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What We Mean When We Talk About Suffering—And Why Eric Cassell Should Not Have the Last Word
What We Mean When We Talk About Suffering—and Why Eric Cassell Should Not Have the Last Word Tyler Tate, Robert Pearlman Perspectives in Biology and Medicine, Volume 62, Number 1, Winter 2019, pp. 95-110 (Article) Published by Johns Hopkins University Press For additional information about this article https://muse.jhu.edu/article/722412 Access provided at 26 Apr 2019 00:52 GMT from University of Washington @ Seattle What We Mean When We Talk About Suffering—and Why Eric Cassell Should Not Have the Last Word Tyler Tate* and Robert Pearlman† ABSTRACT This paper analyzes the phenomenon of suffering and its relation- ship to medical practice by focusing on the paradigmatic work of Eric Cassell. First, it explains Cassell’s influential model of suffering. Second, it surveys various critiques of Cassell. Next it outlines the authors’ concerns with Cassell’s model: it is aggressive, obscure, and fails to capture important features of the suffering experience. Finally, the authors propose a conceptual framework to help clarify the distinctive nature of sub- jective patient suffering. This framework contains two necessary conditions: (1) a loss of a person’s sense of self, and (2) a negative affective experience. The authors suggest how this framework can be used in the medical encounter to promote clinician-patient communication and the relief of suffering. *Center for Ethics in Health Care and School of Medicine, Oregon Health and Science University, Portland. †National Center for Ethics in Health Care, Washington, DC, and School of Medicine, University of Washington, Seattle. Correspondence: Tyler Tate, Oregon Health and Science University, School of Medicine, Depart- ment of Pediatrics, 3181 SW Sam Jackson Park Road, Portland, OR 97239-3098. -
Blending Between Occultism and Scientism in Vasile Voiculescu's
Article received on November 10, 2017 and accepted for publishing on February 18, 2018. ORIGINAL ARTICLES Blending between occultism and scientism in Vasile Voiculescu’s short stories Mirela Radu1 Abstract: Vasile Voiculescu (1884-1963), besides being a well-known writer, was also a prominent, much respected physician who practiced between the two world wars. He attended the courses of the Faculty of Letters and Philosophy in Bucharest for a year (1902-1903), but gave up on them in order to attend the Faculty of Medicine. The literary debut took place in 1912 in the journal Convorbiri literare. He published the first volume of lyrical poems in 1916 and in 1918 he was granted the Academy Award for lyrical volume From the Aurochs Country and other poems. In 1935 he became a member of the Academy of Sciences of Romania and in 1941 he received the National Poetry Prize. The following volumes of poems are: Ripeness (1921), Poems with Angels (1927), Destiny (1933), Ascent (1937), Gleams (1939). His work also includes a short story: The Demiurge (1943). Shakespeare's last imaginative sonnets in Vasile Voiculescu’s translation (1964), and the novel Zahei-The blind (1966), Sentimental Gymnastics (1972) are published posthumously. The present article is aimed at revealing the world of Voiculescu’s short stories. Keywords: medical studies, abyssal psychology, scientism, mystery, obscurity Although the most analyzed creator received new powers, as a sum of his life’s and part of Voiculescu’s work artistic experience by a high level of expression, in a seems to be his poetry, he veritable eruption if poetry, in verses and prose.” [2] proved his worth in the same The surprise comes from the chameleonic nature of manner in storytelling. -
Healing Narrative: Ethics and Writing About Patients
Virtual Mentor American Medical Association Journal of Ethics July 2011, Volume 13, Number 7: 420-424. FROM THE EDITOR Healing Narrative—Ethics and Writing about Patients As Jack Coulehan and Anne Hawkins put it, “writing about patients is a growth industry” [1]. Recent years have seen an explosion of both fiction and nonfiction works written by physicians for a popular audience. Atul Gawande’s Complications, Pauline Chen’s Final Exam, and Danielle Ofri’s Singular Intimacies, all critically acclaimed and widely read, open a window into an experience that was once the sole province of those in medical training. These authors employ patient stories to convey poignant