Shen: a holistic psychology of traditional chinese medicine
DOI:
https://doi.org/10.14482/indes.23.2.6538Keywords:
Shen, Tai-Chi, mind, Traditional Chinese Medicine, psycho-logical medicine.Abstract
The word Shen denotes mind, consciousness, states of mind, but, thanks to its ideo-pictographic nature, it also involves metaphorical connotations which make its translation an exercise in hermeneutics, especially when, along with other metaphors, it is part of a style of thought which is structured discursively and poetically. The central metaphor in this system is Tai-Chi (“great celestial breath”, “great cosmic energy”, the “energy of everything”, etc.), which is the foundation of a medical-ethical-philosophical discourse. The word Shen refers to a type of “energy” (chi) which enables us holistically to interpret symptom-generating mechanisms, to describe their signs, therapeutic approaches and the ethical position of the therapist vis-à-vis the patient. Through Shen, the realm of natural Tai-Chi becomes integrated, in transdisciplinary fashion, with a mental-philosophical-societal tai-chi. On the basis of these considerations, this paper proposes a view of Traditional Chinese Medicine as psychological medicine, with its propedeutics and holistic methodology and its psychosomatic vision, in the epistemological sense. This psychological medicine raises questions with regard to our institutional conventions and our discursive certainties about a “medical psychology” which is coming to be perceived as disciplinarily separate from psychological knowledge.
References
Fuentes primarias
Confucius. (1885). Book of Rites. En Muller, M. (ed.), Legge, J. (tran.). Vols. 27-28. Oxford: Clarenndon Press.
Ch’io, P. (19 8 6). Nan-ching: the classic of difficult issues: with commentaries by Chinese and Japanese authors from the third through the twentieth century. En P. Unschuld (trad.). Berkeley: University of California Press.
Huang Di Nei Jing Su Wen. (2011). An Annotated Translation of Huang Di’s Inner Classic – Basic Questions. En P. Unschuld y H. Tessenow (trads.). Vol 1-2. University of California Press.
Lao - Tze.(1899-1963). The Texts of Taoism: The Tâo Teh King; The Writings of Kwang-dze. EnMuller, M. (ed.), Legge, J. (trad.). Vols. 39-40. Oxford: Clarenndon Press, Toronto: Dover.
Legge, J. (1861-1872). The Chinese Classics: with a Translation, Critical and Exegetical Notes, Prolegomena, and Copious Indexes. Vols. 1-5. Hong Kong: Legge, London: Trubner.
Legge, J. (1883). The Chinese Classics: with a Translation, Critical and Exegetical Notes, Prolegomena, and Copious Indexes. Confucius. Vol. 1. Hong Kong: Legge, London: Trubner.
Ling Shu. (2007). Acupuncture. En Zhao Wang, Jun Wang (trads.). Ling Shu Press.
Müller, M. (1879-1910). Sacred books of the East. Vols. 1-50. Oxford University Press.
Muller, M. (ed.), J. Legge. (trad.). (1882). Yi King. Vol. 16, Oxford: Clarenndon Press.
Ricci, M. (1985). The true meaning of the Lord of Heaven (Tien-chu shih-i). [Tianzhu shiyi ????. English & Chinese]. St. Louis: Institute of Jesuit Sources.
The Yellow Emperor’s Classic of Internal Medicine. (1949-2002). En Ilza Veith (trad.), Berkeley: University of California.
The Yellow Emperor’s Classic of Medicine. (1995). En Maoshing Ni (trad.), Boston: Shambhala.
Vesalius, A. (1543). De humani corporis fabrica libri septem. Basilea.
Wieger, L. (1906-1972), Textes philosophiques: Confucianisme, Taoïsme, Buddhisme. Iimprimerie de la mission catholique. Harvard University
Wieger, L. (1910). Les Pères du système taoïste: Lao-tseu, Lie-tseu, Tchang-tseu.París: Les Belles Lettres.
Wieger, L. (1913). Les Pères du système taoïste: Lao-tseu, Lie-tseu, Tchang-tseu.París: Les Belles Lettres.
Wieger, L. (1950). Les Pères du système taoïste: Lao-tseu, Lie-tseu, Tchang-tseu.París: Les Belles Lettres
Fuentes secundarias
Ames, R. T. (1999). The Analects of Confucius. A philosophical translation.New York: Ballantine Books.
Ames, R. T. (2003). Daodejing. Making this life significant. A philosophical translation. New York: Ballantine Books.
Barnes, M. y Berke, J. (1971). A voyage through madness. New York: Harcourt, Brace, Jovanovich, Inc.
Bauer, W. (2009). Historia de la filosofía china. Barcelona: Herder.
