ABSTRACT This article presents ethnographic notes and critical reflections I made as a participant observer at the public hearing for Case n. 0011-18-CN, concerning equal marriage, held on March 29, 2019. Guided by the questions "Why is the recognition of equal marriage a subject of dispute?" and "How does the recognition of equal marriage become a moral field of dispute?", it examines the legal, symbolic and procedural mechanisms that emerged during the debate and approval of one of the protective measures the Constitutional Court had to consider recognizing this civil right in Ecuador. This note provides theoretical-methodological insights and some empirical findings derived from my ethnographic work as part of a broader research project on citizenship regimes.

RESUMEN Este artículo recoge mis anotaciones y mis reflexiones etnográficas, como observadora participante, en la audiencia pública del caso n.° 0011-18-CN -matrimonio igualitario- del 29 de marzo del 2019. Orientada por las preguntas ¿por qué el reconocimiento del matrimonio igualitario es un campo de disputa? y ¿cómo el reconocimiento del matrimonio igualitario se convierte en un campo de disputa del orden moral?, se examinan los mecanismos legales -simbólicos y procedimentales- que se produjeron a través del debate y anuencia en torno a una de las acciones de protección que la Corte Constitucional ecuatoriana tuvo que procesar para reconocer este derecho civil. Esta nota presenta algunos aprendizajes teórico-metodológicos y hallazgos empíricos desprendidos del ejercicio etnográfico dentro de un programa de investigación más amplio.

Abtract Guillaume de Nogaret was keeper of the seal and master of Capetian politics at the beginning of the fourteenth century. Expert jurist and administrator, he was one of the very first servants of the royal State whose entire sovereignty, against the papacy in particular, he wanted to assert to the point of making it a true mystic. However, the man, who suffers from a dark legend, is little known. Recent investigations, largely unpublished, have focused on his practice of power, but no biography has been dedicated to him from the end of the nineteenth century. The article, of course, does not claim to fill such a gap. Yet, it illustrates the possibility of a biographical seizure, the interest which would be that of such a research, and, beyond the myth, by linking the action of Guillaume de Nogaret in the French South and to the Capetian court, it reveals the main lines of an existence entirely dedicated to royal service and carried, to the point of brutality, by the obsession with the interest of the realm erected, in deeds and in thought, into a mystic then completely new, opening the way to the absolutism.

Résumé Garde du sceau et maître de la politique capétienne au début du xive siècle, Guillaume de Nogaret, juriste et administrateur expert, fut l’un des tout premiers serviteurs de l’État royal dont, contre la papauté notamment, il a voulu affirmer l’entière souveraineté jusqu’à en faire une véritable mystique. Pourtant, l’homme, qui souffre d’une légende noire, est mal connu. De récentes recherches, largement inédites, se sont attachées à sa pratique du pouvoir, mais aucune biographie ne lui a été consacrée depuis la fin du xixe siècle. L’article, bien sûr, n’a pas la prétention de combler un tel manque. Il illustre cependant la possibilité d’une saisie biographique, l’intérêt qui serait sien, et, par-delà le mythe, en liant l’action de Guillaume de Nogaret dans le Midi français et à la cour capétienne, il révèle les lignes de force d’une existence tout entière dédiée au service royal et portée, jusqu’à la brutalité, par l’obsession de l’intérêt du royaume érigé, en actes et en pensée, en une mystique alors tout à fait inédite, ouvrant la voie à l’absolutisme.

ABSTRACT Iodinated contrast media (ICM) is increasingly necessary to improve diagnostic accuracy. Despite the lack of association, several studies show that the myth that shellfish allergy confers an increased risk of adverse reactions to ICM persists. This erroneous concept can contribute to the suboptimal use of ICM, with consequent diagnostic and therapeutic delays, and increased morbidity and associated costs. In this sense, this work aims to review shellfish allergy and adverse reactions to ICM, and explore the perpetuation of this myth.

RESUMO A utilização de meios de contraste iodados (MCI) é cada vez mais necessária para aumentar a precisão diagnóstica. Apesar da ausência de associação já demonstrada, vários estudos mostram que persiste o mito de que a alergia a marisco confere um risco aumentado de reações adversas a MCI. Este conceito erróneo pode contribuir para uma utilização subótima dos MCI, com consequentes atrasos diagnósticos e terapêuticos, e aumento da morbilidade e dos custos associados. Neste sentido, este trabalho tem como objetivo fazer uma revisão sobre alergia a marisco e reações adversas a MCI e explorar a perpetuação deste mito.

