Search results - CEJSH

1

A Creator’s Illness as a Source of Memory and Forgetting: Selected Examples

100%

Darska B.

Tematy i Konteksty

|

2020

|

issue 1

293-310

EN

In the present article I examine autobiographical works in which writers reveal their illnesses. I am interested not so much in the description of a givenailment, but rather in the embroilment resulting from being ill and from the persistent conflict between memory and forgetting. Becoming aware of the illness turns out to be a critical point, forcing the writers to re-evaluate their own lives. Consequently, memory and forgetting assume a new status. I also attempt to juxtapose the universal nature of being ill and the intimacy of this experience; I point out the similarities and differences involved in dealing with illnesses, the common denominator of which seems to be the necessity of confronting the limits of memory and the expansiveness of forgetting.

2

Health, illness and dying in Polish folk medicine

100%

Piątkowski W., Majchrowska A.

Progress in Health Sciences

|

2015

|

vol. 5

|

issue 1

214-224

EN

In the past peasant families did not regard health as a value in itself. The low ‘cultural status' of health was associated with the constant threat to it, the frailty of life and poverty which, as peasant diarist wrote, ‘did not let one live’. ‘Plague, war, and famine’ would decimate the village population for centuries, and these people were help-less in the face of epidemic and natural disasters. For that reason death was treated as familiar part of the trajectory of human life, natural and indisputable.A feature of folk culture, which influences behaviors in and attitudes towards illness among the peasant population, is co-occurrence mystical-magical elements. Mystical-magical acts influenced and still influence patterns of behaviors in illness and dying process which a peasant family exhibits. For example, illness was assumed to be caused by spells, charms and magic; and the use of holy relics, amulets or talismans was believed to prevent illness. People were convinced that revelation, inspiration or clairvoyance made it easier to diagnose an illness whereas casting spells, charms, and the like would remove it effectively.In our article we will discuss typical ways of coping with illness and dying processes’, the determinants of behaviors in illness, emphasizing customs associated with illness, behavioral patterns, ways of expressing emotions, and fatalism as attitude towards illness and death. We will stress the importance of cultural and religious elements, and accentuate the special role played by women in coping with illness by using self-treatment and folk healing methods.

3

La Unción de los enfermos - sacramento de alivio y salvación según el c. 998 del Código de Juan Pablo II

100%

Kantor R.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

|

2011

|

vol. 1

|

issue 1

PL

The Code of Canon Law of John Paul II sets forth in can. 998 as follows: “The anointing of the sick, by which the Church commends to the suffering and glori fi ed Lord the faithful who are dangerously ill, so that he may support and save them, is conferred by anointing them with oil and pronouncing the words prescribed in the liturgical books”.Through this sacramental entrusting of a sick person, the Church shows redemptive action taken by the Christ himself, who shall support the sick person with the power of God’s grace in suffering, impatience, fear, and above all in physical and spiritual weakness as well as in experienced doubts and weakening in faith.A family and persons ministering the sick (priests, hospital chaplains) should earlier take care of proper instructing about the nature of anointing of the sick and adequate preparation of the sick to receive this grace from the healing Christ. This may take place through conversation, catechesis, supporting with words of faith and common prayer, arousing a wish to receive the Christ in the mystery of anointing.This article consists of seven points: 1. The letter from James as the starting point of the discussion; 2. Several historical facts; 3. Catechism of the Catholic Church concerning the sacrament of the anointing of the sick; 4. Sacramental grace; 5. Who should and can receive the sacrament of the anointing; 6. People responsible for the better reception of the sacrament by the sick; 7. Conclusion.

4

The Supervision in Social Work. The Michael Baliant Method in Providing Psychological Support for Social Workers, Policemen, Soldiers, and Firemen

100%

Mausch K.

Studia Administracji i Bezpieczeństwa

|

2018

|

issue 5

121-127

EN

The social worker or policemen should have broad skills in mobilizing people to action for individuals and groups. Looking at the particular desirable personality traits and skills of social workers can conclude that the emotional and somatic personality include: empathy, the ability to recognize emotions in themselves and others, the ability to control their own emotions and influence it, emotional balance, good mental health and psychosomatic. The personal development of social workers involved in helping Balint groups.

5

“I think that poets and, more broadly, all artists have some certain cognitive impatience in them”

100%

Król K., Kandziora J.

