y orden del Proto Medicato sobre la incorrupción del Ayate de María Santísima de Guadalupe, por los años de 1666. This text remained unpublished and it is closely related to the line of Melgarejo's works on the Virgin of Guadalupe. In this work he analyzes the ayate (cloak) of Juan Diego from a topographic perspective inserted in theoretical and experimental aspects of the hippocratical-galenic slope that prevailed in the medicine perspective of the Baroque New Spain. This research includes aspects on the university education of the author and regarding his tasks as protophysician, one of which was, precisely, the development of the Guadalupean manuscript. All the sources we have used are original. They come from México's General Archive of the Nation, and they all were interpreted by the author. They show the training given by doctors at the Royal and Pontifical University of Mexico and the link between this and the tasks of the Royal Protomedicato Tribunal.

The positions of Pedro Arata, Moisés Santiago Bertoni, Carlos Leonhardt and Guillermo Furlong in the debate about the role of the Society of Jesus in the introduction and development of science in the La Plata region are investigated. Written between 1890 and the late 1950s, these authors' works not only analyze the medical, pharmaceutical and botanical knowledge of the Jesuit missionaries in the 1600s and 1700s, but also evaluate their contribution to scientific thinking in the countries colonized by Spain and Portugal. Their positions foretaste the historiographical debate about the reactionary nature of the Jesuit order and reflections about the contribution made by indigenous knowledge of American pharmacopeia to the knowledge the missionaries took to the continents where they were active.

This contribution first introduces the factors that supported the development of parish nursing before going on to explain the diverse organizational concepts involved and their development over time. It looks at the various Catholic and Protestant as well as secular institutions active in this field. The article then discusses the manifold tasks, fields of work and approaches to problem-solving that were characteristic of parish nursing. The various cultural, social and religious problems that the parish nurses had to contend with on a daily basis are also presented, including the increasing competition with other professional groups. The article concludes by looking at the standing of parish nurses in society and the advantages and disadvantages of parish nursing as opposed to hospital nursing from the point of view of the parish nurses themselves.

It is controversial whether the development of Fascist racism was influenced by earlier Italian eugenic research. Before the First International Eugenics Congress held in London in 1912, Italian eugenics was not characterized by a clear program of scientific research. With the advent of Fascism, however, the equality "number = strength" became the foundation of its program. This idea, according to which the improvement of a nation relies on the amplitude of its population, was conceived by statistician Corrado Gini (1884-1965) already in 1912. Focusing on the problem of the degeneration of the Italian race, Gini had a tremendous influence on Benito Mussolini's (1883-1945) political campaign, and shaped Italian social sciences for almost two decades. He was also a committed racist, as documented by a series of indisputable statements from the primary literature. All these findings place Gini in a linking position among early Italian eugenics, Fascism and official state racism.

Early-modern Jesuit universities did not offer studies in medicine, and from 1586 onwards, the Jesuit Ratio studiorum prohibited digressions on medical topics in the Aristotelian curriculum. However, some sixteenth-century Jesuit text books used in philosophy classes provided detailed accounts on physiological issues such as sense perception and its organic location as discussed in Aristotle's De anima II, 7-11. This seeming contradiction needs to be explained. In this paper, I focus on the interst in medical topics manifested in a commentary by the Jesuits of Coimbra. Admittedly, the Coimbra commentary constituted an exception, as the Jesuit college that produced it was integrated in a royal university which had a strong interest in educating physicians. It will be claimed that the exclusion of medicine at Jesuit universities and colleges had its origin in rather incidental events in the course of the foundation of the first Jesuit university in Sicily. There, the lay professors of law and medicine intended to avoid subordination to the Jesuits and thereby provoked a conflict which finally led the Jesuit administration to refrain from including faculties of medicine and law in Jesuit universities. Towards the end of the sixteenth century, a veritable Jesuit animosity towards medicine emerged for philosophical and pedagogical reasons. This development reflects educational concerns within the Society as well as the role of commentaries on Aristotle for early-modern learning.