insights about what it is like to practice medicine. Neurologist Oliver Sacks’s classic Awakenings and more recent An Anthropologist on Mars also make use of patient stories, guiding his readers into the awe-inspiring world of the human mind through the unusual experiences of his patients. These powerful memoirs, however, move us to ask, whose stories are they telling? What are physicians’ responsibilities towards patients when they put them on paper? In this issue of Virtual Mentor, we explore the ethics of writing about patients and examine the sometimes conflicting, sometimes synergistic duties of physician and author. Sharing patient stories has always been a mainstay of medical education—every issue of Virtual Mentor begins with three clinical cases. This is not an arbitrary quirk but a reflection of a long tradition. Clinicians share patient stories on the wards, in grand rounds, in doctors’ lounges; they tell patient stories to medical trainees and teach them the language in which to tell these stories themselves. -
Ethics in Burn Care
AMA Journal of Ethics® June 2018 Volume 20, Number 6: 525-605 Ethics in Burn Care From the Editor Opening Dialogue on Current Ethical Issues in Burn Care 527 Ashwath Gunasekar Ethics Cases Is It Ethical to Treat Pain Different in Children and Adults with Burns? 531 Commentary by Sharmila Dissanaike, MD When Is It Appropriate to Put a Live Donor at Risk to Help Another Patient? 537 Commentary by Anjay Khandelwal, MD Should Cosmetic Outcome Influence Discussions about Goals of Care for Severly Burned Patients? 546 Commentary by Yuk Ming Liu, MD and Kathleen Skipton Romanowski, MD Original Research A Model to Improve Detection of Nonaccidental Pediatric Burns 552 Lauren C. Nigro, MD, Michael J. Feldman, MD, Robin L. Foster, MD, and Andrea L. Pozez, MD Podcast How to Help Burn Patients Survive and Thrive: An Interview with Dr. Monica Gerrek and Andrea Rubin Medical Education Problems and Costs That Could Be Addressed by Improved Burn and Wound Care Training in Health Professions Education 560 Patrick T. Delaplain, MD and Victor C. Joe, MD Policy Forum Defining Adequate Quality and Safety Metrics for Burn Care 567 AMA Journal of Ethics, June 2018 525 Laura S. Johnson, MD and Jeffrey W. Shupp, MD Medicine and Society Ethics of Burn Wound Care in a Low-Middle Income Country 575 Shelley Wall, MBChB, Nikki Allorto, MBChB, Ross Weale, MBBS, Victor Kong, PhD, and Damian Clarke, PhD History of Medicine Getting Past Dax 581 Monica L. Gerrek, PhD Personal Narrative Ask Me about My Pearls: Burn Care, Ethics, and Creative Writing 589 Debra Ann Reilly, MD and Steve Langan, MFA Viewpoint The Four-Quadrant Approach to Ethical Issues in Burn Care 595 Chad M. -
Dr Alexander Majkowski: a Physician and Kashubian Writer and Poet
Acta medico-historica Rigensia (2010) IX:99-114 DOI: 10.25143/amhr.2010.IX.05 Dr Alexander Majkowski: A physician and Kashubian writer and poet Anna Kotulska, Eugene J. Kucharz Introduction Kashubians known also as Kassubians (in Kashubian language: Kaszëbi) are the Slavonic ethnic group inhabiting the East- ern Pomerania in Poland. They speak the Kashubian language that is classified as the West Slavonic language belonging to the Lekhitic group of languages. Kashubians are the direct descendants of Pomeranians [1]. The Pomeranians came into the north- ern part of Poland about the 5th century AC. The region they lived is now known as Pomerania. The oldest mention of the region’s name is a seal of prince Barnin the First of Pomerania from the 13th century. The primary region inhabited by Pomera- nians was located close to the Parsenta River that was the border separating them Dr Alexander Majkowski. from the region inhabited by Veletians. Photograph from the last years Most of the Pomeranians lost their ethnic of life identity when Pomerania became a part of Germany and the inhabitants were subjected to extensive Germanization. Those who were living in the Eastern Po- merania survived denationalization efforts of the German state. Now in the East- ern Pomerania in Poland, over 300.000 people consider themselves as Kashubians. Some estimation indicates for higher number of Kashubians, i. e. 500.000. Part of them declares Polish nationality. In 19th and 20th century, Poland and Poles even when there was no independent Polish state significantly supported actions 99 A. Kotulska, E. J. Kucharz for saving ethnic identity of the Kashubians (e. -