呐喊哀歌是将沉默转化为言语的一种方式

IF 0.8 Q3 PSYCHOLOGY, MULTIDISCIPLINARY
Amanda Cooke
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引用次数: 0

摘要

在这篇文章中,我将讨论爱德华-蒙克的标志性艺术作品《呐喊》,以此来思考强烈痛苦的无声性和哀叹的力量。我首先回顾了医院的一个临床病例,在这个病例中,一位病人在哀叹,但却缺乏富有同情心的目击者来理解她的哀叹。然后,我讨论了蒙克创作《呐喊》的反复过程,并探讨了这幅杰作所唤起的问题。这幅创作于 1893 年的作品引起了观众的共鸣,有力地表现了人类的痛苦、焦虑和生存恐惧。我回顾了蒙克的生平和成长经历,认为蒙克的这幅画是他自己的尝试,他想让观众见证自己的悲哀--这是他童年所没有的见证。在反思了《呐喊》和蒙克的成长经历之后,我讨论了神学家约翰-斯文顿(John Swinton)关于哀歌的研究。他断言,哀叹是对苦难的忠实回应,可以恢复受难者的信仰和与上帝的关系。我认为,应进一步探索类似的框架,如让患者讲述自己的疾病,将其作为现代整体医疗的重要组成部分。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The Scream: Lament as a Way to Hear Silence Into Speech

In this article, I discuss Edvard Munch’s iconic artwork, The Scream, as a contemplation on the voicelessness of intense suffering and the power of lament. I first recall a clinical case in the hospital setting where a patient was lamenting but lacked compassionate witnesses to understand her lament. I then discuss Munch’s iterative process for creating The Scream and explore questions that this masterpiece evokes. Painted in 1893, the work resonates with its viewers, powerfully representing human anguish, anxiety, and existential dread. I review Munch’s biography and upbringing, suggesting that Munch’s painting is his own attempt at having the viewer witness his own lament—a witness he did not have in his childhood. After reflecting on The Scream and Munch’s upbringing, I discuss theologian John Swinton’s work on lament. He asserts that lament is a faithful response to suffering and can restore the sufferer’s faith and relationship with God. I assert that a similar framework, such as asking patients to speak their own illness narrative, should be further explored as an important part of modern holistic medical care.

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来源期刊
CiteScore
1.40
自引率
25.00%
发文量
55
期刊介绍: Pastoral Psychology, founded in 1950, is one of the most well-established and respected journals in the field of psychology and religion/spirituality. Pastoral Psychology is an international forum that publishes scholarly, peer-reviewed original articles that address varied aspects of religion and spirituality from physical, human science, and interfaith perspectives. Historically, the word “pastoral” has referred to the care of individuals, families, and communities. Today, we additionally consider “pastoral” in terms of lived experience as it relates to embodiment, the social-political, economic, spiritual, and environmental dimensions of life. All theoretical perspectives are welcome, as Pastoral Psychology regularly publishes articles from a variety of schools of thought, including, but not limited to, psychoanalytic and other dynamic psychologies, cognitive psychologies, experimental and empirical psychologies, humanistic psychology, transpersonal psychology, and cultural psychology. Insights from existential perspectives, intersectional theories, philosophical and theological theories, gender and queer studies, sociology, anthropology, public mental health, and cultural and empirical studies are welcome. Theoretical contributions that have direct or indirect relevance for practice, broadly construed, are especially desirable, as our intended audience includes not only academics and scholars in religion and science, but also religious and spiritual leaders, as well as caregivers, chaplains, social workers, counselors/therapists, clinical psychologists, psychiatrists, and persons interested in matters of religion/spirituality and psychology. Pastoral Psychology welcomes scholarship and reflection from all religious and spiritual traditions. In addition to scholarly research papers, the journal welcomes thoughtful essays on a wide range of issues and various genres of writing, including book reviews and film reviews. The community of scholars represented in its pages has demonstrated that the life challenges the journal seeks to address are universally shared, yet also reflect individual social, cultural, and religious locations. The journal, therefore, welcomes submissions from scholars from around the world.
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