Professional management in health care is very much dependent on the model of health that is assumed by healthcare providers. The current model derives from a chemical/mechanical view of the patient body. Simply put: we are healthy if all of our mechanical parts are working properly and if all of the chemicals in our body are in the right proportions and have the appropriate reactions. This view is based on philosophical accounts of the body that go back to Paracelsus, Bacon, (...) Descartes and others. It became the central basis of medical practice only in the late 19th Century after several hundred years of research and professional politics. The success of the chemical/mechanical model has been so great that the social and relational aspects of health have been largely ignored. Yet we know that people require the resources not only of (mechanical) exercise and proper nutrition (chemical) in order to develop into healthy adults; they also need loving relationships, good friends and a viable social context. A growing movement has emerged that includes philosophers who recognize the Cartesian error, physicians and nurses who are searching for a more humane healthcare management, and patients and families who feel the need for a better understanding of the social and relational aspects of their health. The Chemical/Mechanical Patient traces the intellectual development of the chemical/mechanical model of the patient and its implementation and the provides a sound and readily understandable philosophical and historical basis for this new and growing movement towards a social/relational model of health. This book names the problem and prepares us to respond to the exaggerated place of the chemical mechanical model in our society. It provides a historical and conceptual background and explains how the chemical/mechanical model of health gained such a strong hold over our thinking and took the place of the earlier Galenic humoral model. It sketches a promising outline of a more humanized model for understanding health and calls for help to fully articulate it. In that way, it joins a growing movement to go beyond our current chemical/mechanical orientation. (shrink)

First published in 1953. This title provides an exposition and discussion on Hippolyte Taine, the leader of the Naturalist movement in French criticism. The book examines his theories and some of his practice, as a critic of literature and art. A more general consideration of the chief issues raised by his central problem is also given, namely the attempt to approach the analysis and judgement of works of art historically, and thus to provide an objective basis of criticism. This title (...) will be of interest to students of art history and philosophy. (shrink)

Sholom Schwartzbard killed Simon Petlura in an act of revenge. He admitted his crime and a French jury acquitted him in 1927. For Hannah Arendt, Schwartzbard’s actions show that revenge can, in certain circumstances, be in the service of justice. This paper explores Hannah Arendt’s distinction between reconciliation and revenge and argues that Hannah Arendt embraces revenge as one way in which politics and justice can happen in the world, but only under certain conditions. First, Arendt only endorses revenge (...) when the crime calling forth vengeance is extraordinary, one that bursts the bounds of traditional legality. Second, the avenger must give himself up for judgment to the legal system, asking a jury to judge whether his extraordinary act was just even though it wasillegal. These are strict conditions and will only rarely be met. When they are, revenge can be a profoundly political act in the service of justice, one that can restore a broken political order. (shrink)

The subject of our article is the identification of cultural codes of Eastern European shtetl towns in the play by Grigory Gorin "Memorial Prayer", the libretto of which was written by the author based on the works of the famous Yiddish writer Sholom Aleichem. The author of the article describes the history and conditions of localization of Jewish culture in Eastern Europe and the Russian Empire, the peculiarities of its transformation, the tragic history of the Jewish theater in the (...) first third of the twentieth century. After the disappearance of the towns and the disuse of the Yiddish language, the preservation of the history of the characteristic everyday and philosophical way of life of the shtetls became the goal of museum figures, historians, writers, playwrights, and artists. In the work, using the example of Tevye the milkman, his family and environment, characteristic images of the inhabitants of small towns, their habitat, types of thinking and actions are revealed. The article uses the methods of historicism in the retrospective of the culture of Shtetl towns, the method of analysis in the identification of Shtetl archetypes, the method of synthesis in the generalization of a set of characteristic cultural codes. The main conclusions of the study are: 1. Eastern European Jewish shtetl towns are small urban-type settlements with a predominantly Jewish population, whose unique culture was determined by the Jewish faith, everyday and religious traditions, the Yiddish language, as well as the localization of residence in a small area. 2. During the period of large-scale social upheavals of the early twentieth century and the subsequent expansion beyond the boundaries of the towns, their unique culture became a mythologeme, the foundation for writers, artists, musicians, and theater figures who emerged from it. One of the milestones in the preservation of this culture was the Jewish theater GOSET, whose existence was tragically cut short in the middle of the twentieth century. 3. The play "Memorial Prayer", written by Grigory Gorin based on the works of Sholem Aleichem and staged at the Lenkom Theater by Mark Zakharov, became the quintessence of the characteristic images of the shtetl, and at the same time the revival of authentic Jewish culture. The author's special contribution is to highlight in the play the images-the archetypes of the Shtetl, which have become cultural markers, or codes of Jewish Yiddish culture. (shrink)

Psychoanalytica Elisabeth Young-Bruehl gaat nader in op de bewering van Jonathan Sacks in diens openingslezing dat het Verbond van Noach gold voor alle mensen, niet slechts een groep uitverkorenen, en dat het daarmee ruim baan gaf tolerantie en vrijheid van godsdienst. Young-Bruehl is eerder van het tegendeel overtuigd: het Verbond legt wetten op die al wie ze niet gehoorzaamt, uitsluiten. De monotheïstische godsdiensten blijven daarmee bij uitstek intrinsiek autoritair en sadomasochistisch van aard.