This article analyzes the inquisitorial trial of Maria Duran, a Catalan novice in the Dominican convent of Nossa Senhora do Paraíso in Portugal. Maria Duran was arrested by the Inquisition in 1741 and, after a lengthy trial, condemned in 1744 to a public lashing and exile. She was suspected of having made a pact with the Devil and was accused by many female witnesses of possessing a "secret penis" that she had allegedly used in her amorous relations with fellow nuns and novices. Her voluminous trial dossier offers a rare and fascinating documentary insight into the often extreme reactions that female homosexuality provoked from both men and women in early modern Portugal. Using the evidence offered by the 18th-century trial of Maria Duran, this article highlights female bewilderment when faced with female-on-female sexual violence and the difficulty that men (in this case, churchmen) had coming to terms with the existence of female homosexuality. It also discusses the case in light of the acts/identity debate among historians of the history of sexuality.

The aim of this paper is to reconstruct the way in which early modem science questioned and indirectly influenced (while being in its turn influenced by) the conceptualization of the liquefaction of the blood of Saint Januarius, a phenomenon that has been taking place at regular intervals in Naples since the late Middle Ages. In the seventeenth century, a debate arose that divided Europe between supporters of a theory of divine intervention and believers in the occult properties of the blood. These two theoretical options reflected two different perspectives on the relationship between the natural and the supernatural. While in the seventeenth century, the emphasis was placed on the predictable periodicity of the miraculous event of liquefaction as a manifestation of God in his role as a divine regulator, in the eighteenth century the event came to be described as capricious and unpredictable, in an attempt to differentiate miracles from the workings of nature, which were deemed to be normative. The miracle of the blood of Saint Januarius thus provides a window through which we can catch a glimpse of how the natural order was perceived in early modern Europe at a time when the Continent was culturally fragmented into north and south, Protestantism and Catholicism, learned and ignorant.

Niels Stensen born 1638 not only characterized the ductus paroticus he also made fundamental discoveries in paleontology and crystallography. After converting to catholicism he spend all his creativeness to strengthen the catholic church living in Franciscan humility., (© Georg Thieme Verlag KG Stuttgart · New York.)

The Pope John XXI, named Pedro Rebuli Guiliani, was born in Lisbon, Portugal, around 1215. Known as Petrus Hispanus, Master Jullian, Peter of Spain, among other names. Besides medical studies, he studied Theology , Aristotelic Physics and Metaphysics at the University of Paris. He was named Professor of Medicine and Ophthalmology at the University of Sienna in 1247. In addition to several works about medicine, logic, and phylosophy, he authored the Tesaurus Pauperum ("Treasure of the Poor"), a prescription handbook of home-made, simple and cheap remedies. He was archbishop of Braga and Cardinal in 1272 and 1273, respectively. Elected Pope in 1276, he died tragically on May 20, 1277. Precedes this article a sketch of Medieval Medicine with emphasis on the XII and XIII centuries.

Background: The Catholic Church oversees the nation's largest group of not-for-profit health care facilities, and in certain areas a Catholic hospital is the only hospital available. Recently, Catholic hospitals' provision of health care services to women in the areas of reproductive procedures has come under scrutiny., Purpose: This article examines the role of Catholic sister nurses in health policy for women., Methods: Using historical analysis, this article focuses on the tensions between Catholic religious priests and sister nurses over access to health care., Discussion: A historical examination of Catholic hospitals' influence on health policy offers a vehicle to contemplate the role that religion plays in the area of women's health., Conclusion: Catholic sister nurses used the Catholic Church's organizational power to influence health policy that affected their hospitals. However, they exercised due restraint in their advocacy efforts, always having to be mindful of ecclesiastical barriers they could not abridge, particularly those that pertained to reproduction. This has significantly affected health policy for women., (Copyright © 2013 Elsevier Inc. All rights reserved.)

