Introduction: connecting medicine and religion in modern French literature
Introduction: connecting medicine and religion in modern French literature
复制标题
简介：法国现代文学中医学与宗教的联系
DOI：
10.1080/09639489.2020.1784860
复制
发表时间：
2020
影响因子：
0.3
通讯作者：
Wilson S
中科院分区：
文献类型：
--
作者：
Wilson S
随着牧师和医生之间的友谊发展，前者宣称，以不同的方式，他们都在“pour le salut de l’homme”工作。然而，里厄对帕内卢使用的语言以及支撑这种语言的意识形态假设提出了挑战，他说：“我向你致敬，我向你致敬，我向你致敬。”我不知道你在说什么。C ' est sa sant<e:1> qui m ' intacresse, sa sant<e:1> d ' abord （Camus 1947, 238）。随着恐惧的蔓延，这种流行病可能无限期地持续下去，奥兰的居民越来越多地转向预言，迷信，宗教仪式，以及“[les]各种各样的prophesities udes magages ou <s:1> des saints de l ' Église catholique”；镇上的记者甚至开始在他们的报纸上连载预言文章，与当地的印刷公司一起，在“订婚”和“公众好奇心”上赚钱，这是现在“无法满足的”（241）。这样，我们被告知“la religion du temps de peste ne pouvait être la religion de tous les jours”（245）。因此，疾病似乎改变了宗教活动。即使是Paneloux，也因目睹一个孩子痛苦的死亡而深受影响，“parut chang<s:1>”（240），尽管他对这种流行病的后果的反应是开始仔细考虑宗教和医学之间的关系。他在疫情期间的第二次讲道是根据他一直在写的一篇题为“ unprêtre peut-il consultter Un msamudecin ? ”的短文编写的（240）。在布道中，里厄宣称上帝的旨意必须被接受，即使是在巨大的考验时期。在教堂里服侍的年轻执事用这些话总结了帕内卢对里厄的布道：“Si un prêtre consulte un m<s:1> decin， il ya矛盾”（249）。然而，当帕内卢自己在布道后几天就生病时，他的信仰受到了考验。虽然一开始他拒绝看医生，但最终他放弃了自己的选择，选择了“我们的治疗方法”（“on lui imposa, mais Il ne l<e:2> cha + le crucifix”）（253）。帕内卢的最后立场是被动地“放弃”医学治疗，同时坚持一种先前直接反对医学的信仰，这标志着加缪小说中医学与宗教之间不那么教条、更模糊、更复杂的关系。正是这样一种关系，位于医学和宗教相交、交战甚至冲突的文学空间和地方，促使我们在本期《现当代法国》特刊中深思熟虑地分析现代法国文学是如何反映经常被视为不同类别的实体之间的联系的。尽管宗教对痛苦、同理心、临终关怀、医学伦理和治疗有着广泛的看法，但正如内森·卡林（Nathan Carlin）在最近的医学人文介绍中关于“宗教与健康”的一节中所述，“宗教主题以及宗教研究和神学的见解在医学人文中代表性不足”（2014年，291）。即使考虑到宗教在医疗实践、经验或护理方面的作用，它也经常被框定为与医学相对立的。这种代表性范例源于19世纪现代医学的发展，它是在反对宗教实践和价值观的基础上构思的。正如露西·本丁（Lucy bender, 2000,4）在她对维多利亚时代身体痛苦的研究中所写的那样，基督教和医学为19世纪英国理解疼痛提供了两种“虽然相互冲突但占主导地位”的范式。正如Mary Donaldson-Evans（2000,44）所表明的那样，教会支持的关于健康和疾病的“生机论”观点与所谓的……
As a friendship develops between the priest and the doctor, the former declares that, in different ways, they both work ‘pour le salut de l’homme.’Rieux, however, challenges the language used by Paneloux and the ideological assumptions that underpin it, stating:‘Le salut de l’homme est un trop grand mot pour moi. Je ne vais pas si loin. C’est sa santé qui m’intéresse, sa santé d’abord’(Camus 1947, 238). With fear spreading that the epidemic might last indefinitely, the townsfolk of Oran turn increasingly to prophecies, superstitions, religious observances, and ‘[les] diverses prophéties dues à des mages ou à des saints de l’Église catholique’; the town’s journalists even begin to serialise prophetic writings in their newspapers, cashing in, alongside the local printing firms, on ‘cet engouement’and ‘la curiosité du public,’which was by now ‘insatiable’(241). In this way, we are told that ‘la religion du temps de peste ne pouvait être la religion de tous les jours’(245). Disease, then, seemingly modifies religious practice. Even Paneloux, profoundly affected by witnessing the painful death of a child,‘parut changé’(240), though his response to the consequences of the epidemic is to embark on a careful consideration of the relationship between religion and medicine. His second sermon during the epidemic is based on a short essay on which he had been working, entitled ‘Un prêtre peut-il consulter un médecin?’(240). In the sermon, Rieux declares that God’s will must be accepted, even in times of great testing. The young deacon ministering in the church summarises Paneloux’s sermon to Rieux in these words:‘Si un prêtre consulte un médecin, il ya contradiction’(249). Yet, when Paneloux himself falls ill only a few days after his sermon, his faith is tested. Although initially he refuses to see a doctor, eventually ‘Il s’ abandonna comme une chose à tous les traitements qu’on lui imposa, mais il ne lâcha plus le crucifix’(253). Paneloux’s final stance, signalled by a passive ‘abandonment’to medical treatment, all the while clinging to a faith previously articulated in direct opposition to medicine, signals a less dogmatic, more ambiguous, complex relationship between medicine and religion in Camus’s novel. It is precisely such a relationship, located in the literary spaces and places where medicine and religion intersect, engage, and even clash, that prompts a considered analysis in this special issue of Modern and Contemporary France of the ways in which modern French literature has reflected (on) the association of entities that have all too often been treated as distinct categories.Notwithstanding the breadth of religious perspectives on suffering, empathy, end-oflife care, medical ethics, and healing, it remains the case that, as Nathan Carlin sets out in a section on ‘Religion and Health’in a recent introduction to the medical humanities,‘The subject of religion as well as insights from religious studies and theology are underrepresented in medical humanities’(2014, 291). Even when the role of religion in representations of medical practice, experience, or care is considered, it is often framed in opposition to medicine. Such representational paradigms stem from the development of modern medicine in the nineteenth century, which was conceived in opposition to religious practice and values. As Lucy Bending (2000, 4) writes in her study of bodily suffering in the Victorian era, Christianity and medicine offered two ‘dominant though conflicting’paradigms for understanding pain in nineteenth-century Britain. Outre Manche, as Mary Donaldson-Evans (2000, 44) has shown, the Church-supported ‘vitalist’view of health and disease existed in a state of tension with the so-called …
影响因子：
--
作者：
J. Shapiro
通讯作者：
J. Shapiro
DOI：
--
发表时间：
2016
期刊：
影响因子：
--
作者：
Susan M. Felch
通讯作者：
Susan M. Felch
文学、医学、宗教的三位一体。
DOI：
--
发表时间：
2007
期刊：
影响因子：
--
作者：
V. Kaufmann
通讯作者：
V. Kaufmann