Summary: This article initially set out to explore the composite notion of “sacred nature” from the assumption that its advocates can be found within an emerging environmental awareness. However, the term itself introduces the paradox of merging two orders of reality divided by Western thought. In this sense, the article offers an epistemological and ethical reflection. The epistemological reflection was enriched by an exploration of sanctity: here, nature appears as a hierophany where divine, human, and cosmic spheres converge, transcending the dichotomy between nature and the sacred. In the ethical reflection, three interconnected ideas were reviewed: the perception of nature’s sanctity based on a unitary and organic vision of reality; the reverential attitude toward nature implied in the latter perception; and the cosmic responsibility of humans to preserve the universe’s equilibrium. We conclude that a new cosmology and anthropology are emerging, but only in the form of myth, their logos still obscure. Therefore, examining the idea of sacred nature can unlock an experience and discourse able to turn the world into a home of reverential care.

Resumen El artículo se propuso indagar el término compuesto de naturaleza sagrada partiendo del supuesto que la naciente conciencia ecológica posee voces que abogan por ella. Sin embargo, la composición del término trae la paradoja de unir dos órdenes de realidad que occidente ha escindido. De esta manera, se expone una reflexión epistemológica y ética. La reflexión epistemológica se enriqueció con la pesquisa sobre lo sagrado. En ella se descubre a la naturaleza como una hierofanía donde convergen lo divino, lo humano y lo cósmico, por lo que se trasciende la dicotomía entre naturaleza y lo sagrado. En la reflexión ética se revisaron tres ideas interconectadas: la percepción de la sacralidad de la naturaleza se basa en una visión unitaria y orgánica de la realidad, esta percepción conlleva una actitud reverencial hacia la naturaleza que va acompañada de la responsabilidad cósmica del ser humano de mantener los equilibrios del universo. Se concluye que una nueva cosmología y antropología está emergiendo, pero están en el orden del mito, sus logos están todavía en la penumbra, de ahí que la indagación a la naturaleza sagrada puede abrir una experiencia y un discurso que permita hacer del mundo un hogar de cuidado reverencial.

Resumen El presente trabajo busca explorar una serie de elementos constitutivos del mito del rapto de Europa en las versiones de Mosco (Europa), Ovidio (Metamorfosis 2. 833-875 y 6. 103-107; Fastos 5. 603-620), Aquiles Tacio (Leucipa y Clitofonte 1), Luciano de Samósata (“Céfiro y Noto”, Diálogos marinos) y Nono de Panópolis (Dionisíacas 1). El objetivo es intentar determinar la(s) fuente(s) que pudo haber utilizado cada autor, a partir de la mención u omisión de algunos de estos componentes en las distintas reelaboraciones, así como también los cambios en la forma de emplearlos.

Abstract The present work aims to explore a series of constituent elements of the myth of the rape of Europa in the versions of Moshus (Europa), Ovid (Metamorphosis 2. 833-875 and 6. 103-107; Fasti 5. 603-620), Achilles Tatius (Leucippe and Clitophon 1), Lucian of Samosata (“Zephyrus and Notus”, Dialogues of the Sea Gods) and Nonus of Panopolis (Dionysiaca 1). The objective is to try to determine the source(s) that each author could have used, based on the mention or omission of some of these components in the different rewritings, as well as the changes in the way they are used.

RESUMO: Na reflexão a seguir você encontrará de forma analítica as três representações da mulher em Lipovetsky, sendo vistas a partir da dualidade, da efemeridade e por fim da individualidade. Cada uma dessas percepções decompõe os elementos com os quais se constrói a identidade do feminino, portanto, espera-se sua análise numa visão crítica de sua imagem e costumes, ao longo de sua história. Do primeiro ao terceiro é possível apreciar os elementos sociológicos, filosóficos e antropológicos da forma simbólica feminina.

RESUMEN En la siguiente reflexión se encontrará de manera analítica, las tres representaciones de Lipovetsky sobre la mujer, siendo vistas desde la dualidad, lo efímero y por último la individualidad. Cada una de estas percepciones desglosa los elementos con los que se construye la identidad de lo femenino, por ello, su análisis se aguarda en una visión crítica de la imagen y costumbres de estas, a lo largo de su historia. Desde la primera hasta la tercera, se logra apreciar los elementos sociológicos, filosóficos y antropológicos de la forma simbólica femenina.

