Although the physician’s use and misuse of power have been discussed in the social sciences and in literature, they have never been explored in medical ethics until now. In this book, Dr. Howard Brody argues that the central task is not to reduce the physician’s power, as others have suggested, but to develop guidelines for its use, so that the doctor shares with the patient both information and the responsibility for deciding on appropriate treatment. Dr. Brody first reviews literary works (...) dealing with medical power, from Dostoevsky’s “The Grand Inquisitor” to stories by William Carlos Williams, Vonda McIntyre, and Richard Selzer. These works, he shows, reveal the healers’ ambivalence over their own powers and patients’ fears of the abuse of power. Dr. Brody then points out important but neglected ethical issues that emerge from an analysis of power, such as the tension between care of individual patients and the pressures of the doctor’s workload; the rescue fantasy that impels some physicians to extraordinary lengths to save a life; and the economic system, which rewards surgeons and other specialists more than it does physicians who spend time talking with patients about their problems. He also shows how the perspective of shared power can shed new light on standard topics in medical ethics—from informed consent and confidentiality to resource allocation and cost containment. (shrink)

" Dr. Cassell discusses the world of the sick, the healing connection and healer's battle, the role of omnipotence in the healer's art, illness and disease, and ...

In the course of the human past the elimination of the testicles of boys and men – what we call castration – has taken place for a variety of reasons. Many times it was meant to deliberately hurt people. It is and was also performed, though, as a therapeutic measure by well-meaning physicians. Studying the motivations of medical practitioners involved in castration practices provides insight into the deontology and cultural context of these healers. This article explores the healing activities (...) of the physicians of the ancient Greek and Roman worlds in this special field of surgery. In the extant literary sources we find medical indications for castration which are quite obvious to a modern eye, but also more mysterious and unexpected occasions which need to be explained from the historical context. (shrink)

The Healer's Art curriculum is one of the best-known educational strategies to support medical student professional identity formation. HART has been widely used as an elective curriculum. We evaluated students’ experience with HART when the curriculum was required. All one hundred eleven members of the class of 2019 University of New Mexico School of Medicine students were required to enroll in HART. We surveyed the students before and after the course to assess its self-reported impact on key elements of professional (...) identity formation such as empathy towards patients and peers, commitment to service, and burnout. A majority of students reported positive effects of the course on their empathy towards other students. This finding was significantly associated with self-reported willingness to have elected the course had it not been required. One-half of respondents reported positive effects on their empathy towards future patients. At least one-quarter to one-third of respondents reported positive influences on commitment to service, conceptions about being a physician, and self-perceived burnout. Students report benefits on their professional identity formation after participating in a required course on humanism. Empathy-building among peers is one valuable outcome of such curricula. (shrink)

This study traces the manner in which the evangelist Mark presents Jesus as a healer. While this is the primary focus, I am also interested, from an identity perspective, in why Mark is keen to present Jesus as the best physician. Healers during the 1st century were varied. Cities had professional healers with great knowledge of the Greek Hippocratic tradition. The entire empire had famous temples of Asclepius and Apollo. Common people had diverse knowledge about various illnesses with (...) remedies varying from herbs to exorcisms. Amidst all this and located in southern Syria in the northern regions of Galilee, Mark presents Jesus as a healer. The study concludes that Mark presents Jesus as an efficient healer with great power and authority. Though Mark is mute regarding other healers such as Asclepius and Apollo, near whose temples patients would sleep for days waiting for healing, he wants to remind the adherents of Jesus’ movement that they are following a great physician. A few selected stories from Mark’s gospel illustrate this argument. (shrink)

This paper presents the story of an isiXhosa traditional healer, Nomzi Hlathi, as told to the first author. Nomzi was asked about how she came to be an igqirha and the narrative focuses on those aspects of her life story that she understood as relevant to that developmental process. The material was obtained from a series of semi-structured interviews with Nomzi, with some collateral from her cousin, and synthesised into a chronological narrative presented in Nomzi’s own words. The aim of (...) the study was to examine her account of her unfolding experience within three hermeneutic frames. The first is the isiXhosa traditional account of what it is to become an igqirha, a process initiated by intwaso, an illness understood to be a call from the ancestors, and guided by messages from the ancestors in dreams and other symbolic communications. The second is the perspective of Western Clinical Psychology on the cognitive, emotional and behavioural disturbances that characterise intwaso. The third is the perspective of transpersonal psychology on the nature and development of shamanic healing gifts, as understood from observations of such practices in traditional societies across the world. As the narrative of Nomzi’s story is quite long, this paper presents her narrative as well as the methodology which gave rise to it. The interpretative review of the material from each of the three perspectives is presented in a second paper. (shrink)