Czytanie Literatury. Łódzkie Studia Literaturoznawcze

|

2020

|

issue 9

357-366

EN

The interview covers the subject of Stanisław Barańczak and his works. Pondering on the way the poet pictures the existence of God in his poems is an important part of the text. Another crucial subject is the way Barańczak deals with his illness and portrays it in his poetic works. In the interview Jerzy Kandziora – an exquisite reasercher of the poetry written by Barańczak and Jerzy Ficowski − mentions his private relationship with both Barańczak and his wife.

6

Acceptance of chronic low back pain in actively working patients

100%

Kułak W., Kondzior D.

Progress in Health Sciences

|

2011

|

vol. 1

|

issue 1

81-88

EN

Purpose: Assessment of pain intensity in patients with chronic low back pain in correlation with the clinical picture and illness acceptance. Material and methods: The study group included 120 patients (67 males and 53 females) aged 43.07 ± 8.74 years (range: 18 – 62 years) diagnosed with lumbosacral spine discopathy. The study was conducted between 2008 - 2010. Assessment tools used for the study included: pain intensity scale and Acceptance of Illness Scale (AIS). Results: Most often the pain was reported in the L4-L5 level of the lumbar spine. The duration of the illness ranged between 1-31 years (6.90 ± 6.47). The majority of the patients in the studied group were physical workers. Nearly half of the patients, 59 (49.16%) described their pain as moderate on a 5-point pain scale. No acceptance of illness according to the AIS scale was noted in 33 (27.5%) patients, the remaining 67 (72.5%) patients declared quite good and average good illness acceptance. We found no significant dependencies of the frequency of pain occurrence, pain intensity, its duration and the type of work. Conclusions: Pain reported due to chronic low back pain by the majority of the patients was of moderate intensity. No correlation was found between the pain and illness acceptance.

7

Choroba jako wynik działania czarownicy, bóstwa, demona lub ducha na przykładzie mezopotamskich tekstów magicznych i medycznych

100%

Nicko-Stępień P.

Saeculum Christianum. Pismo Historyczne

|

2018

|

vol. XXV

5-20

EN

The aim of this article is to show the influence of witches, demons, ghosts, and gods on human health in Ancient Mesopotamia. Mesopotamian medicine was based on magic and considered illness to be the work of a supernatural power. Ashu and ashipu – doctors of body and soul – worked together to diagnose and help the patient. Sometimes prayers and magical rituals were necessary for a patient to get well; often, only a herbal mixture was needed. Mesopotamian magical and medical texts describe many kinds of diseases: somatic, mental, and others. Among these are: fever, headaches, leprosy, epilepsy, blindness, impotency, paralysis. This article is an effort to analyse Mesopotamian prescriptions, incantations, and medical interventions and to answer questions about the health of ancient mankind.

8

Choroba i nieśmiertelność

100%

Jochymek R.

Świat i Słowo

|

2009

|

vol. Świat i Słowo 2009, nr 2 (13)

113-124

EN

In her text The Angels Know Their Profession Agata Paluch makes a heroic attempt to assess the value of life in general. She mentions its passing commonly unseen in the hasty chaos of small matters. The author presents the evolution of her attitude to illness, conventional medicine and different ways of self-curing. All her struggles are full of dignity, general fight for keeping health as well as a distance to herself, her weakness and the whole process of curing. She refuses to accept the illness and her unattractive body and that defines the narratorauthor’s identity. There are 22 reports about illness weaved into Zuza’s Diary, which is the axis of the book. They describe the suffering and the leaving of people in order to show that all people around die and that the Evil is the immanent feature of the world. The illness does not roll in the void of life and by combining the Diary with the reports the author creates a new quality of this prose. It turns it into a kind of parable of the human, earthly holiness.

9

“Where do these terrible diseases and pestilences come from?”. Illness in the Roman World in Light of the Ecclesiastical History of Eusebius of Caesarea

100%

Bralewski S.

Studia Ceranea

|

2022

|

vol. 12

313-337

EN

Eusebius of Caesarea did not put diseases at the center of his introduction to Church History. He used them instrumentally to promote his theses. Therefore, he neither referred to the medical knowledge of that time nor did he conduct their scientific classification or description. Nevertheless, Eusebius’ account contains observations about the sick and their afflictions. The Bishop of Caesarea clearly distinguished between diseases suffered by individuals and those that plagued the masses. In addition, they can be divided into diseases of the body, diseases of the mind, and diseases of the soul. Eusebius treated disease as a tool in God’s hands, with the help of which He intervened in history for the benefit of Christians. For Eusebius, the best physician of the body and soul was Jesus Christ, who, with his miraculous power, healed all diseases, expelled unclean spirits and demons, and even raised the dead.

