Philosophy Of Medicine Essays (3957 words) -

Philosophy Of Medicine The book, the Spirit Catches You and You Fall Down by Anne Fadiman is an objective look into the world of two different cultures and their belief systems. The viewpoints of the Hmong and of the American doctors represent Hmong culture and the root of Western medicine. The book takes into account how two cultures, rather, two completely opposite worlds are "collided" and their impact on each other (Fadiman 1997). The book uncovers the underlying meaning of how different Western medicine can be from different cultures and its challenges and consequences. In addition, Fadiman questions the very basics of philosophy by taking into account the simple metaphysics and moral ethics that face Lia's doctors and parents and what role society plays. The book questions the belief system of Western medicine as well as the Hmong beliefs and cultural practices. Fadiman encourages us to think of the root of Western culture and medicine as well as learning about the Hmong's beliefs. Which is more relevant? When a patient is in a life or death situation, whose opinion and expertise on medicine holds higher ground? In the case of Lia Lee, this was the problem. Why was Hmong culture and practice irrelevant in the eyes of the many doctors and nurses that cared for Lia? Reading this book, it is obvious to see the philosophy of western medicine versus the Hmong culture. This book helps clearly define western culture and its biomedical system by contrasting it to the Hmong's. The book, more than anything, else analyzes the epistemological, metaphysical, and moral viewpoints of both western medicine and that of the Hmong culture and questions their validity and effectiveness. Epistemology is the theory of knowledge(Tauber). In this book, the theory of knowledge can be posed by one question. How did Lea get sick? This question leads to two different viewpoints ? Western medicine and culture and the Hmong. The root of Western medicine is biomedicine. What makes biomedicine unique and sets it apart from other cultures is the idea that there is only one answer and one truth behind that. Simply stated, it is a matter of facts and the question of what, not how(Tauber). This is the primary difference between Hmong culture and Western medicine. In the book, Lia's doctors wanted to know the one problem that was causing Lia to have severe seizures. They neglected to ask how Lia got sick. The view of Lia's parents was the complete opposite. They wanted to know how Lia got sick and if this meant Lia was blessed with a gift and would become a "txiv neeb(Fadiman)." To understand the epistemological perspective of the Hmong, we must first take into account their cultural identity and how they practiced it. The Hmong were adamant in their belief system and were wary of the doctors in Merced in there care of Lia. Under their care, they believed; Lia would have been healed. The Hmong cultures to cure an illness, in Lia's case the quag dab peg, there were animal sacrifices made. Lia's parents say that Lia's soul had left her when her sister had unintentionally slammed the door. This rationalization that the door frightened Lia and was the cause of the series of medical problems she would face, is an example of the epistemological view of Lia's parents. It was interesting to read in the book, as Faddiman recounts, the way the doctors treated Lia's parents. Because of the cultural barrier, communication problems pertained to everything from signing a document to administration of medication for Lia. Because of the cultural barrier, there were problems of moral ethics as well. Did the doctors ever take into account the parents wishes for their child? Lia's parents believed that the only medication they were willing to give Lia would be the kind that would be fast and preferably in a pill. The Hmong culture is against shots and blood being taken in large quantities as well as anything that could affect the dab and cause evil spirits to enter her soul(Fadiman). Epistemologically speaking, the doctors had a completely different viewpoint of what happened to Lia than her parents. From the doctor's point of view, their main concern was not primarily how Lia got sick but rather where the existence of the illness came from. There main goal as Lia's doctors was to stop the seizures that were taking control of Lia's body and to do that they needed to know where the problem was located. Was the uncontrollable epilepsy caused by a neurological deficit in