We think we know what healers do: they build on patients' irrational beliefs and treat them in a 'symbolic' way. If they get results, it's thanks to their capacity to listen, rather than any influence on a clinical level. At the same time, we also think we know what modern medicine is: a highly technical and rational process, but one that scarcely listens to patients at all. In this book, ethnopsychiatrist Tobie Nathan and philosopher Isabelle Stengers argue that this (...) commonly posed opposition between traditional and modern medicine is misleading. They show instead that healers are interesting precisely because they don't listen to patients, using techniques of 'divination' rather than 'diagnosis'. Healers construct genuine therapeutic strategies by identifying the origins of symptoms in external forces, outside of the mind of the sufferer, and in this regard African healers are virtuosos. Though it may claim otherwise, modern medicine, for its part, is characterised by empiricism rather than rationality. What appears to be the pursuit of rationality is ultimately only a means to dismiss and exclude other forms of treatment. Blurring the distinctions between traditional and modern practices and drawing on perspectives from across the globe, this ethnopsychiatric manifesto encourages us to think in radically new ways about illness, challenging accepted notions on the relationship between sufferer and symptom. It will be of great interest to those working in medicine and healthcare, as well as anthropologists, social scientists and those in the humanities more broadly. (shrink)

Genetic diseases can be every bit as devastating as the diseases caused by bacteria or viruses, and in one way they are much worse: we pass them on to our children, generation after generation after generation. Science and medicine have provided us with clues to the treatment of a few genetic diseases, although by their very nature they have never been considered curable. But, as William R. Clark shows, that is about to change through one of the most profound revolutions (...) in modern medicine: gene therapy, a branch of the new field of molecular medicine. The New Healers is a clear and compelling introduction to a revolution in modern medicine that may lead to cures for cancer, AIDS, and nearly 4,000 previously incurable genetic diseases. Clark introduces us to the scientists working on the vast Human Genome Project, and outlines all the basic elements of molecular biology necessary to understand this remarkable new medicine. (shrink)

Why would a successful physician who has undergone seven years of rigorous medical training take the trouble to seek out and learn to practice alternative methods of healing such as homeopathy and Chinese medicine? From Doctor to Healer answers this question as it traces the transformational journeys of physicians who move across the philosophical spectrum of American medicine from doctor to healer. Robbie Davis-Floyd and Gloria St. John conducted extensive interviews to discover how and why physicians make the move to (...) alternative medicine, what sparks this shift, and what beliefs they abandon or embrace in the process. After outlining the basic models of American health care-the technocratic, humanistic, and holistic-the authors follow the thoughts and experiences of forty physicians as they expand their horizons in order to offer effective patient care. The book focuses on the radical shift from one end of the spectrum to the other-from the technocratic approach to holism-made by most of the interviewees. Because many American physicians find such a drastic change too threatening, the authors also address the less radical transition to humanism-a movement toward compassionate care arising from within the medical system. (shrink)

In the years since the publication of _The Wounded Healer_, countertransference has become a central consideration in the analytic process. David Sedgwick’s work was ground-breaking in tackling this difficult topic from a Jungian perspective and demonstrating how countertransference can be used in positive ways. Sedgwick’s extended study of the process candidly presents the analyst’s struggles and shows how the analyst is, as Jung said, "as much in the analysis as the patient". The book extends Jung’s prescient work on countertransference to (...) create a dynamic view of the analyst-patient interaction, stressing the importance of the analyst’s own woundedness and how this may be used in conjunction with the patient’s own. Sedgwick begins with a discussion of the need and justification for a Jungian approach to countertransference, then reviews Jungian theories and presents detailed illustrations of cases showing the complexity of transference-countertransference processes in both the patient and the analyst, and concludes with a model of countertransference processing. This Classic Edition also includes a new introduction by the author. It will be an important work for Jungian analysts, psychotherapists and other clinicians and students interested in the struggles of the therapeutic process. (shrink)

Book reviewed in this article: The Healer's Power. By Howard Brody.

