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One of the key themes of the Enlightenment was the search for
universal laws and truths that would help illuminate the workings
of the universe. It is in such attitudes that we trace the origins
of modern science and medicine. However, not all eighteenth century
scientists and physicians believed that such universal laws could
be found, particularly in relation to the differences between
living and inanimate matter. From the 1740s physicians working in
the University of Medicine of Montpellier began to contest
Descartes's dualist concept of the body-machine that was being
championed by leading Parisian medical 'mechanists'. In place of
the body-machine perspective that sought laws universally valid for
all phenomena, the vitalists postulated a distinction being living
and other matter, offering a holistic understanding of the
physical-moral relation in place of mind-body dualism. Their
medicine was not based on mathematics and the unity of the
sciences, but on observation of the individual patient and the
harmonious activities of the 'body-economy'. Vitalists believed
that Illness was a result of disharmony in this 'body-economy'
which could only be remedied on an individual level depending on
the patient's own 'natural' limitations. The limitations were
established by a myriad of factors such as sex, class, age,
temperament, region, and race, which negated the use of a single
universal treatment for a particular ailment. Ultimately Montpelier
medicine was eclipsed by that of Paris, a development linked to the
dynamics of the Enlightenment as a movement bent on cultural
centralisation, acquiring a reputation as a kind of anti-science of
the exotic and the mad. Given the long-standing Paris-centrism of
French cultural history, Montpellier vitalism has never been
accorded the attention it deserves by historians. This study
repairs that neglect.
One of the key themes of the Enlightenment was the search for
universal laws and truths that would help illuminate the workings
of the universe. It is in such attitudes that we trace the origins
of modern science and medicine. However, not all eighteenth century
scientists and physicians believed that such universal laws could
be found, particularly in relation to the differences between
living and inanimate matter. From the 1740s physicians working in
the University of Medicine of Montpellier began to contest
Descartes's dualist concept of the body-machine that was being
championed by leading Parisian medical 'mechanists'. In place of
the body-machine perspective that sought laws universally valid for
all phenomena, the vitalists postulated a distinction being living
and other matter, offering a holistic understanding of the
physical-moral relation in place of mind-body dualism. Their
medicine was not based on mathematics and the unity of the
sciences, but on observation of the individual patient and the
harmonious activities of the 'body-economy'. Vitalists believed
that Illness was a result of disharmony in this 'body-economy'
which could only be remedied on an individual level depending on
the patient's own 'natural' limitations. The limitations were
established by a myriad of factors such as sex, class, age,
temperament, region, and race, which negated the use of a single
universal treatment for a particular ailment. Ultimately Montpelier
medicine was eclipsed by that of Paris, a development linked to the
dynamics of the Enlightenment as a movement bent on cultural
centralisation, acquiring a reputation as a kind of anti-science of
the exotic and the mad. Given the long-standing Paris-centrism of
French cultural history, Montpellier vitalism has never been
accorded the attention it deserves by historians. This study
repairs that neglect.
Why do we eat? Is it instinct, or some other impetus? Despite the
necessity of food, anxieties about what and how to eat are
widespread in our culture, and scientists and physicians continue
to have shifting theories about the phenomenon of appetite and its
causes and norms. In Appetite and Its Discontents, Elizabeth A.
Williams charts the history of inquiry into appetite between 1750
and 1950, as scientific and medical concepts of appetite shifted
alongside developments in physiology, natural history, psychology,
and ethology. Williams argues that trust in appetite was undermined
in the mid-eighteenth century, when researchers who investigated
ingestion and digestion began claiming that science alone could say
which ways of eating were healthy and which were not. Tracing
nineteenth- and twentieth-century conflicts over the nature of
appetite, Williams explores contemporary worries about eating
through the lens of science and medicine to show us how
appetite--once a matter of personal inclination--became an object
of science.
Organizations, Communication, and Health focuses on theories and
constructs of organizational communication and their relationship
to health. The goal of the volume is to offer a current picture of
organizational and organizing processes and practices related to
health. Research in the area of health communication has expanded
in recent years, and this research has advanced understandings of
campaigns, patient/provider interactions, and social support.
However, a gap in the area of health, organizations, and organizing
processes emerged, a niche this volume fills. It does so by having
chapters identify an organizational theory or organizing process
and how aspects of that theory relate to health. Chapters discuss
how to marry theory to practice and the other factors (e.g.,
organizational structure, role, occupation, industry, or
environment) that need to be considered in the process of utilizing
the theory in organizations. This volume, aimed at advanced
undergraduate and graduate students studying health communication,
as well as health professionals, provides useful theory and
practice related the organizations and health, and issues a call
for further theorizing on the practice of health communication in
organizations.
Why do we eat? Is it instinct, or some other impetus? Despite the
necessity of food, anxieties about what and how to eat are
widespread in our culture, and scientists and physicians continue
to have shifting theories about the phenomenon of appetite and its
causes and norms. In Appetite and Its Discontents, Elizabeth A.