10

“…qualcosa gli ha tolto le forze e velato gli occhi”: la malattia tra critica letteraria, terapia e poesia in Małgorzata Lebda

88%

Ciccarini M.

pl.it / rassegna italiana di argomenti polacchi

|

2021

|

issue 12

75-91

EN

After a brief initial excursus on the topos of illness in literary criticism and the so-called “Narrative Medicine”, I analyse this theme as found in the work of Małgorzata Lebda, and particularly in the collections Matecznik (2016) and Granica lasu (2013), in which the poet tells her personal story, displaying a changing enigmatic nature which is a place of the soul both real and mysterious at the same time. Lebda describes the encounter with the disease in a clear, direct language style and by means of a narrative that gives a therapeutic meaning to her experience, and places it in a natural universe filled with multiple correspondences and resonances. The constant metaphorisation of the poetic images becomes a way to convey evocative, deep emotions which, thus mediated, can express themselves with all their evocative power.

11

Andreasa Bana ucieczka ze świata („Belladonna” Dašy Drndić i „O starzeniu się” Jeana Améry’ego)

88%

Giergiel S.

Slavica Wratislaviensia

|

2016

|

vol. 163

783-793

EN

The paper analyses the final phase in the life of of Daša Drndić’s Belladonna’s protagonist. In the last years of his existence, Andreas Ban’s consciousness is dominated by the thoughts about illness and the nearing retirement. Commonly, both these phenomena mark the threshold of an old age. When it comes to this particular character, they amplify the sensation of solitude (initially stemming from the keen sense of criticism that Ban displays) as well as impotence (connected to the disagreement with the existence of asenile and poor life of an aged man to which Ban is doomed). Drndić uses her novel’s protagonist to accuse both the Croatian state and the contemporary civilization of fetishizing youth and beauty, which, in turn, sentences the Other to “non-existence” (in Drndić’s prose, the Other is always anonconformist who, additionally in her latest novel, is in advanced age).

BA

U tekstu se analiziraju poslednje godine života Andreasa Bana – glavnog lika romana Belladonna D. Drndić. Pred kraj života Ban je obuzet mislima obolesti ipenziji koja ga čeka. Mnogi misle da su ove dve pojave obeležje starosti. Kod Bana one stvaraju osećaj otuđenosti/usamljenosti, koji proizilazi iz izrazite kritičnosti, karakterične za ovaj lik, inemoći, učijoj je osnovi pobunamrzovoljnog isiromašnog starcaprotiv života, na koji je prinuđen. Kroz sudbinu svog junaka Daša Drndić optužuje hrvatsko društvo, kao isavremenu civilizacijiu koja, idealizujući mladost ilepotu istovremeno osuđuje na nepostojanje „Drugo” („Drugi” upoetici ove spisateljice označava nonkonformistu, koji je uovom slučaju vremešan).

12

Writing a wound. Side-effect of literary craft

88%

Paszek P.

Anthropos?

|

2016

|

issue 25 Na uboczu

102-118

EN

The main aim of this article is an attempt to describe some special kind and form of literary writing. The center of this consideration lay at the item between two anthropological concepts, namely health and illness. This two different concepts means by founding a distinctive particular space. This is where we could locate main sense of an eponymous wound of writing. However, health and illness are bound to categories of personal life experience which, in a manner of speaking, determines experience of writing in general. In principle all issues are based on the analysis philosophical works of Gilles Deleuze and the interpretation of same fragments from literary works of Franz Kafka.

13

Концепция болезни как ценности в романах Идиот Федора Достоевского и Волшебная гора Томаса Манна

88%

Stryjakowska A.

