Gotowa bibliografia na temat „American Humanist Association”

Freedom is ambiguous and elusive. Context is useful for delimiting this ideal, though the notion of delimited freedom is itself paradoxical. Humanism, with its emphasis on humans as the basis of inquiry and understanding, places significance on self-defined pursuits of meaning and happiness. Freedom is essential to that endeavor. Given the centrality of freedom to humanist philosophy, an analysis of a strategic subset of their major writings and manifestos holds potential for unlocking insights about freedom. An author-created, corpus of humanist manifestos was collected, comprised of twelve texts from three organizations. Specifically, the corpus contains documents from the following organizations: the American Humanist Association (n = 3), Humanists International (n = 7), and the Center for Inquiry (n = 2), with publications ranging from the year 1933 to 2022. Frequency analyses of words of merit provided context for the centrality of freedom in humanist literature. The term freedom was analyzed in terms of time, organization, and functional form to determine the degree of consistency in usage. These insights make explicit what was ambiguous and provide a foundation from which individuals and organizations can articulate and pursue the type of humanist freedom defined in their literature.

THE SCIENTIFIC SPIRIT OF AMERICAN HUMANISM by Stephen P. Weldon. Baltimore, MD: Johns Hopkins University Press, 2020. 285 pages. Hardcover; $49.95. ISBN: 9781421438580. *The Scientific Spirit of American Humanism by Stephen Weldon recounts with approval the rise of non-theistic, and even antitheistic, thought in modern science. At the outset, I will confess to being a biased reviewer (perhaps, even, an antireviewer). If I were to tell this story, I would lament, rather than celebrate, the seemingly antireligious stance lauded in this history. I must also confess to being an active participant in this history, both as an amateur student in the fundamentalist/modernist controversy in the Presbyterian churches and in my own active involvement in faith-science discussions among evangelicals in the American Scientific Affiliation (ASA). No historical account is objective--it will always reflect its author's perspective. This is true of this book and of this review. *Weldon tells the history episodically highlighting key people who contributed to this story. He begins in chapter 1, "Liberal Christianity and the Frontiers of American Belief," with Unitarians (theists/deists who reject the deity of Christ), liberal Protestants, and atheistic freethinkers. After a few chapters, he turns to a largely secular story dominated by philosophers rather than ministers. Chapter 12 presents charts that show how the 1933 Humanist Manifesto had 50% signatories who were liberal and Unitarian ministers, while the 1973 Humanist Manifesto II had only 21%. By the end of book, humanism becomes secular/atheistic humanism. Weldon describes humanism as "a view of the world that emphasizes human dignity, democracy as the ideal form of government, universal education, and scientific rationality" (p. 5). While not explicitly mentioned, but likely included in the phrase "scientific rationality," is atheism. The 1973 Humanist Manifest II begins with this theme in its opening article about religion: "We find insufficient evidence for belief in the existence of a supernatural; it is either meaningless or irrelevant to the question of survival and fulfillment of the human race. As non-theists, we begin with humans not God, nature not deity." *Chapter 2, "The Birth of Religious Humanism," tells the early 1900s story of ministers John Dietrich, Curtis Reese, and philosopher Roy Wood Sellers, all who were or became Unitarians. "'God-talk' was no longer useful." Unitarianism ends up being a haven for religious humanists, even for those who have eliminated traditional religious language. These are the roots of today's secular humanism. *In many ways, this era is the other side of the religious history of America that this journal's readers may know. The ASA has roots in the more conservative and traditional end of American Protestantism. The old Princeton Presbyterians, Charles Hodge, A. A. Hodge, and B. B. Warfield, represent a strictly orthodox Christianity, but one open to the advances of modern science. One did not have to be theologically liberal to be proscience. The phenomenon of young-earth creationism is a relatively recent development. Conservative Protestants were not as opposed to conventional science as Weldon's treatment suggests. *The Humanist Manifesto (1933) is the subject of chapter 3, "Manifesto for an Age of Science." It was written by Unitarian Roy Wood Sellers and spearheaded by people associated with Meadville Theological School, a small Unitarian seminary, originally in Pennsylvania; after relocating, it had a close association with the University of Chicago. The Manifesto begins with the words, "The time has come for widespread recognition of the radical changes in religious beliefs throughout the modern world. The time is past for mere revision of traditional attitudes." The first affirmation is "Religious humanists regard the universe as self-existing and not created." *"Philosophers in the Pulpit" (chap. 4) highlights the University of Columbia philosophy department and John Dewey, in particular. Dewey was one of the more prominent signers of the Humanist Manifesto and a leading advocate of philosophical pragmatism. This chapter also tells the story of Felix Adler, also associated with Columbia, and the founder of Ethical Culture, an organization with nontheistic, Jewish roots. *"Humanists at War" (chap. 5) and "Scientists on the World Stage" (chap. 6) recount the increased secularization of humanism. Humanists in the 1940s increasingly struggled with the religious character of humanism. Should the category of religion be used at all? During this era, natural scientists, such as evolutionary biologist Julian Huxley and Drosophila geneticist Hermann Muller, rather than philosophers, led the most prominent forms of humanism. This humanism was increasingly secular, scientific, and even atheistic. *Weldon is not hesitant to expose