The study proposes a link between Mark’s healing stories in chapter 1 and praise songs and/or poems performed at Apollo’s temple and other possible shrines of Asclepius in Southern Antioch. Mark chapter 1 begins with Jesus healing the demoniac (Mk 1:21–28), healing of Simon’s mother in law (Mk 1:29–31) and healing of various peoples who gathered at Simon’s mother-in-law’s house (Mk 1:32–34) and people from the region and afar (Mk 13:39). The chapter finishes with the controversial healing of the leper (...) (1:40–45). Assuming that Mark is located in Southern Antioch, with analogies from Zulu praise poems, this study reread Mark’s healing stories alongside Greek aretalogies with a view to reveal the function and mood around which the stories were told and/or performed. As hypothesis, Mark’s healing stories exudes similar characteristics as Greek aretalogies, praising the benefactor (Jesus) vis-à-vis known healers such as Apollo and Asclepius. (shrink)

_House MD_ is a globally successful and long-running medical drama. _House: The Wounded Healer on Television_ employs a Jungian perspective to examine the psychological construction of the series and its namesake, Dr Gregory House. The book also investigates the extent to which the continued popularity of _House MD_ has to do with its representation of deeply embedded cultural concerns. It is divided into three parts - _Diagnosing House, Consulting House and Dissecting House,_ - and topics of discussion include: specific details, (...) themes, motifs and tropes throughout the series narrative, character and visual structure the combination of performative effects, text and images of the doctor and his team the activities of the hero, the wounded healer and the _puer aeternus_. Offering an entirely fresh perspective on _House MD_, with contributions from medical professionals, academics and therapists, this book is essential reading for students and scholars of Jungian psychology. The inclusion of a glossary of Jungian terms means that this book can also be enjoyed by fans of _House MD_ who have been seeking a more in-depth analysis of the series. (shrink)

Acupuncture, herbs, and bodywork are fast becoming accepted as complements to standard healing methods. This riveting personal story of the unconventional education of an alternative healer provides extraordinary insight into how and why such methods work. Blending Chinese medicine, the martial arts, and Native American knowing, Daniel Santos challenges us to view the body and its healing in an exciting new way.

The programmatic thrust of Thomasma and Pellegrino [5] is clarified and underscored and is interpreted as an attempt to introduce a fixed point into the ethical dimension of medicine by specifying some regulative principles for the medical profession. Two important features of this type of enterprise are noted: on the one hand, it may lead the profession to distinguish between technically identical actions on the basis of the normative principles it produces, thus excluding some morally permissible actions as duties constitutive (...) of the art. It is argued that the formulation of the grounds for this ethic given by Thomasma and Pellegrino is insufficient. In order to speak to the clinical situation, medical ethics must not be based on merely the living human body alone, but on the patientqua person. (shrink)

The COVID-19 pandemic has brought significant challenges to healthcare systems worldwide, and in Africa, given the lack of resources, they are likely to be even more acute. The usefulness of Traditional African Healers in helping to mitigate the effects of pandemic has been neglected. We argue from an ethical perspective that these healers can and should have an important role in informing and guiding local communities in Africa on how to prevent the spread of COVID-19. Particularly, we argue (...) not only that much of the philosophy underlying Traditional African Medicine is adequate and compatible with preventive measures for COVID-19, but also that Traditional African Healers have some unique cultural capital for influencing and enforcing such preventive measures. The paper therefore suggests that not only given the cultural context of Africa where Traditional African Healers have a special role, but also because of the normative strength of the Afro-communitarian philosophy that informs it, there are good ethical reasons to endorse policies that involve Traditional Healers in the fight against COVID-19. We also maintain that concerns about Traditional African Healers objectionably violating patient confidentiality or being paternalistic are much weaker in the face of COVID-19. (shrink)

Volume 19, Issue 11, November 2019, Page 85-87.

Book reviewed in this article: The Physician's Covenant: Images of the Healer in Medical Ethics. By William F. May.