ABSTRACT In the following reflection, you will find in an analytical way, Lipovetsky's three representations of women, being seen from duality, ephemerality and finally individuality. Each of these perceptions breaks down the elements with which the identity of the feminine is built; therefore, its analysis is expected in a critical vision of their image and customs, throughout their history. From the first to the third, it is possible to appreciate the sociological, philosophical and anthropological elements of the feminine symbolic form.

ABSTRACT This article addresses the concept of landscape architecture to understand contemporary Latin American architectural thought through a transdisciplinary look at the case study of the Camino Viejo or Camino Milenario, Tanguá Benach. Located in southern Colombia, the trail corresponds to one of the axes of exchange in the Amazonian foothills, between the biomes and cultures of the Andes, and the myths and ethnobotanical knowledge of the Amazon jungle. On the trail, walking is building, it is both a material and symbolic experience, the relational expression of an architecture that is produced over time, that makes life possible and that can become life itself. Thus, landscape architecture invites a constant reflection regarding the symbolic dimension of space and landscape for our societies.

RESUMEN Este artículo aborda el concepto de la arquitectura del paisaje, para entender el pensamiento arquitectónico latinoamericano contemporáneo mediante una mirada transdisciplinar del caso del Camino Viejo o Camino Milenario, Tanguá Benach. Ubicado al sur de Colombia, el camino corresponde con uno de los ejes de intercambio del piedemonte amazónico, entre los biomas y culturas de la cordillera de los Andes, y los mitos y saberes etnobotánicos de la selva del Amazonas. En el camino, caminar es construir, es a la vez una experiencia material y simbólica, la expresión relacional de una arquitectura que es producida en el tiempo, que posibilita la vida y que puede llegar a ser la vida misma. Así, la arquitectura del paisaje invita a una reflexión constante respecto a la dimensión simbólica del espacio y el paisaje para nuestras sociedades.

Resumo Uma obra e um mito, cujo percurso começou no século X, nos meios da Chancelaria Califal de Córdova, durante o reinado de ‘Abd al-Raḥmān III, e cujos conteúdos e informações ainda hoje se mantêm válidos e suscitando vários e variados estudos. Obra a que está vinculado um nome, “al-Rāzī”, cuja versão latinizada, “Rasis”, acabou colada à primeira tradução para português, que desde o século XIII passou a transmitir aquela memória, e depois para a tradução da versão portuguesa para castelhano, onde se fixou. O texto que serviu de base àquela primeira tradução portuguesa, e a partir da qual surgiu a atribuição a “Rasis”, já era, de facto, a obra de Ibn Ġālib, uma refundição do século XII. O texto da primeira tradução passou por várias mãos, lugares e situações até desaparecer no Terramoto de 1755. A tradução castelhana e a Crónica Geral de Espanha de 1344, que teve aquela primeira como fonte, permitiram reconstituir o texto da tradução perdida. Ao longo dos séculos XIX e XX, edições e traduções de textos árabes suscitaram a ideia de uma possível recriação da matriz árabe perdida.

Abstract A work and a myth, whose journey began in the 10th century, in the Califal Chancellery of Córdoba, during the reign of ‘Abd al-Raḥmān III, and whose contents and information are still valid today and giving rise to several and varied studies. A work to which a name is linked, “al-Rāzī”, whose Latinized version, “Rasis”, ended up being glued to the first translation into Portuguese, which since the 13th century began to transmit that memory, and then to the translation of the Portuguese version into Castilian, where it settled. The text that served as the basis for that first Portuguese translation, and from which that attribution to “Rasis” arose, was already, in fact, the work of Ibn Ġālib, a 12th century recast. The text of the first translation passed through several hands, places and situations until it disappeared in the earthquake of 1755. The Castilian translation and the Crónica General de Espanha of 1344, which had the former as its source, allowed us to reconstruct the text of the lost translation. Throughout the 19th and 20th centuries, editions and translations of Arabic texts raised the idea of a possible recreation of the lost Arabic matrix.

Resumen Al oír el término “mujer andaluza”, automáticamente vamos a visualizar una serie de características (y no otras) que van a corresponder con un modelo de patrón ideal visual. En esta conformación, el arte tiene es un pilar fundamental. Desde distintas corrientes y esferas tales como la pintura, el cine, la música o la literatura, atendemos a la construcción de un personaje donde la esencia se reduce a un plano mítico, desechando la propia identidad de las mujeres representadas. En el siguiente artículo vamos a desgranar cómo la construcción de este ideal de mujer andaluza es esencialista, a partir del análisis de cuatro obras. Esto nos ayudará a entender cómo el impacto de esta mitificación no solo reside en la concepción estética, sino en la concepción cultural y por tanto su aceptación o rechazo en los diferentes planos de la vida socio política de las mujeres.

