45,651 matches
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After almost four centuries, the conception about medicine is still the same. Biomedical reducționism will increasingly focus on the investigation and biological organic to identify the causes of the disease, not taking into account, aș we learn from the history of medicine that many infectious diseases that, în the lațe nineteenth and early twentieth century, were reaping numerous victims, were not șo much eradicated through the use of drugs, and for the improved nutrițional status, personal care, water purifycation and efficient
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symptoms, outlining the contours of the disease în order to associate it with a scheme taxonomic able to outline the further developments. Michel Foucault în The Birth of the clinic analyzes this aspect, în a great detail, quoting the writings of Sauvages (1761) and Pinel (1798), which show how "the rule and sorting dominates medical theory and practice even [...]. Before being taken în the thickness of the body, the disease receives hierarchical organization în families, genera and species"13. From an
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not seen aș an entity, but aș an explanatory model, part of the medical culture. În this sense, culture is not only a means to represent the disease, but rather is the same disease aș human reality 14. This concept of disease could lead to legitimate a certain conceptual procedure, which defines all those phenomena complex human disease, which, aș such, become the object of medical practices. The disease, according to anthropological interpretation, is not a natural fact able to go
Polis () [Corola-journal/Science/84979_a_85764]
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to represent the disease, but rather is the same disease aș human reality 14. This concept of disease could lead to legitimate a certain conceptual procedure, which defines all those phenomena complex human disease, which, aș such, become the object of medical practices. The disease, according to anthropological interpretation, is not a natural fact able to go over and beyond the culture, but it belongs totally to it. It is not a coincidence that authors like the American psychiatrist A. Kleinman
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those who are sick are not normal, and șo you have to do everything to bring him back to his normal condition, aș was also stated Talcott Parsons, în the analysis of social systems, associating the disease to a form of deviance. But why, Lenzen points ouț, this guy we call sick must be cured and brought back to the normal condition of healthy person? More than the fear of death, to move în this direction the human action, is the
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soul's health. În the Phaedrus Plato compares the rhetoric, which must include the nature of the soul to lead to virtue, to medicine, that needs to know the nature of the body to produce health. Therefore, following the arguments of Plato, it is only right for humans to remain healthy. The illness, thus, is not the negation of virtue and will be associated with the concept of sin, thus creating a strânge syllogism, according to which the patient is not
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to lead to virtue, to medicine, that needs to know the nature of the body to produce health. Therefore, following the arguments of Plato, it is only right for humans to remain healthy. The illness, thus, is not the negation of virtue and will be associated with the concept of sin, thus creating a strânge syllogism, according to which the patient is not a virtuous, who is not virtuous flaw, for which the patient is a sinner. Following this scheme for
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to which the patient is not a virtuous, who is not virtuous flaw, for which the patient is a sinner. Following this scheme for the "Fathers of the Church, and not only for them, the disease was mainly a result of sin"18. This idea of the sin perhaps should be sought în the Gospels, namely în the narratives of Jesus' miracles, which often contain, along with the healing, the remission of sins of the sick. "[...] And Jesus after seeing their
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existence of sin and its consequences. For the Christian healing is not just returning to the body that balance compromise with the disease, but also acquire a state of grace. Also, according Lenzen, just "here it is the first sign of a priestly function of medical activity"20. It is therefore reasonable to think that în the Middle Ages the medical activity and the monastic life went hand în hand. If the Modern era and especially with the Enlightenment and the
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its consequences. For the Christian healing is not just returning to the body that balance compromise with the disease, but also acquire a state of grace. Also, according Lenzen, just "here it is the first sign of a priestly function of medical activity"20. It is therefore reasonable to think that în the Middle Ages the medical activity and the monastic life went hand în hand. If the Modern era and especially with the Enlightenment and the positivist school these functions
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it can be said, how Lenzen does, that în this way we can reach even to produce individual and social diseases, în order to meet the priestly function of the medical profession. The disease eventually becomes the catalyst element capable of creating a situation of need that will be met by the experts, to which the social organization hâș entrusted the task to exercise that power. From a phenomenological point of view it is possible to affirm, "the disease is more
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medical profession. The disease eventually becomes the catalyst element capable of creating a situation of need that will be met by the experts, to which the social organization hâș entrusted the task to exercise that power. From a phenomenological point of view it is possible to affirm, "the disease is more than just an unfortunate clash with nature. It represents more than something that "just happens" to the people. The disease is something that humans do în ways exquisitely original and
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the disease is more than just an unfortunate clash with nature. It represents more than something that "just happens" to the people. The disease is something that humans do în ways exquisitely original and creative. The disease is a form of practice of the body, bodily action"22. Here's how the disease can not be understood only aș a language through which the body rebels against nature but, aș the anthropologist says Hughes, we must convince ourselves that "[...] the disease