Anthropologists who "study" religious practitioners are always confronted with both an ethical and a methodological problem. Our traditional training asks us to remain detached from our "informants" and their beliefs in order to collect "data" whose content will be analyzed according to academic agendas and theoretical trends, translated into anthropological jargon and published in ethnographies that will be accepted, published, and read in the academic world. On the other hand, the purpose of our anthropological research is to gain a deeper (...) understanding of the "other" from the "inside." Experiential anthropology has searched for a deeper understanding of religious practitioners and their beliefs. This includes focusing on native epistemologies and experiences and personal engagement with informants that sometimes involves the ethnographer's apprenticeship and initiation into the religious traditions that are beingstudied. This experience involves our commitment and respect towards those we study. Drawing on my own experience with Mapuche shamans in southern Chile I discuss the ethical and methodological problems anthropologists have in bridging professional interests with the personal commitments made with those whom we study. I discuss the ethical problems in using apprenticeship and initiation solely for professional purposes and the problem of cultural appropriation, the limitations that an exclusively academic model has on what can be written about, how it should be conceptualized, theorized, and represented, and the problems anthropologists undergo in having to simultaneously maintain professional detachment and be committed to those with whom we work. (shrink)

There exists a variety of types of folk healers in African American society. This paper examines the sequence of dreams and visions whereby a woman realized the status of evangelical healer. "It was hypothesized that these altered states functioned as facilitating mechanisms whereby the subject could alleviate anxiety while at the same time realize a new master status. By gathering extensive interview data and employing a structuralist analysis, it was possible to relate the dreams and visions to personal crises, (...) thus substantiating the hypothesis. In addition to offering processual insight to Anthony Wallaces "mazeway reconstruction,” this analysis provides a fresh perspective from which to examine the recruitment process to the status of "healer.”. (shrink)

_Shamans and Analysts_ provides a model by which to understand the wounded healer phenomenon. It provides evidence as to how this dynamic arises and gives a theoretical model by which to understand it, as well as practical implications for the way analysts' wounds can be transformed and used in their clinical work. By examining shamanism through the lens of contemporary approaches to archetype theory, this book breaks new ground through specifying the developmental foreground to the shaman archetype, which not only (...) underpins the wounded healer but constitutes those regarded as ‘true Jungians’. Further areas of discussion include: Siberian shamanism contemporary archetype theory countertransference phenomena in psychotherapy socio-cultural applications of psychoanalytic theory. These original and thought-provoking ideas offer a revolutionary way to understand wounded healers, how they operate and how they should be trained, ultimately challenging traditional analyst / analysand stereotypes. As such this book will be of great interest to all Jungians, both in training and practice, as well as psychoanalysts, psychotherapists and counsellors with an interest in the concept of the wounded healer. (shrink)

Countertransference is an important part of the analytical process. It is concerned with the analyst's emotional response to the patient. As such, it can be a particularly difficult aspect of the analytical setting and especially so because of the threat of possible sexual involvement with the patient. At present there is little available on this difficult topic. Jungian analyst David Sedgwick tackles the subject bravely and shows how to use the countertransference in a positive way. The result is one of (...) the finest Jungian clinical texts of recent years. (shrink)

This study reviews various perspectives into the identity of Jesus as healer. There are two main perspectives – those that approach the identity of Jesus as healer from a theological perspective focusing on his personhood as messiah and those that use social scientific perspectives from sociology, psychology and anthropology. This study does not aim to evaluate or direct the reader towards a conclusion of Jesus’ identity, but only to review various perspectives. Based on analogies from Zimbabwe and comparative insights from (...) the Mediterranean context from which the memory of Jesus survived, it is plausible that the identity of Jesus as healer should be found from the larger Greco-Roman context. Furthermore, given the various healers that existed during Jesus time both within the Jewish and Greco-Roman villages, the explanation of Jesus as healer is plausible from the various social scientific perspectives discussed. (shrink)

This article establishes an ethnographic mapping, from the point of view of history and Oral History, in the city of Cleveland with a strong stamp of ordinary and traditional Catholic culture. From this perspective, we built a collection of oral interviews, with the life stories of 13 healers and a healer from the city and region. In this sense, we were guided by the very threads and intricacies that fieldwork has allowed us to reach and, also, to dialogue with (...) theorists such as Michel de Certeau, Raymond Williams, Fritjof Capra, Alessandro Portelli, Janaína Amado. (shrink)