Abstract When we hear the term “Andalusian woman”, we are automatically going to visualize a series of characteristics (and not others) that are going to correspond with a visual ideal pattern model. In this conformation, art has a fundamental pillar. From different currents and spheres such as painting, cinema, music or literature, we attend to the construction of a character where the essence is reduced to a mythical plane, discarding the own identity of the represented women. In the following article we are going to explain how the construction of this ideal of the Andalusian woman is reductionist, and therefore rejects the identity of the women represented. This will help us to understand how the impact not only resides in the aesthetic conception, but in the cultural conception and therefore its acceptance or rejection in the different planes of socio-political life.

Abstract This article analyzes the thematic dimension of the myth of the Minotaur according to its most visible features based on mythical material from Greek Antiquity in "Hombre con minotauro en el pecho", a short story by Enrique Serna, with the aim of establishing some of the complex links between the starting point of the myth and the reception in the short story of the Mexican writer, that is, the mediations that exist between both literary spaces, the ancient Greek and the contemporary Mexican of the present within the framework of the Classical Tradition.

Resumen En este artículo se analiza la dimensión temática del mito del Minotauro de acuerdo con sus rasgos más visibles a partir de material mítico de la Antigüedad griega en “Hombre con minotauro en el pecho”, un cuento de Enrique Serna, con la finalidad de establecer algunas de las relaciones complejas entre el punto de partida del mito y la recepción en el relato del escritor mexicano, esto es, las mediaciones que existen entre ambos espacios literarios, el griego antiguo y el mexicano del presente en el marco de la Tradición clásica.

Abstract In book 5 of his novel, Achilles Tatius describes at length a painting that represents the myth of Procne, Philomela and Tereus. A connection with Sophocles’ Tereus, the most influential treatment of the myth in the antiquity, has been proposed by many scholars. In this contribution I provide a re-discussion of the whole passage, with a view to establishing its dependence on the Sophoclean drama. My analysis focuses on two points. 1) Achilles’ ekphrasis offers a vivid depiction of the revelation scene: with its emphasis on actual action, as if the characters were performing onstage, the phrasing of the passage strongly evokes a theatrical context. 2) By the age of Sophocles the Athenians would have connected the myth of Procne and Philomela not only with images of Itys’ killing and with the anthropophagic banquet (which was popular with vase painters), but also with the scene of the “speaking” peplos, which was depicted in the Parthenon’s marble decoration. This was probably the “defining scene” in the Tereus of Sophocles, a dramatist who was extremely sensitive to iconographic suggestions. Achilles Tatius, who had access to Sophocles’ original text, composed his account of the myth with this scene in mind.

Sommario Nel V libro del suo romanzo, Achille Tazio descrive dettagliatamente un quadro che rappresenta il mito di Procne, Filomela e Tereo. Molti studiosi hanno ipotizzato un possibile rapporto con il Tereo di Sofocle, il dramma che nell’antichità ebbe importanza fondamentale per la conoscenza della vicenda. Il presente contributo ridiscute l’intero problema, focalizzandosi soprattutto su due punti. 1) L’ekphrasis di Achille Tazio dà una rappresentazione molto vivida della scena del riconoscimento: con la sua enfasi sull’azione agita, come se i personaggi fossero impegnati in una performance, il dettato del testo evoca chiaramente un contesto teatrale. 2) Negli anni di Sofocle si può ritenere che gli Ateniesi collegassero il mito di Procne e Filomela non solo con l’immagine dell’uccisione di Iti e del banchetto antropofagico (temi molto praticati dai ceramografi), ma anche con la scena del “peplo parlante”, che era riprodotta nelle metope del Partenone. Questa era probabilmente la “scena madre” del Tereo di Sofocle, un drammaturgo molto sensibile alle suggestioni iconografiche. Achille Tazio, che aveva accesso al testo completo del dramma sofocleo, compose la sua ekphrasis avendo negli occhi questa scena.