Studia Rossica Posnaniensia

|

2020

|

vol. 45

|

issue 1

PL

The article is an attempt to analyse the novels The Idiot by Fyodor Dostoyevsky and The Magic Mountain by Thomas Mann in the context of the category of illness. The author undertakes a comparison of the characters suffering from turberculosis: Hans Castorp and Ippolit Terentyev. It is claimed that in both of the works illness acquires the status of a value and opens before the characters a path to self-knowledge. However, while Castorp’s illness develops in comfortable conditions and he finally decides to cease his fascination with death, for the terminally ill Terentyev it is far too late to fight for his life. For this reason, the sacralisation of death is alien to Dostoyevsky’s character. In his case, death can be perceived as the Lacanian Real that interrupts the self-narrative. The noted phenomenon can be attributed to Dostoevsky’s maximalism that urges the Russian novelist to bring the disease to the limits, and take it out of control. Mann, in turn, portrays the disease as a kind of safety valve, keeping the fascination with the dark sides of life in a healthy framework.

14

"Nerwy pańskie tu niewinne" - o problematyce choroby u Fryderyka Nietzschego

88%

Tacik P.

Analiza i Egzystencja. Czasopismo Filozoficzne

|

2013

|

issue nr 21

21-41

EN

The article propounds an interpretation of Nietzsche’s philosophy, in which the issueof illness would be instrumental. However, in contrast to any kind of reductionarybiographism, the illness should be conceived as inextricably intertwined with thethinking itself. Nietzsche’s own illness was initially nothing more than a personal problem, yet it soon influenced his whole life, forcing to forgo the academic career. Thus afflicted, the philosopher used his experience to develop a new view oncorporeality, diametrically opposed to Cartesianism. In the post-Cartesian model,objective thinking and illness have nothing in common; either corporal sufferingexerts no influence upon thoughts, or the mind sinks into pure insanity. Whoever losttheir faculties is still capable to stick to rationality, if only they accept the diagnosis,however subjectively unconvincing it would seem. Suspicious of the notion of truth,Nietzsche reverses the post-Cartesian model. Objective thinking, neatly separatedfrom illness, as well as rational diagnoses appear to him as a fetish supporting thosewho cannot deal with their own corporeality. They repress their weaknesses, assuming the unfounded belief in objective thinking, which can be practised irrespective ofpersonal malaise. However, Nietzsche’s suffering, which recurred irregularly and hadno detectable grounds, couldn’t be separated not only from thinking, but from lifeas such. The philosopher was thus lead to advance a concept of “diet”, construed asbroadly as possible, including the selection of food, lectures and embraced thoughts.The diet is the uttermost refutation of diagnosis, as it treats the mind and the bodyas a unity changing in time. The illness, which accompanies life inevitably, servesas a permanent yardstick of quality of our thoughts. Moreover, it gives us the opportunity to experience pure becoming.

15

„Wyjechałem w inny świat”. Miron Białoszewski w przestrzeni uzdrowiska („Zawał”, „Konstancin”, „Listy do Eumenid”)

88%

Miernecka M.

Białostockie Studia Literaturoznawcze

|

2018

|

issue 12

213-228

EN

The article presents the way of domesticating the space of the health resort and hospital in three works of Miron Białoszewski: The Heart Attack, Konstancin and The Letters to Eumenides. The illness – in 1974 ﬁrst and then in theyear 1983, second heartattack – forces thewriterto stay consecutively in unfamiliar health resorts, and at the same time it opens a new stage in his life and work. Following the assumptions of geopoetics that the way of seeing space is associated with the activity and the perception of the entity, as well as taking into account the causative role of the places, I analyze the changes occurring in Białoszewski’s health resort texts. I further present the stages of constructing the “self” and demonstrate the importance of space of the health resort and hospital in each of the stages.

16

The Four Dimensions of Embodiment and the Experience of Illness

88%

Grīnfelde M.

Avant

|

2018

|

vol. 9

|

issue 2

107-127

EN

In this paper I will try to systematically lay out and describe the multiple dimensions of the embodied experience of illness, which until recently has been the main focus within the field of the phenomenology of medicine. In order to do this, I will turn to analysis of the nature of embodiment in Husserl’s phenomenology. I will argue that based on Husserl’s phenomenology of the body, one can distinguish four ways of experiencing one’s body, or four dimensions of embodiment. I will distinguish between experience of one’s body as 1) a bearer of sensations (the affective dimension of embodiment); 2) a seat of free movement, characterized by the faculty of “I can” (the functional dimension of embodiment); 3) a material thing in a causal relationship with the material world (the material dimension of embodiment); 4) a material thing embedded in a social context (the social dimension of embodiment). I will then apply the proposed classification of dimensions of embodiment to the experience of illness, focusing on the various ways these dimensions have been used within the phenomenology of medicine. This serves two purposes. Firstly, it provides a framework for classification of the existing interpretations of the experience of illness; secondly, it opens up a way for a comprehensive analysis of the experience of illness which includes both individual and social aspects of embodiment as well as their mutual intertwining.