Burkhardt, H. y G. Imaguire. (2002). Mind-Body Dualism and the Compatibility of Medical Methods. Theoretical Medicine, 23, 135 –150. doi: 10.1023/A:10203749130 01
Cooper, D. (1967). Psychiatry and Anti-Psychiatry. Londres: Tavistock Publications.
Cooper, D. (1970). The Death of the Family. New York:Pantheon Books.
Cooper, P. C. (1999). Buddhist Meditation and Countertransference: A Case Study. The American Journal of Psychoanalysis, 59(1), 71-85. doi: 10.1023/A:1021444906144
Cooper, P. C. (2004). Oscillations: Zen & Psychoanalytic Versions. Journal of Religion and Health, 43(3), 233-243.
Confucius. (2003). Analects. En Slingerland, E. (trad.). Indianapolis, Cambridge: Hackett Publishing.
Chan, C., Ying, P. y Chow, E. (2001). A Body-Mind-Spirit Model in Health: An Eastern Approach. Social Work in Health Care,34(3-4), 261-282. doi:10.1300/J010v34n03_02
Choi, N. G. y J. Kim. (2010). Utilization of Complementary and Alternative Medicines for Mental Health Problems Among Asian Americans. Community Men Health Journal, 46, 570 –578.
Kwan, T-W. (2011). Abstract concept formation in archaic Chinese script forms: Some Humboldtian Perspectives. Philosophy East & West, 61(3), 409 - 452. doi: 10.1353/p ew.2011.0 038
Draguns, J. y Tanaka-Matsumi, J. (2003). Assessment of psychopathology across and within cultures: issues and findings. Behaviour Research and Therapy, 41, 755–776. doi: 10.1016/S0005-7967(02)00190-0
Defoort, C. (1997). The Pheasant Cap Master (He Guan Zi). A Rethorical Reading. State University of New York Press.
Fogartya, S., et al. (2010). Acupuncture as an adjunct therapy in the treatment of eating disorders: A randomized cross-over pilot study. Complementary Therapies in Medicine xxx: 1-8.
Fleck, L. (1986). La génesis y desarrollo de un hecho científico. Introducción a la teoría del estilo de pensamiento y del colectivo de pensamiento. Madrid: Alianza.
Graham, A. (2012). El Dao en disputa. La argumentación filosófica en la Chi-na Antigua. México: Fondo de Cultura Económica.
Hesse, H. (1951). Siddhartha. Bantam Books.
Hsu, E. (2000). Spirit (Shen). Styles of Knowing, and Authority in Contemporary Chinese Medicine. Culture, Medicine and Psychiatry, 24, 197–229. doi: 10.1023/A:10 05529514427
Jordan, J. B. (2006). Acupuncture treatment for opiate addiction: A systematic review. Journal of Substance Abuse Treatment, 30, 309–314. doi: 10.1016/j.jsat.2006.02.005
Kleinman, A. (1986). Social oirigin of distress and disease: Neurathenia, depression and pain in modern china. New Haven: Yale University Press.
Kwan, T. W. (2011). Abstract concept formation in archaic Chinese script forms: Some Humboldtian perspectives. Philosophy East and West, 61(3), 409-452. doi:10.1353/pew.2011.0038
Laing, R. D. y Esterson, A. (19 6 4). Sanity, Madness and the Family. Londres: Penguin Books.
Langevin, H. L. y Yandow, J. A. (2002). Relationship of acupuncture points and meridians to connective tissue planes. Anatomical Record (New Anatomy), 269, 258.
Leake, R. y Broderick, J. E. (1998). Treatment Efficacy of Acupuncture: a Review of the Research Literature. Integrative Medicine, 1(3), 107–115.
Li, L., et al. (2008). Clinical Study on the Visceral Differentiation-Based Acupuncture Therapy for Insomnia. Journal of Traditional Chinese Medicine,28(4), 270-273.
Maciocia, G. (2009). The psyche in chinese medicine. Treatment of the emotional and mental disharmonies with acupuncture and Chinese herbs. Churchill Livingstone-Elsevier.
Millon, T. y Davis, R. D. (1997). Synergistic Psychotherapy: Post-Eclectic Forms of Therapy for Axis II. Journal of Contemporary Psychotherapy,27(4), 385- 405. doi: 10.1023/A:1025622726396
Morant, S. (1990). Acupuntura. Buenos Aires: Panamericana.
Needham, J. (2000). Science & Civilization in China, Vol. VI: Biology and biological technology: Medicine. Cambridge: Cambridge University Press.
Ots, M. (1990). The Angry Liver, the Anxious Heart, and the Melancholy Spleen: The Phenomenology of Perceptions in Chinese Culture. Culture, Medicine and Psychiatry: 14, 21-58. doi: 10.1007/BF00046703
Padilla, J. L. (1987). En el Camino de lo Siempre Posible. Madrid: Escuela Nei Jing.
