To raise the question of the nature of narrative is to invite reflection on the very nature of culture and, possibly, even on the nature of humanity itself. So natural is the impulse to narrate, so inevitable is the form of narrative for any report of the way things really happened, that narrativity could appear problematical only in a culture in which it was absent—absent or, as in some domains of Western intellectual and artistic culture, programmatically refused. As a panglobal (...) fact of culture, narrative and narration are less problems than simply data. As the late Roland Barthes remarked, narrative "is simply there like life itself . . . international, transhistorical, transcultural."1 Far from being a problem, then, narrative might well be considered a solution to a problem of general human concern, namely, the problem of how to translate knowing into telling,2 the problem of fashioning human experience into a form assimilable to structures of meaning that are generally human rather than culture-specific. We may not be able fully to comprehend specific thought patterns of another culture, but we have relatively less difficulty understanding a story coming from another culture, however exotic that culture may appear to us. As Barthes says, "narrative...is translatable without fundamental damage" in a way that a lyric poem or a philosophical discourse is not. · 1. Roland Barthes, "Introduction to the Structural Analysis of Narratives," Music, Image, Text, trans. Stephen Heath , p. 79.· 2. The words "narrative," "narration," "to narrate," and so on derive via the Latin gnārus and narro from the Sanskrit root gnâ . The same root yields γνωριμος : see Emile Boisacq, Dictionnaire étymologique de la langue grecque , under the entry for this word. My thanks to Ted Morris of Cornell, one of our greatest etymologists. Hayden White, professor in the program of history of consciousness at the University of California, Santa Cruz, is the author of The Tropics of Discourse: Essays in Cultural Criticism, The Greco-Roman Tradition, and Metahistory: The Historical Imagination in Nineteenth Century Europe. " The Narrativization of Real Events" appeared in the Summer 1981 issue of Critical Inquiry. Critical Responses to the present essay include Louis O. Mink's "Everyman His or Her Own Annalist", and Marilyn Robinson Waldman's "The Otherwise Unnoteworthy Year 711: A Reply to Hayden White," both in the Summer 1981 issue of Critical Inquiry. (shrink)

Medical practice is practiced morality, and clinical research belongs to normative ethics. The present book elucidates and advances this thesis by: 1. analyzing the structure of medical language, knowledge, and theories; 2. inquiring into the foundations of the clinical encounter; 3. introducing the logic and methodology of clinical decision-making, including artificial intelligence in medicine; 4. suggesting comprehensive theories of organism, life, and psyche; of health, illness, and disease; of etiology, diagnosis, prognosis, prevention, and therapy; and 5. investigating the moral and (...) metaphysical issues central to medical practice and research. Many systems of (classical, modal, non-classical, probability, and fuzzy) logic are introduced and applied. Fuzzy medical deontics, fuzzy medical ontology, fuzzy medical concept formation, fuzzy medical decision-making and biomedicine and many other techniques of fuzzification in medicine are introduced for the first time. -/- . (shrink)

“ The doubtful story of successive events.” With this contemptuous phrase1 Bernard Bosanquet brushed aside the claim of history to be considered a study deserving the attention of a thoughtful mind. Unsatisfactory in form, because never rising above uncertainty; unsatisfactory in matter, because always concerned with the transitory, the successive, the merely particular as opposed to the universal; a chronicle of small beer, and an untrustworthy chronicle at that. Yet Bosanquet was well read in history; he had taught it as (...) a young man at Oxford, and his first published work had been a translation of a recent German book on the Athenian constitution; he knew that a vast amount of the world's best genius in the last hundred years had been devoted to historical studies; and when, late in life, he asked himself what it came to, that was all he could say. (shrink)

Among the many groups of scholars whose work now illuminates science, technology and medicine (STM), historians, it seems to me, have a key responsibility not just to elucidate change but to establish and explain variety. One of the big pictures we need is a model of the varieties of STM over time; one which does not presume the timeless existence of disciplines, or the distinctions between science, technology and medicine; a model which is both synchronic and diachronic, and both cognitive (...) and social. To that end, this brief paper presents a historical typology of STM from about 1700 to the present by focusing on four ‘ideal’ socio-cognitive types – four knowledge structures which correspond to four sets of social relations. To some extent these are period specific, but they do not have to be – hence, one may hope, the flexibility and usefulness of the model. (shrink)