Using the historical population of Gibraltar to examine the pattern of mortality of Jews and Roman Catholics revealed that: (1) the Jews exhibited a significantly better health status as measured by life expectancy at birth (47.66 and 47.56 for Jewish males and females vs. 38.10 and 40.89 for Catholics males and females, respectively), (2) most of the disparity is found in the very young age categories and (3) the significantly lower rates of deaths could be attributed to the diarrheal and nutritional complex. Stage two of the research involved the linkage of deaths over a 7-year period relative to their household context as of 1878. Being Jewish, having a servant, having access to a water well in the tenement and residing in a tenement only with other Jews, were all factors that contributed to a higher life expectancy. Our explanation for the enhanced survivorship among the Jews is grounded in economics as well as in an established welfare system, in religious precepts and in secular knowledge of health. One of the more notable and hitherto unobserved findings is that Roman Catholics residing in the same tenements with Jews enjoyed a distinct health advantage. This suggests that a positive amplification effect arose from their co-residence with the Jews., (Crown Copyright © 2012. Published by Elsevier B.V. All rights reserved.)

The words used for designating the caregivers are ambiguous. Little by little, the word "nurse" becomes widely used, mainly in the feminine form due to the need of specialized staff. Health care structures are developing in the 17th and 18 centuries, the remains of which you can find in today hospitals (Salpêtrière hospital, Hôtel-Dieu hospital in Paris). The government of Louis XIV cares for the poor sick people, the vagabonds and the beggars. It opens new general hospitals as it will be the case later in all Europe. In the 17th century, the staff of the general hospital in Paris is entirely secular. The Paris general hospital is headed by the magistrates of Paris Parliament. The healthcare institutions employ both secular and religious staff for example the Hotel Dieu in Paris and the one in Marseilles. In the 17th century, there are 2000 secular caregivers in France. The order of the "Filles de la Charité" (grey sisters) is not submitted to the rule of enclosure. They renew their vows every year. For their founders Vincent de Paul and Louise de Marcillac, their monastery should be the cells of the sick, their cloister should be the rooms of the hospitals or the streets of the town. The secular or religious caregivers are excellent in the apothecary and they open a network of small dispensaries. It improves the health of the French population and allows fighting against the epidemics. This activity allowed some women to have a rewarding activity and a social status of which they were apparently satisfied.

Knowledge of inbreeding levels in historical times is necessary to estimate the health consequences of past inbreeding, and to contextualize the current public debate about cousin marriage in Britain. This research aims to calculate the level of cousin marriage using the intensive technique of multi-source parish reconstitution and to determine whether village organization, religion and occupational class influenced the level of consanguineous marriage. A wide variety of documentary sources were used to create extensive pedigrees of spouses in over 800 marriages in the 19th century in the rural villages of Stourton and Kilmington. The closed village of Stourton had higher levels of inbreeding than the open village of Kilmington. Catholics had lower rates of 1st cousin marriage but higher rates of 2nd cousin marriage than Protestants. Farmers had higher levels of 1st cousin marriage than labourers. The levels of consanguinity in south-western Wiltshire in the 19th century were related to the economic structure of the villages and the religion and social class of the spouses.

By analyzing the content and network of production of a map from 1751, created by the circular mission of the Jesuits in Chiloé (an archipelago located off the southern coast of Chile), that contains birth, death and population data, this article discusses the role that health statistics play historically, philosophically, technically and sociologically. In doing so, the article seeks to comprehend the genesis of a process of production of data and references in order to debate what health statistics are composed of, what ends they are used for, what their connection is to the formation of collectives and the differential conditions of possibility that exist for producing statistics. We attempt to develop hypotheses that demonstrate statistics as a hybrid articulation between diverse elements, epistemological, biopolitical, historical and philosophical in nature, with facets at once religious and demographic, ontological and ethnic, scientific and governmental.

