Kirjahaku

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.

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 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.

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.

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.