苦痛和疾病的社会根源

出版社:上海三联书店
出版日期:2008年3月
ISBN:9787542627285
作者:[美]凯博文
页数:260页

章节摘录

  第一章 神经衰弱  神经衰弱在西方的历史背景  中西方在精神障碍的流行病学上的一个显著差异就是神经衰弱的发病率在中国很高而在西方比较低。在湖南医科大学精神科门诊中,神经衰弱是针对神经症性病人的最常见的诊断;而在我曾经执教的哈佛大学和华盛顿大学的门诊部门,我从未见过医生给出这种诊断。神经衰弱在整个中国的精神科和一般临床中都很普遍,而在美国和英国的类似诊所中都很少见。即使在政治经济和社会结构与中国大陆有着显著差异的其他华人文化圈中,比如中国香港和台湾地区,神经衰弱也是一个被广泛使用的诊断。而在神经衰弱的发源地西方,尤其是美国,尽管在早期(约为1880-1930年)神经衰弱曾经在老百姓和职业医生圈子里同样流行,但是现在已经是苟延残喘,人们一般倾向于认为神经衰弱已经落伍过时的。  在美国、英国、其他西方社会以及日本,几代人之前的前辈医生可能会使用神经衰弱这个诊断,但是现在的医生使用的是抑郁、焦虑状态、癔症以及与压力有关的心理一生理反应这样一些诊断。事实显示,目前华人文化圈中对神经衰弱的使用与早些时候西方对神经衰弱的使用如出一辙:那就是把它当作一个幌子来遮蔽精神疾病、心理以及社会问题,把后者转化为一种躯体疾病,否则就会产生令人尴尬的有关道德过错和社会污名的问题。(Kleinman l980:119-78)显然,神经衰弱这个术语是在19世纪晚期和20世纪早期被西方医生、传教士医生和日本医生介绍到中国来的,但是这个引人人胜的文化传播案例从未成为历史探究的主题。

内容概要

凯博文教授是世界一流的医疗人类学家,在文化精神病学、全球健康、社会医学等方面也享有重要地位。凯博文教授任教于哈佛大学文理学院人类学系,任该系Esther andSidney Rabb人类学讲座教授,并在2004年至2007年间担任该系系主任;1999年至2000年间担任哈佛医学院社会医学系系主任;1993年至2002年间担任哈佛医学院 Maude andLillian Presley讲座教授。目前他是哈佛大学亚洲研究中心Victor and William Fung荣誉主任。
凯博文教授著有六本专著,主持或合作主持过28个专栏及期刊,进行了200多项研究。他的主要著作有:《文化语境下的病人与医生》、《苦痛和疾病的社会根源:现代中国的抑郁、神经衰弱和病痛》、《探病说痛:人类的受苦经验和痊愈之道》、《对精神病学的再思考》、《文化和忧郁》(合著)、《社会苦难》(合著)。他的近作《道德的重量:不安年代中的希望与救赎》(牛津大学出版社,2006)讲述了社会生活中的种种危险与不确定性,因而道德体验、宗教及伦理观对个人和社会有着至关重要的影响。该书已被翻译成中文,在上海和台北发行。
凯博文教授还是美国国家科学院医学院院士、美国国家文理学院院士。他担任世界卫生组织顾问,是精神卫生项目咨询委员会主任。曾获皇家人类学学院颁发的维康信托奖(Wellcome Prize),也被加拿大约克大学授予荣誉理学博士学位。2001年,他获美国人类学协会颁发的最高奖项 Franz Boas Award。他还是美国精神病学协会的荣誉终身会员。凯博文教授是哈佛大学亚洲中心及费正清东亚研究中心指导委员会委员,哈佛燕京学社咨询委员会委员,及哈佛新近创立的中国基金会指导委员会委员,院长咨询委员会社会科学组委员。他还是哈佛全球健康学院指导委员会委员,并任该委员会精神卫生部联合主席、文理学院常务委员会联合主席。
2006年,凯博文获美国医学人类学协会终身成就奖,2008年获该协会颁发的乔治福斯特奖(George Foster Award)。 2004年,英国曼彻斯特大学为表彰其在医学人文领域的贡献,授予他道布尔戴奖(Doubleday Medal)。2007年获伦敦帝国理工大学颁发的医学人文奖。他被美国政府任命为美国国立卫生院Fogarty国际中心咨询委员会委员。2003年,他任国立卫生院新先锋奖(New Pioneer Awards)筛选委员会主席。 2007年任美国全国卫生研究院(NIH)咨询委员会委员。
凯博文教授在斯坦福大学完成本科学业,获哈佛大学社会人类学硕士,斯坦福大学医学博士。他荣获50多个研究奖项,参加多项中国的研究项目,涉及抑郁症、歧视、自杀、城乡移民对健康影响等领域。

