Health and Illness as Enacted Phenomena.

IF 1.3 2区哲学 0 PHILOSOPHY

TOPOI-AN INTERNATIONAL REVIEW OF PHILOSOPHY Pub Date : 2022-01-01 Epub Date: 2021-05-19 DOI:10.1007/s11245-021-09747-0

Fredrik Svenaeus

引用次数: 9

Abstract

In this paper I explore health and illness through the lens of enactivism, which is understood and developed as a bodily-based worldly-engaged phenomenology. Various health theories - biomedical, ability-based, biopsychosocial - are introduced and scrutinized from the point of view of enactivism and phenomenology. Health is ultimately argued to consist in a central world-disclosing aspect of what is called existential feelings, experienced by way of transparency and ease in carrying out important life projects. Health, in such a phenomenologically enacted understanding, is an important and in many cases necessary part of leading a good life. Illness, on the other hand, by such a phenomenological view, consist in finding oneself at mercy of unhomelike existential feelings, such as bodily pains, nausea, extreme unmotivated tiredness, depression, chronic anxiety and delusion, which make it harder and, in some cases, impossible to flourish. In illness suffering the lived body hurts, resists, or, in other ways, alienates the activities of the ill person.

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作为既定现象的健康和疾病。

在本文中，我通过行动主义的视角探索健康和疾病，行动主义被理解为一种以身体为基础的现象学。各种健康理论-生物医学，能力为基础，生物心理社会-介绍和审查，从行动主义和现象学的观点。健康最终被认为是存在感的一个核心方面，通过透明和轻松地进行重要的生活项目来体验。在这种现象学的理解中，健康是过上美好生活的重要部分，在许多情况下是必要的部分。另一方面，从这种现象学的观点来看，疾病在于发现自己处于不像家一样的存在感的支配之下，比如身体疼痛、恶心、极度无动机的疲倦、抑郁、长期焦虑和妄想，这些都使生活更加困难，在某些情况下，甚至不可能兴旺发达。在病痛中，活着的身体受到伤害，抗拒，或者以其他方式疏远病人的活动。

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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来源期刊

TOPOI-AN INTERNATIONAL REVIEW OF PHILOSOPHY PHILOSOPHY-

CiteScore

3.10

自引率

7.10%

发文量

期刊介绍： Topoi''s main assumption is that philosophy is a lively, provocative, delightful activity, which constantly challenges our received views, relentlessly questions our inherited habits, painstakingly elaborates on how things could be different, in other stories, in counterfactual situations, in alternative possible worlds. Whatever its ideology, whether with the intent of uncovering a truer structure of reality or of soothing our anxiety, of exposing myths or of following them through, the outcome of philosophical activity is always the destabilizing, unsettling generation of doubts, of objections, of criticisms. It follows that this activity is intrinsically a ''dialogue'', that philosophy is first and foremost philosophical discussion, that it requires bringing out conflicting points of view, paying careful, sympathetic attention to their structure, and using this dialectic to articulate one''s approach, to make it richer, more thoughtful, more open to variation and play. And it follows that the spirit which one brings to this activity must be one of tolerance, of always suspecting one''s own blindness and consequently looking with unbiased eye in every corner, without fearing to pass a (fallible) judgment on what is there but also without failing to show interest and respect. Topoi''s structure is a direct expression of this view. To maximize discussion, we devote most or all of this issue to a single topic. And, since discussion is only interesting when it is conducted seriously and responsibly, we usually request the collaboration of a guest-editor, an expert who will identify contributors and interact with them in a constructive way. Because we do not feel tied to any definite philosophical theme (or set of them), we choose the topic with absolute freedom, looking for what is blossoming and thriving, occasionally betting on what might - partly through our attention - ''begin'' to blossom and thrive. And because we do not want our structur e to become our own straightjacket, we are open to contributions not fitting the ''topos'', and do not rule out in principle the possibility of topic-less issues.