Páez, Y. (2008). Cosmovisiones de la medicina. Una aproximación crítico-hermenéutica. Barranquilla: Ediciones Uninorte.
Páez, Y. (2013). ?thos-Epist?me-Psych?. Ensayos crítico-hermenéuticos. Barranquilla: Ediciones Uninorte.
Pan, D (2010). The Tao of a peaceful mind: the representation of emotional health and healing in traditional Chinese literature. Mental Health, Religion & Culture, 6(3), 241-259.
Popper, K. (1967). La lógica de la investigación científica. Madrid: Tecnos.
Popper, K. (1994). Búsqueda sin término. Una autobiografía intelectual. Madrid, Tecnos.
Porkert, Precilla Y. L. y Tweed, A. (1996). The holistic approach in acupuncture treatment: implications for clinical trials. Journal of Psychosomatic Research, 41(4), 349-356.
Porkert, M. (1978). The theoretical foundations of Chinese medicine: systems of correspondence. Cambridge: MIT.
Precilla Y. L. y Tweed, A. (1996). The holistic approach in acupuncture treatment: implications for clinical trials. Journal of Psychosomatic Research, 41(4), 349-356. doi: 10.1016/S0022-3999(96)00163-8
Röschke, J., et al. (2000). The benefit from whole body acupuncture in major depression. Journal of Affective Disorders, 57, 73–81. doi: 10.1016/S0165-0327(99)00061-0
Rossi, E. (2007). Shen: Psycho- emotional aspects of the Chinese medicine. Elsevier Health Sciences.
Roszak, T. (1969). The Making of a Counter Culture. New York: Doubleday & Co.
Said, E. (1994). Orientalism. New York: Random House.
Scheid, V. (2013). Depression, Constraint, and the Liver: (Dis)assembling the Treatment of Emotion-Related Disorders in Chinese Medicine. Culture, Medicine and Psychiatry, 37, 30-58. doi:10.1007/s11013-012-9290-y
Schramme, T. (2013). On the autonomy of the concept of disease in psychiatry. Frontiers in Psychology, 4, 1-9.
Shaughnessy, E. (2006). Rewriting Early Chinese Texts. Ithaca, New York: State University of New York Press.
Sher, L. (1998). The role of the endogenous opioid system in the effects of acupuncture on mood, behavior, learning, and memory. Medical Hypotheses, 50, 475-478. doi: 10.1016/S0306-9877(98)90265-1
Slingerland, E. (2010). Toward an Empirically Responsible Ethics: Cognitive Science, Virtue Ethics, and Effortless Attention in Early Chinese Thought. En Bruya, B. (Ed.). Effortless Attention: A New Perspective in the Cognitive Science of Attention and Action. Cumberland, RI, USA: MIT Press.
Steinfeld, G. J. (2000). Spiritual Psychology and Spirituality: Is There Theoretical and Empirical Support? Journal of Contemporary Psychotherapy, 30(4), 353-380. doi: 10.1023/A:1010231519867
Suzuki, D. T. (1964). Budismo Zen y Psicoanálisis. México: FCE.
Ulett, G. A. y Wedding, D. (2003). Electrical Stimulation, Endorphins, and the Practice of Clinical Psychology. Journal of Clinical Psychology in Medical Settings,10(2), 129-131. doi: 10.1023/A:1023398206223
Unschuld, P. (2009). Yin-Yang theory, the human organism, and the Bai hu tong: A need for pairing and explaining. Asian Medicine, (5), 19-38. doi: 10.1163/157342109X568928
Wen-bin, F., et al. (2009). Depressive Neurosis Treated by Acupuncture for Regulating the Liver?A Report of 176 Cases. Journal of Traditional Chinese Medicine, 29(2), 83-86.
Wilder, G. D. (1974). Analysis of Chinese characters. New York: Dover.
Wing-tsit, C. (Trad). (1963). The Way of Lao Tzu (Tao Te Ching). Indianapolis: The Library of Liberal Arts.
Xuezhi, Z. (2007). Several modalities of the body-mind relationship in traditional Chinese philosophy. Front. Philos. China,2(3), 379–401.
Zhang, Y. (2007). Transforming Emotions with Chinese Medicine.An Ethnographic Account from Contemporary China. New York: State University of New York Press
Downloads
Published
Issue
Section
License
Research & Development provides free access to its content to those who register on the website under the principle that making research freely available to the public supports greater global knowledge sharing.
It runs under a Creative Commons CC BY-NC 4.0 License.
Neither the submission nor the processing of the articles implies costs for the authors or the institutions of which they are part.