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sailor passing them retrieve and decipher the hidden meanings în it, the help message that is that they contain"23. The danger that should be avoided seems to be, at this point, taking into consideration a refusal or any sign of protest expressed through the language of signs, aș something to answer individualized and medicalized. Phenomena such aș anger, frustration, discontent, along with socio-political contradictions and conflicts, are often expressed through the body, and are somatized, instead of receiving answers to
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social, are absorbed and treated aș simple diseases. No wonder if forms of dissent în respect of labor organizations with obsessive rhythms and unnerving, are addressed and stigmatized aș cases of psychiatric interest. The disease, according to Hughes, from idiom of resistance to oppression compliance, when it becomes clinical, it loses its social value for the simple reason that "it is a safe bet that his suffering will be heavily sedated, șo that the medicine even more than religion, is to
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will be heavily sedated, șo that the medicine even more than religion, is to actualize the Marxist truism about the drugging of the oppressed masses"24. The occurrence of the disease, therefore, can occur în several ways: through the refusal of work, or în the fight în conditions losers or, finally, with the endurance of unbearable conditions. When it puts to rest the cry of pain of the body protesting, because the disease is both physical and moral, and is treated
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25. În the human beings, therefore, the disease is not just and only "a simple pathological reaction, but also a personal reality, a biographical response. It comes down tobackingup the consideration of the patient aș typical nature of tradițional medicine of Hippocrates, but that the patient is seen aș a person subject of the disease that owns itself and hâș the disease, because it appropriates it positively or negatively"26. Thus the patient does not only is ill and suffer from
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or negatively"26. Thus the patient does not only is ill and suffer from the disease, but it is possible to affirm that it creates the disease with an originality, by which, according to the anthropology, manifests the unique character of each mân, that remains șo because it is confronted with the 'other through the social dimension. The disease hâș a specific characteristic, namely having a individual and social nature at the same time that, according to Marc Augè, constitutes a
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disease is at the same time the most individual and the most social of the events. Each of uș experiences it în our body and we may die. Feeling it grow menacingly inside uș, ăn individual can feel a sense of detachment from the others and from everything that constituted his previous social life. Yet everything în is at the same time social, not only because a number of institutions take charge of the various stages of its evolution, but also
Polis () [Corola-journal/Science/84979_a_85764]
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Feeling it grow menacingly inside uș, ăn individual can feel a sense of detachment from the others and from everything that constituted his previous social life. Yet everything în is at the same time social, not only because a number of institutions take charge of the various stages of its evolution, but also because the pattern thoughts that allow you to puț a name to identify it and treat it, are eminently social: think of the disease means to already see
Polis () [Corola-journal/Science/84979_a_85764]
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can feel a sense of detachment from the others and from everything that constituted his previous social life. Yet everything în is at the same time social, not only because a number of institutions take charge of the various stages of its evolution, but also because the pattern thoughts that allow you to puț a name to identify it and treat it, are eminently social: think of the disease means to already see the other"27. The disease, despite being a
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appearance tends to alter balances that are already established over time and în everyday behavior. Except în cases of epidemics, the disease affects always a small part of the population, which for this reason feels the weight on the diversity of its situation, which forces her to represent themselves with a new social role, the patient one. According to Talcott Parsons "the role of the patient is an institutionalized role that reveals some common features with the criminal one, but it
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his history, of his being subject to make it social în effect a patient. Parsons taking into account the role of the medical profession, în a complex social system, highlights how it is "oriented with a view to combating disturbances of " health "of the individual, that is, against disease or infirmity". At the same time it shows how it hâș passed from the processing of only pathological cases, șo aș to bring them back to a state of health acceptable, for
Polis () [Corola-journal/Science/84979_a_85764]
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în a complex social system, highlights how it is "oriented with a view to combating disturbances of " health "of the individual, that is, against disease or infirmity". At the same time it shows how it hâș passed from the processing of only pathological cases, șo aș to bring them back to a state of health acceptable, for a preventive action, able to control the causes of the disease. Anyway, the concern of Parsons does not seem to be the health per
Polis () [Corola-journal/Science/84979_a_85764]
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to combating disturbances of " health "of the individual, that is, against disease or infirmity". At the same time it shows how it hâș passed from the processing of only pathological cases, șo aș to bring them back to a state of health acceptable, for a preventive action, able to control the causes of the disease. Anyway, the concern of Parsons does not seem to be the health per se, but the social consequences that "a general level of health is too
Polis () [Corola-journal/Science/84979_a_85764]