Resumen Buscamos comprender el trabajo doméstico y las actividades de cuidados que realizan las madres de niños con síndrome congénito por virus Zyca (o microcefalia). Anclados en la perspectiva ergológica, realizamos un estudio con la participación de nueve madres de víctimas de la epidemia del Zyca que nacieron con discapacidad. Todas las participantes procedían del nordeste de Brasil, tenían una media de 28 años, eran en su mayoría negras y contaban con un bajo nivel educativo. Los resultados muestran que estas mujeres realizan tareas que van más allá de las actividades ordinarias de la maternidad convencional, lo que requiere un saber hacer que se construye en la práctica, en la interacción con los profesionales de la salud y con otras madres con experiencias similares. Los resultados refrendan el debate sobre el trabajo de cuidados, cuestionando el mito de que no es cualificado y reafirmándolo como una tarea compleja que requiere movilización e inteligencia para llevarla a cabo y gestionarla a diario.

Résumé Nous avons cherché à comprendre le travail domestique et les activités de soins effectués par les mères d'enfants atteints du syndrome congénital du virus Zyca (ou microcéphalie). À partir d’une perspective ergologique, nous avons mené une étude avec la participation de neuf mères de victimes de l'épidémie de Zyca nées avec des handicaps. Toutes les participantes étaient originaires du nord-est du Brésil, âgées en moyenne de 28 ans, majoritairement noires et de bas niveau de scolarité. Les résultats montrent que ces femmes ont un ensemble de tâches à accomplir qui vont au-delà des activités ordinaires de la maternité ordinaire, exigeant un savoir-faire qui se constitue en fait dans la pratique, dans l'interaction avec les professionnels de santé et avec d'autres mères qui ont des expériences similaires. Les résultats enrichissent le débat sur le travail de soins, en mettant en question le mythe selon lequel il n'est pas qualifié et en le réaffirmant comme une tâche complexe qui nécessite mobilisation et intelligence pour la mener à bien et la gérer au quotidien.

Resumo Buscamos compreender as atividades de trabalho doméstico e de cuidado desenvolvidas por mulheres mães de crianças com a síndrome congênita de Zyca vírus (ou microcefalia). Ancorados na perspetiva ergológica, realizamos um estudo com a participação de nove mães de vítimas da epidemia de Zyca que nasceram com deficiência. Todas as participantes eram do nordeste brasileiro, com média de 28 anos e, em sua maioria, eram negras e com baixa escolaridade. Os resultados revelam que essas mulheres possuem um conjunto de tarefas a desempenhar que extrapola as atividades corriqueiras da maternidade convencional, o que exige um saber-fazer que vai se constituindo na prática, na interação com profissionais da saúde e com outras mães que vivenciam experiências semelhantes. Os achados endossam o debate sobre o trabalho de cuidar, questionado o mito da sua não qualificação e repondo-o como um fazer complexo, que demanda mobilização e inteligência para a sua realização e gestão cotidiana.

Abstract We sought to understand the domestic work and care-providing activities carried out by women who fathered children with congenital Zyca virus syndrome (or microcephaly). Anchored by the ergological perspective, we conducted a study with the participation of nine mothers of children born with disabilities due to the Zyca epidemic. All the participants were from the northeast of Brazil, 28 years old on average; most of them were black and had little schooling. The results show that these women have a set of tasks to perform that go beyond the ordinary activities of conventional motherhood, requiring a know-how that is built up in practice, in interaction with health professionals and with other mothers who have similar experiences. The findings endorse the debate on care work, questioning the myth that it is unqualified and reaffirming it as a complex task that requires engagement and intelligence for carrying it out and managing it on a daily basis.

Abstract This article aims to assess the limits of the debate on the crisis of hegemony in the United States in the 1970s. We raise the thesis that the crisis of this decade did not correspond to the supposed crisis of hegemony - despite the questions raised against it. We will argue that during the post-war period, the USA built the foundations of a global power that were consolidated during this and the following decade, through the foundation of the formatters parameters of the interstate system - security, currency/finance, production/technology. The crisis of the decade corresponds, therefore, not to a crisis of hegemony, but to the antagonism between the limits of the autonomy of National States and to the rise of a transnational economic order, whose vertex situated the American global power. 1970s s it postwar post war period security currencyfinance currency finance currency/finance productiontechnology production technology production/technology corresponds therefore order

Resumo Este artigo tem por objetivo avaliar os limites do debate acerca da crise de hegemonia dos Estados Unidos na década de 1970. Nossa hipótese é que a crise daquele período não correspondeu à crise de hegemonia - à revelia dos questionamentos a ela. Argumentaremos que, ao longo do pós-guerra, os EUA construíram as bases de um poder global que se consolidaram no decorrer daquela quadra e da seguinte, mediante o alicerçamento dos parâmetros formatadores do sistema interestatal - segurança, moeda/finanças, produção/tecnologia. A crise da década corresponde, por conseguinte, não à crise de hegemonia, mas ao antagonismo entre os limites da autonomia dos Estados Nacionais e a ascensão de uma ordem econômica transnacional, em cujo vértice se situa o poder global estadunidense. JEL: F40, F62, P16, N12. 1970 ela pósguerra, pósguerra pós guerra, guerra pós-guerra seguinte segurança moedafinanças moeda finanças moeda/finanças produçãotecnologia produção tecnologia produção/tecnologia corresponde conseguinte transnacional estadunidense JEL F40 F F62 P16 P N12 N 197 F4 F6 P1 N1 19 1