书籍目录

中文版序言
前言
序言
第一章 神经衰弱
第二章 抑郁症
第三章 躯体化
第四章 临床研究:中国,1980
第五章 临床研究:中国,1983
第六章 案例
第七章 中国社会中的痛苦和疾病
尾声
附表

编辑推荐

  《苦痛和疾病的社会根源》对疾病症状与社会之间的辩证关系的分析十分具有穿透力。这本强有力的著作不仅属于人类学与精神医学的先锋之作,而且也展示了作者对消除人类不幸与苦难的深切关注和担当。所有致力于改善健康照顾系统的人都应该阅读《苦痛和疾病的社会根源》。   Joan M.Anderson, Current Anthropology  此书堪称医学人类学界长期以来所期盼的最重要的一本著作。  Richard Shweder, Culture, Medicine and Psychiary  一本视野宽广、发人深省的医学人类著作。  Roy Porter, Times Literary Supplement  对跨文化精神医学具有重要的贡献。  Pual Chodoff, M.D., Journal of the American medical Association  《苦痛和疾病的社会根源》的田野研究写作精美,以至于历史学家都不断被其描述的中国共产主义政治实践中的那些重要时刻所吸引。作者以丰富细腻的笔触描写了中国人的社会关系,童年以及成长过程中出现的那些问题。  Jonathan Spence, 耶鲁大学

作者简介

作为1949年以来第一个在中华人民共和国进行精神医学研究的美国学者,凯博文在多层面上探讨了神经衰弱、抑郁症以及躯体症状之间的关系。本书为我们理解中国人在与家庭和国家的关系上的体验开启了一个窗口,同时也对中国人和美国人各自如何解释自身的疼痛与绝望处境进行了一个跨文化的比较。
本书囊括了作者在湖南的所见所闻。它为我们打开了一个不同寻常并且具有启发性的窗口,我们得以了解生活在中国的许多个体的活生生的生活经历。这个窗口以一种不起眼的但却可能是特别的方式增加了我们关于中国社会的理解。不过,这本书还有另一个主题,那就是情感和情感障碍。

“本书对疾病症状与社会之间的辩证关系的分析十分具有穿透力。这本强力著作不仅属于人类学与精神医学的先锋之作,而且也展示了作者对消除人类不幸与苦难的深切关注和担当。所有致力于改善健康照顾系统的人都应该阅读本书。”
——Joan M. Anderson, Current Anthropology
“此书堪称医学人类学界长期以来所期盼的最重要的一本著作。”
——Richard Shweder, Culture, Medicine and Psychiatry
“一本视野宽广、发人深省的医学人类学著作。”
——Roy Porter, Times Literary Supplement
“对跨文化精神医学具有重要贡献。”
——Paul Chodoff, M.D., Journal of the American Medical Association
“本书的田野研究写作精美,以至于历史学家都不断被其描述的中国共产主义政治实践中的那些重要时刻所吸引。作者以丰富细腻的笔触描写了中国人的社会关系,童年以及成长过程中出现的那些问题。”
——Jonathan Spence, Yale University
“这是到目前为止我们对中国精神健康问题的最好的研究。这是一本具有开创意义的著作。”
——Ezra F. Vogel, Harvard University

