Antropologia Médica Vitalista: uma ampliação ao entendimento do processo de adoecimento humano

Abstract

Antropologia é a ciência que tem como objetivo estudar o homem em sua pluralidade de modos de vida e de pensamento, incorporando os diversos aspectos da individualidade às suas modalidades de estudo (biológica, social, cultural e filosófica). Por sua vez, a Antropologia Médica estuda os fatores que influenciam o processo saúde-doença, incluindo os aspectos biossocioculturais e os variados sistemas de saúde. Seguindo o objetivo intrínseco de estudar o homem em sua pluralidade, a Antropologia Médica Vitalista fornece subsídios filosóficos para uma ampliação do entendimento do processo de adoecimento, analisando o mecanismo saúde-doença em conformidade com a estrutura ontológica humana. Fundamentando o diagnóstico e o tratamento das doenças em diversas racionalidades médicas não convencionais (Medicina Tradicional Chinesa, Medicina Tradicional Indiana, Medicina Homeopática e Medicina Antroposófica), a concepção vitalista é uma doutrina filosófica que considera a existência de uma força (princípio) vital responsável pela manutenção da saúde e da vida, unida substancialmente ao corpo físico. Além disso, valorizando a interação de outras instâncias superiores da individualidade humana (mente, alma e espírito) no equilíbrio fisiológico-vital, a concepção vitalista inclui a influência dos pensamentos, sentimentos e emoções na etiopatogenia e na evolução das doenças, aspectos difundidos pela dinâmica psicossomática moderna e pelo recente campo de pesquisas que relaciona a saúde à espiritualidade.

Correlation between Vitalism and Genetics According to the Paradigm of Complexity

“…The author has been studying homeopathic vitalism since 1996, [2][3][4][5] aiming at broadening the understanding of the aspects that permeate the human disease mechanism, the cure of diseases, and the action of highly diluted medicines.…”

“…1 In short, we observe in the homeopathic vitalist concept a hierarchy of mutual influences among the several instances, in which the spirit manifests its potential by means of thoughts, emotions, and feelings that emanate from the mind (psyche), acting on the organic vital force and, consequently, on the health-disease process. [2][3][4][5] However, since Hahnemann did not probe the essence of this organic vital force or how it causes diseases, he prepared an experimental treatment model based on the symptomatic externalisation of the vital disturbance.…”

“…This emerging phenomenon (vortex) corresponds to the concept of force centres or chakras ('wheels' in Sanskrit) from Traditional Hindu Medicine, according to which energy vortices that are spread across the body's surface vibrate continuously and distribute vital energy or prana to the physiological systems and body components. [3][4][5]17 According to Traditional Chinese Medicine, similar definitions and properties are attributed to the energy meridians and their respective acupoints. [3][4][5]18 It is worth pointing out that both medical practices also present the properties of complex systems, by grounding their vitalist therapeutic approaches on the intricate network of connections comprising the force centres and energy meridians respectively.…”

“…The homeopathic vitalism presents a set of aspects that is similar to that of other medical and philosophical concepts. [1][2][3][4][5] In homeopathic miasmatic theory, which addresses the nature of chronic diseases, Hahnemann adds the existence of three chronic miasms (psora, sycosis, and syphillis) of dynamic nature to their etio-pathogenesis (causam morborum chronicum), by attributing them the prerogative of being the main obstacle to the action of correctly prescribed homeopathic medicines, thus preventing the curative vital reaction from occurring. 6 Studies conducted on complex and dynamic self-organisation systems, which were employed in biomedicine to broaden the understanding of homeostatic physiological mechanisms, can be used in homeopathy to justify the modus operandi of the vital principle, since both phenomena present similar properties (non-linearity, self-organisation and dynamism, among others).…”

Isopathic Use of Auto-Sarcode of DNA as Anti-Miasmatic Homeopathic Medicine and Modulator of Gene Expression?

“…By producing an artificial disease that is very similar to the natural one, it has been proposed that the homeopathic medicine acts by triggering a reaction from the vital principle against the pre-existing organic disturbance, removing the signs and symptoms manifested by means of the principle of symptomatic therapeutic similitude. [3][4][5] In the miasmatic theory, which seeks to broaden the understanding about the nature of chronic diseases, 6 Hahnemann adds to their etio-pathogenesis the existence of three chronic miasms of dynamic nature (psora, sycosis, and syphilis), and attributes to them the potential for being the main obstacle to the action of correctly prescribed homeopathic medicines, thus preventing the healing vital reaction from occurring. He also attributes to psora the fundamental cause of all forms of chronic diseases.…”