This article examines the reception of the early modern hospital among the indigenous people of the Andes under Spanish colonial rule. During the period covered by this study (sixteenth to mid-eighteenth centuries), the hospital was conceived primarily as a manifestation of the sovereign’s paternalistic concern for his subjects’ spiritual well being. Hospitals in the Spanish American colonies were organised along racial lines, and those catering to Indians were meant to complement the missionary endeavour. Besides establishing hospitals in the main urban centres, Spanish colonial legislation instituted hospitals for Indians in provincial towns and in small rural jurisdictions throughout the Peruvian viceroyalty. Indian hospitals often met with the suspicion and even hostility of their supposed beneficiaries, especially indigenous rulers. By conceptualising the Indian hospital as a tool of colonial government, this article investigates the reasons behind its negative reception, the work of adaptation that allowed a few of them to thrive, and the eventual failure of most of these institutions.

After the revolutionary conflicts of the 1910s, the Mexican state sought to bring peace to the country's obstreperous, rebellious and often downright unknown rural provinces through the establishment of a new social pact. Peasants were to embrace political loyalty, productivity, and secularization in return for land, education and healthcare. Success depended on multiple regional factors and even healthcare, often presented as a neutral, politically uncharged benefit, faced ample opposition. Using four examples, I seek to examine why certain regions embraced post-revolutionary healthcare, while others preferred to remain wedded to 'traditional' or Catholic medical institutions and practices., (Copyright © 2012 Elsevier Ltd. All rights reserved.)

Background: Between 1992 and 2010 in the Costa Rican Caribbean, a social movement coalition called Foro Emaús sought to change people's view on problems of high pesticide use in banana production., Objective: To understand the formation and membership of Foro Emaús, its success period, and its decline., Methods: Semi-structured interviews of 28 key actors; a questionnaire survey among school personnel (n = 475) in Siquirres, Matina, and Talamanca counties; and secondary data from newspapers, leaflets, and movement documents were used., Results: Foro Emaús developed activism around pesticide issues and put pressure on governmental agencies and banana companies and shaped people's perception of pesticide risks. The success of the Foro Emaús movement led to the reinforcement of a counteracting social movement (Solidarismo) by conservative sectors of the Catholic Church and the banana companies. We found that the participation of unions in Foro Emaús is an early example of social movement unionism., Conclusions: Scientific pesticide risk analysis is not the only force that shapes emerging societal perceptions of pesticide risk. Social movements influence the priority given to particular risks and can be crucial in putting health and environmental risk issues on the political and research agenda.

On November 16, 1989 the world was shocked by the news of the assassination of six Jesuits at the campus of the Universidad Centro Americana José Simeón Cañas (UCA) in San Salvador, El Salvador. Among those murdered by government soldiers was Ignacio Martín-Baró, a PhD in social psychology from the University of Chicago who at that time was the Vice-Rector for Academic Affairs and Vice-President of the Interamerican Society of Psychology (SIP). Drawing on Martín-Baró's published writings and non-published academic papers and correspondence, this article traces the evolution of the Spanish-born Jesuit who became a leading authority among Latin American social psychologists. In particular, it analyzes his project of becoming a clinical psychologist under the influence of psychoanalysis, his critical social psychology aimed to "de-ideologize" the oppressed social classes of El Salvador, and his ultimate project of a psychology of liberation for Latin America. Martín-Baró's work came to a tragic end just when it began to bear fruit, but it stands as a testimony to a lifetime committed to the human values of democracy, social justice and service to society's poorest and most neglected.

During the eighteenth century, orders of nursing sisters took on an expanded role in the rural areas of Brittany. This article explores the impact of religious change on the medical activities of these women. While limits were placed on the medical practice of unlicensed individuals, areas of new opportunity for nuns as charitable practitioners were created by devout nobles throughout the eighteenth century. These nuns provided comprehensive care for the sick poor on their patrons' estates, acting not only as nurses, but also in lieu of physicians, surgeons, and apothecaries. This article argues that the medical knowledge and expertise of these sisters from the nursing orders were highly valued by the elites of early modern Brittany.