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  •     【读品】罗豫/文每种文化都有自己对疾病的解释模型。希波克拉底的四种体液说在欧洲历史上风靡多时,中国的阴阳五行说至今也仍有大批追随者。现代医学虽然发展迅速,但对一些与精神问题有关的疾病,其解释仍在很大程度上依赖于文化背景。随着人们对心理健康的关注,诸如“抑郁症”、“神经衰弱”、“精神分裂”等词汇逐渐进入日常话语。但当公众和专家一同谈论这些问题时,他们所指的往往不是同一种东西。甚至面对同一个病人,中国医生和西方医生给出的解释也可能截然不同。术语错位的背后,是中国人特殊的精神困境和解释倾向。对于这个显而易见却很难知其所以然的问题,美国哈佛大学教授凯博文的多年研究,给出了富有启发的见解。作为在人类学和医学学科交叉领域贡献最大的学者,凯博文在精神病与社会文化关系方面著述颇丰。他对中国的深入关注也是他重要的学术特色。他的另一本著作《道德的重量》今年年初译介到中国时,开阔的眼界和强烈的道德感就给人留下了深刻的印象。事实上,早在上世纪八十年代初,凯博文就在湖南医学院进行了长期的精神病研究和调查,重点关注了精神疾病和工作、家庭、社会问题之间的关系。在凯博文看来,与充斥暴力、贩毒和酗酒等问题的西方社会不同,“中国社会的主要社会问题都是由于严密的和广泛扩散的社会控制系统造成的,这个系统严重限制了个体权利。”凯博文在八十年代调查的病人中,特定历史时期的社会限制常常成为他们的疾病根源:由于阶级成分不好而遇到的严重失意和挫折,由于工作单位对个人生活的全面管制导致事业理想无法实现、隐私遭到侵犯……其中相当一部分人的精神问题,与文化大革命有着直接关系。同时,中国文化中对集体和责任的强调、“家丑不外扬”的心理和对精神疾病的鄙夷,让当时的不少病人不愿意承认所谓的“精神问题”,使得精神困境以身体疾病的方式爆发出来,而“神经衰弱”等概念成了方便的标签。凯博文指出,中国文化对神经衰弱自有其与医学事实无关的观念——“受神经衰弱影响的个体过于虚弱和疲惫,因为他们的神经功能太虚弱,以至于无法履行正常家庭、学校、政治或工作活动。”凯博文进一步指出:“中国人的文化取向,无论是传统的还是当代的,渗透着神经衰弱的病痛体验。”“神经衰弱是中国文化的一种象征形式。”凯博文给出的原因——中国文化中对人际关系的强调、对家庭关系的重视、对食疗的强烈关注等——或有商榷余地,但这一观点足以成为医学人类学领域相当吸引人的命题。凯博文的研究去今已二十多年。文革曾给中国人带来巨大精神创伤已成为不争的历史事实。但正如凯博文在分析文革创伤案例时所言:“中国似乎已经把这‘失落的一代’抹掉了,转而把注意力集中在新一代的学生上,期望他们在教育和精神上更好地做好准备,最大限度地利用目前勇敢的强调技术和经济增长的政策偏向。”“失落的一代”带着他们精神和身体上难言的隐痛渐渐退出历史舞台。凯博文所说的那一代学生,如今渐次走入社会,其中不少已经获得了可观的经济和社会地位。但他们的精神健康状况仍不容乐观。中国的精神病学领域,也亟待有人像凯博文这样,沟通医学和人类学,为当前一代的精神问题提供一个融合社会、文化因素的解释体系。凯博文并非学究式的研究者,但这本《苦痛和疾病的社会根源》,与他的《道德的重量》相比,可读性差了不少。除译笔生硬外,中国文化中精神问题术语的缺乏也是重要原因。中国的年轻一代已经比长辈们更乐意谈论自己的心理感受,语汇的丰富和公众对精神健康的重视,或许能给民族的精神健康带来希望。
  •     一个美国人能将中国人的心理状况和社会背景分析得这般透彻和贴切,实在令人赞叹,考虑到研究的时代背景,更是对作者景仰不已。译者文笔极佳,读来毫不晦涩,美中不足的是译者显然没有尝试去了解一些医学背景知识,居然将大名鼎鼎的“北平协和医学院”译作“北京联合医科大学”,将《中华医学杂志》译作《中国医学期刊》……当然,瑕不掩瑜~
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精彩短评 (总计69条)

