Medicine is facing wide-ranging challenges concerning the so-called medically unexplained disorders. The epidemiology is confusing, different medical specialties claim ownership of their unexplained territory and the unexplained conditions are themselves promoted through a highly complicated and sophisticated use of language. Confronting the outcome, i.e. numerous medical acronyms, we reflect upon principles of systematizing, contextual and social considerations and ways of thinking about these phenomena. Finally we address what we consider to be crucial dimensions concerning the landscape of unexplained "matters"; fatigued being, pain-full being and dys-ordered being, all expressive momentums of an aesthetic of resistance.
Escalating costs, increasing multi-morbidity, medically unexplained health problems, complex risk, poly-pharmacy and antibiotic resistance can be regarded as artefacts of the traditional knowledge production in Western medicine, arising from its particular worldview. Our paper presents a historically grounded critical analysis of this view. The materialistic shift of Enlightenment philosophy, separating subjectivity from bodily matter, became normative for modern medicine and yielded astonishing results. The traditional dichotomies of mind/body and subjective/objective are, however, incompatible with modern biological theory. Medical knowledge ignores central tenets of human existence, notably the physiological impact of subjective experience, relationships, history and sociocultural contexts. Biomedicine will not succeed in resolving today's poorly understood health problems by doing 'more of the same'. We must acknowledge that health, sickness and bodily functioning are interwoven with human meaning-production, fundamentally personal and biographical. This implies that the biomedical framework, although having engendered 'success stories' like the era of antibiotics, needs to be radically revised.
Evil is a poorly understood phenomenon. In this provocative 2005 book, Professor Vetlesen argues that to do evil is to intentionally inflict pain on another human being, against his or her will, and causing serious and foreseeable harm. Vetlesen investigates why and in what sort of circumstances such a desire arises, and how it is channeled, or exploited, into collective evildoing. He argues that such evildoing, pitting whole groups against each other, springs from a combination of character, situation, and social structure. By combining a philosophical approach inspired by Hannah Arendt, a psychological approach inspired by C. Fred Alford and a sociological approach inspired by Zygmunt Bauman, and bringing these to bear on the Holocaust and ethnic cleansing in the former Yugoslavia, Vetlesen shows how closely perpetrators, victims, and bystanders interact, and how aspects of human agency are recognized, denied, and projected by different agents.
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