Williams charts the history of inquiry into appetite between 1750
and 1950, as scientific and medical concepts of appetite shifted
alongside developments in physiology, natural history, psychology,
and ethology. Williams argues that trust in appetite was undermined
in the mid-eighteenth century, when researchers who investigated
ingestion and digestion began claiming that science alone could say
which ways of eating were healthy and which were not. Tracing
nineteenth- and twentieth-century conflicts over the nature of
appetite, Williams explores contemporary worries about eating
through the lens of science and medicine to show us how
appetite--once a matter of personal inclination--became an object
of science.
Christian theology at its core is a story about someone being in
trouble. In response to this trouble, the triune God intervenes.
God identifies with those in trouble, walking with them through the
experience. Yet, the God of Christian theology goes a step further.
God prevails over trouble. God is an overcomer. Black women with
breast cancer identify with this God. They also see themselves in
this theological narrative. They see themselves in the midst of
troubles, troubles like racism, poverty and environmental exposures
that create the disease affecting their bodies. They see the
troubles of breast cancer, their biological disposition towards
more aggressive cancers, later stage diagnoses, poorer prognoses,
diminished quality of care and worse outcomes. Black women also
palpably feel the troubles breast cancer brings like fear, physical
disfigurement, social isolation, being stereotyped for treatment
decisions, abandonment and even death. Black women feel the myriad
troubles breast cancer brings. But, Black women also know God in
their troubles. They know an active God who identifies with and
prioritizes their needs. They know this God, through scripture and
experience, as God who puts them front and center. And because they
know God as an overcomer and creative force, they know themselves
as overcomers. For with God, their troubles do not last always.
Black women with breast cancer construct a cultural theology of
breast cancer out of knowing God. Borne out of experiences of the
Black Church, womanist theology and their intersectional identities
of race, class and gender, this theological investigation, informed
by anthropology, examines how Black women construct an ontology of
who God is and how God operates and gain a God consciousness that
shapes their response to the disease. Using pain, faith and
testimony as tools to struggle against breast cancer Black
survivors' theology transforms them from victims of breast cancer
to change agents. Out of their lives as survivors comes a theology
of complex hope- one cognizant of Black women's breast cancer
disparities, yet oriented towards Black women's achievement of
health in the present and the future- a sufficient hope to sustain
Black women through it all.
Organizations, Communication, and Health focuses on theories and
constructs of organizational communication and their relationship
to health. The goal of the volume is to offer a current picture of
organizational and organizing processes and practices related to
health. Research in the area of health communication has expanded
in recent years, and this research has advanced understandings of
campaigns, patient/provider interactions, and social support.
However, a gap in the area of health, organizations, and organizing
processes emerged, a niche this volume fills. It does so by having
chapters identify an organizational theory or organizing process
and how aspects of that theory relate to health. Chapters discuss
how to marry theory to practice and the other factors (e.g.,
organizational structure, role, occupation, industry, or
environment) that need to be considered in the process of utilizing
the theory in organizations. This volume, aimed at advanced
undergraduate and graduate students studying health communication,
as well as health professionals, provides useful theory and
practice related the organizations and health, and issues a call
for further theorizing on the practice of health communication in
organizations.
Established in 1831, the Gorham Manufacturing Company adeptly
coupled art and industry, rising to become an industry leader of
stylistic and technological achievement in America and around the
world. It was the only major competitor of Tiffany and Co.,
producing public presentation pieces and one-of-a-kind showstoppers
for important occasions, as well as tableware for everyday use. Its
works trace a narrative arc not only of great design but also of
American ambitions. In this volume, insightful essays are
accompanied by gorgeous new photography of splendid silver pieces
along with a wealth of archival images, design drawings, casting
patterns, and company records that reveal a rich heritage of a
giant in decorative arts and silver manufacturing. Produced in
collaboration with the RISD Museum, which has the world s most
significant collection of Gorham silver, this major new book casts
new light on more than 120 years of grand aesthetic styles in
silver, innovative industrial practices, and American social and
cultural norms.
This book explores the tradition of the 'science of man' in French
medicine of the era 1750-1850, focusing on controversies about the
nature of the 'physical-moral' relation and their effects on the
role of medicine in French society. Its chief purpose is to recover
the history of a holistic tradition in French medicine that has
been neglected because it lay outside the mainstream themes of
modern medicine, which include experimental, reductionist, and
localistic conceptions of health and disease. Professor Williams
also challenges existing historiography, which argues that the
'anthropological' approach to medicine was a short-term by-product
of the leftist politics of the French Revolution. This work argues
instead that the medical science of man long outlived the
Revolution, that it spanned traditional ideological divisions, and
that it reflected the shared aim of French physicians, whatever
their politics, to claim broad cultural authority in French
society.
This book explores the tradition of the "science of man" in French
medicine of the era 1750-1850, focusing on controversies about the
nature of the "physical-moral" relation and their effects on the
role of medicine in French society. Its chief purpose is to recover
the history of a holistic tradition in French medicine that has
been neglected, because it lay outside the mainstream themes of
modern medicine, which include experimental, reductionist, and
localistic conceptions of health and disease. Professor Williams
also challenges existing historiography, which holds that the
"anthropological" approach to medicine was a short-term by-product
of the leftist politics of the French Revolution. This work argues
instead that the medical science of man long outlived the
revolution, that it spanned traditional ideological divisions, and
that it reflected the shared aim of French physicians, whatever
their politics, to claim broad cultural authority in French
society.
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