  •     外人看中国,很好
  •     总归要回到人本身,回到我们生存的这个现实,躯体——精神化的视角终究指向了社会。
  •     说实话凯博文作为一名医生,再加上人类学的视角,我真的没有读得太懂
  •     翻译的一般。但居然没有关键概念的英文和参考文献,这是不允许的。
  •     需要花更多时间看这本书,而且这本书需要看不止一遍
  •     凯大师的point和我想的毕竟还是不一样,第一是社会为个体经验疾病提供了某种框架,可能我感到的痛和美国人都是不一样的,这倒是全新的东西,不过好像索绪尔也好哈布瓦赫也好,都可以带进来似的;第二是才是所谓社会如何引发了疾病,但这一环节凯大师的论述似乎又不是那么solid……以及各种器质性诊断的术语,实在是很呵呵。看来这个分支我是不得其门了,其实自己也没想过要入→_→
  •     本书最有趣的观点是,中国式的神经衰弱是受社会文化影响抑郁感受的躯干化,以逃避精神疾病的污名化危险,同时为个体与压迫性情境的协商和控制提供了可能性。虽然只有1981年湖南医学院访谈的100个样本,但并不妨碍凯博文的精彩论证过程,还有一篇Sing Lee基于此框架研究后毛时代中国心理学转变的论文也非常不错。
  •     结尾被救回来了。
  •     我觉得这个问题是很重要,但是觉得书写得不如想象的好。
  •     作为我医学人类学的启蒙读物,略显一点老,但思路很有意思
  •     其中一点,Kleinman试图表明,在传统中国与毛时代的碰撞中,制度性的语言之网对“人”进行压制,这也导致了种种精神疾病的产生,而人们恰恰不认为它们是精神疾病,而归咎于身体疾病,可此时此刻身体却无器质性病变。身体一方面被建构为恶的、为一系列不正常的来源,也却是它在制度规训下凭借它被建构出的“疾病”给与“人”得以可能逃脱的正当性。这是人在沙滩上消亡之前唯一的个人空间。
  •     暑假在家看了吴飞老师的《浮生取义》,真是酣畅淋漓啊。才知道他在哈佛的老师就是凯博文,所以就买了凯博文的这本代表作来看,果然很好,只是我对人类学所知甚少,有好多地方还不能很好的理解,以后有机会一定重读。
  •     看得出吴飞的《浮生取义》受了不少影响
  •     神经衰落是中国文化的一种象征。社会根源之痛在于权力
  •     中心观点不是很明晰
  •     作者蛮负责的
  •     ><。。。。
  •     总的来说,不太适合非精神医学/医学人类学/医学社会学人士,趣味性和题目不太成正比,但在第七章与尾声处有所回升。抑郁情感在自我中心导向的所谓西方社会具有的合法性,在社会中心性社会的东方不复存在,“神经衰弱——躯体化”反倒成为一种调和的临界状态,完成苦痛/疾病者的社会再整合。同时其也是苦痛/疾病者对局部系统(书中译地方系统,local system)进行调控的方式,但是这种调控必然是双向性的。这也就让躯体化解读在结果上(未必是意图上有意为之的)呈现出策略性,它一方面让患者从压力中得到重新商定、谈判的权力;另一方面,非污名化的躯体化解读带有更高的社会接受度,也含有“可治愈”的隐喻。
  •     感谢前人栽树
  •     最后一章赞
  •     2所有事实都暗含着一个理论12神经衰弱:中医与生物医学的躯体-精神取向。苏联精神医学的唯物主义观49一些非西方社会,躯体化成为生活苦难首要表达方式62佛教是唯一建在心理学而非宇宙论上的大宗教62部分非西方语言不分身心149压力可对易受影响者起作用,正常身体可被误解为病155中国人文化取向渗透着神经衰弱病痛体验156精神健康一五计划1958-1962三目标之一:消除神经衰弱191有效的社会发展必须把地方和宏观两层面变迁结合192医学化:社会问题转化为健康问题193医学化若不能导致两层面变迁,就不能改变现状197身体可以解释为社会性的201中国人精神动力学:人际交流中通过家庭主义、道德和谐、躯体-精神整体论的内在力学塑造自我
  •     对于文化和疾病的研究新颖
  •     此类书籍很罕见,外国人对中国人精神状况的研究。
  •     标题的翻译容易误导 其实这是一个跨学科的科研报告而已,没太多政治信息,但对精神医学和心理学的临床有相当的提示作用
  •     没有《疾痛的故事》好玩儿。想不到凯博文还在长沙做过田野~哟西
  •     为什么引用和参考文献的书目竟然没有在书后印列出来?!!
  •     凯博文……哈哈哈哈
  •     很好的一本书,读来受益。
  •     拜服。比较理想的人类学论文范例,揭示了许多未曾想过的视角
  •     祖师爷的书很好。