the foibles of this movement. Chapter 7, "Eugenics and the Question of Race," traces how selective population control became part of the conversation. In addition to Huxley and Muller, Margaret Sanger is also part of this story. Philosopher Paul Kurtz makes his first appearance in this chapter and continues to be a significant player in the rest of the book. He was the editor of the Humanist Manifesto and used its pages to explore the question of race and IQ. *Chapter 8, entitled "Inside the Humanist Counter'culture," describes a period dominated by questions of human sexuality and psychology. Weldon's use of the word "counterculture" is apt. In the 1960s, the feminist Patricia Robertson and lawyer/activist Tolbert McCarroll expressed the zeitgeist of the sexual revolution. The psychology of Carl Rogers, Erich Fromm, and Abraham Maslow moved humanism from a more objective/scientific focus to a more experiential one. They are representatives of the third force (or humanistic) school of psychology, in contrast to Freudian psychoanalysis or Skinnerian behaviorism. Although agreement was rare, by the end of the decade, under Paul Kurtz (influenced by B. F. Skinner), the public face of humanism returned to a more scientific leaning. *Chapter 9, "Skeptics in the Age of Aquarius," is one chapter where I found myself, as a traditional evangelical, to be in nearly complete agreement. This chapter describes how New Age beliefs, along with an ascending occultism, came under fire from the scientific humanists under the leadership of Paul Kurtz. Weldon even cites a Christianity Today article that makes common cause with the secular humanists in their resistance to the growing occultism of western culture. I found this chapter to be a useful critique of New Age thinking. *"The Fundamentalist Challenge" (chap. 10) and "Battling Creationism and Christian Pseudoscience" (chap. 11) recount the clash between secular evolutionists and fundamentalist creationists, especially regarding the public-school science curriculum and the teaching of evolution. Here the author clearly demonstrates his prosecularist/anti-fundamentalist inclinations. On a more personal note, the mention of Francis Schaeffer, R. J. Rushdoony, and Cornelius Van Til, strikes at my own history. While some elements of this conservative Presbyterianism were clearly anti-evolutionist, others in the conservative Reformed camp were open to the proscience (including evolutionary biology) views of Warfield and Hodge, even in the early days of anti-evolutionism among fundamentalists. While some in the ASA would count themselves among young-earth creationists or flood geologists, the majority are open to old-earth geology and even to evolutionary biology. The reaction of Weldon himself, and other critics of this era, seems more akin to a religious fundamentalism of its own--albeit a fundamentalism of naturalism. Fundamentalists are not the only ones engaging in a culture war. My own view is that old-earth geology, old universe (big bang) cosmology, and evolutionary biology should be taught as the mainstream scientific consensus even in private religious schools. But dissent and disagreement should be allowed among teachers and students alike. Sometimes it seems to me that these fundamentalist creationists and atheistic evolutionists are all more interested in indoctrination than education. *Embedded in chapter 10 is the history of the Humanist Manifesto II (coauthored by Paul Kurtz). It clearly espouses positions antithetical to traditional Christian orthodoxy, especially in the explicit anti-theistic and prosexual revolution statements. But it is striking to me how much agreement I can find with people who so strongly disagree with traditional Christian faith. This tells me two things: while fundamental religious differences may exist between people, there is something about being human in this world that brings Christians and non-Christians together on many very fundamental questions such as liberty, human dignity, friendship, and peaceful co-existence. Such values are not the unique provenance of humanists or Christians or other religious groups. The second thing is that we are much better at emphasizing differences and seeking to force others to conform to our way than we are at tolerating differences and persuading those who disagree. *The opening of chapter 12, "The Humanist Ethos of Science and Modern America," brought me once again to a personal reflection that is relevant in reviewing this book. My own love of the natural sciences can be traced to Sagan, Asimov, Clarke, Gould, Dawkins, and others who brought the wonder of science to the broader public. Without denying their a-religious, and even antireligious posture, it is noteworthy that the truths about the natural world are independent of who discovered them or communicates them. And they are wondrous whether or not you acknowledge the hand of God in creating them. The process of science works whether the world was created by God or is the result of properties of the universe that just are. It is interesting to me that a brief discussion of post-modernism appears in this chapter. Postmodernism's undermining of the objectivity of natural science leads one to wonder whether this undermines the whole book by hinting that a postmodernist perspective is the consistent non'religious/atheist view. In contrast, the ASA's faith statement states: "We believe that in creating and preserving the universe God has endowed it with contingent order and intelligibility, the basis of scientific investigation." According to Christians, natural science is possible because creation is orderly and intelligible. Atheists and skeptics simply assert the world's orderliness and intelligibility. *Like myself, readers of this journal are likely to have a different perspective on the events traced in Weldon's book. Nevertheless, the history recounted here helps us to see why there is such a divide between science and those who continue to be influenced by more conservative religious views. As such, it is a worthwhile read and of interest to those who follow the science-faith literature. *Reviewed by Terry Gray, Instructor in Chemistry, Colorado State University, Fort Collins, CO 80523.

