Medical Transformation in the Style of Practice and Knowledge Production in Late Joseon Korea: An Analysis of an Eighteenth-century Medical Case History Yeoksi manpil

2019 ◽  
Vol 41 (1) ◽  
pp. 1-31
Author(s):  
Kiebok YI
Author(s):  
Marcel Hartwig ◽  

Around the middle of the eighteenth century, the London Quaker John Fothergill, M.D., established himself as an essential node in a transatlantic epistolary network. Via letter writing, Fothergill closed book deals, forwarded anatomical drawings, and exchanged botanical seeds and investment schemes that eventually culminated in the financial politics of the first North American hospital, the Pennsylvania Hospital in Philadelphia. He also provided books for the Hospital’s first Medical Library and made suggestions for people to be employed and teaching tools to be used in the first anatomical lectures in Philadelphia. Fothergill’s network sheds much needed light on transatlantic trade and the circulation and commercialization of medical print media in North America’s first regulated medical institutions. The many letters that he wrote provide insights into practices of knowledge production in these institutions. In this article, Fothergill’s epistolary web is represented as a semi-institutionalized network showing colonial medical practice to have been linked to semi-institutionalized spaces that were themselves connected to custodians of knowledge but also functioned as social networks. I argue that such networks were user-based and community-driven, and that they relied on a semi-authoritarian dispersion of knowledge.


2018 ◽  
Vol 51 (4) ◽  
pp. 585-606 ◽  
Author(s):  
DORIT BRIXIUS

AbstractOne of France's colonial enterprises in the eighteenth century was to acclimatize nutmeg, native to the Maluku islands, in the French colony of Isle de France (today's Mauritius). Exploring the acclimatization of nutmeg as a practice, this paper reveals the practical challenges of transferring knowledge between Indo-Pacific islands in the second half of the eighteenth century. This essay will look at the process through which knowledge was created – including ruptures and fractures – as opposed to looking at the mere circulation of knowledge. I argue that nutmeg cultivation on Isle de France was a complex process of creolizing expertise originating from the local populations of the plants’ native islands with the horticultural knowledge of colonists, settlers, labourers and slaves living on Isle de France. In this respect, creolization describes a process of knowledge production rather than a form of knowledge. Once on Isle de France, nutmeg took root in climate and soil conditions which were different from those of its native South East Asian islands. It was cultivated by slaves and colonists who lacked prior experience with the cultivation of this particular spice. Experienced horticulturalists experimented with their own traditions. While they relied on old assumptions, they also came to question them. By examining cultivation as an applied practice, this paper argues that the creolization of knowledge was a critical aspect in French colonial botany.


2004 ◽  
Vol 12 (2) ◽  
pp. 117-144 ◽  
Author(s):  
Stuart Lasine

AbstractThis paper examines the concept of death projected by 1 Kgs 17:17-24 and other accounts of miraculous resuscitation. Viewed as a medical case history, Elijah's reviving of the widow's son raises difficult questions. Was the boy really dead, "only mostly dead," or merely gravely ill? Scholars often answer such questions by claiming that ancient Israelites did not consider corpses "to be 'totally' dead for a couple of days," and regarded death as "an enfeebled form of life." This paper challenges these claims by comparing Elijah's actions to those of other biblical and ancient Greek healers, as well as to Mesopotamian and shamanic healing practices. Why do healers like Elijah end up getting into bed with their patients? Examples in modern stories by Flaubert and Kafka reveal the kinship between the healer and the scapegoat, and suggest that miraculous healers tend to display narcissistic personality traits. Analysis of Greek sources and the Mount Horeb episode (1 Kings 19) indicates that this may also be the case for ancient healers like Elijah, Empedocles, and Asclepius, and that narcissism is itself a defense against death.


1982 ◽  
Vol 26 (3) ◽  
pp. 303-306
Author(s):  
J. V. Beckett

AbstractCarlisle Spedding was principal colliery steward to the Lowther family from about 1730 until his death in 1755. He was responsible for their mining interests, centred on Whitehaven in West Cumberland. His work frequently took him underground, where he was exposed to the inflammable gases found in mines. Ventilation methods were still primitive, and as a result of his exposure Spedding was frequently ill. A case history of his indisposition in 1738 has survived. This was the work of the Leyden-trained chemist and physician, Dr. William Brownrigg, and it reveals some of the symptoms encountered and remedies proposed for one particularly severe bout of illness.


1962 ◽  
Vol 5 (10) ◽  
pp. 532-534 ◽  
Author(s):  
Martin Lipkin ◽  
Max A. Woodbury

Author(s):  
Megan Coyer

This chapter argues that the ‘tale of terror’ may be read as a form of hybrid ‘medico-popular’ writing to be classed alongside non-fiction medical texts such as Robert Macnish’s The Anatomy of Drunkenness (1827) and The Philosophy of Sleep (1830), as well as one of the most canonical ‘literary’ medical case histories, Thomas De Quincey’s Confessions of an English Opium-Eater (1822). The first section introduces Macnish’s first medico-literary project in relation to De Quincey’s Confessions, before moving on to an examination of the development of the tale of terror in relation to the type of popular medical material previously published in monthly magazines and the case history tradition. The chapter closes by discussing the engagement with the genre by three medical contributors to Blackwood’s, the surgeons, Robert Macnish (1802–37), John Howison (1797–1859) and William Dunlop (1792–1848).


2009 ◽  
pp. 0 ◽  
Author(s):  
Jon Mee

Abstract"Enthusiasm" is a term to which Romantic criticism is blind. Where it is noticed, it is usually assumed that over the course of the eighteenth century it was rehabilitated. Whereas it had been associated with the violence and excess of the sects in the Civil War, it came to be identified with the healing powers of emotion and imagination. This essay argues for a more complicated understanding of the term's trajectory. The prohibition of enthusiasm found, for instance, in Locke comes to be replaced by a more regulatory discourse. From this perspective, its benefits had to be harnessed, but there remained a powerful awareness that poetic or noble enthusiasm could easily degenerate into its vulgar and dangerous avatar. These fears were intensified in the 1790s by Burke's representation of revolutionary transparence as a throwback to seventeenth-century puritanism. Poets such as Coleridge, whose case history provides the final section of this essay, inherited this complex understanding of the term. Coleridge came increasingly to distinguish a healing "enthusiasm" from the "fanaticism" of the mob, but desynonymization could never quite eradicate the fear that the fountains within of the former were deeply linked to the destructive energies of the latter.


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