Меланхолия приходит в Россию. Монастыри как долгаузы в России в XVIII веке

Екатерина Махотина
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引用次数: 1

Abstract

Western historiography about the history of madness has pointed out that the emergence and active use of special medical terms led to the development of certain discourses on disease which had been appropriated and used on a subjective level. The discourse on melancholy is such a case. And it may seem surprising that the history of melancholy has remained a West European phenomenon until this day: For Russia, there are no studies on melancholy as illness, sin of acedia or social deviance in the eighteenth century. This article aims to close this gap and systemize melancholics from the point of view of the state, clerical actors and society. With this in mind this article will observe a special socio-cultural phenomenon—the confinement of the so-called “izumlennye,” or “madmen” in monasteries, which were similar to west European institutions that functioned using internment, punishment and discipline. This article will address the following aspects of the melancholy discourse: 1) Madness as a security issue: Internment of the “mad” in severe monastery prisons; 2) Melancholy as illness and self-diagnosis: Melancholy as a reason for the reduction of punishment; 3) Melancholy as external diagnosis in family conflicts and the argument for sending “mentally sick” relatives to the monastery; and, finally, 4) Religious melancholy: those who doubted their own faith and went to repent in a monastery.
忧郁来到俄罗斯。18世纪俄罗斯的dolgas修道院
西方关于疯狂史的史学指出,特殊医学术语的出现和积极使用导致了某些疾病话语的发展,这些话语在主观层面上被挪用和使用。关于忧郁的论述就是这样一个例子。令人惊讶的是,忧郁的历史直到今天仍然是西欧的一种现象:在18世纪的俄罗斯,没有人把忧郁作为疾病、绝望的罪恶或社会越轨行为进行研究。本文旨在弥补这一差距,并从国家、神职人员和社会的角度对忧郁症进行系统化梳理。考虑到这一点,本文将观察一种特殊的社会文化现象——所谓的“izumlennye”或“疯子”在修道院的禁闭,这与西欧的机构类似,使用拘留,惩罚和纪律。本文将探讨忧郁话语的以下几个方面:1)作为安全问题的疯癫:将“疯子”关进严厉的修道院监狱;2)作为疾病和自我诊断的忧郁:作为减轻惩罚的理由的忧郁;(3)忧郁作为家庭冲突的外在诊断,以及将“精神病”亲属送入修道院的理由;最后是宗教忧郁:怀疑自己的信仰,到修道院忏悔的人。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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