In this paper I pick up humanism, and try to show a vision of humanism based on Big History. Of course, the concept of humanism has its own long history, and it has various meanings. To examine them in detail is out of my scope. American Humanist Association defines humanism as: “Humanism is a progressive philosophy of life that, without theism or other supernatural beliefs, affirms our ability and responsibility to lead ethical lives of personal fulfillment that aspire to the greater good.” 1 Here, for the time being, I simply define it as an idea to admit human dignity and oppose those which oppress human beings, and discuss how Big History deals with this idea.

AbstractThe American religious landscape is transforming due to a sharp rise in the percentage of the population that is nonreligious. Political and demographic causes have been proffered but little attention has been paid to the current and potential political impact of these “nones,” especially given the established link between religion, participation, and party politics. I argue that the political impact of nonreligious Americans lies in an unexplored subset of the nonreligious population called committed seculars. Committed seculars de-identify with religion, they adopt secular beliefs, and join organizations structured on secular beliefs. Using a unique survey of a secular organization, the American Humanist Association, I demonstrate that committed seculars are extremely partisan and participatory, and are driven to participate by their ideological extremity in relation to the Democratic Party. These results point to a long-term mobilizing dimension for Democrats and indicate the potential polarizing influence of seculars in party politics.

This paper is based on a plenary presentation at the 1995 annual meetings of the Association for Humanist Sociology in Columbus, Ohio, on October 27, 1995 and on Marginality and Dissent in 20th Century American Sociology: The Case of Elizabeth Briant Lee and Alfred McClung Lee (1995), authored by John and James Galliher and published by the State University of New York Press. The authors thank AHS for the invitation to discuss the book and celebrate the Lees at the annual meetings and in the journal. We also express our thanks to Al and Betty Lee for their support and encouragement through the life of the project.

Since its initial publication, the Diagnostic and Statistical Manual of Mental Disorders has been the object of criticism which has led to regular revisions by the American Psychiatric Association. This article analyses the debates that surrounded the publication of the Diagnostic and Statistical Manual of Mental Disorders (5th ed.). Building on the concepts of public arenas and reception theory, it explores the meaning encoded in the manual by audiences. Our results, which draw from a thematic analysis of traditional and digital media sources, identify eight audiences that react to the American Psychiatric Association’s narrative of the Diagnostic and Statistical Manual of Mental Disorders (5th ed.): conformist, reformist, humanist, culturalist, naturalist, conflictual, constructivist and utilitarian. While some of their claims present argumentative polarities, others overlap, thus challenging the idea, often presented in academic publications, of a fixed debate. In order to further discuss on the Diagnostic and Statistical Manual of Mental Disorders, we draw attention to claims that ‘travel’ across different communities of audiences.