Using theories in medical anthropology, especially the ideas inspired by Hector Avalos and George Foster, the study explains three activities associated with the early Christian healthcare system: (1) touching infectious people, (2) hospitality towards possibly infectious people and (3) the practice of itinerary evangelism as an activity that earned Christianity the dubious role of being a carrier of infectious diseases. Discussed alongside the issues associated with the advent of COVID-19, the study aims at (1) reflecting that early Christian healthcare system, (...) which was an offshoot of Jewish healthcare systems, had practices that were perceived to exacerbate infection. In addition, (2) in view of the advent of COVID-19 pandemic, although of lesser catastrophe to ancient plagues, the study proposes that such epidemics call upon the collective actions of mercy and kindness, as Jesus did towards the infected. Theoretically, Victor Turner’s concepts of liminality and communitas assist in imagining the discursive ideas concerning labelling and marginalisation of the Jesus movement, with comparative implication towards those suspected to have contracted the deadly COVID-19 virus. The study concludes with a warning against Christian practices that may further inflame infection by suggesting alternative practices for love and empathy towards others. Contribution: Using ideas concerning infectious diseases in antiquity, the study reinterprets the Jesus movement as a movement that was perceived as carriers of infectious disease. Due to fear of infectious diseases, the rituals associated with hospitality towards the outsiders, the touch and laying of hands and iternary lifestyle were seen as promoting infection. Taking this perspective, the Jesus movement whose modus operandi is mostly associated with the periphery of the villages and cities created alternative rituals for the outcast. In view of the spread of COVID19, such stance by the Jesus movement provides lessons for the church and society to reach out to people who are considered infectious and burden to main society. (shrink)

A deeply personal account of the scientific, shamanic, and metaphysical encounters that led to the development of Metzner's psychological methods Recounts the author's meetings and friendships with Albert Hofmann, Alexander Shulgin, the McKenna brothers, Wilson Van Dusen, Myron Stolaroff, and Leo Zeff Details his lucid dream encounters with G. I. Gurdjieff, profoundly healing sessions with Hawaiian healer Morrnah Simeona, experiences with plant teachers iboga and ayahuasca, and ecological and mystical lessons learned from animal teachers Shares his involvement in the beginnings (...) of the therapeutic use of MDMA and how it safely and effectively supports the healing of trauma, PTSD, and interpersonal relationships Just as the search for the philosopher's stone is the core symbol of the alchemical tradition, Ralph Metzner, Ph.D., psychotherapist and one of the respected elders of the psychedelic research community, sees it as the central metaphor of his life-long quest to find methods of healing and insight through heightened states of consciousness. Through captivating stories Metzner shares his encounters from the 1960s through the 1990s with genius scientists, shamanic healers, mystics, plant spirits, and animal guides that led to the development of his "alchemical divination" psychological methods, a structured intuitive process of accessing inner sources of healing and insight. He details lessons learned with psychedelic research legends Albert Hofmann, Alexander Shulgin, Terence McKenna, and Dennis McKenna. He reveals his deeply healing encounters with the Kahuna bodywork healer Morrnah Simeona, the first to introduce the Hawaiian Ho'oponopono healing method to the West, and his experiences with West African trance dancing and the psychoactive plant-drug iboga. Metzner recounts in vivid detail his unwelcome encounter with malignant sorcery during an ayahuasca experience in Ecuador and the lessons it taught him about connections with spirits, both harmful and beneficial. He tells of his involvement in the beginnings of the therapeutic use of MDMA and shows how it is an effective and safe substance to support psychotherapy for healing trauma, PTSD, and interpersonal relationships. In sharing his remarkable encounters, Metzner shows how the most meaningful lessons in the alchemy of life come not only from the geniuses we meet but also from the spirits we encounter along the way. (shrink)

This study aims to examine the perspectives of healers who specialize in jinx hit, evil eye touch, and the recitation of sacred verses or prayers for individuals experiencing mental health issues, and whether they collaborate with mental health experts. Using the qualitative research method, data were collected from 20 healers with depth interviews and observation techniques. The data obtained were analyzed by descriptive analysis in the 2022 Qualitative Data Analysis Program in Maxquda. According to the results of the (...) research; it was determined that the participants are interested in individuals who come for mental and spiritual-based problems and the effects of the spiritual treatment methods they apply and how reversal processes of the applicant’s progress. In addition, it was revealed that the participants generally have a positive attitude to mental health experts. In line with the data obtained as a result of the research, it is thought that spiritual practices can be included in mental health studies. Furthermore, the research reveals that spiritual support services have a historical long history, and today it is an area that developed under the name of "Pastoral Care" and "Pastoral Counseling" in the West and our country. Considering that this clinical-religious consultancy movement includes various segments of our country, it was concluded that the area needs more development and more research. The findings of the research contribute to the studies carried out in the field of mental health by emphasizing the importance of spiritual support services. (shrink)