Zarys problemu cierpienia i bólu w praktyce lekarza rodzinnego. Wybrane aspekty medyczne i humanistyczne również w kontekście pandemii koronawirusa SARS-CoV-2

2020 ◽  
Vol 23 (1) ◽  
Author(s):  
Grażyna Jarząbek-Bielecka ◽  
Klaudyna Madziar ◽  
Katarzyna Bojanowska ◽  
Witold Kędzia ◽  
Katarzyna Plagens-Rotman ◽  
...  

Selected aspects related to the holistic approach to the problem of pain and suffering in GP practice are presented. Medicine is a limitless source for philosophical reflections – the issue of suffering and pain has always appeared here. COVID-19 is a new, highly contagious disease that causes modern men’s suffering. The forms of the disease and treatment methods are briefly described. Reflections of the contemporary world together with the unpleasant experience of the SARS-CoV-2 pandemic prompts humanistic searches. The experience of medicine, including family medicine, also in the very modern context of the coronavirus pandemic, shows that focusing on family physician practice only on the sphere of somatosis is absolutely insufficient.

2022 ◽  
Vol 21 ◽  
pp. 339-364
Author(s):  
William Ryle-Hodges

This paper extends the emphasis on contingency and context in Islamic ethical traditions into the distinctly modern context of late 19th century Khedival Egypt. I draw attention to the way Muḥammad ʿAbduh’s engagement with Islamic ethical traditions was shaped by his practice in addressing the broad social and political questions of his context to do with nation-building and political journalism. As a bureaucrat and state publicist, he took pre-modern Islamic ethical concepts into the emerging discursive field of the modern state and the public sphere in Egypt. Looking at a series of newspaper articles for the state newspaper, al-Waqāʾiʿ al-miṣriyya, I show how he articulated an ethics of citizenship by defining a modern civic notion of adab that he called “political adab.” He conceived of this adab as the answer to the problem of how a unified nation emerges from the condition of “freedom” by which journalists and the reading public at the time were conceptualizing the politics of the ʿUrābī revolution in late 1881. This was a “freedom” of the public sphere that allowed for free speech and the power of public opinion to shape governance. ‘Political adab’ would be the virtue or situational skill, internalized in each participant in the public sphere, that would regulate this freedom, ensuring that it produces unity rather than anarchy. I argue that adab here enshrined ʿAbduh’s holistic approach to nation-building; Egypt with political rights would be a nation in which the very idea of the nation is comprehensively embedded—through adab—in people’s lives, animating their “souls”. This was a politics conceived not as a self-standing domain, but as growing out of society, becoming thereby an authentic unity and self-regulating “life”. In developing this vision, ʿAbduh was amplifying pre-modern meanings of adab implying wide breadth of knowledge, good taste, and the virtues, labelled in the paper as ‘comprehensivness,’ ‘consensus’ and ‘habitus.’ Keywords: Muḥammad ʿAbduh, Adab, Freedom, Nation, Politics, Egypt


2020 ◽  
Vol 23 (3) ◽  
Author(s):  
Grażyna Jarząbek-Bielecka ◽  
Katarzyna Plagens-Rotman ◽  
Małgorzata Mizgier ◽  
Piotr Merks ◽  
Magdalena Czarnecka-Operacz ◽  
...  

A family doctor, as well as a sexologist, gynecologist, in his medical practice encounters problems related to skin diseases significantly affecting the sense of femininity or masculinity. An example of such an issue, especially in gynecology of developmental age, is the problem of skin changes associated with androgenization syndromes. Typical dermatological diseases are sometimes associated with enormous pain, not only physical, but also mental, resulting from the fact that skin disease processes significantly disfigure the body, lower self-esteem and significantly affect the sexual sphere. Selected aspects related to the holistic approach to the issue of pain and suffering, also related to skin lesions, are presented. This issue, like all medical fields, is a source of philosophical reflection. It is inseparable from psychodermatology. The experience of the SARS-CoV-2 coronavirus pandemic, taking into account skin lesions, also prompts a similar search.


PEDIATRICS ◽  
1983 ◽  
Vol 72 (4) ◽  
pp. 578-578
Author(s):  
JOSEPH W.ST. GEME

In Reply.— Klein expresses his point of view with clarity and intensity. That is important. I am optimistic about pediatrics and its future. That is important to me. I also believe that the optimism is reasonable. There is an increasing sense of competition between pediatrics and family medicine. The same seems to be true for internal medicine and family medicine. The competition in the spheres of educational program and clinical performance is healthy. We will continue to learn from each other and the roles of the pediatrician, internist, and family physician will evolve as a function of our knowledge, our clinical competence, the desires of our patients, and, perhaps, our enthusiasm about what we do.