Julie Underwood highlights three cases from the 2018-2019 U.S. Supreme Court term that have implications for education. In American Legion v. American Humanist Association (2019), the Court ruled that a cross on public land honoring World War I soldiers was not a violation of the Establishment Clause. In this ruling, the Justices criticized the Lemon test often used in cases related to religion in schools, but they did not invalidate it entirely. In Kisor v. Wilkie (2019), Justices expressed the belief that the Court should defer to administrative agencies in interpreting complex regulations and administrative guidance. This leaves room for the Department of Education and other agencies to reinterpret regulations for political or ideological reasons. In Department of Commerce v. State of New York (2019), the Court ruled that a citizenship question on the U.S. Census is acceptable, but the that Department of Commerce did not provide an acceptable reason for the decision. The outcome of this case could affect the census count, which would then affect how education funding is allocated.

This chapter explores the history of humanism within African American communities. It positions humanist thinking and humanism-inspired activism as a significant way in which people of African descent in the United States have addressed issues of racial injustice. Beginning with critiques of theism found within the blues, moving through developments such as the literature produced by Richard Wright, Lorraine Hansberry, and others, to political activists such as W. E. B. DuBois and A. Philip Randolph, to organized humanism in the form of African American involvement in the Unitarian Universalist Association, African Americans for Humanism, and so on, this chapter presents the historical and institutional development of African American humanism.

This chapter focuses on the Brotherhood of the Union. The Brotherhood represented a particularly American version of the radical nationalist idealism characteristic of the European revolts of 1848–49. Unlike such associations abroad, it functioned within a civilization, paradoxically free in terms of a republican ideology but politically shackled to human slavery. In founding the order, Gothic writer George Lippard sought to create a mutual aid fraternal order that would play the same sort of role widely attributed to the secret political societies in Europe. Known members—a rather limited proportion of the entire order—included some of the leading socialist and radical land reformers, people with ties to the antislavery Free Democratic Party. No less than kindred associations abroad, the Brotherhood of the Union blended abstract romantic humanity and social love with political goals that required blood and iron.

These are times which may not yet try our souls, but surely they tempt our spirits. It was but a few years ago that the current drug czar, then chairman of the federal agency dispensing opportunity to humanists, initiated a public campaign to reestablish as the basis of humanistic study a five, or maybe a two-and-a-half foot shelf of great books. These would, presumably, teach us, or at least the youth consigned to us, the central virtues: to quote William Bennett, “not to betray your friends, your God or your country.” Across Washington, the National Institute of Education issued a report suggesting that American higher education suffered from a deep head cold that, were it not properly treated, could easily develop into pneumonia. The treatment, among other things, was an expansion of the liberal arts, and perhaps a return to old-fashioned general education and distribution requirements. Dutifully pursuing the theme, reports of prestigious private organizations like the Association of American Colleges sounded the trumpet of reform. And then, as if in answer to these calls, President Reagan appointed a humanist, an academic, the very initiator of this campaign to revive the humanities and the study of Western civilization as Secretary of Education. And not, as it became apparent, to preside over the dismemberment of that federal department, but to reestablish in education traditional American virtues. It seemed like a humanist's dream, this federally-sanctioned campaign to restore the importance of our disciplines, to “place at the heart of the college curriculum” the “study of the humanities and Western civilization,” and a colleague in high place to put money behind the mouth. And besides, for many of us the very notion of reviving general education requirements, and especially the study of Western civilization, is itself appealing, regardless of money or power. So perhaps it would seem best not to look a gift horse too closely in the mouth, even if the emerging winds bring more than a whiff of sectarian values.

This chapter explores Isaac Mayer Wise’s connections with the Free Religious Association. This was an organization founded in 1867. The leaders were a distinguished intellectual group from the National Conference of Unitarian Churches who could no longer accept the more traditional position of the national body. The Free Religious Association was avowedly of a non-Christian character — a standpoint that had become a matter of contention within the official Unitarian camp. The objects of the association were ‘to promote the interests of pure religion, to encourage the scientific study of theology, and to increase fellowship in the spirit’. In practice the association reflected the humanistic theism espoused by Octavius Brooks Frothingham.