The Siege of Jerusalem During the First Crusade

The Siege of Jerusalem During the First Crusade The Siege of Jerusalem was conducted from June 7 to July 15, 1099, during the First Crusade (1096-1099). Crusaders Raymond of ToulouseGodfrey of BouillonApproximately 13,500 troops Fatimids Iftikhar ad-DaulaApproximately 1,000-3,000 troops Background Having captured Antioch in June 1098, the Crusaders remained in the area debating their course of action. While some were content to establish themselves on the already captured lands, others began conducting their own small campaigns or calling for a march on Jerusalem. On January 13, 1099, having concluded the Siege of Maarat, Raymond of Toulouse began moving south towards Jerusalem assisted by Tancred and Robert of Normandy. This group was followed the next month by forces led by Godfrey of Bouillon. Advancing down the Mediterranean coast, the Crusaders met little resistance from local leaders. Recently conquered by the Fatimids, these leaders had limited love for their new overlords and were willing to grant free passage through their lands as well as trade openly with the Crusaders. Arriving at Arqa, Raymond laid siege to the city. Joined by Godfreys forces in March, the combined army continued the siege though tensions among the commanders ran high. Breaking off the siege on May 13, the Crusaders moved south. As the Fatimids were still attempting to consolidate their hold on the region, they approached the Crusader leaders with offers of peace in exchange for halting their advance. These were rebuffed, and the Christian army moved through Beirut and Tyre before turning inland at Jaffa. Reaching Ramallah on June 3, they found the village abandoned. Aware of the Crusaders intentions, the Fatimid governor of Jerusalem, Iftikhar ad-Daula, began preparing for a siege. Though the citys walls were still damaged from the Fatimid capture of the city a year earlier, he expelled Jerusalems Christians and poisoned several of the areas wells. While Tancred was dispatched to capture Bethlehem (taken on June 6), the Crusader army arrived before Jerusalem on June 7. The Siege of Jerusalem Lacking sufficient men to invest the entire city, the Crusaders deployed opposite Jerusalems northern and western walls. While Godfrey, Robert of Normandy, and Robert of Flanders covered the walls of the north as far south as the Tower of David, Raymond took responsibility for attacking from the tower to Mount Zion. Though food was not an immediate issue, the Crusaders had problems obtaining water. This, combined with reports that a relief force was departing Egypt forced them to move quickly. Attempting a frontal assault on June 13, the Crusaders were turned back by the Fatimid garrison. Four days later the Crusader hopes were boosted when Genoese ships arrived at Jaffa with supplies. The ships were quickly dismantled, and the timber rushed to Jerusalem for building siege equipment. This work began under the eye of the Genoese commander, Guglielmo Embriaco. As preparations progressed, the Crusaders made a penitential procession around the city walls on July 8 which culminated with sermons on the Mount of Olives. In the following days, two siege towers were completed. Aware of the Crusaders activities, ad-Daula worked to strengthen the defenses opposite where the towers were being built. The Final Assault The Crusaders attack plan called for Godfrey and Raymond to attack at opposite ends of the city. Though this worked to split the defenders, the plan was most likely the result of animosity between the two men. On July 13, Godfreys forces began their attack on the northern walls. In doing so, they caught the defenders by surprise by shifting the siege tower further east during the night. Breaking through the outer wall on July 14, they pressed on and attacked the inner wall the next day. On the morning of July 15, Raymonds men began their assault from the southwest. Facing prepared defenders, Raymonds attack struggled, and his siege tower was damaged. As the battle raged on his front, Godfreys men had succeeded in gaining the inner wall. Spreading out, his troops were able to open a nearby gate to the city allowing the Crusaders to swarm into Jerusalem. When word of this success reached Raymonds troops, they redoubled their efforts and were able to breach the Fatimid defenses. With the Crusaders entering the city at two points, ad-Daulas men began fleeing back towards the Citadel. Seeing further resistance as hopeless, ad-Daula surrendered when Raymond offered protection. The Aftermath In the wake of the victory, the Crusader forces began a widespread massacre of the defeated garrison and the citys Muslim and Jewish populations. This was sanctioned mainly as a method for cleansing the city while also removing a threat to the Crusader rear as they would soon need to march out against the Egyptian relief troops. Having taken the objective of the Crusade, the leaders began dividing the spoils. Godfrey of Bouillon was named Defender of the Holy Sepulchre on July 22 while Arnulf of Chocques became the Patriarch of Jerusalem on August 1. Four days later, Arnulf discovered a relic of the True Cross. These appointments created some strife within the crusader camp as Raymond and Robert of Normandy were angered by Godfreys election. With word that the enemy was approaching, the Crusader army marched out on August 10. Meeting the Fatimids at the Battle of Ascalon, they won a decisive victory on August 12.