ABSTRACT Introduction: The myth to rejuvenate or to be eternally beautiful is a dream that the humanity has always shared in many legends. Objective: To evaluate the results of lipotransference by assisted decantation with stem cells of adipose tissue for the facial rejuvenation. Methods: A descriptive, prospective and longitudinal study was carried out with 35 patients selected by simple random sampling in the Plastic Surgery Service of Hermanos Ameijeiras Hospital in Havana city, from September, 2019 to the same month in 2022. Results: In the case material, the mean age was of 46,5 ± 11,5 years with minimum values of 34 and maximum 57 years; 48.6% was in the 50-59 age group. A prevalence of the II cutaneous phototype was verified (60.0%); in healthy patients, the highest percentage with aging degree was that of type III (57.1%). There was a prevalence of fine wrinkles in rest and deeper lines with facial expression (40.0%) in those who would receive assisted lipotransference. After the treatment improvement was verified in all the patients; none presented complication. The evaluation of this procedure was good (94.3%). Conclusions: Lipotransference is a minimumly invasive procedure with advantages as for histocompatibility, durability and smaller number of complications; it has a high rate of acceptance. The favorable final result, security and effectiveness are observed in the patient's satisfaction.

RESUMEN Introducción: El mito de rejuvenecer o ser bello eternamente es un sueño que la humanidad siempre ha compartido en muchas leyendas. Objetivo: Evaluar los resultados de la lipotransferencia por decantación asistida con células madre del tejido adiposo para el rejuvenecimiento facial. Métodos: Se realizó un estudio descriptivo, prospectivo y longitudinal de 35 pacientes seleccionados por muestreo aleatorio simple, en el Servicio de Cirugía Plástica del Hospital Hermanos Ameijeiras de La Habana, desde septiembre de 2019 hasta igual periodo de 2022. Resultados: En la casuística, la edad media fue de 46,5 ± 11,5 años con valores mínimo de 34 y máximo de 57 años; 48,6 % se encontraban en el grupo etario de 50-59 años. Se constató un predominio del fototipo cutáneo II (60,0 %); en pacientes sanos, el mayor porcentaje con grado de envejecimiento fue el de tipo III (57,1 %). Prevalecieron las arrugas finas en reposo y líneas más profundas con expresión facial (40,0 %) en quienes recibirían lipotransferencia asistida. Posterior al tratamiento se constató mejoría en todos los pacientes; ninguno presentó complicación. La evaluación de este procedimiento resultó ser buena (94,3 %). Conclusiones: La lipotransferencia es un procedimiento mínimamente invasivo con ventajas en cuanto a histocompatibilidad, durabilidad y menor número de complicaciones; tiene una elevada tasa de aceptación. El resultado final favorable, la seguridad y la efectividad se observan en la satisfacción del paciente.

Abstract This article will try to prove that the dialectic inherent to the Barthesian myth would explain the intrinsically dispensable nature of the migrant identity for any given host society. To this end, we will depart from the hypothesis according to which such myth would promote, in the host society, a sense of organic solidarity intended to exclude any syncretism with other social corporations. Such a consideration will allow us to arrive at the conclusion that the recipients of such a narrative would end up accepting the inevitability of migrant marginalization, by inexorably identifying with the phenomenological and symbolic universe carried by such myth.

Resumen Este opúsculo intentará acreditar que la dialéctica inherente al mito barthesiano explicaría el carácter intrínsecamente prescindible de la identidad migrante para toda sociedad de acogida. A tal fin se partirá de la hipótesis conforme la cual tal mito promovería, para esta última, un sentido de solidaridad orgánico excluyente de todo sincretismo con terceras otras corporaciones de sentido. Tal consideración permitirá arribar a la conclusión conforme la cual el recipiens de tal narrativa terminaría por aceptar la inevitabilidad de la marginación de referencia, por medio de inexorablemente identificarse con el universo fenomenológico y simbólico que tal mito lleva, dentro de sí, inscripto.