This chapter recounts the intertwined dramas of May’s personal and professional life in the early 1960s, one that sees him participating in the founding of the Association for Humanistic Psychology and participation in the arts scene of New York even as his marriage deteriorates and reflects in some sense trends in the culture.

This chapter explores the racist association of African Americans with criminality and lawlessness and how that association has justified and authorized excessive policing and impacted legislative and policy conversations regarding gun control. It looks at the political and cultural context surrounding the release of 2014’s Dawn of thePlanet of the Apes, which included an unprecedented number of Black deaths at the hands of white police, and the ensuing #BLM protests, including those over the deaths of Eric Garner, Michael Brown, and Tamir Rice. Ingram argues that the timing of the franchise’s release and its representation of violent, lawless apes, who seek revenge on humans for injustices done to them, cement a long-standing, racist association of blackness with animality and lawlessness, and justify and naturalize the incarceration of African Americans.

Abstract In the aftermath of the most destructive urban riot in American history, the man whose case ignited it all touched millions of Americans when he said: “People, I just want to say, you know, can we all get along? ... I mean, we’re all stuck here for a while. Let’s try to work it out.”In those simple words Rodney King was implicitly defining politics: how humans “get along” with each other in spite of their conflicts. So defined, the political is one of our most necessary and most fragile human achievements. From a million years back, we have been a fractious species. Fighting comes easily to us. But cooperation had to come too, or else we might not have survived our own combativeness. This is a book about how human enemies, some or all of whom have greatly harmed each other, can grope toward political association again; if they are not to be derailed from that goal, they will find themselves practicing a collective form of forgiveness. How necessary, and how lacking, forgiveness is in the ordinary push and pull of human politics has many contemporary illustrations, but none more graphic and horrible than the civil war in the former Yugoslavia. The world cringes at a Serb’s willingness to kill a Muslim in revenge for ancestors who fought the Battle of Kosovo in the year 1389; but in fact every nation has among its citizens those who have vast unresolved resentments against the descendants of some other group of citizens. The majority of us are apparently a long way from ceasing to hold the sins of the ancestors against their living children. Were the ancestors still living, we might be willing to refight our wars with them. In the early 1990s, one did not have to travel to Bosnia to find vivid examples of that truth in the life of the United States of America. As Euro-Americans prepared to celebrate the 500th anniversary of Columbus’s voyages, a mixed chorus of domestic voices rose in protest: “Our ancestors had nothing to celebrate in that landing. Neither do we.” It was one way of saying-if one were African American, Hispanic American, or Native American-that something more moral than Euro imperialism had better be at the base of a publicly shared memory capable of uniting the United States of America.

Abstract As might be said about most areas of clinical care, professional interest in cognitive rehabilitation (CR) was motivated more by humanistic than by scientific concerns during its initial development. Increasing numbers of young people survived severe traumatic brain injuries (TBI) in the 1970s due to improved emergency and neurosurgical methods. Rehabilitation professionals responded by attempting to formulate procedures to assist these people in reentering the mainstream of life. These early rehabilitation efforts were strongly encouraged by family members of people with TBI and through the advocacy of the National Head Injury Association (later renamed the Brain Injury Association of America) and its affiliates.

This Chapter describes the case of Tariq Ramadan, the Swiss-born academic and commentator on Islamic matters, who was refused a non-immigrant visa in 2005 to enter the USA in order to accept a professorship in peace studies. The American Civil Liberties Union (ACLU) took up his case. Though it is probable that the real reason for his exclusion was opposition to Ramadan’s political opinions, the reason given was that between 1998 and July 2002 he had made donations totalling the equivalent of US$940 to a charity registered in Switzerland (the Association de Secours aux Palestiniens). In August 2003 this charity was designated by the USA as a terrorist fundraising entity, on account of its alleged links to Hamas-linked Palestinian charities (including zakat committees). Eventually, after two court hearings, the State Department decided in January 2010, in a document signed by Secretary Clinton, to lift the ban against Ramadan’s entering the USA. This Chapter recounts the progress of the case, and reproduces a letter sent by Benthall to Secretary Clinton in October 2009 in support of the ACLU’s representation of Ramadan.