The Idea of History is the best-known book of the great Oxford philosopher, historian, and archaeologist R.G. Collingwood. It was originally published posthumously in 1946, having been mainly reconstructed from Collingwood's manuscripts, many of which are now lost. For this revised edition, Collingwood's most important lectures on the philosophy of history are published here for the first time. These texts have been prepared by Jan van der Dussen from manuscripts that have only recently become available. The lectures contain Collingwood's first (...) comprehensive statement of his philosophy of history; they are therefore essential for a full understanding of his thought, and in particular for a correct interpretation of The Idea of History itself. Van der Dussen contributes a substantial introduction in which he explains the background to this new edition and surveys the scholarship of the last fifty years. (shrink)

How Doctors Think defines the nature and importance of clinical judgment. Although physicians make use of science, this book argues that medicine is not itself a science but rather an interpretive practice that relies on clinical reasoning. A physician looks at the patient's history along with the presenting physical signs and symptoms and juxtaposes these with clinical experience and empirical studies to construct a tentative account of the illness. How Doctors Think is divided into four parts. Part one introduces the (...) concept of medicine as a practice rather than a science; part two discusses the idea of causation; part three delves into the process of forming clinical judgment; and part four considers clinical judgment within the uncertain nature of medicine itself. In How Doctors Think, Montgomery contends that assuming medicine is strictly a science can have adverse side effects, and suggests reducing these by recognizing the vital role of clinical judgment. (shrink)

Written in the 1960s, TRUTH AND METHOD is Gadamer's magnum opus. Looking behind the self-consciousness of science, he discusses the tense relationship between truth and methodology. In examining the different experiences of truth, he aims to "present the hermeneutic phenomenon in its fullest extent.

In this remarkable book Michel Foucault, one of the most influential thinkers of recent times, calls us to look critically at specific historical events in order to uncover new layers of significance.

In these essays, Gadamer justifies the reasons for a philosophical interest in health and medicine, and a corresponding need for health practitioners to enter into a dialogue with philosophy.

Published here for the first time is much of a final and long-anticipated work on philosophy of history by the great Oxford philosopher and historian R. G. Collingwood. The original text of this uncompleted work has only recently been discovered. It is accompanied by further, shorter writings on historical knowledge and inquiry. A lengthy editorial introduction sets these writings in their context, and discusses philosophical questions to which they give rise.

The evidence-based medicine (EBM) movement is touted as a new paradigm in medical education and practice, a description that carries with it an enthusiasm for science that has not been seen since logical positivism flourished (circa 1920–1950). At the same time, the term ‘‘evidence-based medicine’’ has a ring of obviousness to it, as few physicians, one suspects, would claim that they do not attempt to base their clinical decision-making on available evidence. However, the apparent obviousness of EBM can and should (...) be challenged on the grounds of how ‘evidence’ has been problematised in the philosophy of science. EBM enthusiasm, it follows, ought to be tempered. The post-positivist, feminist, and phenomenological philosophies of science that are examined in this paper contest the seemingly unproblematic nature of evidence that underlies EBM by emphasizing different features of the social nature of science. The appeal to the authority of evidence that characterizes evidence-based practices does not increase objectivity but rather obscures the subjective elements that inescapably enter all forms of human inquiry. The seeming common sense of EBM only occurs because of its assumed removal from the social context of medical practice. In the current age where the institutional power of medicine is suspect, a model that represents biomedicine as politically disinterested or merely scientific should give pause. (shrink)

R.G.Collingwood's Autobiography is the next of Collingwood's books to be revised for a new edition by Oxford University Press.It will include new manuscript material, include his Log of a Journey to the East Indies In addition there will be a number of scholarly essays relating Collingwood's ideas to his life and broader concerns.It is opportune to make available in English two introductions to the German and Romanian editions of An Autobiography.