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作 者:杜靖[1,2] DU Jing
机构地区:[1]青岛大学法学院 [2]青岛大学中国法律人类学研究中心,山东青岛266071
出 处:《思想战线》2025年第2期59-73,共15页Thinking
基 金:北京市社会科学基金青年项目“北京地区汉藏针灸交流的口述史调查与研究”阶段性成果(23LSC010)。
摘 要:从生病到恢复健康过程中觉知到的世界,不同于健康状态下人们置身其中的世界。这些世界包括体内物质性世界、体内精神世界、体外自然世界、社会生活世界和宇宙论世界。疾病及治疗是我们看到不同层级世界的一种缘起和媒介。在生病和治疗过程中,不同行动主体的觉知机制与方式不一样。有的借助富有习性的身体,有的借助现代技术,有的借助梦的解析和催眠手段,让病人身体内部世界图像及病因显现出来。在知觉现象学看来,生病中的医学人类学家更能用自己的身体觉知“疾病世界”,摆脱一般学术概念的支配。现有绝大部分人类学民族志作品是在人类学家健康状态下完成的,应该建立一种基于非健康状态下的人类学知识构架,这也许是医学人类学能够为人类学做出的最大反思性贡献。此外,医生不应只坐在医院里诊治,要到社会世界中去察知病情和病因。The world perceived during the transition from illness to recovery differs significantly from that experienced in a state of health.These worlds include the material interior of the body,the psychological interior of the mind,the external natural environment,the social lifeworld,and the cosmological sphere.Disease and healing serve as both the cause and mediums through which these worlds become visible.In states of illness and healing,different agents of action employ various perceptual modes and mechanisms.Some rely on the habituated body,others on modern technologies,and still others use approaches such as dream analysis and hypnosis to render visible the inner landscapes of the ailing body and uncover their etiological origins.From a phenomenological perspective,the medical anthropologist,experiencing illness,gains privileged epistemic access to the“world of disease”through embodied awareness—transcending the limitations of conventional academic frameworks.Most existing anthropological ethnographies are produced while anthropologists inhabit healthy bodies.We must construct an anthropological knowledge framework grounded in states of unwellness.This,perhaps,represents the most radical contribution that medical anthropology can make to the discipline.Furthermore,physicians should not limit diagnosis to hospital settings but should engage with the social world to perceive the fuller spectrum of pathology and causation.
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