pology) should help the student acquire a holistic approach to health and disease and to recognize the interrelationships of cultural, social, psychologi-cal, and environmental factors with the psysiological and biochemical pro-cesses of the body" (Willard Report, 1966, p. 27). Evaluation of the Mandate The important potential role of sociology in the curriculum of the family physician programs has been endorsed repeatedly before, during, and since the publication of the above-mentioned blue-ribbon commission reports (Silver, 1963, p. 74-77; GP, 1966, p. 225-246; Harrell, 1970, p. 61-64). That potential role has been greatly enhanced by the passage of the Health Educa-tion and Manpower Act in 1976, which mandated that by 1980, 50% of all medical students graduating from medical school should be entering residen-cies in the three designated primary care specialties—internal medicine, pediatrics, and family practice. An additional aspect of this act was the allocation of some $40,000,000 for the expansion and improvement of existing family medicine residencies and for the creation of additional resi-dency programs. The question at hand—almost 12 years after these recommendations were submitted to medical educators-is whether a new breed of physicians is being produced by training in family medicine. Is there a new type of physi-cian who is "aware not only of his patient's physicial illness, but also of interrelations of family members and of family and community and socio-economic factors affecting the health of family members?" (Silver, 1965, p. 188-189). There are clearly two elements that must be distinguished in evaluating this mandate to train family physicians—one quantitative and the other qualitative. As far as quantitative changes in the attention paid to training family physicians, there can be no doubt that significant shifts have occurred in the past decade. In 1967, there were only three family medicine training programs in the United States, at the Universities of Miami (Florida), Roches-ter, and Oklahoma. By 1970 there were 49 programs, in 1975 there were 233, and in 1977 there were well over 300. In 1970 family practice became a

2014 ◽  
pp. 126-132

Religions ◽  
2019 ◽  
Vol 10 (8) ◽  
pp. 466 ◽  
Author(s):  
Ferrara

This paper analyzes the theoretical and pragmatic implications for international relations and world politics of the new holistic approach to climate change articulated by Pope Francis in the Encyclical Laudato Si’, particularly through the notion of “integral ecology”. It is not my intention to offer an exegesis of the Papal document. I will rather try to illustrate and discuss its planetary hermeneutics. I emphasize that the Encyclical’s perspective is not exclusively normative, and that, within the dynamic interplay between social structure and human agency, it can also be considered as a call to action. In this context, I suggest that both International Relations Theory and global politics have much to learn from the fundamental claims of contemporary religions in relation to climate disruption. In particular, Pope Francis’ document, far from being just a new chapter in the unfolding process of the “greening” of religions, raises the issue of the sustainability of the present world system. Therefore, I contend that the perspective of the Encyclical calls for a radical transformation of international relations, since it emphasizes the deep implications of environmental issues on the entire spectrum of security, development, economic and ethical challenges of contemporary world politics. Against this backdrop, my objective is to connect the main tenets of the Encyclical to the environmental turn in International Relations Theory and to the new epistemological challenges related to the paradigm shift induced by the new planetary condition of the Anthropocene and the relevant questions arising for a justice encompassing the humanity-earth system. The Encyclical seems to suggest that practicing sustainable international relations means exiting the logic of power or hegemony, while simultaneously operationalizing the concept of care.


2019 ◽  
Vol 7 (3) ◽  
pp. e000038
Author(s):  
Rafat Mohebbifar ◽  
Fatemeh Akbarirad ◽  
Mohammad Ranjbar ◽  
Sima Rafiei

BackgroundFamily medicine has become a main prerequisite of providing primary healthcare and a main reforming strategy to ensure the delivery of efficient and high-quality health services.AimThis study aimed to investigate general practitioners’ (GP) preferences regarding family physician contract.Design and settingCross-sectional study was conducted among GPs who registered in Ministry of Health and Medical Education (MoHME) family physician plan and were working in the health network of moderately developed regions in Iran. The sample size was calculated to be 150 GPs who were randomly selected from MoHME database.MethodDeveloped questionnaire was distributed to GPs. Results were analysed by ordinal regression model.ResultsStudy results confirmed that ‘type of employer’ had the most significant effect on GPs’ preferences (β=0.86). Then attributes including ‘allocating quota for being accepted in medical specialty’ (β=0.78), ‘increased length of contract’ (β=0.00.42) and ‘capitation payment+15% bonus’ had respectively the great effects on participants’ decision. Findings also revealed that a scenario of contracting with medical council was 2.4 times more likely to be chosen by GPs compared with a scenario of contracting with a medical university. Furthermore, a scenario that allocated a quota for admission to medical specialty courses was 2.18 times more probable to be preferred by them (p<0.001).ConclusionSuccessful implementation of family medicine requires development of suitable solutions for attracting and attaining GPs in the programme. It seems that using a variety of incentives and applying them in physicians’ work contract would be helpful in this regard.


2016 ◽  
Vol 157 (36) ◽  
pp. 1438-1444
Author(s):  
Péter Torzsa ◽  
Dalma Csatlós ◽  
Ajándék Eőry ◽  
Csenge Hargittay ◽  
Ferenc Horváth ◽  
...  

Introduction: The changing of the family medicine can be observed in the New Millennium. Migration, the aging of the healers and informal payment are crucial to the human resource crisis of the health sector. Aim: The aim of this study was to investigate the family physicians’ and residents’ opinions about the vocation and informal payment. Method: Exploratory, quantitative study was carried out among family physicians (n = 363) and family physician residents (n = 180). The central questions of the study were the vocation, the income and the informal payment. Results: The most decisive factors of the carrier choice were altruism, service and responsibility. Residents were significantly rejective (19.7% vs. 38.3%, p<0.001) about informal payment. They would accept smaller amounts of informal payment (14.3% vs. 8.9%, p<0.034), and would spend it on praxis development (1.4% vs.9.4% p<0.023). Conclusions: The attitudes of family physicians and residents are the same in case of the vocation, but on the issue of informal payment, the two generations have different opinions. Orv. Hetil., 2016, 157(36), 1438–1444.


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