  •     没觉得田野很充实,有种糊弄感。还是经典呢⋯⋯嗯虽然还是有一些有趣的观点的。前面一对在搅合神经衰弱和抑郁症术语和用法的那都是什么货啊哦买高
  •     像一个被扩的很长很长的大论文……躯体化挺好玩的 案例什么的也可以 以及我觉得书名取得好大啊…
  •     developing clinical theory at the cost of ethnographic narrative
  •     Arthur Kleinman 80年代做的田野,中国2010年才翻译过来
  •     从头到尾还是在解释“为什么抑郁在中国被称为神经衰弱”,非常多的点,“慢性疼痛也可能是弱者的武器?”,发人深省。可是做一项真正的跨文化、跨学科的比较研究的实验最终还是失败了,只能在尾声里不断提点后人。太太太喜欢这股诚恳和努力。
  •     书写得很好。但是中文版没有参考文献,不知道三联出版社怎么搞的!
  •     之所以订购这本书,是书的名字吸引了我
  •     理解一些人 宽容
  •     : R749/2740
  •     作者在书中比较了抑郁症和神经衰弱症两个不同文化中的疾病,提出了“躯体化”这个概念,对于理解疼痛和疾病,身体、精神和社会之间的关系很有帮助。译者郭金华本人也从事医学人类学的研究,因此翻译的整体比较晓畅,在学术译著里也算难得。
  •     翻译过来的书籍读起来总是生涩,此类研究多痛苦就更是可想而知了。
  •     只认真看了一章
  •     不如说社会是痛苦和疾病的根源算了……在这样的国家……随着时代变迁,疾病也在变,但万变不离其宗。没法不郁闷。没法不痛苦。丢!
  •     认真说,凯博文的视野真真很宽阔。
  •     苦痛和疾病的社会根源
  •     这书还不错,内容丰满,关键是人要思考。喜欢。
  •     很好很满意一切OK很好很满意一切OK
  •     有点看不进去,收获跟《疾痛的故事》接近。
  •     方便 帮老师买的
  •     在社会与文化压力下,究竟是苦痛,还是疾病?究竟是抑郁症还是神经衰弱?躯体化虽然是一种表达和抗争策略,但是我仍把它看做是一种必须抑制的倾向,一个容忍和开放的,可以直接表达的社会环境,总是让人舒服一些。
  •     神经衰弱消亡;抑郁:跨文化经验;躯体化(somatization);文革经历
  •     以此时的身体阅读这本书再合适不过了。医学人类学回应的问题是,何为人?
  •     3星半。没有医学背景也不处在那个时代,没看出多少有新意的地方。
  •     观点非常鲜明,就是反复论证的现象比较严重,看到后面我就当读故事了...
  •     专业书,比较枯燥。有一些一手的资料,但是对资料的开发利用程度不够,没有用它们来整理理论体系,感觉内容没有深度,对于想直接获取结论的读者来说没什么用。
  •     自己不是学医的,所以看起来会有些费劲,但是总体讲还是比较能理解的。在此自己也查阅了不少资料。收获颇多!
  •     一种疾病不仅是一种身体不适,还是一种躯体化,是社会压力的躯体化,是个人身体对于社会的反映。 在中国这种社会结构紧密的社会,苦痛和疾病则更多的不均等分布,而下阶层则更多的受到社会的压制和控制,而其所使用的语言乃至其感知都相对于高一些阶层更加体现控制的网络化。 这个时代,身体也已不属于自己。控制无处不在。
  •     外国人写,中国抑郁。神经衰弱的书。
  •     身体的痛苦有时不仅仅是我们自身的问题,还是在躯体-精神-社会的网络中被生产和发生后果。凯对80年代早期一小部分中国人的精神-生理问题的洞见,对照30年后的今天也颇有启示。
  •     我政治永远不及格的原因可能就是我总是无法抓到非自然科学里用大段文字究竟描述了什么,完全可以总结一两句列一列就好啊←.←
  •     万圣
  •     #一刷##等笔记#译文简直看哭了。
  •     刚接触医学社会学的时候看还是满感动的,本来想毕业论文做类似的跨文化比较,不过因为能力和资源都有限还是选了别的题。解释了在中国语境下为什么多神经衰弱而少抑郁症诊断,躯体-精神-社会网络作用下的产物。
  •     很好的书,内容非常好
  •     应该还好,现在脑子有点乱,这本可能挺沉重的书过一段时间再看
  •     第二遍。。
  •     身体是多么私密又多么公众的一件事情。医学政治化,政治医学化都是非常悲哀操蛋的事情。
  •     哭着看完
  •     大概成书太早。
 

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