17

«L’età d’oro della Vita». La vecchiaia di Oriana Fallaci

87%

Tichoniuk-Wawrowicz E.

Studia Romanica Posnaniensia

|

2018

|

vol. 45

|

issue 3

49-58

EN

From Tithonus to the Struldbrugs of Swift, the old age is seen as a phase of decline, of decay, of exclusion from active life, which generates conditions of need. Senility can become even an influencing discrimination: in 1969 Robert Butler coined the term ageism and developed the theory of the phenomenon. So it is very surprising to see the optimism of Oriana Fallaci who observed: «They are fools those who refuse [the old age] and in order to refuse it they make the facelift, they dress up like a twenty-yearold, they cheat on age. Silly and ungrateful. […] The oldness is a beautiful age. The golden age of Life» [IA 149-150]. The tone marvels even more if you think about the cancer against which the Florentine journalist fought for years. It therefore seems interesting to analyze the reason for such serenity, despite the thanatic shadow.

18

Ciało mistyczne

76%

Gromek K.

Przestrzenie Teorii

|

2019

|

issue 31

293-310

EN

This article proposes to include in the literary studies the body of texts written by the Christian female mystics, whose accounts have so far been the domain of theological discourse. The perspective offered here focuses on the bodily categories contained in the works of women mystics from the 19th and 20th c. such as: Leonia Nastał, Faustyna Kowalska, Zofia Nosko, Roberta Babiak, Rozalia Celakówna, all of whom qualify under the category of experiential or affective mysticism. The present articles focuses on two notions, i.e. on the one hand, the typology of describing the bodily experience in the mystical text, and on the other, the biographical features. The latter opens up a path towards the anthropological and cultural dimension in the analysis of mystical writings with a particular focus on the issue of illness, self-mortification and exhumation.

19

The Human Body in Conventional and Alternative Medicines

75%

Lytovka M.

Konteksty Społeczne

|

2014

|

vol. 2

|

issue 2

EN

This paper aims to explore two opposite concepts of the human body – according to conventional medicine and according to alternative (holistic) medicine – and to show the mutual interpenetration of these two concepts in the modern world. Conventional medicine sees the body as an endless collection of symptoms spread all over its surface. It presents the body as a way of localizing pain, so in the biomedical discourse the body appears as a place of deﬁning and describing pain. It is located in individual parts, organs, limbs, etc. Alternative medicine looks at the human body from the perspective of structural, chemical and psychological unity, which constantly adapts to the changing conditions of the external environment. It sees illness not as a disorder of one particular organ or system, but as a disorder of the whole organism. However, regardless of the clear distinction between these two concepts in the legal, scientiﬁc and ethical spheres and regardless of the general medicalisation of the modern world, these two approaches to the human body are simultaneously accepted by patients.

20

Lekarz teatralny: Przyczynek do opisu obyczajów teatralnych XIX wieku

75%

Jarząbek-Wasyl D.

Pamiętnik Teatralny

|

2022

|

issue 2(281)

115-148

EN

The theater physician was a crucial figure in the transformation of the theater as an institution between the late eighteenth and early twentieth centuries: he looked after the artists, guaranteed the internal order of the institution, and contributed to the shaping of the social perception and evaluation of the acting profession. He helped organize the theater as a controlled and norm-governed space, in which neither audience reactions nor the artist’s ways of being could disturb the general order. The article is a historical study of the development of the theater physician’s professional position and duties in the nineteenth century, drawing on diaries, press articles, and iconographic material (including caricatures). Starting from the analysis of source texts, such as the writings of theater physicians (Kazimierz Łukaszewicz, Gustave-Joseph Witkowski), the author adopts two parallel strategies: 1) she reconstructs the biographical and factographic background of the presence of an official doctor in Polish theatre, 2) she problematizes the relationships between the theater as an institution and forms of organized medical care, between actors’ illnesses and the images of theater as a hazardous and pathological place, between the pathography of actors’ illnesses and the idea of a public order and system of values, and between the internal and external perception of the acting profession.

Refine search results