Lewis R. Gordon’s essay focuses on Du Bois’s shift from New England liberalism to international radicalism and his global influence in Africana thought, despite his focus on African American politics. Though Du Bois’s expectation of equality for black people in the United States was a supremely radical idea on its own, it was his association with the black tradition of addressing social contradictions and imagining a future of grappling with them that led to the development of his radical philosophical anthropology. Du Bois, like many other Africana scholars, used his theories to express why black people could no longer wait to challenge the status quo. Therefore, Africana political theorists must assert the humanity of people of African descent, which necessitates an explanation of why they are human and how they have historically been excluded from definitions of humanity.

This paper examines the use of bioethical principles in the official medical discourse for the surgical management of these cases. Educational materials on video from the American Association of Medical Schools on ‘differences in sexual development’ were subjected to semi-quantitative analysis. Digital documents available on the web were revised to catalog Latin American countries that allow the change of name and registered sex without the prerequisite of genital surgeries. The reconceptualization of the principle of benevolence from medical humanism is used as a rhetorical strategy to privilege the biotechnical gaze of expert knowledge and to ensure the clinical management of the intersex spectrum. In contrast, the public policy of ten Latin American countries gives priority to principles of bioethics and human rights by not requiring genital surgeries. The principle of benevolence in the official medical discourse of the United States is a failed act by omitting genital surgeries from the discussion and by continuing to privilege expert knowledge. The intersex spectrum allows us to study the intersectionality between sex/gender, bioethics and human rights and reaffirms the need to include these issues in academic training from our latitudes.

Abstract The music of Anton Webern (1883–1945) has been justly celebrated for its sparseness, severity, and control. Indeed because of these qualities Webern’s rarefied vision has never gained the place in the repertory or the popular consciousness accorded to Berg, Stravinsky, or even Schoenberg, and it is safe to suppose now that it never will. Though voices have been raised now and then in favour of a more humanist Webern–Theodor Wiesengrund Adorno and Luigi Rognoni were among the first to oppose the ‘Darmstadt project’ – his association with a cerebral, detached aesthetic remains strangely unaffected.2 Since the Second World War, Webern’s music has served two causes: first, serial composition in Europe and America, and second, the closely related development of serial and atonal analysis in America. Held up as the model for the new serialism of the 1950s and 1960s, Webern’s twelve-tone instrumental works were said to embody a complete break with what Henri Pousseur called ‘sentimental nineteenth-century understanding’ by building structures from sound itself.

The last two decades have shown an increasing number of studies involving “virtual psychotherapists” and robot caregivers of humans with cognitive, social, behavioral deficits or some other type of disorder. A characteristic of these studies is the need to combine actors of the computer, psychology and psychiatry areas. To establish the needs and contributions of these actors we conducted searches in two different databases: PsycoInfo of the American Psychological Association (APA) and Web of Science of the Clarivate Analytics. If, on the one hand, this analysis reveals the fundamental contribution of psychology in the development of applications to meet the demand for virtual agents and social robots, on the other hand, the analysis also identified the contributions and factors that still need to be addressed to enable the widespread use of these agents as a support tool in psychology and psychiatry clinics.

Introdução: A Sistematização da Assistência de Enfermagem (SAE) é uma metodologia científica implementada na prática assistencial, que o enfermeiro dispõe para aplicar seus conhecimentos técnicos-científicos e humanos, aperfeiçoando a qualidade da assistência, conferindo maior autonomia aos profissionais e garantindo segurança aos pacientes. O Conselho Federal de Enfermagem (COFEN) preconiza que a assistência deve ser sistematizada através do Processo de Enfermagem (PE). Objetivo: O presente relato de experiência consiste na aplicação do PE e desenvolvimento de um estudo de caso, pelas alunas do 2º ano da Graduação em Enfermagem da Faculdade de Medicina de Botucatu - Universidade Estadual Paulista "Júlio de Mesquita Filho" (FMB/UNESP). Material e Métodos: desenvolvido na disciplina de Enfermagem em Saúde do Adulto e do Idoso Clínico e Cirúrgico, com aplicação do Termo de consentimento Livre e Esclarecido (TCLE). Resultados: Trata-se da implementação da assistência de enfermagem a uma paciente que apresentou dois quadros de abdome agudo, sendo submetida a duas laparotomias exploratórias, apendicectomia, hemicolectomia e uma evisceração, necessitando de reestruturação da parede abdominal. Segundo Wanda Horta, as etapas do PE incluem os diagnósticos de enfermagem, elaborados a partir do American Nurses Association: taxonomia II dos Diagnósticos de Enfermagem da NANDA Internacional (NANDA-I), intervenções e resultados esperados para cada diagnóstico, baseados na Classificação dos Resultados de Enfermagem (NOC) e Classificação das Intervenções de Enfermagem (NIC). A aplicação do PE auxiliou na coleta de dados e entrevista, prestação de cuidados, anotação no prontuário eletrônico e evolução de enfermagem diária; possibilitando correlacionar diferentes disfunções e procedimentos realizados, aplicando na prática o que vemos na teoria e buscando na literatura novos conhecimentos, moldando o cuidado conforme as necessidades da paciente. Também permitiu grande crescimento profissional, visto que se trata do primeiro estágio onde se realiza efetivamente a SAE, aprendendo a adaptar o conhecimento prático de acordo com as limitações de cada paciente, assim como compreender suas necessidades e reconhecer sua linguagem verbal e não-verbal. Conclusão: É essencial que o tema apresentado seja mais discutido, visto a importância no aprendizado do aluno do curso de enfermagem, sendo assim recomenda-se a aplicação desta metodologia ao longo da graduação pela grande oportunidade de adquirir conhecimento tanto teórico quanto prático.

El 16 de abril de 2016 un terremoto de 7,8 grados afecto gravemente la costa del Pacifico ecuatoriano dejando totalmente devastada la ciudad epicentro del sismo, Pedernales, y afectando gravemente a dos provincias del país. Este tipo de eventos catastróficos deja daños materiales y humanos cuya secuela en las poblaciones que los padecen pueden ser notables. Para Sigales(2006) “Por sus efectos devastadores, una catástrofe puede ser considerada como una situación extrema, ya que somete a las sociedades y a los individuos que la componen a un estado de urgencia”(p. 12) En el caso de terremotos, las víctimas directas pueden experimentar estrés agudo cuya causa “tiene un vínculo directo con las posibilidades de salvar o no su vida y la de los suyos (padres, hijos, hermanos), con sus heridas y sus secuelas (quemaduras, intoxicaciones, lesiones físicas, etc.), pero también con el sufrimiento que viven y la incertidumbre del futuro que está relacionado con la pérdida de sus bienes materiales, casa, trabajo, etc., así como a las posibilidades de recuperación de sus lesiones (fracturas óseas, mutilaciones físicas, lesiones que imposibiliten la vida productiva o de reproducción del individuo).”(Sigales, 2006, p. 14) Las secuelas y efectos destructivos de los padecimientos psíquicos que pueden derivarse de los desastres naturales, especialmente el estrés agudo, dependen en gran medida de la propia predisposición neurótica del individuo, sin embargo la existencia de protocolos terapéuticos de intervención pueden aminorar tales efectos en cascada. Desde la antigüedad se han probado los efectos del arte como elemento terapéutico pero especialmente a partir de la segunda guerra mundial se usa la pintura como vehículo para expresar el sufrimiento, dolor y otras emociones mediante la creación artística. Al influjo de la psicología psicoanalítica, se La arte terapia es definida por la American Art Therapy Association (AATA) como una profesión en el área de la salud mental que usa el proceso creativo para mejorar y realzar el bienestar físico, mental y emocional de individuos de todas las edades. Se basa en la creencia de que el proceso creativo ayuda a resolver conflictos y problemas, desarrolla habilidades interpersonales, manejo de la conducta, reduce el stress, aumenta la autoestima y la auto conciencia y se logra la introspección (Citado por Covarrubias, 2006, p. 2) En el terremoto Abril 2016 en Ecuador, distintas organizaciones, grupos, colectivos y también artistas a título individual acudieron a los refugios cercanos a las zonas devastadas para contribuir con medidas paliativas al estrés mediante la expresión artística. Esta ponencia relata las vivencias de los protagonistas en clave personal.http://dx.doi.org/10.4995/ANIAV.2017.5795